Luke 13

1 whose blood Pilate had mingled with their sacrifices. Nothing further is known either of this event or of that referred to in ver. 4. The slaughter evidently occurred at one of the great festivals. Fanatical insurrections, repressed by military severities, were too frequent at such times to be always recorded by historians.

2. Suppose ye, etc.? The truth that all suffering is the consequence of our sinful state, and the fact that much suffering is the direct result of particular sins, had been distorted into the common error that every great calamity was a punishment for some flagrant sin: see John ix. 2, and Introduction to the Book of Job. This burden led, on the one hand, to uncharitable judgements; and on the other, to self-complacency on the part of the prosperous; whom our Lord therefore warns, lest they also perish; and He adds a parable (6-9) to teach them to regard the lengthening of their lives as space given them to repent: see Rom. ii. 4, 5.

3 likewise. Rather, “in like manner”; i.e., as certainly and terribly. In fact, some thousands of the Jews did afterwards perish by the Roman sword. But the words bear also a more general application.

4 the tower in Siloam. A tower adjacent to the pool of that name in Jerusalem: see Neh. iii. 15; John ix. 7; and Joseph. Wars, v. 4, § 2. Instances from Galilee and Jerusalem, from the cruelty of man and from so-called accident.

6-9. Parable of THE BAEREN FIGTREE. Peculiar to Luke.

7 three years. Sufficient time being given to show that its barrenness is not accidental. There is no need to press this reference as applying to the actual period of our Lord’s ministry.

why cumbereth (“why doth it also encumber,” R.V.). The Greek verb means “to leave unemployed”; hence “to make barren”; “to render useless” (see Liddell and Scott).

11 a woman. Incident peculiar to Luke.

a spirit of infirmity. That is, infirmity inflicted by an evil spirit.

13. He laid His hands on her. A sign of the power that “restored the bodily organism to the control of the emancipated will” (Godet).

14 the ruler of the synagogue. See note on Mark v. 22.

15. Thou hypocrite. The best MSS. have “You hypocrites,” suggesting that the ruler was representative of his class. He did not speak frankly and honestly: but addressed to the multitude the reproof which he meant for Jesus, and perverted Scripture for his own purpose.

18-21. Parables of the MUSTARD SEED and of the LEAVEN. See Matt. xiii. 31; Mark iv. 30, and notes.

23. Lord, are there few that be (are being) saved? The question was one of speculative curiosity. A man truly in earnest would have asked, “What shall I do to be saved?” In reply, therefore, Jesus directs the questioner to practical matters, exhorting him to consider his own personal relation to God’s kingdom.

24. Strive. Rather, “struggle”; for the Greek word suggests a combat. The exhortation in ver. 24 is somewhat like that previously given in the Sermon on the Mount, Matt. vii. 13, 14; but the emphasis is here laid, not on the difference between the broad and the narrow way, but on the absolute necessity of unflinching earnestness in religion: op. Matt. xi. 12.

31. Herod will kill thee. “Wants to kill thee.” The Greek is not the future of kill, but the verb meaning “wishes.” Our Lord’s reply, addressed to Herod, makes it likely that this warning was instigated by Herod, who was alarmed at His popularity, and desired to get Him out of his territory, without displeasing the multitude. He replies that He shall not hasten His work or His journey, and that He has nothing to fear from Herod: for it is not in Galilee or Peræa that His labours and sufferings are to be consummated in His death, but in Jerusalem (31-35): ep. ix. 11.

33 to-day and to-morrow. See Hosea vi. 2, and note.

34. O Jerusalem, Jerusalem! See notes on Matt. xxiii. 37-39, where these words, now spoken in Peræa, are repeated in the city itself, with variations to suit the connexion.