Now indicates that vv. 1-9, which deal further with the matter of repentance, continue the last verses of ch. 12. The Lord used the two incidents in vv. 1-5 to remind the Jews that now was the time for them to repent and that if they did not, they would all perish like the victims of those two incidents.

And indicates that vv. 6-9 are a continuation of the foregoing verses concerning repentance.

This parable indicates that God as the owner came in the Son to seek fruit from the Jewish people, who were likened to a fig tree (see note Matt. 21:19^1a) planted in God's promised land, the vineyard (cf. Matt. 21:33 and note 1). He had been seeking fruit for three years (v. 7) but had not found any. He wanted to cut the Jews down, but God the Son as the vinedresser prayed for them, asking God the Father to tolerate them until the Son died for them (dug the ground around the fig tree) and gave them fertilizer (threw on manure), at which point, He hoped, they would repent and produce fruit. Otherwise, they would be cut down. Verses Luke 11:29-32 and Luke 11:42-52, two sections that unveil the Jewish people as an evil generation, confirm this interpretation.

I.e., deplete the soil, intercept the sun, and take up room (Bengel).

See note Mark 1:23¹.

Lit., bending together. This signifies a person's being oppressed by a demon to an extreme, so that the person is bent toward the satanic world only and is unable to stand erect to look into the heavens.

Satan used not only the evil spirit to possess the woman but also the religious ruler to oppose her being released by the Lord. Religion is much used by the usurper to keep God's chosen people under his oppression.

See note Matt. 6:2^2b.

One of God's chosen people.

The demon's possessing of people is Satan's binding of them. Hence, the casting out of a demon is the defeat of Satan (Matt. 12:29 and note Matt. 12:29⁴).

The Sabbath was ordained by God so that man could rest (Gen. 2:3), not so that man would remain under bondage.

For vv. 18-21, see notes in Matt. 13:31-33.

See note Matt. 7:14^1a.

Or, strong enough.

See note Matt. 8:12^3b.

See note Luke 4:43². The Jews asked about salvation (v. 23). But the Lord answered concerning participation in the kingdom of God in the millennium (see note Matt. 8:11²), which will be the most enjoyable part of God's full salvation before the enjoyment of the New Jerusalem in the new heaven and new earth (Rev. 21:1-3, 5-7; 22:1-5).

Referring to the saved Gentiles, who will receive the Savior before some of the saved Jews and will participate in the kingdom of God in the millennium (v. 29).

Referring to the Jews who will believe in the Lord after the Gentiles believe (Rom. 11:25-26). The word in this verse is applied in another sense in Matt. 19:30; 20:16 and Mark 10:31 (see note Matt. 20:16^1a).

This was a threat made by the opposers.

This indicates that the Lord had a set schedule to carry out His ministry, to end His course, and to reach His goal through His death and resurrection, and that no one, not even Herod, could prevent Him from accomplishing it.

Or, end My course, reach My goal.

The threat (v. 31) did not prevent the Lord from journeying to Jerusalem to accomplish His redemptive death. Rather, He was bold to proceed there (Mark 10:33) to reach the goal of His entire ministry.

For vv. 34-35, see notes in Matt. 23:37-39.

This house (singular in Greek) was God's house, God's temple. Because the Jews rejected the Lord, that is, God's coming in the Son, the Lord rejected the temple, considering it the house of the Jews themselves and leaving it to them that it might suffer the coming destruction and become desolate.