Luke13
New Living Translation
1About this time Jesus was informed that Pilate had murdered some people from Galilee as they were offering sacrifices at the Temple.
2“Do you think those Galileans were worse sinners than all the other people from Galilee?” Jesus asked. “Is that why they suffered?
3Not at all! And you will perish, too, unless you repent of your sins and turn to God.
4And what about the eighteen people who died when the tower in Siloam fell on them? Were they the worst sinners in Jerusalem?
5No, and I tell you again that unless you repent, you will perish, too.”
6Then Jesus told this story: “A man planted a fig tree in his garden and came again and again to see if there was any fruit on it, but he was always disappointed.
7Finally, he said to his gardener, ‘I’ve waited three years, and there hasn’t been a single fig! Cut it down. It’s just taking up space in the garden.’
8“The gardener answered, ‘Sir, give it one more chance. Leave it another year, and I’ll give it special attention and plenty of fertilizer.
9If we get figs next year, fine. If not, then you can cut it down.’”
10One Sabbath day as Jesus was teaching in a synagogue,
11he saw a woman who had been crippled by an evil spirit. She had been bent double for eighteen years and was unable to stand up straight.
12When Jesus saw her, he called her over and said, “Dear woman, you are healed of your sickness!”
13Then he touched her, and instantly she could stand straight. How she praised God!
14But the leader in charge of the synagogue was indignant that Jesus had healed her on the Sabbath day. “There are six days of the week for working,” he said to the crowd. “Come on those days to be healed, not on the Sabbath.”
15But the Lord replied, “You hypocrites! Each of you works on the Sabbath day! Don’t you untie your ox or your donkey from its stall on the Sabbath and lead it out for water?
16This dear woman, a daughter of Abraham, has been held in bondage by Satan for eighteen years. Isn’t it right that she be released, even on the Sabbath?”
17This shamed his enemies, but all the people rejoiced at the wonderful things he did.
18Then Jesus said, “What is the Kingdom of God like? How can I illustrate it?
19It is like a tiny mustard seed that a man planted in a garden; it grows and becomes a tree, and the birds make nests in its branches.”
20He also asked, “What else is the Kingdom of God like?
21It is like the yeast a woman used in making bread. Even though she put only a little yeast in three measures of flour, it permeated every part of the dough.”
22Jesus went through the towns and villages, teaching as he went, always pressing on toward Jerusalem.
23Someone asked him, “Lord, will only a few be saved?” He replied,
24“Work hard to enter the narrow door to God’s Kingdom, for many will try to enter but will fail.
25When the master of the house has locked the door, it will be too late. You will stand outside knocking and pleading, ‘Lord, open the door for us!’ But he will reply, ‘I don’t know you or where you come from.’
26Then you will say, ‘But we ate and drank with you, and you taught in our streets.’
27And he will reply, ‘I tell you, I don’t know you or where you come from. Get away from me, all you who do evil.’
28“There will be weeping and gnashing of teeth, for you will see Abraham, Isaac, Jacob, and all the prophets in the Kingdom of God, but you will be thrown out.
29And people will come from all over the world—from east and west, north and south—to take their places in the Kingdom of God.
30And note this: Some who seem least important now will be the greatest then, and some who are the greatest now will be least important then.”
31At that time some Pharisees said to him, “Get away from here if you want to live! Herod Antipas wants to kill you!”
32Jesus replied, “Go tell that fox that I will keep on casting out demons and healing people today and tomorrow; and the third day I will accomplish my purpose.
33Yes, today, tomorrow, and the next day I must proceed on my way. For it wouldn’t do for a prophet of God to be killed except in Jerusalem!
34“O Jerusalem, Jerusalem, the city that kills the prophets and stones God’s messengers! How often I have wanted to gather your children together as a hen protects her chicks beneath her wings, but you wouldn’t let me.
35And now, look, your house is abandoned. And you will never see me again until you say, ‘Blessings on the one who comes in the name of the Lord!’”
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