Luke 21:29

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.

Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Luk_21:29-33

Behold the fig-tree and all the trees

The parable of the fig-tree

I.

TEACHING OF THE PARABLE.

1. Shows course and sequence of events as certain and necessary as the processes of nature. All is in progress. Be sure of the issue. Be alive to the tokens of its approach.

2. The incongruity of the comparison is its instruction. Its purpose to fix attention not on an end, but on a beginning; not on what going, but on what coming; not on tokens of dissolution, but on hidden life stirring beneath, after last storm to break out into the kingdom of God.

II. USE OF ITS TEACHING.

1. See that it belongs to you.

2. Live under the sense of what is coming. You need it--

(1) To prevent this present world from absorbing you.

(2) To prevent it from depressing you. (Canon T. D. Bernard.)

The big clock

Do you know that God has a big clock, bigger than any one you have ever seen, bigger indeed than Big Ben at Westminster. But this big clock does not make any noise, you can never hear it ticking; and it does not strike, but yet it goes on, year after year, year after year, marking the time. What do you think is the face of this clock? It is the earth; the fields and meadows and hedgerows in every part of the world--that is the face of this clock. And what do you think are the figures upon this dial? They are flowers and birds and leaves. Gods big clock does not tick, but it lives; it does not strike the hours, only some flowers open out or die away when the hour has come. Isnt that what Jesus meant when He said, Look at the fig-tree and all the trees; they are beginning now to put out buds. Very well; you know by that that this is spring-time, and by that you know that summer is coming near. The buds tell what oclock it is by the time of year. When you were learning to tell the time on the face of the clock on the mantel-shelf, how did you begin? Was it not by first learning the quarters? When the long hand was half-way down on the right, you knew it was a quarter past; when it was half-way up on the left, you knew it was a quarter-to; and when it was down between these, you knew it was half-past; and when it was up between them you knew the clock was going to strike the hour. Well, just as there are four quarters in our clocks so there are four quarters in this big clock we are speaking about. The first quarter is springtime, half-past is summer, quarter-to is autumn, and when winter comes the year is ended. When you look at the trees and flowers you can pretty well tell what oclock it is by the year. But standing between the quarters of the clock there are other figures. How many of these are there altogether? Twelve, are there not? And how many months are there in a year? You know--twelve. So, you see, this clock has got all the figures, and, what is stranger still, it marks all the figures by flowers and fruits; for there are different flowers that come out every month of the year. If a smart boy were to keep his eyes about him, and understood things as he walked in the country, when he found certain trees beginning to bud and certain flowers beginning to peep up, he would say, This must be the month of January; for these always come out in January. Later on, if he saw some others, he would say, This must be February; for these always come out in February. And so through all the year, if he was clever, he would find the flowers and trees telling him what month it was. But there is something stranger still about this clock of Gods; and you must remember it, so that from time to time during the year you may learn to use your eyes and notice what God is doing in the fields. It is this: Gods clock tells the hours of the day as well as the months of the year. The months are the twelve figures; but you know that between the twelve figures there are the little minutes, and these minutes are made up of moments. Now the minutes in Gods big clock are days, and the moments are hours, and the clock tells them all. What then can be the meaning of this big clock? Surely it is to tell us that time is passing. Does it not plainly say that if we do not grow right in the springtime of our life, we shall not be able, when the summer comes, to go back to the springtime and mend what has been wrong? You would not like to grow up wicked, would you? Then learn to grow as the flowers grow. How is that? By always looking at the sun, and taking its light, and following it, for the flowers follow the sun with their heads, and so they become beautiful. Do you the same with Jesus--follow Him with your hearts. (J. R. Howatt.)

Heaven and earth shall pass away

Heaven and earth shall pass away

It is something to startle us, and make us ask ourselves, if indeed such things can be; whether He is in earnest who says so, and whether the world which practises upon us by its looks as though it were eternal, is indeed such an imposter, and we who believe it, so foolish and so ignorant! Yet so it is. Now, it seems to some of you, I dare say, as to most men, that this is a great deal more astonishing than that anything so inconsiderable, materially considered, as a man, should pass away, as you see happen every day by death. It seems a pity to break to pieces so goodly a machine as heaven and earth, and uproot its adamantine basis. But if so, I think you are wrong. It seems to me nothing at all astonishing, that anything for which we have no longer a use should finally be thrown aside, or broken up, and the old materials put to some other purpose, be it an ordinary implement, or be it a world. It seems to me very reasonable and very likely in itself, that, in the infinite wisdom and power of God, one world should be ripened, so to say, out of another, as you see the fruit come out of the flower, and the flower out of the bud, so that the first shall decay before the higher one can be perfected. It is very reasonable that, as a mere manifestation of power, in order to show to his creatures the strength of His right hand, and the absolute independency of His will, God should dash in pieces, from time to time, or consume by the breath of His nostrils, what was made by His word, and stood only by His sufferance. Besides, in the elements out of which heaven and earth are made, there is no thought or feeling; they are brute, dead things; and are capable neither of pain nor pleasure. Whether they abide or not in the forms into which God has thrown them, it is the same to them; no harm is inflicted on them; they are as unconscious of change as they are impotent to feel or will. But, if heaven and earth must pass away, another consequence will follow, which is to every one of us of awful importance. If the earth, such as it now is, shall be utterly destroyed, manifest it is, that our present life, and cares, and pleasures, and occupations, all that men make their happiness of, will likewise he brought to an end. And this brings me to another point--and a reason for the passing away of the present world, which I have not yet mentioned, though it might easily occur to any thoughtful mind. It is a condemned world; sentence is passed upon it! And it is condemned, because it is guilty, and all over polluted! And do not wonder at this, for you know with what feelings we regard a chamber or a house in which a murder, or some abominable crime, has been committed; how we shrink from it and abhor it, and hate the sight of it, and should think it the greatest misery in the world, if we have any feelings worthy of man, to be compelled to take up our abode within it. A sort of guilt, as well as involuntary pollution, seems to attach to the very floors and senseless walls which have witnessed the crime, and have not fallen down or opened upon the wicked in the midst of their wickedness. And we should rejoice at seeing them pulled down to the ground, and the last memorial of the crime removed from our eyes! Well, so it is exactly in regard to the world in which we live, with all its majestic mechanism, its living forces, and all the ornaments which Gods hand has thrown round about it. It is stained with six thousand years of sin. And this brings us to another portion of the question. If heaven and earth shall pass away, shall anything succeed into their room, or shall that space which they occupied be utterly blank and desolate? The answer is, no. So to say, there shall rise two new worlds, or such a change as comes to the same thing, out of the ruins of it; even as out of the earth destroyed by the flood there sprung forth that in which we now dwell. There shall be the new heavens and new earth, in which dwelleth righteousness, and the face of Gods countenance shineth for evermore--the habitation of those who have lived and died in the Lord. And on the other hand, the world, where the light is darkness, and the life is death, and the good is evil, and weeping, and wailing, and gnashing of teeth are the voice thereof--even the habitation of the ungodly for ever and ever. And this gives you the true reason, dear brethren, why the judgment is now suspended, and sun and moon are shining, and night and day, and spring and harvest, come and go, and all things remain as at the beginning. It is that Gods last dispensation upon earth may have full room and time to display itself in all its combinations with human good and evil, before the voice from the throne shall proclaim that it is finished. It is that, in the sight of all His creatures, the patience and long-suffering of God, which leadeth to repentance, might have full space and opportunity in which to show themselves, and vindicate to the uttermost the exceeding forbearance of our heavenly Father even towards them that perish I It is that, year after year, His saints may be gathered in till, in the fulness of time, the flock which he has given to Christ shall have been called out of all nations and languages, and the Saviour be satisfied in the sight of His souls travail. (J. Garbett.)

My words shall not pass away

The words of Jesus permanent

I. The words of Jesus Christ, the words which He spoke for our direction, for our purification, for our comfort, for our redemption, have not passed, and shall not pass away. Our human intellect accepts them with reverence, and must ever retain them. Our human passions acknowledge their salutary power, and look up to them for perpetual control and guidance. Our human fears are soothed by them, and cannot let them go. Our human hopes are informed, elevated, and sanctified by them, and constantly resort to them for refuge, and lean upon them for rest. All our human affections have borrowed from them Divine light and warmth, and must reflect that light and warmth for ever.

II. Heaven and earth shall pass away. Giving to this sentence an individual application, we may feel that heaven and earth pass away from the sight of all of us. Fancies as brilliant as the blue vault above us, promises as fair, expectations and resolves as high, and possessions which we have deemed as firmly founded as the earth itself, have vanished, and will again vanish; and what is there left behind? The words of Christ are left, when the visions break, and the possessions disappear--words of patience, and courage, and comfort, always left for the strengthening of our hearts, if our hearts will hear and accept them. The words of Jesus arc the promises of God the Father to the souls of men. When eyes are growing dim, and the heart is ceasing to beat, and heaven and earth are passing away, as they surely will from all of us, what remains for the souls help and reliance but the words of Jesus, which are the promises of God?

III. And let us remember that the words of Jesus, attested as they arc by the Father who sent Him, permanent as time has proved them, true, and satisfying, and lasting as the human soul has found them, are not only the promises of God for mans hope and trust, but the law of God for mans final judgment. As such they will remain, when heaven and earth, in any and every sense, have passed away. The words of Christ, essentially permanent, and surviving all change, will meet our souls in the last day, and be pronounced upon them, for acquittal or for doom. And certain and necessary it is, that the sentence which will be adjudged unto us hereafter by those words, will be in strict accordance with the observance or the neglect with which we treated them here, before our present heaven and earth had passed away. (F. W. P. Greenwood, D. D.)

The ineffaceable word

On one occasion when William Dawson, the Yorkshire Preacher, was giving out a hymn, he suddenly stopped and said: I was coming once through the town of Leeds, and saw a poor little halfwitted lad rubbing at a brass plate, trying to rub out the name; but the poor lad did not know that the harder he rubbed the brighter it shone. Now, friends, sing:--

Engraved as in eternal brass

The mighty promise shines;

Nor can the powers of darkness rase

Those everlasting lines.

Then, as though he saw the devil rubbing, he said:

Satan cannot rub it off--

His hand hath writ the Sacred Word

With an immortal pen.

The enduring words

An infidel in London had a wife who possessed a Bible which she regularly read; being annoyed at this, the man, who had frequently threatened to do so, threw the book upon the fire. This appears to have taken place at dinner-time. He then left home to go to his work, but soon returned to see if the last vestige of the volume had disappeared. The woman, who naturally felt distressed at her loss, said she thought it must be completely burned; but her husband stirred the ashes to see if such was the case, when he read what fastened itself upon his mind, and led to his conversion--Heaven and earth shall pass away, but My word shall not pass away. The sister of this man was the wife of a London pastor; and just when the Bible was burning she was earnestly praying for her brothers conversion. (Sword and Trowel.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Luk 21:29-33. Behold the fig-tree — Christ spake this in the spring, just before the passover; when all the trees were budding on the mount of Olives, where they then were. When they now shoot forth, ye know of your own selves — Though none teach you; that summer is now nigh at hand — See note on Mat 24:32-35. So when ye see these things, know that the kingdom of God is nigh — The destruction of the Jewish city, temple, and religion, to make way for the establishment of the gospel dispensation, and the advancement of my kingdom. Verily, this generation shall not pass, &c., till all be fulfilled — Greek, εως αν παντα γενηται, till all things be effected, all that has been spoken of the destruction of Jerusalem, and the overthrow of the Jewish constitution in church and state, to which things the question, Luk 21:7, relates; and which is treated of from the eighth to the twenty-fourth verse; in other words, till every article of this prophecy is accomplished. Our Lord, on other occasions, spake of his own coming, as what was to happen in that age. See Mar 9:1; and Mat 26:64. Heaven and earth shall pass away, but my words shall not pass away — You may expect a dissolution of the frame of nature sooner than the least iota of this prophecy to fail of being fulfilled, within the time I have just now mentioned. This is the most astonishing part of the whole, for it determines the time of the completion of all the particulars mentioned, to the lives of the men of the age then in being; and it determines this, not simply, but with an asseveration, both to make the disciples attentive, and to strike future ages with admiration, when they should read this prophecy, and see every circumstance of the destruction of Jerusalem and the Jewish state, with its consequences, even in the remotest ages, clearly foretold, and the time in which it was to happen precisely marked. Thus our Lord, in the fullest manner, showed the greatness of his own foreknowledge, and, by consequence, demonstrated the divinity of his mission. For, as the Jewish nation was at this time in the most flourishing state, the events here foretold were altogether improbable. Besides, the circumstances of the destruction are very numerous and surprisingly particular, and the language in which the whole is conceived is without the least ambiguity. It is, therefore, a prophecy of such a kind as could, not possibly be forged by an impostor; and every thinking person, who compares the events with this prediction, must do violence to his conscience if he do not acknowledge Jesus to be a prophet commissioned of God. It appears, however, that our Lord’s disciples did not then understand any part of this prophecy; which is the more to be wondered at, as it was both plain and particular, and had been delivered once before, Luk 17:20. Probably they applied all the dreadful passages of it to the heathen nations, especially the Romans, whose ambition they thought would lead them to oppose the erection of their Master’s kingdom, with all the forces of their empire. See Macknight. An observation of Mr. West’s, relating to the authors by whom this prophecy, so plain and circumstantial, is recorded, is worthy of the reader’s particular attention, namely, that Matthew and Mark were incontestably dead before the events here predicted took place, as Luke also probably might be; and as for John, the only evangelist who survived them, it is remarkable that he says nothing of them, lest any should say the prophecy was forged after the events happened. See West on the Resurrection, p. 393.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

Luk 21:29. Συκῆν, the fig-tree) A tree frequently met with, and early in shooting forth.—πάντα) all the trees, good and bad.

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

Luk_21:29-33. See on Mat_24:32-35; Mar_13:28-31.

ἀφʼ ἑαυτῶν] etiamsi nemo vos doceat, Bengel. Comp. Luk_12:57; Joh_18:34; Joh_11:51; 2Co_3:5.

γινώσκετε is indicative in Luk_21:30, imperative in Luk_21:31.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Luk 21:29-33 . Parabolic enforcement of the lesson (Mat 24:32-35 , Mar 13:28-31 ).

Luk 21:29 . καὶ πάντα τὰ δένδρα : added by Lk., generalising as in Luk 9:23 : “take up his cross daily ”. The lesson is taught by all the trees, but parabolic style demands special reference to one particular tree. προβάλωσιν , put forth (their leaves, τὰ φύλλα understood). Similar phrases in Greek authors. βλέποντες , etc., when ye look (as who does not when spring returns!) ye know of yourselves, need no one to tell you.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

We must be sober and watchful both day and night for the Lord’s coming, that we be not taken at unawares.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Verse 29. He spake to them a parable] Illustrated all these predicted facts by the simile of a fig tree. See this explained, Clarke "Mt 24:32".

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

(29) And all the trees.—The addition is peculiar to St. Luke. It confirms the impression that the words, which were spoken just before the Passover, when the flush of spring-tide life was seen in every grove and forest, were suggested by what met the eye of the disciples on the Mount of Olives. (See Note on Mat_24:32.) One such tree, we know, had been found in full foliage (Mat_21:19).

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

29-36. Parable of the Fig-tree. Duty of Watchfulness.

29. and all the trees] This is added by St Luke only. The fig-tree would be specially significant to Jewish readers.

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.

Watch ye therefore, and pray always,.... Watch against every sin, snare, and temptation; particularly, against the above things, surfeiting, drunkenness, and worldly cares; pray continually, for fresh supplies of grace:

that ye may be counted worthy; not for watchfulness and prayer, but through the grace and goodness of God:

to escape all these things that shall come to pass; the dreadful miseries and distress, that shall come upon the Jews:

and to stand before the Son of man; with intrepidity, confidence, and pleasure; and meet him at his coming in this way, with joy and comfort; and likewise at death, and at judgment; see Jo1 2:28.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

29 And he spake to them a parable; Behold the fig tree, and all the trees;

Ver. 29. See Mat 24:32; Mar 13:28;

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.

We had this same parable both in Matthew and Mark. See Poole on "Mat 24:32", and following verses to Mat 24:35. See Poole on "Mar 13:28", and following verses to Mar 13:31.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

And he spake to them a parable. "It is certain," went on the Lord to say, "that summer follows the season when the fig tree and other trees put forth their green shoots. It is no less certain that these things the fall of Jerusalem, and later the end of the world will follow closely on the signs I have just told you about."

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

Behold the fig tree and all the trees - Christ spake this in the spring, just before the passover; when all the trees were budding on the Mount of Olives, where they then were.

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

In these words our Saviour declares the certainty of his coming to visit Jerusalem for all her barbarous and bloody cruelty towards himself, his prophets, and apostles; he is pleased to set forth this by the similitude of the fig-tree, whose beginning to bud declares the summer at hand; thus our Saviour tells them, that when they should see the fore-mentioned signs, they might conclude the destruction of their city and temple to be near at hand; and accordingly some of that generation, then living, did see these predictions fulfilled.

Learn, that God is no less punctual in the execution of his threatenings upon incorrigible sinners, than he is faithful in the performance of his promises towards his own people: the truth and veracity of God is as much concerned to execute his threatenings, as it is to fulfill his promises.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

Connecting Statement:

As Jesus continues teaching his disciples, he tells them a parable. (See: Parables)

When they sprout buds

"When new leaves start to grow"

summer is already near

"summer is about to start." Summer in Israel follows the sprouting of fig tree leaves and is the time when the figs ripen. AT: "harvest time is ready to start" (See: Assumed Knowledge and Implicit Information)

So also, when you see these things happening

The appearance of the signs that Jesus just described signal the arrival of the kingdom of God just as appearance of the leaves of the fig tree signal the arrival of summer.

the kingdom of God is near

"God will soon establish his kingdom." AT: "God will soon rule as king" (See: Metonymy)

translationWords

parable

fig

kingdom of God

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

29–36. PARABLE OF THE FIG-TREE. DUTY OF WATCHFULNESS

29. καὶ πάντα τὰ δένδρα. This is added by St Luke only. The fig-tree would be specially significant to Jewish readers.

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.

29-33. The Parable of the Fig Tree. Mat 24:32-35; Mar 13:28-32.

29. καὶ εἶπεν. This marks the resumption of the discourse after a pause: comp. 9:5. More often Lk. uses εἶπεν δέ or ἔλεγεν: 14:12, 20:41, etc. For εἶπεν παραβολήν see on 6:39. Lk. alone makes the addition καὶ πάντα τὰ δέδρα: see on 6:30 and 7:35. Writing for Gentiles, Lk. preserves words which cover those to whom fig trees are unknown.

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

Parable. See on Mt 24:32.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.