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Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Luke 13:1–5. His three-level outline is real structure in the source text, so it is rendered as structure.
We have here, I. Tidings brought to Christ of the death of some Galileans lately, whose blood Pilate had mingled with their sacrifices, Luk 13:1. Let us consider,
1.What this tragical story was. It is briefly related here, and is not met with in any of the historians of those times. Josephus indeed mentions Pilate's killing some Samaritans, who, under the conduct of a factious leader, were going in a tumultuous manner to mount Gerizim, where the Samaritans' temple was; but we can by no means allow that story to be the same with this. Some think that these Galileans were of the faction of Judas Gaulonita, called also Judas of Galilee (Act 5:37), who disowned Caesar's authority and refused to pay tribute to him: or perhaps these, being Galileans, were only suspected by Pilate to be of that faction, and barbarously murdered, because those who were in league with that pretender were out of his reach. The Galileans being Herod's subjects, it is probable that this outrage committed upon them by Pilate occasioned the quarrel that was between Herod and Pilate, which we read of in Luk 23:12. We are not told what number they were, perhaps but a few, whom Pilate had some particular pique against (and therefore the story is overlooked by Josephus); but the circumstance remarked is that he mingled their blood with their sacrifices in the court of the temple. Though perhaps they had reason to fear Pilate's malice, yet they would not, under pretence of that fear, keep away from Jerusalem, whither the law obliged them to go up with their sacrifices. Dr Lightfoot thinks it probable that they were themselves killing their sacrifices (which was allowed, for the priest's work, they said, began with the sprinkling of the blood), and that Pilate's officers came upon them by surprise, just at the time when they were off their guard (for otherwise the Galileans were mettled men, and generally went well-armed), and mingled the blood of the sacrificers with the blood of the sacrifices, as if it had been equally acceptable to God. Neither the holiness of the place nor of the work would be a protection to them from the fury of an unjust judge, who neither feared God nor regarded man. The altar, which used to be a sanctuary and place of shelter, is now become a snare and a trap, a place of danger and slaughter.
2.Why it was related at this season to our Lord Jesus.
(1.)Perhaps merely as a matter of news, which they supposed he had not heard before, and as a thing which they lamented, and believed he would do so too; for the Galileans were their countrymen. Note, Sad providences ought to be observed by us, and the knowledge of them communicated to others, that they and we may be suitably affected with them, and make a good use of them.
(2.)Perhaps it was intended as a confirmation of what Christ had said in the close of the foregoing chapter, concerning the necessity of making our peace with God in time, before we be delivered to the officer, that is, to death, and so cast into prison, and then it will be too late to make agreements: "Now," say they, "Master, here is a fresh instance of some that were very suddenly delivered to the officer, that were taken away by death when they little expected it; and therefore we have all need to be ready." Note, It will be of good use to us both to explain the word of God and to enforce it upon ourselves by observing the providences of God.
(3.)Perhaps they would stir him up, being himself of Galilee, and a prophet, and one that had a great interest in that country, to find out a way to revenge the death of these Galileans upon Herod. If they had any thoughts of this kind, they were quite mistaken; for Christ was now going up to Jerusalem, to be delivered into the hands of Pilate, and to have his blood, not mingled with his sacrifice, but itself made a sacrifice.
(4.)Perhaps this was told Christ to deter him from going up to Jerusalem, to worship (Luk 13:22), lest Pilate should serve him as he had served those Galileans, and should suggest against him, as probably he had insinuated against those Galileans, in vindication of his cruelty, that they came to sacrifice as Absalom did, with a seditious design, under colour of sacrificing, to raise rebellion. Now, lest Pilate, when his hand was in, should proceed further, they think it advisable that Christ should for the present keep out of the way.
(5.)Christ's answer intimates that they told him this with a spiteful innuendo, that, though Pilate was unjust in killing them, yet without doubt they were secretly bad men, else God would not have permitted Pilate thus barbarously to cut them off. It was very invidious; rather than they would allow them to be martyrs, though they died sacrificing, and perhaps suffered for their devotion, they would, without any colour of proof, suppose them to be malefactors; and it may be for no other reason than because they were not of their party and denomination, differed from them, or had difference with them. This fate of theirs, which was capable not only of a favourable, but an honourable construction, shall be called a just judgment of God upon them, though they know not for what.
II.Christ's reply to this report, in which,
1.He seconded it with another story, which, like it, gave an instance of people's being taken away by sudden death. It is not long since the tower of Siloam fell, and there were eighteen persons killed and buried in the ruins of it. Dr Lightfoot's conjecture is that this tower adjoined to the pool of Siloam, which was the same with the pool of Bethesda, and that it belonged to those porches which were by the pool, in which the impotent folks lay, that waited for the stirring of the water (Joh 5:3), and that they who were killed were some of them, or some of those who in this pool used to purify themselves for the temple-service, for it was near the temple. Whoever they were, it was a sad story; yet such melancholy accidents we often hear of: for as the birds are caught in a snare, so are the sons of men snared in an evil time, when it falls suddenly upon them, Ecc 9:12. Towers, that were built for safety, often prove men's destruction.
2.He cautioned his hearers not to make an ill use of these and similar events, nor take occasion thence to censure great sufferers, as if they were therefore to be accounted great sinners: Suppose ye that these Galileans, who were slain as they were sacrificing, were sinners above all the Galileans, because they suffered such things? I tell you nay, Luk 13:2, Luk 13:3. Perhaps they that told him the story of the Galileans were Jews, and were glad of any thing that furnished them with matter of reflection upon the Galileans, and therefore Christ retorted upon them the story of the men of Jerusalem, that came to an untimely end; for, with what measure of that kind we mete, it shall be measured to us again. "Now suppose ye that those eighteen who met with their death from the tower of Siloam, while perhaps they were expecting their cure from the pool of Siloam, were debtors to divine justice above all men that dwelt at Jerusalem? I tell you nay." Whether it make for us or against us, we must abide by this rule, that we cannot judge of men's sins by their sufferings in this world; for many are thrown into the furnace as gold to be purified, not as dross and chaff to be consumed. We must therefore not be harsh in our censures of those that are afflicted more than their neighbours, as Job's friends were in their censures of him, lest we condemn the generation of the righteous, Psa 72:14. If we will be judging, we have enough to do to judge ourselves; nor indeed can we know love or hatred by all that is before us, because all things come alike to all, Ecc 9:1, Ecc 9:2. And we might as justly conclude that the oppressors, and Pilate among the rest, on whose side are power and success, are the greatest saints, as that the oppressed, and those Galileans among the rest, who are all in tears and have no comforter, no, not the priests and Levites that attended the altar, are the greatest sinners. Let us, in our censures of others, do as we would be done by; for as we do we shall be done by: Judge not, that ye be not judged, Mat 7:1.
3.On these stories he founded a call to repentance, adding to each of them this awakening word, Except ye repent, ye shall all likewise perish, Luk 13:3-5.
(1.)This intimates that we all deserve to perish as much as they did, and had we been dealt with according to our sins, according to the iniquity of our holy things, our blood had been long ere this mingled with our sacrifices by the justice of God. It must moderate our censure, not only that we are sinners, but that we are as great sinners as they, have as much sin to repent of as they had to suffer for.
(2.)That therefore we are all concerned to repent, to be sorry for what we have done amiss, and to do so no more. The judgments of God upon others are loud calls to us to repent. See how Christ improved every thing for the pressing of that great duty which he came not only to gain room for, and give hopes to, but to enjoin upon us - and that is, to repent.
(3.)That repentance is the way to escape perishing, and it is a sure way: so iniquity shall not be your ruin, but upon no other terms.
(4.)That, if we repent not, we shall certainly perish, as others have done before us. Some lay an emphasis upon the word likewise, and apply it to the destruction that was coming upon the people of the Jews, and particularly upon Jerusalem, who were destroyed by the Romans at the time of their passover, and so, like the Galileans, they had their blood mingled with their sacrifices; and many of them, both in Jerusalem and in other places, were destroyed by the fall of walls and buildings which were battered down about their ears, as those that died by the fall of the tower of Siloam. But certainly it looks further; except we repent, we shall perish eternally, as they perished out of this world. The same Jesus that calls us to repent because the kingdom of heaven is at hand, bids us repent because otherwise we shall perish; so that he has set before us life and death, good and evil, and put us to our choice.
(5.)The perishing of those in their impenitency who have been most harsh and severe in judging others will be in a particular manner aggravated.
Historical interpretation
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They came and informed Jesus concerning the men from Galilee, whose blood Pilate had mixed with their sacrifices, on the festival of Herod’s birthday, when he cut off John’s head. Since Herod had illegally killed John, Pilate sent and killed those who were present at the feast. Since he was not able to injure Herod, he destroyed his accomplice to his shame, and he left him in anger until the day of the Lord’s judgment. The two were reconciled through the pretext of the Lord. Pilate mixed their blood with their sacrifices, because the Roman authorities forbid them to offer sacrifice. Pilate found them transgressing the law and offering sacrifices, and he destroyed them at that same place and time.
And He here plainly shows, that whatever judgments are passed for the punishment of the guilty, happen not only by the authority of the judges, but the will of God. Whether therefore the judge punishes upon the strict grounds of conscience, or has some other object in his condemnation, we must ascribe the work to the Divine appointment.
Now one tower is compared to the whole city, that the destruction of a part may alarm the whole. Hence it is added, But, except ye repent, ye shall all likewise perish; as if He said, The whole city shall shortly be smitten if the inhabitants continue in impenitence.
From those Galileans whose blood Pilate mingled with their sacrifices, the symbolic interpretation appears to refer to those who under the devil’s power offer sacrifice impurely. Their prayer becomes sin, just as it is written of Judas the traitor, who, amid the sacrifices, planned the betrayal of the Lord’s blood.
In those whose blood Pilate mingled with the sacrifices, there seems to be a certain mystical type, which concerns all who by the compulsion of the Devil offer not a pure sacrifice, whose prayer is for a sin, (Ps. 109:7.) as it was written of Judas, who when he was amongst the sacrifices devised the betrayal of our Lord's blood.
(de Laz. Conc. 3.) For God punishes some sinners by cutting off their iniquities, and appointing to them hereafter a lighter punishment, or perhaps even entirely releasing them, and correcting those who are living in wickedness by their punishment. Again, he does not punish others, that if they take heed to themselves by repentance they may escape both the present penalty and future punishment, but if they continue in their sins, suffer still greater torment.
(ubi sup.) And herein he shows that He permitted them to suffer such things, that the heirs of the kingdom yet living might be dismayed by the dangers of others. "What then," you will say, "is this man punished, that I might become better?" Nay, but he is punished for his own crimes, and hence arises an opportunity of salvation to those who see it.
(ubi sup.) Again, there had been eighteen others crushed to death by the falling of a tower, of whom He adds the same things, as it follows, Or those eighteen upon whom the tower of Siloam fell and slew them, think ye that they were sinners above all men that dwell in Jerusalem? I tell you, Nay, For he does not punish all in this life, giving them a time meet for repentance. Nor however does he reserve all for future punishment, lest men should deny His providence.
For these were followers of the opinions of Judas of Galilee, of whom Luke makes mention in the Acts of the Apostles, (Acts 5:37.) who said, that we ought to call no man master. Great numbers of them refusing to acknowledge Cæsar as their master, were therefore punished by Pilate. They said also that men ought not to offer God any sacrifices that were not ordained in the law of Moses, and so forbade to offer the sacrifices appointed by the people for the safety of the Emperor and the Roman people. Pilate then, being enraged against the Galilæans, ordered them to be slain in the midst of the very victims which they thought they might offer according to the custom of their law; so that the blood of the offerers was mingled with that of the victims offered. Now it being generally believed that these Galilæans were most justly punished, as sowing offences among the people, the rulers, eager to excite against Him the hatred of the people, relate these things to the Saviour, wishing to discover what He thought about them. But He, admitting them to be sinners, does not however judge them to have suffered such things, as though they were worse than those who suffered not. Whence it follows, And he answered and said unto them, Suppose ye that these Galilæans were sinners above all the Galilæans, &c.
To save therefore the multitudes, from the intestine seditions, which were excited for the sake of religion, He adds, but unless ye repent, and unless ye cease to conspire against your rulers, for which ye have no divine guidance, ye shall all likewise perish, and your blood shall be united to that of your sacrifices.
But because they repented not in the fortieth year of our Lord's Passion, the Romans coming, (whom Pilate represented, as belonging to their nation,) and beginning from Galilee, (whence our Lord's preaching had begun,) utterly destroyed that wicked nation, and defiled with human blood not only the courts of the temples, where they were wont to offer sacrifies, but also the inner parts of the doors, (where there was no entrance to the Galileans.)
For Pilate, who is interpreted, "The mouth of the hammerer," signifies the devil ever ready to strike. The blood expresses sin, the sacrifices good actions. Pilate then mingles the blood of the Galilæans with their sacrifices when the devil stains the alms and other good works of the faithful either by carnal indulgence, or by courting the praise of men, or any other defilement. Those men of Jerusalem also who were crushed by the falling of the tower, signify that the Jews who refuse to repent will perish within their own walls. Nor without meaning is the number eighteen given, (which number among the Greeks is made up of Ι and Η, that is, of the same letters with which the name of Jesus begins.) And it signifies that the Jews were chiefly to perish, because they would not receive the name of the Saviour. That tower represents Him who is the tower of strength. And this is rightly in Siloam, which is interpreted, "sent;" for it signifies Him who, sent by the Father, came into the world, and who shall grind to powder all on whom He falls.
As He had been speaking of the punishments of sinners, the story is fitly told Him of the punishment of certain particular sinners, from which He takes occasion to denounce vengeance also against other sinners: as it is said, There were present at that season some that told him of the Galilæans, whose blood Pilate had mingled with their sacrifices.
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Summary
Jesus delivers a stark and urgent warning, directly refuting the common human tendency to attribute suffering or tragedy to specific, greater sin on the part of the victims. His declaration, "I tell you, Nay: but, except ye repent, ye shall all likewise perish," serves as a profound redirection of focus from judging others to a critical examination of one's own spiritual condition, underscoring the universal and immediate necessity of repentance in light of life's inherent fragility and the ultimate consequences of unrepentance.
Context
Literary Context
Luke 13 opens with Jesus being informed about two recent tragedies: Pilate's brutal slaughter of Galileans whose blood he mingled with their sacrifices, and the collapse of the tower in Siloam, which killed eighteen people. The popular assumption, rooted in a common belief of the time, was that these victims must have been exceptionally egregious sinners, thus incurring divine judgment. Jesus directly challenges this simplistic cause-and-effect understanding of suffering in Luke 13:2, asking, "Suppose ye that these Galileans were sinners above all the Galileans, because they suffered such things?" His emphatic "Nay" in Luke 13:3 sets the stage for a universal call to repentance, shifting the focus from the presumed guilt of others to the personal spiritual responsibility of every individual. This passage is immediately followed by the Parable of the Barren Fig Tree in Luke 13:6-9, which further emphasizes the limited time for repentance and the impending judgment for unfruitfulness.
Historical & Cultural Context
First-century Jewish thought often linked misfortune and suffering directly to sin, a concept seen in the friends' accusations against Job in the Old Testament, or the disciples' question about the man born blind in John 9:2. Natural disasters or political violence were frequently interpreted as divine retribution. Pilate, the Roman governor of Judea, was known for his ruthlessness, and his act of killing Galilean worshippers in the temple precincts was a particularly egregious sacrilege that would have shocked Jewish sensibilities. The collapse of the tower in Siloam, a pool near Jerusalem, was a more mundane, yet equally tragic, accident. By addressing both a human-inflicted atrocity and a natural disaster, Jesus broadens the scope of His teaching, demonstrating that neither type of suffering is necessarily a unique indicator of divine punishment for specific sins, but rather a universal reminder of human mortality and the urgency of spiritual preparedness.
Key Themes
This passage powerfully contributes to several overarching themes in Luke's Gospel and Jesus's ministry. Foremost is the universal need for repentance, a foundational message Jesus preached from the outset (Luke 5:32). Jesus dismantles the self-righteous judgment of others, redirecting His audience to their own spiritual state. Secondly, it highlights the urgency of repentance, emphasizing that life is uncertain and the window for spiritual transformation is finite. The phrase "ye shall all likewise perish" serves as a severe warning of ultimate spiritual ruin, not merely physical death, for those who fail to heed God's call. Finally, the passage subtly touches upon the theme of God's justice and mercy. While God's justice is certain, His immediate response to human sin is often mercy, offering the opportunity for repentance before judgment is fully executed. This divine patience is further illustrated in the subsequent parable of the barren fig tree, where the owner grants one more year before cutting it down, symbolizing God's forbearance with Israel and all humanity (Luke 13:8).
Exposition and Analysis
Key Word Analysis
This word is an intensive negative, stronger than a simple "no." It conveys a forceful and emphatic denial. Jesus is not merely disagreeing; He is vehemently refuting the premise that the victims of these tragedies were worse sinners than others. This strong negation underscores the radical nature of His teaching, challenging deeply ingrained cultural and theological assumptions about suffering and sin.
This verb signifies a profound "change of mind" or "change of purpose." It is not merely sorrow for sin (which is lypē in Greek), but a decisive turning away from one's former way of life, values, and direction, and a turning toward God. It implies a fundamental reorientation of one's entire being—intellect, emotions, and will—leading to a transformation of behavior and a commitment to God's will. It is the active, ongoing process of aligning one's life with divine truth.
While this word can mean physical destruction or loss, in this context, particularly when contrasted with "repent," it carries the weight of spiritual ruin, eternal destruction, or separation from God. It refers to a state of ultimate, irrecoverable loss of true life and well-being, implying the spiritual death that is the consequence of unrepentance. It is not annihilation, but a state of being utterly undone in relation to God and His purposes.
Verse Breakdown
"I tell you, Nay:"
Jesus begins with a direct, authoritative declaration, using the emphatic "Nay" (οὐχί, ouchí) to unequivocally reject the popular misconception that the victims of the recent tragedies were more sinful than others. This immediately confronts the audience's judgmental attitudes and preconceived notions about divine retribution, setting the stage for a radical reorientation of their understanding.
"but, except ye repent,"
The conjunction "but" (ἀλλά, allá) introduces a sharp contrast and a crucial condition. Jesus pivots from refuting their false premise to issuing a universal imperative. The phrase "except ye repent" (ἐὰν μὴ μετανοῆτε, eàn mḗ metanoéō) establishes repentance as the non-negotiable prerequisite for avoiding the impending doom. This highlights that the issue is not the sinfulness of others, but the unrepentant state of the hearers themselves.
"ye shall all likewise perish."
This is the stark warning and the consequence of failing to repent. The word "all" (πᾶς, pâs) emphasizes the universality of this fate—no one is exempt. "Likewise" (ὡσαύτως, hōsaútōs) connects this future spiritual perishing not to the reason for the Galileans' or Siloam victims' deaths, but to the certainty of their unexpected demise. Just as those people died suddenly and unexpectedly, so too will all who fail to repent face ultimate destruction, not necessarily in the same manner of physical death, but with the same certainty of ultimate ruin. This "perishing" (ἀπόλλυμι, apóllymi) refers to eternal spiritual ruin, a separation from God, rather than mere physical death.
Literary Devices
Luke 13:3 employs several powerful Literary Devices. The most prominent is Juxtaposition, as Jesus places the common, judgmental interpretation of suffering directly against His radical call for universal self-examination and repentance. He contrasts the perceived "greater sin" of others with the inherent need for all to change their hearts. The phrase "I tell you, Nay" functions as an Authoritative Declaration, asserting Jesus's divine insight and challenging prevailing wisdom. Furthermore, the warning "ye shall all likewise perish" utilizes Hyperbole or Strong Understatement (depending on interpretation) to shock the audience into recognition of their own precarious spiritual state. While not everyone will die in a violent or accidental manner, the "likewise perish" points to a shared, ultimate spiritual consequence that is equally certain and devastating for the unrepentant. The entire verse also functions as a Proverbial Statement, a concise and memorable truth that encapsulates a profound theological principle about human responsibility and divine judgment.
Theological and Thematic Connections
Luke 13:3 is a cornerstone of New Testament theology, profoundly reshaping the understanding of suffering, sin, and divine judgment. It dismantles the simplistic notion that earthly calamity is always a direct, proportional punishment for specific sins, redirecting the focus from a judgmental assessment of others to a crucial self-assessment. The core message is that all humanity stands in need of radical repentance, not just those who suffer misfortune. This call is urgent because life is fleeting, and the consequences of unrepentance are eternal spiritual ruin. It highlights God's patience in offering the opportunity for repentance, even in the face of impending judgment, emphasizing that His desire is for all to turn to Him and find life.
Reflection and Application
Luke 13:3 challenges us to confront our own spiritual condition rather than engaging in speculative judgment about the misfortunes of others. In a world still grappling with natural disasters, pandemics, and various forms of suffering, the temptation remains to ask, "Why them? What did they do to deserve this?" Jesus's response is a timeless corrective: such events are not necessarily indicators of unique sinfulness in the victims, but rather serve as stark reminders of the fragility of life and the universal, urgent need for every individual to examine their own heart and relationship with God. This verse calls us to humility, self-reflection, and proactive spiritual living. It reminds us that our time on earth is uncertain, and therefore, delaying genuine repentance—a turning from self to God—is a perilous gamble with eternal consequences. It encourages us to live each day with a repentant heart, ready to meet our Creator, embracing His grace and aligning our lives with His will.
Questions for Reflection
FAQ
Does "perish" in Luke 13:3 mean physical death or something else?
While the Greek word apóllymi (ἀπόλλυμι) can refer to physical destruction or loss, in the context of Jesus's warning and its contrast with "repent," it carries a deeper, more profound meaning of spiritual ruin or eternal separation from God. Jesus is not merely saying that everyone will eventually die physically (which is a given), but that without repentance, all will face ultimate spiritual destruction, a state of being utterly undone in relation to God and His life-giving presence. This is consistent with other New Testament passages that speak of "perishing" in an eternal sense, such as John 3:16 where belief in Christ prevents perishing but leads to eternal life.
Is Jesus saying that suffering is never a consequence of sin?
No, Jesus is not saying that suffering is never a consequence of sin. The Bible clearly teaches that sin can and often does lead to negative consequences, both personal and societal (e.g., Romans 6:23). What Jesus is refuting in Luke 13:3 is the simplistic, judgmental notion that specific, catastrophic suffering (like the Galileans' slaughter or the tower collapse) is always a direct, proportional punishment for greater sin in the victims compared to others. His point is that all people are sinners in need of repentance, and the uncertainty of life should serve as a universal call to spiritual preparedness, not an invitation to judge the spiritual state of those who suffer.
Christ-Centered Fulfillment
Luke 13:3, with its urgent call to repentance, finds its ultimate fulfillment and deepest meaning in the person and work of Jesus Christ. The "perishing" that Jesus warns against is the spiritual death and eternal separation from God that is the just consequence of sin. However, the good news of the Gospel is that God, in His boundless love, provided a way to escape this perishing through His Son. Jesus Himself is the embodiment of the call to repentance, not only proclaiming it but also making it possible. He came "to call sinners to repentance" (Luke 5:32), and His death on the cross serves as the perfect, once-for-all sacrifice that atones for sin, offering forgiveness and reconciliation to all who repent and believe. Through His resurrection, He conquered death and offers eternal life to those who turn from their sin and trust in Him. Thus, the "likewise perish" of Luke 13:3 is averted for those who embrace the "repentance toward God and faith toward our Lord Jesus Christ" (Acts 20:21). Jesus is the only one who can truly deliver us from perishing and grant us the abundant and eternal life He promised (John 10:10).