13:1 Now there were some present at that very season1 who told him of the Galilaeans, whose blood Pilate had mingled with their sacrifices2. REPENTANCE ENJOINED. PARABLE OF THE BARREN FIG-TREE. Luke 13:1-9
Now there were some present at that very season. At the time when
he preached about the signs of the times, etc. This phrase, however, is
rather indefinite (Matthew
Who told him of the Galilaeans, whose blood Pilate had mingled with
their sacrifices. While Jesus spoke, certain ones came to him bearing
the news of a barbaric act of sacrilegious cruelty committed by Pilate. It
may have been told to Jesus by enemies who hoped to ensnare him by drawing
from him a criticism of Pilate. But it seems more likely that it was told to
him as a sample of the corruption and iniquity of the times. History, of
course, says nothing of Pilate's act here mentioned. Pilate's rule was
marked by cruelty toward Jews, and contempt for their religious views and
13:2 And he answered and said unto them, Think
ye that these Galilaeans were sinners above all the Galilaeans, because they
have suffered these things1?
Think ye that these Galilaeans were sinners above all the Galilaeans,
because they have suffered these things? The Jews ascribed extraordinary
misfortunes to extraordinary criminality. Sacrifice was intended to cleanse
guilt. How hopeless, therefore, must their guilt be who were punished at the
very times when they should have been cleansed!
13:3 I tell you,
Nay: but, except ye repent, ye shall all in like manner perish1.
I tell you, Nay: but, except ye repent, ye shall all in like manner
perish. But the Jews erred in this interpreting the event. Quantity of
individual sin cannot safely be inferred from the measure of individual
misfortune. It was true that the Galileans suffered because of sin, for all
suffering is the result of sin. But it was not true that the suffering was
punishment for unusual sinfulness. Our suffering is often due to the general
sin of humanity--the sin of the whole associate body of which we are a part.
13:4 Or those
eighteen, upon whom the tower in Siloam fell, and killed them1,
think ye that they were offenders above all the men
that dwell in Jerusalem2?
Or those eighteen, upon whom the tower in Siloam fell, and killed them.
Of this instance, also, there is no other historic mention. It, too was a
small incident among the accidents of the day. The pool of Siloam lies near
the southeast corner of Jerusalem, at the entrance of the Tyropean village
which runs up between Mt. Zion and Moriah. The modern village of Siloam
probably did not exist at that time. What tower this was is not known. As
the city wall ran through the district of that fountain, it may possibly
have been one of the turrets of that wall.
Think ye that they were offenders above all the men that dwell in
Jerusalem? This instance presents a striking contrast to the slaughter
of which they had told him, for it was, (1) Inflicted upon the inhabitants
of Jerusalem; and (2) It came upon them as an act of God.
13:5 I tell you,
Nay: but, except ye repent, ye shall all likewise perish1.
I tell you, Nay: but, except ye repent, ye shall all likewise perish.
And Jesus therefore concludes that all shall likewise perish, he pronounces
upon the entire people--Jews and Galilean alike--a punishment made certain
by the decree of God. It is significant that the Jewish people did, as a
nation, perish and lie buried under the falling walls of their cities, and
the debris of their temple, palaces, and houses. But the word
"likewise" is not to be pressed to cover this fact.
13:6 And he spake
this parable1; A certain man had
a fig tree planted in his vineyard; and he came seeking fruit thereon, and found
And he spake this parable. This parable is closely connected with Luke
A certain man had a fig tree planted in his vineyard; and he came
seeking fruit thereon, and found none. In this parable Jesus likened his
hearers to a fig-tree planted in a choice place--a vineyard, the odd corners
of which are still used as advantageous spots for fig- trees.
13:7 And he said
unto the vinedresser, Behold, these three years I come seeking fruit on this fig
tree, and find none: cut it down1; why
doth it also cumber the ground2?
And he said unto the vinedresser, Behold, these three years I come
seeking fruit on this fig tree, and find none: cut it down. There is no
emphasis on the number three, and no allusion to the national history of the
Jews, as some suppose. It simply means that a fig-tree's failure to bear
fruit for three years would justify its being cut down.
Why doth it also cumber the ground? It cumbered the ground by
occupying ground which the vines should have had, and by interfering with
their light by its shade, which is very dense.
13:8 And he answering saith unto him, Lord,
let it alone this year also, till I shall dig about it, and dung it1:
Lord, let it alone this year also, till I shall dig about it, and dung
it. Those to whom Jesus spoke had been called to repentance by the
preaching both of John and of Jesus, and had had ample time and opportunity
to bring forth the fruits of repentance, and deserved to be destroyed; but
they would still be allowed further opportunity.
13:10 And he was
teaching in one of the synagogues on the sabbath day1.
SABBATH HEALING. MUSTARD SEED AND LEAVEN. (Probably Perea.) Luke
And he was teaching in one of the synagogues on the sabbath day.
Our Lord's habit of teaching in the synagogue, which had been for some time
interrupted by his retirement, had probably been revived during the mission
of the seventy. On the synagogue, see Mark
13:11 And behold,
a woman that had a spirit of infirmity eighteen years1;
and she was bowed together, and could in no wise lift herself up.
And behold, a woman that had a spirit of infirmity eighteen years;
and she was bowed together, and could in no wise lift herself up.
The use of the word "spirit" in this verse indicates that the
curvature of the spine which afflicted this woman was attributed to
13:14 And the
ruler of the synagogue, being moved with indignation because Jesus had healed on
the sabbath1, answered and said
to the multitude2, There are six days in which men ought
to work: in them therefore come and be healed, and not on the day of the sabbath.
And the ruler of the synagogue, being moved with indignation because
Jesus had healed on the sabbath. There is not evidence that the woman
came with any intention of being healed, nor was the ruler angry at her, but
at Jesus. On the synagogue, see Mark
Answered and said to the multitude. Too cowardly to openly rebuke
Jesus, the ruler fell to reprimanding the people, and thus indirectly
censuring the Lord.
13:15 But the Lord answered him, and said,
Ye hypocrites, doth not each one of you on the sabbath
loose his ox or his ass from the stall, and lead him away to watering1?
Ye hypocrites, doth not each one of you on the sabbath loose his ox or
his ass from the stall, and lead him away to watering? The word
"hypocrite" was among the strongest ever used by our Lord. He here
applies it to the whole class to whom the ruler belonged and for whom he was
the spokesman--the class who are mentioned as "adversaries" in
disguising their hatred toward Christ under a pretended zeal for the
Sabbath. (2) Their zeal for the Sabbath was at no time sincere, for they
favored indulgence where their own interests were involved, but applied
their Sabbath rules sharply where others were concerned. It was their
tradition and not the Sabbath which Jesus had broken, and he here attempts
no other justification of himself than to show that he is guiltless under a
fair application of their own precedents.
13:16 And ought not this woman, being
a daughter of Abraham2, whom
Satan had bound, lo, [these] eighteen years3, to have been
loosed from this bond on the day of the sabbath?
And ought not this woman . . . to have been loosed from this bond on
the day of the sabbath? Taking their own conduct on the Sabbath day as
the basis for his justification, Jesus presents three contrasts, each of
which made his action better than theirs: (1) He had blessed the woman
instead of an ox. (2) He had loosed from a disease instead of from a
comfortable stall. (3) He had relieved a waiting of eighteen years' standing
instead of one of some few hours' duration--the brief time since the
watering of the morning.
Being a daughter of Abraham. He mentions the woman's descent from
Abraham because, according to their ideas, it made her worthy of every
Whom Satan had bound, lo, [these] eighteen years. In attributing
the infirmity to Satan he acknowledges the action of the demon as Satan's
agent. Disease were not infrequently ascribed to Satan and the demons (Acts
10:38; 2 Corinthians
13:17 And as he said these things, all his
adversaries were put to shame: and all the multitude
rejoiced for all the glorious things that were done by him1.
And all the multitude rejoiced for all the glorious things that were
done by him. The people rejoiced not only in the miracle, but in that
wisdom which silenced the narrow-minded rulers. The triumph which they
rejoiced in was but a slight foretaste of the victories to come, and to
point out the nature of those victories the Lord spoke the two parables
13:18 He said therefore, Unto what is the
kingdom of God like? and whereunto shall I liken it?
Unto what is the kingdom of God like? and whereunto shall I liken it?
13:19 It is like
unto a grain of mustard seed, which a man took, and cast into his own garden1;
and it grew, and became a tree2;
and the birds of the heaven lodged in the branches thereof.
It is like unto a grain of mustard seed, which a man took, and cast
into his own garden. See Mark
And it grew, and became a tree. See Mark
13:20 And again
he said, Whereunto shall I liken the kingdom of God1?
And again he said, Whereunto shall I liken the kingdom of God? See Mark
13:21 It is like
unto leaven, which a woman took and hid in three measures of meal, till it was
It is like unto leaven, which a woman took and hid in three measures of
meal, till it was all leavened. See Matthew
13:22 And he went
on his way through cities and villages, teaching, and journeying on unto
THE STRAIT GATE. WARNED AGAINST HEROD. (Perea.) Luke
And he went on his way through cities and villages, teaching, and
journeying on unto Jerusalem. This verse probably refers back to brief
rest on the Sabbath day when he healed the woman with the curvature of the
13:23 And one
said unto him, Lord, are they few that are saved1? And he
said unto them,
And one said unto him, Lord, are they few that are saved? It is
likely that this question was asked by a Jew, and that the two parables
illustrating the smallness of the kingdom's beginning suggested it to him.
The Jews extended their exclusive spirit even to their ideals of a world to
come, so that they believed none but the chosen race would behold its
glories. The circumstances attending to the conversion of Cornelius,
recorded in Acts, show how this exclusiveness survived even among Jewish
Christians. The questioner wished Jesus to commit himself to this narrow
Jewish spirit, or else to take a position which would subject him to the
charge of being unpatriotic.
to enter in by the narrow door: for many, I say unto
you, shall seek to enter in, and shall not be able3.
Strive. Literally, agonize.
To enter in by the narrow gate. The passage should be compared with
that in Matthew
7:13. There one enters by a narrow gate upon a narrow road, indicating
the strictness of the Christian life. Here one enters by a narrow door upon
a season of festivity, indicating the joyous privileges of a Christian life.
For many, I say unto you, shall seek to enter in, and shall not be able.
Jesus answers that "many" shall be excluded from the kingdom, and
that the questioner, and all others who hear, need to exercise themselves
and give the matter their own personal attention lest they be among that
13:25 When once
the master of the house is risen up, and hath shut to the door1,
and ye begin to stand without, and to knock at the
door, saying2, Lord, open to us; and
he shall answer and say to you, I know you not whence ye are3;
When once the master of the house is risen up, and hath shut to the
door. This verse gives the reason why one should strive to enter in. The
"time" for entrance is limited, and he must get in before it
And ye begin to stand without, and to knock at the door, saying,
Lord, open to us. For when the limited time has passed, he cannot
enter, no matter how earnestly he may seek or strive.
And he shall answer and say to you, I know you not whence ye are.
Our Lord pictures a householder who refuses to receive any guest that has
shown contempt for his feast by coming late. The strict spirit of the Lord
in giving his invitation is indicated by the phrase "narrow door",
but the phrase includes more than this for those who would strive must not
only be prompt to act, but must be painstaking so as to act intelligently,
and of obedient spirit so as to act acceptably.
13:26 then shall ye begin to say, We
did eat and drink in thy presence, and thou didst teach in our streets2;
Then ye shall begin to say. In answer to the Lord's statement that
he does not know them.
We did eat and drink in thy presence, and thou didst teach in our
streets. Thus they idly urged their privileges to him who was condemning
them for having neglected to make a proper use of those privileges. Had
these privileges been valued and improved, the clamoring outcasts would have
been inside and not outside the door.
13:27 and he
shall say, I tell you, I know not whence ye are1; depart
from me, all ye workers of iniquity2.
And he shall say, I tell you, I know not whence ye are.
Depart from me, all ye workers of iniquity. Thus pleading avails
not. The door would not be narrow if it opened to excuses.
13:28 There shall
be the weeping and the gnashing of teeth1, when
ye shall see Abraham, and Isaac, and Jacob, and all the prophets, in the kingdom
of God2, and yourselves cast forth without.
There shall be the weeping and the gnashing of teeth. See Matthew
When ye shall see Abraham, and Isaac, and Jacob, and all the prophets,
in the kingdom of God. See Matthew
13:29 And they
shall come from the east and west1, and from the north and
south, and shall sit down in the kingdom of God.
And they shall come from the east and west. See Matthew
13:30 And behold, there
are last who shall be first, and there are first who shall be last1.
There are last who shall be first, and there are first who shall be
last. A familiar proverb of Christ's (Matthew
20:10), to be interpreted by such passages as Matthew
9:30,31. The Jew who thought the Gentile had no hope at all, and that he
himself was sure of salvation, would be surprised to find that his opinion
was the very reverse of the real fact as time developed it.
13:31 In that
very hour there came certain Pharisees, saying to him, Get thee out, and go
hence: for Herod would fain kill thee1.
In that very hour there came certain Pharisees, saying to him, Get thee
out, and go hence: for Herod would fain kill thee. This shows that Jesus
was in the territory of Herod Antipas, and hence probably in Perea. The
Pharisees, no doubt, wished to scare Jesus that they might exult over his
fright. We might suppose, too, that their words were untrue, were it not
that Jesus sends a reply to Herod. Herod long desired to see Jesus (Luke
23:8), but it was not likely that he desired to put him to death. He
was, doubtless, glad enough to get Jesus out of his territory, lest he might
foment an uprising, and to this end he employed this strategy of sending
messengers to warn Jesus under the guise of friendship.
13:32 And he said unto them, Go
and say to that fox1, Behold, I
cast out demons and perform cures to-day and to-morrow2,
and the third [day] I am perfected3.
Go and say to that fox. That is, say to Herod, that crafty, sly
fellow. The fox is a type of craftiness and treachery. We have no other
instance where Jesus used such a contemptuous expression; but Herod richly
merited it. An Idumean by his father, a Samaritan by his mother, a Jew by
profession, and a heathen by practice, he happened to be foxy by nature. And
he was even now playing the fox by sending these messengers.
Behold, I cast out demons and perform cures to-day and to-morrow,
and the third [day]. Wiesler, Meyer, Alford, and other able
commentators think that the days mentioned in this difficult passage are
literal days. If the language is to be thus construed, the saying amounts to
a promise to leave Herod's territory in three days. Such construction,
however, is not consistent with the elevation of the sentiment and the
solemnity of its repetition. Three days are thus sometimes used proverbially
to designate a short time (Hosea
6:2), and they are unquestionably so used here. The meaning then is
this: "For a little while I liberate and heal and abide in your
territory to disturb your peace. But in a few days I shall be perfected in
my office as a liberator and healer, after which I shall be seen no more in
your territory. And though I understand these plots against me, I must fill
up my time and go on my course till I suffer martyrdom at Jerusalem, which
has the gruesome honor of being the prophet-slaying city".
I am perfected. This word finds its complement in the "It is
finished" of John
19:30. Both the verbs are derived from the Greek word "telos",
which means "end" or "completion". Compare also 2 Corinthians
I must go on my way to-day and to-morrow and the [day] following1:
for it cannot be that a prophet perish out of Jerusalem2.
Nevertheless I must go on my way to-day and to-morrow and the [day]
following. Although I know what lies before me.
For it cannot be that a prophet perish out of Jerusalem. John the
Baptist having perished at Machaerus in Perea is regarded as an exception to
this rule and the prophets die at Jerusalem. The exception does not disprove
the rule, if it be a true exception; which may be questioned, since John
died at the hands of Herod and Herodias, neither of whom were, properly
speaking Jews. John, therefore, died as a prophet to foreigners rather than
as a prophet to the Jewish people.
Jerusalem, Jerusalem, that killeth the prophets, and stoneth them that are sent
unto her1! how often would I have
gathered thy children together2, even as a hen [gathereth]
her own brood under her wings, and ye would not!
O Jerusalem, Jerusalem, that killeth the prophets, and stoneth them
that are sent unto her! etc. Jesus repeated these words again as
recorded in Matthew
How often would I have gathered thy children together. Inhabitants
of Jerusalem. See Luke
Even as a hen gathereth her chickens under her wings, and ye would not!
With such beautiful imagery does Jesus set forth his tender love for the
people of that city which he knew would soon compass his death.
your house1 is left unto you
[desolate]2: and I say unto you,
Ye shall not see me, until ye shall say, Blessed is he that cometh in the name
of the Lord3.
Behold, your house. The temple.
Is left unto you [desolate]. He was about to withdraw from the
temple, which for centuries to come was to be visited by no heavenly
And I say unto you, Ye shall not see me, until ye shall say, Blessed is
he that cometh in the name of the Lord. It is hardly possible that these
words can refer to the triumphal entry for their fulfillment (Matthew
21:9). The use of them on that occasion may have had no reference to his
prediction. They undoubtedly refer to the Parousia, or second coming of the
Lord in his glory, before which time the Jews must turn and believe (Romans
11:25-27). Not until they were thus prepared would they again see him
without whom they were now rejecting.