Luke13

Jesus addresses the belief that suffering indicates greater sin, emphasizing that all must repent to avoid perishing, as illustrated by the parable of the barren fig tree. He heals a woman on the Sabbath, defending his action against the synagogue ruler by asserting the priority of human liberation. Jesus then describes the Kingdom of God through the parables of the mustard seed and leaven, highlighting its growth and pervasive nature. He warns about the difficulty of entering the 'strait gate' and laments Jerusalem's rejection of God's messengers.

Listen to this chapter

The Need for Repentance

Now there were some present at that very season who told him of the Galilæans, whose blood Pilate had mingled with their sacrifices.

And he answered and said unto them, Think ye that these Galilæans were sinners above all the Galilæans, because they have suffered these things?

I tell you, Nay: but, except ye repent, ye shall all in like manner perish.

Or those eighteen, upon whom the tower in Siloam fell, and killed them, think ye that they were offenders above all the men that dwell in Jerusalem?

I tell you, Nay: but, except ye repent, ye shall all likewise perish.

Parable of the Barren Fig Tree

And he spake this parable; A certain man had a fig tree planted in his vineyard; and he came seeking fruit thereon, and found none.

And he said unto the vinedresser, Behold, these three years I come seeking fruit on this fig tree, and find none: cut it down; why doth it also cumber the ground?

And he answering saith unto him, Lord, let it alone this year also, till I shall dig about it, and dung it:

and if it bear fruit thenceforth, well; but if not, thou shalt cut it down.

Healing on the Sabbath

And he was teaching in one of the synagogues on the sabbath day.

And behold, a woman that had a spirit of infirmity eighteen years; and she was bowed together, and could in no wise lift herself up.

And when Jesus saw her, he called her, and said to her, Woman, thou art loosed from thine infirmity.

And he laid his hands upon her: and immediately she was made straight, and glorified God.

And the ruler of the synagogue, being moved with indignation because Jesus had healed on the sabbath, answered and said to the multitude, There are six days in which men ought to work: in them therefore come and be healed, and not on the day of the sabbath.

But the Lord answered him, and said, Ye hypocrites, 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 had bound, lo, these eighteen years, to have been loosed from this bond on the day of the sabbath?

And as he said these things, all his adversaries were put to shame: and all the multitude rejoiced for all the glorious things that were done by him.

Parables of the Kingdom's Growth

He said therefore, Unto what is the kingdom of God like? and whereunto shall I liken it?

It is like unto a grain of mustard seed, which a man took, and cast into his own garden; and it grew, and became a tree; and the birds of the heaven lodged in the branches thereof.

And again he said, Whereunto shall I liken the kingdom of God?

It is like unto leaven, which a woman took and hid in three measures of meal, till it was all leavened.

And he went on his way through cities and villages, teaching, and journeying on unto Jerusalem.

The Narrow Door

And one said unto him, Lord, are they few that are saved? And he said unto them,

Strive to enter in by the narrow door: for many, I say unto you, shall 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, open to us; and he shall answer and say to you, I know you not whence ye are;

then shall ye begin to say, We did eat and drink in thy presence, and thou didst teach in our streets;

and he shall say, I tell you, I know not whence ye are; depart from me, all ye workers of iniquity.

There shall be the weeping and the gnashing of teeth, when ye shall see Abraham, and Isaac, and Jacob, and all the prophets, in the kingdom of God, and yourselves cast forth without.

And they shall come from the east and west, and from the north and south, and shall sit down in the kingdom of God.

And behold, there are last who shall be first, and there are first who shall be last.

Jesus Laments Over Jerusalem

In that very hour there came certain Pharisees, saying to him, Get thee out, and go hence: for Herod would fain kill thee.

And he said unto them, Go and say to that fox, Behold, I cast out demons and perform cures to-day and to-morrow, and the third day I am perfected.

Nevertheless I must go on my way to-day and to-morrow and the day following: for it cannot be that a prophet perish out of Jerusalem.

O Jerusalem, Jerusalem, that killeth the prophets, and stoneth them that are sent unto her! how often would I have gathered thy children together, even as a hen gathereth her own brood under her wings, and ye would not!

Behold, your house is left unto you desolate: and I say unto you, Ye shall not see me, until ye shall say, Blessed is he that cometh in the name of the Lord.

Study Notes for Luke 13

Verse 1

The incident involving Galileans killed by Pilate during sacrifice is not recorded elsewhere, but it highlights Pilate's brutality and the volatile political climate of the time. The listeners assume these victims must have been exceptional sinners.

Verse 2

Jesus rejects the common theological assumption that suffering is a direct result of being a 'worse' sinner. He shifts the focus from judging the victims to demanding personal introspection.

Verse 3

The demand for repentance is urgent. Jesus warns that failure to turn from sin will lead to a similar ultimate 'perishing,' referring not necessarily to violent death but to divine judgment.

Verse 4

Jesus uses a natural disaster (the tower collapse in Siloam) alongside the political tragedy (v. 1) to emphasize that disaster strikes indiscriminately, and all people stand equally in need of repentance.

Verse 5

The repetition of the warning underscores the universality of sin and the necessity of repentance for eternal salvation.

Verse 6

The fig tree often symbolizes Israel in the Old Testament (Jer. 8:13; Hos. 9:10). The owner is God, seeking the fruit of righteousness and faith.

Verse 7

Three years may represent the duration of Jesus’ public ministry, indicating that the time of divine patience is drawing to a close, and judgment is due if no fruit is produced.

Verse 8

The dresser (vinedresser) represents Jesus, who intercedes for Israel, requesting a final opportunity for repentance before inevitable judgment.

Verse 9

This parable warns that God’s patience is not endless, reinforcing the urgency of repentance introduced in verses 1–5.

Verse 10

Luke often uses healing narratives on the Sabbath to highlight Jesus’ authority over the Law and to critique rigid religious interpretations.

Verse 11

The woman’s condition is attributed to a 'spirit of infirmity,' indicating a spiritual cause for her physical ailment, which had lasted eighteen years.

Verse 12

Jesus initiates the healing by calling her and speaking the word of release, demonstrating his sovereign authority.

Verse 14

The ruler’s indignation focuses on the technical violation of Sabbath work regulations rather than rejoicing in the woman’s restoration, revealing a misplaced priority on legalism over compassion.

Verse 15

Jesus responds by calling the ruler a 'hypocrite' and uses an 'a fortiori' (how much more) argument based on common agricultural practice, which permitted caring for animals on the Sabbath.

Verse 16

Calling her a 'daughter of Abraham' emphasizes her status as a member of the covenant community, making her need for release paramount, even on the Sabbath.

Verse 18

Jesus uses these twin parables to describe the nature of the Kingdom of God: starting small and hidden, but resulting in expansive, transformative growth.

Verse 19

The mustard seed, though tiny, grows into a large plant, symbolizing the unexpected, overwhelming global expansion of the Kingdom from humble beginnings.

Verse 21

Leaven (yeast) represents the pervasive, hidden influence of the Kingdom, which secretly works its way through the world until it completely transforms the whole mass.

Verse 22

Luke consistently emphasizes Jesus’ resolute journey toward Jerusalem, highlighting the geographical and theological inevitability of his passion (cf. 9:51).

Verse 23

Jesus ignores the disciple's speculative question about the number of the saved and instead provides a practical, urgent command for personal effort.

Verse 24

The command to 'strive' (Gk. *agōnizesthe*, to agonize or struggle) emphasizes that entering the 'strait gate' (narrow door) requires earnest, committed effort and self-denial.

Verse 25

The imagery of the shut door emphasizes the finality of judgment; the opportunity for repentance and entry into the Kingdom is time-bound.

Verse 26

The rejected individuals appeal to their superficial, external association with Jesus (shared meals, public teaching), which is insufficient for salvation.

Verse 27

True salvation requires genuine obedience and repentance, not mere religious privilege or attendance; those who practice 'iniquity' will be excluded.

Verse 29

This verse anticipates the inclusion of Gentiles ('from the east, west, north, and south') in the Kingdom, contrasting sharply with the exclusion of many physical descendants of Israel (v. 28).

Verse 30

This saying overturns human expectations, reinforcing the principle that God’s valuation will reverse worldly and religious hierarchies.

Verse 31

The warning about Herod may have been genuine, or it could have been a ploy by Herod Antipas to intimidate Jesus into leaving his jurisdiction without requiring an official arrest.

Verse 32

Calling Herod a 'fox' (a symbol of cunning and insignificance) dismisses his threat. Jesus asserts his divine timetable: he will complete his ministry before his appointed death in Jerusalem.

Verse 33

Jesus affirms his divine necessity to continue his mission, noting ironically that Jerusalem, the city that kills God’s messengers, is the only proper place for a prophet to perish.

Verse 34

This profound lament expresses Jesus' deep sorrow over Jerusalem's consistent rejection of God's messengers, using the tender image of a hen gathering her brood, symbolizing protective love.

Verse 35

“Your house is left unto you desolate” refers to the impending destruction of the Temple and the city (fulfilled in A.D. 70). The final phrase points to the future Messianic recognition when Jesus returns in glory (cf. Ps. 118:26).

Use ← → arrow keys to navigate

Luke13

The Need for Repentance

Parable of the Barren Fig Tree

Healing on the Sabbath

Parables of the Kingdom's Growth

The Narrow Door

Jesus Laments Over Jerusalem

Reading Style

Typeface

Font Size 19px

Reading Width 45 chars

Options