Luke 13:35 - Printer Friendly

ESV: Behold, your house is forsaken. And I tell you, you will not see me until you say, ‘Blessed is he who comes in the name of the Lord!’”

NIV: Look, your house is left to you desolate. I tell you, you will not see me again until you say, 'Blessed is he who comes in the name of the Lord.''

NASB: Behold, your house is left to you desolate; and I say to you, you will not see Me until you say, ‘BLESSED IS THE ONE WHO COMES IN THE NAME OF THE Lord!’?'

CSB: See, your house is abandoned to you. I tell you, you will not see me until the time comes when you say, 'Blessed is he who comes in the name of the Lord'! "

NLT: And now, look, your house is abandoned. And you will never see me again until you say, ‘Blessings on the one who comes in the name of the Lord!’ '

KJV: 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.

NKJV: See! Your house is left to you desolate; and assuredly, I say to you, you shall not see Me until the time comes when you say, ‘Blessed is He who comes in the name of the Lord!’ ”

A man has asked Jesus if few will be saved. Jesus confirms by saying that to be saved, people must enter by the "narrow door" leading into a house that represents the kingdom of God (Luke 13:23–24). Jesus' audience is Jews. He tells them that if they do not truly know Him, they will not receive the blessing God gave Abraham, Isaac, and Jacob. They may be descended from the patriarchs physically, but certainly not spiritually. They will not inherit the kingdom of God in eternity (Luke 13:25–30). Their house—legacy and nation—is forsaken.

In earlier verses, Jesus infers this is His house (Luke 13:25); here, He says it is "your" house. In Jewish literature, "house" can represent kingdom or dynasty. When David wanted to build a "house" or the temple for God, God told him no, but God would establish David's "house" forever (2 Samuel 7:16). In other places, "house" can mean the nation of Israel, the temple, or the temple as representing the nation of Israel (Isaiah 64:11; Jeremiah 12:7; 22:5).

The quote is from Psalm 118:26, a Messianic psalm recited at the Passover Seder. In Jesus' time, the priests recited the psalm while sacrificing the Passover lambs in the temple. The crowd will chant it at the triumphal entry as Jesus enters Jerusalem (Luke 19:38), but Jesus is talking about His second coming. The "name" of the Lord refers to His authority and power. The time is short (Luke 13:1–9). The people have a limited amount of time to see Jesus. They will have other opportunities to follow Him (Acts 2), but He will leave soon and after the ascension, they will not see Him again until His return when Israel as a nation will finally accept Him as their Messiah.

Luke 13:31–35 concludes the first group of Jesus' teachings. These included a miracle followed by lessons about salvation and the kingdom of God. Having explained that the kingdom is near but the opportunity to enter is limited and the door is narrow, Jesus describes that door by prophesying His death and resurrection. He then mourns for the Jews in Jerusalem who will refuse to enter. Next is a similar section that begins with a Sabbath healing and includes more teachings about the kingdom and salvation (Luke 14:1—15:32). A similar lament is recorded in Matthew 23:37–39.

Jesus uses real-world examples to show that tragedy and death can come to anyone, even the righteous. No one should delay in reconciling to God; time is running out. Jesus heals a woman in the synagogue, on the Sabbath, triggering an angry response. Jesus scolds the synagogue leader, then preaches about the inevitable spread of the gospel around the entire world. However, He also notes that most people will reject this message, including the people of Israel.

Luke 9:51—19:27 is sometimes called "Jesus' Travelogue to Jerusalem." The segment describes how Jesus prepared the disciples for their future as He approached His own death and resurrection. Interspersed are a few altercations with religious leaders. There are calls for the crowd to repent of their sins and reconcile with God before it's too late. In Luke 13, two stories in particular reveal Jesus' heart. In one, He heals a long-suffering woman on the Sabbath; healing is a type of rest. In the last, He mourns the fact that, for now, the Jews as a nation will reject their Messiah.

Luke was a traveling companion of Paul (Acts 16:10) and a physician (Colossians 4:14). Unlike Matthew, Mark, and John, Luke writes his gospel as an historian, rather than as a first-hand eyewitness. His extensive writings also include the book of Acts (Acts 1:1–3). These are deliberately organized, carefully researched accounts of those events. The gospel of Luke focuses on the earthly ministry of Jesus Christ. Luke's Gentile perspective presents Christ as a Savior for all people, offering both forgiveness and direction to those who follow Him.