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Text -- Luke 13:1-9 (NET)

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Context
A Call to Repent
13:1 Now there were some present on that occasion who told him about the Galileans whose blood Pilate had mixed with their sacrifices. 13:2 He answered them, “Do you think these Galileans were worse sinners than all the other Galileans, because they suffered these things? 13:3 No, I tell you! But unless you repent, you will all perish as well! 13:4 Or those eighteen who were killed when the tower in Siloam fell on them, do you think they were worse offenders than all the others who live in Jerusalem? 13:5 No, I tell you! But unless you repent you will all perish as well!”
Warning to Israel to Bear Fruit
13:6 Then Jesus told this parable: “A man had a fig tree planted in his vineyard, and he came looking for fruit on it and found none. 13:7 So he said to the worker who tended the vineyard, ‘For three years now, I have come looking for fruit on this fig tree, and each time I inspect it I find none. Cut it down! Why should it continue to deplete the soil?’ 13:8 But the worker answered him, ‘Sir, leave it alone this year too, until I dig around it and put fertilizer on it. 13:9 Then if it bears fruit next year, very well, but if not, you can cut it down.’”
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Names, People and Places, Dictionary Themes and Topics

Names, People and Places:
 · Galilean the region of Palestine north of Sameria and west of the upper Jordan River,a region west of Lake Galilee and north of the Jezreel Valley
 · Jerusalem the capital city of Israel,a town; the capital of Israel near the southern border of Benjamin
 · Pilate the Roman governor of Judea who allowed Jesus to be crucified
 · Siloam a pool (water reservoir) and a tower at Jerusalem


Dictionary Themes and Topics: Wicked | WISDOM OF GOD | Towers | Siloam, Tower of | SUFFERING | SINNER | SILOAM; SILOAH; SHELAH; SHILOAH | SENT | Repentance | PILATE; PONTIUS | PILATE | PALESTINE, 3 | NUMBER | LUKE, THE GOSPEL OF | FOOD | FIG, FIG-TREE | DUNG; DUNG GATE | DEATH | CUMBER; CUMBERED | CHRONOLOGY OF THE NEW TESTAMENT | more
Table of Contents

Word/Phrase Notes
Robertson , Vincent , Wesley , JFB , Clarke , Calvin , Defender , TSK

Word/Phrase Notes
Barnes , Poole , Lightfoot , Haydock , Gill

Verse Notes / Footnotes
NET Notes , Geneva Bible

Verse Range Notes
TSK Synopsis , MHCC , Matthew Henry , Barclay , Constable , College , McGarvey , Lapide

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Evidence

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Commentary -- Word/Phrase Notes (per phrase)

Robertson: Luk 13:1 - -- At that very season ( en autōi tōi kairōi ). Luke’ s frequent idiom, "at the season itself."Apparently in close connexion with the precedi...

At that very season ( en autōi tōi kairōi ).

Luke’ s frequent idiom, "at the season itself."Apparently in close connexion with the preceding discourses. Probably "were present"(parēsan , imperfect of pareimi ) means "came,""stepped to his side,"as often (Mat 26:50; Act 12:20; Joh 11:28). These people had a piece of news for Jesus.

Robertson: Luk 13:1 - -- Whose blood Pilate had mingled with their sacrifices ( hōn to haima Peilatos emixen meta tōn thusiōn autōn ). The verb emixen is first aori...

Whose blood Pilate had mingled with their sacrifices ( hōn to haima Peilatos emixen meta tōn thusiōn autōn ).

The verb emixen is first aorist active (not past perfect) of mignumi , a common verb. The incident is recorded nowhere else, but is in entire harmony with Pilate’ s record for outrages. These Galileans at a feast in Jerusalem may have been involved in some insurrection against the Roman government, the leaders of whom Pilate had slain right in the temple courts where the sacrifices were going on. Jesus comments on the incident, but not as the reporters had expected. Instead of denunciation of Pilate he turned it into a parable for their own conduct in the uncertainty of life.

Robertson: Luk 13:2 - -- Sinners above all ( hamartōloi para pantas ). Para means "beside,"placed beside all the Galileans, and so beyond or above (with the accusative).

Sinners above all ( hamartōloi para pantas ).

Para means "beside,"placed beside all the Galileans, and so beyond or above (with the accusative).

Robertson: Luk 13:2 - -- Have suffered ( peponthasin ). Second perfect active indicative third plural from paschō , common verb, to experience, suffer. The tense notes that...

Have suffered ( peponthasin ).

Second perfect active indicative third plural from paschō , common verb, to experience, suffer. The tense notes that it is "an irrevocable fact"(Bruce).

Robertson: Luk 13:3 - -- Except ye repent ( ean mē metanoēte ). Present active subjunctive of metanoeō , to change mind and conduct, linear action, keep on changing. Co...

Except ye repent ( ean mē metanoēte ).

Present active subjunctive of metanoeō , to change mind and conduct, linear action, keep on changing. Condition of third class, undetermined, but with prospect of determination.

Robertson: Luk 13:3 - -- Ye shall perish ( apoleisthe ). Future middle indicative of apollumi and intransitive. Common verb.

Ye shall perish ( apoleisthe ).

Future middle indicative of apollumi and intransitive. Common verb.

Robertson: Luk 13:4 - -- The tower in Siloam ( ho purgos en Silōam ). Few sites have been more clearly located than this. Jesus mentions this accident (only in Luke) of his...

The tower in Siloam ( ho purgos en Silōam ).

Few sites have been more clearly located than this. Jesus mentions this accident (only in Luke) of his own accord to illustrate still further the responsibility of his hearers. Jesus makes use of public events in both these incidents to teach spiritual lessons. He gives the "moral"to the massacre of the Galilean pilgrims and the "moral"of the catastrophe at Siloam.

Robertson: Luk 13:4 - -- Offenders ( opheiletai ). Literally, debtors , not sinners as in Luk 13:2 and as the Authorized Version renders here. See note on Luk 7:41; Luk 11:4...

Offenders ( opheiletai ).

Literally, debtors , not sinners as in Luk 13:2 and as the Authorized Version renders here. See note on Luk 7:41; Luk 11:4; Mat 6:12; Mat 18:24-34.

Robertson: Luk 13:5 - -- Except ye repent ( ean mē metanoēsēte ). First aorist active subjunctive, immediate repentance in contrast to continued repentance, metanoēte...

Except ye repent ( ean mē metanoēsēte ).

First aorist active subjunctive, immediate repentance in contrast to continued repentance, metanoēte in Luk 13:3, though Westcott and Hort put metanoēte in the margin here. The interpretation of accidents is a difficult matter, but the moral pointed out by Jesus is obvious.

Robertson: Luk 13:6 - -- Planted ( pephuteumenēn ). Perfect passive participle of phuteuō , to plant, an old verb, from phuton , a plant, and that from phuō , to grow. ...

Planted ( pephuteumenēn ).

Perfect passive participle of phuteuō , to plant, an old verb, from phuton , a plant, and that from phuō , to grow. But this participle with eichen (imperfect active of echō ) does not make a periphrastic past perfect like our English "had planted."It means rather, he had a fig tree, one already planted in his vineyard.

Robertson: Luk 13:7 - -- The vinedresser ( ton ampelourgon ). Old word, but here only in the N.T., from ampelos , vine, and ergon , work.

The vinedresser ( ton ampelourgon ).

Old word, but here only in the N.T., from ampelos , vine, and ergon , work.

Robertson: Luk 13:7 - -- These three years I come ( tria etē aph' hou erchomai ). Literally, "three years since (from which time) I come."These three years, of course, have...

These three years I come ( tria etē aph' hou erchomai ).

Literally, "three years since (from which time) I come."These three years, of course, have nothing to do with the three years of Christ’ s public ministry. 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. In the withering of the barren fig tree later at Jerusalem we see parable changed to object lesson or fact (Mar 11:12-14; Mat 21:18.).

Robertson: Luk 13:7 - -- Cut it down ( ekkopson ). "Cut it out,"the Greek has it, out of the vineyard, perfective use of ek with the effective aorist active imperative of k...

Cut it down ( ekkopson ).

"Cut it out,"the Greek has it, out of the vineyard, perfective use of ek with the effective aorist active imperative of koptō , where we prefer "down."

Robertson: Luk 13:7 - -- Why? ( hina ti ). Ellipsis here of genētai of which ti is subject (Robertson, Grammar , pp. 739, 916).

Why? ( hina ti ).

Ellipsis here of genētai of which ti is subject (Robertson, Grammar , pp. 739, 916).

Robertson: Luk 13:7 - -- Also ( kai ). Besides bearing no fruit.

Also ( kai ).

Besides bearing no fruit.

Robertson: Luk 13:7 - -- Doth cumber the ground ( tēn gēn katargei ). Makes the ground completely idle, of no use (kata , argeō , from argos , a privative and ergon ,...

Doth cumber the ground ( tēn gēn katargei ).

Makes the ground completely idle, of no use (kata , argeō , from argos , a privative and ergon , work). Late verb, here only in the N.T. except in Paul’ s Epistles.

Robertson: Luk 13:8 - -- Till I shall dig ( heōs hotou skapsō ). First aorist active subjunctive like balō (second aorist active subjunctive of ballō ), both commo...

Till I shall dig ( heōs hotou skapsō ).

First aorist active subjunctive like balō (second aorist active subjunctive of ballō ), both common verbs.

Robertson: Luk 13:8 - -- Dung it ( balō kopria ). Cast dung around it, manure it. Kopria , late word, here alone in the N.T.

Dung it ( balō kopria ).

Cast dung around it, manure it. Kopria , late word, here alone in the N.T.

Robertson: Luk 13:9 - -- And if it bear fruit thenceforth ( k'an men poiēsēi karpon eis to mellon ). Aposiopesis, sudden breaking off for effect (Robertson, Grammar , p....

And if it bear fruit thenceforth ( k'an men poiēsēi karpon eis to mellon ).

Aposiopesis, sudden breaking off for effect (Robertson, Grammar , p. 1203). See it also in Mar 11:32; Act 23:9. Trench ( Parables ) tells a story like this of intercession for the fig tree for one year more which is widely current among the Arabs today who say that it will certainly bear fruit this time.

Vincent: Luk 13:4 - -- Sinners ( ὀφειλέται ) Lit., debtors. Possibly with reference to the figure at the close of the last chapter. Compare Mat 5:25; Mat...

Sinners ( ὀφειλέται )

Lit., debtors. Possibly with reference to the figure at the close of the last chapter. Compare Mat 5:25; Mat 6:12; Mat 18:24; Luk 11:4.

Vincent: Luk 13:7 - -- These three years I come The best texts insert ἀφ ' οὗ , from which, or since. " It is three years from the time at which I came....

These three years I come

The best texts insert ἀφ ' οὗ , from which, or since. " It is three years from the time at which I came."

Vincent: Luk 13:7 - -- Cut it down ( ἔκκοψον ) Rather, " cut it out " (ἐκ ) from among the other trees and the vines.

Cut it down ( ἔκκοψον )

Rather, " cut it out " (ἐκ ) from among the other trees and the vines.

Vincent: Luk 13:7 - -- Why cumbereth it The A. V. omits the very important καὶ , also (Rev.), which, as Trench observes, is the key-word of the sentence. Besides...

Why cumbereth it

The A. V. omits the very important καὶ , also (Rev.), which, as Trench observes, is the key-word of the sentence. Besides being barren in itself, it also injures the soil. " Not only is it unfruitful, but it draws away the juices which the vines would extract from the earth, intercepts the sun, and occupies room" (Bengel). The verb cumbereth (καταργεῖ ) means to make of no effect. So Rom 3:3, Rom 3:31; Gal 3:17. Cumbereth expresses the meaning in a very general and comprehensive way. The specific elements included in it are expressed by Bengel above. De Wette, makes the land unfruitful. See on barren and unfruitful, 2Pe 1:8.

Vincent: Luk 13:9 - -- And if it bear fruit, well; and if not, then after that Join afar that with bear fruit. " If it bear fruit for the future (εἰς τὸ ...

And if it bear fruit, well; and if not, then after that

Join afar that with bear fruit. " If it bear fruit for the future (εἰς τὸ μέλλον , Rev., thenceforth ) , well; but if not, thou shalt cut it down." Trench (" Parables" ) cites an Arabian writer's receipt for curing a palm-tree of barrenness. " Thou must take a hatchet, and go to the tree with a friend, unto whom thou sayest, 'I will cut down this tree, for it is unfruitful.' He answers, 'Do not so, this year it will certainly bear fruit.' But the other says, 'It must needs be - it must be hewn down;' and gives the stem of the tree three blows with the back of the hatchet. But the other restrains him, crying, 'Nay, do it not, thou wilt certainly have fruit from it this year, only have patience with it, and be not overhasty in cutting it down; if it still refuses to bear fruit, then cut it down.' Then will the tree that year be certainly fruitful and bear abundantly." Trench adds that this story appears to be widely spread in the East.

Vincent: Luk 13:9 - -- Thou shalt cut it down The vine-dresser does not say, " I will cut," but refers that to the master.

Thou shalt cut it down

The vine-dresser does not say, " I will cut," but refers that to the master.

Wesley: Luk 13:1 - -- Some of the followers of Judas Gaulonites. They absolutely refused to own the Roman authority. Pilate surrounded and slew them, while they were worshi...

Some of the followers of Judas Gaulonites. They absolutely refused to own the Roman authority. Pilate surrounded and slew them, while they were worshipping in the temple, at a public feast.

Wesley: Luk 13:3 - -- All ye of Galilee and of Jerusalem shall perish in the very same manner. So the Greek word implies. And so they did. There was a remarkable resemblanc...

All ye of Galilee and of Jerusalem shall perish in the very same manner. So the Greek word implies. And so they did. There was a remarkable resemblance between the fate of these Galileans and of the main body of the Jewish nation; the flower of which was slain at Jerusalem by the Roman sword, while they were assembled at one of their great festivals. And many thousands of them perished in the temple itself, and were literally buried under its ruins.

Wesley: Luk 13:6 - -- Either we may understand God the Father by him that had the vineyard , and Christ by him that kept it: or Christ himself is he that hath it, and his m...

Either we may understand God the Father by him that had the vineyard , and Christ by him that kept it: or Christ himself is he that hath it, and his ministers they that keep it. Psa 80:8. &c.

Wesley: Luk 13:7 - -- Christ was then in the third year of his ministry. But it may mean only several years; a certain number being put for an uncertain.

Christ was then in the third year of his ministry. But it may mean only several years; a certain number being put for an uncertain.

Wesley: Luk 13:7 - -- That is, not only bear no fruit itself, but take up the ground of another tree that would.

That is, not only bear no fruit itself, but take up the ground of another tree that would.

JFB: Luk 13:1-3 - -- Possibly the followers of Judas of Galilee, who, some twenty years before this, taught that Jews should not pay tribute to the Romans, and of whom we ...

Possibly the followers of Judas of Galilee, who, some twenty years before this, taught that Jews should not pay tribute to the Romans, and of whom we learn, from Act 5:37, that he drew after him a multitude of followers, who on his being slain were all dispersed. About this time that party would be at its height, and if Pilate caused this detachment of them to be waylaid and put to death as they were offering their sacrifices at one of the festivals, that would be "mingling their blood with their sacrifices" [GROTIUS, WEBSTER and WILKINSON, but doubted by DE WETTE, MEYER, ALFORD, &c.]. News of this being brought to our Lord, to draw out His views of such, and whether it was not a judgment of Heaven, He simply points them to the practical view of the matter: "These men are not signal examples of divine vengeance, as ye suppose; but every impenitent sinner--ye yourselves, except ye repent--shall be like monuments of the judgment of Heaven, and in a more awful sense." The reference here to the impending destruction of Jerusalem is far from exhausting our Lord's weighty words; they manifestly point to a "perdition" of a more awful kind--future, personal, remediless.

JFB: Luk 13:4-5 - -- Probably one of the towers of the city wall, near the pool of Siloam. Of its fall nothing is known.

Probably one of the towers of the city wall, near the pool of Siloam. Of its fall nothing is known.

JFB: Luk 13:6-9 - -- Israel, as the visible witness of God in the world, but generally all within the pale of the visible Church of God; a familiar figure (compare Isa 5:1...

Israel, as the visible witness of God in the world, but generally all within the pale of the visible Church of God; a familiar figure (compare Isa 5:1-7; Joh 15:1-8, &c.).

JFB: Luk 13:6-9 - -- A spot selected for its fertility, separated from the surrounding fields, and cultivated with special care, with a view solely to fruit.

A spot selected for its fertility, separated from the surrounding fields, and cultivated with special care, with a view solely to fruit.

JFB: Luk 13:6-9 - -- A heart turned to God; the fruits of righteousness; compare Mat 21:33-34, and Isa 5:2, "He looked that it should bring forth fruit"; He has a right to...

A heart turned to God; the fruits of righteousness; compare Mat 21:33-34, and Isa 5:2, "He looked that it should bring forth fruit"; He has a right to it, and will require it.

JFB: Luk 13:7 - -- A long enough trial for a fig tree, and so denoting probably just a sufficient period of culture for spiritual fruit. The supposed allusion to the dur...

A long enough trial for a fig tree, and so denoting probably just a sufficient period of culture for spiritual fruit. The supposed allusion to the duration of our Lord's ministry is precarious.

JFB: Luk 13:7 - -- Indignant language.

Indignant language.

JFB: Luk 13:7 - -- Not only doing no good, but wasting ground.

Not only doing no good, but wasting ground.

JFB: Luk 13:8 - -- Christ, as Intercessor, loath to see it cut down so long as there was any hope (see Luk 13:34).

Christ, as Intercessor, loath to see it cut down so long as there was any hope (see Luk 13:34).

JFB: Luk 13:8 - -- Loosen the earth about it and enrich it with manure; pointing to changes of method in the divine treatment of the impenitent, in order to freshen spir...

Loosen the earth about it and enrich it with manure; pointing to changes of method in the divine treatment of the impenitent, in order to freshen spiritual culture.

JFB: Luk 13:9 - -- Genuine repentance, however late, avails to save (Luk 23:42-43).

Genuine repentance, however late, avails to save (Luk 23:42-43).

JFB: Luk 13:9 - -- The final perdition of such as, after the utmost limits of reasonable forbearance, are found fruitless, will be pre-eminently and confessedly just (Pr...

The final perdition of such as, after the utmost limits of reasonable forbearance, are found fruitless, will be pre-eminently and confessedly just (Pro 1:24-31; Eze 24:13).

Clarke: Luk 13:1 - -- At that season - At what time this happened is not easy to determine; but it appears that it was now a piece of news which was told to Christ and hi...

At that season - At what time this happened is not easy to determine; but it appears that it was now a piece of news which was told to Christ and his disciples for the first time

Clarke: Luk 13:1 - -- Whose blood Pilate had mingled - This piece of history is not recorded (as far as I can find) by Josephus: however, he states that the Galileans wer...

Whose blood Pilate had mingled - This piece of history is not recorded (as far as I can find) by Josephus: however, he states that the Galileans were the most seditious people in the land: they belonged properly to Herod’ s jurisdiction; but, as they kept the great feasts at Jerusalem, they probably, by their tumultuous behavior at some one of them, gave Pilate, who was a mortal enemy to Herod, a pretext to fall upon and slay many of them; and thus, perhaps, sacrifice the people to the resentment he had against the prince. Archelaus is represented by Josephus as sending his soldiers into the temple, and slaying 3000 men while they were employed in offering sacrifices. Josephus, War, b. ii. c. 1, s. 3, and ii. c. 5. Some suppose that this refers to the followers of Judas Gaulonites, (see Act 5:37), who would not acknowledge the Roman government, a number of whom Pilate surrounded and slew, while they were sacrificing in the temple. See Josephus, Antiq. lib. 18: but this is not very certain.

Clarke: Luk 13:4 - -- The tower in Siloam - This tower was probably built over one of the porticoes near the pool, which is mentioned Joh 9:7. See also Neh 3:15 Debtors, ...

The tower in Siloam - This tower was probably built over one of the porticoes near the pool, which is mentioned Joh 9:7. See also Neh 3:15

Debtors, οφειλεται, a Jewish phrase for sinners. Persons professing to be under the law are bound by the law to be obedient to all its precepts; those who obey not are reckoned debtors to the law, or rather to that Divine justice from which the law came. A different word is used when speaking of the Galileans: they are termed ἁμαρτωλοι, as this word is often used to signify heathens; see the notes on Luk 7:37; it is probably used here in nearly a similar sense. "Do ye who live in Jerusalem, and who consider your selves peculiarly attached to the law, and under the strongest obligations to obey it - do ye think that those Galileans were more heathenish than the rest of the Galileans, because they suffered such things? No. It was not on this account that they perished: both these cases exhibit a specimen of the manner in which ye shall all perish, if ye do not speedily repent, and turn to God."

Clarke: Luk 13:5 - -- Ye shall all likewise perish - Ὡσαυτως, ὁμοιως, In a like way, in the same manner. This prediction of our Lord was literally fulfi...

Ye shall all likewise perish - Ὡσαυτως, ὁμοιως, In a like way, in the same manner. This prediction of our Lord was literally fulfilled. When the city was taken by the Romans, multitudes of the priests, etc., who were going on with their sacrifices, were slain, and their blood mingled with the blood of their victims; and multitudes were buried under the ruins of the walls, houses, and temple. See Josephus, War, b. vi. ch. iv., v., vi.; and see the notes on Matthew 24 (note)

It is very wrong to suppose that those who suffer by the sword, or by natural accidents, are the most culpable before God. An adequate punishment for sin cannot be inflicted in this world: what God does here, in this way, is in general

1st, through mercy, to alarm others

2,    to show his hatred to sin

3,    to preserve in men’ s minds a proper sense of his providence and justice; an

4,    to give sinners, in one or two particular instances, a general specimen of the punishment that awaits all the perseveringly impenitent.

Clarke: Luk 13:6 - -- A certain man - Many meanings are given to this parable, and divines may abound in them; the sense which our Lord designed to convey by it appears t...

A certain man - Many meanings are given to this parable, and divines may abound in them; the sense which our Lord designed to convey by it appears to be the following: -

1.    A person, τις, God Almighty

2.    Had a fig tree, the Jewish Church

3.    Planted in his vineyard - established in the land of Judea

4.    He came seeking fruit - he required that the Jewish people should walk in righteousness, in proportion to the spiritual culture he bestowed on them

5.    The vine-dresser - the Lord Jesus, for God hath committed all judgment to the Son, Joh 5:22

6.    Cut it down - let the Roman sword be unsheathed against it

7.    Let it alone - Christ is represented as intercessor for sinners, for whose sake the day of their probation is often lengthened; during which time he is constantly employed in doing every thing that has a tendency to promote their salvation

8.    Thou shalt cut it down - a time will come, that those who have not turned at God’ s invitations and reproofs shall be cut off, and numbered with the transgressors.

Clarke: Luk 13:7 - -- Behold these three years - From this circumstance in the parable, it may be reasonably concluded that Jesus had been, at the time of saying this, ex...

Behold these three years - From this circumstance in the parable, it may be reasonably concluded that Jesus had been, at the time of saying this, exercising his ministry for three years past; and, from what is said in Luk 13:8, of letting it alone this year also, it may be concluded likewise that this parable was spoken about a year before Christ’ s crucifixion; and, if both these conclusions are reasonable, we may thence infer that this parable was not spoken at the time which appears to be assigned to it, and that the whole time of Christ’ s public ministry was about four years. See Bishop Pearce. But it has already been remarked that St. Luke never studies chronological arrangement. See the Preface to this Gospel

Clarke: Luk 13:7 - -- Why cumbereth it the ground? - Or, in other words, Why should the ground be also useless? The tree itself brings forth no fruit; let it be cut down ...

Why cumbereth it the ground? - Or, in other words, Why should the ground be also useless? The tree itself brings forth no fruit; let it be cut down that a more profitable one may be planted in its place. Cut it down. The Codex Bezae has added here, φερε την αξινην, Bring the axe and cut it down. If this reading be genuine, it is doubtless an allusion to Mat 3:10 (note): Now the axe lieth at the root of the trees. If the writer has added it on his own authority, he probably referred to the place above mentioned. See the note on the above text

There is something very like this in the Γεωπονικα, or De Re Rustica of the ancient Greek writers on agriculture. I refer to cap. 83 of lib. x., p. 773; edit. Niclas, entitled, Δενδρον ακαρπον καρποφορειν, How to make a barren tree fruitful. Having girded yourself, and tied up your garments, take a bipen or axe, and with an angry mind approach the tree as if about to cut it down. Then let some person come forward and deprecate the cutting down of the tree, making himself responsible for its future fertility. Then, seem to be appeased, and so spare the tree, and afterwards it will yield fruit in abundance. "Bean straw (manure of that material), scattered about the roots of the tree, will make it fruitful."That a similar superstition prevailed among the Asiatics, Michaelis proves from the Cosmographer Ibn Alvardi, who prescribes the following as the mode to render a sterile palm tree fruitful: "The owner, armed with an axe, having an attendant with him, approaches the tree, and says, I must cut this tree down, because it is unfruitful. Let it alone, I beseech thee, says the other, and this year it will bring forth fruit. The owner immediately strikes it thrice with the back of his axe; but the other preventing him says, I beseech thee to spare it, and I will be answerable for its fertility. Then the tree becomes abundantly fruitful."Does not our Lord refer to such a custom?

Calvin: Luk 13:2 - -- 2.Do you imagine? etc This passage is highly useful, were it for no other reason than that this disease is almost natural to us, to be too rigorous a...

2.Do you imagine? etc This passage is highly useful, were it for no other reason than that this disease is almost natural to us, to be too rigorous and severe in judging of others, and too much disposed to flatter our own faults. The consequence is, that we not only censure with excessive severity the offenses of our brethren; but whenever they meet with any calamity, we condemn them as wicked and reprobate persons. On the other hand, every man that is not sorely pressed by the hand of God slumbers at ease in the midst of his sins, as if God were favorable and reconciled to him. This involves a double fault; for when God chastises any one before our eyes, he warns us of his judgments, that each of us may examine himself, and consider what he deserves. If he spares us for a time, we are so far from having a right to take such kindness and forbearance as an opportunity for slumber, that we ought to regard it as an invitation to repentance.

To correct the false and cruel judgment which we are accustomed to pass on wretched sufferers, and, at the same time, to shake off the indulgence which every man cherishes towards himself, he shows, first, that those who are treated with severity are not the most wicked of all men; because God administers his judgments in such a manner, that some are instantly seized and punished, and others are permitted to remain long in the enjoyment of ease and luxury, Secondly, he declares that all the calamities which happen in the world are so many demonstrations of the wrath of God; and hence we learn what an awful destruction awaits us, 278 if we do not avert it.

The immediate occasion for this exhortation was, that some told him that Pilate had mingled human blood with sacrifices, in order that so shocking an event might bring sacrifices into abhorrence. As it is probable that this outrage was committed on the Samaritans, who had departed from the pure service of the Law, the Jews would easily and readily be disposed to condemn the Samaritans, and by so doing to applaud themselves. But our Lord applies it to a different purpose. As that whole nation was hated and detested by them on account of ungodliness, he puts the question, “Do you imagine that those wretched persons, who have been put to death by Pilate, were worse than others? You are perfectly aware, that that country is full of ungodly men, and that many who deserved the same punishment are still alive. He is a blind and wicked judge who decides as to the sins of all men by the punishments which they now endure. It is not always the most wicked man who is first dragged to punishment; but when God selects a few out of a large number to be punished, he holds out in their person a threatening that he will take vengeance on the remainder, in order that all may be alarmed.”

Having spoken of the Samaritans, he now approaches more closely to the Jews themselves. Eighteen men had at that time been killed by the fall of a tower in Jerusalem. He declares that those men were not more wicked than others, but that their death was held out to all as a ground of alarm; for if in them God gave a display of his judgment, no more would others, though they might be spared for a time, escape his hand. Christ does not, however, forbid believers to consider attentively the judgments of God, but enjoins them to observe this order, to begin with their own sins. They will thus obtain the highest advantage; for they will avert God’s chastisements by voluntary repentance. To the same purpose is the warning which Paul gives,

Let no man deceive you with vain words; for on account of these things the wrath of God cometh against the rebellious,
(Eph 5:6.)

Calvin: Luk 13:6 - -- 6.He spoke also this parable The substance of it is, that many are endured for a time who deserve to be cut off; but that they gain nothing by the de...

6.He spoke also this parable The substance of it is, that many are endured for a time who deserve to be cut off; but that they gain nothing by the delay, if they persist in their obstinacy. The wicked flattery, by which hypocrites are hardened, and become more obstinate, arises from this cause, that they do not think of their sins till they are compelled; and, therefore, so long as God winks at these, and delays his chastisements, they imagine that he is well satisfied with them. Thus they indulge themselves more freely, as if, to use the words of Isaiah, (Isa 28:15,) they had made a covenant with death, and were in friendship with the grave. And this is the reason why Paul denounces them in such earnestness of language for

treasuring up to themselves the wrath of God against the last day,
(Rom 2:5.)

It is well known that trees are sometimes preserved, not because their owners find them to be useful and productive, but because the careful and industrious husbandman makes every possible trial and experiment before he determines to remove them out of the field or vineyard. This teaches us that, when the Lord does not immediately take vengeance on the reprobate, but delays to punish them, there are the best reasons for his forbearance. Such considerations serve to restrain human rashness, that no man may dare to murmur against the supreme Judge of all, if He does not always execute his judgments in one uniform manner. A comparison is here drawn between the owner and the vine-dresser: not that God’s ministers go beyond him in gentleness and forbearance, but because the Lord not only prolongs the life of sinners, but likewise cultivates them in a variety of ways, that they may yield better fruit.

Defender: Luk 13:3 - -- Earthly accidents, Jesus said, should not be given a judgmental connotation (Luk 13:2, Luk 13:4). The vital issue is true repentance toward God (repea...

Earthly accidents, Jesus said, should not be given a judgmental connotation (Luk 13:2, Luk 13:4). The vital issue is true repentance toward God (repeated again in Luk 13:5 because of its importance) without which men will perish eternally."

Defender: Luk 13:6 - -- Jesus' listeners should have recognized (from Isa 5:1-7) that "the vineyard of the Lord of hosts is the house of Israel and that the men of Judah are ...

Jesus' listeners should have recognized (from Isa 5:1-7) that "the vineyard of the Lord of hosts is the house of Israel and that the men of Judah are His pleasant plant." In Isaiah's parable, the vineyard produced only wild grapes, and in Jesus' parable, the fig tree was barren. Later, He cursed a barren fig tree on the Mount of Olives (Mat 21:18-20) when it should have been bearing early figs, just as the tree in the parable. It should have been obvious that this was both an oral and a visual parable directed against the spiritually barren religious leaders of Israel."

TSK: Luk 13:1 - -- the Galilaeans : The Galilaeans are frequently mentioned by Josephus as the most turbulent and seditious people, being upon all occasions ready to dis...

the Galilaeans : The Galilaeans are frequently mentioned by Josephus as the most turbulent and seditious people, being upon all occasions ready to disturb the Roman authority. It is uncertain to what event our Lord refers; but is probable that they were the followers of Judas Gaulonitis, who opposed paying tribute to Caesar and submitting to the Roman government. A party of them coming to Jerusalem during one of the great festivals, and presenting their oblations in the court of the temple, Pilate treacherously sent a company of soldiers, who slew them, and ""mingled their blood with their sacrifices.""Act 5:37

mingled : Lam 2:20; Eze 9:5-7; 1Pe 4:17, 1Pe 4:18

TSK: Luk 13:2 - -- Suppose : Luk 13:4; Job 22:5-16; Joh 9:2; Act 28:4

TSK: Luk 13:3 - -- except : Luk 13:5, Luk 24:47; Mat 3:2, Mat 3:10-12; Act 2:38-40, Act 3:19; Rev 2:21, Rev 2:22 ye shall : Luk 19:42-44, Luk 21:22-24, Luk 23:28-30; Mat...

TSK: Luk 13:4 - -- in Siloam : Neh 3:15; Joh 9:7, Joh 9:11 fell : 1Ki 20:30; Job 1:19 sinners : or, debtors, Luk 7:41, Luk 7:42, Luk 11:4; Mat 6:12, Mat 18:24

in Siloam : Neh 3:15; Joh 9:7, Joh 9:11

fell : 1Ki 20:30; Job 1:19

sinners : or, debtors, Luk 7:41, Luk 7:42, Luk 11:4; Mat 6:12, Mat 18:24

TSK: Luk 13:5 - -- except : Luk 13:3; Isa 28:10-13; Eze 18:30

TSK: Luk 13:6 - -- fig tree : Psa 80:8-13; Isa 5:1-4; Jer 2:21; Mat 21:19, Mat 21:20; Mar 11:12-14 and he came : Luk 20:10-14; Mat 21:34-40; Joh 15:16; Gal 5:22; Phi 4:1...

TSK: Luk 13:7 - -- three : Lev 19:23, Lev 25:21; Rom 2:4, Rom 2:5 cut : Luk 3:9; Exo 32:10; Dan 4:14; Mat 3:10, Mat 7:19; Joh 15:2, Joh 15:6 why : Exo 32:10; Mat 3:9

TSK: Luk 13:8 - -- let : Exo 32:11-13, Exo 32:30-32, Exo 34:9; Num 14:11-20; Jos 7:7-9; Psa 106:23; Jer 14:7-9, Jer 14:13-18, Jer 15:1, Jer 18:20; Joe 2:17; Rom 10:1, Ro...

TSK: Luk 13:9 - -- if not : Ezr 9:14, Ezr 9:15; Psa 69:22-28; Dan 9:5-8; Joh 15:2; 1Th 2:15; Heb 6:8; Rev 15:3, Rev 15:4, Rev 16:5-7

collapse all
Commentary -- Word/Phrase Notes (per Verse)

Barnes: Luk 13:1 - -- There were present - That is, some persons who were present, and who had heard his discourse recorded in the previous chapter. There was probab...

There were present - That is, some persons who were present, and who had heard his discourse recorded in the previous chapter. There was probably a pause in his discourse, when they mentioned what had been done by Pilate to the Galileans.

At that season - At that time - that is the time mentioned in the last chapter. At what period of our Lord’ s ministry this was, it is not easy to determine.

Some that told him - This was doubtless an event of recent occurrence. Jesus, it is probable, had not before heard of it. Why they told him of it can only be a matter of conjecture. It might be from the desire to get him to express an opinion respecting the conduct of Pilate, and thus to involve him in difficulty with the reigning powers of Judea. It might be as a mere matter of news. But, from the answer of Jesus, it would appear that "they"supposed that the Galileans "deserved"it, and that they meant to pass a judgment on the character of those people, a thing of which they were exceedingly fond. The answer of Jesus is a reproof of their habit of hastily judging the character of others.

Galileans - People who lived in Galilee. See the notes at Mat 2:22. They were not under the jurisdiction of Pilate, but of Herod. The Galileans, in the time of Christ, were very wicked.

Whose blood Pilate had mingled ... - That is, while they were sacrificing at Jerusalem, Pilate came suddenly upon them and killed them, and "their"blood was mingled with the blood of the animals that they were slaying for sacrifice. It does not mean that Pilate "offered"their blood in sacrifice, but only that as they were sacrificing he killed them. The fact is not mentioned by Josephus, and nothing more is known of it than what is here recorded. We learn, however, from Josephus that the Galileans were very wicked, and that they were much disposed to broils and seditions. It appears, also, that Pilate and Herod had a quarrel with each other Luk 23:12, and it is not improbable that Pilate might feel a particular enmity to the subjects of Herod. It is likely that the Galileans excited a tumult in the temple, and that Pilate took occasion to come suddenly upon them, and show his opposition to them and Herod by slaying them. "Pilate."The Roman governor of Judea. See the notes at Mat 27:2.

Barnes: Luk 13:2-3 - -- Suppose ye ... - From this answer it would appear that they supposed that the fact that these men had been slain in this manner proved that the...

Suppose ye ... - From this answer it would appear that they supposed that the fact that these men had been slain in this manner proved that they were very great sinners.

I tell you, Nay - Jesus assured them that it was not right to draw such a conclusion respecting these men. The fact that men come to a sudden and violent death is not proof that they are especially wicked.

Except ye repent - Except you forsake your sins and turn to God. Jesus took occasion, contrary to their expectation, to make a practical use of that fact, and to warn them of their own danger. He never suffered a suitable occasion to pass without warning the wicked, and entreating them to forsake their evil ways. The subject of religion was always present to his mind. He introduced it easily, freely, fully. In this he showed his love for the souls of people, and in this he set us an example that we should walk in his steps.

Ye shall all likewise perish - You shall all be destroyed in a similar manner. Here he had reference, no doubt, to the calamities that were coming upon them, when thousands of the people perished. Perhaps there was never any reproof more delicate and yet more severe than this. They came to him believing that these men who had perished were especially wicked. He did not tell them that "they"were as bad as the Galileans, but left them to "infer"it, for if they did not repent, they must soon likewise be destroyed. This was remarkably fulfilled. Many of the Jews were slain in the temple; many while offering sacrifice; thousands perished in a way very similar to the Galileans. Compare the notes at Matt. 24. From this account of the Galileans we may learn:

(1) That people are very prone to infer, when any great calamity happens to others, that they are especially guilty. See the Book of Job, and the reasonings of his three "friends."

\caps1 (2) t\caps0 hat that conclusion, in the way in which it is usually drawn, is erroneous. If we see a man bloated, and haggard, and poor, who is in the habit of intoxication, we may infer properly that he is guilty, and that God hates his sin and punishes it. So we may infer of the effects of licentiousness. But we should not thus infer when a man’ s house is burned down, or when his children die, or when he is visited with a loss of health; nor should we infer it of the nations that are afflicted with famine, or the plague, or with the ravages of war; nor should we infer it when a man is killed by lightning, or when he perishes by the blowing up of a steamboat. Those who thus perish may be far more virtuous than many that live.

\caps1 (3) t\caps0 his is not a world of retribution. Good and evil are mingled; the good and the bad suffer, and all are exposed here to calamity.

\caps1 (4) t\caps0 here is another world a future state - a world where the good will be happy and the wicked punished. There all that is irregular on earth will be regulated; all that appears unequal will be made equal; all that is chaotic will be reduced to order.

\caps1 (5) w\caps0 hen people are disposed to speak about the great guilt of others, and the calamities that come upon them, they should inquire about "themselves."What is "their"character? What is "their"condition? It "may"be that they are in quite as much danger of perishing as those are whom they regard as so wicked.

(6) We must repent. We must all repent or we shall perish. No matter what befalls others, "we"are sinners; "we"are to die; "we"shall be lost unless we repent. Let us, then, think of "ourselves"rather than of "others;"and when we hear of any signal calamity happening to others, let us remember that there is calamity in another world as well as here; and that while our fellow-sinners are exposed to trials "here,"we may be exposed to more awful woes "there."Woe "there"is eternal; here, a calamity like that produced by a falling tower is soon over.

Barnes: Luk 13:4 - -- Or those eighteen - Jesus himself adds another similar case, to warn them - a case which had probably occurred not long before, and which it is...

Or those eighteen - Jesus himself adds another similar case, to warn them - a case which had probably occurred not long before, and which it is likely they judged in the same manner.

Upon whom the tower in Siloam fell - The name Siloah or Siloam is found only three times in the Bible as applied to water - once in Isa 8:6, who speaks of it as running water; once as a pool near to the king’ s garden in Neh 3:15; and once as a pool, in the account of the Saviour’ s healing the man born blind, in Joh 9:7-11. Josephus mentions the fountain of Siloam frequently as situated at the mouth of the Valley of Tyropoeon, or the Valley of Cheesemongers, where the fountain long indicated as that fountain is still found. It is on the south side of Mount Moriah, and between that and the Valley of Jehoshaphat. The water at present flows out of a small artificial basin under the cliff, and is received into a large reservoir 53 feet in length by 18 feet in breadth. The small upper basin or fountain excavated in the rock is merely the entrance, or rather the termination of a long and narrow subterranean passage beyond, by which the water comes from the Fountain of the Virgin. For what purpose the "tower"here referred to was erected is not known; nor is it known at what time the event here referred to occurred. It is probable that it was not far from the time when the Saviour made use of the illustration, for the manner in which he refers to it implies that it was fresh in the recollection of those to whom he spoke.

Barnes: Luk 13:5 - -- I tell you, Nay - It is improper to suppose that those on whom heavy judgments fall in this world are the worst of people. This is not a world ...

I tell you, Nay - It is improper to suppose that those on whom heavy judgments fall in this world are the worst of people. This is not a world of retribution. Often the most wicked are suffered to prosper here, and their punishment is reserved for another world; while the righteous are called to suffer much, and "appear"to be under the sore displeasure of God, Ps. 73. This only we know, that the wicked will not always escape; that God is just; and that none who do suffer here or hereafter, suffer more than they deserve. In the future world, all that seems to be unequal here will be made equal and plain.

Barnes: Luk 13:6 - -- This parable - See the notes at Mat 13:3. Vineyard - A place where vines were planted. It was not common to plant fig-trees in them, but ...

This parable - See the notes at Mat 13:3.

Vineyard - A place where vines were planted. It was not common to plant fig-trees in them, but our Lord represents it as having been sometimes done.

Barnes: Luk 13:7 - -- The dresser of his vineyard - The man whose duty it was to trim the vines and take care of his vineyard. These three years - These words ...

The dresser of his vineyard - The man whose duty it was to trim the vines and take care of his vineyard.

These three years - These words are not to be referred to the time which Christ had been preaching the gospel, as if he meant to specify the exact period. They mean, as applicable to the vineyard, that the owner had been "a long time"expecting fruit on the tree. For three successive years he had been disappointed. In his view it was long enough to show that the tree was barren and would yield no fruit, and that therefore it should be cut down.

Why cumbereth it the ground? - The word "cumber"here means to render "barren"or "sterile."By taking up the juices of the earth, this useless tree rendered the ground sterile, and prevented the growth of the neighboring vines. It was not merely "useless,"but was doing mischief, which may be said of all sinners and all hypocritical professors of religion. Dr. Thomson ("The Land and the Book,"vol. i. p. 539) says of the barren fig-tree: "There are many such trees now; and if the ground is not properly cultivated, especially when the trees are young - as the one of the parable was, for only "three"years are mentioned they do not bear at all; and even when full grown they quickly fail, and wither away if neglected. Those who expect to gather good crops of well-flavored figs are particularly attentive to their culture - not only plow and dig about them frequently, and manure them plentifully, but they carefully gather out the stones from the orchards, contrary to their general slovenly habits."

This parable is to be taken in connection with what goes before, and with our Saviour’ s calling the Jewish nation to repentance. It was spoken to illustrate the dealings of God with them, and their own wickedness under all his kindness, and we may understand the different parts of the parable as designed to represent:

1.    God, by the man who owned the vineyard.

2.    The vineyard as the Jewish people.

3.    The coming of the owner for fruit, the desire of God that they should produce good works.

4.    The barrenness of the tree, the wickedness of the people.

5.    The dresser was perhaps intended to denote the Saviour and the other messengers of God, pleading that God would spare the Jews, and save them from their enemies that stood ready to destroy them, as soon as God should permit.

6.    His waiting denotes the delay of vengeance, to give them an opportunity of repentance. And,

7.    The remark of the dresser that he might "then"cut it down, denotes the acquiescence of all in the belief that such a judgment would be just.

We may also remark that God treats sinners in this manner now; that he spares them long; that he gives them opportunities of repentance; that many live but to cumber the ground; that they are not only useless to the church, but pernicious to the world; that in due time, when they are fairly tried, they shall be cut down; and that the universe will bow to the awful decree of God, and say that their damnation is just.

Poole: Luk 13:1 - -- Luk 13:1-5 Christ showeth that temporal calamities are no sure signs of sinfulness, but that others should take warning by them, and repent. Luk 13...

Luk 13:1-5 Christ showeth that temporal calamities are no sure

signs of sinfulness, but that others should take

warning by them, and repent.

Luk 13:6-9 The parable of the fig tree that was ordered to be

cut down for being fruitless.

Luk 13:10-17 Christ healeth a woman that had been long bowed

together, and putteth the hypocritical ruler of the

synagogue to silence.

Luk 13:18,19 He likens the progress of the gospel to a grain of

mustard seed,

Luk 13:20-22 and to leaven.

Luk 13:23-30 Being asked of the number of the saved, he exhorteth

to strive to enter in at the strait gate,

Luk 13:31-35 He will not be diverted from his course through fear

of Herod; and laments over the approaching

desolation of Jerusalem.

Ver. 1-5. The Holy Scriptures giving us no account of these two stories to which our Saviour doth here refer, and those who have wrote the history of the Jews having given us no account of them, interpreters are at a great loss to determine any thing about them. We read of one Judas of Galilee, who drew away much people after him, and perished, Act 5:37 . It is said that he seduced people from their obedience to the Roman emperor, persuading them not to acknowledge him as their governor, nor to pay tribute to the Romans. It is guessed by interpreters, that some of this faction coming up to the passover, (for they were Jews), Pilate fell upon them, and slew them while they were sacrificing. Others think that these were some remnant of Judas’ s faction, but Samaritans, and slain while they were sacrificing at their temple in Mount Gerizim, and that (though Samaritans) they were called Galilaeans, because Judas, the head of their faction, was such. The reader is at liberty to choose which of these he thinks most probable, for I find no other account given by any. The latter is prejudiced by our Saviour’ s calling them Galilaeans, and advantaged by the desperate hatred which the Jews had to the Samaritans, which might make them more prone to censure any passages of Divine providence severe towards them. But what the certain crime or provocation was we cannot say; we are sure that de facto the thing was true, Pilate did mingle the blood of some Galilaeans with their sacrifices, of which a report was brought to Christ. We are at the same loss for those eighteen upon whom the tower in Siloam fell. Siloe, or Siloa, was the name of a small fountain at the foot of Mount Zion, which, as we are told, did not constantly, but at certain times, send out waters, which running through hollow places of the earth, and mines and quarries of stone, made a great noise. Isaiah mentions it, Isa 8:6 . There was also a pool in Jerusalem which had that name, and had a wall built by it, Neh 3:15 . Christ sent the blind man to go and wash there, Joh 9:7 . Turrets are (as we know) very usual upon walls. It seems one of these towers fell, and slew eighteen persons, come thither either to wash themselves, or by reason of some healing virtue in those waters, upon what occasion we cannot determine; but there they perished. This story seems to have been something older than the other. Our Saviour either had heard what some people had said, or at least knew what they would say upon those accidents, for we are mightily prone to pass uncharitable judgments upon persons perishing suddenly, especially if they die by a violent death. As he therefore took all occasions to press upon them repentance, so he doth not think fit to omit one so fair; and though he doth not, by what he saith, forbid us to observe such extraordinary providences, and to whom they happen, but willeth us to hear and fear; yet he tells them, there were many Galilaeans as bad as they, who unless they repented, that is, being sensible of, heartily turned from, the wickedness of their ways, would perish also: thereby teaching us,

1. That punishments come upon people for their sins, and more signal punishments for more signal sinnings.

2. That although God sometimes by his providence signally punishes some for notorious sinnings, yet he spareth more such sinners than he so signally punishes.

3. That therefore none can conclude from such signal punishments, that such persons punished were greater sinners than they.

4. That the best use we can make of such reports, and spectacles of notorious sinners, more than ordinarily punished, is to examine ourselves, and to repent, lest we also perish.

Poole: Luk 13:6-9 - -- Ver. 6-9. This parable very fitly coheres with the preceding discourse: there he had let his hearers know, that though God spareth some sinners, and ...

Ver. 6-9. This parable very fitly coheres with the preceding discourse: there he had let his hearers know, that though God spareth some sinners, and hath a longer patience with them than others, though they be every whit as great transgressors, in expectation still that they should bring forth fruit; yet if they answer not the means which God useth, with them to bring them to repentance, they shall not be spared long, but vengeance shall overtake them also. Those who think that this parable concerned not the Jews only, but all mankind, or more especially those who are in the pale of the church, judge well, provided that they allow it to have been spoken with a primary reference to that nation, amongst whom Christ had now been preaching and working miracles three years, and expected the fruits of repentance and reformation from them in vain. I do not think it any prejudice to this, that the vine dresser begged but for one year longer, whereas after this Christ had patience with them forty years, before they were destroyed; for one year may not be intended strictly, (though the three years be), but to signify some little time more, that the apostles might use all probable means to reclaim them, and make them more fruitful. Grotius thinks the term of three years is used, because every fig tree (not wholly barren) brought forth fruit one year in three; which notion (if true) of that plant is valuable, but may be of ill consequence, if any should thence conclude, that men’ s days of grace exceed not three years: yet thus much is observable, that when God sends a faithful minister to a place, the greatest success and blessing of his ministry is within a few of his first years in a place. The parable doubtless extendeth much further than to the people of the Jews, and learns us all these lessons:

1. That where God plants any one within the pale of his church, he looks he or she should bring forth the fruits of repentance and faith.

2. That many are so planted, yet bring forth no fruit.

3. That there is a determined time beyond which God will not bear with barren souls.

4. That barren souls are not only useless, but also spoil others; thn ghn katargei , they make the soil unprofitable: a quench coal spoils the fire.

5. That faithful ministers will be very earnest with God to spare even barren souls.

6. That it is their work and duty to use all probable means to make barren souls fruitful. I will dig about it, and dung it

7. That bearing fruit at last will save souls from ruin and destruction.

8. That out it every soul, though standing in God’ s vineyard, will at last perish eternally.

Lightfoot: Luk 13:1 - -- There were present at that season some that told him of the Galilaeans, whose blood Pilate had mingled with their sacrifices.   [Of the Gal...

There were present at that season some that told him of the Galilaeans, whose blood Pilate had mingled with their sacrifices.   

[Of the Galileans.] If this report concerning the Galileans was brought to our Saviour immediately after the deed was done, then was this tragedy acted by Pilate, a little before the feast of Dedication; for we find Christ going towards that feast, Luk 13:22. But the time of this slaughter is uncertain: for it is a question, whether they that tell him this passage, relate it as news which he had not heard before, or only to draw from him his opinion concerning that affair, etc.  

It is hotly disputed amongst some, as to the persons whom Pilate slew. And,  

I. Some would have them to have been of the sect of Judas the Gaulonite; and that they were therefore slain, because they denied to give tribute to Caesar. He is called, indeed, "Judas of Galilee"; and there is little doubt, but that he might draw some Galileans into his opinion and practice. But I question then, whether Christ would have made any kind of defence for such, and have placed them in the same level with these, upon whom the tower of Siloam fell; when it so plainly appears, that he taught directly contrary to that perverse sect and opinion. However, if these were of that sect (for I will not contend it), then do these, who tell this to our Saviour, seem to lay a snare for him, not much unlike that question they put to him, "Is it lawful to give tribute to Caesar, or no?"  

II. There is one that confounds this story with that of Josephus, which he relates from him thus abbreviated; "In Galilee there were certain Samaritans, who, being seduced by a notorious impostor, moved sedition at mount Gerizim, where this cheat promised them to shew them the sacred vessels which, he falsely told them, had been hid by Moses in that place. Pilate, sending his forces upon them, suppressed them; the greater of them were taken and adjudged to death." I admire how this learned man should deliver these things with so much confidence, as even to chastise Josephus himself for his mistake in his computation of the time for this story, concluding thus; "When, indeed, this slaughter, made upon the Samaritans by Pilate, seems to be that very slaughter of the Galileans mentioned by St. Luke, Luk 13:1."  

Whereas, in truth, Josephus mentions not one syllable either of Galilee or sacrifice, or the Galileans, but Samaritans; and it is a somewhat bold thing to substitute rebelling Samaritans in the place of sacrificing Galileans. Nor is it probable that those that tell this matter to our Saviour would put this gloss and colour upon the thing while they related it.  

III. The feud and enmity that was between Pilate and Herod might be enough to incense Pilate to make this havock of the subjects of Herod.  

[Whose blood Pilate mingled.] "David swore to Abishai, As the Lord liveth, if thou touch the blood of this righteous man [Saul], I will mingle thy blood with his blood." So Pilate mingled the blood of these sacrificers with the blood of those sacrifices they had slain. It is remarkable that in Siphra; "the killing of the sacrifices may be well enough done by strangers, by women, by servants, by the unclean; even those sacrifices that are most holy, provided that the unclean touch not the flesh of them." And a little after; "At the sprinkling of the blood, the work of the priest begins; and the slaying of them may be done by any hand whatever."   

Hence was it a very usual thing for those that brought the sacrifice to kill it themselves; and so, probably, these miserable Galileans were slaughtered, while they themselves were slaying their own sacrifices. For it is more likely that they were slain in the Temple while they were offering their sacrifices, than in the way, while they were bringing them thither.

Lightfoot: Luk 13:4 - -- Or 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?  ...

Or 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?   

[Upon whom the tower in Siloam fell.] The poor of Bethesda was the pool of Siloam; and from thence all that adjacent part of the city is denominated Siloam. And therefore it is left doubtful, whether this tower were built over the pool, that is, over the porches of the pool, or stood something remote from it in those parts that yet bore the name of Siloam. And if the article in does not determine the matter, we must continue still in doubt. Will grammar permit that that article should be prefixed to that part of the city? It is certain, that the very pool is called the pool of Siloam. So that I conceive this tower might be built over the porticoes of the pool, and might overwhelm those eighteen men, while they were busied about purifying themselves (and so this event falls in the more agreeably with that of the Galileans), or as they were expecting to be healed at the troubling of the waters: for it is very uncertain at what time this tower fell.

Lightfoot: Luk 13:7 - -- Then 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 ...

Then 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?   

Behold, these three years I come, etc.] there was no tree that was of a kind to bear fruit might lightly and upon every small occasion be cut down, that law providing against it in Deu 20:19-20; where the Pesikta observes that there is both an affirmative and also a negative command, by which it is the more forbidden that any tree of that kind should be cut down, unless upon a very indispensable occasion. "Rabh saith, 'Cut not down the palm that bears a cab of dates.' They urge, 'And what of the olive, that that should not be cut down?' 'If it bear but the fourth part of a cab.' R. Chaninah said, My son Shibchah had not died, had he not cut down a fig-tree before its time."

Lightfoot: Luk 13:8 - -- And he answering said unto him, Lord, let it alone this year also, till I shall dig about it, and dung it;   [I will dig about it, and...

And he answering said unto him, Lord, let it alone this year also, till I shall dig about it, and dung it;   

[I will dig about it, and dung it.] They dung it and dig it etc. The Gloss is; "They lay dung in their gardens to moisten the earth. They dig about the roots of their trees, they pluck up the suckers, they take off the leaves, they sprinkle ashes, and they smoke under the trees to kill worms."

Haydock: Luk 13:1 - -- Whose blood Pilate had mingled with their sacrifices. These seem to have been some of the seditious followers of Judas, the Galilean, or Gaulonite,...

Whose blood Pilate had mingled with their sacrifices. These seem to have been some of the seditious followers of Judas, the Galilean, or Gaulonite, who denied that God's people were to pay taxes; and it is thought that some of them, coming to offer up sacrifices in the temple, Pilate caused them to be slain at that very time, so that their blood was mixed with the sacrifices. (Witham) ---

Whose blood, &c. i.e. whom he had caused to be massacred in the temple, at the time they were offering sacrifices. The history, to which allusion is made in this place, in not well known; but there is great probability that these Galileans were disciples of Judas, the Galilean, who taught that they ought not to pay tribute to foreigners. As they were spreading this doctrine in Jerusalem, and perhaps even in the temple, Pilate laid violent hands upon them, and caused them to be murdered amidst the sacrifices. (Calmet) ---

Galileans, &c. These were the followers of one Judas, a Galilean, of whom St. Luke makes mention in the Acts of the Apostles, (Chap. v.) who held it unlawful to call any one lord. Many of this sect were punished by Pilate, because they would not allow this title to be given to Cæsar; they also maintained that no other sacrifices could lawfully be offered, except such as were prescribed by the law, by which opinion they forbade the accustomed sacrifices offered up for the emperor and people of Rome. Pilate, irritated by these their opinions, ordered them to be slain in the midst of their sacrifices, and this was their blood mixed with that of the victims. (St. Cyril in St. Thomas Aquinas)

Haydock: Luk 13:2 - -- Sinners, &c. People are naturally inclined to believe, that those who are unfortunate, and afflicted with calamities, must likewise be culpable and ...

Sinners, &c. People are naturally inclined to believe, that those who are unfortunate, and afflicted with calamities, must likewise be culpable and impious. The Jews were very much given to these sentiments, as we see in many places in Scripture; John ix. 2 and 3. Our Saviour wishes to do away with this prejudice, by telling them that the Galileans, who are here spoken of, were not the most culpable among the inhabitants of that country; shewing by this, that God often spares the most wicked, and sends upon the good the most apparent signs of vengeance, that he may exercise the patience, and crown the merit of the latter, and give to the former an example of the severity which they must expect, if they continue in their disorders. Neither can it be said, that in this God commits any injustice. He uses his absolute dominion over his creatures, when he afflicts the just; he procures them real good, when he strikes them; and his indulgence towards the wicked, is generally an effect of his mercy, which waits for their repentance, or sometimes the consequences of his great anger, when he abandons them to the hardness of their reprobate hearts, and says, "I will rest, and by angry with you no longer." (Ezechiel, Chap. xvi. 42.) This is the most terrible mark of his final fury. (Calmet)

Haydock: Luk 13:3 - -- This prediction of our Saviour upon the impenitent was afterwards completely verified; for Josephus informs us, that under the government of Cumanus, ...

This prediction of our Saviour upon the impenitent was afterwards completely verified; for Josephus informs us, that under the government of Cumanus, 20,000 of them were destroyed about the temple. (Jewish Antiquities, lib. xx, chap. 4.) That upon the admission of the Idumeans into the city, 8,500 of the high priest's party were slain, insomuch that there was a flood of blood quite round the temple. (The Jewish War, lib. iv, chap. 7.) That in consequence of the threefold faction that happened in Jerusalem before the siege of the Romans, the temple was every where polluted with slaughter; the priests were slain in the exercise of their functions; many who came to worship, fell before their sacrifices; the dead bodies of strangers and natives were promiscuously heaped together, and the altar defiled with their blood. (The Jewish War, lib. vi, chap. 1.) That upon the Romans taking possession of the city and temple, mountains of dead bodies were piled up about the altar; streams of blood ran down the steps of the temple; several were destroyed by the fall of towers, and others suffocated in the ruins of the galleries over the porches. (The Jewish War, lib. vii, chap. 10.)

Haydock: Luk 13:4 - -- Or those eighteen, &c. The Almighty permitted these people to be thus chastised, that the others might be filled with fear and apprehension at the s...

Or those eighteen, &c. The Almighty permitted these people to be thus chastised, that the others might be filled with fear and apprehension at the sight of another's dangers, and thus become the heirs of the kingdom of heaven. But then you will say, is another punished that I may become better? No; he is punished for his own crimes; but his punishment becomes to those that witness it the means of salvation. (St. John Chrysostom, Concio. 3. de Lazaro.)

Haydock: Luk 13:5 - -- Unless you do penance, &c. The Jews did not penance; and therefore, forty years after our Lord's Passion, the Romans came, and beginning with Galile...

Unless you do penance, &c. The Jews did not penance; and therefore, forty years after our Lord's Passion, the Romans came, and beginning with Galilee, destroyed this impious nation to its roots, and polluted not only the court of the temple, whither the sacrifices were carried, but the inner sanctuary, with human blood. (Ven. Bede)

Haydock: Luk 13:6 - -- A certain man, &c. Each one, inasmuch as he holds a place in life, if he produce not the fruit of good works, like a barren tree encumbers the groun...

A certain man, &c. Each one, inasmuch as he holds a place in life, if he produce not the fruit of good works, like a barren tree encumbers the ground; because the place he holds, were it occupied by others, might be a place of fertility. (St. Gregory)

Haydock: Luk 13:9 - -- And if happily it bear fruit. It is a way of speaking, when a sentence is left imperfect; yet what is not expressed, may be easily understood; as he...

And if happily it bear fruit. It is a way of speaking, when a sentence is left imperfect; yet what is not expressed, may be easily understood; as here we may understand, well and good, or the like. (Witham)

Gill: Luk 13:1 - -- There were present at that season,.... Among the innumerable multitude of people, Luk 12:1 that were then hearing the above discourses and sayings of ...

There were present at that season,.... Among the innumerable multitude of people, Luk 12:1 that were then hearing the above discourses and sayings of Christ:

some that told him of the Galileans, whose blood Pilate had mingled with their sacrifices. These Galileans were very likely some of the followers of Judas Gaulonitis, or Judas of Galilee; see Act 5:37 who endeavoured to draw off the Jews from the Roman government, and affirmed it was not lawful to give tribute to Caesar; at which Pilate being enraged, sent a band of soldiers, and slew these his followers; who were come up to the feast of the passover, as they were offering their sacrifices in the temple, and so mixed their blood with the blood of the passover lambs: this being lately done, some of the company spoke of it to Christ; very likely some of the Scribes and Pharisees, whom he had just now taxed as hypocrites; either to know his sense of Pilate's conduct, that should he condemn it as brutish and barbarous, they might accuse him to him; or should he approve of it, might traduce him, and bring him into contempt among the people; or to know his sentiments concerning the persons slain, whether or no they were not very wicked persons; and whether this was not a judgment upon them, to be put to death in such a manner, and at such a time and place, and which sense seems to be confirmed by Christ's answer. Josephus z relating a slaughter of the Samaritans by Pilate, which bears some likeness to this, has led some, though without any just reason, to conclude, that these were Samaritans, who are here called Galileans. This history is neither related nor hinted at, by any other writer but Luke. The phrase of mingling blood with blood, is Jewish; it is said of one Trogianus the wicked (perhaps the Emperor Trajan), that he slaughtered the Jews, ועירב דמן בדמן, "and mingled their blood with their blood"; and their blood ran into the sea, unto Cyprus a. The Jews b have a notion, that

"in the age in which the son of David comes, Galilee shall be destroyed.''

Here was a great slaughter of the Galileans now, see Act 5:37 but there was a greater afterwards by the Romans: it may be that the Pharisees made mention of this case to Christ, to reproach him and his followers, who were called Galileans, as his disciples chiefly were.

Gill: Luk 13:2 - -- And Jesus answering, said unto them,.... Neither approving, nor condemning Pilate's action; and though he allowed the Galileans to be sinners, which c...

And Jesus answering, said unto them,.... Neither approving, nor condemning Pilate's action; and though he allowed the Galileans to be sinners, which could not be denied, he does not bear hard upon them, but improves the instance for the conviction of his hearers, and in order to show them the necessity of repentance, and to bring them to it:

suppose ye that these Galileans were sinners above all the Galileans, because they suffered such things? such a supposition they seem to have made, by their speaking to Christ concerning this matter; and concluded from their violent and untimely deaths, that they had been notorious and uncommon sinners, and guilty of the most enormous crimes, which had brought upon them the just judgments of God: whereas this is not a rule of judging; oftentimes the best of men suffer exceedingly in this life; God's judgments are a great deep, and not to be fathomed by us, nor is it to be easily known, when any thing befalls persons in a way of judgment; there is nothing comes by chance, but every thing by the wise disposal of divine providence, to answer some end or another; nor are persons that are punished, either immediately by the hand of God, or by the civil magistrate, to be insulted, but rather to be pitied; besides, love and hatred, the characters and states of men, are not to be known by these effects in providence.

Gill: Luk 13:3 - -- I tell you, nay, They were not greater sinners than others of their neighbours, nor is it to be concluded from the bloody slaughter that was made of ...

I tell you, nay, They were not greater sinners than others of their neighbours, nor is it to be concluded from the bloody slaughter that was made of them; others might be much more deserving of such an end than they, who yet escaped it:

but except ye repent; of sin, and particularly of the disbelief of the Messiah:

ye shall likewise perish; or perish, in like manner, as these Galileans did: and so it came to pass in the destruction of Jerusalem, that great numbers of the unbelieving Jews, even three hundred thousand men were destroyed at the feast of passover c; and that for sedition, as these men very likely were.

Gill: Luk 13:4 - -- Or those eighteen,.... Men; the Persic version reads, "those twelve"; but all copies, and other versions, agree in this number: upon whom the tower...

Or those eighteen,.... Men; the Persic version reads, "those twelve"; but all copies, and other versions, agree in this number:

upon whom the tower in Siloam fell, and slew them; there was a pool near Jerusalem, called the Pool of Siloam, Joh 9:7 near, or over which, was a tower built, which fell down and killed eighteen men; very likely as they were purifying themselves in the pool, and so was a case very much like the other, and might be a very late one: and this Christ the rather observes, and puts them in mind of, that they might see that not Galileans only, whom they had in great contempt, but even inhabitants of Jerusalem, died violent deaths, and came to untimely ends; and yet, as not in the former case, so neither in this was it to be concluded from hence, that they were sinners of a greater size, or their state worse than that of other men:

think ye that they were sinners; or debtors; for as sins are called debts, Mat 6:12 so sinners are called debtors:

above all men that dwelt in Jerusalem? there might be, and doubtless there were, as great, or greater sinners, in that holy city, and among such that made great pretensions to religion and holiness, as they were.

Gill: Luk 13:5 - -- I tell you, nay,.... I affirm it, and you may depend upon it, they were not greater sinners than others: though such a melancholy accident befell them...

I tell you, nay,.... I affirm it, and you may depend upon it, they were not greater sinners than others: though such a melancholy accident befell them, not without the providence of God:

but except ye repent, ye shall all likewise perish; or perish in the same manner; that is, shall be buried under the ruins of the city and temple of Jerusalem, when one stone should not be left upon another; just as these eighteen men were buried under the ruins of the tower of Siloam, of which it was a pledge and emblem; and accordingly great numbers of them did perish in the temple, and were buried under the ruins of it d.

Gill: Luk 13:6 - -- He spoke also this parable,.... That is, Jesus spake, as the Persic version expresses it, that which follows; and at the same time, and upon the above...

He spoke also this parable,.... That is, Jesus spake, as the Persic version expresses it, that which follows; and at the same time, and upon the above occasion; setting forth the patience of God towards the Jewish nation, their unfruitfulness, and the danger of their being destroyed, in case of non-amendment:

a certain man had a fig tree planted in his vineyard. This was not at all contrary to the law in Deu 22:9 "thou shalt not sow thy vineyard with divers seeds": for according to the Jewish canons e,

"the prohibition on account of divers seeds in a vineyard, concerned divers sorts of corn, (as wheat, barley, &c.) and divers sorts of herbs only: but it was lawful to sow other sorts of seeds in a vineyard, and there is no need to say other trees.''

And there are cases put, and instances given, which express, or suppose fig trees, particularly, to have been planted in vineyards; for it is said f,

"if a man carries a vine over part of a tree for meat, he may sow seed under the other part of it--it happened that R. Joshua went to R. Ishmael to Cephar Aziz, and he showed him a "vine", carried over, מקצה תאנה, "part of a fig tree".''

Again, more than once it is said in a parabolical way g,

"this is like unto a king that has a paradise, or orchard planted, שורה של תאנים ושל גפנים, "a row of fig trees, and of vines", and of pomegranates, and of apples, &c.''

By the "certain man" may be meant, either God the Father, who is sometimes called an husbandman; or rather the Lord Jesus Christ, who is truly man, as well as properly God; and "by his vineyard" may be meant, the Jewish nation; see Isa 5:1 which were his own nation and people, from whence he sprung, and to whom he was particularly sent, and among whom he had a special property; and may also be applied to the church of God in any age or nation, which is often compared to a vineyard, consisting of persons separated from the world, and planted with various plants, some fruitful, pleasant, profitable, and valuable, and are Christ's by his Father's gift, and his own purchase. And by "the fig tree planted" in it, may be principally meant the Scribes and Pharisees, and the generality of the Jewish people; who were plants, but not of Christ's Father's planting, and therefore to be cut down, or rooted up: and may be accommodated to professors of religion; some of which are true and real, and may be compared to the fig tree, because of its large and green leaves, expressive of their profession; and become fruitful, as they are, being filled with the fruits of the Spirit, of righteousness, and of grace; and because it puts forth its fruit before its leaves, as there should be the fruit of grace before a profession of faith is made. Others are only nominal professors; and are like a fig tree, of which sort was this in the parable, that has large leaves, but no fruit; make a large profession, but bring forth no fruit to the glory of God; and though they are planted in the house of God, yet not by God the Father, nor by Christ, only at best by ministers and churches hoping well of them, but mistaken in them:

and he came and sought fruit thereon, and found none. This, if understood of God the Father, designs his coming to the Jewish people by his servants and prophets, time after time, and at last by John the Baptist, and Jesus Christ, and his apostles, seeking and requiring fruits of holiness, righteousness, and judgment, but found instead thereof the wild grapes of wickedness, oppression, and violence: but if of Christ, which sense is rather to be chosen, it denotes his incarnation, or his coming into the world in human nature, and seeking by his ministry, the fruits of faith in himself, and repentance towards God among the people of the Jews, but found none; at least instances of faith in Israel were very rare, and few repented of their evil works; and hence he upbraided many with their impenitence and unbelief; see Mat 11:20.

Gill: Luk 13:7 - -- Then said he unto the dresser of the vineyard,.... If by the owner of the vineyard is meant God the Father, then by the dresser of the vineyard Jesus ...

Then said he unto the dresser of the vineyard,.... If by the owner of the vineyard is meant God the Father, then by the dresser of the vineyard Jesus Christ is intended; but as he seems rather designed by the owner, the vinedresser, or "the gardeners", as the Persic version reads, in the plural number, may signify the ministers of the word, to whom Christ, who is Solomon's antitype, lets out his vineyard to dress and cultivate it, and to keep the fruit of it; see Son 8:11,

behold, these three years I come seeking fruit on this fig tree, and find none; or "behold, there are three years since I came"; so read the Vulgate Latin and Persic versions, and Beza's most ancient copy. Some think Christ here refers to the three years of his public ministry, which he had now gone through among the Jews with little success; but he seems rather to allude to the nature of fig trees, which, if fruitful, bear in three years time; for even בנות שוח, "a sort of white figs", which are the longest before they bring forth fruit to perfection, yet their fruit is ripe in three years time. These trees bear fruit once in three years; they bear fruit indeed every year, but their fruit does not come to maturity till after three years i; and this may be the reason why this number is fixed upon; for if such fig trees do not bring forth ripe fruit in three years time, there is little reason to expect any from them: and thus it was time after time with the Jewish nation; and so it is with carnal professors: hence it follows,

cut it down, why cumbereth it the ground? or "that it may not cumber"; or "render the ground useless", as read the Arabic version, and one of Beza's copies; for unfruitful trees suck up the juices of the earth, and draw away nourishment from other trees that are near them, and so make the earth barren, and not only hurt other trees, but stand in the way and place of fruitful ones; and therefore it is best to cut them down. So barren professors, as were the Jews, are not only useless and unprofitable themselves, being fruitless, but make churches barren, and stand in the way of others, who are stumbled by them; they are grieving to God, to Christ, and to the blessed Spirit, and are troublesome and burdensome to churches, ministers, and true believers: and the cutting them down may regard the judgment of God upon the nation of the Jews, which Christ would not have his apostles and ministers interpose for the averting of; or the excommunication of such worthless and hurtful professors out of the churches by them.

Gill: Luk 13:8 - -- And he answering, said unto him, Lord,.... Which, if understood of God the Father, may intend the intercession of Christ with him, who not only interc...

And he answering, said unto him, Lord,.... Which, if understood of God the Father, may intend the intercession of Christ with him, who not only intercedes for his elect, for those that are unconverted, that they may be converted; and for converted ones, for the carrying on of the work of sanctification; for fresh discoveries of pardoning grace; for consolation and support under trouble; for their final perseverance, and eternal glorification: but also for his enemies, for profane sinners, and for formal professors; for the sake of his own people among them, and for their preservation, and for the averting of divine judgments from them, at least as yet: and so the Jewish nation was spared for some time after this, though now deserving of immediate destruction. But rather, the intercession of the ministers of Christ, and other good men, may be here meant; who, as Abraham interceded for Sodom, and Moses and Aaron for Israel, so do they for a sinful nation, a barren and unfruitful church and people, and particular persons, that they may be spared, at least a little longer, as here:

let it alone this year also; have patience one year more, or a little while longer. The Ethiopic version renders it, "until the winter", that being a time for digging about, and dunging of trees, as follows,

till I shall dig about it, and dung it; these same phrases are used in the "Misna" k,

מזבלין ומעדרין, "they dung and dig" in gardens of cucumbers, and gourds, until the beginning of the year:''

upon which their commentators say l, that they carry dung into their gardens to moisten the earth, and dig about the roots of the trees, and lay them bare, and cover them again, and prune them, and smoke them to kill the worms. And by these phrases may be signified the various means Christ made use of by his own ministry, and by the ministry of his apostles, to make the Jews a fruitful people; and rather the means Christ's ministers make use of, as did the apostles with the Jews, to reach the cases of barren professors; as by "digging", striking at, and exposing some secret sin or sins, which are the root and source of their barrenness; showing them, that they have no root in Christ, nor the root of the matter in them; and declaring to them the insufficiency of a mere profession of religion to save them: and "dunging", which as it supposes want of heat, or coldness, which is the cause of barrenness, and signifies, that such professors are without spiritual life, and without spiritual heat, or real warmth of love to Christ, his truths, ordinances, and people, and discharge their duty in a cold and lifeless manner; so it may design the means they make use of to warm and fire them with zeal for God, and true religion; by preaching the soul quickening doctrines of the Gospel, and by laying before them the agreeableness of a becoming zeal, and the disagreeableness of a lukewarm spirit and disposition, an indolence and unconcern for the glory of God, and interest of Christ.

Gill: Luk 13:9 - -- And if it bear fruit, well,.... If hereby barren professors, as the Jews, become fruitful, it is well, a good thing is done; it is well for themselves...

And if it bear fruit, well,.... If hereby barren professors, as the Jews, become fruitful, it is well, a good thing is done; it is well for themselves, they shall eat the fruit of their doings; it is well for the churches where they are, for good works are profitable to men; and it is well for the owner of the vineyard, and the dresser of it too, for when Christ has his fruit from his churches, his ministers have theirs also:

and if not, then

after that; "for the time to come", as the Vulgate Latin; or "year following", as the Persic version renders it:

thou shall cut it down; do with it as thou pleasest, nothing more will be said or pleaded in its behalf; full consent shall be given, and no more intercession used: any trees might not be cut down, only barren ones; there is a law in Deu 20:19 about cutting down trees, and which the Jews explain thus m;

"they may not cut down trees for meat without the city, nor withhold from them the course of water, that so they may become dry; as it is said, "thou shall not destroy the trees"; and whoever cuts any down is to be beaten, and not in a siege only, but in any place: whoever cuts down a tree for meat, by way of destroying it, is to be beaten; but they may cut it down if it hurts other trees, or because it hurts in the field others, or because its price is dear; the law does not forbid, but by way of destroying. Every barren tree it is lawful to cut down, even though a man hath no need of it; and so a tree for meat, which does hurt, and does not produce but little fruit, and it is not worth while to labour about it, it is lawful to cut it down: and how much may an olive tree produce, and it may not be cut down? the fourth part of a "Kab" of olives; and a palm tree which yields a "Kab" of dates, may not be cut down.''

Much such a parable as this is formed by the Jews, upon Moses's intercession for the people of Israel n.

"Says R. Abin, in the name of R. Simeon ben Josedech, a parable, to what is it like? to a king that hath an uncultivated field; he says to his gardener, go and manure it, and make it a vineyard: the gardener went and manured that field, and planted it a vineyard; the vineyard grew, and produced wine, and it turned to vinegar; when the king saw that the wine turned to vinegar, he said to the gardener, go, וקוץ אותה, "and cut it down", why should I seek after a vineyard that brings forth that which is sour? the gardener replied, my lord, the king, what expense hast thou been at with this vineyard before it was raised? and now thou seekest to cut it down; and shouldst thou say because its wine turns sour; the reason is, because it is young, therefore its wine turns sour, and it does not produce good wine: so when Israel did that work (of the golden calf), the holy blessed God sought to consume them; said Moses, Lord of the world, hast thou not brought them out of Egypt from a place of idolatry, and now they are young, or children, as it is said, Hos 11:1 wait a little for them, and go with them, and they will do good works in thy presence.''

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Commentary -- Verse Notes / Footnotes

NET Notes: Luk 13:1 This is an event that otherwise is unattested, though several events similar to it are noted in Josephus (J. W. 2.9.2-4 [2.169-177]; Ant. 13.13.5 [13....

NET Notes: Luk 13:2 Jesus did not want his hearers to think that tragedy was necessarily a judgment on these people because they were worse sinners.

NET Notes: Luk 13:3 Or “you will all likewise perish,” but this could be misunderstood to mean that they would perish by the same means as the Galileans. Jesu...

NET Notes: Luk 13:4 For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

NET Notes: Luk 13:5 Grk “similarly.”

NET Notes: Luk 13:6 The fig tree is a variation on the picture of a vine as representing the nation; see Isa 5:1-7.

NET Notes: Luk 13:7 Such fig trees would deplete the soil, robbing it of nutrients needed by other trees and plants.

NET Notes: Luk 13:8 Grk “toss manure [on it].” This is a reference to manure used as fertilizer.

NET Notes: Luk 13:9 This is a first class condition in the Greek text, showing which of the options is assumed.

Geneva Bible: Luk 13:1 There ( 1 ) were present at that season some that told him of the Galilaeans, whose blood ( a ) Pilate had mingled with their sacrifices. ( 1 ) We mu...

Geneva Bible: Luk 13:4 Or those eighteen, upon whom the tower in ( b ) Siloam fell, and slew them, think ye that they were sinners above all men that dwelt in Jerusalem? ( ...

Geneva Bible: Luk 13:6 ( 2 ) He 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. ( 2 )...

Geneva Bible: Luk 13:7 Then 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 ( c ) ...

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Commentary -- Verse Range Notes

TSK Synopsis: Luk 13:1-35 - --1 Christ preaches repentance upon the punishment of the Galilaeans and others.6 The fruitless fig-tree may not stand.10 He heals the crooked woman;18 ...

MHCC: Luk 13:1-5 - --Mention was made to Christ of the death of some Galileans. This tragical story is briefly related here, and is not met with in any historians. In Chri...

MHCC: Luk 13:6-9 - --This parable of the barren fig-tree is intended to enforce the warning given just before: the barren tree, except it brings forth fruit, will be cut d...

Matthew Henry: Luk 13:1-5 - -- We have here, I. Tidings brought to Christ of the death of some Galileans lately, whose blood Pilate had mingled with their sacrifices, Luk 13:1. ...

Matthew Henry: Luk 13:6-9 - -- This parable is intended to enforce that word of warning immediately going before, " Except ye repent, ye shall all likewise perish; except you be ...

Barclay: Luk 13:1-5 - --We have here references to two disasters about which we have no definite information and can only speculate. First, there is the reference to the Gal...

Barclay: Luk 13:6-9 - --Here is a parable at one and the same time lit by grace and close packed with warnings. (i) The fig-tree occupied a specially favoured position. It w...

Constable: Luk 9:51--19:28 - --V. Jesus' ministry on the way to Jerusalem 9:51--19:27 This large section of the Book of Luke has no counterpart...

Constable: Luk 12:1--13:18 - --D. The instruction of the disciples in view of Jesus' rejection 12:1-13:17 Teaching of the disciples con...

Constable: Luk 13:1-9 - --6. A call to repentance 13:1-9 Another comment by some people in the crowd led Jesus to give fur...

Constable: Luk 13:1-5 - --The need for repentance 13:1-5 13:1 Luke linked this incident chronologically with the preceding one. Apparently messengers from Jerusalem had just ar...

Constable: Luk 13:6-9 - --The parable of the fruitless fig tree 13:6-9 This parable illustrated the need for repentance, but it also drew attention to God's grace in allowing t...

College: Luk 13:1-35 - --LUKE 13 17. Repent or Perish (13:1-9) 1 Now there were some present at that time who told Jesus about the Galileans whose blood Pilate had mixed wit...

McGarvey: Luk 13:1-9 - -- LIII. REPENTANCE ENJOINED. PARABLE OF THE BARREN FIG-TREE. cLUKE XIII. 1-9.    c1 Now there were some present at that very season [At...

Lapide: Luk 13:1-35 - --CHAPTER 13 Ver. 1.— Whose blood Pilate mingled. That is, whom while they were sacrificing in Mount Gerizim in Samaria, Pilate slew. He slew them t...

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Commentary -- Other

Evidence: Luk 13:2 Repentance—its necessity for salvation . See Luk 24:47 .

Evidence: Luk 13:3 Hos 4:6 tells us why sinners will perish. " My people are destroyed for lack of knowledge: because you have rejected knowledge, I will also reject yo...

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Introduction / Outline

Robertson: Luke (Book Introduction) THE GOSPEL OF LUKE By Way of Introduction There is not room here for a full discussion of all the interesting problems raised by Luke as the autho...

JFB: Luke (Book Introduction) THE writer of this Gospel is universally allowed to have been Lucas (an abbreviated form of Lucanus, as Silas of Silvanus), though he is not expressly...

JFB: Luke (Outline) ANNOUNCEMENT OF THE FORERUNNER. (Luke 1:5-25) ANNUNCIATION OF CHRIST. (Luk 1:26-38) VISIT OF MARY TO ELISABETH. (Luke 1:39-56) BIRTH AND CIRCUMCISION...

TSK: Luke (Book Introduction) Luke, to whom this Gospel has been uniformly attributed from the earliest ages of the Christian church, is generally allowed to have been " the belove...

TSK: Luke 13 (Chapter Introduction) Overview Luk 13:1, Christ preaches repentance upon the punishment of the Galilaeans and others; Luk 13:6, The fruitless fig-tree may not stand; Lu...

Poole: Luke 13 (Chapter Introduction) CHAPTER 13

MHCC: Luke (Book Introduction) This evangelist is generally supposed to have been a physician, and a companion of the apostle Paul. The style of his writings, and his acquaintance w...

MHCC: Luke 13 (Chapter Introduction) (Luk 13:1-5) Christ exhorts to repentance from the case of the Galileans and others. (Luk 13:6-9) Parable of the barren fig-tree. (Luk 13:10-17) The...

Matthew Henry: Luke (Book Introduction) An Exposition, with Practical Observations, of The Gospel According to St. Luke We are now entering into the labours of another evangelist; his name ...

Matthew Henry: Luke 13 (Chapter Introduction) In this chapter we have, I. The good improvement Christ made of a piece of news that was brought him concerning some Galileans, that were lately m...

Barclay: Luke (Book Introduction) INTRODUCTION TO THE GOSPEL ACCORDING TO SAINT LUKE A Lovely Book And Its Author The gospel according to St. Luke has been called the loveliest book ...

Barclay: Luke 13 (Chapter Introduction) Suffering And Sin (Luk_13:1-5) Gospel Of The Other Chance And Threat Of The Last Chance (Luk_13:6-9) Mercy More Than Law (Luk_13:10-17) The Empire...

Constable: Luke (Book Introduction) Introduction Writer Several factors indicate that the writer of this Gospel was the sa...

Constable: Luke (Outline) Outline I. Introduction 1:1-4 II. The birth and childhood of Jesus 1:5-2:52 ...

Constable: Luke Luke Bibliography Alford, Henry. The Greek Testament. New ed. 4 vols. London: Rivingtons, 1880. ...

Haydock: Luke (Book Introduction) THE HOLY GOSPEL OF JESUS CHRIST, ACCORDING TO ST. LUKE. INTRODUCTION St. Luke was a physician, a native of Antioch, the metropolis of Syria, a...

Gill: Luke (Book Introduction) INTRODUCTION TO LUKE The writer of this Gospel, Luke, has been, by some, thought, as Origen a relates, to be the same with Lucius, mentioned in Ro...

College: Luke (Book Introduction) FOREWORD "Many have undertaken" to write commentaries on the Gospel of Luke, and a large number of these are very good. "It seemed good also to me" t...

College: Luke (Outline) OUTLINE There is general agreement among serious students of Luke's Gospel regarding its structure. I. Prologue Luke 1:1-4 II. Infancy Narrative...

Lapide: Luke (Book Introduction) S. LUKE'S GOSPEL Third Edition JOHN HODGES, AGAR STREET, CHARING CROSS, LONDON. 1892. INTRODUCTION. ——o—— THE Holy Gospel of Jesus Ch...

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