Luke 13
BolesLuke 13:1-9
- THE NEED OF
1 Now there were some present at that very season—This is connected with the discourse that has just been recorded. “At that very season” means on that same occasion. A pause or interruption in the discourse was made by some who were present. They evidently made no application of the truth that had been spoken by Jesus to themselves, but like the covetous man (Luke 12:13), were thinking of other things which had recently taken place. They may have related to Jesus the occasion of Judas of Galilee referred to in Acts 5:37. However, we do not know who these Galileans were, neither do we know on what occasion the soldiers of Pilate had killed these and “mingled with their sacrifices” the blood of them that were slain. Uprisings and rebellions were common at that time and especially on feast days. It was considered a great curse to have the blood of the worshiper mingled with the sacrifices of the worshiper.
2 Think ye that these Galilaeans were sinners—Evidently those who told Jesus of this incident were breaking the force of his teachings as applied to themselves; they attempted to divert attention to something else. Many are prone to talk about the death of others rather than about their own death; they rather speak about the sins of others than their own sins. But Jesus does not let them escape the force of his discourse. These Galileans had suffered and the idea was prevalent then as now that sufferings were brought on because of sin. Job’s friends had this idea. Jesus does not deny that these Galileans were sinners; neither does he deny that the calamity that befell them was because of their great sin; he does not deny that divine judgment is visited because of sin. He raises the question as to whether they were greater sinners than those who were present.
3 I tell you, Nay: but, except ye repent,—In answer to the question that Jesus raised, he said of them that no such preeminence in sin is to be attributed to them. It is wrong to conclude that their fate was due to any great wickedness that they had committed. “Except ye repent, ye shall all in like manner perish.” This declaration brings their attention to their own sin; it is emphatic and solemn. It is a warning that a similar or greater punishment would be brought upon them if they did not repent. This is a severe rebuke to these men who reported this to Jesus and to all others who may be in sin; no one can ward off the force of the truth here spoken by Jesus. “Repent” is used many times in the New Testament. It means a change of mind, disposition, governing purpose; unless one changes from an impenitent heart doom certainly awaits one. The suffering of these becomes a warning to all others to repent or to perish. There is no alternative; it is either repent or perish.
4, 5 Or those eighteen, upon whom the tower in Siloam fell, —Jesus further forcibly impresses this truth upon his hearers by citing another example. There were eighteen persons who were killed by the fall of the tower in Siloam. It is not known the exact location of this tower; probably it was near the pool of Siloam which was near the foot of Mount Zion. There were large porches around the pools where many sick lay. On some occasion some building had fallen upon certain persons and the hearers of Jesus were familiar with the incident. This building is referred to by Jesus as “the tower in Siloam” and was probably the one mentioned in John 9:7, and which may have included the dwellers in Jerusalem.
Some have conjectured that these eighteen were confined in the tower as prisoners, but does not matter why they were in or near the tower; the point that Jesus makes is that they had perished and that they had not perished simply because of their great wickedness. Their death came, not from the discriminating judgments of God, nor the bloody hands of men, but by the falling tower in Siloam; it was not necessary for them to trace the fall of the tower and its consequences to any judicial act of God.
6 And he spake this parable;—Luke seems to be the only writer that records this parable; it is called “the parable of the barren fig tree.” Figs were native to that country; this tree was planted in a “vineyard,” or a place of vines. Isaiah and David used a parable like this to describe the Jewish people. (Isaiah 5; Psalms 70:5.) Jesus applies the same truths by the idea of a fig tree growing in a sheltered field and protected and carefully cultivated, but fruitless. The doom pronounced upon the Jewish nation, unless it was averted by timely repentance, is still more forcibly illustrated by this parable. The longsuffering of God, as well as the threatened destruction of the wicked, is clearly set forth.
7-9 And he said unto the vinedresser,—A “vinedresser” was one whose duty it was to take care of the vines. “These three years” has been used by many to represent the three years of the personal ministry of Jesus on earth; however, there is no reference to this in the text. For three years after this fig tree should have borne fruit, its owner came each year and sought fruit in vain. Why should he waste both time and labor upon a worthless fig tree? The land was cumbered with it and something else could be produced upon the plot that this tree occupied. The gardener begged for one more year of trial; he would nurture it and fertilize it and wait and see the results before destroying it. Increased culture might help it, but left to itself, it had failed to bear fruit.
God had waited patiently on the Jewish nation for the fruits of righteousness; so far it had failed. One more period was now set for the Jews to avoid the punishment of their sins. While the fig tree refers primarily to the Jewish nation, in a secondary sense it refers to every impenitent sinner who enjoys the opportunities of salvation, but fails to avail himself of them. Evidently, there is a limitation to divine forbearance; unless averted by timely repentance, the threatened destruction will come, and there will be no power to escape the dreadful doom. It is clear that the Jewish people brought on their own destruction by their obstinate neglect of all the messages which God sent to them; John the Baptist had warned them and predicted that the kingdom of God was at hand; Jesus was in their midst and giving them the opportunities to repent. If ever there was a people that had been spared for a long time and patiently instructed and warned, and had such opportunities to be fruitful, that was the Jewish people.
Luke 13:10-21
- HEALING ON THE SABBATH
10 And he was teaching in one of the synagogues—It seems that Luke passes over some incidents and takes up that which Jesus had done after his final leave of Galilee and had retired to the region beyond the Jordan or in Perea. Some place this incident after John 11:47-54, where we are told that in consequence of the counsel of Caiaphas against Jesus, he retired from Jerusalem to a city called Ephraim, near the wilderness. (John 11:54.) Jesus frequently taught in the synagogue; it was while he was teaching in the synagogue that the following miracle took place. It appears that this woman was a regular attendant at the synagogue worship.
11 And behold, a woman that had a spirit of infirmity—This woman was a Jewess; she had access to the synagogue worship, being “a daughter of Abraham.” She was afflicted with “an infirmity eighteen years”; we are not told the nature of her affliction. Luke was a physician and would naturally refer to this miracle of healing. Her disease caused physical debility and deformity; it may have been caused by the wicked spirits, as she had “a spirit of infirmity.” She was “bowed together, and could in no wise lift herself up.” Her disease was spinal and extending down to the loin; she was so bent down as to be totally unable to raise herself up, or even to look up.
12, 13 And when Jesus saw her,—Jesus was in the synagogue teaching and evidently this woman came in many were worshiping in the synagogue and this woman seems to have been one among the many. Jesus called her to him; others observed him, and the ruler of the synagogue saw it. It seems that Jesus abruptly said to her, after she responded to his call, that she was “loosed from thine infirmity.” In a moment when the woman least expected it, her prayers had been answered and she was released beyond her expectation. Jesus struck at the root of the evil; the miracle was evident to all and it was most merciful.
And he laid his hands upon her:—She showed her faith by her gratitude she glorified God. It should be noted that this miracle was one of those which our Lord worked unsolicited and unasked; the widow at Nain is another instance (Luke 7 11ff.); in both cases the person to whom kindness was shown was a woman. The miracle was wrought instantaneously; there was no gradual inprovement in her condition, but she was made whole immediately.
14 And the ruler of the synagogue,—Each synagogue had its ruler; it was his duty to take care that all things were done decently and in order in the services of the synagogue; however, there was no occasion for this rebuke. The woman had not come there to be cured; she had not solicited Jesus to cure her, but Jesus had done so on his own initiative. If any rebuke was due, it should have been administered to Jesus, as he was entirely responsible for it. The ruler was “moved with indignation” because she had been “healed on the sabbath.” The ruler seems to have vented his indignation upon the worshipers, as he said to them: “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.” There was no labor, no toil, no violation of the Sabbath law in any respect; but the ruler administered a severe rebuke to the multitude; it seems that he was afraid to rebuke Jesus.
15 But the Lord answered him,—Jesus was ever ready to answer his critics; he was always in the right, and those who opposed him were in the wrong. He used a very strong word in his condemnation of the ruler and those who sympathized with him: “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 ruler had said one thing and had meant another. He had rebuked the woman and her sympathizers, when in reality he meant to rebuke Jesus; hence, he was a hypocrite. He envied Jesus and desired to injure him and his influence, but not daring to show it, he pretended a most pious interest in the observance of the Sabbath. Many of those who were present had, doubtless, that very morning led an ox or an ass to water, and did not think of violating the Sabbath, but they were growling at Jesus for healing this unfortunate woman on the Sabbath.
16, 17 And ought not this woman,—If they could lead an animal to water without breaking the Sabbath law, why could not Jesus heal this woman without breaking the Sabbath law? Why should they criticize Jesus for doing such a merciful deed to this unfortunate woman, when they had done a less merciful act to one of the lower animals? Jesus represents this woman as being bound by Satan for eighteen years; she had been in need of help for these many years; her needs were far greater than the needs of the animals that day for water. They had done a merciful deed to an animal in giving it water on the Sabbath, but he had done a far greater deed by healing this woman who was far more valuable than an animal; why then should they criticize him? His adversaries were “put to shame,” and in contrast the “multitude rejoiced for all the glorious things that were done by him.”
18, 19 Unto what is the kingdom of God like?—A parallel of this is found in Matthew 13:31-33 and Mark 4:31-32. Matthew records the parable of the leaven in connection with the parable of the mustard seed, but Mark records only the parable of the mustard seed. Matthew states particularly that this seed is the least of its class, and that the plant becomes the greatest of herbs, so that the sense of the parable becomes obvious. From the smallest beginning its rapid growth carries it to the greatest size; such is the kingdom of God. In its nature it must grow the law of growth and progress is its most vital element; in its nature love moves to activity; begets labor and such labor as cannot fail of success. This kingdom belongs to God; it is owned of God; it is recognized by him, and his power is an element of glorious vitality.
20, 21 And again he said, Whereunto shall I liken the kingdom of God?—This parable is also recorded by Matthew (Matthew 13 33); its meaning is evident. “Leaven” was very common in the houses of that day; it is yeast and an element used in making bread. The kingdom of heaven is like “leaven,” for it will permeate and influence all with which it comes in contact; leaven hid in meal will diffuse itself by its very nature and will permeate the entire mass. The term “three measures” was the amount usually used for one meal; it has no further significance. The parable simply means that the truth of God when planted in the heart will influence the life, and that life will continue to influence others until society is affected by it. Some have seen an allegorical meaning in the “woman,” the number “three measures,” and the “meal.” However, there seems to be no significance attached to these words other than it was customary for the women to bake the bread.
Luke 13:22-30
- THE NARROW DOOR
22 And he went on his way through cities and villages,—Jesus now has his face set toward Jerusalem; Jesus now makes a fourth circuit through the villages and towns of Galilee previous to his going up to Jerusalem to attend the feast. Many think that this was the summer and fall before he was crucified, and that the “cities and villages” mentioned here are the cities and villages in Perea. If they mean the cities in Galilee, it was the fourth time that he had visited the cities in that country; but if it is meant that he visited the cities and villages in Perea he did not make the long circuit to Galilee. Authorities differ with respect to the meaning of these “cities and villages.” He could have gone through Galilee on a circuit and then crossed the Jordan south of the Sea of Galilee and visited Perea and then proceeded to Jerusalem; it is possible for him to have visited the cities on both sides of the Jordan, and thus visited Galilee and Perea. However, the point is clear that he was headed toward Jerusalem and that he visited cities and villages on the way to Jerusalem. It is to be noted that he taught in all of these villages.
23, 24 And one said unto him,—Jesus is here asked a question. We are not told what city Jesus was in at this time. Someone asked Jesus: “Lord, are they few that are saved?” He seems to inquire if there are few that be saved or many. The Jews are said to have had many curious theories on this subject. Some supposed all Israelites would be saved; others, that very few would escape, as of all who came out of Egypt, but two entered Canaan. The question clearly means whether the saved would be few or many, and it is supposed that he had reference to the Jews.
Jesus did not answer the curiosity of this inquirer, but gave answer to an infinitely more vital question: “How could they themselves be saved?” Jesus directed his answer not to the one who made the inquiry only, but to “them,” or to the masses who were about him. He exhorts all to strive “to enter in by the narrow door.” This is similar to the teaching in Matthew (Matthew 7:13-14), where Jesus contrasts the two ways. “Strive” is the word used in contending for a prize in the games, and denotes the utmost effort put forth. It takes all that one can do to enter heaven; no one need think that he can work only part of the time and enter heaven. Many will “seek to enter in,” but “shall not be able.” Many seek halfheartedly, while others will put forth their utmost.
25-27 When once the master of the house is risen up,—It is difficult to determine the connection of this verse. “The master of the house” is the one who controls the house; when he has arisen from his seat in order to shut the door, all corners are shut out. The figure of a wedding feast is still preserved, and the guests are called; the doors are left open for their entrance; the servants are sent out to call them, and when the feast begins the doors are shut upon those who refused to come or those who came too late. The late-comers knock and ask admission, but the master answers them and turns them away. This teaches that the gospel call has its limitations of time; the door of mercy is open for a time, but not indefinitely; if men would enter they must pass in while the door stands open. The master will rise in his dignity and authority and close the door and will say: “I know not whence ye are; depart from me, all ye workers of iniquity.” These Jews had heard Jesus; he had taught in their streets; they had witnessed his wonderful miracles, but had rejected him, and had judged themselves unworthy of his blessings. “Workers of iniquity” mean those who do evil; they are the ones who have followed unrighteous practices as a trade; their occupation was sin.
28 There shall be the weeping—The “workers of iniquity,” those who were hired for the wages of sin to do evil, shall reap their reward in due season. The weeping, the gnashing mentioned here, expresses intense and unexampled anguish. In this life pain is not pain as compared to the anguish of soul in perdition. They shall weep because they have lost their favor with God, and shall gnash their teeth in anguish because others enter in and they are rejected. Those who by procrastination and inaction suffer the time of admission to the gospel feast to pass by, will mourn and lament when they see from afar the banquet of bliss where Abraham, Isaac, Jacob, and the prophets are permitted to feast, while they are excluded from the presence of God.
29 And they shall come from the east and west,—Salvation will be extended to the Gentiles; not only those who were near, but all those most distant, from all parts of the earth shall be called. (Isaiah 45:6; Isaiah 49:6.) They shall come from all quarters and recline at the table according to the prediction of the prophets and the commission given by Jesus. To recline at the table with Abraham, Isaac, and Jacob was to the Jewish mind a representation of the highest honors and the greatest happiness. Many Gentiles shall become spiritual descendants of the fathers in faith (Hebrews 11:8-10), participators of the kingdom of God below (Colossians 1:13) and above (2 Peter 1:11). Some think that this has reference to the second coming of Christ, while others that it has reference to the privileges and blessings of the gospel.
30 And behold, there are last who shall be first,—Jesus used this expression at the close of the parable of the “laborers in the vineyard.” (Matthew 20:16.) It seems that there will be such a reversal of present relations; that many of those who seemed most likely to have been the favored guests will be excluded; while others, whose prospects for such an honor were far less favorable, will be selected as the recipients. The last are first in being permitted to enjoy a banquet from which the others were excluded.
Luke 13:31-35
- MESSAGE TO HEROD AND
OVER
31 In that very hour there came certain Pharisees,—The Pharisees were enemies of Jesus; they came to him at this time with an appearance of friendship, but in reality upon the wicked suggestion of Herod. Luke is the only one that records this incident. This was Herod Antipas; he had slain John the Baptist and was jealous of the influence which Jesus had gained over the people. Great multitudes followed Jesus and many supposed that he would at some favorable juncture proclaim himself king and set up his kingdom on earth this would make him a rival of Herod, and Herod thought that he would destroy Jesus. He adopted this plan of sending the Pharisees to him, to induce Jesus to leave Galilee and hasten to Jerusalem, and there to be in greater danger from the Sanhedrin. Herod Antipas was the son of Herod the Great; he had now ruled over Galilee and Perea for thirty years. Herod did not want to kill Jesus as he had John the Baptist, for he feared the people; but he thought that he would drive Jesus out of his territory and that the Jews would kill him at Jerusalem.
32, 33 And he said unto them, Go and say to that fox,—Jesus was not afraid of any earthly power; he had a work to perform, and he did that without fear. Some think that the Pharisees were as anxious to get Jesus to Jerusalem as was Herod. It was a cunning warning from Herod and from the Pharisees; it was more cunning than friendly; hence, Jesus tells them: “Go and say to that fox.” This shows the steadfastness and fearlessness of Jesus in carrying out his purpose to remain in that region until he had finished his work there. Herod was cunning and crafty; some think that the people had already given him the name “fox.” While Jesus applied this term to Herod, in reality it also applied to the crafty efforts of the Pharisees to effect his ruin or at least his disgrace.
I cast out demons and perform cures today and tomorrow, —Again Jesus uses proverbial phrases and designates the time as being short for his work. It is parallel to John 11:9-10. Jesus meant to say that he had an appointed time in which he would continue his work with fearlessness and without interruption. “The third day I am perfected.” This seems to refer to his death. In the plan of God Jesus must die at Jerusalem; he must finish his work before that time. The time was definitely marked and Jesus had set his face toward Jerusalem, where he would finish his work. The time was to be very short, during which he must accomplish the remainder of his work on earth. “The third day” does not mean within three days, but a very short time. It is thought that Jesus went up to Jerusalem to the feast of the tabernacle, and was seen no more in Galilee.; but from Jerusalem he went through Samaria and Galilee to the regions beyond the Jordan.
it cannot be that a prophet perish out of Jerusalem.—So cruel and bloody had been the conduct of the Jews toward their prophets that it was beyond probability that a prophet could perish out of Jerusalem; hence, Jesus did not feel any fear of malice from Herod in his territory. He knew exactly how his hands were tied by a fear of offending the people of Galilee; he could have easily excited sedition; he gave assurance to Herod that he had no such design, but looked rather to a brief ministry, and a bloody end. A prophet was tried only by the Sanhedrin, which met in Jerusalem. Jesus foretold that he would be tried by that court.
34 O Jerusalem, Jerusalem,—This exclamation seems to have the same meaning as Matthew 23:37-39. The repetition of Jerusalem is emphatic, and was repeated by Jesus at a later time in Jerusalem itself, as his closing sentence before his retirement to the sacrifice of himself for the sins of the world. Some think that Jesus made this lamentation only one time, and that Luke has the lamentation out of its chronological order; there is no reason why Jesus could not have spoken the lamentation more than once. Jerusalem had killed the prophets and the leaders were then plotting to kill him. Jesus at a single glance reviews the whole history of Jerusalem in which the persecution of prophets was common and often repeated.
35 Behold, your house is left unto you desolate:—Jesus had earnestly longed to gather the sons and daughters of Jerusalem unto himself as a hen gathers her brood for comfort and protection; but they would not accept him. Their house is now left desolate; the temple that has long been desecrated is doomed to destruction. To be left “desolate” is like land thrown up as no longer worth cultivating.