Repent or Perish (13:1–9)
Jesus’ teaching on the need for eschatological preparation (12:54–59) continues with a call for repentance (13:1–5) and a parable on the need to produce the fruit of repentance (13:6–9). The teaching is evoked when some in the crowd ask Jesus to comment on a brutal police action taken by the governor Pilate against some Galileans in the temple precincts. Though the specific incident is unknown, it is in line with Pilate’s character (see comments on 13:1). Evidently the questioners believed the popular misconception that personal tragedy was always the result of individual sins. Jesus rejects that idea and stresses that all people are sinners who need to repent before God.
Whose blood Pilate had mixed with their sacrifices (13:1). Though this incident is unknown, Josephus recounts several times when Pilate faced protests from the Jews and sometimes resorted to bloody oppression. In A.D. 26 Pilate brought effigies of Roman emperors into Jerusalem. Viewing these as idols (Ex. 20:4), a large number of Jews marched in protest to Pilate’s headquarters in Caesarea. After they had petitioned him for six days, Pilate surrounded them with his soldiers and threatened a massacre. The Jews threw themselves on the ground and said they would rather accept death than let their law be broken. Pilate was moved by this action and removed the images from Jerusalem.364 Such mercy was uncharacteristic of Pilate’s later oppressive techniques. On one occasion popular demonstrations broke out when Pilate used money from the temple treasury to build an aqueduct for Jerusalem. Pilate sent soldiers to surround and attack the protestors, killing many.365 Typical of the Romans, Pilate met protest with ruthless and overwhelming force. For more on Pilate see “Pilate” at Mark 15:1.
Were worse sinners … were more guilty … ? (13:2, 4). It was popularly held that tragedy was the result of personal sins. Job’s friend Eliphaz asks rhetorically, “Who, being innocent, has ever perished?” (Job 4:7).366
Eighteen who died when the tower in Siloam (13:4). This incident is otherwise unattested. The pool of Siloam was a reservoir in the southeastern corner of Jerusalem.367 This tower may have been part of the fortifications of the southern or eastern walls of Jerusalem, or perhaps was part of an aqueduct that Pilate built to improve Jerusalem’s water supply.368
A fig tree (13:6). In the Old Testament Israel is sometimes compared to a fig tree or an unfruitful vine or vineyard.369 Micah 7:1–2 presents an image similar to this one, where God seeks for figs (=righteous people) but finds none.370
Planted in his vineyard (13:6). It was common to plant figs and other kinds of trees in vineyards, though the law forbade planting two kinds of crops together (Lev. 19:19; Deut. 22:9). Healthy vineyards and fig trees are common images in the Old Testament for success and prosperity and their destruction serves as a symbol of judgment.371
For three years (13:7). Fig trees bear annually, so the farmer had already demonstrated great patience.
Cut it down! (13:7, 9). A cut-down tree or a stump was a common symbol of judgment (Isa. 6:13; 9:10).372
Leave it alone for one more year (13:8). There is an interesting parallel in an Aramaic rabbinic text. When an owner is about to dig up an unfruitful palm tree, the tree itself speaks and asks him to grant it one more year. The owner refuses saying, “You miserable tree! You did not bear your own fruit, so how could you bear other fruit?”373
Dig around it and fertilize it (13:8). Digging around the plant would allow more moisture to reach the roots and also provide space for fertilizer. The Greek for “fertilize” is to “throw manure” around it. For similar statements of God’s care for his vineyard, see Isaiah 5:1–2; Mark 12:1.
A Crippled Woman Healed on the Sabbath (13:10–17)
Jesus’ teaching that has occupied most of chapters 11–13 is now interrupted with a healing miracle, returning to the Sabbath-controversy theme developed earlier in Luke.374 While teaching in a Sabbath synagogue service, Jesus heals a woman who has been crippled by an evil spirit for eighteen years. The ruler of the synagogue objects, citing the Old Testament prohibition against work on the Sabbath (Ex. 20:9–11; Deut. 5:13). Jesus responds by rebuking the religious leaders for their hypocrisy. They selfishly take care of the needs of their animals on the Sabbath, but then object to meeting the greater spiritual and physical needs of a human being.
Sabbath … teaching in one of the synagogues (13:10). Visiting rabbis were often asked to give the sermon or homily for the synagogue service. For the order of a Jewish synagogue service see the introduction to 4:14–30.
A woman was there (13:11). Though women were excluded from much of Israel’s religious life, including access to the inner temple court, they participated in synagogue worship.375
Crippled by a spirit (13:11). The Greek says literally, “having a spirit of weakness.” Luke explains that the condition caused her to be stooped over, a condition many commentators have identified as spondylitis ankylopoietica.376 Verse 16 indicates that this was caused by demonic oppression of some sort. Demons are often described as inflicting actual illnesses, including epilepsy (9:39), muteness (11:14), lameness (here), and madness (8:29). Yet such illnesses are not always considered demonic (see Matt. 4:24). Elsewhere Luke distinguishes between Jesus’ healings and his exorcisms.377 For demons and demonization see comments on 4:31–37; 8:26–39.
Synagogue ruler (13:14). This administrative officer maintained the synagogue and organized the worship services.378
There are six days for work (13:14). This verse alludes to the prohibition to work on the Sabbath in Exodus 20:9–11 (cf. Deut. 5:13). Notice that the synagogue ruler does not address Jesus directly, perhaps to avoid a direct confrontation or to respect his position.
Be healed on those days, not on the Sabbath (13:14). The rabbis debated whether it was justified to offer medical help to someone on the Sabbath. It was generally concluded that it was allowed only in extreme emergencies or when a life was in danger.379 Since this woman’s life is not in immediate danger, the synagogue ruler considers this a Sabbath violation (see comments on 6:1–11).
Untie his ox or donkey … lead it out to give it water (13:15). The Mishnah allows that animals can go out on the Sabbath, but restricts the burdens they can carry.380 While restricting the kinds of knots that could be tied on the Sabbath, the rabbis allowed animals to be tied to prevent straying.381 They also found ways to water their animals without breaking the limits of Sabbath travel (Sabbath travel was limited to two thousand cubits, about six-tenths of a mile, from home; m. ʿErub. 4:3).382 They would build a crude structure around a public well, converting it into a private residence. Since the well was now a “home,” animals could be taken there for watering, provided “the greater part of a cow shall be within [the enclosure] when it drinks.”383 Jesus points out the hypocrisy of taking such measures to protect one’s property while objecting to an act of human compassion.
Then should not this woman … be set free on the Sabbath… ? (13:16). This is a rabbinic “from the lesser to the greater” (qal wāḥômer) style argument. If an animal can be helped on the Sabbath, how much more a human being. The contrast is heightened by a Greek wordplay, since the verb for “set free” is the same word used for untying an animal in 13:15 (luō).
His opponents were humiliated (13:17). In both Greek and rabbinic rhetorical debate, a wise and skillful orator was one who could baffle and silence his opponents.384 Luke makes it clear that Jesus has won this one.
The Parables of the Mustard Seed and the Yeast (13:18–21)
The reference to the defeat of Satan in the woman who was healed (13:10–17) recalls for the reader the in-breaking power of the kingdom of God in Jesus’ ministry. Jesus now provides two short parables to reveal the nature of God’s kingdom. While the traditional Jewish expectation envisioned a dramatic and cataclysmic event that would bring in the kingdom, these parables suggest a gradual but overwhelming growth, permeating and transforming the hearts of people throughout the world (see also comments on Mark 4:26–29).
The kingdom of God (13:18). See comments on 4:43; 17:20.
A mustard seed (13:19). The mustard seed was used proverbially in Judaism of something very small.385 It normally grows into a bush of about four feet, but can reach ten feet or more.386
MUSTARD PLANTS
Planted in his garden (13:19). The Mishnah indicates that the mustard seed was not cultivated in gardens, but rather in fields (m. Kil. 3:2). It is uncertain whether this was true in first-century Palestine, however, so its effect on the parables’ interpretation is doubtful.
Became a tree (13:19). This is a somewhat surprising image, since the mustard “tree” is really a bush (contrast the mighty cedars in the next note). This may be meant to give the parable an unexpected twist (the bush becomes a great tree!) in line with the theme of the “mysteries” of the kingdom in Matthew 13.387 On the other hand, since mustard is a large bush, it may rightly be called a “tree.” The Greek naturalist Theophrastus in fact notes that mustard grows into a “tree” (dendron).388
The birds of the air perched in its branches (13:19). The picture is one of peace and security that the tree provides for birds. Such an image appears repeatedly in the Old Testament.389 While some have argued that the birds represent evil influence permeating the kingdom, there is nothing in the present context or the Old Testament background to suggest this.
Yeast (13:21). While yeast is often used in Scripture as a negative image (see comments on 12:1), here it probably functions positively. Yeast was used every day for baking bread, a staple of life, so it was certainly not universally viewed as something evil. As in the mustard seed parable, the sense is that the kingdom starts small and grows large. The additional sense here is that it quietly permeates the entire world.
A large amount of flour (13:21). The “large amount” here in the Greek is “three sata.” A saton was a unit of dry measure equal to about three gallons (approx. twenty pounds).390
The Narrow Door (13:22–30)
After reminding his readers that Jesus is journeying to Jerusalem where God’s salvation will be achieved, Luke records a question posed by one of Jesus’ followers about whether many or few will be saved. Jesus responds with two related analogies, the first portraying salvation as a narrow door through which many will try but fail to enter, and the second about a banquet at the home of a wealthy owner. When the time for this banquet arrives, the owner shuts the door and late arrivals are refused entrance. The analogy is a transparent reference to Jesus’ ministry. Jesus is issuing an urgent call to Israel to respond in repentance and enter the kingdom. Those who refuse will be shut out of the messianic banquet.
Are only a few people going to be saved? (13:23). This question was sometimes discussed in Jewish literature. 2 Esdras (4 Ezra) 8:1–3 reads: “The Most High made this world for the sake of many, but the world to come for the sake of only a few…. Many have been created, but only a few shall be saved.”391
It was a common belief among the Jews that all Israelites would be saved. The Mishnah says, “All Israelites have a share in the world to come,” citing Isaiah 60:21 as the proof text. The only exceptions are those who deny the resurrection, who deny the divine origin of the Law, who read heretical books, who utter charms, who pronounce the divine name YHWH, and Epicureans (m. Sanh. 10:1). “Epicureans” here does not refer to the Greek philosophy of Epicurus, but was a common designation for Jews and Gentiles who opposed the teachings of the rabbis.392
Enter through the narrow door (13:24). In Matthew 7:13 Jesus speaks of a narrow gate and a narrow road, images that are similar to the “way of life” and the “way of death” of Jeremiah 21:8 (cf. Deut. 30:15). Somewhat similar imagery appears in 2 Esdras (4 Ezra) 7:3–14, where a narrow strait to a vast sea and a narrow gate to a large city symbolize the difficulties the righteous suffer in life, which will ultimately open into a broad place of blessings and inheritance. The key difference is that in Jesus’ words the narrow door does not symbolize life’s difficulties but the exclusivity of salvation found in him.
A NARROW DOOR
Closes the door (13:25). The shutting of the door indicates both the authority of the owner and the lost opportunity for those shut out.393
I don’t know you (13:25). In the Old Testament “knowing” often means God’s sovereign choice to have a saving relationship with another. In Amos 3:2 God says to Israel: “You only have I chosen [lit., known] of all the families of the earth” (cf. Isa. 63:16; Jer. 1:5). Here the sense is a refusal to acknowledge a relationship (cf. Isa. 63:16). Some commentators have seen parallels here to Jewish texts on excommunication from the synagogue.394
Where you come from (13:25). A person’s identity was closely associated with his or her place and people of origin. To refuse to acknowledge origin was to refuse to acknowledge identity.395
Away from me, all you evildoers! (13:27). These words allude to Psalm 6:8, where a righteous sufferer cries out to his persecutors to depart from him.
Weeping there, and gnashing of teeth (13:28). This combination appears repeatedly in Matthew.396 Weeping in this context is a symbol of both mourning and torment. Judith 16:17 reads: “Woe to the nations that rise up against my people! The Lord Almighty will take vengeance on them in the day of judgment; he will send fire and worms into their flesh; they shall weep in pain forever.” In the Old Testament gnashing or grinding the teeth is a sign of anger (Ps. 35:16; 37:12)397 and perhaps, as here, rejection and judgment (112:10).
Abraham, Isaac and Jacob (13:28). As the recipients of God’s covenant, these three patriarchs symbolized Israel’s national identity. God delivered the Israelites in the Exodus when he “remembered his covenant with Abraham, with Isaac and with Jacob.”398 Their names appear together throughout the Old Testament and Jewish literature.399
People will come from east and west and north and south (13:29). It is a common Old Testament image that when the kingdom is established, the Gentile nations will stream to Jerusalem to worship God (Isa. 2:2; 55:5).400 Isaiah 25:6–9 provides the closest parallel since it combines this image with that of the messianic banquet (see next comment). While in Judaism the point is often the subjugation of the nations to Israel’s authority (Pss. Sol. 17:30–31; cf. Isa. 45:14), here Jesus indicates that the Gentiles will be full participants in the blessings of the kingdom—even to the exclusion of many Israelites. For more on this theme see 14:15; 17:20.
The feast in the kingdom of God (13:29). This refers to the messianic banquet, a symbol of God’s eschatological blessings for his people. The imagery has its roots in the promise of Isaiah 25:6: “On this mountain [Mount Zion] the LORD Almighty will prepare a feast of rich food for all peoples, a banquet of aged wine—the best of meats and the finest of wines.”401 The emphasis is on God’s eternal and bountiful sustenance for his people (Ps. 22:26; 23:5).402 The Qumran scrolls give detailed rules for seating and procedure at the banquet.403 See also 14:15.
Jesus’ Sorrow for Jerusalem (13:31–35)
In this passage Jesus receives a warning from some Pharisees that Herod Antipas is seeking to kill him. Jesus takes the opportunity to reaffirm his resolve to complete his God-ordained mission in Jerusalem and to pronounce judgment against the nation.
COIN MINTED DURING THE REIGN OF HEROD ANTIPAS
Throughout his Gospel Luke stresses Jesus’ role as a prophet. This passage brings out key aspects of his prophetic identity.404 Jesus will suffer the fate of the prophets, that is, rejection and martyrdom in Jerusalem (13:33). As a prophet he speaks for God, expressing his heart of compassion for the nation. Though Jerusalem (representing Israel) rejects his messengers, God still loves her and longs to gather her under his wings as a hen gathers her chicks (13:34). Finally, he prophetically pronounces impending judgment against her (13:35).
Herod (13:31). This is Herod Antipas, one of Herod the Great’s sons (see comments on 3:1, 19–20). Since Herod ruled over Galilee and Perea, this event probably takes place in one of these two regions.
Go tell that fox (13:32). Today the fox is viewed as clever and sly; this is one of the qualities attributed to it by the Greeks and in later rabbinic literature (often with negative connotations of deception and cunning).405 In other Jewish contexts, however, the fox is viewed as an insignificant creature (Neh. 4:3) or as a destroyer. Ezekiel identifies false prophets as prowling “jackals among ruins.”406 Jesus’ comment may contain a variety of these connotations. It was certainly not intended as a compliment. It is significant that while Herod is a fox who preys on chicks, Jesus is the hen who protects them (see comments on 13:34).407
Today and tomorrow, and on the third day (13:32). This is probably not a reference to three literal days, but rather to Jesus’ continuing journey. The “third day” may perhaps be an allusion to Jesus’ resurrection, when he will complete his messianic task.
No prophet can die outside Jerusalem (13:33). See 11:47 for this theme. Since Jerusalem was the center of Israel’s religious life, this statement would have shocked Jesus’ listeners.408
Stone those sent to you (13:34). Stoning was the prescribed method of capital punishment in the Old Testament law (Lev. 20:2; Num. 15:35), but here Israel stones God’s messengers! The stoning of a prophet appears in 2 Chronicles 24:21, where Zechariah son of Jehoiada the priest is murdered in the courtyard of the temple (see comments on Luke 11:51).
Hen gathers her chicks (13:34). The Old Testament frequently speaks of the protection found in the shelter of God’s wings (Deut. 32:11 [an eagle’s wings]).409
Your house is left to you desolate (13:35). The “house” here may refer to the temple or more generally to Jerusalem. Jesus is no doubt speaking of the destruction of Jerusalem in A.D. 70 (see comments on 21:6). Jeremiah similarly prophesied the desolation of Jerusalem and the temple (“this house”) in the Babylonian conquest.410
Blessed is he who comes in the name of the Lord (13:35). This comes from Psalm 118:26. Psalm 118 was one of the “Hallel” (praise) psalms (Ps. 113–118) used liturgically by pilgrims at various Jewish feasts (especially Tabernacles and Passover). There is some evidence that the psalm was interpreted with reference to the Messiah in later Judaism, though whether this was true of Jesus’ day is uncertain.411