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<title>Blue Letter Bible: Text Commentaries</title>
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<p id="Chapter13" align="center">Commentary by DAVID BROWN<br>CHAPTER 13
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<p id="Lu13_1"><a onclick="return mV('Luk',13,'1-9');">Luk 13:1-9</a>. THE LESSON, "REPENT OR PERISH," SUGGESTED BY TWO RECENT INCIDENTS, AND ILLUSTRATED BY THE PARABLE OF THE BARREN FIG TREE.
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<p><b>1-3. Galileans</b>—possibly the followers of Judas of Galilee, who, some twenty years before this, taught that Jews should not pay tribute to the Romans, and of whom we learn, from <a onclick="return mV('Act',5,37);">Act 5:37</a>, that he drew after him a multitude of followers, who on his being slain were all dispersed. 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, etc.]. News of this being brought to our Lord, to draw out His views of such, and whether it was not a judgment of Heaven, He simply points them to the practical view of the matter: "These men are not signal examples of divine vengeance, as ye suppose; but every impenitent sinner—<i>ye yourselves,</i> except ye repent—shall be like monuments of the judgment of Heaven, and in a more awful sense." The reference here to the impending destruction of Jerusalem is far from exhausting our Lord's weighty words; they manifestly point to a "perdition" of a more awful kind—<i>future, personal, remediless.</i>
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<p id="Lu13_4"><b>4, 5. tower in Siloam</b>—probably one of the towers of the city wall, near the pool of Siloam. Of its fall nothing is known.
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<p id="Lu13_6"><b>6-9. fig tree</b>—Israel, as the visible witness of God in the world, but generally all within the pale of the visible Church of God; a familiar figure (compare <a onclick="return mV('Isa',5,'1-7');">Isa 5:1-7</a>; <a onclick="return mV('Jhn',15,'1-8');">Jhn 15:1-8</a>, etc.).
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<br><br><b>vineyard</b>—a spot selected for its fertility, separated from the surrounding fields, and cultivated with special care, with a view solely to <i>fruit.</i>
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<br><br><b>came and sought fruit</b>—a heart turned to God; the fruits of righteousness; compare <a onclick="return mV('Mat',21,33,34);">Mat 21:33-34</a>; and <a onclick="return mV('Isa',5,2);">Isa 5:2</a>, "He <i>looked</i> that it should bring forth fruit"; He has a <i>right</i> to it, and will <i>require</i> it.
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<p id="Lu13_7"><b>7. three years</b>—a long enough trial for a fig tree, and so denoting probably just a <i>sufficient</i> period of culture for spiritual fruit. The supposed allusion to the duration of our Lord's ministry is precarious.
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<br><br><b>cut it down</b>—indignant language.
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<br><br><b>cumbereth</b>—not only doing no good, but wasting ground.
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<p id="Lu13_8"><b>8. he answering,</b> etc.—Christ, as Intercessor, loath to see it cut down so long as there was any hope (see <a onclick="return mV('Luk',13,34);">Luk 13:34</a>).
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<br><br><b>dig,</b> etc.—loosen the earth about it and enrich it with manure; pointing to changes of method in the divine treatment of the impenitent, in order to freshen spiritual culture.
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<p id="Lu13_9"><b>9. if...fruit, <i>well</i></b>—Genuine repentance, however late, avails to save (<a onclick="return mV('Luk',23,42,43);">Luk 23:42-43</a>).
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<br><br><b>after that,</b> etc.—The final perdition of such as, after the utmost limits of reasonable forbearance, are found fruitless, will be pre-eminently and confessedly just (<a onclick="return mV('Pro',1,'24-31');">Pro 1:24-31</a>; <a onclick="return mV('Eze',24,13);">Eze 24:13</a>).
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<p id="Lu13_10"><a onclick="return mV('Luk',13,'10-17');">Luk 13:10-17</a>. WOMAN OF EIGHTEEN YEAR'S INFIRMITY HEALED ON THE SABBATH.
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<p id="Lu13_11"><b>11. spirit of infirmity</b>—Compare <a onclick="return mV('Luk',13,17);">Luk 13:17</a>, "whom <i>Satan</i> hath bound." From this it is probable, though not certain, that her protracted infirmity was the effect of some milder form of <i>possession;</i> yet she was "a daughter of Abraham," in the same gracious sense, no doubt, as Zaccheus, after his conversion, was "a son of Abraham" (<a onclick="return mV('Luk',19,9);">Luk 19:9</a>).
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<p id="Lu13_12"><b>12, 13. said...Woman...and laid</b>—both at once.
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<p id="Lu13_14"><b>14. with indignation</b>—not so much at the sabbath violation as at the glorification of Christ. (Compare <a onclick="return mV('Mat',21,15);">Mat 21:15</a>) [TRENCH].
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<br><br><b>said to the people</b>—"Not daring directly to find fault with the Lord, he seeks circuitously to reach Him through the people, who were more under his influence, and whom he feared less" [TRENCH].
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<p id="Lu13_15"><b>15. the Lord</b>—(See on JFB for <a href="./Comm/jfb/Luk/Luk010.html#Lu10_1">Luk 10:1</a>).
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<br><br><b>hypocrite!</b>—How "the faithful and true Witness" tears off the masks which men wear!
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<br><br><b>his ox,</b> etc.—(See on JFB for <a href="./Comm/jfb/Mat/Mat012.html#Mt12_9">Mt 12:9-13</a>; and <a onclick="return mV('Luk',6,9);">Luk 6:9</a>).
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<p id="Lu13_16"><b>16. ought not,</b> etc.—How gloriously the Lord vindicates the superior claims of this woman, in consideration of the sadness and long duration of her suffering, and of her dignity notwithstanding, as an heir of the promise!
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<p id="Lu13_18"><a onclick="return mV('Luk',13,'18-30');">Luk 13:18-30</a>. MISCELLANEOUS TEACHINGS.
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<p><b>18-21. mustard seed...leaven</b>—(See on JFB for <a href="./Comm/jfb/Mar/Mar004.html#Mr4_30">Mar 4:30-32</a>). The parable of "the Leaven" sets forth, perhaps, rather the <i>inward</i> growth of the kingdom, while "the Mustard Seed" seems to point chiefly to the <i>outward.</i> It being a woman's work to knead, it seems a refinement to say that "the woman" here represents <i>the Church,</i> as the instrument of depositing the leaven. Nor does it yield much satisfaction to understand the "three measures of meal" of that threefold division of our nature into "spirit, soul, and body," (alluded to in <a onclick="return mV('1Th',5,23);">1Th 5:23</a>) or of the threefold partition of the world among the three sons of Noah (<a onclick="return mV('Gen',10,32);">Gen 10:32</a>), as some do. It yields more real satisfaction to see in this brief parable just the <i>all-penetrating</i> and <i>assimilating</i> 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 JFB for <a href="./Comm/jfb/Rev/Rev011.html#Re11_15">Rev 11:15</a>).
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<p id="Lu13_23"><b>23. Lord,</b> etc.—one of those curious questions by talking of which some flatter themselves they are <i>religious.</i>
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<br><br><b>said unto them</b>—the multitude; taking no notice of the man or his question, save as furnishing the occasion of a solemn warning not to trifle with so momentous a matter as "salvation."
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<p id="Lu13_24"><b>24. Strive</b>—The word signifies to "contend" as for the mastery, to "struggle," expressive of the <i>difficulty</i> of being saved, as if one would have to <i>force his way in.</i>
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<br><br><b>strait gate</b>—another figure of the same. (See on JFB for <a href="./Comm/jfb/Mat/Mat007.html#Mt7_13">Mat 7:13-14</a>).
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<br><br><b>for many...will seek</b>—"desire," that is, with a mere wish or slothful endeavor.
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<br><br><b>and shall not be able</b>—because it must be made a <i>life-and-death struggle.</i>
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<p id="Lu13_25"><b>25. master of the house is risen up and hath shut to the door</b>—awfully sublime and vivid picture! At present he is represented as in a <i>sitting</i> posture, as if calmly looking on to see who will "strive," while entrance is practicable, and who will merely "seek" to enter in. But this is to have an end, by the great Master of the house Himself rising and shutting the door, after which there will be <i>no admittance.</i>
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<br><br><b>Lord, Lord</b>—emphatic reduplication, expressive of the earnestness <i>now</i> felt, but too late. (See on JFB for <a href="./Comm/jfb/Mat/Mat007.html#Mt7_21">Mat 7:21-22</a>).
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<p id="Lu13_26"><b>26, 27.</b> See on the similar passage (<a onclick="return mV('Mat',7,22,23);">Mat 7:22-23</a>).
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<br><br><b>eaten and drunk,</b> etc.—We have sat with Thee at the same table. (See on JFB for <a href="./Comm/jfb/Mat/Mat007.html#Mt7_22">Mat 7:22</a>).
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<br><br><b>taught in our streets</b>—Do we not remember listening in our own streets to Thy teaching? Surely <i>we</i> are not to be denied admittance?
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<p id="Lu13_27"><b>27. But he shall say,</b> etc.—(See on JFB for <a href="./Comm/jfb/Mat/Mat007.html#Mt7_23">Mat 7:23</a>). <i>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.</i> Observe the <i>style</i> 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.
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<p id="Lu13_28"><b>28, 29.</b> (See <a onclick="return mV('Mat',8,11,12);">Mat 8:11-12</a>). Also see on JFB for <a href="./Comm/jfb/Mat/Mat013.html#Mt13_42">Mat 13:42</a>.
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<p id="Lu13_31"><a onclick="return mV('Luk',13,'31-35');">Luk 13:31-35</a>. MESSAGE TO HEROD.
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<p><b>31. and depart hence</b>—and "go forward," <i>push on.</i> He was on His way out of Perea, east of Jordan, and in Herod's dominions, "journeying towards Jerusalem" (<a onclick="return mV('Luk',13,22);">Luk 13:22</a>). Haunted by guilty fears, probably, Herod wanted to get rid of Him (see on JFB for <a href="./Comm/jfb/Mar/Mar006.html#Mr6_14">Mar 6:14</a>), and seems, from our Lord's answer, to have sent these Pharisees, under pretense of a friendly hint, to persuade Him that the sooner He got beyond Herod's jurisdiction the better it would be for His own safety. Our Lord saw through both of them, and sends the cunning ruler a message couched in dignified and befitting irony.
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<p id="Lu13_32"><b>32. that fox</b>—that crafty, cruel enemy of God's innocent servants.
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<br><br><b>Behold, I cast out devils and I do cures</b>—that is, "Plot on and ply thy wiles; I also have My plans; My works of mercy are nearing completion, but some yet remain; I have work for to-day and to-morrow too, and the third day; by that time I shall be where his jurisdiction reaches not; the guilt of My blood shall not lie at his door; that dark deed is reserved for others." He does not say, I preach the Gospel—that would have made little impression upon Herod—in the light of the <i>merciful</i> character of Christ's <i>actions</i> the <i>malice</i> of Herod's snares is laid bare [BENGEL].
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<br><br><b>to-day, to-morrow, the third day</b>—remarkable language expressive of <i>successive steps</i> of His work yet remaining, the calm <i>deliberateness</i> with which He meant to go through with them, one after another, to the last, unmoved by Herod's threat, yet the <i>rapid march</i> with which they were now hastening to completion. (Compare <a onclick="return mV('Luk',22,37);">Luk 22:37</a>).
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<br><br><b>I shall be perfected</b>—I finish my course, I attain completion.
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<p id="Lu13_33"><b>33. it cannot be that a prophet,</b> etc.—"<i>It would never do</i> that," etc.—awful severity of satire this upon "the bloody city!" "He seeks to kill me, does he? Ah! I must be out of Herod's jurisdiction for that. Go tell him I neither fly from him nor fear him, but Jerusalem is the prophets' slaughter-house."
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<p id="Lu13_34"><b>34, 35. O Jerusalem,</b> etc.—(See on JFB for <a href="./Comm/jfb/Mat/Mat023.html#Mt23_37">Mat 23:37</a>; JFB for <a href="./Comm/jfb/Mat/Mat023.html#Mt23_39">Mat 23:39</a>).
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