Lukechapter 13
35 verses · Luke · about AD 62 · The Gospels
To this He replied, “Do you think that these Galileans were worse sinners than all the other Galileans, because they suffered this fate?
Introduction
Luke, The Gospels, Luke Overview.
Luke wrote this chapter for readers who lived with sudden death, from soldiers, from accidents and from disease. It opens with the news of the day and ends with a lament over a city. Between them stand a healing on the Sabbath, two short pictures of the kingdom and a hard question about who will be saved. Luke keeps reminding the reader that Jesus is travelling toward Jerusalem, and the chapter grows darker as the city comes into view. Listen for the questions people put to Jesus and for the way He turns each one back on the one who asked it.
Context
- Who
- A Greek reader hearing news items he could have heard discussed in any market
- What
- A call to repent drawn from two recent disasters, a Sabbath healing, sayings on the kingdom and a lament over Jerusalem.
- Where
- On the road through the towns and villages toward Jerusalem, including a synagogue on the Sabbath and territory ruled by Herod Antipas.
- When
- On the road to Jerusalem, about AD 29 to 30, while news of a killing under Pilate and a fallen tower was still fresh.
- Why
- To turn hearers from judging the guilt of others to their own need of repentance while there is still time.
Historical context
The chapter opens with two current events, not parables. Pilate had killed some Galileans while they were offering sacrifices, the kind of brutality Josephus and the Jewish writer Philo both record of him, including his use of troops against protesters over temple funds spent on an aqueduct. And a tower at Siloam, in the south of the city near the pool, had collapsed and killed eighteen people. These were the disasters people were arguing about that season.
Show the rest of the historical context, 4 more paragraphs
The assumption behind the argument was that suffering measures guilt. Jesus rejects the arithmetic in both cases and turns the question back on the questioners.
The fig tree parable reflects real orchard practice. A tree took years to come into bearing, and three fruitless years after that was a reasonable point to give up; digging around it and manuring it was the last intervention a gardener would try.
The Sabbath healing is defended with an argument from everyday chores. Everyone untied an ox or a donkey and led it to water on the Sabbath, that was permitted, so untying a daughter of Abraham bound for eighteen years could hardly be worse. Rules that freed livestock and bound people were the target.
The warning that Herod wanted to kill him fits the geography: much of this journey runs through Antipas's territory, and Antipas had killed a prophet before.
Significance
The answer to the disaster question is not an explanation but a summons: unless you repent, you will all likewise perish. Luke's readers, living in a world of sudden death from collapse, disease, and soldiers, were told to stop auditing other people's guilt.
Show the rest of the significance, 1 more paragraph
And the lament that closes the chapter looks straight at what was coming: your house is left to you desolate. By the time many of Luke's readers heard it, Jerusalem had fallen, and that sentence read as something already fulfilled.
The heads below are this chapter's scenes. The numbered points under each are its verses.
Repent or Perish; the Barren Fig Tree
Luke 13:1-3
told Jesus about the Galileans: Some present told Jesus of the Galileans whose blood Pilate had mixed with their sacrifices. Jesus denies they were worse sinners than other Galileans and turns the warning on His hearers: unless you repent, you too will all perish.
Luke 13:1
“About this time that party would be at its height, and if Pilate caused this detachment of them to be waylaid and put to death as they were offering their sacrifices at one of the festivals, that would be "mingling their blood with their sacrifices" [GROTIUS, WEBSTER and WILKINSON, but doubted by DE WETTE, MEYER, ALFORD, &c.].”
Jamieson, Fausset & Brown · Commentary Critical and Explanatory on the Whole Bible (1871)reformed
2 more voices on this verseWhat preachers and commentators have said about this verse, in their own words.
Luke 13:1
“The Galileans, whose blood Pilate had mingled with their sacrifices - Some of the followers of Judas Gaulonites. They absolutely refused to own the Roman authority. Pilate surrounded and slew them, while they were worshipping in the temple, at a public feast.”
John Wesley · Explanatory Notes upon the New Testament (1755)evangelical
Luke 13:1
“The murder of the Galileans, mentioned in the first verse of this passage — is an event of which we know nothing certain. We are left to conjecture what the motives were, of those who told our Lord of the event. At any rate, they gave Him an opportunity of speaking to them about their own souls, which He did not fail to employ. He seized the event, as His manner was, and made a practical use of it. He bade His informants look within, and think of their own state before God.”
worse sinners than all the other Galileans: Bonaventure observes that men often think this way, taking a worse fate as the mark of worse sinners. Job's friends reasoned so, and at John 9:2 the disciples ask it of a man born blind. Jesus turns the question onto the hearers.
Luke 13:2
“And we might as justly conclude that the oppressors, and Pilate among the rest, on whose side are power and success, are the greatest saints, as that the oppressed, and those Galileans among the rest, who are all in tears and have no comforter, no, not the priests and Levites that attended the altar, are the greatest sinners.”
Matthew Henry · Commentary on the Whole Bible (1707-1721)puritan
unless you repent, you too will all perish: Matthew Henry reads God's judgments on others as loud calls to repent. John Wesley takes all perish as perishing like the Galileans. He saw it fulfilled when the Roman sword killed the flower of the nation at a festival in Jerusalem.
Luke 13:3
“To save therefore the multitudes, from the intestine seditions, which were excited for the sake of religion, He adds, but unless ye repent, and unless ye cease to conspire against your rulers, for which ye have no divine guidance, ye shall all likewise perish, and your blood shall be united to that of your sacrifices.”
Cyril of Alexandria · written before 444 · Catena Aurea by Aquinaspatristic
3 more voices on this verse
Luke 13:3
“I tell you, nay, They were not greater sinners than others of their neighbours, nor is it to be concluded from the bloody slaughter that was made of them; others might be much more deserving of such an end than they, who yet escaped it: but except ye repent; of sin, and particularly of the disbelief of the Messiah: ye shall likewise perish; or perish, in like manner, as these Galileans did: and so it came to pass in the destruction of Jerusalem, that great numbers of the unbelieving Jews, even three hundred thousand men were destroyed at the feast…”
Luke 13:3
“Ye shall all likewise perish - All ye of Galilee and of Jerusalem shall perish in the very same manner. So the Greek word implies. There was a remarkable resemblance between the fate of these Galileans and of the main body of the Jewish nation; the flower of which was slain at Jerusalem by the Roman sword, while they were assembled at one of their great festivals.”
John Wesley · Explanatory Notes upon the New Testament (1755)evangelical
Luke 13:3
“It must moderate our censure, not only that we are sinners, but that we are as great sinners as they, have as much sin to repent of as they had to suffer for. (2.) That therefore we are all concerned to repent, to be sorry for what we have done amiss, and to do so no more. The judgments of God upon others are loud calls to us to repent.”
Matthew Henry · Commentary on the Whole Bible (1707-1721)puritan
Luke 13:4-5
the tower of Siloam collapsed: Jesus adds the eighteen killed when the tower of Siloam fell, an accident where the first case was an atrocity. A tyrant's violence and a falling tower both fail as measures of guilt.
Luke 13:4
“The tower in Siloam - This tower was probably built over one of the porticoes near the pool, which is mentioned Joh 9:7. See also Neh 3:15. Debtors, οφειλεται, a Jewish phrase for sinners. Persons professing to be under the law are bound by the law to be obedient to all its precepts; those who obey not are reckoned debtors to the law, or rather to that Divine justice from which the law came.”
Adam Clarke · Commentary on the Bible (1810-1826)evangelical
Verse 5 repeats the close of verse 3 word for word. The tower and Pilate's victims carry one lesson, the hearer's own need to repent. Psalm 73 takes up the trouble behind both cases, the wicked prospering while the righteous suffer.
Luke 13:5
“I tell you, Nay - It is improper to suppose that those on whom heavy judgments fall in this world are the worst of people. This is not a world of retribution. Often the most wicked are suffered to prosper here, and their punishment is reserved for another world; while the righteous are called to suffer much, and “appear” to be under the sore displeasure of God, Ps. 73. This only we know, that the wicked will not always escape; that God is just; and that none who do suffer here or hereafter, suffer more than they deserve.”
Luke 13:6-7
The parable answers the same question with a fig tree that bore no fruit. After three years the owner orders it cut down, since it only uses up the soil. The image recalls Israel as God's fig tree.
Luke 13:6
“A certain man - Many meanings are given to this parable, and divines may abound in them; the sense which our Lord designed to convey by it appears to be the following: - 1. A person, τις, God Almighty. 2. Had a fig tree, the Jewish Church. 3. Planted in his vineyard - established in the land of Judea. 4. He came seeking fruit - he required that the Jewish people should walk in righteousness, in proportion to the spiritual culture he bestowed on them.”
Adam Clarke · Commentary on the Bible (1810-1826)evangelical
2 more voices on this verse
Luke 13:6
“Then, again, this truth was clearly shown forth by the parable of the fig-tree, of which the Lord says, "Behold, now these three years I come seeking fruit on this fig-tree, but I find none" (pointing onwards, by the prophets, to His advent, by whom He came from time to time, seeking the fruit of righteousness from them, which he did not find), and also by the circumstance that, for the reason already mentioned, the fig-tree should be hewn down.”
Irenaeus · written before 202 · Against Heresies Book IVpatristic
Luke 13:6
“A man had a fig tree - Either we may understand God the Father by him that had the vineyard, and Christ by him that kept it: or Christ himself is he that hath it, and his ministers they that keep it.”
John Wesley · Explanatory Notes upon the New Testament (1755)evangelical
for the past three years I have come to search for fruit: Theophylact reads the three years as three comings of God: through Moses, through the prophets, and in person. Jamieson, Fausset and Brown take three years as a fair trial and call a link to Christ's ministry precarious. The patience has a limit.
Luke 13:7
“But our Lord sought, not because He was ignorant that the fig tree had no fruit, but that He might show in a figure that the synagogue ought by this time to have fruit. Lastly, from what follows, He teaches that He Himself came not before the time who came after three years. For so it is said, Then said he to the dresser of the vineyard, Behold, these three years I come seeking fruit on this fig tree, and find none.”
Ambrose of Milan · written before 397 · Catena Aurea by Aquinaspatristic
2 more voices on this verse
Luke 13:7
“The dresser of his vineyard - The man whose duty it was to trim the vines and take care of his vineyard. These three years - These words are not to be referred to the time which Christ had been preaching the gospel, as if he meant to specify the exact period. They mean, as applicable to the vineyard, that the owner had been “a long time” expecting fruit on the tree. For three successive years he had been disappointed.”
Luke 13:7
“Three years - Christ was then in the third year of his ministry. But it may mean only several years; a certain number being put for an uncertain. Why doth it also cumber the ground? - That is, not only bear no fruit itself, but take up the ground of another tree that would.”
John Wesley · Explanatory Notes upon the New Testament (1755)evangelical
Luke 13:8-9
The keeper pleads for one more year of digging and fertilizing, and the sentence stands only delayed: if not, you can cut it down. Luke never says whether the fruit came, so each hearer answers the parable with his own life.
Luke 13:8
“But nevertheless it is our duty to pray for such people. For let us hear what the vinedresser says: "Lord, let it alone this year also, until I dig around it." What does it mean to dig around the fig tree, except to rebuke unfruitful minds? For every ditch is in the low ground. And certainly rebuke humbles the mind by showing it to itself. Therefore, as often as we correct someone for their sin, we dig around the unfruitful tree as if from the duty of cultivation.”
Gregory the Dialogist · written before 604 · Forty Gospel Homilies, Homily 31patristic
2 more voices on this verse
Luke 13:8
“And I will put manure. That is, I will recall to mind the abomination of the evils it has done, and I will rouse the grace of compunction as from the rottenness of manure.”
Bede · written before 735 · On the Gospel of Lukepatristic
Luke 13:8
If any one should say that the vinedresser is the Son, this view also has a suitable reason on its side. He is our Advocate with the Father, our propitiation, and the gardener of our souls. He constantly prunes away whatever is harmful and fills us with rational and holy seeds so we may produce fruits for him. He spoke of himself, "A sower went out to sow his seed." It does not influence the glory of the Son to assume the character of the vinedresser. The Father assumes it himself, without being exposed to any blame for so doing.
Cyril of Alexandria · written before 444 · Commentary on Luke, Homily 96patristic
If it bears fruit next year, fine: The sentence breaks off after fine, and Bonaventure supplies the missing words: you will let it alone. Augustine reads the cutting down as the Lord's coming to judge the living and the dead, and the present year as the time of sparing. The tree still stands.
Luke 13:9
“And there are many who hear rebukes and yet scorn to return to penitence, and, unfruitful to God, stand green in this world. But let us hear what the vinedresser adds: "If indeed it bears fruit; but if not, you shall cut it down in the future." Because indeed one who does not wish to grow fat here toward fruitfulness through rebuke will fall there from where he can no longer rise through penitence; and he will be cut down in the future, although here he may seem to stand green without fruit.”
Gregory the Dialogist · written before 604 · Forty Gospel Homilies, Homily 31patristic
The Bent Woman Loosed on the Sabbath
Luke 13:10-13
teaching in one of the synagogues: In a synagogue Jesus freed, unasked, a woman bound by a spirit and hunched over for eighteen years. Her eighteen years match the eighteen killed at Siloam in verse 4, joining the chapter's warning and its mercy.
Luke 13:10
“He soon explained that He had been speaking of the synagogue, showing, that He truly came to it, who preached in it, as it is said, And he was teaching in one of the synagogues.”
Ambrose of Milan · written before 397 · Catena Aurea by Aquinaspatristic
2 more voices on this verse
Luke 13:10
“It denotes a continued act; he still taught the people knowledge. He was in his element when he was teaching. Now to confirm the doctrine he preached, and recommend it as faithful, and well worthy of all acceptation, he wrought a miracle, a miracle of mercy.”
Matthew Henry · Commentary on the Whole Bible (1707-1721)puritan
Luke 13:10
“I BELIEVE that the infirmity of this woman was not only physical but spiritual. Her outward appearance was the index of her deep and long-continued depression of mind. She was bent double as to her body and she was bowed down by sadness as to her mind. There is always a sympathy between body and soul, but it is not always so plainly seen as in her case. Many sad sights would meet us on all hands if it were so.”
disabled by a spirit for eighteen years: Verse 16 names the binder as Satan. John Wesley reads the bent back as the work of the evil spirit and adds that to many it doubtless looked like a natural illness. Theophylact also traces it to the devil's violence.
Luke 13:11
“There was a woman which had a spirit of infirmity - Was infirm, or was weak and afflicted. This was produced by Satan, Luk 13:16. Eighteen years - This affliction had continued a long time. This shows that the miracle was real; that the disease was not feigned. Though thus afflicted, yet it seems she was regular in attending the worship of God in the synagogue. There in the sanctuary, is the place where the afflicted find consolation; and there it was that the Saviour met her and restored her to health.”
1 more voice on this verse
Luke 13:11
“She was bowed together, and utterly unable to lift up herself - The evil spirit which possessed her afflicted her in this manner. To many doubtless it appeared a natural distemper.”
John Wesley · Explanatory Notes upon the New Testament (1755)evangelical
Bonaventure reads Jesus' seeing as the eye of compassion, citing Psalm 102:19 to 20, the LORD looking down to set free those doomed to death. Matthew Henry notes that Christ could lift up one who could in no wise lift herself.
Luke 13:12
“The incarnation of the Word and his assumption of human nature took place for the overthrow of death, destruction and the envy harbored against us by the wicked Serpent, who was the first cause of evil. This plainly is proved to us by facts themselves. He set free the daughter of Abraham from her protracted sickness, calling out and saying, "Woman, you are loosed from your infirmity." A speech most worthy of God, and full of supernatural power! With the royal inclination of his will, he drives away the disease. He also lays his hands upon her.”
Cyril of Alexandria · written before 444 · Commentary on Luke, Homily 96patristic
1 more voice on this verse
Luke 13:12
“Thou art loosed from thine infirmity - This was a remarkable declaration. It does not appear that the woman “applied” to him for a cure; yet Jesus addressed her, and the disease departed. How clear would be the proofs from such a case that he was the Messiah! And how mighty the power of him that by a word could restore her to health!”
immediately she straightened up and began to glorify God: Gregory the Great read the bent woman as the human race, made to look up to heavenly light yet bowed to earthly things. Her first act standing upright was to glorify God.
Luke 13:13
“Well is it said of this our crookedness, as a type of the human race, through the Psalmist: I am bowed down and humiliated utterly. For having contemplated that man was created for gazing upon the heavenly light, but having been cast out on account of his sins, he carries the darkness of his own mind, does not seek heavenly things, attends to the lowest things, by no means desires celestial things, always turns earthly things over in his mind, and what he grieved concerning his race, he cried out in himself, saying: I am bowed down and humiliated utterly.”
Gregory the Dialogist · written before 604 · Forty Gospel Homilies, Homily 31patristic
the synagogue leader was indignant: that Jesus had healed on the Sabbath, yet he rebuked the crowd instead of Jesus. His rule of six days for work echoes the Law, but the woman had asked for nothing.
Luke 13:14
Not understanding this, the ruler of the synagogue commanded that no one should be healed on the sabbath since the sabbath is an image of a future day of rest, days of rest from evil deeds, not from good works. It is commanded that, neither bearing the burden of offenses nor being devoid of good works, we shall celebrate future sabbaths after death. The Lord then is seen to reply spiritually when he says, "You hypocrites, does not every one of you on the sabbath day untie his ox or his donkey and lead them to water?"
Ambrose of Milan · written before 397 · Exposition of the Gospel of Lukepatristic
1 more voice on this verse
Luke 13:14
Answered with indignation, because ... - He considered this a violation of the Sabbath, doing work contrary to the fourth commandment. If he had reasoned aright, he would have seen that he who could perform such a miracle could not be a violator of the law of God. From this conduct of the ruler we learn: 1. That people are often opposed to good being done, because it is not done “in their own way” and “according to their own views.”
Luke 13:15-16
untie his ox or donkey: The Lord answers from their practice: any of them would untie an ox or donkey on a Sabbath to water it. A daughter of Abraham bound by Satan has the greater claim. The argument runs from lesser to greater, the rabbis' own method.
Luke 13:15
For the Lord vindicated Abraham's posterity by loosing them from bondage and calling them to salvation, as He did in the case of the woman whom He healed, saying openly to those who had not faith like Abraham, "Ye hypocrites, doth not each one of you on the Sabbath-days loose his ox or his ass, and lead him away to watering? And ought not this woman, being a daughter of Abraham, whom Satan hath bound these eighteen years, be loosed from this bond on the Sabbath-days?"
Irenaeus · written before 202 · Against Heresies Book IVpatristic
1 more voice on this verse
Luke 13:15
“Christ knew that he had a real enmity to him and to his gospel, that he did but cloak this with a pretended zeal for the sabbath day, and that when he bade the people come on the six days, and be healed, he really would not have them be healed any day. Christ could have told him this, but he vouchsafes to reason the case with him; and, 1.”
Matthew Henry · Commentary on the Whole Bible (1707-1721)puritan
this daughter of Abraham: Jamieson, Fausset and Brown read daughter of Abraham as an heir of the promise with the greater claim to release. Augustine saw the whole human race in her, bowed to the ground by the devil and his angels. Luke 19:9 calls Zacchaeus a son of Abraham.
Luke 13:16
“And not only in the case of this woman have the years of her infirmity (which they affirm to fit in with their figment) been mentioned, but, lo! another woman was also healed, after suffering in like manner for eighteen years; concerning whom the Lord said, "And ought not this daughter of Abraham, whom Satan has bound during eighteen years, to be set free on the Sabbath-day?" If, then, the former was a type of the twelfth Aeon that suffered, the latter should also be a type of the eighteenth Aeon in suffering.”
Irenaeus · written before 202 · Against Heresies Book IIpatristic
2 more voices on this verse
Luke 13:16
“She is a daughter of Abraham, and therefore is entitled to the Messiah's blessings, to the bread which belongs to the children. " (2.) "She is one whom Satan has bound.”
Matthew Henry · Commentary on the Whole Bible (1707-1721)puritan
Luke 13:16
“And ought not this woman? - Ought not any human creature, which is so far better than an ox or an ass? Much more, this daughter of Abraham - probably in a spiritual as well as natural sense, to be loosed?”
John Wesley · Explanatory Notes upon the New Testament (1755)evangelical
all His adversaries were humiliated: When Jesus said this, all His adversaries were humiliated, while the whole crowd rejoiced at all the glorious things He was doing. A Sabbath that began with a leader's indignation ends in open praise.
Luke 13:17
“But they had nothing to answer; they themselves unanswerably condemned themselves. Hence it follows, And when he had said these things, all his adversaries were ashamed. But the people, reaping great good from His miracles, rejoiced at the signs which they saw, as it follows, And all the people rejoiced. For the glory of His works vanquished every scruple in them who sought Him not with corrupt hearts.”
Cyril of Alexandria · written before 444 · Catena Aurea by Aquinaspatristic
2 more voices on this verse
Luke 13:17
“Adversaries - The ruler of the synagogue, and those who felt as he did. All the people - The persons who attended the synagogue, and who had witnessed the miracle. It is to be remarked: 1. That those who opposed Christ were chiefly the “rulers.” They had an “interest” in doing it. Their popularity was at stake. They were afraid that he would draw off the people from them. 2. The common people heard him gladly. Many of them believed in him.”
Luke 13:17
“The shame of his foes was the joy of his followers; the increase of his interest was what the one fretted at, and the other triumphed in. The things Christ did were glorious things; they were all so, and, though now clouded, perhaps will appear to, and we ought to rejoice in them. Every thing that is the honour of Christ is the comfort of Christians.”
Matthew Henry · Commentary on the Whole Bible (1707-1721)puritan
Mustard Seed and Hidden Leaven
Luke 13:18-19
the kingdom of God like?: Set beside one healing in one synagogue, the mustard seed shows the kingdom small at its start and certain in its reach. The birds nesting in its branches recall the tree images of Daniel and Ezekiel, where nations shelter under a kingdom.
Luke 13:18
“In another place, a grain of mustard seed is introduced where it is compared to faith. If then the mustard seed is the kingdom of God, and faith is as the grain of mustard seed; faith is truly the kingdom of heaven, which is within us. (Luke 17:21.) A grain of mustard seed is indeed a mean and trifling thing, but as soon as it is crushed, it pours forth its power. And faith at first seems simple, but when it is buffeted by adversity, pours forth the grace of its virtue. The martyrs are grains of mustard seed.”
Ambrose of Milan · written before 397 · Catena Aurea by Aquinaspatristic
3 more voices on this verse
Luke 13:18
“I SHALL not attempt fully to explain this great little parable. A full exposition may be left for another occasion. The parable may be understood to relate to our Lord Himself, who is the living seed. You know also how His church is the tree that springs from Him, and how greatly it grows and spreads its branches until it covers the earth. From the one man Christ Jesus, despised and rejected of men, slain and buried, and so hidden away from among men’from Him, I say, there arises a multitude which no one can number.”
Luke 13:18
“It yields more real satisfaction to see in this brief parable just the all-penetrating and assimilating quality of the Gospel, by virtue of which it will yet mould all institutions and tribes of men, and exhibit over the whole earth one "Kingdom of our Lord and of His Christ." (See on Re 11:15).”
Jamieson, Fausset & Brown · Commentary Critical and Explanatory on the Whole Bible (1871)reformed
Luke 13:18
“There is a peculiar interest belonging to the two parables contained in these verses. We find them twice delivered by our Lord — and at two distinct periods in His ministry. This fact alone, should make us give the more earnest attention to the lessons which the parables convey. They will be found rich both in prophetic and experimental truths. The parable of the mustard seed — is intended to show the progress of the Gospel in the world. The beginnings of the Gospel were exceedingly small.”
It grew and became a tree: Theophylact reads the mustard seed as the preaching of the kingdom, small in appearance and great in power. In the Catena he reads the birds as those who soar above the earth to rest in the branches. His example is Paul, taught by Ananias at Acts 9:17.
Luke 13:19
“It is like a grain of mustard seed,.... Both for its smallness at first, and its after increase; wherefore both the Evangelists Matthew and Mark observe, that it "is the least of all seed": which is true of the ministry of the Gospel, of the Gospel church state, and of the grace of God in the hearts of his people: which a man took and cast into his garden; the Ethiopic version renders it, "and sowed in his field", as in Mat 13:31 though mustard used to be sowed in gardens as well as in fields. (x) Says R.”
2 more voices on this verse
Luke 13:19
“The mode of His love and His instruction we have shown as we could. Wherefore He Himself, declaring Himself very beautifully, likened Himself to a grain of mustard-seed; and pointed out the spirituality of the word that is sown, and the productiveness of its nature, and the magnificence and conspicuousness of the power of the word; and besides, intimated that the pungency and the purifying virtue of punishment are profitable on account of its sharpness. By the little grain, as it is figuratively called, He bestows salvation on all humanity abundantly.”
Clement of Alexandria · written before 215 · The Instructor Book 1patristic
Luke 13:19
“Many perhaps were prejudiced against the gospel, and loth to come in to the obedience of it, because its beginning was so small; they were ready to say of Christ, Can this man save us? And of his gospel, Is this likely ever to come to any thing?”
Matthew Henry · Commentary on the Whole Bible (1707-1721)puritan
Luke 13:20-21
compare the kingdom of God?: The mustard seed showed growth anyone could see. The leaven a woman mixed into three measures of flour works unseen through the whole batch. Together the pair shows the size of the kingdom and the manner of its coming.
Luke 13:20
“There are three measures: of the flesh, of the soul and of the spirit. This is truer of the spirit in which we all live.… The woman, who prefigures the church, mixes with them the virtue of spiritual doctrine, until the whole hidden inner person of the heart is leavened and the heavenly bread arises to grace. The doctrine of Christ is fittingly called leaven, because the bread is Christ. The apostle said, "For we, being many, are one bread, one body." Leavening happens when the flesh does not lust against the Spirit, nor the Spirit against the flesh.”
Ambrose of Milan · written before 397 · Exposition of the Gospel of Lukepatristic
three measures of flour: Theophylact reads the woman as human nature and the three measures of flour as body, soul and spirit, all leavened by the word of God. In the Catena he reads the measures as the soul's reason, affections and desires. Genesis 18:6 has Sarah bake with three measures of flour.
Luke 13:21
“Or else, by the leaven our Lord means the Holy Spirit, the Sower proceeding (as it were) from the seed, which is the word of God. But the three measures of meal, signify the knowledge of the Father, and the Son, and the Holy Spirit, which the woman, that is, Divine wisdom, and the Holy Spirit, impart.”
Eusebius of Caesarea · written before 339 · Catena Aurea by Aquinaspatristic
The Narrow Door; O Jerusalem, Jerusalem
Luke 13:22-23
made His way toward Jerusalem: Luke repeats the travel notice that governs these chapters: Jesus was making His way toward Jerusalem. Asked whether only a few will be saved, Jesus leaves the number unstated and presses the hearer's own urgency.
Luke 13:22
“Here we find Christ an itinerant, but an itinerant preacher, journeying towards Jerusalem, to the feast of dedication, which was in the winter, when travelling was uncomfortable, yet he would be about his Father's business; and therefore, whatever cities or villages he could make in his way, he gave them a sermon or two, not only in the cities, but in the country villages.”
Matthew Henry · Commentary on the Whole Bible (1707-1721)puritan
1 more voice on this verse
Luke 13:22
“Journeying toward Jerusalem - Luke represents all that is said, from Luk 9:51, as having been done and spoken while Christ was on his last journey to Jerusalem. See the notes on Luk 9:51, and Luk 12:58 (note), and see the Preface.”
Adam Clarke · Commentary on the Bible (1810-1826)evangelical
Jamieson, Fausset and Brown call it one of the curious questions some ask to feel religious, and Jesus answered the whole crowd. Bishop Ryle notes that the one who asked is unnamed and his motive unknown. The answer is to enter through the narrow door.
Luke 13:23
“We see in these verses — a remarkable question asked. We are told that a certain man said to Jesus, "Lord, are only a few people going to be saved?" We do not know who this enquirer was. He may have been a self-righteous Jew, trained to believe that there was no hope for the Gentile, and no salvation for any but the children of Abraham. He may have been an idle trifler with religion, who was ever wasting his time on curious and speculative questions.”
4 more voices on this verse
Luke 13:23
“The narrow gate also represents the toils and sufferings of the saints. For as a victory in battle bears witness to the strength of the soldiers, so a courageous endurance of labours and temptations will make a man strong. Now our Lord does not seem to satisfy him who asked whether there are few that be saved, when He declares the way by which man may become righteous.”
Cyril of Alexandria · written before 444 · Catena Aurea by Aquinaspatristic
Luke 13:23
“Then said one unto him,.... Not one of his disciples, but one of the company, in some one of the cities or villages he passed through, or as he was in the road to Jerusalem: are there few that be saved? It is a received opinion among the Jews (z), that all Israel shall have a part in the world to come; and this man might put the question to know whether Christ was of this sentiment or not.”
Luke 13:23
“Then said one - Who this was does not appear. It is probable that he was not one of the disciples, but one of the Jews, who came either to perplex him, or to involve him in a controversy with the Pharisees. Are there few that be saved? - It was the prevalent opinion among the Jews that few would enter heaven. As but two of all the hosts that came out of Egypt entered into the land of Canaan, so some of them maintained that a proportionally small number would enter into heaven (Lightfoot).”
Luke 13:23
“Perhaps it was an admiring question. He had taken notice how strict the law of Christ was, and how bad the world was, and, comparing these together, cries out, "How few are there that will be saved!" Note, We have reason to wonder that of the many to whom the word of salvation is sent there are so few to whom it is indeed a saving word.”
Matthew Henry · Commentary on the Whole Bible (1707-1721)puritan
enter through the narrow door: Jesus turns a question about numbers into a command about effort: Make every effort to enter through the narrow door. The Greek word behind this effort was used of an athlete's contest.
Luke 13:24
“Many - will seek - They seek - wish and desire; but they do not strive; therefore, because they will not agonize - will not be in earnest, they shall not get in. See this subject more particularly explained on Mat 7:13, Mat 7:14 (note).”
Adam Clarke · Commentary on the Bible (1810-1826)evangelical
Luke 13:25-27
gets up and shuts the door: Once the master shuts the door, those outside plead their nearness: We ate and drank with you, and you taught in our streets. He answers, Depart from me, all you evildoers. Hearing Jesus teach and sharing His table differ from being known by Him.
Luke 13:25
“But that they who cannot enter are regarded with wrath, He has shown by an obvious example, as follows, When once the master of the house has risen up, &c. as if when the master of the house who has called many to the banquet has entered in with his guests, and shut to the door, then shall come afterwards men knocking.”
Cyril of Alexandria · written before 444 · Catena Aurea by Aquinaspatristic
2 more voices on this verse
Luke 13:25
“When once the master ... - The figure here used is taken from the conduct of a housekeeper, who is willing to see his friends, and who at the proper time keeps his doors open. But there is a proper time for closing them, when he will not see his guests. At night it would be improper and vain to seek an entrance - the house would be shut. So there is a proper time to seek an entrance into heaven; but there will be a time when it will be too late.”
Luke 13:25
“As to those that are filthy, shut the door upon them, and let them be filthy still; that those who are within may be kept within, that those who are holy may be holy still. The door is shut to separate between the precious and the vile, that sinners may no longer stand in the congregation of the righteous.”
Matthew Henry · Commentary on the Whole Bible (1707-1721)puritan
Theophylact reads the plea first of Israel, among whom Christ was born and with whom He ate and drank and taught in the streets. He applies it also to Christians, who eat the body of Christ. Bonaventure calls the plea familiarity in life and in teaching.
Luke 13:26
“Thou hast taught in our streets Christ expressly states, that it will be of no advantage to the Jews, that he approached near to them, and permitted them to enjoy familiar intercourse with him, if, when called, they do not answer at the appointed day.”
John Calvin · Commentaries (1554)reformed
3 more voices on this verse
Luke 13:26
“First, They had been Christ's guests, had had an intimate converse with him, and had shared in his favours: We have eaten and drunk in thy presence, at thy table. Judas ate bread with Christ, dipped with him in the dish.”
Matthew Henry · Commentary on the Whole Bible (1707-1721)puritan
Luke 13:26
“This refers to the Israelites, who, according to the practice of their law, when offering victims to God, eat and are merry. They heard also in the synagogues the books of Moses, who in his writings delivered not his own words, but the words of God.”
Cyril of Alexandria · written before 444 · Catena Aurea by Aquinaspatristic
Luke 13:26
“We have eaten ... - Compare Mat 7:22-23. To have eaten with one is evidence of acquaintanceship or friendship. So the sinner may allege that he was a professed follower of Jesus, and had some evidence that Jesus was his friend. There is no allusion here, however, to the sacrament. The figure is taken from the customs of people, and means simply that they had professed attachment, and perhaps supposed that Jesus was their friend. In thy presence - With thee - as one friend does with another.”
Chrysostom, cited by Bonaventure, reads the master of the house refusing to know them as finding no likeness of Himself in them. The command to depart echoes Psalm 6:8. Matthew Henry says these evildoers kept secret haunts of sin under a pretence of piety.
Luke 13:27
“But he shall say, &c.--(See on Mt 7:23). No nearness of external communion with Christ will avail at the great day, in place of that holiness without which no man shall see the Lord. Observe the style which Christ intimates that He will then assume, that of absolute Disposer of men's eternal destinies, and contrast it with His "despised and rejected" condition at that time.”
Jamieson, Fausset & Brown · Commentary Critical and Explanatory on the Whole Bible (1871)reformed
Luke 13:28-29
weeping and gnashing of teeth: The grief of weeping and gnashing of teeth is sharper for seeing Abraham, Isaac, Jacob, and the prophets inside the kingdom. The nations come from every quarter to sit with the patriarchs, as in Isaiah's picture of the nations coming to Zion.
Luke 13:28
Vain, too, is [the effort of] Marcion and his followers when they [seek to] exclude Abraham from the inheritance, to whom the Spirit through many men, and now by Paul, bears witness, that "he believed God, and it was imputed unto him for righteousness."
Irenaeus · written before 202 · Irenaeus Against Heresies Book 4patristic
People will come from east and west and north and south: Theophylact notes how hard it was for the hearers to hear that Gentiles would recline with Abraham while they were thrown out. Bonaventure reads east, west, north and south as every nation gathered into the kingdom of God. Isaiah 49:12 pictures the same gathering.
Luke 13:29
“They shall come - That is, the Gentiles, in every part of the world, shall receive the Gospel of the grace of God, when the Jews shall have rejected it.”
Adam Clarke · Commentary on the Bible (1810-1826)evangelical
who are last will be first: The narrow door teaching closes with a reversal: some who are last will be first, and some who are first will be last. The word some keeps it a general rule that assigns no group to either place.
Luke 13:30
“He showed that the Jews were about to fall from their rank of being in a spiritual sense his household and that the multitude of the Gentiles should enter in their place. He said that many who received the call would come from the east, west, north and south. They will rest with the saints.”
Cyril of Alexandria · written before 444 · Commentary on Luke, Homily 99patristic
Luke 13:31-32
Some Pharisees warn Jesus that Herod wants to kill Him, and Luke leaves their motive unstated. Jesus answers, Go tell that fox, naming Herod's cunning, and keeps His course of driving out demons and healing.
Luke 13:31
“Came certain of thee Pharisees - Their coming to him in this manner would have the appearance of friendship, as if they had conjectured or secretly learned that it was Herod’s intention to kill him. Their suggestion had much appearance of probability. Herod had killed John. He knew that Jesus made many disciples, and was drawing away many of the people. He was a wicked man, and he might be supposed to fear the presence of one who had so strong a resemblance to John, whom he had slain.”
2 more voices on this verse
Luke 13:31
“The preceding words of our Lord roused the Pharisees to anger. For they perceived that the people were now smitten in their hearts, and eagerly receiving His faith. For fear then of losing their office as rulers of the people, and lacking their gains, with pretended love for Him, they persuade Him to depart from hence, as it is said, The same day there came certain of the Pharisees, saying unto him, Get thee out and depart hence, for Herod will kill thee: but Christ, who searcheth the heart and the reins, answers them meekly and under figure.”
Cyril of Alexandria · written before 444 · Catena Aurea by Aquinaspatristic
Luke 13:31
“Let us learn from these verses — how entirely our times are in God's hands. Our Lord Jesus Christ teaches us this lesson by His reply to those who bade Him to depart, because Herod would kill Him. He said, "I cast out devils, and I do cures today and tomorrow." His time was not yet come for leaving the world. His work was not yet finished. Until that time came — it was not in the power of Herod to hurt Him. Until that work was finished — no weapon forged against Him could prosper.”
Theophylact reads today and tomorrow as a common way of saying many days, with the third day naming His death, near at hand. The Greek verb for reaching the goal means to be made perfect, the word Hebrews 2:10 uses of His sufferings.
Luke 13:32
“Tell that fox - Herod was a very vicious prince, and lived in public incest with his sister-in-law, Mar 6:17: if our Lord meant him here, it is hard to say why the character of fox, which implies cunning, design, and artifice, to hide evil intentions, should be attributed to him, who never seemed studious to conceal his vices. But we may suppose that Christ, who knew his heart, saw that he covered his desire for the destruction of our Lord, under the pretense of zeal for the law and welfare of the Jewish people.”
Adam Clarke · Commentary on the Bible (1810-1826)evangelical
1 more voice on this verse
Luke 13:32
“And therefore did the Lord term those whom He knew to be the offspring of men "a generation of vipers;" because after the manner of these animals they go about in subtilty, and injure others. For He said, "Beware of the leaven of the Pharisees and of the Sadducees." Speaking of Herod, too, He says, "Go ye and tell that fox," aiming at his wicked cunning and deceit.”
Irenaeus · written before 202 · Against Heresies Book IVpatristic
I must keep going today: Jesus answers Herod's threat with His own necessity: I must keep going today and tomorrow and the next day. His grim proverb gives the cause: it is not admissible for a prophet to perish outside of Jerusalem.
Luke 13:33
“I must walk ... - I must remain here this short time. These three days I must do cures here, and then I shall depart, though not for fear of Herod. It will be because my time will have come, and I shall go up to Jerusalem to die. For it cannot be that a prophet should perish out of Jerusalem - I have no fear that Herod will put me to death in Galilee. I shall not depart on that account. “Jerusalem” is the place where the prophets die, and where “I” am to die.”
1 more voice on this verse
Luke 13:33
“But because the Pharisees thought that He who was the Lord of hosts, feared the hand of Herod. He refutes this, saying, Nevertheless I must walk to day and to morrow, and the day following. When He says must, He by no means implies a necessity imposed upon Him, but rather that He walked where He liked according to the inclination of His will, until He should come to the end of the dreadful cross, the time of which Christ shows to be now drawing near, when He says, To day and to morrow.”
Cyril of Alexandria · written before 444 · Catena Aurea by Aquinaspatristic
Luke 13:34-35
gather your children together: Jesus grieves that Jerusalem, who kills the prophets, refused to be gathered as a hen gathers her chicks. Your house is left to you desolate speaks judgment. The words until you say, Blessed is He who comes in the name of the Lord, name a future recognition.
Luke 13:34
And, without using a parable, the Lord said to Jerusalem, `O Jerusalem, Jerusalem, thou that killest the prophets, and stonest those that are sent unto thee; how often would I have gathered thy children together, as a hen gathereth her chickens trader her wings, and ye would not! Behold, your house shall be left unto you desolate."
Irenaeus · written before 202 · Against Heresies Book IVpatristic
your house is left to you desolate: Theophylact notes that the temple is now called your house, and he reads house either as the temple or as the whole nation. The desolation echoes Jeremiah 22:5. The closing words come from Psalm 118:26.
Luke 13:35
"And I tell you," he says, "you will not see me until you say, 'Blessed is he that comes in the name of the Lord.' " What does this mean? The Lord withdrew from Jerusalem and left as unworthy of his presence those who said, "Get away from here." And after he had walked about Judea and saved many and performed miracles which no words can adequately describe, he returned again to Jerusalem.
Cyril of Alexandria · written before 444 · Commentary on Luke, Homily 100patristic
1 more voice on this verse
Luke 13:35
“Your house is left to you desolate - Is now irrecoverably consigned to desolation and destruction: And verily I say to you, after a very short space, ye shall not see me till the time come, when taught by your calamities, ye shall be ready and disposed to say, Blessed is he that cometh in the name of the Lord.”
John Wesley · Explanatory Notes upon the New Testament (1755)evangelical
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Sources for this chapter
The summary
Jamieson, Fausset & Brown, Commentary Critical and Explanatory; John Calvin, Commentaries; John Wesley, Explanatory Notes Upon the New Testament and Matthew Henry, Complete Commentary.
The exposition
Adam Clarke, Commentary on the Bible; Albert Barnes; Alexander Maclaren, Expositions of Holy Scripture, Luke; Augustine of Hippo; Bonaventure, Commentary on Luke, Chapter 13; Gregory the Dialogist, Forty Gospel Homilies, Homily 31; J. C. Ryle, Expository Thoughts on the Gospels, Luke; J.C. Ryle, Expository Thoughts on the Gospels: Luke (lightly modernized text, Grace Gems edition); Jamieson, Fausset & Brown, Commentary Critical and Explanatory on the Whole Bible; John Gill, Exposition of the New Testament; John Lightfoot, Horae Hebraicae et Talmudicae on the Gospels; John Wesley, Explanatory Notes upon the New Testament; Matthew Henry, Commentary on the Whole Bible and Theophylact of Ohrid.