Chapter Text
Repent or Perish
There were present at that season some that told him of the Galilaeans, whose blood Pilate had mingled with their sacrifices.
2And Jesus answering said unto them, Suppose ye that these Galilaeans were sinners above all the Galilaeans, because they suffered such things?
3I tell you, Nay: but, except ye repent, ye shall all likewise perish.
4Or those eighteen , upon whom the tower in Siloam fell, and slew them, think ye that they were sinners above all men that dwelt in Jerusalem?
5I tell you, Nay: but, except ye repent, ye shall all likewise perish.
The Parable of the Barren Fig Tree
6He spake also this parable; A certain man had a fig tree planted in his vineyard; and he came and sought fruit thereon , and found none.
7Then said he unto the dresser of his vineyard, Behold, these three years I come seeking fruit on this fig tree, and find none: cut it down; why cumbereth it the ground?
8And he answering said unto him, Lord, let it alone this year also, till I shall dig about it, and dung it:
9And if it bear fruit, well: and if not, then after that thou shalt cut it down.
A Crippled Woman Healed on the Sabbath
10And he was teaching in one of the synagogues on the sabbath.
11And, 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.
12And when Jesus saw her, he called her to him, and said unto her, Woman, thou art loosed from thine infirmity.
13And he laid his hands on her: and immediately she was made straight, and glorified God.
14And 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.
15The Lord then answered him, and said, Thou hypocrite, doth not each one of you on the sabbath loose his ox or his ass from the stall, and lead him away to watering?
16And ought not this woman, being a daughter of Abraham, whom Satan hath bound, lo, these eighteen years, be loosed from this bond on the sabbath day?
17And 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.
The Mustard Seed and the Leaven
18Then said he, Unto what is the kingdom of God like? and whereunto shall I resemble it?
19It is like a grain of mustard seed, which a man took, and cast into his garden; and it grew, and waxed a great tree; and the fowls of the air lodged in the branches of it.
20And again he said, Whereunto shall I liken the kingdom of God?
21It is like leaven, which a woman took and hid in three measures of meal, till the whole was leavened.
The Narrow Door
22And he went through the cities and villages, teaching, and journeying toward Jerusalem.
23Then said one unto him, Lord, are there few that be saved? And he said unto them,
24Strive to enter in at the strait gate: for many, I say unto you, will seek to enter in, and shall not be able.
25When 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 ye are:
26Then shall ye begin to say, We have eaten and drunk in thy presence, and thou hast taught in our streets.
27But he shall say, I tell you, I know you not whence ye are; depart from me, all ye workers of iniquity.
28There 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 thrust out.
29And they shall come from the east, and from the west, and from the north, and from the south, and shall sit down in the kingdom of God.
30And, behold, there are last which shall be first, and there are first which shall be last.
Lament over Jerusalem
31The same day there came certain of the Pharisees, saying unto him, Get thee out, and depart hence: for Herod will kill thee.
32And he said unto them, Go ye, and tell that fox, Behold, I cast out devils, and I do cures to day and to morrow, and the third day I shall be perfected.
33Nevertheless I must walk to day, and to morrow, and the day following: for it cannot be that a prophet perish out of Jerusalem.
34O Jerusalem, Jerusalem, which killest the prophets, and stonest 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!
35Behold, 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.
Summary
Jesus addresses a report about Galileans killed by Pilate and a tower collapse in Siloam, warning that unless people repent, they will all likewise perish. He tells the parable of the barren fig tree given one more year to bear fruit before being cut down.
Jesus heals a woman bent over for eighteen years on the Sabbath, angering the ruler of the synagogue. He teaches the parables of the mustard seed and the leaven to describe the kingdom's growth. He warns that the gate is narrow and many will seek to enter but not be able. He laments over Jerusalem, which kills the prophets sent to her.
Meaning
Jesus corrects the assumption that tragedy indicates greater sinfulness. The Galileans and those killed by the tower were not worse sinners than others. Rather, every person stands in need of repentance, and sudden calamity is a warning to all.
The healing of the bent woman on the Sabbath illustrates that the Sabbath is a day for liberation, not legalistic bondage. Jesus' description of her as a daughter of Abraham whom Satan had bound establishes that healing is an act of spiritual warfare and covenant faithfulness, not merely physical cure.
Background
The incident of Pilate mingling the Galileans' blood with their sacrifices is not recorded elsewhere but is consistent with Pilate's known brutality. The tower in Siloam was likely part of the fortification system near the Pool of Siloam in southeastern Jerusalem.
The parable of the barren fig tree echoes Old Testament imagery where Israel is compared to a vine or fig tree that fails to produce fruit. The one additional year of patience represents God's mercy extending the opportunity for repentance.
Chapter Outline
- vv. 1-5Repent or Likewise Perish
- vv. 6-9Parable of the Barren Fig Tree
- vv. 10-17Healing the Bowed Woman on the Sabbath
- vv. 18-21Parables of Mustard Seed and Leaven
- vv. 22-30The Strait Gate and the Kingdom Feast
- vv. 31-33Herod the Fox and the Prophet's Path
- vv. 34-35Lament Over Jerusalem
Key Verses
“I tell you, Nay: but, except ye repent, ye shall all likewise perish.”— 13:3
Christ's universal call to repentance, repeated for emphasis in verse 5. It dismantles the assumption that suffering correlates to greater sinfulness and warns that judgment comes to all who refuse to turn.
“Strive to enter in at the strait gate: for many, I say unto you, will seek to enter in, and shall not be able.”— 13:24
A foundational saying on the cost and urgency of discipleship. Salvation is not casual proximity to Jesus but earnest, narrow-gate commitment.
“And they shall come from the east, and from the west, and from the north, and from the south, and shall sit down in the kingdom of God.”— 13:29
A sweeping promise of Gentile inclusion in the messianic banquet, signaling that the kingdom transcends ethnic Israel and gathers a worldwide people.
“O Jerusalem, Jerusalem, which killest the prophets, and stonest 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!”— 13:34
One of the most tender laments in Scripture, revealing the maternal compassion of Christ alongside the tragedy of willful rejection.
People & Places
People
- Jesus — The Lord, teaching and healing as he journeys toward Jerusalem and his passion.
- Pilate — The Roman governor of Judea, infamous here for slaughtering Galilean worshippers during sacrifice.
- The bowed woman — A daughter of Abraham bound by a spirit of infirmity for eighteen years, healed on the sabbath.
- The ruler of the synagogue — An unnamed official who indignantly rebukes Jesus for sabbath healing.
- Abraham, Isaac, and Jacob — The patriarchs of Israel, named as feasting in the kingdom of God.
- The Pharisees — Religious leaders who warn Jesus of Herod's threat, perhaps to drive him from the region.
- Herod Antipas — Tetrarch of Galilee, called 'that fox' by Jesus for his cunning malice.
Places
- Siloam — A pool and district in Jerusalem where a falling tower killed eighteen people.
- Jerusalem — The holy city and prophetic destination of Jesus, lamented as the killer of prophets.
Prophecy & Fulfillment
Jesus prophesies his own redemptive journey: 'the third day I shall be perfected' (v.32) anticipates his death and resurrection, and 'a prophet perish out of Jerusalem' (v.33) foretells his crucifixion in the holy city. His lament over Jerusalem (vv.34-35) predicts the desolation of the temple, fulfilled in A.D. 70, while quoting Psalm 118:26 — words the crowds would shortly cry at the triumphal entry. The gathering of nations from every direction (v.29) echoes Isaiah 49:12 and 59:19, foreshadowing the worldwide ingathering of the Gentiles into the messianic kingdom.
Devotional
Luke 13 confronts us with two uncomfortable truths and one tender comfort. First, tragedy is not a scoreboard of guilt — when disaster strikes others, the right response is not speculation about their sins but examination of our own hearts. Second, time for repentance is real but not infinite, like the fig tree given one more year.
Yet between the warnings stands Jesus, stretching out his hand to a woman bent double for eighteen years and longing to gather Jerusalem like a hen her chicks. The same Christ who calls us to the narrow gate waits at it with open arms.
Literary Style
Narrative gospel interwoven with dialogue, parable, and prophetic oracle. Luke joins a healing miracle, two kingdom parables, eschatological warning, and a poetic lament that climaxes in vivid maternal imagery and an Old Testament citation, blending teaching and travel narrative.