Luke 13:10-17 | Bound by the Law

Luke 13:10–17 What we will study this time in Bound by the Law…01. The Crippled Woman (Luke 13:10-13); 02. The Indignant Ruler (Luke 13:14); and 03. The Response of Jesus (Luke 13:15-17).

01. The Crippled Woman (Luke 13:10-13)

Luke 13:10 This is the last appearance of Jesus in a synagogue that Dr. Luke records for us here in his gospel (Luke 4:15-16; Luke 4:33; Luke 4:38, Luke 4:44; Luke 6:6). This is also the second of three Sabbath disputes that Dr. Luke records, and it’s much like the first (Luke 6:1–11), where we see Jesus teaching in a synagogue and then a healing (the man with the withered hand). The third is has the same narrative in Luke 14:1–6.

Luke 13:11 Dr. Luke records that a woman who had been disabled by a demonic spirit for eighteen years, and Jesus tells us in Luke 13:16 that this disability was from Satan (“whom Satan has bound”).

Luke 13:11 “a spirit of infirmity” (πνευμα ἀσθενειας [pneuma astheneias]). A spirit that caused the weakness (ἀσθενειας [astheneias], lack of strength) like a spirit of bondage (Romans 8:15), genitive case.^[1] In Luke 4:18–19, while He was standing up to read in the Nazareth synagogue, Jesus quoted Isaiah 61:1-2 and proclaimed that His mission was “To set at liberty those who are oppressed”.

A unique characteristic of Dr. Luke is that he points out medical details unlike any other Gospel writer. When there is a person possessed by a demon with a medical condition affecting the health or physical condition of a person, Dr. Luke is quick to point it out to his readers that the medical condition is the result of being demon possessed (cf. Luke 8:2; Luke 8:35).

Luke 13:11 “eighteen years,” ἔτη δεκαοκτώ-This expression is used twice in this passage and follows upon the reference to eighteen who died when the tower of Siloam fell on them (Luke 13:4). Perhaps the recurrence of the number “eighteen” suggests a connection between the two pericopes, particularly how suffering comes to some through natural causes.^[2]

Luke 13:11 “was bent over” (ἠν συνκυπτουσα [ēn sunkuptousa]). Periphrastic imperfect active of συνκυπτω [sunkuptō], old verb, here only in the N. T., to bend together, medical word for curvature of the spine.^[3] The description of the sufferer, so accurate in its details, marks the medical training of the compiler here. The malady was evidently a curvature of the spine of a very grave character.^[4] Probably some form of scoliosis (the Greek word for “crookedness,” from skolios “bent, curved.”).

Luke 13:11 “and could in no way raise herself up.” (και μη δυναμενη ἀνακυψαι εἰς το παντελες [kai mē dunamenē anakupsai eis to panteles]). Negative form of the previous statement. Ἀνακυψαι [Anakupsai], first aorist active infinitive of ἀνακυπτω [anakuptō] (ἀνα, κυπτω [ana, kuptō], same verb above compounded with συν [sun]). Unable to bend herself up or back at all (εἰς το παντελες [eis to panteles]…The poor old woman had to come in all bent over.^[5]

Luke 13:12 “He called her to Him” (προσεφωνησεν [prosephōnēsen]). To come to him (προς [pros]).^[6]

Luke 13:12 “you are loosed” (ἀπολελυσαι [apolelusai]). In the Greek it is essentially “You have been and will remain loosed”^[7], to release from a painful condition, free^[8], loosed to stay free. Only New Testament example of use about disease.^[9]

Luke 13:13 “And He laid His hands on her” (ἐπεθηκεν αὐτῃ τας χειρας [epethēken autēi tas cheiras]). Dr. Luke first records the words of Jesus towards this woman, and then he tells us that Jesus “laid His hands on her”. Both of these probably happened at the same time, it’s just that because they are in two different verses it gives us the idea that they were two separate events.^[10]

Luke 13:13 “she was made straight,” (ἀνωρθωθη [anōrthōthē]). First aorist (effective) passive indicative of ἀνορθοω [anorthoō], old verb, but only three times in the N. T. (Luke 13:13; Hebrews 12:12; Acts 15:16), to make straight again. Here it has the literal sense of making straight the old woman’s crooked back.^[11] The divine power of Jesus straightened her body just as the cruel power of the spirit had held her bent double.^[12]

Luke 13:13 “and glorified God.” (ἐδοξαζεν τον θεον [edoxazen ton theon]). Imperfect active. Began it and kept it up^[13] in continuous action. This act of praising God was the proper response to the work of Jesus (cf. Luke 2:20; Luke 5:25–26; Luke 7:16; Luke 17:15; Luke 18:43; Luke 23:47).^[14] Her first act, after she was sensible of the blessed change wrought in her poor diseased frame, was an outpouring of devout thanks to God.^[15] Remember, this is a descriptive text not a prescriptive text. What that means is that Dr. Luke is simply recording for us what happened and not saying that this is something that we are to go out and do, proclaiming that every person who has an infirmity can be loosed from it, much like what the heretical modalist T.D. Jakes promotes in his movie, conferences and book all with the same title of “Woman, Thou Art Loosed!”. On the back cover of the book, this is written: The healing salve in this book will soothe all manner of traumas, tragedies, and disappointments. For the single parent and the battered wife, for the abused girl and the insecure woman, there is a cure for the crisis! In this soft word for the sensitive ear, there is deep cleansing for those inaccessible areas of the feminine heart. This book will fight back the infections of life. Woman, Thou Art Loosed! will break the bands off the neck of every woman who dares to read it!

02. The Indignant Ruler (Luke 13:14)

Luke 13:14 Dr. Luke now introduces us to a response that contrasts the woman glorifying God (Luke 13:13), and that of the indignant synagogue ruler.

Luke 13:14 “answered” (ἀποκριθεις [apokritheis]). First aorist passive participle of ἀποκρινομαι [apokrinomai]. No one had spoken to him, but he felt his importance as the ruler of the synagogue and was indignant (ἀγανακτων [aganaktōn], from ἀγαν [agan] and ἀχομαι [achomai], to feel much pain) . His words have a ludicrous sound as if all the people had to do to get their crooked backs straightened out was to come round to his synagogue during the week. He forgot that this poor old woman had been coming for eighteen years with no result. He was angry with Jesus, but he spoke to the multitude (τῳ ὀχλῳ [tōi ochlōi]).^[16] We see this same response from other religious leaders when Jesus cleanses the Temple for the second time (Matthew 21:12-17), right after His Triumphal entry (Matthew 21:1-11) “when the chief priests and scribes saw the wonderful things that He did, and the children crying out in the temple and saying, “Hosanna to the Son of David!” they were indignant” (Matthew 21:15). This ruler of the synagogue was so indignant because Jesus was not following the Law as the ruler interpreted it.

Luke 13:14 “and he said to the crowd,” meaning that the indignant ruler was not going to speak directly to Jesus, but by voicing his displeasure to those who came to worship in the synagogue that Sabbath, he was indirectly speak to Jesus through the people. His hope was that the people would reject the miracle done by Jesus. This attitude supports what Jesus had already said about religious leaders keeping others from entering the kingdom (Luke 11:52).^[17]

Luke 13:14 “There are six days on which men ought to work; therefore come and be healed on them, and not on the Sabbath day.” (cf. Exodus 20:9; Exodus 23:12; Leviticus 23:3; Deuteronomy 5:13). That word “ought” is important because in the original Greek (G1163 δει dei) that word means that its necessary, which is a direct hit at Jesus who had “worked” on the sabbath in healing this old woman.^[18] The Theological Dictionary of the New Testament states that this term denotes the element of necessity in an event especially regarding ethical or religious obligations backed by statute.^[19] When he says, “it is necessary,” the indignant ruler was saying that God commanded to work on the six days, and that healing should not be done on the Sabbath, thus equating the act of healing as work.^[20] In John 5:1-18, after Jesus healed a paralytic man “who had an infirmity thirty-eight years” (John 5:5) on the Sabbath at the Pool of Bethesda, the religious leaders threw a fit “But Jesus answered them, “My Father has been working until now, and I have been working.”” (John 5:17) The Law, as expounded in the schools of the rabbis, allowed physicians to act in cases of emergency, but not in chronic diseases such as this.^[21] Paul addresses the issue of Christians no longer being bound by the Law in Romans 7:1–25 and Galatians 5:1–6, where he commands us to “Stand fast therefore in the liberty by which Christ has made us free, and do not be entangled again with a yoke of bondage. Indeed I, Paul, say to you that if you become circumcised, Christ will profit you nothing. And I testify again to every man who becomes circumcised that he is a debtor to keep the whole law. You have become estranged from Christ, you who attempt to be justified by law; you have fallen from grace. For we through the Spirit eagerly wait for the hope of righteousness by faith. For in Christ Jesus neither circumcision nor uncircumcision avails anything, but faith working through love.” (Galatians 5:1–6)

03. The Response of Jesus (Luke 13:15-17)

Luke 13:15 If this is permissible for animals, surely the relief of human suffering is even more permissible.^[22] In Proverbs 12:10 Solomon wrote “A righteous man regards the life of his animal, But the tender mercies of the wicked are cruel.” The Mishnah presupposes that cattle may go out on a Sabbath—provided that they do not carry burdens (Shabbat 5:1–4). There was dispute as to what kinds of knots might be tied or untied on the Sabbath; despite the general prohibition (Shab. 7:2; 15:1), it was permissible to tie up cattle lest they stray (Shab. 15:2). Moreover, special provisions were made so that cattle might be watered at wells without transgressing the limits for Sabbath travel (Erub. 2:1–4); the Qumran sect limited to 2000 cubits the distance that cattle might be taken in order to pasture them (CD 11:5f.).^[23] Jesus here is pointing out that a person is much more important than an animal, and His enemies saw nothing wrong in helping their animals on the Sabbath (cf. Luke 14:5).^[24] It brings to mind what Jesus said after He healed the man with the withered hand at the second Sabbath controversy in Luke 6:1–11. “Then Jesus said to them, “I will ask you one thing: Is it lawful on the Sabbath to do good or to do evil, to save life or to destroy?”” (Luke 6:9) What Jesus was saying there, as well as here in our text today, our Lord teaches the great ethical principle, that to neglect any opportunity of doing good is to incur the guilt of doing evil.^[25] Jesus calls the indignant ruler of the synagogue a “Hypocrite!” (Luke 13:15) because Jesus knows that this man was trying to rebuke Jesus while “”rebuking” to the crowd, thus being hypocritical. The Greek word for “Hypocrite!” (Luke 13:15-G5273 ὑποκριται (hupokritai)) is written in the plural form, thus addressing those in the crowd who agreed with the indignant ruler of the synagogue. How “the faithful and true Witness” tears off the masks which men wear!^[26] (Revelation 3:14)

Luke 13:16 The way that this is written in the original Greek expects an affirmative answer.^[27]

Luke 13:16 “ought not” (οὐκ ἐδει [ouk edei]). Imperfect active. Of necessity. Jesus simply had to heal her even if on the sabbath.^[28] This question brings out the application from the illustration and uses the argument from the less to the greater, with the emphasis on this woman.^[29]  Jesus is saying that this woman, a daughter of Abraham, whom Satan has bound for eighteen years, needs to be freed from this demon much more than any animal needs to be led to water on the Sabbath. Satan tied down this woman, and Jesus loosed her, released her from the bondage of the enemy.

Luke 13:17 “were put to shame” (κατῃσχυνοντο [katēischunonto]). Imperfect passive of καταισχυνω [kataischunō], old verb, to make ashamed, make one feel ashamed. Passive here, to blush with shame at their predicament.^[30]

Luke 13:17 “rejoiced” (ἐχαιρεν [echairen]). Imperfect active. Sharp contrast in the emotions of the two groups.^[31]

Luke 13:17 “were done” (γινομενοις [ginomenois]). Present middle participle, were continually being done.^[32]

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^[1] Robertson, A. T. (1933). Word Pictures in the New Testament (Lk 13:11). Nashville, TN: Broadman Press.

^[2] Just, A. A., Jr. (1997). Luke 9:51–24:53 (p. 538). St. Louis: Concordia Publishing House.

^[3] Robertson, A. T. (1933). Word Pictures in the New Testament (Lk 13:11). Nashville, TN: Broadman Press.

^[4] Spence-Jones, H. D. M. (Ed.). (1909). St Luke (Vol. 2, p. 3). London; New York: Funk & Wagnalls Company.

^[5] Robertson, A. T. (1933). Word Pictures in the New Testament (Lk 13:11). Nashville, TN: Broadman Press.

^[6] Robertson, A. T. (1933). Word Pictures in the New Testament (Lk 13:12). Nashville, TN: Broadman Press.

^[7] Plummer, A. (1896). A critical and exegetical commentary on the Gospel according to S. Luke (p. 342). London: T&T Clark International.

^[8] Arndt, W., Danker, F. W., & Bauer, W. (2000). A Greek-English lexicon of the New Testament and other early Christian literature (3rd ed., p. 117). Chicago: University of Chicago Press.

^[9] Robertson, A. T. (1933). Word Pictures in the New Testament (Lk 13:12). Nashville, TN: Broadman Press.

^[10] Marshall, I. H. (1978). The Gospel of Luke: a commentary on the Greek text (p. 558). Exeter: Paternoster Press.

^[11] Robertson, A. T. (1933). Word Pictures in the New Testament (Lk 13:13). Nashville, TN: Broadman Press.

^[12] Lenski, R. C. H. (1961). The Interpretation of St. Luke’s Gospel (p. 736). Minneapolis, MN: Augsburg Publishing House.

^[13] Robertson, A. T. (1933). Word Pictures in the New Testament (Lk 13:13). Nashville, TN: Broadman Press.

^[14] Martin, J. A. (1985). Luke. In J. F. Walvoord & R. B. Zuck (Eds.), The Bible Knowledge Commentary: An Exposition of the Scriptures (Vol. 2, p. 240). Wheaton, IL: Victor Books.

^[15] Spence-Jones, H. D. M. (Ed.). (1909). St Luke (Vol. 2, p. 3). London; New York: Funk & Wagnalls Company.

^[16] Robertson, A. T. (1933). Word Pictures in the New Testament (Lk 13:14). Nashville, TN: Broadman Press.

^[17] Martin, J. A. (1985). Luke. In J. F. Walvoord & R. B. Zuck (Eds.), The Bible Knowledge Commentary: An Exposition of the Scriptures (Vol. 2, p. 240). Wheaton, IL: Victor Books.

^[18] Robertson, A. T. (1933). Word Pictures in the New Testament (Lk 13:14). Nashville, TN: Broadman Press.

^[19] Kittel, G., Friedrich, G., & Bromiley, G. W. (1985). Theological Dictionary of the New Testament (p. 140). Grand Rapids, MI: W.B. Eerdmans.

^[20] Lenski, R. C. H. (1961). The Interpretation of St. Luke’s Gospel (pp. 737–738). Minneapolis, MN: Augsburg Publishing House.

^[21] Spence-Jones, H. D. M. (Ed.). (1909). St Luke (Vol. 2, p. 3). London; New York: Funk & Wagnalls Company.

^[22] Kittel, G., Friedrich, G., & Bromiley, G. W. (1985). Theological Dictionary of the New Testament (p. 1251). Grand Rapids, MI: W.B. Eerdmans.

^[23] Marshall, I. H. (1978). The Gospel of Luke: a commentary on the Greek text (pp. 558–559). Exeter: Paternoster Press.

^[24] Martin, J. A. (1985). Luke. In J. F. Walvoord & R. B. Zuck (Eds.), The Bible Knowledge Commentary: An Exposition of the Scriptures (Vol. 2, p. 240). Wheaton, IL: Victor Books.

^[25] Jamieson, R., Fausset, A. R., & Brown, D. (1997). Commentary Critical and Explanatory on the Whole Bible (Vol. 2, p. 104). Oak Harbor, WA: Logos Research Systems, Inc.

^[26] Jamieson, R., Fausset, A. R., & Brown, D. (1997). Commentary Critical and Explanatory on the Whole Bible (Vol. 2, p. 113). Oak Harbor, WA: Logos Research Systems, Inc.

^[27] Lenski, R. C. H. (1961). The Interpretation of St. Luke’s Gospel (pp. 739–740). Minneapolis, MN: Augsburg Publishing House.

^[28] Robertson, A. T. (1933). Word Pictures in the New Testament (Lk 13:16). Nashville, TN: Broadman Press.

^[29] Robertson, A. T. (1933). Word Pictures in the New Testament (Lk 13:16). Nashville, TN: Broadman Press.

^[30] Robertson, A. T. (1933). Word Pictures in the New Testament (Lk 13:17). Nashville, TN: Broadman Press.

^[31] Robertson, A. T. (1933). Word Pictures in the New Testament (Lk 13:17). Nashville, TN: Broadman Press.

^[32] Robertson, A. T. (1933). Word Pictures in the New Testament (Lk 13:17). Nashville, TN: Broadman Press.

Luke 13:1-9 | How to Respond to a Tragedy

Luke 13:1–9 There are tragedies that cause people to ask “Why?” “Why would God allow such horrible things to happen?” We know that life is hard and filled with sorrow. Job said, “Man who is born of woman Is of few days and full of trouble.” (Job 14:1) Solomon wrote that a man’s “…days are sorrowful, and his work burdensome; even in the night his heart takes no rest…” (Ecclesiastes 2:23) Often we are at a loss for words, but in our text that we will study tonight, we see that Jesus gives us how we are to respond to such tragedies. What we will study this time in How to Respond to a Tragedy…01. The Blood of the Galileans (Luke 13:1-3); 02. The Tower of Siloam (Luke 13:4-5); and 03. The Parable of the Fig Tree (Luke 13:6-9).

01. The Blood of the Galileans (Luke 13:1-3)

Luke 13:1 “There were present at that season” Here we see Dr. Luke connecting what we studied last time in Luke 12:54–59 where Jesus rebuked the crowds because they did not Understand the Times, for they could foretell the weather but they did not realize that the Son of God, their long-awaited Messiah, was standing in their midst. Our text today continues the response of Jesus to the crowds, this time looking at the call for repentance, because as we saw last time, Jesus warned that you have the length of your life to settle with God, so don’t wait, because we are never guaranteed another breath (Luke 12:58)!

Luke 13:1 “some who told Him about the Galileans whose blood Pilate had mingled with their sacrifices.” After Jesus rebukes the crowd for not understanding the times, and encourages them to get right with God before it is too late, some in crowd must have thought that one of these signs was the killing of the Galileans whose blood Pilate had mingled with their sacrifices, and they were hoping that Jesus would interpret it. No one knows for sure exactly what event these people in the crowd are referring to. Some think that this tragic event is mentioned by Gamaliel in Acts 5:37 after Peter and the apostles where released from prison by the angel of the Lord (Acts 5:17–21) and then told not to keep teaching about Jesus when they were found in the Temple and brought before the Sanhedrin (Acts 5:22–33). This Judas of Galilee mentioned in Acts 5 did not want to pay tribute to Caesar, and over time he gathered quite the following. Most likely this took place during Passover, because that was the only time when the people of Israel would sacrifice their own animals in the Temple. So while the followers of Judas of Galilee were sacrificing their animals, Pilate sent his soldiers in and killed the followers of Judas of Galilee, thus in a way, mixing their blood with their sacrifices. These people in the crowd brought up this tragic event possibly with the hope of playing on the emotions of Jesus who was known as a Galilean (Luke 23:6; along with Peter cf. Luke 22:59), and to elicit from Jesus a rebuke against Pilate and the Roman occupation, or to get Jesus to say that the reason these Galileans were slaughtered was because of some sin, so God used Pilate as a punishment.

But Jesus does not see this situation in the same light, as the people in the crowd do, not of the unjust occupation by Rome. But Jesus sees it not as something political, but instead religious, focusing on the sin of all mankind, not just the sins of those Galileans who perished.

Luke 13:2 “worse sinners than all” (ἁμαρτωλοι παρα παντας [hamartōloi para pantas]). Παρα [Para] means “beside,” placed beside all the Galileans, and so beyond or above (with the accusative).^[1]

Luke 13:3 “I tell you, no;” This is an emphatic denial of the Pharisaical false teaching, and introduces His hearers, as well as us to His call to repentance.

Luke 13:3 “but unless you repent you will all likewise perish.” The Pharisees taught and believed much like the health and wealth teachers today, who espouse that tragedy is a direct result of specific sin. In general the Pharisees believed that calamity was a punishment for sin. It could, therefore, be argued that these men were greater sinners than other Galileans. The Pharisees’ beliefs were based on their misunderstanding of several Old Testament passages, among which are Deuteronomy 28–30; Job 4:7; Job 8:20; Job 22:1-30; Psalm 1:4; Psalm 37:37; Ezekiel 18:26.^[2]

Jesus denies this false teaching that these Galileans, who were slaughtered by Pilate were guilty of some secret sin. More than likely there were other men in the Galilee who were far worse sinners, especially those who were hostile to Jesus and His Apostles. The slaughter of the Galileans, along with any other tragedy that occurs today are not necessarily signs of God’s judgment on those people involved. As we saw last time, the signs of the times say that we are all on our way to appear before the Judge and that you have the length of your life to settle with God (Luke 12:58). We are called to repent and believe that the Kingdom has come in Jesus, which is what John the Baptist proclaimed in Luke 3:3 and Luke 3:8-9. Repentance comes from having Godly sorrow for your sin (Psalm 51:17; 2 Corinthians 7:10), and trusting that He will forgive you of your sins (Isaiah 1:18; 1 John 1:9). Later on in this same chapter, Jesus states that it is necessary for Him to die to rescue mankind from their sins (Luke 13:33). Once Adam sinned, suffering is a natural result from sin (Genesis 3:16-19) and is carried out in all of mankind on a daily basis. The point is then that natural calamities afford no proof that those who suffer in them are any worse sinners than anybody else; far more important is the fact that all sinners face the judgment of God unless they repent^[3] (Revelation 20:11-15 at the Great White Throne Judgment). Jesus reinforces the point by adding a second example of His own.^[4]

02. The Tower of Siloam (Luke 13:4-5)

Here we see that Jesus emphasizes His response to the crowd about the Galileans by bringing up a second example of His own. This time His example though was of a sudden accident that couldn’t have been foreseen.

Luke 13:4 In Luke 13:2 and Luke 13:4, both “these Galileans” and “those eighteen” are demonstrative pronouns, which means that the Galileans who were slaughtered and the eighteen who were killed by the tower falling on them were well known to those listening to Jesus speak. The tower in Siloam was in Jerusalem, near where the wall on the South and on the East connect, which was also the location of the pool of Siloam (John 9:1–2).

Luke 13:4 “that they were worse sinners than all other men” that they were sinners to a greater degree than all the other people^[5] Notice that the false teaching of the Pharisees, thinking that tragedy is the punishment of some sin, has influenced the disciples (John 9:3–12). So we see that the pool of Siloam is where Jesus instructed this blind man to go wash, and was as Edersheim puts it, “…perhaps in connection with that construction of an aqueduct into Jerusalem by Pilate, which called forth, on the part of the Jews, the violent opposition, which the Roman so terribly avenged. As good Jews, they would probably think that the fall of the tower, which had buried in its ruins these eighteen persons, who were perhaps engaged in the building of that cursed structure, was a just judgment of God!” ^[6] We as followers of Jesus should never say after a tragedy that “they deserved it”, as has been publicly said by John Hagee, Pat Robertson, etc. As we saw what Jesus said last time in Luke 12:57, that we are to judge righteously. Our response as followers of Jesus ought to be “there but for the grace of God go I” for if we are honest, we would admit that we deserve far worse. And then we can thank God for sending us His Son, while we were still sinners, on our way to Hell (Romans 5:8).

Luke 13:5 “⁵ I tell you, no; but unless you repent you will all likewise perish.” The point is then that natural calamities afford no proof that those who suffer in them are any worse sinners than anybody else; far more important is the fact that all sinners face the judgment of God unless they repent.^[7]

03. The Parable of the Fig Tree (Luke 13:6-9)

Jesus now speaks a parable to all those who are hearing Him.

Luke 13:6 “A certain man had a fig tree planted in his vineyard,” It was not unheard of to have a fig tree in the midst of a vineyard, for we see the two mentioned together in the Old Testament (cf. Joel 2:22; Micah 4:4; Hosea 9:10; Zechariah 3:10). The fig tree and vineyard are common symbols of Israel in the Old Testament (cf. Isaiah 5:1–7; Jeremiah 8:13; Jeremiah 24:1–10; Hosea 9:10; Micah 7:1).

Luke 13:6 “and he came seeking fruit on it and found none.” This certain man was expecting fruit on the tree when he came. Jesus here pictures the certain man, the owner of the fig tree and vineyard, as God.

Luke 13:7 “the keeper of his vineyard” here is a picture of Jesus.

Luke 13:7 “for three years I have come” (τρια ἐτη ἀφʼ οὑ ἐρχομαι [tria etē aph’ hou erchomai]). Literally, “three years since (from which time) I come.”…The three years are counted from the time when the fig tree would normally be expected to bear, not from the time of planting. The Jewish nation is meant by this parable of the barren fig tree.^[8] The vineyard is possibly a picture of the church.

Luke 13:7 “Cut it down” (ἐκκοψον [ekkopson]). “Cut it out,” the Greek has it, out of the vineyard, perfective use of ἐκ [ek] with the effective aorist active imperative of κοπτω [koptō], where we prefer “down.”^[9]

Luke 13:7 “why” because it is bearing no fruit.^[10]

Luke 13:7 “does it use up the ground?’” (την γην καταργει [tēn gēn katargei]). Makes the ground completely idle, of no use (κατα, ἀργεω [kata, argeō].^[11]

Luke 13:8 In the New Testament we see that Jesus is the Mediator between God and man (Romans 8:34; 1 Timothy 2:5-6; Hebrews 7:25; Hebrews 9:24; 1 John 2:1-2). Christ, as Intercessor, loath to see it cut down so long as there was any hope (cf. Luke 13:34).^[12]

Luke 13:9 “And if it bears fruit, well.” Genuine repentance, however late, avails to save (Luke 23:42-43).^[13] Jesus, as our Mediator speaks in this parable to his Father, who accepts the intercession. Here we see that God spares us by His grace mediated by His Son so that we may have the full amount of time for repentance and at the same time warning us that we should not tarry in getting right with the magistrate (Luke 12:58).

Luke 13:9 “But if not, after that you can cut it down.’” Here in this parable Jesus shows us that God’s justice towards man is delayed by His patience, for He waits a long time before He condemns.  The mediation of Jesus extends the time of grace for mankind, but eventually the patience of God must come to an end and justice needs to be carried out (2 Peter 3:9–12). We saw this during the ministry of John the Baptist in Luke 3:1–14. This is figurative language that John uses here. What he means by this is that the coming of the Messiah (HaMashiach) would test the reality of the repentance of man. Those who do not visibly show fruits of repentance would be condemned. John was not cautious or even indirect when he spoke. He spoke the truth, said it like it was and did it because he loved the people and God, like the great prophets of old. Today, the general perception in church is not to rock the boat, let’s try to just “love one another” and be okay with people’s sins because we are all not perfect. Let’s try to understand one another and not confront sin. Or as Dr. Walter Martin used to say, “We are suffering today from an endemic disease: this disease in the Christian world is known by its Latin name as Nonrockaboatus. What it really means is- whatever you do, no rocka de boat! The Nonrockaboatus mentality must stop.”

We see this in Luke 3:10–14, with John the Baptist. These people were the ones who were convicted by what John was preaching. So they asked how they should demonstrate the genuineness of their repentance. John gives them specific ways in which they can show that they are truly repentant and sincere.

To sum up what we have studied here in our text:

1. All of mankind has sinned and fall short of the glory of God (Romans 3:21-26; John 3:18).

2. God in His grace calls sinners to repent and live (Ezekiel 18:32).

3. Repentance and eternal life are made possible because of the suffering of our Mediator on the cross and His raising from the dead (Luke 24:46-47; 1 Corinthians 15:3–5).

4. Those who reject such a caring offer of grace and mercy are under the all-powerful wrath and judgment of God (Matthew 25:31-46; John 3:36).

5. Consider the goodness and severity of God (Romans 11:22–25).

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^[1] Robertson, A. T. (1933). Word Pictures in the New Testament (Lk 13:2). Nashville, TN: Broadman Press.

^[2] Marshall, I. H. (1978). The Gospel of Luke: a commentary on the Greek text (p. 553). Exeter: Paternoster Press.

^[3] Marshall, I. H. (1978). The Gospel of Luke: a commentary on the Greek text (p. 554). Exeter: Paternoster Press.

^[4] Marshall, I. H. (1978). The Gospel of Luke: a commentary on the Greek text (p. 554). Exeter: Paternoster Press.

^[5] Arndt, W., Danker, F. W., & Bauer, W. (2000). A Greek-English lexicon of the New Testament and other early Christian literature (3rd ed., p. 743). Chicago: University of Chicago Press.

^[6] Edersheim, Alfred. The Life and Times of Jesus the Messiah [Grand Rapids; Hendrickson, 1953,], Bk 4, Ch 7, p1133

^[7] Marshall, I. H. (1978). The Gospel of Luke: a commentary on the Greek text (p. 554). Exeter: Paternoster Press.

^[8] Robertson, A. T. (1933). Word Pictures in the New Testament (Lk 13:7). Nashville, TN: Broadman Press.

^[9] Robertson, A. T. (1933). Word Pictures in the New Testament (Lk 13:7). Nashville, TN: Broadman Press.

^[10] Robertson, A. T. (1933). Word Pictures in the New Testament (Lk 13:7). Nashville, TN: Broadman Press.

^[11] Robertson, A. T. (1933). Word Pictures in the New Testament (Lk 13:7). Nashville, TN: Broadman Press.

^[12] Jamieson, R., Fausset, A. R., & Brown, D. (1997). Commentary Critical and Explanatory on the Whole Bible (Vol. 2, p. 112). Oak Harbor, WA: Logos Research Systems, Inc.

^[13] Jamieson, R., Fausset, A. R., & Brown, D. (1997). Commentary Critical and Explanatory on the Whole Bible (Vol. 2, p. 113). Oak Harbor, WA: Logos Research Systems, Inc.