Luke 13
Summary for Luke 13:1-4: 13:1-4 a Jesus was responding to a popular claim that bad things only happen to bad people. Sin has negative consequences, but not every bad thing is a result of sin. Jesus then clarified that all people are sinners who need to repent (13:3 b, 5 c; see Job 4:7 d; 8:4 e, 20 f; 22:5 g; see also Pss 34:21 h; 75:10 i; Prov 3:33 j; 10:3 k, 6-7 l, 16 m, 24-25 n; John 9:2-3 o). 13:1 p Pilate had murdered some people from Galilee: This particular incident is not known from other sources, but Pilate was a ruthless governor who, on several occasions, violently suppressed revolts (see Josephus, War 2.9.2-4; Antiquities 18.3.1-2).13:4 q when the tower in Siloam fell: This incident is also unknown apart from this reference. The pool of Siloam was a reservoir in the southeastern corner of Jerusalem, so the tower might have been part of the southern wall of Jerusalem.
Summary for Luke 13:6-9: 13:6-9 r The parable of the barren fig tree illustrated Jesus’ ministry to Israel. Unless the nation produced the fruit of repentance, it would face judgment. The parable is open-ended—Israel was being offered the chance to respond. Cp. Matt 21:18-19 s // Mark 11:12-14 t. 13:6 u a fig tree: Israel was sometimes portrayed as an unfruitful fig tree or a vineyard that God would judge (Isa 5:1-7 v; Mic 7:1-2 w; see Jer 8:13 x; 24:1-10 y; Hos 9:10 z).
13:9 aa cut it down: A stump or fallen tree was an image of judgment or destruction (cp. 3:9 ab; see also Isa 6:13 ac; 10:34 ad; 11:1 ae; Jer 46:22 af; Dan 4:23 ag; Matt 3:10 ah; 7:19 ai).
13:10 aj as Jesus was teaching in a synagogue (see 4:14-30 ak): In the synagogue, visiting rabbis were often asked to teach after the Law and the Prophets were read.
13:11 al crippled by an evil spirit: See study note on 11:14.
13:14 am not on the Sabbath: Rabbis debated whether to give medical help on the Sabbath and decided it was acceptable only in cases of extreme emergency.
Summary for Luke 13:15-16: 13:15-16 an You hypocrites! The religious leaders would take care of their own animals on the Sabbath (to protect their investment) but then refuse to meet the needs of a fellow human being. In an ironic wordplay, the same word is translated untie (13:15 ao) and released (13:16 ap). The religious leaders would free their animals but not a daughter of Abraham—one of God’s chosen people and a recipient of his favor.
• in bondage by Satan: Jesus’ exorcisms and healings manifested the Kingdom of God and the defeat of Satan (see 11:20 aq).
13:17 ar Jesus’ skillful argument shamed and silenced his enemies. Honor was among the most important values in Jewish society.
Summary for Luke 13:18-21: 13:18-21 as The parables of the mustard seed and the yeast reveal the nature of the Kingdom of God. Like a mustard seed, it grows from a tiny size until it becomes large; like yeast leavening dough, it permeates the entire world.
13:19 at the birds make nests: The birds represent people who find the Kingdom to be a place of protection and security.
13:21 au It is like the yeast: Leaven can represent evil (see 12:1 av; 1 Cor 5:6 aw; Gal 5:9 ax), but here it is a positive image of the permeating, transforming power of the Kingdom.
13:23 ay will only a few be saved? Some believed that only a small number would be saved. Others thought that all Jews would be saved because they were descendants of Abraham (see study note on 3:8).
13:25 az When the master of the house has locked the door: At a banquet, the master of the household locked the door after the invited guests had arrived.
• I don’t know you: In Scripture, knowing often means being chosen by God for a special relationship (Isa 63:16 ba; Jer 1:5 bb; Amos 3:2 bc). The people of Israel were God’s chosen people who had descended from Abraham (where you come from), but those who failed to respond to the invitation did not have a relationship with God. The same can be said of all who fail to respond to the Good News of the Kingdom.
13:28 bd The expression weeping and gnashing of teeth portrays rejection and suffering.
• Abraham, Isaac, and Jacob were the three great founding patriarchs of the nation of Israel.
13:29 be While many of God’s chosen people, the Israelites, have rejected the gospel, other people ... from all over the world will respond to God’s offer of salvation and attend the messianic banquet (see 14:15 bf; 17:20 bg; Isa 2:2 bh; 25:6-8 bi; 51:4 bj; 52:10 bk; 55:5 bl; 56:7 bm; 59:19 bn; Mic 4:1-2 bo; Zech 2:13 bp; Mal 1:11 bq).
13:32 br Go tell that fox: Among first-century Jews, foxes were viewed as destructive and worthless pests.
• casting out demons and healing people: Jesus’ exorcisms and healings were evidence that God’s Kingdom was present; his resurrection on the third day would vindicate him and prove that he inaugurated God’s Kingdom.
13:33 bs a prophet of God to be killed: See thematic note for The Suffering Prophet at end of chapter.
13:34 bt as a hen protects her chicks: Cp. Deut 32:11 bu; Ruth 2:12 bv; Pss 17:8 bw; 36:7 bx; 57:1 by; 61:4 bz; 63:7 ca; 91:4 cb.
13:35 cc your house is abandoned: Jesus predicted the destruction of Jerusalem that took place in AD 70.
• Blessings on the one who comes in the name of the Lord! This refers to Ps 118:26 cd. Psalm 118 ce was one of the psalms sung by pilgrims going up to Jerusalem for the annual festivals. Here Jesus referred to his second coming.
Thematic note: The Suffering Prophet
Jesus is described by many titles in the Gospels, including Messiah, Son of David, Son of Man, Son of God, and Lord. In Luke, a key title is “Prophet.” Jesus was the prophet that Moses predicted in Deut 18:15 cf.
As a prophet, Jesus preached God’s word and performed miracles like those of the great Old Testament prophets. When Jesus raised a widow’s son, the people cried out, “A mighty prophet has risen among us” (Luke 7:16 cg). The disiples reported to Jesus that people were identifying him as a prophet (Matt 16:13-14 ch). And the disciples on the Emmaus road identified him as “a prophet who did powerful miracles” and “a mighty teacher” (Luke 24:19 ci).
Like other prophets, Jesus suffered for his testimony (cp. 1 Kgs 19:1-18 cj; Jer 11:18-19 ck; 18:18 cl; 20:1-2 cm, 7-18 cn; 26:7-11 co, 20-23 cp; 38:1-6 cq). While the people linked Jesus’ prophetic office to his miracles and teaching, Jesus connected it especially to his suffering. At Nazareth, he affirmed that “no prophet is accepted in his own hometown” (Luke 4:24 cr), and he later accused Israel’s leaders of murdering their prophets (11:47-51 cs). As he journeyed to Jerusalem, he exclaimed, “It wouldn’t do for a prophet of God to be killed except in Jerusalem!” (13:33 ct).
In the Old Testament, when Israel did not heed God’s prophets, divine judgment followed. Similarly, God’s people would face judgment if they did not listen to Jesus (see Acts 3:22-23 cu).
Just as the revelation that Jesus is the Messiah confirms that he is the Savior for all people, so his role as prophet confirms that his message comes from God, and his words are the authentic word of God, which must be heard and obeyed.
Passages for Further Study
Deut 18:15 cv; Matt 5:12 cw; 23:34-37 cx; Luke 4:22-24 cy; 6:23 cz, 26 da; 7:16 db; 11:47-52 dc; 13:33-34 dd; 24:17-21 de; Acts 3:22-23 df; 7:37 dg, 52 dh
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