Luke 13:35

13:35 your house is abandoned: Jesus predicted the destruction of Jerusalem that took place in AD 70. • Blessings on the one who comes in the name of the Lord! This refers to Ps 118:26. Psalm 118 was one of the psalms sung by pilgrims going up to Jerusalem for the annual festivals. Here Jesus referred to his second coming.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Luk 13:35. Ἰδοὺ ἀφίεται ὑμῖν ὁ οἶκος ὑμῶν) Many have added ἔρημος from Matthew.[137] In Luke the Saviour is represented as having said these words in Galilee: nor did He subsequently afford the people of Jerusalem the opportunity of seeing Him, until, after the resurrection of Lazarus, at His own royal entry, they said, Blessed is He who cometh in the name of the Lord.[138] Therefore, from the time of this declaration and prelude up to the time of that entry of His, He left their house to them,[139] though not yet however ‘desolate’ [therefore the ἜΡΗΜΟΝ here is spurious]. But in Matthew, after His royal entry, going out from the temple for the last time, He solemnly declared their house to be left desolate.[140] [We have been permitted to observe the same nice distinction in the words respectively used, between Luk 11:49, and Mat 23:34: see the notes on both passages.—Harm., p. 407.]—λέγω δὲ ὑμῖν, but I say unto you) He speaks sternly, and yet mercifully, as we have just now remarked. Nay, even in Mat 23:39, the ἀμὴν, verily, is wanting, by the insertion of which in Luke some have intensified the sternness of His denunciation.[141] The particle, δὲ, but, opposes to one another the present desolation of their abandoned house, and their acclamations so soon about to follow.

[137] AB Vulg. Orig. 3,188b; 642d, omit ἔρημος. But Dabc Iren. and Rec. Text, add ἔρημος.—ED. and TRANSL.

[138] This can only be the immediate temporary fulfilment of His prophecy. For that it is not the full and exhaustive fulfilment of it is plain from the fact, that presently after they had used the words, “Blessed is He,” etc., ch. Luk 19:38, He “wept over the city,” Luk 11:41-44, and denied that it even then “knew the time of its visitation” by Him in mercy. Therefore the time is yet future when the Jews, according to Psa 118:22; Psa 118:26, Zec 4:7; Zec 12:10, shall recognise Him in the character (= name) of Lord.—ED. and TRANSL.

[139] I am confidently of opinion that the house in this passage is the same as that of which He speaks in Mat 23:38, though at a different time. Moreover, that the temple is meant in the passage of Matthew, is evident from Mat 24:1, where, immediately after that most solemn declaration, the Saviour is said to have departed from the temple. What need, then, could He have had of the demonstrative οὖτος in order to point out that house or temple, seeing that He spake these words in the temple itself? Truly the article ὁ, in such a case, was more than sufficient. I moreover will most freely grant, that the Jews never called the temple their own house, but always the house of the Lord (although S. R. D. S. F. Lorenz, in his diss. de Induratione Israelis ante finem dierum finiendâ, Argent. 1771, p. 50, shows the contrary to be the fact). But yet, seeing that He did not hesitate to call the temple σπήλαιον λῃστῶν (ch. Luk 19:46), need we wonder that He, in order to express indignation, might have called it in this passage “the house of the Jews?” Never did the Jewish people, as far as I know, call themselves the people of Moses: and yet the Lord, when angry with the people, says to Moses, “Thy people have corrupted themselves,” Exo 32:7. Comp. by all means Jer 7:4; Jer 7:8, where the nomenclature [which they arrogated to themselves]. The temple of the Lord, is reproved as false: Comp. Hos 1:9, לֹא עַמִּוי, not—my people and Rom 2:28, not a Jew; comp. with this Rev 3:9, etc. I make these remarks by the way of an answer to Ernesti Bibl. Theol. Tom. x. p. 184, et seqq.—E. B.

[140] Mat 23:38, BL Memph. Orig. 3,167cd omit ἔρημος. But both internal probability for the reason given by Beng., and the weighty authorities, Dabcd Vulg. Orig. Iren. and Cypr. support it.—ED. and TRANSL.

[141] ABDabc Vulg. omit ἀμὴν. Rec. Text, without any primary authority, inserts it.—ED. and TRANSL.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Verse 35. Your house] Ὁ οικος, the temple-called here your house, not my house - I acknowledge it no longer; I have abandoned it, and will dwell in it no more for ever. So he said, 2Ch 36:17, when he delivered the temple into the hands of the Chaldeans - the house of YOUR sanctuary. A similar form of speech is found, Ex 32:7, where the Lord said to Moses, THY people, c., to intimate that he acknowledged them no longer for his followers. See the notes on Mt 23:21 Mt 23:38. But some think that our Lord means, not the temple, but the whole commonwealth of the Jews.

The principal subjects it this chapter may be found considered at large, on the parallel places in Matthew and Mark, to which the reader is referred. As to the account of the woman with the spirit of infirmity, which is not mentioned by any other of the evangelists, see it largely illustrated in the notes on Lu 13:11, &c.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

35. Behold, your house is left unto you desolate] The authenticity of the word ‘desolate’ is very doubtful, as it is omitted in א, A, B, K, L, &c. The words therefore mean ‘The Shechinah has vanished from you now (Eze_10:19; Eze_11:23). The house is now yours, not God’s; and because yours therefore a cave of brigands.’ If the word ‘desolate’ be genuine, it may allude to Dan_9:27 and “the desolating wing of abomination,” as well as to other prophecies, Lev_26:31; Mic_3:12;

Isa_5:5-6. There is a remarkable parallel in 2Es_1:30-33, “I gathered you together as a hen gathereth her chickens under her wings: but now, what shall I do unto you? I will cast you out from my face. ...Thus saith the Almighty Lord, your house is desolate, I will cast you out as the wind doth stubble.”

Ye shall not see me] “Their senses are still blinded. The veil of the Talmud that hangs over their eyes is twice as heavy as the veil of Moses.” Van Oosterzee.

until the time come when ye shall say] It is a most frivolous interpretation of these words to make them merely refer to the Hosannas of Palm Sunday (Luk_19:38) as though they meant, ‘I shall not visit Jerusalem till the day of my humble triumph.’ They clearly refer to the future and final penitence of Israel. The ‘perfecting’ of Jesus would be His death, and then once again He would return as “the Coming One.” Hos_3:4-5; Psa_118:26. Here, as in so many other stern passages of Scripture, in the Valley of Achor is opened a door of Hope, for the phrase implies ‘till the time comes as come it will’ (Zechariah 12; Romans 11).

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

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.

Ver. 35. See Mat 23:38-39.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

35. Your house is left—Our Lord speaks as from a future standpoint; namely, his departure by death at the crucifixion. The word desolate is here spurious; but is used in the later utterance of the apostrophe as the sign of utter giving over of the city to its fate.

Not see me—In the later utterance Jesus adds ye shall not see me henceforth; as the standpoint of his abandonment, was then already assumed. That sad abandonment still continues, for the vail is still on Israel’s heart. But though Jerusalem be desolate and Israel scattered, His unseen person is still on Zion, and His unseen feet still stand on Olivet. His ever preserving care perpetuates the race in its vicissitudes, waiting for the day when devoted Israel shall say, Blessed is he that cometh in the name of Jesus the Lord. Through what ages his spirit shall thereafter watch over restored and millennial Israel until He shall appear to gather his elect into his kingdom, we cannot say. For in the dim perspective of prophecy distant events and ages are reduced in size; time is almost dropped from the account, and events far asunder are visually made to touch. See notes on Mat_24:14-29. See, also, Supplementary Note on Matthew 25. But when at the consummation of the time he shall appear, every eye shall see him; the guilty shall look upon him whom they have pierced, and mourn; and the true Jerusalem shall say, Blessed is he that COMETH.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Behold, your house is left unto you desolate. The older authorities omit "desolate." The sentence will then read, "your house is left unto you." Their house from henceforth, not his. Ye shall not see me, until the time come when ye shall say, Blessed is he that cometh in the Name of the Lord. "Ye shall not see me." Van Oosterzee comments here: "Their senses are still blinded. The veil of the Talmud that hangs over their eyes is twice as heavy as the veil of Moses." The promise which concludes this saying of the Master can only refer to the far future, to the day of the penitence of Israel. It harmonizes with the voice of the older prophets, and tells us that the day will surely come when the people shall look on him whom they pierced, and shall mourn. But that mourning will be turned speedily into joy.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Your house is left to you desolate - Is now irrecoverably consigned to desolation and destruction: And verily I say to you, after a very short space, ye shall not see me till the time come, when taught by your calamities, ye shall be ready and disposed to say, Blessed is he that cometh in the name of the Lord. It does not imply, that they should then see Jesus at all; but only that they would earnestly wish for the Messiah, and in their extremity be ready to entertain any who should assume that character.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

until (See Scofield "Mat 23:39").

Lord Jehovah. Psa 118:26.

The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.

35. ἔρημος has probably been added from Mat 23:38.

ἂν after ἕως is omitted in BDL, &c. ἥξει AD, &c.

35. ἰδοὺ ἀφίεται ὑμῖν ὁ οἶκος ὑμῶν. The authenticity of the word ἔρημος (‘desolate’) is very doubtful, as it is omitted in אABKL, &c. The words therefore mean ‘The Shechinah has vanished from you now (Eze 10:19; Eze 11:23). The house is now yours, not God’s; and because yours therefore a cave of brigands.’ If the word ἔρημος be genuine, it may allude to Dan 9:27 and “the desolating wing of abomination,” as well as to other prophecies, Lev 26:31; Mic 3:12; Isa 5:5-6. There is a remarkable parallel in 2Es 1:30-33, “I gathered you together as a hen gathereth her chickens under her wings: but now, what shall I do unto you? I will cast you out from my face.… Thus saith the Almighty Lord, your house is desolate, I will cast you out as the wind doth stubble.”

οὐ μὴ ἴδητέ με. “Their senses are still blinded. The veil of the Talmud that hangs over their eyes is twice as heavy as the veil of Moses.” Van Oosterzee.

ἕως ἥξει ὅτε εἴπητε. Quando dixeritis. ὅτε with the subj. without ἂν is a frequent Homeric idiom, though hardly found in Attic prose. It implies the event apart from all supposition. (See Winer, p. 372.). If the reading be ἕως ἂν ἥξῃ it implies that the time would come, though none could say (ἂν) when it should come. It is a most frivolous interpretation of these words to make them merely refer to the Hosannas of Palm Sunday (Luk 19:38) as though they meant, ‘I shall not visit Jerusalem till the day of my humble triumph.’ They clearly refer to the future and final penitence of Israel. The ‘perfecting’ of Jesus would be His death, and then once again He would return as “the Coming One.” Hos 3:4-5; Psa 118:26. Here, as in so many other stern passages of Scripture, in the Valley of Achor is opened a door of Hope, for the phrase implies ‘till the time comes as come it will’ (Zechariah 12; Romans 11).

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

35.] These verses are in too close connexion with the preceding to allow of the supposition that they are inserted unchronologically, as Grot., ., De W., Neander, and even Schleierm. suppose: and their variations from those in Matthew (23:37-39) are striking and characteristic. For γάρ, which there accounts for the ἐρημία of the temple, then for the last time left by our Lord, does not appear here, but δέ, introducing a fresh saying, having I believe another meaning: and the words ἀπʼ ἄρτι, which follow ἴδητε there, marking that moment as the commencement of the dereliction, are here omitted. Surely these differences indicate an uttering of the words prophetically, previous to their utterance in the act of departure. Our Lord overleaps in prophetic foresight the death just set forth as certain, and speaks of the ages to come, during which the holy city should be desolate and trodden down of the Gentiles.

That the very words εὐλ. ὁ ἐρχ. κ.τ.λ. were used by the multitude at the Lord’s entry into Jerusalem, I should much rather ascribe to a misunderstanding by them and the disciples of this very declaration, than for a moment suppose that these words found any sufficient fulfilment in that entry (Erasmus, Paulus, Wieseler).

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

35. ἀφίεται ὑμῖν ὁ ὑμῶν. Neither here (D A G D M U X, Δ Latt. Boh. Syr.) nor in Mat 23:38, where it is better attested, is ἔρημος more than a gloss. Comp. ἵτι εἰς ἐρήμωσιν ἔσται ὁ οἶκος οὖτος (Jer 22:5), and ἐγκαταλέλοιπα τὸν οἶκόν μου, ἀφῆκα τὴν κληρονομίαν μου (Jer 12:7). “Is being left to you” means “You have it entirely to yourselves to possess and protect; for God no longer dwells in it and protects it.” Comp. ἀφεθήσεται (17:34, 35). By “your house” is meant the home of ψὰ τέκνα σου, the city of Jerusalem. Note the repetition ὑμῖν … ὑμῶν. Syr-Sin., here has, “Your house is forsaken”; in Mt. it is defective.

λέγω δὲ ὑμῖν οὐ μὴ ἴδητέ με. With great solemnity and with strong assurance. Comp. Joh 7:34, Joh 8:21.

ἕως εἴπητε. Their seeing Him is dependent upon their repentance; and this is left uncertain; for the ἥξει ὅτε ἂν ἥξηανχὲͅ ὅτε after ἕως (A D, Vulg.) is not genuine.1 There are three interpretations of the point of time indicated by this declaration. (1) The cries of the multitude on Palm Sunday (19:38; Mat 21:9; Mar 11:9). But this is quite inadequate. Christ would not have declared with this impressive solemnity the fact that He would not enter Jerusalem for some weeks, or possibly months. (2) The Second Advent. But where are we told that the unbelieving Jews will welcome the returning Christ with hymns of praise? (3) The conversion of the Jews throughout all time. This last no doubt is right. The quotation Εὐλογημέος, κ.τ.λ., is verbatim from LXX of Psa 118:26, and ἐν ὀνόματι Κυρίου means as the representative of Jehovah. Converted Israel will thus welcome the spiritual presence of the Messiah.

§ Found in Luke alone.

Vulg. Vulgate.

Wetst. Wetstein.

Wic. Wiclif.

Rhem. Rheims (or Douay).

RV. Revised Version.

Jos. Josephus.

אԠא Cod. Sinaiticus, sæc. iv. Brought by Tischendorf from the Convent of St. Catherine on Mt. Sinai; now at St. Petersburg. Contains the whole Gospel complete.

A A. Cod. Alexandrinus, sæc. v. Once in the Patriarchal Library at Alexandria; sent by Cyril Lucar as a present to Charles 1. in 1628, and now in the British Museum. Complete.

D D. Cod. Bezae, sæc. vi. Given by Beza to the University Library at Cambridge 1581. Greek and Latin. Contains the whole Gospel.

L L. Cod. Regius Parisiensis, sæc. viii. National Library at Paris. Contains the whole Gospel.

M M. Cod. Campianus, sæc. ix. In the National Library at Paris. Contains the whole Gospel.

T T. Cod. Borgianus, sæc. v. In the Library of the Propaganda at Rome. Greek and Egyptian. Contains 22:20-23:20.

X X. Cod. Monacensis, sæc. ix. In the University Library at Munich. Contains 1:1-37, 2:19-3:38, 4:21-10:37, 11:1-18:43, 20:46-24:53.

1 Both ἀργός (contr. from ἀεργός) and ἀργία are used of land that yields no return: Xen. Cyr. iii. 2, 19; Theophr. H. Phys. v. 9, 8. Comp. Rom 6:6 “that the body as an instrument of sin may be rendered unproductive, inactive” (καταργηθῇ); also 1Co 15:26; 2Co 3:14; 2Ti 1:10.

B B. Cod. Vaticanus, sæc. 4. In the Vatican Library certainly since 15331 (Batiffol, La Vaticane de Paul 3, etc., p. 86).

Boh. Bohairic.

Aeth. Ethiopic.

Syr Syriac.

Sin. Sinaitic.

L. J. Leben Jesu

Cov. Coverdale.

Luth. Luther.

Iren. Irenæus.

U U. Cod. Nanianus, sæc. x. In the Library of St. Mark’s, Venice. Contains the whole Gospel.

Edersh. Edersheim, Life and Times of Jesus the Messiah.

AV. Authorized Version.

1 With this pair of Parables comp. the Garments and the Wine-skins (5:36-39), the Rash Builder and the Rash King (14:28-32), the Lost Sheep and the Lost Coin (15:3-10). Other pairs are not in immediate juxtaposition; e.g. the Friend at Midnight (11:5-8) and the Unjust Judge (18:1-8).

1 West. quotes from the Talmud, “There was a stalk of mustard in Sichin from which sprang out three branches, of which one was broken off, and out of it they made a covering for a potter’s hut, and there were formed on it three cabs of mustard. Rabbi Simeon, son of Calaphta, said, A stalk of mustard was in my field into which I was wont to climb, as men are wont to climb into a fig tree.”

Beng. Bengel.

Tert. Tertullian.

R R. Cod. Nitriensis Rescriptus, sæc. 8. Brought from a convent in the Nitrian desert about 1847, and now in the British Museum. Contains 1:1-13, 1:69-2:4, 16-27, 4:38-5:5, 5:25-6:8, 18-36, 39, 6:49-7:22, 44, 46, 47, 8:5-15, 8:25-9:1, 12-43, 10:3-16, 11:5-27, 12:4-15, 40-52, 13:26-14:1, 14:12-15:1, 15:13-16:16, 17:21-18:10, 18:22-20:20, 20:33-47, 21:12-22:15, 42-56, 22:71-23:11, 38-51. By a second hand 15:19-21.

1 Cyril argues that, because we have ταύτῃ and not ἐκείνῃ with τῇ ἀλώπεκι, the fox must be some one nearer the spot than Herod, viz. the Pharisees (Migne, vol. 72. p. 582). Theophylact uses the same argument. But it is the common use of οὖτος for that which is condemned or despised, vulpi isti; or still more simply, “that fox of yours,” i.e. whom you put forward and make use of. Comp. οὗτος, 5:21, 7:39, 49; Joh 6:42, Joh 6:7:15, Joh 6:36, Joh 6:49, Joh 6:9:16, Joh 6:12:34.

D. B. Smith’s Dictionary of the Bible, 2nd edition.

1 “The number three seems here, as in the three years (ver. 7), to denote a period of time as complete in itself, with a beginning, middle, and end” (Andrews, L. of our Lord, p. 396). Universi tamporis requisiti ad opus suum perfectio significatur (Cajetan).

Wsctt. Westcott.

2 Maldonatus, whom Trench approves, makes the πλήν signify, “Although I must die on the third day, yet threats will not interfere with My continuing My work until then” Rather, “Although I must go to Jerusalem, yet a is not threats which send Me thither.”

1 But perhaps even in the case of the Baptist the hierarchy at Jerusalem had a hand. was “delivered up” by some party. Comp. παραδοθῆναι (Mar 1:14), παρεδόθη (Mat 4:12).

1 Hier sind alle Ausflüchte vergebens, und man muss bekennen: sind diess wirkliche Worte Jesu, so muss or öfter and länger, als es den synoptischen Berichten nack scheint, in Jerusalem thätig gewesen sein (L. J. 1864, p. 249).

G G. Cod. Harleianus, sæc. ix. In the British Museum. Contains considerable portions.

Δ̠Δ. Cod. Sangallensis, sæc. ix. In the monastery of St. Gall in Switzerland. Greek and Latin. Contains the whole Gospel.

Latt. Latin.

1 Not only do א B K L M P X, Syr. Boh. Arm. and omit ἤξει ὅτε, but no authorities insert the words Mat 23:39, which adds to the weight of the evidence against ban here.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.