Luke 13 · WEB
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Luke 13

A call to repent and the barren fig tree

Now there were some present at the same time who told him about the Galileans whose blood Pilate had mixed with their sacrifices. Jesus answered them, “Do you think that these Galileans were worse sinners than all the other Galileans, because they suffered such things? I tell you, no, but unless you repent, you will all perish in the same way. Or those eighteen on whom the tower in Siloam fell and killed them—do you think that they were worse offenders than all the men who dwell in Jerusalem? I tell you, no, but, unless you repent, you will all perish in the same way.”

He spoke this parable. “A certain man had a fig tree planted in his vineyard, and he came seeking fruit on it and found none. He said to the vine dresser, ‘Behold, these three years I have come looking for fruit on this fig tree, and found none. Cut it down! Why does it waste the soil?’ He answered, ‘Lord, leave it alone this year also, until I dig around it and fertilize it. If it bears fruit, fine; but if not, after that, you can 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

He was teaching in one of the synagogues on the Sabbath day. Behold, there was a woman who had a spirit of infirmity eighteen years. She was bent over and could in no way straighten herself up. When Jesus saw her, he called her and said to her, “Woman, you are freed from your infirmity.” He laid his hands on her, and immediately she stood up straight and glorified God.

The ruler of the synagogue, being indignant because Jesus had healed on the Sabbath, said to the multitude, “There are six days in which men ought to work. Therefore come on those days and be healed, and not on the Sabbath day!”

Therefore the Lord answered him, “You hypocrites! Doesn’t each one of you free his ox or his donkey from the stall on the Sabbath and lead him away to water? Ought not this woman, being a daughter of Abraham whom Satan had bound eighteen long years, be freed from this bondage on the Sabbath day?”

As he said these things, all his adversaries were disappointed; and all the multitude 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

He said, “What is God’s Kingdom like? To what shall I compare it? It is like a grain of mustard seed which a man took and put in his own garden. It grew and became a large tree, and the birds of the sky live in its branches.”

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

Again he said, “To what shall I compare God’s Kingdom? It is like yeast, which a woman took and hid in three measures of flour, until it was all 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

He went on his way through cities and villages, teaching, and traveling on to Jerusalem. One said to him, “Lord, are they few who are saved?” He said to them,

“Strive to enter in by the narrow door, for many, I tell you, will seek to enter in and will not be able. When once the master of the house has risen up and has shut the door, and you begin to stand outside and to knock at the door, saying, ‘Lord, Lord, open to us!’ then he will answer and tell you, ‘I don’t know you or where you come from.’ Then you will begin to say, ‘We ate and drank in your presence, and you taught in our streets.’ He will say, ‘I tell you, I don’t know where you come from. Depart from me, all you workers of iniquity.’ There will be weeping and gnashing of teeth when you see Abraham, Isaac, Jacob, and all the prophets in God’s Kingdom, and yourselves being thrown outside. They will come from the east, west, north, and south, and will sit down in God’s Kingdom. Behold, there are some who are last who will be first, and there are some who are first who will 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

On that same day, some Pharisees came, saying to him, “Get out of here and go away, for Herod wants to kill you.”

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 complete my mission. Nevertheless I must go on my way today and tomorrow and the next day, for it can’t be that a prophet would perish outside of Jerusalem.’

“Jerusalem, Jerusalem, you who kills the prophets and stones those who are sent to her! How often I wanted to gather your children together, like a hen gathers her own brood under her wings, and you refused! Behold, your house is left to you desolate. I tell you, you will not see me until you say, ‘Blessed is he who comes 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

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Reading

Translation

KJVTraditional biblical languageWEBContemporary English

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

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