Seventh-day Adventist Bible CommentaryLuke 13

There were present. [Divine Justice and Mercy, Luke 13:1–9. On parables see pp. 203–207.] Or, ―there arrived.‖ The massacre had just occurred (COL 212, 213), and it may be that the persons who spoke to Christ were the first to bring news of the incident. At that season. A common Lucan idiom indicating close relationship to the preceding section (see on ch. 12:1). The season was probably the winter of A.D. 30–31. Jesus had been speaking about the signs of the times. Some that told him. Who these persons were or what their motive was in making this report is not known. There seems no reason to think that their motive was ulterior. The Galilæans. This particular massacre is not mentioned by any writer other than Luke, though Josephus refers to many similar massacres perpetrated by Pilate and various other administrators of the province of Judea (Antiquities xvii. 9. 3; xviii. 3. 2; xx. 5. 3; War ii. 2. 5; 9. 4 [30; 175–177]). A massacre of Samaritan worshipers on Mt. Gerizim a few years later, in A.D. 36, led to the recall of Pilate by Caesar (Antiquities xviii, 4. 1, 2). Mingled. They were slaughtered while engaged in the very act of offering sacrifices.

Sinners above all. This answer implies that the massacre was considered by the messengers and the audience gathered about Jesus, as a divine judgment, at least to some degree, on those who had lost their lives (cf. Job 4:7; 8:4, 20; 22:5; John 9:1, 2). This conclusion Jesus emphatically denies. Whenever a convenient opportunity arose Jesus repudiated the popular notion that suffering is necessarily a punishment for sin. The temptation to think of accident or misfortune as an ―act of God‖ comes from Satan, who seeks thereby to have men consider God a harsh and cruel Father.

Repent. According to the Greek, ―repent, and keep on repenting.‖ Punishment for sin is meted out on the last great day of judgment. Jesus condemns neither Pilate nor the Galileans. If any of the Jews had hoped to elicit from Him a denunciation of Pilate‘s cruelty, they were disappointed. From every experience of life the Christian may learn, if he will, how to walk before God more perfectly with a humble heart. Disappointment, misfortune, and calamity, whether witnessed or experienced, experienced, can teach the humble, receptive child of God precious lessons that can be learned in no other way.

Tower in Siloam. Probably connected with the Pool of Siloam, and no doubt part of the fortifications system of Jerusalem. Concerning the Pool of Siloam see Vol. I, p. 120; Vol. II, p. 87; and on 2 Kings 20:20; Neh. 3:15; John 9:7. Sinners. Gr. opheiletai, literally, ―debtors‖; hence used here in the sense of ―offenders‖; not hamartōloi, ―sinners,‖ as in v. 2 (cf. Matt. 6:12; Luke 7:41).

Repent. See on v. 3.

This parable. Concerning the parable teaching of Jesus and principles for the interpretation of parables see pp. 203–207. In giving this parable Jesus designed to show the relationship between divine mercy and divine justice (COL 212). Also, the long- suffering of God is set forth in relationship to the need for timely repentance on man‘s part. A fig tree. The fig tree aptly illustrates the truth that God loves even those who are unfruitful, but that His mercy can, at last, be exhausted. The fig tree was to be cut down unless it brought forth acceptable fruit (cf. Isa. 5:1–7). In a general sense the fig tree represents every individual, and in a special sense, the Jewish nation. In his vineyard. It is a common sight today to fig see fig trees growing among the vines in the gardens of Palestine. Found none. See on Mark 11:13.

Dresser of his vineyard. Literally, ―vine worker.‖ These three years. Three years had passed by since the owner of the vineyard considered that this particular tree had reached the age when fruit might be expected of it. He had given it ample opportunity to bear fruit if it was ever going to do so. Cut it down. Literally, ―cut it out,‖ that is, ―from among‖ the vines of the vineyard. Cumbereth it. The Greek has in addition the word ―also.‖ In other words, in addition to bearing no fruit itself, the tree also took up space that might otherwise be made productive. The Jewish nation had come to the place where it was not merely useless, so far as fulfilling the role God had appointed it; it had become an obstruction to the carrying out of the plan of salvation for others (COL 215; see Vol. IV, pp. 31–33).

Let it alone. It has been suggested that the ―three years‖ (v. 7) refer figuratively to the first three years inclusive of Jesus‘ ministry. The present would be the year of grace after the ―three years,‖ for it had now been more than three years since Jesus‘ baptism (see on Matt. 4:12), and but a few months remained before the crucifixion (see on Luke 13:1). The mercy of God still waited and appealed to the Jewish nation to repent and accept Jesus as the Messiah. But linked with the extension of mercy was the implied warning that this one more opportunity would be the last. Dig about it, and dung it. The ―vine worker‖ (see on v. 7) had no doubt given the tree at least as much care as he had the other trees in the vineyard. But in this last attempt to help it bear fruit he seems to have done more than ever before (see Isa. 5:1–4; see on Matt. 21:37).

If it bear fruit, well. Note that the word ―well‖ is italicized, a supplied word in English. The Greek represents an unusual figure of speech—aposiopesis—in which there is a sudden break in the thought. Nothing is said about the outcome of the experiment.

Teaching. [The Crippled Woman, Luke 13:10–17. On miracles see pp. 208-213.] Probably in Peraea, a few months before the crucifixion (see on v. 1). This is the last instance of Jesus teaching in a synagogue that is mentioned in the gospel narrative. For a description of the synagogue and its services, see pp. 56, 57. For a previous occasion on

which Jesus was challenged by the authorities for healing in a synagogue on the Sabbath see on Mark 3:1–6. For other synagogue experiences see Luke 4:16–30; Mark 1:21–28. For another incident of healing on the Sabbath see John 9:1–14. For a list of Sabbath miracles see pp. 210-212. Sabbath. Though the Greek is plural, in harmony with common Jewish usage, the meaning is singular—it was on one particular Sabbath day.

Bowed together. Gr. sugkuptō, ―to bow down,‖ or ―to bend double,‖ as from a burden. The term is also used as a Greek medical term to refer to curvature of the spine.

Loosed. That is, ―set free,‖ in the sense of being freed to remain free.

Laid his hands. See on Mark 1:31; 7:33; cf. Luke 4:40; 5:13; 8:54; 22:51.

The ruler. See p. 56; see on Mark 5:22. Answered. No one had spoken to the ruler or asked him a question. He was responding to the situation created by the healing of the infirm woman, and in this sense what he said was an ―answer‖ (see on ch. 14:3). Unto the people. The ruler of the synagogue was angry at Jesus, but apparently he hesitated to address his attack to Jesus personally and therefore addressed his remarks to the audience. There are six days. According to rabbinical regulations regulations emergency cases might be given a minimum of attention on the Sabbath, but not chronic cases. It is possible that this woman had been attending this particular synagogue for the entire 18 years of her ―infirmity,‖ and her case would not be classified as urgent. According to this line of reasoning, the woman could as well wait till after the Sabbath (see on Mark 1:32, 33; 3:1–6; John 5:16).

Thou hypocrite. Important textual evidence (cf. p. 146) may be cited for the reading ―hypocrites.‖ Jesus included both the ruler of the synagogue and all who agreed with him or felt sympathetic toward him. For the word translated ―hypocrite‖ see on Matt. 7:5; 6:2. Stall. Or, ―manger.‖ In the NT the Greek word appears only here and in ch. 2:7, 12, 16 (see on ch. 2:7).

A daughter of Abraham. She not only was a human being, and thus infinitely more important than an animal, but was of the favored race. This argument would probably appeal to the people and effectively silence the ruler of the synagogue (see v. 17), though it might not convince him that he was wrong. Satan hath bound. Compare Isa. 61:1–3, where Isaiah says of the Messiah that He would set free Satan‘s captives. This does not necessarily imply that the woman had been a special object of Satan‘s efforts. Jesus probably here points to Satan simply as the one ultimately responsible for all disease.

People rejoiced. Jesus‘ interest in the woman was an implied rebuke to the ruler of the synagogue, who had apparently done nothing for her during the 18 years of her ―infirmity.‖ He looked upon Jesus ―with indignation‖ (v. 14); the people, with rejoicing.

The kingdom of God. [Growth of the Kingdom of Heaven, Luke 13:18–30. Cf. on Matt. 13:31–33. On parables see pp. 203-207.] See on Matt. 3:2; 5:2, 3; Mark 3:14; Luke 4:19. Resemble. Rather, ―compare,‖ an archaic meaning of ―resemble.‖

Ellen G. White

A grain of mustard seed. Here Christ repeats one of the parables He had used by the Lake of Galilee nearly a year and a half before (see DA 488; see on Matt. 13:31, 32).

Leaven. Another parable Jesus had no doubt used upon various occasions (see on Matt. 13:33).

Journeying toward Jerusalem. See on Matt. 19:1. Whether this is to be considered part of the long journey from Galilee to Jerusalem, through Samaria and Peraea, or another journey taken later, from Peraea to Jerusalem, is not certain. The final departure from Galilee probably took place some time before this, and this should, therefore, probably be considered a separate journey. Although Jesus‘ activities centered in Peraea and Samaria during the final six months of His ministry, He did visit Bethany and Jerusalem upon various occasions, though but briefly each time because of the animosity of the Jewish leaders. See on Luke 9:51.

Then said one. The identity of the speaker is not known. Few that be saved. This is said to be an abstract, theoretical, theological question the rabbis delighted to discuss.

Strive. Gr. agōnizomai, related to the nouns agōn, ―a contest,‖ ―a trial,‖ ―a struggle,‖ and agōnia, ―fear,‖ ―anguish.‖ Our English word ―agony‖ is derived from agōnia. Agōnizomai originally referred to the effort put forth by a contestant in an athletic contest to qualify for the prize, and hence came to mean in a general sense ―to struggle,‖ or ―to exert oneself.‖ Agōnizomai is sometimes used in the NT of the Christian‘s efforts to qualify for entrance into the kingdom of heaven (1 Cor. 9:25; Col. 1:29). It is also translated ―fight‖ in 1 Tim. 6:12, with reference to fighting the good fight of faith (see 2 Tim. 4:7). In John 18:36 it is used in the sense, ―then would my servants exert themselves.‖ See on Matt. 7:13, 14. Jesus did not directly answer the man‘s question (v. 23). Instead, His answer is based on the truth that our primary concern should be, not how many are going to be saved, but rather whether we ourselves will be. In the parable of the Mustard Seed Jesus taught that many would enter the kingdom (see on Matt. 13:31, 32), and in the parable of the Leaven He emphasized the transforming influence of the gospel upon the life that prepares one for the kingdom (see on Matt. 13:33).

Ellen G. White

Shut to the door. For comment see on Matt. 25:1–13. For the significance of the shut door see on Matt. 25:7. I know you not. For comment see on Matt. 7:23; 25:12.

Taught in our streets. See on Matt. 7:22.

Depart from me. See on Matt. 7:23. Ye workers of iniquity. See on Matt. 7:21–28.

Weeping and gnashing of teeth. See on Matt. 8:12; 13:42. Yourselves thrust out. See on Matt. 22:11–14; cf. Luke 16:22, 23.

Come from the east. Here Jesus quotes, in part, the words of Isa. 49:12, which refer to the ingathering of the Gentiles into the household of God (see Vol. IV, pp. 26- 33). Sit down. Literally, ―recline,‖ the usual posture at feasts (see on Mark 2:15). To sit down at the feast of the Messianic kingdom was a common Jewish way of referring to the joys of that kingdom (see on Luke 14:15; cf. Rev. 19:9).

First which shall be last. Jesus repeated this saying upon various occasions (see Matt. 19:30; 20:16) as a warning to those who considered themselves certain of admission to the kingdom of the Messiah on the basis that they were children of

Abraham. Those who had the best chance to enter had not taken advantage of their opportunities (see Vol. IV, pp. 26-33), but had slighted the advantages accorded them (see on Luke 14:18–24). The Gentiles, whom the Jews despised and considered unworthy and ineligible to enter the kingdom, would, in many instances, more certainly obtain a place at the Messianic table, for the simple reason that they had made better use of their opportunities than had the Jews.

The same day. [A Warning of Divine Judgment, Luke 13:31–35.] Textual evidence favors (cf. p. 146) the reading ―in that hour.‖ Luke commonly uses this expression to denote a close time relationship with the preceding part of the narrative. For the present circumstances see on v. 1. Pharisees. See on pp. 51, 52. The Pharisees, as a class, were now Jesus‘ sworn enemies, bent upon His death. See on Matt. 19:3; 20:18, 19. Depart hence. Apparently this incident took place within the domain of Herod Antipas, which included Galilee and Peraea (see on ch. 3:1). Inasmuch as Jesus had, a number of weeks prior to this, taken His final departure from Galilee (see on Matt. 19:1, 2), He now must have been in Peraea. Herod will kill thee. Literally, ―Herod is of a mind to kill thee.‖ It was approximately a year prior to this that Herod had taken the life of John the Baptist (see on Mark 6:14– 29). In view of the awe in which Herod held Jesus (see on Matt. 14:1, 2), and his desire to see Him (see Luke 23:8), it is most unlikely that he actually sought Jesus‘ life. Apparently the Pharisees used this device in an attempt to frighten Jesus out of Peraea into Judea, where they could lay hands on Him themselves. For nearly two years the Jewish leaders had been plotting His death (see DA 213, 401; John 11:53, 54, 57; see on Matt. 15:21), and the Jews had recently tried twice to stone Him (see John 8:59; 10:31; 11:8).

That fox. Probably with emphasis on Herod‘s craftiness rather than upon his rapacity. See p. 64. To day and to morrow. Jesus‘ time has not yet come; there is still work for Him to do. The third day. This is a clear illustration of the common Oriental custom of inclusive reckoning. The ―third‖ day according to Jewish reckoning would be ―the day following‖ tomorrow (v. 33); we would call it the second day. For further comment on inclusive reckoning see Vol. I, p. 182; Vol. V, pp. 248–250. Here, however, Christ speaks figuratively of the time when His ministry will close. That time, though not in the immediate future, is nevertheless not far away. Be perfected. Gr. teleioō, ―to finish,‖ ―to complete,‖ ―to perfect,‖ or ―to bring to an end‖ (see on Matt. 5:48). Probably Jesus here refers to His coming death, which would ―perfect,‖ that is, ―complete,‖ His earthly ministry. According to Heb. 2:10, Jesus was made ―perfect‖ through suffering ( cf. Heb. 5:9). In His intercessory prayer, prior to entering the Garden of Gethsemane, Jesus declared: ―I have finished [Gr. teleioō] the work which thou gavest me to do‖ (John 17:4). Concerning the fore-ordained plan for Jesus‘ life see on Luke 2:49.

I must walk to day. See on ch. 2:49. He must continue His appointed work, and will not interrupt His ministry for Herod‘s sake. Day is the usual time for walking and working.

Perish out of Jerusalem. That is, a prophet cannot perish away from Jerusalem. Jesus does not mean that Jerusalem could not be without a prophet, but rather that Jerusalem was the city that killed the prophets, as He explains immediately (v. 34). Jesus is not concerned about His safety while laboring in the territory under Herod‘s jurisdiction. He knows full well that He will be killed in Jerusalem.

O Jerusalem, Jerusalem. For comment on vs. 34, 35 see on Matt. 23:37–39.

Ellen G. White