Luke Chapter Thirteen
Either Repent or Perish
13:1 There were some present at that very time who told him about the Galileans whose blood Pilate had mingled with their sacrifices. 2 And he answered them, “Do you think that these Galileans were worse sinners than all the other Galileans, because they suffered in this way? 3 No, I tell you; but unless you repent, you will all likewise perish.
Luke records that there were some people in the crowds that after hearing about judgment (Luke 12:49-59) and perhaps further motivated by hearing about some receiving more torment than others in hell, told Jesus about an incident where Pilate had blood from some Galileans mingled with their sacrifices. We are not given any more information, many have identified several potential massacres and other atrocities ordered by Pilate that were recorded in the writings of Josephus, but nothing that matches this description, nor the time period. Some believe that this event may have just occurred while others believe that the event occurred near a previous Passover, a time when many Jews from Galilee would have been in Jerusalem (remember sacrifices could only be offered at the Temple). One commentator pointed out that a literal interpretation is not necessary:
The expression need not be taken literally, but could simply be a gruesome metaphor for the two events taking place simultaneously.[1]
Regardless of when, where, or what the incident was, Jesus perceived their thoughts and asked them, “Do you think that these Galileans were worse sinners than all the other Galileans, because they suffered in this way?” He answered, “No.” The nature or severity of a person’s sins does not in any way change or increase their agony, pain, suffering, or brutality leading up to or at the time of death. Jesus tells them that unless they repent of their sins (while they can), everyone will likewise perish, resulting in a far greater calamity, that of spending eternity in hell.
13:4 Or those eighteen on whom the tower in Siloam fell and killed them: do you think that they were worse offenders than all the others who lived in Jerusalem? 5 No, I tell you; but unless you repent, you will all likewise perish.”
To further counter this popular view, Jesus continues with another example, referring to when a tower in Siloam fell and killed eighteen people. Again, no additional information is available. He asks them a similar question, “Do you think that they were worse offenders than all the others who lived in Jerusalem?” The answer again was, “No.”
There has been a lot of discussion and speculation regarding these two incidents.
However, this void of information was undoubtedly intentional in order to prevent people (readers like us) from putting emphasis on the wrong lesson. Jesus took the concept away from politics, issues regarding natural disasters, and those dwelling on the idea that “bad sinners” die in painful or horrific ways, to help people see clearly that the focus should be the sin in their own lives. The lesson was, and still is today, the urgent need to repent of one’s sins to God. They will otherwise suffer the same consequences (dying and going to hell).
Parable of the Fruitless Fig Tree
13:6 And he told this parable: “A man had a fig tree planted in his vineyard, and he came seeking fruit on it and found none. 7 And he said to the vinedresser, ‘Look, for three years now I have come seeking fruit on this fig tree, and I find none. Cut it down. Why should it use up the ground?’ 8 And he answered him, ‘Sir, let it alone this year also, until I dig around it and put on manure. 9 Then if it should bear fruit next year, well and good; but if not, you can cut it down.’ ”
Jesus then told the parable about a barren fig tree that was planted in a vineyard by the owner of the land. Since a fig tree typically produces fruit annually, the man came up to the tree expecting fruit, but found none. The man tells the caretaker of the vineyards, “Look, for three years now I have come seeking fruit on this fig tree, and I find none. Cut it down. Why should it use up the ground?” The caretaker was able to convince the owner from removing the tree for at least one more year, but if it did not produce fruit by then, it would be removed. Since this parable seemingly stands alone from the other lessons, it is also widely interpreted.
The nation of Israel is often referred to as a vineyard in the Bible.[2] In this story the people of Israel are represented by the fig tree (see Hosea 9:10), God is the land owner and Jesus is the caretaker (vinedresser). The fig tree is planted in the fertile ground of a vineyard. Even though Jesus will have been there for three years by the end of His ministry, God did not see any Spiritual fruit from His people. Jesus is able to keep His Father from removing the people for the moment, but the lesson from the parable was that if the people of Israel continue to disobey God and reject Jesus, they will be removed from the land in another diaspora, which did occur.[3] Some like to interpret the three years as being three sources of Israel’s Spiritual lessons: the law, the prophets, and Jesus. In either interpretation the meaning of the parable remains the same.
Woman With a Disabling Spirit Freed on a Sabbath
13:10 Now he was teaching in one of the synagogues on the Sabbath. 11 And behold, there was a woman who had had a disabling spirit for eighteen years. She was bent over and could not fully straighten herself. 12 When Jesus saw her, he called her over and said to her, “Woman, you are freed from your disability.” 13 And he laid his hands on her, and immediately she was made straight, and she glorified God.
Luke now reports of an incident that took place in a synagogue on a Sabbath day. A woman who was disabled (Greek ‘astheneias’,[4] weakness, sickness) by an unclean spirit for eighteen years to the point she could no longer stand straight was also in attendance. When Jesus saw her, He called her over and told her that she was freed from her disability. He then laid His hands on her and she immediately was able to stand straight. She then immediately gave glory to God.
13:14 But the ruler of the synagogue, indignant because Jesus had healed on the Sabbath, said to the people, “There are six days in which work ought to be done. Come on those days and be healed, and not on the Sabbath day.” 15 Then the Lord answered him, “You hypocrites! Does not each of you on the Sabbath untie his ox or his donkey from the manger and lead it away to water it? 16 And ought not this woman, a daughter of Abraham whom Satan bound for eighteen years, be loosed from this bond on the Sabbath day?” 17 As he said these things, all his adversaries were put to shame, and all the people rejoiced at all the glorious things that were done by him.
The overseer of the synagogue became indignant with Jesus because He healed on the Sabbath. And then proclaimed to the people, who may have been in attendance with the hope of being healed by Jesus, that “There are six days in which work ought to be done.” That they should instead come back on those days to be healed, not on the Sabbath! Jesus responded with the reprimand, “You hypocrites!” He told them that they untie their ox or donkey from the manger to lead it to water on the Sabbath, so why shouldn’t this woman, a “daughter of Abraham whom Satan bound for eighteen years, be loosed from this bond on the Sabbath day?” Immediately, all of His adversaries were put to shame, they recognized that Jesus was correct, as compassion for fellow human beings would be of greater importance. The people in the synagogue rejoiced at all the glorious things that He did, as Jesus undoubtedly healed everyone that needed healing.
The overseer of the synagogue simply could not fathom anyone from God doing anything on the Sabbath, as they were taught to keep the Sabbath holy. It would have been interesting to query him as to how he considered healing as being work, especially since God Himself was the One doing the healing.[5]
A Mustard Seed and Leaven
[Verses 18-19 parallel Matthew 13:31-32 and Mark 4:30-32. Verses 20-21 parallel Matthew 13:33]
13:18 He said therefore, “What is the kingdom of God like? And to what shall I compare it? 19 It is like a grain of mustard seed that a man took and sowed in his garden, and it grew and became a tree, and the birds of the air made nests in its branches.”
Luke introduces this next lesson with a “He said therefore,” connecting it to the lesson learned regarding the incorrect thinking about the Sabbath, not the healing itself. As mentioned earlier, this short parable is one of the more misunderstood and misapplied lessons in the gospels.[6] Jesus is comparing the kingdom of God to a mustard seed that grows into a tree where the birds of the air made their nests. It is easy to assume that Jesus is referring to future growth of the church, growing from a small seed that becomes a tree. However, like many of Jesus’ parables, this lesson requires some insight regarding the application of the terms He is using. Beginning with the seed, it is unlikely that a mustard seed would grow into a tree, as they typically grow into being a medium-sized bush. While it is true that with God anything is possible, the lesson appears (as introduced) to be related to corrupt thinking. Next, we see that ‘birds’ in the Bible are used both favorably as well as representatives of Satan (for example remember the parable of the sower), and again since this parable concerns the problem of corruption, it appears that the birds again represent a Satan-like entity that infiltrates the church.
13:20 And again he said, “To what shall I compare the kingdom of God? 21 It is like leaven that a woman took and hid in three measures of flour, until it was all leavened.”
Jesus asks a similar question, “To what shall I compare the kingdom of God?” He answered that it was like leaven that was hidden in three measures of flour and was mixed thoroughly until it was all leavened. Since leaven is consistently used in Scripture to represent corruption,[7] this lesson once again refers to how the church will also be corrupted. Just like how the Jews elevated the Sabbath, making it a major component of their doctrine, to the point that they believed anyone sent by God would never consider healing on the Sabbath (see verse 14), the church would similarly embrace and accept man’s interpretation of Scripture rather than God’s intended message (see Jude 4, corruption has indeed penetrated much of theology and the church).
Enter Through the Narrow Door
13:22 He went on his way through towns and villages, teaching and journeying toward Jerusalem. 23 And someone said to him, “Lord, will those who are saved be few?” And he said to them, 24 “Strive to enter through the narrow door. For many, I tell you, will seek to enter and will not be able. 25 When once the master of the house has risen and shut the door, and you begin to stand outside and to knock at the door, saying, ‘Lord, open to us,’ then he will answer you, ‘I do not know where you come from.’ 26 Then you will begin to say, ‘We ate and drank in your presence, and you taught in our streets.’ 27 But he will say, ‘I tell you, I do not know where you come from. Depart from me, all you workers of evil!’ 28 In that place there will be weeping and gnashing of teeth, when you see Abraham and Isaac and Jacob and all the prophets in the kingdom of God but you yourselves cast out. 29 And people will come from east and west, and from north and south, and recline at table in the kingdom of God. 30 And behold, some are last who will be first, and some are first who will be last.”
Luke now records that Jesus, on His way south to Jerusalem, taught in several towns and villages. At one point He was asked if there will be only a small number of people that will be saved. Jesus answered them, “Work hard to enter the narrow door to God’s Kingdom, for many will try to enter but will fail.” (Verse 14, NLT) This may sound like an obvious start, making sure that you are saved yourself before evangelizing to others, everyone’s first priority should be to accept Jesus’ offer of salvation. In other words, don’t worry about how others may or may not be saved, be first concerned over your own salvation. Once that is complete, then you can move on to helping others find salvation too. Jesus warns that many will seek the path to heaven, but will not be able to find, especially after it is too late, after the entry door has been shut. Many, who thought they knew Jesus (those that called themselves Christians but did not have a relationship with Jesus), will come up to the door and knock, saying that they ate and drank in His presence and that they listened to Him teach in their streets. But He will tell them, “I don’t know where you come from, depart from me, all you workers of evil!” As discussed earlier,[8] words like these are some of the scariest words in the Bible.
Jesus then gives them insight to what existence in hell will be like, first, there will be weeping and gnashing of teeth (experiencing hopelessness). They will see Abraham, Isaac, Jacob, and all the prophets in the kingdom of God, but they will not be able to enter heaven themselves. People will come from all around the world that will recline at the table in kingdom of God, but only through accepting Jesus, as salvation is only available through Him. If one thought they would be able to enter heaven because they were Jewish, it would be too late to accept Jesus after death. He implores them to seek and accept Him as their Savior. He notes that there is no partiality, some who are last will be first and some who are first will be last. The Jews, the chosen people, the first group considered as God’s people may be some of the last people to accept Jesus. The reverse is also true, some of the last people evangelized may be some of the first to enter heaven. The Bible teaches that there is no distinction or privilege between the Jews and Gentiles once they are believers (see Galatians 3:28; Ephesians 2:11-16).
Considerations
These ‘intellectual barriers’ can be any idea, concept, theory, or perhaps even any presupposition that effectively blocks someone from accepting the truth regarding God, God's Word, Jesus, or God's plan for salvation. Intellectual barriers can be a lack of understanding of how God would or could do something (or not do something), including: creating something out of nothing; problems in offering salvation to remote people groups; the existence of suffering, etc. Since humanity can only relate to the physical world, it is difficult to relate to a God where nothing is impossible. God set into motion all of the rules of thermodynamics, set the planets in motion, etc. and is not affected by time as He is the Creator of time. Humans are not capable of understanding God, we do not have the 'hardware' or the 'wiring' to fully comprehend Him. The Bible explains this 'gap' between the Creator and His creation, "But who are you, O man, to answer back to God? Will what is molded say to its molder, “Why have you made me like this?” Has the potter no right over the clay, to make out of the same lump one vessel for honorable use and another for dishonorable use?" (Romans 9:20-21, see also Isaiah 29:16; 45:9; 64:8; Jeremiah 18:6). All that we know about God is from the Word of God that He provided to and for all of mankind.
In this encounter (verse 24) Jesus spoke about the need to strive (Greek 'agōnizesthe’,[9] to contend, to fight for, to strain everything for) implying fighting against every hindrance that one might face that would prevent one from entering heaven. To enter through the narrow door refers to embracing the truth and rejecting the popular and worldly ways of thinking. For example, if someone refuses to accept Jesus' offer of salvation because they do not understand how the natives of some desolate land could receive the gospel message. Jesus is saying that they need to be concerned about their own plight first and accept Jesus before trying to understand the ways and means of God.
Intellectual barriers can also prevent the correct understanding of God, Jesus, or His expectations of His followers. Proper interpretation of Scripture is vital and as Jesus points out, can be the difference between salvation and eternal condemnation. No one wants to hear Jesus say to them, "Depart from me, all you workers of evil!" Regardless if you follow a religion, theologian, or some other book, the only book that counts at the end is the Bible, and the only person that can change your eternal destination is Jesus. That is why Jesus emphasizes the need to have a relationship with Him. Again, Christianity should not be considered a religion, it is about a relationship with Jesus.
Jesus Laments Over Jerusalem
13:31 At that very hour some Pharisees came and said to him, “Get away from here, for Herod wants to kill you.” 32 And he said to them, “Go and tell that fox, ‘Behold, I cast out demons and perform cures today and tomorrow, and the third day I finish my course. 33 Nevertheless, I must go on my way today and tomorrow and the day following, for it cannot be that a prophet should perish away from Jerusalem.’ 34 O Jerusalem, Jerusalem, the city that kills the prophets and stones those who are sent to it! How often would I have gathered your children together as a hen gathers her brood under her wings, and you were not willing! 35 Behold, your house is forsaken. And I tell you, you will not see me until you say, ‘Blessed is he who comes in the name of the Lord!’ ”
Shortly after answering the question regarding the number of people being saved (see verse 23), Jesus was warned by some Pharisees that Herod wanted to kill Him. Since the Pharisees often “locked horns” with Jesus, many believe this was not an actual warning, that they were actually wanted to divert Jesus into a trap. But we need to remember that Jesus did have a few friends that were Pharisees (for example Nicodemus, see John 3:1). Jesus’ response often surprises people, as He called Herod a fox. This seemingly out of character comment is actually a well-deserved derogatory statement. Instead of being a noble king, Antipas Herod[10] (son of Herod the Great) was an immoral, cunning, destructive and murderous king who was also much hated by the Jews. While calling Herod a fox was an intentional insult, it was certainly an appropriate description (see below).
Jesus told the Pharisees to go tell Herod that, regardless of threats and any effort of Herod’s, He will continue His ministry of casting out demons, healing, and preaching on that day and the days to come until He was finished (mission accomplished). Herod was no threat to God’s plan.
The phrase “third day” can be found over fifty times in the Bible. It is considered by many to be a colloquialism referring to a short period of time (see Exodus 19:10-11; Hosea 6:2). However, it is interesting to note that the following text, “I finish my course,” is one Greek word ‘teleioumai’ (‘teleioō’),[11] meaning complete, made perfect. While Jesus was already perfect, His mission to conquer death and sin was completed on the third day when He arose from the dead.
Jesus tells them, “Yes, 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!” (verse 33, NLT) He laments over Jerusalem, calling it the city that kills prophets and stones those sent by God, He then declares His desire that His people would accept Him. Using the illustration of Him being a mother hen and the people of Israel as baby chicks, He expresses His pain of their rejection, “How often would I have gathered your children together as a hen gathers her brood under her wings, and you were not willing!” As a result of their rejection, Jesus further proclaims that their house (the people of Israel) is therefore forsaken (two Greek words: ‘aphietai’,[12] to dismiss, to let go from one’s power or possession; and ‘hymin’,[13] an emphatic ‘you’) by God and that they will not see Him again (Jesus’ second coming) until they say as a nation: “Blessed is he who comes in the name of the Lord!”[14] Note that this is not a permanent rejection, Jesus will return after they realize that Jesus is the Messiah and they collectively repent and call Him back with these words.
Considerations
Many believe that when Jesus called Antipas Herod a fox that He violated the law that states: “You shall not revile God, nor curse a ruler of your people.” (Exodus 22:28, see also Ecclesiastes 10:20; Acts 23:5). Jesus did not curse Herod, while it was certainly a disparaging remark, making an analogy comparing Herod to the nature of a fox (being destructive, but more of a nuisance than a threat), it was an accurate statement. When Paul quoted this verse from Exodus in Acts 23:5, “You shall not speak evil of a ruler of your people.” Instead of cursing, Paul notes that no one should “speak evil” against a ruler. Here again Jesus was not speaking evil, as a rebuke from Him or any of the many prophets in the Old Testament to various leaders, rebukes are to point out disobedience, flaws in thinking, etc. Various kings and rulers were rebuked to help them see and understand the error of their ways. Jesus was not calling Herod names, He was sending a message back to Herod rebuking his threats.
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[1] Marshall, I. H. (1978). The Gospel of Luke: a commentary on the Greek text (p. 553). Exeter: Paternoster Press.
[2] See Considerations under Matthew 21:45-46 "The Nation of Israel as God’s Vineyard."
[3] See Mark 12:1-12 and Considerations under Mark 12:12 pertaining to the "Jewish Diasporas."
[4] Strong’s Greek 769.
[5] See commentaries under Matthew 12:1-8, Mark 3:1-6, Luke 6:1-5; 6:6-11 and each of the Considerations under Matthew 12:1-8.
[6] See commentaries under Matthew 13:31-32 and Mark 4:30-32.
[7] See commentary under Matthew 13:33.
[8] See commentary under Matthew 7:21-23.
[9] Strong’s Greek 75.
[10] See the Considerations under Matthew 2:7-12 "Meet the Herods."
[11] Strong’s Greek 5048.
[12] Strong’s Greek 863.
[13] Strong’s Greek 5213.
[14] See also commentary and Considerations under Matthew 23:37-39.