Luke 13 · KJV
Aa

Luke 13

A call to repent and the barren fig tree

There were present at that season some that told him of the Galilæans, whose blood Pilate had mingled with their sacrifices. And Jesus answering said unto them, Suppose ye that these Galilæans were sinners above all the Galilæans, 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.

People tell Jesus about Galileans whom Pilate killed while they were offering sacrifices. Jesus asks whether they were worse sinners than other Galileans, and likewise the eighteen killed when a tower fell at Siloam; no, he says, but unless his hearers repent they will all perish too. He then tells of a fig tree that has borne no fruit for three years and is given one more year at the gardener's plea.

What does this mean?

"Dung it" (KJV) means spread manure around it.

Historical context

No other ancient source mentions either incident, but Josephus describes Pilate's violent handling of protests, so such an event is plausible. Siloam was an area in the south of Jerusalem with a well-known pool. Many people assumed that disaster was a punishment for particular sins (compare John 9:2), an assumption Jesus rejects here.

Why does it matter?

The fig tree was an established image for Israel (Hosea 9:10), and the parable is often read as a warning that time to repent is limited but not yet over. Some readers connect these warnings with the Roman destruction of Jerusalem in 70 CE (19:41–44; 21:20–24).

Editorial notes, not scripture.

A bent woman healed 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.

Teaching in a synagogue on the Sabbath, Jesus sees a woman who has been bent double for eighteen years. He declares her free, lays his hands on her, and she stands up straight and praises God. The synagogue leader protests that healing belongs to the other six days; Jesus replies that if they untie their animals to water them on the Sabbath, this daughter of Abraham should be freed from what Satan has bound.

What does this mean?

"A spirit of infirmity" (KJV) means a disabling condition, here attributed to Satan's binding. "Daughter of Abraham" means a full member of God's covenant people, a phrase rare in ancient Jewish writing.

Historical context

Jewish practice generally allowed animals to be led to water on the Sabbath, though groups differed on the details.

Why does it matter?

The language of loosing and binding links the healing to the freedom for captives announced at Nazareth (4:18). The Sabbath, which recalled Israel's release from slavery (Deuteronomy 5:15), is presented as the fitting day for release. Only Luke tells this story.

Editorial notes, not scripture.

The parable of the mustard seed

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.

Jesus compares the kingdom of God to a mustard seed that a man planted in his garden; it grew into a tree, and birds nested in its branches.

What does this mean?

Birds nesting in a great tree is a biblical image of a kingdom that shelters the nations (Ezekiel 17:23; 31:6; Daniel 4:12).

Historical context

Black mustard grows from a tiny seed into a large annual plant that can reach two or three metres, but it is not a true tree. Calling it a tree may be deliberate exaggeration, or an allusion to the great trees of the prophets.

Why does it matter?

The parable describes growth from a tiny beginning to a large result, which many readers see reflected in the spread of the church in Acts. Coming after the healing of the bent woman, it suggests that such small acts of release are signs of the coming kingdom.

Editorial notes, not scripture.

Told in three Gospels

How Luke tells it

In Luke the seed is planted in a "garden" (Matthew: field; Mark: the earth) and becomes a "great tree" (Mark: greater than all herbs). Luke omits the contrast with the smallest of seeds and sets the parable after a Sabbath healing on the journey to Jerusalem, not in a collection of parables told by the lake.

The parable of the yeast

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.

Jesus compares the kingdom of God to yeast that a woman mixed into three measures of flour until the whole batch was leavened.

What does this mean?

"Leaven" (KJV) is yeast, in practice a lump of old fermented dough worked into new dough. "Hid" is the verb Jesus uses: the yeast disappears into the dough yet affects all of it.

Historical context

Three measures (Greek sata) was a very large amount of flour, perhaps 20–40 litres, enough to bake bread for a hundred people or more; Sarah prepared the same quantity for her divine visitors (Genesis 18:6). Baking bread was daily women's work.

Why does it matter?

Yeast often symbolises corruption in the Bible and in Jesus' own warning about the Pharisees (12:1), so its positive use here is striking. Like the mustard seed, it pictures a hidden, small beginning with an effect that spreads through everything. Matthew pairs the same two parables (Matthew 13:31–33).

Editorial notes, not scripture.

The narrow door

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.

As Jesus travels on towards Jerusalem, someone asks whether only a few will be saved. He replies that they should strive to enter through the narrow door, because once the householder shuts it, many will knock in vain, claiming they ate with him and heard him teach. People will come from east, west, north and south to feast in God's kingdom, while some who expected a place are left outside.

What does this mean?

"Strait gate" (KJV) means narrow door. "Gnashing of teeth" expresses anguish and anger. "Workers of iniquity" means evildoers.

Historical context

The picture of a great banquet for the nations at the end of history draws on Isaiah 25:6–8. Abraham, Isaac and Jacob were the founding ancestors of Israel.

Why does it matter?

Jesus turns a speculative question (how many?) into a personal challenge (strive). Those coming from every direction are generally understood to include Gentiles, a theme that runs through Luke and Acts. Having eaten with Jesus and heard him is shown to be no guarantee of acceptance.

Editorial notes, not scripture.

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.

Some Pharisees warn Jesus that Herod Antipas wants to kill him. Jesus tells them to tell "that fox" that he will go on with his work until it is finished, for a prophet cannot die outside Jerusalem. He then laments over Jerusalem, which kills the prophets, likening himself to a hen longing to gather her chicks under her wings.

What does this mean?

Calling Herod a "fox" suggested cunning and perhaps destructiveness or insignificance. "Today and tomorrow, and the third day" is an idiom for a short, fixed time, perhaps also hinting at the resurrection. "Your house is left unto you desolate" may refer to the temple or to the city.

Historical context

Jerusalem's leaders had a record of rejecting and killing prophets (Jeremiah 26:20–23; 2 Chronicles 24:20–22). Herod Antipas had already executed John the Baptist.

Why does it matter?

Not all Pharisees in Luke are hostile; these try to protect Jesus. The words "Blessed is he that cometh in the name of the Lord" (Psalm 118:26) are heard again when Jesus enters Jerusalem (19:38). Matthew places a similar lament in Jerusalem itself (Matthew 23:37–39).

Editorial notes, not scripture.

Translation

KJVTraditional biblical languageWEBContemporary English

Chapters

  1. 1
  2. 2
  3. 3
  4. 4
  5. 5
  6. 6
  7. 7
  8. 8
  9. 9
  10. 10
  11. 11
  12. 12
  13. 13
  14. 14
  15. 15
  16. 16
  17. 17
  18. 18
  19. 19
  20. 20
  21. 21
  22. 22
  23. 23
  24. 24

Back to the Gospels

Reading

Translation

KJVTraditional biblical languageWEBContemporary English

In the beginning was the Word, and the Word was with God, and the Word was God.

Appearance

Verse numbersSmall numerals within the text
About Luke