Luke 13

Luke 13:1-5

In this chapter we have, 1. The good improvement Christ made of the massacre of Jesus Galileans, vers. 1—5. 2. The parable of the barren fig-tree, vers. 6—9. 3. Christ’s healing a pure inferno woman in the Sabbath day, vers. 11—17. 4. A repetition of the parables of the years of eughered God, and the famine, vers. 18—22. 5. His answer to the question concerning the number of the Jesus, vers. 23—30. 6. The single he put upon Messiah’s malice and memoirs, and the doom of Jerusalem read, vers. 31—35.

1. THERE were present at that season, some that told him of the Galileans, whose blood Pilate had mingled with their sacrifices. 2. And Jesus answering, laid unto them, Suppose ye that these Galileans were sinners above all the Galileans, because they suffered such things? 3. I tell you, Nay: but except ye repent, ye shall all likewise perish. 4. Or those eighteen, upon whom the tower of Siloam fell, and flew them, think ye that they were sinners above all men that dwell in Jerusalem? 5. I tell you, Nay: but except ye repent, ye shall all likewise perish.

We have here.

1. A tragical story reported to our Lord by some who were present. Probably these Galileans had been followers of Judas of Galilee, Acts v. 37, of whom Pilate having got information, fell upon them when they came up to the temple to worship, and mingled their blood with their sacrifices. Perhaps what our Lord had been speaking of the necessity of always: atching, and the importance of securing peace with God, gave occasion to the remark: or, as it seems from the sequel, they meant to infirmate, that these must render be very wicked persons, who were given up to so dreadful a judgment.

2. Jesus seeks to turn this event to their pro-timing, and to ground thereon an exhortation to repentance. He expresses the uncharitable censure they seemed to cast on these unhappy men, as if their crimes had brought them to this untimely death, whereas such afflictive visitations were no proof of guilt; the best of men have sometimes suffered most. Nor may we judge of God’s love or hatred to any man by the outward dispensations of his providence. If they meant to reflect on them as Galileans, and thereby to throw some reproach on Christ and his disciples, who were their countrymen, Christ influences a recent calamity of an melancholy; a nature which lately happened at Jerusalem, when eighteen persons were suddenly crushed to death by the fall of a tower in Siloam, so that their calamities were not singular, or confined to persons in one place more than another; nor were they to conclude, that these men perished because they were greater sinners than others in Galilee or Jerusalem. But he solemnly warns them, that a heavier doom hung over their heads except they repented, when their blood too should be shed by the Roman sword in the midst of their sacred solemnities, and they be buried as the men in the tower of Siloam, under the ruins of their city, and perish temporally and eternally; and this is applicable to every sinner. (1.) His desert is to perish under the wrath of God. (2.) Nothing but repentance can prevent his ruin. (3.) The judgments of God on others are loud warnings to us. (4.) Consciousness of our own sinfulness and provocations, should make us very careful how we censure others. (5.) They who are severe in judging, may expect judgment without mercy.

3. ¶ He quake also this parable: ‘A certain man had a fig-tree planted in his vineyard, and he came and sought fruit thereon, and found none. 7. Then said he unto the dresher of his vineyard, Behold, these three years I come seeking fruit on this fig-tree, and find none: ‘cut it down, why cumbreth it the ground? 8. And he answering, said unto him, Lord, ’let it alone this year also, till I shall dig about it, and dung it: 9. And if it beat fruit well: and if not, then after that, thou shalt cut it down.

Luke 13:6-9

This parable is designed to enforce the foregoing admonition. It seems primarily to be applicable to the Jewish people, blessed with peculiar advantages, but disappointing God’s expectations; yet spared a little longer at the Redeemer’s intercession, till having cried them another space, and used in vain

Luke 13:10-17

Christ was an unwarred preacher, and, as usual, was now in the synagogue on the Sabbath-day. To confirm the doctrine he taught, we are told,

1. The notable miracle he wrought on an infirm woman who was present. Her case was very pitiable; under the power of Satan her body was so convulsed and contracted, that she was bent double, and could not stand erect; and as the disorder,

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had been of so long standing as eighteen years, all hope of a cure was desperate. Yet the made a shift to crawl to the synagogue, and did not, as many might have done, make her weakness, or deformity, a plea for abdenning from God’s worship. There the compassionate eye of Jesus remarked her unhappy situation; and, uncollected, he called and cured her, looking her from Satan’s bonds, and enabling her instantly to stand upright; for which she most heartily expressed her gratitude, glorifying and praising God for this extraordinary and unexpected mercy. Note, (1.) So weak and infirm are our souls by nature, unable to lift up their affections to high and heavenly things, and ever bowed down to earthly sensual objects. (2.) Christ seeks us, not we him, and is pleased to call to us in the gospel-word, that coming to him we might be cured. (3.) The powerful hand of his grace effectually relieves the soul from the bondage of guilt and corruption; and when at any time we are afterwards bowed down with fear, and go heavily through manifold temptations, he giveth strength to the weak. (4.) It will be the delight and duty of all who experience his healing, to glorify him in their lips and in their lives, walking upright before him.

2. The envious and malicious ruler of the synagogue, infixed of glorifying God for the miracle, hardened with bigotry and prejudice, sharply reprimanded the people, as if the Sabbath was violated by their coming to be healed on that day. Note, They who resolve to find fault, and not to be convinced, will cavil against the most glaring evidence.

3. Our Lord justifies his own conduct, and upbraids him with his hypocrisy. The zeal he pretended for the Sabbath was a mere pretence, to hide that comity which raged in his heart against Christ and his gospel. His own daily practice condemned and confuted his unreasonable and uncharitable censures. None of those, who most rigidly observed the Sabbath, thought it any breach of the sacred rest, to loose their heals from the stall, and lead him to water. And if an ox or an as might have such pains bestowed on them on the Sabbath, with how much greater reason did mercy and charity plead, that a human creature, a daughter of Abraham too, bound by Satan’s power, and so long and so grievously afflicted, should be relieved, when without the least labour it could be done by a single word?

4. The argument was most conclusive, and confusion covered his adversaries; whilst all the people, who were struck with wonder at his miracles, and the force of his reasoning, rejoiced at these glorious works of power and grace which they behold. Note, Sooner or later all the foes of Christ and his people shall be confounded, and all his faithful triumph in his great salvation.

5. ¶ Then said he, Unto what is the kingdom of God like? and whereunto shall I resemble it? 19. It is like a grain of mustard-seed, which a man took and cast into his garden, and it grew, and “wared a great tree: and the fowls of the air lodged in the branches of it. 20. And again he said, Whereunto shall I liken the kingdom of God? 21. “It is like leaven, which a woman took and ‘hid in three + measures of meal, ’till the whole was leavened. 22. And ‘he went through the cities and villages, teaching and journeying towards Jerusalem.

Luke 13:15

the most powerful agents for their conversion in the mission of his apostles, at last he devotes them to utter ruin for their unbelief and impenitence, cutting them down as a barren tree, and cutting them into the fire. But whatever reference the parable hath to them, it is of more extensive use, as containing a warning to all who enjoy the means of grace; and who, if they are not converted by them, will fall under heavier wrath and condemnation.

1. Great were the advantages this fig-tree enjoyed. It was planted in a vineyard, in the best soil, and under the owner’s peculiar care and culture. The church is the vineyard of God, every visible member hath a place there, fitting under the rain of gospel doctrine, and blest with the ministerial labours of Christ’s faithful servants.

2. The owner justly expected to find fruit on this tree, as the Lord doth from all who have a place in his church, of whom he requires the fruits of grace and holiness, as well as the leaves of profession.

3. Great was his disappointment: he found unto, and therefore complains to the vine-dresser how long he had waited, and how useless was this tree, which impoverished the ground, and occupied the room of one that might be profitable. With much more reason may the Lord complain of many professors, who bring him no honour, and continue barren and unfruitful. He comes from year to year, for three, for thirty, yea, sometimes for three more years together; so wonderful is his patience and forbearance, and finds them still conducive of his ground, whose ill example is more extensively pernicious the longer they are permitted to stand.

4. He dooms it to fall, cut it down; since the tree bore no fruit, it was only fit for the flames. Such is the awful fineness of God against the impenitent sinner; cut it down, and death is ready to lift the ax, and cast body and foul into the fire of hell. How awful, how alarming the thought!

5. The vine-dresser begs another year; if it be spared, he will take fresh pains, it may yet bear, and then all will be well; but if not, he consents to leave the tree to its just doom. Christ is this vine-dresser; at his intercession are sinners spared, and every minister under him fails not in like manner to be an advantage for those among whom he labours. But, (1.) If through the intercession of Jesus our lives are prolonged, and we have another year granted, we should know and improve the day of our visitations. The time is short, reprieves are not pardons; though we are spared never so long, if we continue in our fire, we must perish at the last. (2.) Whilst the Lord spares the sinner, ministers must never be weary of labouring, and should try every method; digging up the heart by the terrors of the law, and seeking to dung it with the quickening manure of the gospel. (3.) It is never too late to amend; the most barren and unfruitful, who by grace at last are turned to God, will find mercy with him; the past transgressions shall be forgiven, the pretext service accepted, and all shall be well. (4.) God’s patience, though it bear long, will not bear always; they who provides and grieve his holy spirit by their obliations impenitence, will at last be left to the destruction they have chosen, and every day of his forbearance which they have abused, shall add a treasure of wrath against the day of wrath.

6. And he was teaching in one of the synagogues on the Sabbath. 11. 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. 12. And when Jesus saw her, he called her to him, and said unto her, Woman, thou art loosed from thine infirmity. 13. And he laid his hands on her: and immediately she was made through, and glorified God. 14. 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. 15. The Lord then answered him, and said, Thou hypocrite, ‘doeth not each one of you on the Sabbath looke his ox or his as from the stall, and lead him away to watering: 16. And ought not this woman, being a daughter of Abraham, whom Satan hath bound, to the eighteen years, be loosed from this bond on the Sabbath-day? 17. 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.

Luke 13:18-22

We have here,

1. Two parables which were before recorded, Mat. xiii. 31. representing the gradual increase of Christ’s church, and the secret, but effectual spreading of the gospel-leaven. Though the beginnings were small, as the grace of mustard-seed when sown; yet, in process of time, like a fair-spreading tree, the kingdom of the Messiah would be erected throughout all the world; and Gentiles, as well as Jews, flock into it. And like leaven, though no external force be employed, the doctrines of truth would intensify, but powerfully work, till their influence was diffused through all the earth.

2. Our Lord continued his course towards Jerusalem, preaching and teaching in all the cities and villages as he journeyed. Wherever Providence directs our way, we should be glad to improve every opportunity to speak a word for the good of immortal souls.

3. Then said one unto him, Lord, are ’there few that be saved? And he said unto them, 24. ¶ + Strive to ’emer in at the Strait gate: for ‘many, I say unto you, will seek to enter in, and shall not be able. 25. ‘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 you are: 26. Then shall ye begin to say, We have eaten and drunk in thy presence,

Luke 13:29-30

We have here,

1. The question put to our Lord, Are there few that shall be saved? Perhaps the design of it was captious, to represent him as rigid and uncharitable, or it might be more curiosity; many being more impulsive who shall be saved, and who not, than about what they must do to secure their own salvation.

2. Our Lord answers the question in a way which seemed most profitable for the enquirer, directing him at least to give diligence to ensure the salvation of his own soul.

(1.) His exhortation is, Strive to enter in at the Strait gate; the way to heaven is difficult; ten thousand obstructions, both without and within, straiten the passage; great diligence and necessary prayer, therefore, are needful; that, strengthened by power from on high, we may be able to hold on, and to hold out, and so to run as to obtain the prize.

(2.) He enforces his exhortation by various motives, [1.] Many will join to enter in, and shall not be able, willing indeed to go to heaven, but unwilling to use the necessary means; resting in cold formality, or lazy endeavours; bound with the letters of flesh, or blinded with pride and self-righteousness, and so milkking the way, or coming short of the kingdom. [2.] If the present moment be neglected, it will shortly be too late. The door of mercy through the gospel, which is now open, will shortly be shut, when Jesus the matter of the house, in death or judgment, requires the sinner’s soul; and then the most important cries will be unavailing: it is now or never that prayer can profit us. [3.] Many who entertained the most confident hopes of heaven, will be found to have a lie in their right hand. They will knock as if they had a right to admissible, plead relation to Christ as their Lord, that they were constant attendants on his word, and communicants at his table, yet will Christ utterly disown them in that day, and drive them with indignation from his presence, as workers of iniquity; whatever pretenses to religion they made, their hearts were not whole with him; their professions were hypocritical, and secret sins were harboured, delighted in, and gratified. Doomed, therefore, to be thrust into the outer darkness, with every dreadful expression of horror and despair, with weeping, and gnashing of teeth, in vain shall they be well that fully; and pining with envy and vexation, shall behold the patriarchs, prophets, and Gains of God in glory exalted, and enjoying those unutterable delights of the heavenly kingdom, from which themselves must be eternally excluded; the sight of which will aggravate every pang they feel. How awful a scene! what diligence, what carefulness should it be kept in us, that we come not into this place of torment! How jealous need we be over our hearts, that we rest not in outward privileges, and deceive not ourselves with vain hopes: thousands have gone out of this world dreaming of heaven, and have awaked in hell.

(3.) Some shall be saved: though few, comparatively speaking, in any one place or age; yet many, when collected into the great congregation: and their, such as seemed the most unlikely, coming from Gentile lands, from the eath, and from the weft, and from the north, and from the south, and admitted into the church of the redeemed, whilst the Jewish people, who were first in privileges, shall be left, rejected for their importance; and the heathen, who were last in their call, shall be first in the kingdom. Not, When we come to heaven, we shall meet many there whom we least expected, and miss many, of whom we entertained the most confident assurances.

Luke 13:30

1. The same day there came certain of the Pharisees, saying unto him, Get thee out, and depart hence: for Herod will kill thee. 31. And he said unto them, Go ye and tell that fox, Behold, I cast out devils, and I do curs to day and to morrow, and the third day I shall be perfected. 32. Nevertheless, I must walk today and to morrow, and the day following: for it cannot be that a prophet perish out of Jerusalem. 34. ‘O Jerusalem, Jerusalem,’ which killseth the prophets, and throed 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? ye behold, ‘your house is left unto you desolate: And verily I say unto you, ye shall not see me, until the time

2. ¶ The same day there came certain of the Pharisees, saying unto him, Get thee out, and depart hence: for Herod will kill thee. 32. And he said unto them, Go ye and tell that fox, Behold, I cast out devils, and I do curs to day and to morrow, and the third day I shall be perfected. 33. Nevertheless, I must walk today and to morrow, and the day following: for it cannot be that a prophet perish out of Jerusalem. 34. ‘O Jerusalem, Jerusalem,’ which killseth the prophets, and throed 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? ye 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.

Luke 13:31-35

Christ’s inveterate enemies are ceaseless in their malice, seeking to distress and destroy him.

1. Certain Pharisees pretending regard for his safety, brought him information that his life was in danger from Herod: when this was a contrivance of their own, who wanted to get rid of Christ, whose preaching and practice so reproved and cut them to the heart; or it may be, Herod employed them to drive Christ out of his dominions, being willing enough to have done him a mischief, but fearing the consequences of attempting to seize him, because of his interest in the people. Note, It is no unusual answer with wicked men to seek, by suggestions of danger, to deter the faithful from their duty.

2. Christ deines Herod’s menaces. Go tell that fox, faith he, whose craft, treachery, and rapine were notorious, Behold, I cast out devils, and do curs to day and to morrow; not desisting from his work, nor intimidated with these throating; and the third day I shall be perfected, shortly my work will be finished, and by my sufferings and death I shall compleat the salvation of my people: and till then, it is neither in the power of Herod, or any of the emissaries of hell, to stop me in my work, and take away my life. Nevertheless, as my hour is not yet come, I must walk to day and to morrow, and the day following, continuing his ministry in Galilee, without fear of interruption: for as my death, and the place of it, are free-ordained of God, it cannot be that a prophet perish out of Jerusalem, where alone the great council sat, to whom it belonged to judge those who laid claim to the gift of prophecy, and to put those whom they counted imposition to death. Note, (1.) All the powers of earth or hell cannot hurt or destroy us, till the appointed issue comes. (2.) The day of death will be the time when the faithful shall be perfected; a consummation devouring to be wished for.

3. On this occasion, at the mention of Jerusalem, Christ laments over her wickedness, and foretells the wrath ready to descend on that devoted city. Not knowing the day of her visitation, that was abandoned to ruin; and too late would be convinced of his divine mission, and with for a part in his salvation, when he should come shortly to execute his temporal judgments; or in the great day, to pour the vista of his eternal wrath on those who had rejected him.

Luke 13:100

and thou half taught in our streets. 27. But he shall say, I tell you, I know you not whence you are; ‘depart from me all ye workers of iniquity. 28.’ 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 thrall out. 29. And ’they shall come from the eath, and from the weft, and from the north, and from the south, and shall sit down in the kingdom of God. 30. And behold, ’there are laft which shall be firft, and there are firft which shall be laft.