There were present at that season some that told him of the Galileans, whose blood Pilate had mingled with their sacrifices.
And Jesus answering said unto them, Suppose ye that these Galileans were sinners above all the Galileans, because they suffered such things?
I tell you, Nay: but, except ye repent, ye shall all likewise perish.
Or those eighteen, upon whom the tower in Siloam fell, and slew them, think ye that they were sinners above all men that dwelt in Jerusalem?
I tell you, Nay: but, except ye repent, ye shall all likewise perish.
He spake also this parable; A certain man had a fig tree planted in his vineyard; and he came and sought fruit thereon, and found none.
Then said he unto the dresser of his vineyard, Behold, these three years I come seeking fruit on this fig tree, and find none: cut it down; why cumbereth it the ground?
And he answering said unto him, Lord, let it alone this year also, till I shall dig about it, and dung it:
And if it bear fruit, well: and if not, then after that thou shalt cut it down.
And he was teaching in one of the synagogues on the sabbath.
And, behold, there was a woman which had a spirit of infirmity eighteen years, and was bowed together, and could in no wise lift up herself.
And when Jesus saw her, he called her to him, and said unto her, Woman, thou art loosed from thine infirmity.
And he laid his hands on her: and immediately she was made straight, and glorified God.
And the ruler of the synagogue answered with indignation, because that Jesus had healed on the sabbath day, and said unto the people, There are six days in which men ought to work: in them therefore come and be healed, and not on the sabbath day.
The Lord then answered him, and said, Thou hypocrite, doth not each one of you on the sabbath loose his ox or his ass from the stall, and lead him away to watering?
And ought not this woman, being a daughter of Abraham, whom Satan hath bound, lo, these eighteen years, be loosed from this bond on the sabbath day?
And when he had said these things, all his adversaries were ashamed: and all the people rejoiced for all the glorious things that were done by him.
Then said he, Unto what is the kingdom of God like? and whereunto shall I resemble it?
It is like a grain of mustard seed, which a man took, and cast into his garden; and it grew, and waxed a great tree; and the fowls of the air lodged in the branches of it.
And again he said, Whereunto shall I liken the kingdom of God?
It is like leaven, which a woman took and hid in three measures of meal, till the whole was leavened.
And he went through the cities and villages, teaching, and journeying toward Jerusalem.
Then said one unto him, Lord, are there few that be saved? And he said unto them,
Strive to enter in at the strait gate: for many, I say unto you, will 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, Lord, open unto us; and he shall answer and say unto you, I know you not whence ye are:
Then shall ye begin to say, We have eaten and drunk in thy presence, and thou hast taught in our streets.
But he shall say, I tell you, I know you not whence ye are; depart from me, all ye workers of iniquity.
There shall be weeping and gnashing of teeth, when ye shall see Abraham, and Isaac, and Jacob, and all the prophets, in the kingdom of God, and you yourselves thrust out.
And they shall come from the east, and from the west, and from the north, and from the south, and shall sit down in the kingdom of God.
And, behold, there are last which shall be first, and there are first which shall be last.
The same day there came certain of the Pharisees, saying unto him, Get thee out, and depart hence: for Herod will kill thee.
And he said unto them, Go ye, and tell that fox, Behold, I cast out devils, and I do cures to day and to morrow, and the third day I shall be perfected.
Nevertheless I must walk to day, and to morrow, and the day following: for it cannot be that a prophet perish out of Jerusalem.
O Jerusalem, Jerusalem, which killest the prophets, and stonest them that are sent unto thee; how often would I have gathered thy children together, as a hen doth gather her brood under her wings, and ye would not!
Behold, your house is left unto you desolate: and verily I say unto you, Ye shall not see me, until the time come when ye shall say, Blessed is he that cometh in the name of the Lord.
Luke 13 is a pivotal chapter in what's often called "Jesus' Travelogue to Jerusalem" (Luke 9:51—19:27). This section of Luke's Gospel highlights Jesus' journey towards Jerusalem, emphasizing His teachings and interactions as He prepared His disciples for their future ministry, all while facing increasing opposition. Throughout this journey, Jesus calls people to repentance and highlights the urgency of reconciling with God before it's too late. This chapter encapsulates themes of repentance, the kingdom of God, and the cost of discipleship.
The Need for Repentance (Luke 13:1-5)
The chapter opens with a grim report: Pilate, the Roman governor, had brutally killed some Galileans while they were offering sacrifices in Jerusalem (Luke 13:1). This news likely prompted questions about divine justice and the suffering of the innocent. Instead of directly addressing the political implications, Jesus used the incident as a teachable moment. He also referenced another tragedy – the collapse of a tower in Siloam which killed eighteen people (Luke 13:4). Jesus' response was not to speculate about the victims' supposed sins, but to issue a stark warning: "Unless you repent, you will all likewise perish" (Luke 13:3, 5).
This call to repentance highlights a central theme in Jesus' ministry. Repentance is more than just feeling sorry; it's a conscious decision to turn away from sin and turn towards God. It involves an inner resolve and determination to change one's course, seeking to reverse, avoid, limit, or cancel divine judgment and the consequences of sin. Jesus makes it clear that tragedy and violence can strike anyone at any time. The goal of repentance is to reverse, avoid, limit, or cancel divine judgment and the consequences of sin. The urgency stems from the uncertainty of life; death can come unexpectedly, to both the righteous and the unrighteous. Unless believers repent of sin, they are subject to temporal judgment, including physical death. Unless the lost repent, they will perish eternally in hell.
The Parable of the Barren Fig Tree (Luke 13:6-9)
To further illustrate the need for repentance, Jesus tells the parable of the barren fig tree (Luke 13:6-9). A man had a fig tree planted in his vineyard, but it had not produced any fruit for three years. Frustrated, he ordered his gardener to cut it down. However, the gardener pleaded for one more year, promising to give the tree extra care: fertilizing it and digging around it. If it still bore no fruit the following year, then it could be cut down.
The fig tree is often interpreted as representing Israel, or more broadly, those who claim to follow God but do not bear the fruit of righteousness. The owner represents God the Father, and the gardener, Jesus, interceding on behalf of those who are unfruitful. The parable underscores God's patience and mercy, offering opportunities for repentance and change. However, it also carries a warning: God's patience is not unlimited. If there is no evidence of genuine transformation – no "fruit" – judgment will eventually come. Inner repentance must lead to an external demonstration of righteousness. Without visible fruit, professions of repentance are as genuine as a barren fig tree pretending to be healthy.
Healing on the Sabbath (Luke 13:10-17)
The scene shifts to a synagogue where Jesus is teaching on the Sabbath. A woman who had been crippled by a spirit for eighteen years was present (Luke 13:10-11). Her condition caused her to be bent over and unable to straighten up at all. Luke emphasizes that her affliction was not merely physical; she was "disabled by a spirit" (Luke 13:11) and "bound" by "Satan" (Luke 13:16), indicating a demonic influence.
Seeing her suffering, Jesus, motivated by compassion, called her forward and declared, "Woman, you are freed from your disability" (Luke 13:12). He laid his hands on her, and immediately she stood up straight and began glorifying God (Luke 13:13). For almost two decades, then, she saw nothing but the ground. But this day, Jesus set her free.
This act of healing sparked outrage from the synagogue leader, who rebuked the crowd for seeking healing on the Sabbath, claiming it violated the Sabbath law. He had an order of service, and Jesus deviated from it. The Sabbath was for worship alone, not for work. He thus told the crowd to come on the other six days of the week to get healed, but not on the Sabbath (Luke 13:14). Jesus responded with righteous indignation, calling him a hypocrite (Luke 13:15). He pointed out the inconsistency of their actions: they would readily untie their ox or donkey from the stall on the Sabbath to lead it to water (Luke 13:15). If they showed such compassion for animals, how much more should compassion be shown to a "daughter of Abraham" (Luke 13:16), a member of the covenant community, who had suffered for so long?
Jesus' response highlights the true meaning of the Sabbath: not merely a day of rest from labor, but a day for acts of mercy and compassion. It's a day to honor God by reflecting His love and care for those in need. His rebuke silenced his adversaries, and the crowd rejoiced at the wonderful things He was doing (Luke 13:17).
Parables of the Kingdom (Luke 13:18-21)
Following the healing, Jesus shared two short parables to illustrate the nature and growth of the kingdom of God (Luke 13:18-21).
The first is the parable of the mustard seed (Luke 13:19). A man took a mustard seed, the smallest of all seeds, and planted it in his garden. It grew and became a large tree, and the birds of the air nested in its branches. This parable illustrates the humble beginnings and eventual expansive growth of the kingdom of God. While God’s kingdom work began small and with seemingly insignificant people (fishermen and tax collectors), it would grow significantly and accommodate all of its citizens.
The second is the parable of the leaven (Luke 13:20-21). A woman took a lump of leaven (yeast) and mixed it into a large amount of flour, and it permeated the whole batch. This parable highlights the pervasive and transformative power of the kingdom. Over time, God’s kingdom would continue to expand and work its way throughout the world.
Both parables emphasize that the kingdom of God, though initially small and seemingly insignificant, has the potential for tremendous growth and influence, permeating every aspect of life and society.
The Narrow Door (Luke 13:22-30)
As Jesus continued His journey to Jerusalem, someone asked Him, "Lord, will those who are saved be few?" (Luke 13:23). Instead of directly answering the question about numbers, Jesus refocused the questioner's attention to the individual's responsibility. He urged them to "strive to enter through the narrow door" (Luke 13:24).
The narrow door represents the challenging path of discipleship, requiring effort, commitment, and a willingness to deny oneself. Jesus warned that many would try to enter later, but would find the door shut (Luke 13:25). They would claim familiarity with Jesus, having eaten and drunk with Him and heard His teachings, but He would reject them, saying, "I do not know where you come from. Depart from me, all you workers of evil!" (Luke 13:27). To enter the kingdom, one would have to accept him and his words. No other option was possible. He illustrated this by describing a homeowner shutting the door to his home, representing the kingdom. Once the entrance is closed, no one will be able to enter. Those who cry out for entry after it’s too late will face the consequences.
Jesus concludes this section with a surprising statement: "And indeed, some are last who will be first, and some are first who will be last" (Luke 13:30). This implies a great reversal. For example, though many Jews would reject Jesus, Gentiles would receive him. Gentiles would be among the first to enter, while Jews would be the last. This highlights the inclusive nature of God's kingdom, where salvation is offered to all who believe, regardless of their background or status.
Jesus' Determination (Luke 13:31-35)
The chapter concludes with a display of Jesus' unwavering determination to fulfill His mission. Some Pharisees approached Jesus and warned Him that Herod Antipas, the tetrarch of Galilee, wanted to kill Him (Luke 13:31). This warning was presumably a pretext to get Jesus out of their area. Herod Antipas was the tetrarch over Galilee, appointed by the Romans.
Jesus dismissed their warning, calling Herod "that fox" (Luke 13:32) and declaring that He would continue to cast out demons and perform healings, completing His work (Luke 13:32-33). But even though it meant traveling through Herod’s district, Jesus had to reach Jerusalem. He had a mission to fulfill and a schedule to meet, and neither Herod nor the Pharisees could thwart him.
Finally, Jesus expresses His deep sorrow over Jerusalem, lamenting its history of rejecting God's prophets (Luke 13:34). As a hen desires to protect her chicks, Jesus longed to do the same for Jerusalem (Luke 13:34). But since the holy city was rejecting its Messiah, he would have to reject her. He foretells the city's desolation, stating that they would not see Him again until the time when they would say, "Blessed is he who comes in the name of the Lord!" (Luke 13:35), referencing His triumphant return. After his death and resurrection, Jerusalem would not see him again until his return to reign as King in his kingdom when believing Jews call out.
This lament reveals Jesus' profound love and compassion for His people, even in the face of their rejection. It also underscores the tragic consequences of rejecting God's offer of salvation.
In summary, Luke 13 presents a powerful call to repentance, highlights the nature and growth of the kingdom of God, and reveals Jesus' unwavering commitment to fulfilling His mission, even in the face of opposition and rejection. It serves as a reminder of the urgency of responding to God's grace and the importance of bearing fruit in our lives as followers of Christ.
There were present at that season some that told him of the Galileans, whose blood Pilate had mingled with their sacrifices.
And Jesus answering said unto them, Suppose ye that these Galileans were sinners above all the Galileans, because they suffered such things?
I tell you, Nay: but, except ye repent, ye shall all likewise perish.
Or those eighteen, upon whom the tower in Siloam fell, and slew them, think ye that they were sinners above all men that dwelt in Jerusalem?
I tell you, Nay: but, except ye repent, ye shall all likewise perish.
He spake also this parable; A certain man had a fig tree planted in his vineyard; and he came and sought fruit thereon, and found none.
Then said he unto the dresser of his vineyard, Behold, these three years I come seeking fruit on this fig tree, and find none: cut it down; why cumbereth it the ground?
And he answering said unto him, Lord, let it alone this year also, till I shall dig about it, and dung it:
And if it bear fruit, well: and if not, then after that thou shalt cut it down.
And he was teaching in one of the synagogues on the sabbath.
And, behold, there was a woman which had a spirit of infirmity eighteen years, and was bowed together, and could in no wise lift up herself.
And when Jesus saw her, he called her to him, and said unto her, Woman, thou art loosed from thine infirmity.
And he laid his hands on her: and immediately she was made straight, and glorified God.
And the ruler of the synagogue answered with indignation, because that Jesus had healed on the sabbath day, and said unto the people, There are six days in which men ought to work: in them therefore come and be healed, and not on the sabbath day.
The Lord then answered him, and said, Thou hypocrite, doth not each one of you on the sabbath loose his ox or his ass from the stall, and lead him away to watering?
And ought not this woman, being a daughter of Abraham, whom Satan hath bound, lo, these eighteen years, be loosed from this bond on the sabbath day?
And when he had said these things, all his adversaries were ashamed: and all the people rejoiced for all the glorious things that were done by him.
Then said he, Unto what is the kingdom of God like? and whereunto shall I resemble it?
It is like a grain of mustard seed, which a man took, and cast into his garden; and it grew, and waxed a great tree; and the fowls of the air lodged in the branches of it.
And again he said, Whereunto shall I liken the kingdom of God?
It is like leaven, which a woman took and hid in three measures of meal, till the whole was leavened.
And he went through the cities and villages, teaching, and journeying toward Jerusalem.
Then said one unto him, Lord, are there few that be saved? And he said unto them,
Strive to enter in at the strait gate: for many, I say unto you, will 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, Lord, open unto us; and he shall answer and say unto you, I know you not whence ye are:
Then shall ye begin to say, We have eaten and drunk in thy presence, and thou hast taught in our streets.
But he shall say, I tell you, I know you not whence ye are; depart from me, all ye workers of iniquity.
There shall be weeping and gnashing of teeth, when ye shall see Abraham, and Isaac, and Jacob, and all the prophets, in the kingdom of God, and you yourselves thrust out.
And they shall come from the east, and from the west, and from the north, and from the south, and shall sit down in the kingdom of God.
And, behold, there are last which shall be first, and there are first which shall be last.
The same day there came certain of the Pharisees, saying unto him, Get thee out, and depart hence: for Herod will kill thee.
And he said unto them, Go ye, and tell that fox, Behold, I cast out devils, and I do cures to day and to morrow, and the third day I shall be perfected.
Nevertheless I must walk to day, and to morrow, and the day following: for it cannot be that a prophet perish out of Jerusalem.
O Jerusalem, Jerusalem, which killest the prophets, and stonest them that are sent unto thee; how often would I have gathered thy children together, as a hen doth gather her brood under her wings, and ye would not!
Behold, your house is left unto you desolate: and verily I say unto you, Ye shall not see me, until the time come when ye shall say, Blessed is he that cometh in the name of the Lord.
Luke 13 is a pivotal chapter in what's often called "Jesus' Travelogue to Jerusalem" (Luke 9:51—19:27). This section of Luke's Gospel highlights Jesus' journey towards Jerusalem, emphasizing His teachings and interactions as He prepared His disciples for their future ministry, all while facing increasing opposition. Throughout this journey, Jesus calls people to repentance and highlights the urgency of reconciling with God before it's too late. This chapter encapsulates themes of repentance, the kingdom of God, and the cost of discipleship.
The Need for Repentance (Luke 13:1-5)
The chapter opens with a grim report: Pilate, the Roman governor, had brutally killed some Galileans while they were offering sacrifices in Jerusalem (Luke 13:1). This news likely prompted questions about divine justice and the suffering of the innocent. Instead of directly addressing the political implications, Jesus used the incident as a teachable moment. He also referenced another tragedy – the collapse of a tower in Siloam which killed eighteen people (Luke 13:4). Jesus' response was not to speculate about the victims' supposed sins, but to issue a stark warning: "Unless you repent, you will all likewise perish" (Luke 13:3, 5).
This call to repentance highlights a central theme in Jesus' ministry. Repentance is more than just feeling sorry; it's a conscious decision to turn away from sin and turn towards God. It involves an inner resolve and determination to change one's course, seeking to reverse, avoid, limit, or cancel divine judgment and the consequences of sin. Jesus makes it clear that tragedy and violence can strike anyone at any time. The goal of repentance is to reverse, avoid, limit, or cancel divine judgment and the consequences of sin. The urgency stems from the uncertainty of life; death can come unexpectedly, to both the righteous and the unrighteous. Unless believers repent of sin, they are subject to temporal judgment, including physical death. Unless the lost repent, they will perish eternally in hell.
The Parable of the Barren Fig Tree (Luke 13:6-9)
To further illustrate the need for repentance, Jesus tells the parable of the barren fig tree (Luke 13:6-9). A man had a fig tree planted in his vineyard, but it had not produced any fruit for three years. Frustrated, he ordered his gardener to cut it down. However, the gardener pleaded for one more year, promising to give the tree extra care: fertilizing it and digging around it. If it still bore no fruit the following year, then it could be cut down.
The fig tree is often interpreted as representing Israel, or more broadly, those who claim to follow God but do not bear the fruit of righteousness. The owner represents God the Father, and the gardener, Jesus, interceding on behalf of those who are unfruitful. The parable underscores God's patience and mercy, offering opportunities for repentance and change. However, it also carries a warning: God's patience is not unlimited. If there is no evidence of genuine transformation – no "fruit" – judgment will eventually come. Inner repentance must lead to an external demonstration of righteousness. Without visible fruit, professions of repentance are as genuine as a barren fig tree pretending to be healthy.
Healing on the Sabbath (Luke 13:10-17)
The scene shifts to a synagogue where Jesus is teaching on the Sabbath. A woman who had been crippled by a spirit for eighteen years was present (Luke 13:10-11). Her condition caused her to be bent over and unable to straighten up at all. Luke emphasizes that her affliction was not merely physical; she was "disabled by a spirit" (Luke 13:11) and "bound" by "Satan" (Luke 13:16), indicating a demonic influence.
Seeing her suffering, Jesus, motivated by compassion, called her forward and declared, "Woman, you are freed from your disability" (Luke 13:12). He laid his hands on her, and immediately she stood up straight and began glorifying God (Luke 13:13). For almost two decades, then, she saw nothing but the ground. But this day, Jesus set her free.
This act of healing sparked outrage from the synagogue leader, who rebuked the crowd for seeking healing on the Sabbath, claiming it violated the Sabbath law. He had an order of service, and Jesus deviated from it. The Sabbath was for worship alone, not for work. He thus told the crowd to come on the other six days of the week to get healed, but not on the Sabbath (Luke 13:14). Jesus responded with righteous indignation, calling him a hypocrite (Luke 13:15). He pointed out the inconsistency of their actions: they would readily untie their ox or donkey from the stall on the Sabbath to lead it to water (Luke 13:15). If they showed such compassion for animals, how much more should compassion be shown to a "daughter of Abraham" (Luke 13:16), a member of the covenant community, who had suffered for so long?
Jesus' response highlights the true meaning of the Sabbath: not merely a day of rest from labor, but a day for acts of mercy and compassion. It's a day to honor God by reflecting His love and care for those in need. His rebuke silenced his adversaries, and the crowd rejoiced at the wonderful things He was doing (Luke 13:17).
Parables of the Kingdom (Luke 13:18-21)
Following the healing, Jesus shared two short parables to illustrate the nature and growth of the kingdom of God (Luke 13:18-21).
The first is the parable of the mustard seed (Luke 13:19). A man took a mustard seed, the smallest of all seeds, and planted it in his garden. It grew and became a large tree, and the birds of the air nested in its branches. This parable illustrates the humble beginnings and eventual expansive growth of the kingdom of God. While God’s kingdom work began small and with seemingly insignificant people (fishermen and tax collectors), it would grow significantly and accommodate all of its citizens.
The second is the parable of the leaven (Luke 13:20-21). A woman took a lump of leaven (yeast) and mixed it into a large amount of flour, and it permeated the whole batch. This parable highlights the pervasive and transformative power of the kingdom. Over time, God’s kingdom would continue to expand and work its way throughout the world.
Both parables emphasize that the kingdom of God, though initially small and seemingly insignificant, has the potential for tremendous growth and influence, permeating every aspect of life and society.
The Narrow Door (Luke 13:22-30)
As Jesus continued His journey to Jerusalem, someone asked Him, "Lord, will those who are saved be few?" (Luke 13:23). Instead of directly answering the question about numbers, Jesus refocused the questioner's attention to the individual's responsibility. He urged them to "strive to enter through the narrow door" (Luke 13:24).
The narrow door represents the challenging path of discipleship, requiring effort, commitment, and a willingness to deny oneself. Jesus warned that many would try to enter later, but would find the door shut (Luke 13:25). They would claim familiarity with Jesus, having eaten and drunk with Him and heard His teachings, but He would reject them, saying, "I do not know where you come from. Depart from me, all you workers of evil!" (Luke 13:27). To enter the kingdom, one would have to accept him and his words. No other option was possible. He illustrated this by describing a homeowner shutting the door to his home, representing the kingdom. Once the entrance is closed, no one will be able to enter. Those who cry out for entry after it’s too late will face the consequences.
Jesus concludes this section with a surprising statement: "And indeed, some are last who will be first, and some are first who will be last" (Luke 13:30). This implies a great reversal. For example, though many Jews would reject Jesus, Gentiles would receive him. Gentiles would be among the first to enter, while Jews would be the last. This highlights the inclusive nature of God's kingdom, where salvation is offered to all who believe, regardless of their background or status.
Jesus' Determination (Luke 13:31-35)
The chapter concludes with a display of Jesus' unwavering determination to fulfill His mission. Some Pharisees approached Jesus and warned Him that Herod Antipas, the tetrarch of Galilee, wanted to kill Him (Luke 13:31). This warning was presumably a pretext to get Jesus out of their area. Herod Antipas was the tetrarch over Galilee, appointed by the Romans.
Jesus dismissed their warning, calling Herod "that fox" (Luke 13:32) and declaring that He would continue to cast out demons and perform healings, completing His work (Luke 13:32-33). But even though it meant traveling through Herod’s district, Jesus had to reach Jerusalem. He had a mission to fulfill and a schedule to meet, and neither Herod nor the Pharisees could thwart him.
Finally, Jesus expresses His deep sorrow over Jerusalem, lamenting its history of rejecting God's prophets (Luke 13:34). As a hen desires to protect her chicks, Jesus longed to do the same for Jerusalem (Luke 13:34). But since the holy city was rejecting its Messiah, he would have to reject her. He foretells the city's desolation, stating that they would not see Him again until the time when they would say, "Blessed is he who comes in the name of the Lord!" (Luke 13:35), referencing His triumphant return. After his death and resurrection, Jerusalem would not see him again until his return to reign as King in his kingdom when believing Jews call out.
This lament reveals Jesus' profound love and compassion for His people, even in the face of their rejection. It also underscores the tragic consequences of rejecting God's offer of salvation.
In summary, Luke 13 presents a powerful call to repentance, highlights the nature and growth of the kingdom of God, and reveals Jesus' unwavering commitment to fulfilling His mission, even in the face of opposition and rejection. It serves as a reminder of the urgency of responding to God's grace and the importance of bearing fruit in our lives as followers of Christ.