《Coffman Commentaries on the Bible – Luke (Vol. 2)》(James B. Coffman)
13 Chapter 13
Verse 1
On the final tour preceding his crucifixion, Jesus worked and taught the things recorded in this chapter: the double call to repentance (Luke 13:1-5), the parable of the fruitless fig tree (Luke 13:6-9), another sabbath miracle (Luke 13:10-17), twin parables of the mustard seed and the leaven (Luke 13:18-21), the narrow door (Luke 13:22-30), the threat from the Pharisees (Luke 13:31-33), and the lament over the Holy City (Luke 13:34-35).
THE NECESSITY OF REPENTANCE FOR ALL
Now there were some present at that very season who told him of the Galileans, whose blood Pilate had mingled with their sacrifices. (Luke 13:1)
The sacred author, Luke alone, has documented this tragic episode from the violent, bloody period of which it was typical. Therefore, all that is known of this incident is in this verse. Such a conjecture as that of Henry, who supposed this act of Pilate "caused the enmity between Pilate and Herod"[1] (Luke 23:12), is logical but unproved. Furthermore, Luke's account does not need corroboration from profane history. "That Josephus makes no mention of this instance of Pilate's cruelty is of no importance."[2] The ruthless act of Pilate in this glimpse is fully consonant with Pilate's evil character, as invariably attested by all the histories of those times.
The implication here is that Pilate had sent a detachment of soldiers into the temple itself to execute bloody wrath on certain Galileans in the act of worshipping, their blood mingled with that of the sacrifices they were offering.
Who told him of the Galileans ... There was manifest a certain self-righteousness in the bearers of this message to Jesus, as if they had been saying," Of course, we are not wicked sinners like them." Christ had been demanding repentance of the multitudes; "and evidently those who told Jesus of this incident were breaking the force of his teaching as applied to themselves."[3]
[1] Matthew Henry and Thomas Scott, Commentary on the Holy Bible (Grand Rapids, Michigan: Baker Book House, 1960), p. 272.
[2] Norval Geldenhuys, Commentary on the Gospel of Luke (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1952), p. 371.
[3] H. Leo Boles, Commentary on Luke (Nashville: Gospel Advocate Company, 1940), p. 267.
Verse 2
And he answered and said unto them, Think ye that these Galileans were sinners above all the Galileans, because they suffered these things?
Think ye ... ? Of course, this is exactly what they thought, having in themselves the ancient prejudices reaching as far back as Job, and which attributes every calamity upon men as the just punishment of their sins. Job's friends accused him of sin, their accusation being based on his sufferings; and likewise the citizens of Malta supposed Paul to have been a murderer, solely upon the basis of their observance that a poisonous serpent had bitten him (Acts 28:4). As Summers said, "This verse suggests that Jesus detected a note of pious superiority in the report";[4] inasmuch as Jesus' audience had not suffered such a terrible fate as the Galileans, they were glorifying in the misassumption that they did not deserve punishment. Even the Twelve were infected with the same false views, as evidenced in John 9:2; but whether in the Twelve or in the multitude, the false philosophy which came into view was vigorously condemned by the Master.
In that deep human prejudice to the effect that great sufferers are receiving only what they deserve lies a germ of truth, namely, that all human sorrow and suffering derive, in the last analysis, from human sin; but it is a gross untruth that all disasters befalling men must be attributed to their immediate, specific sins. Many suffer through the sins of others, and some for no apparent reason at all.
ENDNOTE:
[4] Ray Summers, Commentary on Luke (Waco, Texas: Word Books, Publisher, Inc., 1974), p. 165.
Verse 3
I tell you, Nay; but, except ye repent, ye shall all in like manner perish.
The great truth uttered here, and repeated in the same words two verses later, was for the purpose of removing the false security of his hearers, both Galileans and dwellers in Jerusalem. Israel had rejected God's call to repentance as delivered, first by John the Baptist and again by Jesus Christ; and the impact of this verse is that God rejects the human device of supposing that some are righteous in a relative sense, because they are not like such notorious sinners as the Galileans, and that the Almighty demands repentance of all men.
Shall likewise perish ... This prophecy focuses on the fact that Israel is the primary target of this commandment, although, of course, in the general sense it applies to every man on earth. These words mean that Israel would "perish in the same way that the Galileans did, that is, by the Roman sword."[5] As Wesley said:
And so they did. There was a remarkable resemblance between the fate of these Galileans and of the main body of the Jewish nation ... They were slain by the Roman sword ... perished in the temple itself, and literally buried under its ruins.[6]
However, it is a serious mistake to see God's call to repentance as a directive for Israel alone. Christ was here stimulating "all thoughtful people to repentance facing the prospect of judgment."[7]
[5] J. S. Lamar, The New Testament Commentary, Vol. II (Cincinnati, Ohio: Chase and Hall, 1877), p. 185.
[6] John Wesley, Notes on the New Testament, (Naperville, Illinois: Alec. R. Allenson, Inc., 1950), p. 253.
[7] Ray Summers, op. cit., p. 165.
Verse 4
Or those eighteen, upon whom the tower in Siloam fell, and killed them, think ye that they were offenders above all men that dwell in Jerusalem?
The tower of Siloam ... points to some construction with the pool of that name, and having to do with the aqueduct that brought water into it, and perhaps also with the Roman fortifications of the city. Josephus wrote that "Pilate expended the sacred treasure which is called corban upon the aqueducts, whereby he brought water from a distance of four hundred furlongs."[8]
Upon the presumption that the eighteen men were workers on the construction when the tower fell, it is easy to see how the Jews would have accounted them especially sinful; for not only were they working for the hated Romans, but they were being paid with money that Pilate had robbed from the temple treasure. However, Jesus rejected the notion that such conduct was the reason they were killed.
Significantly, this terrible accident was introduced into the conversation, not by his hearers, but by Christ himself; but he used it in exactly the same manner as he used the other incident, demanding of all people (and specifically including Israel) that they should repent or perish.
ENDNOTE:
[8] Josephus, Flavius, The Life and Works of Flavius Josephus, translated by William Whiston (New York: Holt, Rinehart and Winston), p. 677.
Verse 5
I tell you, Nay; but except ye repent, ye shall all likewise perish.
The verbatim repetition of this verse in a single short paragraph shows: (a) that Christ frequently repeated sayings, as indicated throughout the Gospels, (b) that the necessity of repentance on the part of all who would be saved is absolute and invariable, and (c) that Christ thus avoided any implication that Galileans should repent, whereas the Jews were in any manner exempt from it.
Before leaving this paragraph, the universal command that all should repent should be identified as the most important thing in it, a fact attested by its repetition. In the light of this divine imperative, what becomes of the notion that people are justified "by faith alone," which by any definition is faith without repentance? Along with faith and baptism, repentance is established as one of the preconditions of salvation, as clearly enunciated by the apostle Peter (Acts 2:38). Just as those ancient Jews supposed that they did not need to repent, since Pilate had not murdered them and no tower had fallen upon them, there are people today who suppose the same thing on the basis that they have believed in Christ; and regarding both suppositions, one is as logical as the other. To be sure, in the sense of the ultimate, justification is based upon nothing that a sinner either believes or does, but upon the merit of Christ alone. Repentance, however, stands between every man and the merit which is in Christ Jesus.
Christ's call to repentance was next extended to include a third warning, that of the parable of the barren fig tree.
Verse 6
And he spake a parable; a certain man had a fig tree planted in his vineyard; and he came seeking fruit thereon, and found none. And he said unto the vinedresser, Behold these three years I come seeking fruit on this fig tree, and find none; cut it down; why doth it also cumber the ground? And he answering said unto him, Lord, let it alone this year also, until I shall dig about it, and dung it: and if it bear fruit thenceforth, well; but if not, thou shalt cut it down.
ANALOGIES IN THE PARABLE
Owner of the vineyard = the heavenly Father
The vinedresser = the Lord Jesus Christ
The vineyard = the world
The fig tree = the Jewish nation
Three years = the first three years of Jesus' ministry
Fruitlessness = Israel's rejection of Jesus
This year also = Jesus' final year of preaching
Thou shalt cut it down = God's judgment against Israel
There is nothing in this parable that requires us to consider that fig tree as being only three years old. The Greek text in this place uses the past perfect "having been planted,"[9] that is, having been planted long ago in the call of Abraham. "These three years" refer to the special anticipation upon the part of the Father that when the Son of God appeared Israel would receive and acknowledge him. The whole history of the chosen people was epitomized by what took place in the ministry of Jesus.
Although the fig tree in this parable primarily stands for Israel, "the fig tree symbolizes also every individual who remains unrepentant."[10]
Most modern commentators, due to the "one parable, one point" philosophy, are very reluctant to assign any meaning to the "three years"; but Christ's use of such an expression could not have been coincidental. It came first in the sentence, and coincided with a number of other "threes" in this chapter, the parable itself being the third call to repentance. Also, the three measures of meal (Luke 13:20) point to some definite meaning.
Russell's concise explanation of the parable is the following:
In this, the fig tree is the Jewish nation, God the owner, Christ the vinedresser. The fig tree is condemned for fruitlessness, but the vinedresser asks for more time ... in order that it might yet bear fruit. If not, that is, if the Jewish or any other nation or individual fails to bear fruit ... it is to be destroyed.[11]
[9] Nestle Greek Text (Grand Rapids, Michigan: Zondervan Publishing House, 1958), p. 296.
[10] Norval Geldenhuys, op. cit., p. 373.
[11] John William Russell, Compact Commentary on the New Testament (Grand Rapids, Michigan: Baker Book House, 1964), p. 173.
Verse 10
And he was teaching in one of the synagogues on the sabbath day.
ANOTHER SABBATH HEALING
"This is the last instance in Luke where Jesus appears teaching in a synagogue."[12] However, Bruce and others have interpreted this to mean that there was an extended period when Jesus "was teaching," that is, "he continued to teach" in synagogues.
ENDNOTE:
[12] Norval Geldenhuys, op. cit., p. 374.
Verse 11
And behold, a woman that had a spirit of infirmity eighteen years; and she was bowed together, and could in no wise lift herself up.
If this had been all that was recorded on the object of this miracle, hers could be understood as a natural disability, one of the ailments to which all flesh is susceptible. However, the Lord's declaration (Luke 13:16) that this woman was one whom Satan had bound casts it in a different light. As Trench said, "Her calamity had a deeper spiritual root; though her type of possession was infinitely milder than others, as is plain from her permitted presence in God's worship."[13]
ENDNOTE:
[13] Richard C. Trench, Notes on the Miracles of Our Lord (Old Tappan, New Jersey: Fleming H. Revell Company, 1953), p. 350.
Verse 12
And when Jesus saw her, he called her, and said to her, Woman, thou art loosed from thine infirmity.
Although the woman's presence in that assemblage could have been a silent plea for the help of God, it was Jesus who saw her, signaled her to come near, and announced her healing, the initiative clearly being with Jesus throughout.
Verse 13
And he laid his hands upon her: and immediately she was made straight, and glorified God.
All miracles of Jesus had the qualities in evidence here, being effortlessly performed with total authority, and also instantaneous.
Verse 14
And the ruler of the synagogue, being moved with indignation because Jesus had healed on the sabbath, answered and said to the multitude, There are six days in which men ought to work: in them therefore come and be healed, and not on the day of the sabbath.
It was a day of rejoicing and glorifying God by the woman who had been healed, and indeed by the whole community; but there was one whose face clouded with anger and resentment. The petty sabbath regulations which his class had imposed upon God's worship had been set aside; and he moved at once to protest, not against Jesus directly, for he was afraid to do that, but striking at our Lord through the multitude whom he rebuked for coming on the sabbath day to be healed.
Ruler of the synagogue ... "(This was) probably the head of the council of ten men who controlled the synagogue."[14]
ENDNOTE:
[14] Charles L. Childers, Beacon Bible Commentary (Kansas City, Missouri: Beacon Hill Press, 1964), p. 538.
Verse 15
But the Lord answered him, and said, Ye hypocrites, doth not each one of you on the sabbath loose his ox or his ass from the stall, and lead him away to watering?
Ye hypocrites ... This is plural and shows that Jesus included all the managers of the synagogue in this condemnation, and not merely the one who had spoken against him. And, in what were they hypocrites? As a matter of fact, they were thoroughly hypocritical in practically everything. As Spence put it:
Every possible indulgence was to be shown in cases where their own interests were involved; no mercy or indulgence was to be thought of, however, where only the sick and the poor were involved.[15]
They pretended that it was in harmony with God's law to do more for an animal on the sabbath day than for a human being. It should ever be borne in mind that Christ perfectly kept all of God's true sabbath laws; it was only the human additives thereunto that he denounced and openly flouted. Those who make Jesus' actions in thus contradicting human religious rules to be the equivalent of setting aside divine law and making it subserve human and fleshly interests are no less hypocritical than the object of Jesus' rebuke in this passage.
ENDNOTE:
[15] H. D. M. Spence, The Pulpit Commentary (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1962), Vol. 16, Luke II, p. 3.
Verse 16
And ought not this woman, being a daughter of Abraham, whom Satan had bound, lo, these eighteen years, to have been loosed from this bond on the day of the sabbath?
Daughter of Abraham ... These words forbid any imputation of gross sin and immorality to the woman Jesus healed, but at the same time they deepen the mystery of how Satan had bound one of the true spiritual seed of Abraham. However it was, Jesus had the power to heal her. The contrast is vivid. The sinful rulers of the synagogue loosed an ass on the sabbath; Jesus loosed this precious woman. As Ash noted:
His critics would allow more for an animal than for this woman. Was it more important to loose an animal or to loose a person (note the parallel between UNTIE and LOOSED)? Jesus made his case more vivid by calling the woman a daughter of Abraham and by noting how long she had been afflicted.[16]
ENDNOTE:
[16] Anthony Lee Ash, The Gospel according to Luke (Austin, Texas: Sweet Publishing Company, 1972), p. 51.
Verse 17
And as he said these things, all his adversaries were put to shame: and all the multitude rejoiced for all the glorious things that were done by him.
Here surfaces one of the outstanding characteristics of the writings of the evangelist Luke, who so frequently stressed the rejoicing that followed the works and teachings of the Master. Summers said: