CHAPTER 13
Now there were some present at that time who told Jesus about the Galileans whose blood Pilate had mixed with their sacrifices. Luke 13:1
This chapter begins with a horribly bloody story. Some Galileans were offering their sacrifices at the temple in Jerusalem when Pilate’s heavily armed soldiers fell upon them and killed them, mixing their blood with the blood of their offerings. History does not tell us when this particular event took place. However, such an event was totally within the character of Pilate.1
Pilate could have been upset with the Galileans about several things. No doubt they had objected when he took money from the temple treasury to build an aqueduct to better supply Jerusalem with water.2 However, most commentators feel that this horror had something to do with the Zealot Movement which had originated in the Galilee. These zealots were sworn to resist the rule of Rome at all costs.3 Thus, they were continually causing trouble and revolts in the country. Pilate may have chosen a particularly gruesome way to get even with them.
“Jesus answered, ‘Do you think that these Galileans were worse sinners than all the other Galileans because they suffered this way?’” (13:2). This verse brings up the big question of sin and punishment in this life. Just because someone has disaster happen is no sign that one has sinned. It is always tricky business to judge in this fashion. On a broader scale however, we can say that national sin and national suffering are connected.4
In Old Testament times things worked a little differently. The righteous were fully expected to be blessed and to live long lives, while the ungodly had no such promise. We see this expressed very well in the Book of Job. Eliphaz said to Job: “Consider now: Who, being innocent, has ever perished? Where were the upright ever destroyed?” (Job 4:7).5 Eliphaz was simply expressing Old Testament theology. We might say that the whole Book of Job was poking the first hole in the theology that would be set aside with the advent of Jesus and the New Testament. Bad things can and do happen to good people. Many times the bad things happen when the good people are directly in the will of God.
Wiersbe tells of an occasion when the blind English poet John Milton was visited by Charles II, son of the king beheaded by the Puritans. The son said to Milton, “Your blindness is a judgment from God for the part you took against my father.” Milton replied, “If I have lost my sight through God’s judgment, what can you say of your father who lost his head?” 6 Guzik asks, “It is true, the wicked man sometimes fall dead in the street; but has not the minister fallen dead in the pulpit?” 7
“I tell you, no! But unless you repent, you too will all perish” (13:3). When the common people heard John the Baptist, many of them repented and were baptized. The Pharisees, because of their mindset, could not repent. In fact, many of them had probably committed the unpardonable sin that we discussed in the last chapter.
While it was very important that individual repentance of sin happened, there appears to be more involved in this statement. There seems to loom not only a personal disaster for unrepentant souls but a natural disaster as well. Barclay states: “…One thing is clear— he foresaw and foretold the destruction of Jerusalem, which happened in AD 70.” 8 At that terrible time also many people likely were slain while offering their sacrifices in the temple just as the Galileans were slain.9
“Or those eighteen who died when the tower in Siloam fell on them— do you think they were more guilty than all the others living in Jerusalem?” (13:4). These two great disasters in the natural realm no doubt had a chilling effect upon many Jerusalem residents. Jesus was intent upon drawing some lessons from the events so fresh in people’s minds. Some commentators feel that the tower that fell was part of the Jerusalem wall near the Pool of Siloam.10
The Pool of Siloam was built during the reign of Hezekiah (715–687 BC). The Siloam tunnel was constructed to carry water from the Gihon Spring on the east side to the pool inside the Old City of David. There was great fear at the time that Sennacherib, the King of Assyria would invade Jerusalem and capture this valuable water source. The Siloam tunnel today is a notable tourist attraction. I have been through this tunnel many times. It is a little over head high and has cool water flowing that is around knee deep. Tourists have to walk through in the dark so it is important to have a flashlight handy. The rather long tour ends at the Pool of Siloam.
“I tell you, no! But unless you repent, you too will all perish.” (13:5). This account also seems to have the threat of personal spiritual destruction for unrepentant souls and a natural destruction for the city. As we have mentioned, the latter happened in AD 70 as the city’s other towers fell upon the unfortunate residents. So, not only were 18 people destroyed but all people who did not repent would be destroyed with an eternal destruction. Simply, Jesus says that all are sinners and all are guilty. Without repentance all will perish. The time was very late for Israel and repentance was an urgent need. The time is late for us also today.
PARABLE OF THE FIG TREE
Then he told this parable: “A man had a fig tree growing in his vineyard, and he went to look for fruit on it but did not find any.” Luke 13:6
The area around Jerusalem must have been an incredibly beautiful and fruitful place in Bible times. Since Jerusalem is quite hilly, with elevations around 2500 feet (762 m.) and with some very steep valleys, terrace farming was necessary. In fact, almost every hill is still covered with ancient terraces. These were small but picturesque farms. Since we once lived on the edge of the city I liked to slip away occasionally and have my prayer time on these terraces. Grapevines would hang down from them and various types of fruit trees would also flourish on them. Many are still in use today and are cultivated by Arab farmers.
It is noted that this particular farmer had a fig tree growing in his vineyard. Of course, the fig tree, as well as the vine, were both symbols of Israel (Isa. 5:1-7; Hos. 9:10; Joel 1:7). Often vines and fruit trees grew together (cf. 1 Ki. 4:25; Mic. 4:4; Zech. 3:10).
We cannot miss the idea of impending judgment upon the nation and its people in this parable. The farmer had done all he could do to make the fig tree fruitful but after three years there was no fruit. God had done all he could do to make Israel fruitful (Isa. 5:4). In Israel it was a long process before fruit could be eaten from a tree anyway. Leviticus 19:23-25 commands that fruit could not be eaten for the first three years and then the fruit of the fourth year belonged to God. It was only in the fifth year that the fruit could be taken.
In that day there were many absentee landowners who leased out their land to tenant farmers. That is what we have pictured here. It was the absentee owner who had now come and was looking for fruit from his fig tree.
Wiersbe says of this situation: “God waited three years during our Lord’s earthly ministry, but the nation did not produce fruit. He then waited about forty years more before he allowed the Roman armies to destroy Jerusalem and the temple…Again, the question is not ‘What happened to the tree?’ but ‘What will happen to me?’” 11
“So he said to the man who took care of the vineyard, ‘For three years now I’ve been coming to look for fruit on this fig tree and haven’t found any. Cut it down! Why should it use up the soil?’” (13:7). This is the actual landlord speaking to the tenant farmer. He had been patiently waiting three years for this tree to start bearing and it had failed. He had made much investment in the farm but so far was getting very little return. We can only imagine how God felt about Israel. He had now sent his Son to gather the fruit and there was none. Trapp says, “God will lay down his basket and take up his axe.” 12
Barclay says, “…The parable teaches that uselessness invites disaster…The most searching question we can be asked is, ‘Of what use were you in this world?’…Further, the parable teaches that nothing which only takes out can survive…there are two kinds of people in this world— those who take out more than they put in, and those who put in more than they take out.” 13 This fig tree was useless and was taking up valuable space on the owner’s farm. It had to be cut down.
“‘Sir,’ the man replied, ‘leave it alone for one more year, and I’ll dig around it and fertilize it. If it bears fruit next year, fine! If not, then cut it down’” (13:8-9). We can only think of the extended time God has given each of us and the extensions of time he has given Israel. He has done everything possible to bring about fruitfulness. God waited another generation for Israel to produce fruit and still there was none. With that the wrath of God fell on Israel and on Jerusalem. No more time or mercy would be given (cf. Prov. 1:24-31). We might ask, “How much longer will God’s mercy be held out to us?”
A CRIPPLED WOMAN HEALED
On a Sabbath Jesus was teaching in one of the synagogues, and a woman was there who had been crippled by a spirit for eighteen years. She was bent over and could not straighten up at all. Luke 13:10-11
This is the last time in Luke’s gospel that we hear of Jesus being in a synagogue. Already we have noted that the synagogue doors were closing to the Lord. Once again a physically needy person was present and once again it was on the Sabbath. It seemed that Jesus felt it was especially appropriate to heal on the Sabbath. He should have known, since it was he who made the Sabbath in the first place.
A woman in the audience was quite physically challenged. She was crippled and her affliction was partly the fault of an evil spirit. Commentators have tried their best to diagnose the physical problem. By the fact that she was bent over a couple of commentators, citing physicians, have labeled her disease as spondylitis ankylopoietica. 14 David once prayed such a curse upon his enemies – that their backs would be bent forever (Psa. 69:23). On one or two occasions in Israel I have actually seen people with this disease. While it was painful and shameful, people so afflicted were still able to worship with the Lord’s people. That was not the case with lepers and others.
“When Jesus saw her, he called her forward and said to her, ‘Woman, you are set free from your infirmity.’ Then he put his hands on her, and immediately she straightened up and praised God” (13:12-13). When Jesus spoke to the woman he apparently cast out the demonic presence. After he called her out he placed his hands upon her to complete the physical healing. Morris notes that Jesus usually did not lay his hands on people when he was performing exorcisms. Thus, the demon was already out of the woman.15 This woman was special and she immediately praised God for her healing. In the Bible’s miracle stories people did not always praise the Lord when they are healed.
ONE MAD MINISTER
Indignant because Jesus had healed on the Sabbath, the synagogue leader said to the people, ‘There are six days for work. So come and be healed on those days, not on the Sabbath.’” Luke 13:14
Pett comments: “… the Ruler of the Synagogue was as blind as a man could be. He had just seen an amazing miracle of deliverance, and he wrote it off as a piece of everyday work.” 16 Like many other leaders of his day, he desired to defend the doctrines and customs of men at the expense of slighting the Son of God. Wiersbe asks: “Suppose they did bring their sick to be healed; who would heal them? Did he have that kind of power, and, if he did, why had he not used it to help people before: What a cowardly hypocrite!…Her bondage affected only her body, but his bondage shackled his mind and heart.” 17
“The Lord answered him, ‘You hypocrites! Doesn’t each of you on the Sabbath untie your ox or donkey from the stall and lead it out to give it water? Then should not this woman, a daughter of Abraham, whom Satan has kept bound for eighteen long years, be set free on the Sabbath day from what bound her?’” (13:15-16). This man and his associates were hypocrites. In addition to that they were cowards. This leader did not have the courage to address Jesus directly. Instead he lodged his protest to the waiting people, when in fact it was to be directed to Jesus.18
These leaders, and many others in the synagogue, were guilty as sin. They knew full well that they would untie their cattle and lead them to water that very day. Bock says of this: “They have learned no lessons…Jesus’ point is simple: if animals can receive basic care on the Sabbath, how much more human beings, especially a woman of promise, a child of Abraham!…The great division Jesus predicted is evidenced here.” 19 This is obviously another argument from the lesser to the greater (Heb. qal va-homer).
We must think here of all the traditions and doctrines of men that have bound the people of God over the many centuries. Wiersbe says plainly of these, “…Any tradition that keeps us from helping others is not from God.” 20 Caird says, “The kingdom of God has broken in upon the kingdom of Satan, and the work of liberating the victims of Satan’s tyranny must go on seven days a week.” 21
“When he said this, all his opponents were humiliated, but the people were delighted with all the wonderful things he was doing” (13:17). It seems that this leader and his associates must have wilted under Jesus’ stinging rebuke. On the other hand, the common people were very happy and delighted. Throughout Jesus’ ministry the common people heard him gladly (Mk. 12:37), while the leaders spurned him and scoffed at him. Barnes says, “…those who opposed Christ were chiefly the ‘rulers.’ They had an ‘interest’ in doing it. Their popularity was at stake. They were afraid that he would draw off the people from them.” 22
PARABLES OF MUSTARD SEED AND YEAST
Then Jesus asked, “What is the kingdom of God like? What shall I compare it to? It is like a mustard seed, which a man took and planted in his garden. It grew and became a tree, and the birds perched in its branches.” Luke 13:18-19
Jesus says that the kingdom of God is like a mustard seed. The mustard seed is something that is tiny but something that grows and grows to the size that no one can miss it. In the early spring, the Galilee in many places is covered with wild mustard. Many fields are almost solid yellow in color. Some of the plants can grow a little higher than a man’s head 23 and yes, the birds do come and light in them. The birds seem to be quite fond of the little mustard seed.
The kingdom of God is like that. It begins as something very small but it grows and grows to become a tree. Barclay says: “In the east the regular symbol of a great empire was a mighty tree; and the subject nations who found shelter and protection within it were typified by birds in the branches (compare Ezekiel 31:6; Ezekiel 17:23).” 24 We must always remember in kingdom work not to despise the day of small things (Zech. 4:10).
“Again he asked, ‘What shall I compare the kingdom of God to? It is like yeast that a woman took and mixed into about sixty pounds of flour until it worked all through the dough’” (13:20-21). Yeast can be something evil as we saw in the last chapter (cf. 12:1), or it can be something good as in this verse. Utley says of leaven in this verse, “This is not a symbol of evil in this context, but a sign of pervasiveness.” 25 Just a tiny bit of leaven can affect the whole loaf of bread. Barclay describes the effects of Christianity saying:
Seneca…whom the Romans had no higher thinker, could write, “We strangle a mad dog; we slaughter a fierce ox; we plunge the knife into sickly cattle lest they taint the herd; children who are born weakly and deformed we drown.” In AD 60 that was the normal thing. Things like that cannot happen today because slowly, but inevitably, the kingdom is on the way…the leaven stands for the disturbing power of Christianity…Real Christianity is the most revolutionary thing in the world; it works revolution in the individual life and in society.26
THE NARROW DOOR
Then Jesus went through the towns and villages, teaching as he made his way to Jerusalem. Luke 13:22
As we have pointed out, Jesus was slowly moving toward Jerusalem in Luke’s account. The trip was circuitous and it had already taken a great deal of time (cf. 9:51). Now he apparently moves from Perea on the east side of the Jordan River into Judea on the west side. Gradually he is making his way up to Jerusalem and to the crucifixion.
“Someone asked him, ‘Lord, are only a few people going to be saved?’ He said to them, ‘Make every effort to enter through the narrow door, because many, I tell you, will try to enter and will not be able to” (13:23-24). At that time the typical Jewish thinking was that all Jews would be saved, with the exception of a few gross sinners and heretics.27 This man with his question brings the matter of salvation into sharp focus.
In answer, Jesus makes some astounding statements, that the door to salvation was narrow and that many Jewish people would not be able to enter it. Bock notes, “His questioner had asked, ‘Will the saved be few?’ Jesus replies with the question ‘Will the saved be you?’” 28 Jesus makes it clear that ethnic origin will not be sufficient. We can also add that church affiliation will not be sufficient. We will see in this section that eternal life is based on relationship with God – upon whether or not we actually know Jesus Christ as Savior and Lord.
The expression “make every effort” is the Greek agōnizomai. It is from this that we get our word “agonize.” 29 We should thus agonize to enter through the narrow and difficult door. Matthew says, “Enter through the narrow gate. For wide is the gate and broad is the road that leads to destruction, and many enter through it. But small is the gate and narrow the road that leads to life, and only a few find it” (Matt. 7:13-14). At the Church of the Nativity in Bethlehem visitors are astounded to see an entrance so low that one has to stoop to enter. So it is in the kingdom of God.
“Once the owner of the house gets up and closes the door, you will stand outside knocking and pleading, ‘Sir, open the door for us.’ But he will answer, ‘I don’t know you or where you come from’” (13:25). Here is real and authentic religion boiled down to its pure essence. To be saved we must know God personally and we can only get acquainted with God through his Son Jesus Christ. He is the door of the sheep (Jn. 10:7). “Salvation is found in no one else, for there is no other name under heaven given to mankind by which we must be saved” (Acts 4:12). The big question for Jewish people and for Gentiles today is “Do you know Jesus?” If you do not know him you will someday knock in vain on Heaven’s door.
“Then you will say, ‘We ate and drank with you, and you taught in our streets.’ But he will reply, ‘I don’t know you or where you come from. Away from me, all you evildoers!’” (13:26-27). Clearly, some people in Jesus’ day thought they had a relationship with him but they did not. Generally, to eat and drink with someone in that society established a permanent relationship.30 It does not work that way in the kingdom of God. Many people ate with Jesus, including the Pharisee in our story, but they did not know him. Many ate miraculous loaves and fishes with him and they did not know him either. To know him is to come in simple faith and repentance, asking him to become the Savior of one’s life.
I remember an incident many years ago when the President of the US came for a visit in Israel. Representatives from several Christian groups were invited to the reception and the director of our organization was asked to attend along with a representative from our church. The two went and waited anxiously in the reception line with all the dignitaries from Israel. Finally the President arrived and in time came down the line to the church representative. There he stopped. They exchanged hugs and continued in warm conversation for some time. Israeli dignitaries and everyone else in line were wondering who this person was who was taking up so much of the President’s time. As it turned out, the two had gone to grade school together and were close friends. There is nothing quite like being known personally.
“There will be weeping there, and gnashing of teeth, when you see Abraham, Isaac and Jacob and all the prophets in the kingdom of God, but you yourselves thrown out” (13:28) This is a scene of great and eternal agony with the gnashing of teeth (Psa. 35:16; 37:12; 112:10). Caird says they will be, “…doubly mortified by their own exclusion and by the inclusion of the Gentiles.” 31 Wiesbe says, “…Imagine the ‘unclean Gentile dogs’ sitting at the feast with Abraham, Isaac and Jacob, while the Jews were outside!” 32 This scene becomes all the more sad and tragic when we realize that the Jewish people were the ones who were supposed to be in the eternal kingdom with Abraham, Isaac and Jacob (cf. Matt. 8:11-12).
“People will come from east and west and north and south, and will take their places at the feast in the kingdom of God. Indeed there are those who are last who will be first, and first who will be last” (13:29-30). There will be many surprises in the kingdom of God. Someone has said that we will be surprised to see people there we did not think would be there; we will be surprised to not see some people there we thought would be there; and we will be surprised that we are there.
Obviously many of these people from the points of the compass are Gentiles, who have entered by grace and through faith in Jesus. At this great supper of God some of the Earth’s most important will be at the end of the line and some of the least important will be at the front in the place of great honor. God never sees things like we do. We look on the outward person but God looks on the heart (1 Sam. 16:7).
The scene here is probably that of the great Messianic banquet mentioned in Isaiah 25:6-8; 55:1-2; 65:13-14. This is referred to in Revelation 3:20; 19:9 as the Wedding Feast of the Lamb.33 The redeemed of God will recline there and be wonderfully and eternally satisfied.
THE LORD’S SORROW OVER JERUSALEM
At that time some Pharisees came to Jesus and said to him, “Leave this place and go somewhere else. Herod wants to kill you.” Luke 13:31
There are two possibilities with the interpretation of this verse. This could refer to the very few Pharisees who were favorable to Jesus or it could refer to the bulk of them who were unfavorable. The abrupt manner here seems to indicate that these Pharisees did not have Jesus’ best interests at heart. Wiersbe is probably correct in saying that they wanted Jesus back in Judea and out of Perea, which was the territory of Herod Antipas. In this way they would be able to deal with Jesus and trap him.34 In other words, they were trying to scare Jesus out of the country and into Jerusalem. 35 John Trapp says, “If Herod or these Pharisees had been as wise as Pilate’s wife, they would never have meddled with that just man.” 36
It has been said that a person is immortal until his work is done. We may remember how the early American leader, George Washington had several bullet holes in his jacket, and bullet fragments in his hair. He also had two horses shot out from under him, but he remained unharmed. He was God’s man of the hour and he surely enjoyed divine protection. In a similar way, the Pharisees, Herod, or no one else, could harm Jesus until his work on earth was finished.
“He replied, ‘Go tell that fox, “I will keep on driving out demons and healing people today and tomorrow, and on the third day I will reach my goal.” In any case, I must press on today and tomorrow and the next day— for surely no prophet can die outside Jerusalem!’” (13:32-33). It is clear that Jesus had very little respect for Herod. After all, he had murdered John the Baptist and seemingly had evil intents toward Jesus. In ancient times it was no honor to call someone a “fox.” This would not necessarily imply slyness but instead would imply that a person was worthless, treacherous and often cunning in an evil manner.37
When Jesus speaks of today, tomorrow and the next day, he is not speaking of literal days.38 He is speaking of the relatively short time remaining in his earthly life. Jesus would continue to do his work until his work was finished. Herod, the Pharisees or the devil himself would not be able to interfere. Jerusalem was his goal and he could not die outside the city, the slaughterhouse of God’s prophets.39
“Jerusalem, Jerusalem, you who kill the prophets and stone those sent to you, how often I have longed to gather your children together, as a hen gathers her chicks under her wings, and you were not willing” (13:34). This verse indicates that Jesus visited Jerusalem many more times than is indicated in the Synoptic Gospels. He was often there and often wanted to gather in his people.40 We note here the tenderness of the Master, how he would gather Israel as a hen would gather and protect her chicks. Israel would have none of it.
“Look, your house is left to you desolate. I tell you, you will not see me again until you say, ‘Blessed is he who comes in the name of the Lord’” (13:35). In AD 70 the Roman general Titus destroyed Jerusalem and the temple. In Mark 13:2, Jesus had prophesied concerning the beautiful Temple Mount that one stone would not be left upon another. Pilgrims to Israel today can witness the truth of this prophecy. While the Temple Mount has many later Moslem structures, there is not a single stone on the mount from Jesus’ time. On the southern end of the Western Wall one can see a great pile of original stones that were apparently thrown off the mount in the siege. For almost two thousand years the Temple Mount has been under the control of Gentiles. Since 1967 it has been under the legal control of Israel but under the practical control of the Moslems.
Josephus the historian tells of some eerie signs that happened around Jerusalem before her fall. The eastern brass gate that took twenty men to shut suddenly opened of its own accord, as if opening to the enemy. One day, before the sun set, chariots and troops were seen running about in the clouds. On another time, as the priests were going to minister, they felt a quaking and heard a great noise as a multitude saying: “Let us remove hence.” 41
The last statement of this verse, “Blessed is he who comes in the name of the Lord,” is considered to be a reference to the second advent of Christ.42 Israel will not see the Lord again until she is willing to say, “Blessed is he who comes…” We now have something new in Israel. At this time there are probably some fifteen thousand Messianic believers in the land who are praying this prayer regularly. We can happily join them and say, “Amen. Come, Lord Jesus” (Rev. 22:20).