Luke13
English Standard Version
1 were some that the had .
2 he , Do you worse the other , they in this ?
3 , I ; you , you will .
4 the : do you the who ?
5 , I ; you , you will .
6 he : man a , he .
7 he the , , for now I have , I . . should use the ?
8 he , , , I on .
9Then it should , well and good; but , you can .
10 he of the the .
11 behold, a who had a for . .
12 , he called her to , , you are from .
13 he his , she was , she .
14 the ruler of the , had on the , to the , There to be . days and be , on the .
15 the , You ! Does of on the his the lead it to it?
16 this , a of , be on the ?
17 these , were put to , the the that were .
18He , the of ? to shall I ?
19It a of a and , it a , the of the made .
20 he , To shall I the of ?
21It a and of , it was .
22 went on his , .
23 , , those who are be ? he to ,
24 to the . , I , will to will be .
25When the master of the has the , you to to at the , , , to , he will , I do where .
26 you will to , We in , you .
27 he will , I , I do where . , you of !
28In that there will of , you the the of you .
29 people will , , the of .
30 , some who , some will .
31 that and to , Get from , to .
32 he to , and , , I , the day I finish my .
33 , go on my the , it that a should .
34O , , the city that the those who are ! How I have a her , !
35 , is . I , will , is he who the of the !
Study Guide
Public-domain commentary and original-language notes for Luke 13.
Chapter Summary
In this chapter: Christ exhorts to repentance from the case of the Galileans and others. (1–5). Parable of the barren fig-tree. (6–9). The infirm woman strengthened. (10–17). The parables of the mustard seed, and leaven. (18–22). Exhortation to enter at the strait gate. (23–30). Christ's reproof to Herod, and to the people of Jerusalem. (31–35).
vv1-5
Mention was made to Christ of the death of some Galileans. This tragical story is briefly related here, and is not met with in any historians. In Christ's reply he spoke of another event, which, like it, gave an instance of people taken away by sudden death. Towers, that are built for safety, often prove to be men's destruction. He cautioned his hearers not to blame great sufferers, as if they were therefore to be accounted great sinners. As no place or employment can secure from the stroke of death, we should consider the sudden removals of others as warnings to ourselves. On these accounts Christ founded a call to repentance. The same Jesus that bids us repent, for the kingdom of heaven is at hand, bids us repent, for otherwise we shall perish.
vv6-9
This parable of the barren fig-tree is intended to enforce the warning given just before: the barren tree, except it brings forth fruit, will be cut down. This parable in the first place refers to the nation and people of the Jews. Yet it is, without doubt, for awakening all that enjoy the means of grace, and the privileges of the visible church. When God has borne long, we may hope that he will bear with us yet a little longer, but we cannot expect that he will bear always.
vv10-17
Our Lord Jesus attended upon public worship on the sabbaths. Even bodily infirmities, unless very grievous, should not keep us from public worship on sabbath days. This woman came to Christ to be taught, and to get good to her soul, and then he relieved her bodily infirmity. This cure represents the work of Christ's grace upon the soul. And when crooked souls are made straight, they will show it by glorifying God. Christ knew that this ruler had a real enmity to him and to his gospel, and that he did but cloak it with a pretended zeal for the sabbath day; he really would not have them be healed any day; but if Jesus speaks the word, and puts forth his healing power, sinners are set free. This deliverance is often wrought on the Lord's day; and whatever labour tends to put men in the way of receiving the blessing, agrees with the design of that day.
Key Words
δέ (dé): but, and, etc.
πάρειμι (páreimi): to be near, i.e. at hand; neuter present participle (singular) time being, or (plural) property
ἐν (en): "in," at, (up-)on, by, etc.
αὐτός (autós): the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other persons
καιρός (kairós): an occasion, i.e. set or proper time
τὶς (tìs): some or any person or object
ἀπαγγέλλω (apangéllō): to announce
περί (perí): properly, through (all over), i.e. around; figuratively with respect to; used in various applications, of place, cause or time (with the genitive case denoting the subject or occasion or superlative point; with the accusative case the locality, circuit, matter, circumstance or general period)
Γαλιλαῖος (Galilaîos): Galilean or belonging to Galilea
ὅς (hós): the relatively (sometimes demonstrative) pronoun, who, which, what, that
Cross References
Luke 13Direct parallel of Jesus' lament over Jerusalem, expressing His desire to gather her children.
Supported by Matthew Henry, JFB
Historically identifies Judas of Galilee, whose followers likely formed the Galilean faction slain by Pilate.
Supported by Matthew Poole, JFB
Classic Old Testament prophetic backdrop of God's vineyard and His expectation of spiritual fruit.
Supported by Matthew Henry, JFB
Parallel parable of the mustard seed, showing the outward growth of the kingdom of God.
Supported by Matthew Henry, JFB
Parallel parable of the leaven, illustrating the internal, transforming power of the kingdom.
Supported by Matthew Henry, JFB
Parallels those who claim outward familiarity with Christ but are ultimately rejected as workers of iniquity.
Supported by John Calvin
Parallels the warning that Gentiles from east and west will sit with Abraham, while Jews are excluded.
Supported by John Calvin
Illustrates the common Jewish assumption that specific suffering is the direct result of greater personal sin.
Supported by Matthew Poole
Mentions the Pool of Siloam, localizing the tragic site of the fallen tower.
Supported by Matthew Poole
Defines true spiritual descent from Abraham, comparing this bound woman to Zacchaeus' covenant status.
Supported by JFB
Parallels the exhortation to enter by the narrow gate, indicating the difficulty of salvation.
Supported by John Calvin
Echoes the universal apostolic demand for genuine repentance followed by consistent, fruitful deeds.
Supported by Matthew Poole
Echoes John the Baptist's warning that every fruitless tree will soon be cut down.
Supported by Matthew Henry
Illustrates Satan's power to inflict physical infirmity or distress on God's people.
Supported by JFB
Warns of seeking wisdom and entry too late, after the door of opportunity has closed.
Supported by JFB