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

¶ There were present at that season some that told him of the Galilaeans, whose blood Pilate had mingled with their sacrifices.

And Jesus answering said unto them, Suppose ye that these Galilaeans were sinners above all the Galilaeans, 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.

Parable of the Barren Fig Tree

¶ 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.

Healing on the Sabbath

¶ 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.

Parables of the Kingdom's Growth

¶ 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.

The Narrow Door

¶ 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.

Jesus Laments Over Jerusalem

¶ 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.

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

Options