Luke 13

H. Leo Boles Commentary On Luke 13 THE NEED OF Luke 13:1-9 Luke 13:1 —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 oc¬casion 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. Luke 13:2 —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 Gali¬leans 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. Luke 13:3 —I tell you, Nay: but, except ye repent,—In answer to the question that Jesus raised, he said of them that no such pre-eminence 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 ei¬ther repent or perish. Luke 13:4-5 —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 dis¬criminating 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. Luke 13:6 —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 re¬pentance, is still more forcibly illustrated by this parable. The long-suffering of God, as well as the threatened destruc¬tion of the wicked, is clearly set forth. Luke 13:7-9 —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 in¬structed and warned, and had such opportunities to be fruit¬ful, that was the Jewish people. HEALING ON THE SABBATH Luke 13:10-21 Luke 13:10 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 conse-quence 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 reg-ular* attendant at the synagogue worship. Luke 13:11 —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. Luke 13:12-13 —And when Jesus saw her,—Jesus was in the syna¬gogue 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; oth¬ers 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 7:11-17.) ; 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. Luke 13:14 —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; how-ever, 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 re¬buke 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 sab¬bath.” 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. Luke 13:15 —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 sab¬bath 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. Luke 13:16-17 —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 glo-rious things that were done by him.” Luke 13:18-19 —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 para¬ble 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. Luke 13:20-21 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 mea¬sures” 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 fpr the women to bake the bread. THE NARROW DOOR Luke 13:22-30 Luke 13:22 —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 pre-vious to his going up to Jerusalem to attend the feast. Many think that this was the summer and fall before he was cruci¬fied, 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 vis¬ited cities and villages on the way to Jerusalem. It is to be noted that he taught in all of these villages. Luke 13:23-24 —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 con¬tending 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. Luke 13:25-27 —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 comers are shut out. The figure of a wedding feast is still preserved, and the guests are called; the doors are left open for their en-trance ; 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 indefi¬nitely ; 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. Luke 13:28 —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. Luke 13:29 —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. Luke 13:30 —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. MESSAGE TO HEROD AND OVER Luke 13:31-35 Luke 13:31 —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. Luke 13:32-33 —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 to-day and to-morrow, —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. Luke 13:34 —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. Luke 13:35 —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.

Verse 1 On the final tour preceding his crucifixion, Jesus worked and taught the things recorded in this chapter: the double call to repentance (Luke 13:1-5), the parable of the fruitless fig tree (Luke 13:6-9), another sabbath miracle (Luke 13:10-17), twin parables of the mustard seed and the leaven (Luke 13:18-21), the narrow door (Luke 13:22-30), the threat from the Pharisees (Luke 13:31-33), and the lament over the Holy City (Luke 13:34-35). THE OF FOR ALLNow there were some present at that very season who told him of the Galileans, whose blood Pilate had mingled with their sacrifices. (Luke 13:1) The sacred author, Luke alone, has documented this tragic episode from the violent, bloody period of which it was typical. Therefore, all that is known of this incident is in this verse. Such a conjecture as that of Henry, who supposed this act of Pilate “caused the enmity between Pilate and Herod”[1] (Luke 23:12), is logical but unproved. Furthermore, Luke’s account does not need corroboration from profane history. “That Josephus makes no mention of this instance of Pilate’s cruelty is of no importance."[2] The ruthless act of Pilate in this glimpse is fully consonant with Pilate’s evil character, as invariably attested by all the histories of those times. The implication here is that Pilate had sent a detachment of soldiers into the temple itself to execute bloody wrath on certain Galileans in the act of worshipping, their blood mingled with that of the sacrifices they were offering. Who told him of the Galileans … There was manifest a certain self-righteousness in the bearers of this message to Jesus, as if they had been saying,” Of course, we are not wicked sinners like them." Christ had been demanding repentance of the multitudes; “and evidently those who told Jesus of this incident were breaking the force of his teaching as applied to themselves."[3][1] Matthew Henry and Thomas Scott, Commentary on the Holy Bible (Grand Rapids, Michigan: Baker Book House, 1960), p. 272. [2] Norval Geldenhuys, Commentary on the Gospel of Luke (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1952), p. 371. [3] H. Leo Boles, Commentary on Luke (Nashville: Gospel Advocate Company, 1940), p. 267.

Verse 2 And he answered and said unto them, Think ye that these Galileans were sinners above all the Galileans, because they suffered these things?Think ye … ? Of course, this is exactly what they thought, having in themselves the ancient prejudices reaching as far back as Job, and which attributes every calamity upon men as the just punishment of their sins. Job’s friends accused him of sin, their accusation being based on his sufferings; and likewise the citizens of Malta supposed Paul to have been a murderer, solely upon the basis of their observance that a poisonous serpent had bitten him (Acts 28:4). As Summers said, “This verse suggests that Jesus detected a note of pious superiority in the report”;[4] inasmuch as Jesus’ audience had not suffered such a terrible fate as the Galileans, they were glorifying in the misassumption that they did not deserve punishment. Even the Twelve were infected with the same false views, as evidenced in John 9:2; but whether in the Twelve or in the multitude, the false philosophy which came into view was vigorously condemned by the Master. In that deep human prejudice to the effect that great sufferers are receiving only what they deserve lies a germ of truth, namely, that all human sorrow and suffering derive, in the last analysis, from human sin; but it is a gross untruth that all disasters befalling men must be attributed to their immediate, specific sins. Many suffer through the sins of others, and some for no apparent reason at all. ENDNOTE: [4] Ray Summers, Commentary on Luke (Waco, Texas: Word Books, Publisher, Inc., 1974), p. 165.

Verse 3 I tell you, Nay; but, except ye repent, ye shall all in like manner perish.The great truth uttered here, and repeated in the same words two verses later, was for the purpose of removing the false security of his hearers, both Galileans and dwellers in Jerusalem. Israel had rejected God’s call to repentance as delivered, first by John the Baptist and again by Jesus Christ; and the impact of this verse is that God rejects the human device of supposing that some are righteous in a relative sense, because they are not like such notorious sinners as the Galileans, and that the Almighty demands repentance of all men. Shall likewise perish … This prophecy focuses on the fact that Israel is the primary target of this commandment, although, of course, in the general sense it applies to every man on earth. These words mean that Israel would “perish in the same way that the Galileans did, that is, by the Roman sword."[5] As Wesley said: And so they did. There was a remarkable resemblance between the fate of these Galileans and of the main body of the Jewish nation … They were slain by the Roman sword … perished in the temple itself, and literally buried under its ruins.[6]However, it is a serious mistake to see God’s call to repentance as a directive for Israel alone. Christ was here stimulating “all thoughtful people to repentance facing the prospect of judgment."[7][5] J. S. Lamar, The New Testament Commentary, Vol. II (Cincinnati, Ohio: Chase and Hall, 1877), p. 185. [6] John Wesley, Notes on the New Testament, (Naperville, Illinois: Alec. R. Allenson, Inc., 1950), p. 253. [7] Ray Summers, op. cit., p. 165.

Verse 4 Or those eighteen, upon whom the tower in Siloam fell, and killed them, think ye that they were offenders above all men that dwell in Jerusalem?The tower of Siloam … points to some construction with the pool of that name, and having to do with the aqueduct that brought water into it, and perhaps also with the Roman fortifications of the city. Josephus wrote that “Pilate expended the sacred treasure which is called corban upon the aqueducts, whereby he brought water from a distance of four hundred furlongs."[8]Upon the presumption that the eighteen men were workers on the construction when the tower fell, it is easy to see how the Jews would have accounted them especially sinful; for not only were they working for the hated Romans, but they were being paid with money that Pilate had robbed from the temple treasure. However, Jesus rejected the notion that such conduct was the reason they were killed. Significantly, this terrible accident was introduced into the conversation, not by his hearers, but by Christ himself; but he used it in exactly the same manner as he used the other incident, demanding of all people (and specifically including Israel) that they should repent or perish. ENDNOTE: [8] Josephus, Flavius, The Life and Works of Flavius Josephus, translated by William Whiston (New York: Holt, Rinehart and Winston), p. 677.

Verse 5 I tell you, Nay; but except ye repent, ye shall all likewise perish.The verbatim repetition of this verse in a single short paragraph shows: (a) that Christ frequently repeated sayings, as indicated throughout the Gospels, (b) that the necessity of repentance on the part of all who would be saved is absolute and invariable, and (c) that Christ thus avoided any implication that Galileans should repent, whereas the Jews were in any manner exempt from it. Before leaving this paragraph, the universal command that all should repent should be identified as the most important thing in it, a fact attested by its repetition. In the light of this divine imperative, what becomes of the notion that people are justified “by faith alone,” which by any definition is faith without repentance? Along with faith and baptism, repentance is established as one of the preconditions of salvation, as clearly enunciated by the apostle Peter (Acts 2:38). Just as those ancient Jews supposed that they did not need to repent, since Pilate had not murdered them and no tower had fallen upon them, there are people today who suppose the same thing on the basis that they have believed in Christ; and regarding both suppositions, one is as logical as the other. To be sure, in the sense of the ultimate, justification is based upon nothing that a sinner either believes or does, but upon the merit of Christ alone. Repentance, however, stands between every man and the merit which is in Christ Jesus. Christ’s call to repentance was next extended to include a third warning, that of the parable of the barren fig tree.

Verse 6 And he spake a parable; a certain man had a fig tree planted in his vineyard; and he came seeking fruit thereon, and found none. And he said unto the vinedresser, Behold these three years I come seeking fruit on this fig tree, and find none; cut it down; why doth it also cumber the ground? And he answering said unto him, Lord, let it alone this year also, until I shall dig about it, and dung it: and if it bear fruit thenceforth, well; but if not, thou shalt cut it down. IN THE PARABLEOwner of the vineyard = the heavenly Father The vinedresser = the Lord Jesus Christ The vineyard = the world The fig tree = the Jewish nation Three years = the first three years of Jesus’ ministry Fruitlessness = Israel’s rejection of Jesus This year also = Jesus’ final year of preaching Thou shalt cut it down = God’s judgment against Israel There is nothing in this parable that requires us to consider that fig tree as being only three years old. The Greek text in this place uses the past perfect “having been planted,"[9] that is, having been planted long ago in the call of Abraham. “These three years” refer to the special anticipation upon the part of the Father that when the Son of God appeared Israel would receive and acknowledge him. The whole history of the chosen people was epitomized by what took place in the ministry of Jesus. Although the fig tree in this parable primarily stands for Israel, “the fig tree symbolizes also every individual who remains unrepentant."[10]Most modern commentators, due to the “one parable, one point” philosophy, are very reluctant to assign any meaning to the “three years”; but Christ’s use of such an expression could not have been coincidental. It came first in the sentence, and coincided with a number of other “threes” in this chapter, the parable itself being the third call to repentance. Also, the three measures of meal ( Luke 13:20) point to some definite meaning. Russell’s concise explanation of the parable is the following: In this, the fig tree is the Jewish nation, God the owner, Christ the vinedresser. The fig tree is condemned for fruitlessness, but the vinedresser asks for more time … in order that it might yet bear fruit. If not, that is, if the Jewish or any other nation or individual fails to bear fruit … it is to be destroyed.[11][9] Nestle Greek Text (Grand Rapids, Michigan: Zondervan Publishing House, 1958), p. 296. [10] Norval Geldenhuys, op. cit., p. 373. [11] John William Russell, Compact Commentary on the New Testament (Grand Rapids, Michigan: Baker Book House, 1964), p. 173.

Verse 10 And he was teaching in one of the synagogues on the sabbath day.ANOTHER SABBATH HEALING"This is the last instance in Luke where Jesus appears teaching in a synagogue."[12] However, Bruce and others have interpreted this to mean that there was an extended period when Jesus “was teaching,” that is, “he continued to teach” in synagogues. ENDNOTE: [12] Norval Geldenhuys, op. cit., p. 374.

Verse 11 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.If this had been all that was recorded on the object of this miracle, hers could be understood as a natural disability, one of the ailments to which all flesh is susceptible. However, the Lord’s declaration (Luke 13:16) that this woman was one whom Satan had bound casts it in a different light. As Trench said, “Her calamity had a deeper spiritual root; though her type of possession was infinitely milder than others, as is plain from her permitted presence in God’s worship."[13]ENDNOTE: [13] Richard C. Trench, Notes on the Miracles of Our Lord (Old Tappan, New Jersey: Fleming H. Revell Company, 1953), p. 350.

Verse 12 And when Jesus saw her, he called her, and said to her, Woman, thou art loosed from thine infirmity.Although the woman’s presence in that assemblage could have been a silent plea for the help of God, it was Jesus who saw her, signaled her to come near, and announced her healing, the initiative clearly being with Jesus throughout.

Verse 13 And he laid his hands upon her: and immediately she was made straight, and glorified God.All miracles of Jesus had the qualities in evidence here, being effortlessly performed with total authority, and also instantaneous.

Verse 14 And the ruler of the synagogue, being moved with indignation because Jesus had healed on the sabbath, answered and said to the multitude, 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.It was a day of rejoicing and glorifying God by the woman who had been healed, and indeed by the whole community; but there was one whose face clouded with anger and resentment. The petty sabbath regulations which his class had imposed upon God’s worship had been set aside; and he moved at once to protest, not against Jesus directly, for he was afraid to do that, but striking at our Lord through the multitude whom he rebuked for coming on the sabbath day to be healed. Ruler of the synagogue … “(This was) probably the head of the council of ten men who controlled the synagogue."[14]ENDNOTE: [14] Charles L. Childers, Beacon Bible Commentary (Kansas City, Missouri: Beacon Hill Press, 1964), p. 538.

Verse 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 watering?Ye hypocrites … This is plural and shows that Jesus included all the managers of the synagogue in this condemnation, and not merely the one who had spoken against him. And, in what were they hypocrites? As a matter of fact, they were thoroughly hypocritical in practically everything. As Spence put it: Every possible indulgence was to be shown in cases where their own interests were involved; no mercy or indulgence was to be thought of, however, where only the sick and the poor were involved.[15]They pretended that it was in harmony with God’s law to do more for an animal on the sabbath day than for a human being. It should ever be borne in mind that Christ perfectly kept all of God’s true sabbath laws; it was only the human additives thereunto that he denounced and openly flouted. Those who make Jesus’ actions in thus contradicting human religious rules to be the equivalent of setting aside divine law and making it subserve human and fleshly interests are no less hypocritical than the object of Jesus’ rebuke in this passage. ENDNOTE: [15] H. D. M. Spence, The Pulpit Commentary (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1962), Vol. 16, Luke II, p. 3.

Verse 16 And ought not this woman, being a daughter of Abraham, whom Satan had bound, lo, these eighteen years, to have been loosed from this bond on the day of the sabbath?Daughter of Abraham … These words forbid any imputation of gross sin and immorality to the woman Jesus healed, but at the same time they deepen the mystery of how Satan had bound one of the true spiritual seed of Abraham. However it was, Jesus had the power to heal her. The contrast is vivid. The sinful rulers of the synagogue loosed an ass on the sabbath; Jesus loosed this precious woman. As Ash noted: His critics would allow more for an animal than for this woman. Was it more important to loose an animal or to loose a person (note the parallel betweenUNTIE and LOOSED)? Jesus made his case more vivid by calling the woman a daughter of Abraham and by noting how long she had been afflicted.[16]ENDNOTE: [16] Anthony Lee Ash, The Gospel according to Luke (Austin, Texas: Sweet Publishing Company, 1972), p. 51.

Verse 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 him.Here surfaces one of the outstanding characteristics of the writings of the evangelist Luke, who so frequently stressed the rejoicing that followed the works and teachings of the Master. Summers said: The people rejoiced at all the things Jesus was doing. This is a pattern in Luke and in Acts - the success of Jesus and his cause versus the failure of the opposition.[17]ENDNOTE: [17] Ray Summers, op. cit., p. 168.

Verse 18 He said therefore, Unto what is the kingdom of God like? and whereunto shall I liken it? It is like unto a grain of mustard seed, which a man took, and cast into his own garden; and it grew, and became a tree; and the birds of the heaven lodged in the branches thereof.THE PARABLE OF THE MUSTARD IN THE PARABLEThe small seed = the small beginning of the church The large tree = the size of the historic Christendom The birds = evil, extraneous elements associated with the kingdom The garden = the world The one who sowed the seed = Christ, or God The seed sown = the word of God The mustard tree = the visible church of all ages This parable and that of the leaven immediately following are not exactly like those in Matthew 13, “garden” instead of “field” being used by the Lord here. As Childers noted, Luke’s account of these two parables does not come from the discourse reported in Matthew and Mark. “There, the parables are reported as part of Jesus’ Galilean ministry; on the other hand, Luke is reporting another and later ministry,"[18] the Perean. Barclay also stated that “This is an illustration which Jesus used more than once, and which he used for different purposes."[19]An amazing characteristic of interpreters of this parable is the near unanimous agreement that “usually each parable was spoken to make only one point,"[20] followed at once by their presentation of several points. Thus, it is agreed by all that the garden is the world where the kingdom has been planted by the Father, that the growth represents the spread of the kingdom, and that the great size of the mustard tree shows the future might and power of Christianity. Also, it is invariably pointed out that just as a mustard seed is small, so were the beginnings of the Lord’s kingdom. If all this is “one point,” then a porcupine is one quill! For further exegesis on this parable, see my Commentary on Matthew, Matthew 13:31-32. [18] Charles L. Childers, op. cit., p. 540. [19] William Barclay, The Gospel of Luke, (Philadelphia: Westminster Press, 1956), p. 183. [20] Everett F. Harrison, Wycliffe Commentary (Chicago: Moody Press), p. 238.

Verse 20 And again he said, Whereunto shall I liken the kingdom of God? It is like unto leaven, which a woman took and hid in three measures of meal, till it was all leavened.THE PARABLE OF THE LEAVEN (YEAST) Despite the fact that “leaven” often is used of something evil, such as the leaven of the Pharisees and of the Sadducees, the declaration is that “the kingdom of God is like leaven,” forcing the conclusion that it stands for the opposite of evil in this passage. This and the parable of the mustard seed are in fact twin parables, setting forth different characteristics of the kingdom of God. The mustard seed which produced the great plant teaches the ultimate mighty extent and power of the kingdom as it would appear visibly to all mankind. The parable of the leaven however, stresses the invisible power “hidden” from all human observation, but producing such marvelous results. It also indicates the transforming effect of the kingdom, tending to assimilate into itself all who receive its influence. IN THE PARABLEThe leaven = the teaching of Christ The meal = the people who receive the truth The quality of leaven that changes the whole mass into one kind = the transforming power of the gospel Leaven rising silently = nature of church’s progress A little leaven, given time, can change a great mass = the vast power of historical Christianity A woman took the leaven = the church as the teacher of the kingdom message Three measures = three divisions of humanity. The three measures of meal … are usually understood by interpreters as an inert factor in the parable (and well they may be), Boles, for example, affirming that three measures of meal was “the amount used for one meal”;[21] however, Summers calculated the amount of meal in the three measures as “four and one-half pecks,"[22]which goes beyond any ordinary meal. Likewise, Tinsley made the three measures to be “half a hundredweight of flour."[23] Thus it is clear that the three measures must be understood as something significant. In the analogy above, the flour is seen as representing humanity; and since there is a threefold division of humanity in the three sons of Noah - Shem, Ham, and Japheth - it appears quite logical to see the three measures as the threefold posterity of Noah. Trench was not unfavorable to this analogy, admitting that they “do indeed answer to three elements”[24] of humanity. Barclay gives an outline of the teaching of this parable thus:

1. God’s kingdom starts from the smallest beginnings, a tiny pinch of leaven.
2. The power of the kingdom works unseen, as leaven.
3. The kingdom’s power works from inside, as leaven.
4. The power to change humanity (the lump) must come from outside itself, the leaven being a power not of the lump at all, but from without. It is not in man to transform himself. The leaven of God from without must do it.[25]Note: It will be observed that there is here a different position taken with reference to the “three measures” than in my Commentary on Matthew, Matthew 13:33; but the change is due to more mature study of the parables. In both of these remarkable parables, there is evidenced the ultimate power and extent of Christ’s kingdom. The teaching in both of them is stamped with an originality and power which only Christ could have imparted. As Major said, “There is a quality in this teaching which marks it as HIS; it is above the level of his contemporaries and his reporters."[26][21] H. Leo Boles, op. cit., p. 274. [22] Ray Summers, op. cit., p. 169. [23] E. J. Tinsley, The Gospel according to Luke (Cambridge: Cambridge University Press, 1969), p. 148. [24] Richard C. Trench, op. cit., p. 120. [25] William Barclay, op. cit., pp. 186-187. [26] H. D. A. Major, T. W. Manson, and C. J. Wright, The Mission and Message of Jesus (New York: The Macmillan Company, 1940), p. 72.

Verse 22 And he went on his way through cities and villages, teaching, and journeying unto Jerusalem.Journeying … should not be understood as taking the most direct route to Jerusalem; for, actually, this journey required several months, and involved a circuitous progression which would allow Jesus to visit as many places as possible on this final tour; and yet, all the while, his invariable purpose remained that of proceeding to Jerusalem where he would fulfill his purpose of dying to save all men. He interrupted this journey no less than three times, going to Jerusalem each time, and then returning to resume the journey. See under Luke 17:11.

Verse 23 And one said unto him, Lord, are there few that are saved? And he said unto them, Strive to enter in by the narrow door: for many, I say unto you, shall seek to enter in, and shall not be able. When once the master of the house is risen up, and hath shut to the door, and ye begin to stand without, and to knock at the door, saying, Lord, open unto us; and he shall answer and say to you, I know you not whence ye are; then shall ye begin to say, We did eat and drink in thy presence, and thou didst teach in our streets; and he shall say, I tell you, I know not whence ye are; depart from me, all ye workers of iniquity. There shall be the weeping and the gnashing of teeth, when ye shall see Abraham, and Isaac, and Jacob, and all the prophets, in the kingdom of God, and yourselves cast forth without. And they shall come from the east and west, and from the north and south, and shall sit down in the kingdom of God. And behold, there are last who shall be first, and there are first who shall be last.Are there few that are saved …?

Jesus did not answer that question, rather stressing the fact that every man should make it as sure as he can that he himself is saved. The questioner who proposed this was not further mentioned, for Jesus did not address him, but “them.” Strive to enter in by the narrow door; for many, I say unto you, shall seek to enter in, and shall not be able …CASUAL SEEKERS AT THE STRAIT (NARROW) GATE I. Behold here is a door which it is most desirable that man should enter. A. Because it is the gate of man’s spiritual home,

1. Our citizenship is there (Philippians 3:20).
2. Our treasure is there (Matthew 6:20).
3. The hope of every man is there (Hebrews 6:19).
4. Our Lord is there (John 14:1-3).
5. Our names are written there (Luke 10:20). B. Because it is the gate of the city of refuge (Hebrews 6:18). C. Because it is the gate of eternal life. D. Because it is the gate of escape from the fate of the wicked. II. How is it that some shall seek to enter and not be able? A. Some may not enter because of the pride of life (1 Peter 5:6). B. Procrastination will prevent some from entering (2 Corinthians 6:2). C. The casual seeker cannot enter. The word “strive” in the text means “agonize.” D. Some carry contraband. Many things must be abandoned by all who would enter this door. E. Some wait until the “door is shut.” F. Some never try at all, thinking they are already in. Illustration: The case of Abner (2 Samuel 3:33).

• adapted from Charles H. Spurgeon And hath shut to the door … These words have the effect of placing the scene Jesus spoke of here at the final judgment. Only then, may it be said that the door is shut. “Jesus does not say that many strive in vain to enter, but that there will be many who seek in vain to enter, after the time of salvation is past."[27] Lamar also taught the same thing, “Jesus does not say nor mean that many will seek to enter in at the strait gate and not be able; - but that they will seek to enter heaven without going through the strait gate."[28] “STRAIT is an old English word meaning NARROW."[29]The east and the west, and north and south … The universality of the kingdom of God is seen in these words which are similar to Isaiah 49:12. Abraham … Isaac … and all the prophets … Here is a categorical statement by the Christ that these ancient worthies are to be reckoned among those eternally saved; and, in view of the sins of which these, and other Old Testament worthies, were guilty, there must be found a vast ground of encouragement for disciples of all ages. Not sinlessness, but the proper repentance and acknowledgment of their need of forgiveness were their dominant characteristics. Sit down with Abraham … etc. “This graphically portrays the messianic banquet, a symbol of the joys of the age in which the Messiah shall rule”;[30] but the passage goes beyond that to include the eternal joys of the redeemed in heaven. Weeping and the gnashing of teeth … The expression regarding eternal punishment is found six times in Matthew, but only here in Luke. They indicate, as far as merely earthly words and symbols can, the utter misery of those unhappy ones who find themselves shut out from the kingdom in the world to come.[31]And ye yourselves thrust out … Many of the fleshly seed of Abraham, through their rejection of Christ, shall fail to attain unto the promise of Abraham. Last who shall be first … and first who shall be last … These words mean that the final judgment will bring many surprises, a fact Jesus often stressed. [27] Alfred Plummer, Gospel according to St. Luke (New York: T. and T. Clark, 1922), en loco. [28] J. S. Lamar, op. cit., p. 189. [29] Everett H. Harrison, op. cit., p. 239. [30] Ray Summers, op. cit., p. 171. [31] H. D. M. Spence, op. cit., p. 5.

Verse 31 In that very hour there came certain Pharisees, saying to him, Get thee out, and go hence: for Herod would fain kill thee. And he said unto them, Go and say to that fox, Behold, I cast out demons and perform cures today and tomorrow, and on the third day I am perfected. Nevertheless I must go on my way today and tomorrow and the day following: for it cannot be that a prophet perish out of Jerusalem.THE WARNING FROM THE Jesus was somewhere in the area of Trans-Jordan, or possibly still in Galilee, both being within the political jurisdiction of Herod; but the idea is rejected which would view this blunt word from the Pharisees as anything but a lie. As Russell said, “They were not telling the truth. There was no reason for thinking that Herod, although a man of base character, wished to kill Jesus."[32] When Jesus finally appeared before Herod Antipas (Luke 23:11), that ruler initiated no action against him, except to mock him and send him back to Pilate; and by including this in his record, Luke documented the Pharisees’ falsehood. There is no ground whatever for supposing, as Geldenhuys thought, that “The Pharisees’ warning may have been perfectly sincere and prompted by a concern for Jesus’ safety."[33]What the Pharisees really intended, of course, was to frighten Jesus into returning to Jerusalem, where of course, the Pharisees planned themselves to kill him. Go tell that fox … The Greek word used here means, literally, “she-fox,” an epithet described by Spence as “perhaps the bitterest and most contemptuous name ever given by the pitiful Master to any of the sons of men."[34] By choice of a feminine word, Jesus might have intended a reference to Herodias, Herod’s consort, whose wicked influence had caused the murder of John the Baptist. Childers noted that the Greek word for “fox” is basically a feminine noun, and that for that reason it cannot be known that the female sex was intended; “but at least it shows that Greek-speaking people regarded a fox as the opposite of bold and courageous."[35] Jesus’ epithet evaluated the wicked Herod as a small, weak, sly, and cunning character, unworthy of honor and respect. Today and tomorrow, and the third day … This was relatively but a short while; and, by these words, Christ was saying that he did not plan to be in Herod’s territory very long anyway. Although the Lord would not be frightened into leaving, his plans already called for his progression on to Jerusalem. It cannot be that a prophet perish out of Jerusalem … Jesus fully knew that going to Jerusalem would not procure safety for himself. On the other hand, he had repeatedly prophesied that his death would occur in that city; and, by these words, Christ signaled the Pharisees that he knew all about their wicked plans to murder him. The construction of his words here has the effect of saying that our Lord enjoyed greater safety anywhere other than in Jerusalem. [32] John William Russell, op. cit., p. 174. [33] Norval Geldenhuys, op. cit., p. 382. [34] H. D. M. Spence, op. cit., p. 6. [35] Charles L. Childers, op. cit., p. 545.

Verse 34 O Jerusalem, Jerusalem, that killeth the prophets, and stoneth them that are sent unto her! how often would I have gathered thy children together, even as a hen gathereth her own brood under her wings, and ye would not! Behold, your house is left unto you desolate: 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.JESUS’ LAMENT OVER There is a glimpse in this of the fact that Jesus made a number of trips into Jerusalem during his last circuit. Note the words, “how often would I have gathered thy children.” This lament was delivered at least twice, and perhaps as many as three times, as indicated by the placement of it in the Gospels. Luke did not give the date of the lament nor the occasion when it was uttered. How often … Regarding these words, Geldenhuys said: This is a reference to the fact (as expressly stated by John) that Jesus, especially during the last period of his public appearance, visited Jerusalem on more than one occasion. There is a tendency nowadays, even among the more liberal critics, to admit that the fourth Gospel was, after all, correct.[36]As a hen gathereth her own brood … The literature of all ages reveals nothing that compares with the tenderness and love of Jesus as manifested toward the Holy City. By so humble a metaphor, the Lord revealed his love and heartbreak over the rejection of his mission by the chosen people, a heartbreak not for himself, but forTHEM. And ye would not … Deeply as Christ desired the redemption of Jerusalem, the sovereign will of humanity was nevertheless respected; and it was the will of Israel to reject her King. Your house … is a reference to the sacred temple, the pride of every Jew; but a change of status in that magnificent building appeared in these words. At first, the temple was God’s house; but when it no longer served the ends God intended, it became “theirs.” This shows that all religious things are God’s only so long as the observance of God’s will is connected with them. As Tinsley said, “The temple of the Jews has now become more theirs than God’s."[37]Desolate … What a dreadful word! Once the holy Shekinah was there within the Holy of Holies; but after Christ was rejected, there was nothing within. Nor would the temple long survive Jesus’ pronouncement against it. Within the generation it would fall forever. Blessed is he that cometh … etc. Some have seen in this verse, especially with reference to “until that day,” a promise referring to “far future, to the day of the penitence of Israel."[38] However, despite the fact that “until” “could have” such meaning, there can be no certainty of it. It was apparently by design that the Holy Spirit uses a word which is, by definition, indefinite and ambiguous. Likewise, Paul in Romans 11:25 spoke of the hardening of Israel “until” the times of the Gentiles be fulfilled. See full discussion of this in my Commentary on Romans, Romans 11:25-26. The meaning is that God has not closed the door upon Israel; they have closed it upon themselves; nor shall God’s favor be lavished upon them any more “until” they change, a change that is neither affirmed as certain nor denied as possible. Christ closed his last public discourse with these same words. His use of them here seems to have been prompted by the lying warning of the Pharisees whose intent on his murder was crystal clear to the Son of God. [36] Norval Geldenhuys, op. cit., p. 384. [37] E. J. Tinsley, op. cit., p. 150. [38] H. D. M. Spence, op. cit., p. 7.

Questions by E.M. Zerr For Luke 131. What report was given to Jesus? 2. Tell what authority Pilate had over Galileans. 3. What did they have to do with sacrifice ? 4. What had the reporters supposed in this case? 5. Who were likewise in danger ? 6. How only could it be avoided ? 7. What incident did Jesus suggest? 8. State his conclusion on this. 9. What plant is used in his parable? 10. How had the owner found it to be? 11. What did he propose doing? 12. For what reason would he do this ? 13. Who pleaded for the tree? 14. Tell what he proposed doing first. 15. After that what? 16. Who is represented by the fig tree? 17. What was Christ doing on the Sabbath? 18. Tell who was there. 19. For how long had she been afflicted ? 20. What did Jesus do? 21. Tell who objected. . 22. To whom did he address his objection ? 23. State what Jesus called this man. 24. What made him such ? 25. Of what nation was this woman? 26. How long had she been bound ? 27. Had the ox been bound that long when led away 28. Who had bound the woman? 29. Who had bound the ox? 30. Yet which would the ruler loose on the Sabbath? 31. How did Christ’ s lesson affect the adversaries? 32. Tell how the people were affected. 33. To what is the kingdom likened ? 34. Tell the behaviour of this seed. 35. Who are to lodge in the kingdom? 36. What is next used as a comparison ? 37. How does it affect its surroundings ? 38. How is this like the kingdom ? 39. Toward what was he journeying? 40. State the question asked him. 41. Did he give direct answer? 42. What gate is proposed? 43. Tell what is necessary to enter through it. 44. What disappointment is awaiting many? 45. When will that be? 46. Who is this master ? 47. When will he close the door ? 48. Then what can be done to enter? 49. State the answer to be given them. 50. What kind of knowledge will they think is meant ? 51. What kind do yon think he means? 52. How will he describe these workers? 53. What will they behold ? 54. They will then do whnt? 55. From where will the kingdom be recruited? 56. What reversal will take place? 57. Of whom, did the Pharisees warn Jesus? 58. With what title did Jesus name him? 59. Was Jesus caused to alter his plans? 60. How much work was yet to be done? 61. Why must he keep on the move ? 62. What wrongs had Jerusalem done? 63. Tell what Jesus would have done. 64. Why did he not do so? 65. State the desertion predicted. 66. What recognition did he predict ?

Luke 13:1

1 There was more or less friction between the Jews and the Romans, although, the former were suffered to carry on their religious practices. Something had occurred that angered Pilate, and he enforced his penalties upon them even while they were engaged in their sacrificial devotions. The reporters came to Jesus with the news, thinking the incident was a sort of “judgment” sent upon them by the Lord.

Luke 13:2

2 Jesus informed them that the Galilaeans were not any worse than other sinners in God’s sight, even though this misfortune had come to them.

Luke 13:3

3 Likewise does not mean they were to meet the same fate, but that they would perish just as surely if they did not repent of their sins.

Luke 13:4

4 Jesus then added another event which they doubtless knew about, though we have no other account of it. He then asked them the same question as in verse 2.

Luke 13:5

5 He gave the same answer as he did to the question about the Gall-laeans. All sinners look alike to God, when it comes to dealing with them concerning their future after their stay on earth is ended. (See comments at chapter 12:47, 48.)

Luke 13:6

6 This certain man in the parable represents God, and the fig tree and vineyard is the Jewish nation (Isaiah 5:1-6).

Luke 13:7

7 The dresser of the vineyard is Christ to whom God announced his determination of destroying the nation, meaning he would disown it.

Luke 13:8

8 The Jews were given many opportunities to render acceptable service to God. They were given the assistance of prophets and other teachers of truth.

Luke 13:9

9 When they proved unworthy of the favor of God, they were given over to the outside forces who laid them even with the ground. This has reference to the overthrow of the nation by the Romans.

Luke 13:10

0 The use of synagogues is explained at Matthew 4:23.

Luke 13:11

1 Spirit of infirmity means the woman was bent over from weakness to such an extent that she could not straigthen herself up.

Luke 13:12

2 Her to him is not in the original text. The passage means Jesus called to her and told her that she was released from her infirmity.

Luke 13:13

3 The woman was cured immediately as all miraculous cures were done. People who demand “plenty of time” for their so-called divine performances are frauds.

Luke 13:14

4 The Jews pretended to be offended at the desecration of the sab-bath. But note that the ruler did not have the fairness to attack Jesus direct, although he was the one who had done the work, but condemned the people. This was cowardly, for there was no evidence that they had come to be healed.

Luke 13:15

5 Jesus had respect for the sabbath and for all other items in the law. But he knew that it was not reverence for the day that prompted the ruler to criticize him, but a desire to have a pretext for condemning him. Because of this Jesus called him a hypocrite. He further exposed the insincerity of the critic, by reminding him of his own practice of attending the care of his beast even on the sabbath.

Luke 13:16

6 Satan hath bound. The devil has supernatural power when God suffers him to exert it. The reader should see the comments on this subject at Exodus 8:16-19, in volume 1 of the Old Testament Commentary. Yet there is no evidence that the present case of infirmity was a direct act of Satan. Diseases are in the world because of the sin of Adam, and it was the devil who induced him and his wife to commit it and thus bring disease and death into the world.

Luke 13:17

7 The argument of Jesus was unanswerable, which caused his critics to be ashamed. The people were truly glad to see the afflicted woman relieved.

Luke 13:18

8 To be like or resemble a thing does not mean identical in, every particular. That is why the precaution was offered at Matthew 13:3.

Luke 13:19

9 See the comments on Matthew 13:32 for the present verse.

Luke 13:20-21

1 Leaven has been misunderstood by many readers of the Bible. The same parable is discussed at Matthew 13:33.

Luke 13:22

2 City and village are often used interchangeably in the New Testament. When named together as in this place, the former is somewhat the larger.

Luke 13:23

3 We are not told just why this question was asked Jesus by the man in the audience. It is reasonable to conclude it was because of the strict teaching he had been doing.

Luke 13:24

4 To enter in all comes from one Greek word, and the meaning is “to be among or of the number.” That is, to be among the saved ones, since that is the question asked of Jesus. Strive is from which Thayer defines, “To enter a contest; contend in the gymnastic games. To contend with adversaries, fight. To contend, struggle, with difficulties and dangers. To endeavor with strenuous zeal, strive.” The word originated with the athletic performances in which opposing persons engaged against each other. It is used by Jesus with reference to the struggle for salvation, because Satan and his followers are arrayed against the man who wishes to serve the Lord.

To enter in is the same as in the beginning of the verse, and means that many will seek to be among the saved but will not be able. There is no account of a case where sinners tried to obey the commands of the apostles or other evangelists of the Gospel, and found it impossible. Hence we must look further for the date when this disappointment will befall human beings.

Luke 13:25

5 This verse tells when the disappointment will come that was spoken of at the preceding verse. It will be when Jesus closes the door to salvation which will be at the judgment day. This is proved by the passage of Mat 25:31-46. I know you not is explained at Matthew 25:12.

Luke 13:26

6 They thought Jesus meant he would be literally unacquainted with them, hence they made the argument about their personal association with him.

Luke 13:27

7. I know you not is used in the same sense as in verse 25.

Luke 13:28-29

9 Abraham and the others named had been dead for centuries, and the kingdom on earth had not been set up when Jesus said those words, hence we know he meant the kingdom after the judgment. This paragraph is discussed at length at Matthew 8:11-12.

Luke 13:30

0 First and last are explained at Matthew 19:30.

Luke 13:31

1 The Pharisees were enemies of Jesus and wanted to get him out of the community. They thought they could frighten him by a threat about Herod (Antipas).

Luke 13:32

2 Jesus disregarded the insincerity of the warning, because there was no doubt that Herod would be disposed to do the very thing the Pharisees suggested. He therefore proposed sending him a message to let him know that the good work being done would continue regardless of any supposed danger. Fox is used figuratively and when so used is explained by Thayer to mean, “a sly and crafty man.”

Luke 13:33

3 Jesus announced that he had a three-day journey to make soon in order to arrive at Jerusalem. And that was necessary because it was determined by the Lord that he should die by violence (Acts 2:23), yet the Jews could not lawfully condemn a man until he had been brought before the Sanhedrin which was in that city. (See Josephus, Antiquities, Book 14, Chapter 9, Section 3.)

Luke 13:34-35

5 This is a fundamental statement and prediction. It occurs almost verbatim in Matthew 23:37-39, which is commented upon quite fully at that place.