King James Version
Luke 13
35 verses with commentary
Repent or Perish
There were present at that season some that told him of the Galilaeans, whose blood Pilate had mingled with their sacrifices.
View commentary
This verse introduces a tragic incident where Pilate had Galilean worshipers killed during their sacrifices, mingling their blood with the temple offerings. The people reporting this to Jesus likely expected Him to condemn Pilate's brutality and affirm these victims as martyrs. However, Jesus uses this tragedy to teach about universal human sinfulness and the urgent need for repentance. The incident reveals Pilate's characteristic cruelty (later displayed at Christ's trial) and the political tensions between Rome and Jewish religious practice. Jesus refuses to engage in political commentary, instead redirecting to eternal spiritual realities—all people face divine judgment unless they repent.
And Jesus answering said unto them, Suppose ye that these Galilaeans were sinners above all the Galilaeans, because they suffered such things?
View commentary
Jesus challenges the assumption that these murdered Galileans were worse sinners than others. The Greek phrase 'hamartōloi para pantas' (ἁμαρτωλοὶ παρὰ πάντας, 'sinners above all') indicates the people's belief that exceptional suffering proves exceptional guilt. This reflects the common ancient view (still prevalent today) that tragedy signals divine judgment for particular sins. Jesus categorically rejects this theology, which His disciples also held (John 9:2). The question expects a negative answer—'No, these Galileans were not greater sinners.' Universal human sinfulness means all equally deserve judgment; suffering does not correlate directly with individual guilt. This teaching prepares for the gospel truth that Christ suffered not for His own sins but as substitute for all.
I tell you, Nay: but, except ye repent, ye shall all likewise perish.
View commentary
Jesus issues a stark warning: 'Nay, I tell you: but, except ye repent, ye shall all likewise perish' (οὐχί, λέγω ὑμῖν, ἀλλ' ἐὰν μὴ μετανοῆτε, πάντες ὁμοίως ἀπολεῖσθε). The emphatic 'Nay' (οὐχί, ouchi) rejects their thinking. 'Except ye repent' (ἐὰν μὴ μετανοῆτε, ean mē metanoēte) uses the aorist subjunctive, indicating a decisive act of repentance, not gradual moral improvement. 'Metanoeō' (μετανοέω) means to change one's mind fundamentally, turn from sin to God. 'Ye shall all likewise perish' (πάντες ὁμοίως ἀπολεῖσθε, pantes homoiōs apoleisthe) warns that without repentance, all face the same destruction—not necessarily violent death but eternal judgment. The word 'perish' (ἀπολεῖσθε, apoleisthe, future middle of apollymi) indicates utter destruction, ruin, loss. Jesus pivots from tragedy to gospel urgency—repent or face judgment.
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? sinners: or, debtors
View commentary
Jesus cites a second tragedy: '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?' The number 'eighteen' suggests Jesus refers to a specific, known incident. The 'tower in Siloam' was likely part of Jerusalem's fortifications or water system near the Pool of Siloam. This disaster was accidental (unlike Pilate's deliberate violence), yet people still interpreted it as divine judgment on particularly wicked individuals. Jesus again challenges this theology—the victims were not 'sinners above all men.' The term 'debtors' is interesting—sin creates debt to God that only Christ's payment can satisfy.
I tell you, Nay: but, except ye repent, ye shall all likewise perish.
View commentary
Jesus repeats His warning with identical wording: 'Nay, I tell you: but, except ye repent, ye shall all likewise perish.' The repetition emphasizes urgency and universality. Both tragedies lead to the same conclusion: all people face divine judgment unless they repent. The parallel structure creates a memorable pattern. Jesus refuses to speculate about why these specific people died these specific deaths; instead, He uses their deaths to warn the living. The emphatic 'all' leaves no exceptions—every person needs repentance. This teaching establishes the foundation for Jesus' later parables about the lost sheep, coin, and son (Luke 15)—God seeks repentant sinners because all are lost without Him.
The Parable of the Barren Fig Tree
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.
View commentary
Jesus tells the parable of the barren fig tree: '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' (ἔλεγεν δὲ ταύτην τὴν παραβολήν· Συκῆν εἶχέν τις πεφυτευμένην ἐν τῷ ἀμπελῶνι αὐτοῦ, καὶ ἦλθεν ζητῶν καρπὸν ἐν αὐτῇ καὶ οὐχ εὗρεν). The fig tree represents Israel, planted in God's vineyard (cf. Isaiah 5:1-7), expected to produce fruit. The owner 'sought fruit' (ζητῶν καρπὸν) but 'found none' (οὐχ εὗρεν)—God's legitimate expectation met with barrenness. This parable warns of coming judgment while offering brief opportunity for repentance. The vinekeeper's intercession (v.8-9) represents Christ's advocacy, providing grace period before judgment.
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?
View commentary
These three years I come seeking fruit on this fig tree, and find none—The fig tree represents Israel (or any professing believer), and the three years (τρία ἔτη, tria etē) likely symbolize Jesus' public ministry. The vineyard owner's patience has been exhausted; the unfruitful tree cumbereth the ground (καταργεῖ, katargei—'renders useless,' 'wastes').
This parable follows Jesus' call to repentance (13:3, 5) and illustrates God's righteous impatience with fruitless religion. The fig tree wasn't merely neutral—it actively wasted soil and space that could produce fruit. Israel had enjoyed centuries of prophetic ministry and three years of the Messiah Himself, yet remained barren of righteousness. The question why cumbereth it exposes the offense of unproductive faith: it consumes resources while yielding nothing for God's kingdom.
This parable follows Jesus' call to repentance (13:3, 5) and illustrates God's righteous impatience with fruitless religion. The fig tree wasn't merely neutral—it actively wasted soil and space that could produce fruit. Israel had enjoyed centuries of prophetic ministry and three years of the Messiah Himself, yet remained barren of righteousness. The question why cumbereth it exposes the offense of unproductive faith: it consumes resources while yielding nothing for God's kingdom.
And he answering said unto him, Lord, let it alone this year also, till I shall dig about it, and dung it:
View commentary
Lord, let it alone this year also (κύριε, ἄφες αὐτὴν καὶ τοῦτο τὸ ἔτος, kyrie, aphes autēn kai touto to etos)—The vinedresser intercedes for mercy, promising till I shall dig about it, and dung it (σκάψω περὶ αὐτὴν καὶ βάλω κόπρια, skapsō peri autēn kai balō kopria). This intensive cultivation—aerating the soil and applying fertilizer—represents extraordinary divine effort to provoke repentance.
The vinedresser is Christ Himself, interceding for Israel and for every barren soul. His 'one more year' extends grace, but grace with accountability. The imagery of digging and fertilizing speaks of God's active work through trials, discipline, and fresh outpourings of truth to awaken spiritual life. This isn't passive tolerance but purposeful intervention—God doesn't merely wait for fruit, He works to produce it. Yet even divine cultivation doesn't guarantee response; the tree retains moral agency.
The vinedresser is Christ Himself, interceding for Israel and for every barren soul. His 'one more year' extends grace, but grace with accountability. The imagery of digging and fertilizing speaks of God's active work through trials, discipline, and fresh outpourings of truth to awaken spiritual life. This isn't passive tolerance but purposeful intervention—God doesn't merely wait for fruit, He works to produce it. Yet even divine cultivation doesn't guarantee response; the tree retains moral agency.
And if it bear fruit, well: and if not, then after that thou shalt cut it down.
View commentary
And if it bear fruit, well: and if not, then after that thou shalt cut it down—The vinedresser's intercession has limits. The conditional structure (κἂν μὲν ποιήσῃ καρπόν… εἰ δὲ μή γε, ἐκκόψεις αὐτήν, kan men poiēsē karpon... ei de mē ge, ekkopseis autēn) presents two stark outcomes: fruitfulness or destruction. There is no third option.
This conclusion demolishes presumption upon God's patience. The 'cutting down' (ἐκκόπτω, ekkoptō) means complete removal and judgment—the same verb used by John the Baptist: 'Every tree which bringeth not forth good fruit is hewn down' (Matthew 3:10). For Israel, this judgment fell in AD 70 when Rome destroyed Jerusalem and the temple. For individual souls, it comes at death or Christ's return. The parable ends without revealing the tree's response, leaving each hearer to provide the ending through their own life. Will we bear fruit or face the axe?
This conclusion demolishes presumption upon God's patience. The 'cutting down' (ἐκκόπτω, ekkoptō) means complete removal and judgment—the same verb used by John the Baptist: 'Every tree which bringeth not forth good fruit is hewn down' (Matthew 3:10). For Israel, this judgment fell in AD 70 when Rome destroyed Jerusalem and the temple. For individual souls, it comes at death or Christ's return. The parable ends without revealing the tree's response, leaving each hearer to provide the ending through their own life. Will we bear fruit or face the axe?
Jesus Heals a Woman on the Sabbath
And he was teaching in one of the synagogues on the sabbath.
View commentary
And he was teaching in one of the synagogues on the sabbath. Luke establishes the setting with deliberate simplicity. The Greek verb ēn didaskōn (ἦν διδάσκων, "was teaching") uses the imperfect tense, indicating continuous action—this was Jesus' customary practice. Despite growing opposition from religious leaders, He maintained His synagogue teaching ministry throughout Galilee and Judea.
The phrase "on the sabbath" (ἐν τοῖς σάββασιν, en tois sabbasin) is significant because it sets up the conflict to follow. Sabbath healing controversies permeate the Gospels (Luke 6:6-11, 14:1-6; John 5:1-18, 9:1-16). Jesus deliberately heals on the Sabbath to expose the Pharisees' misunderstanding of God's law. The Sabbath was meant for doing good, not rigid ceremonialism. As Jesus declares in Mark 2:27, "The sabbath was made for man, and not man for the sabbath."
This brief verse introduces one of Jesus' most powerful demonstrations of kingdom priorities: mercy triumphs over ritual, compassion transcends tradition, and divine authority supersedes human regulations. The synagogue setting emphasizes that Jesus came not to destroy the law but to fulfill it—revealing God's true intention for holy days as occasions of liberation and restoration.
The phrase "on the sabbath" (ἐν τοῖς σάββασιν, en tois sabbasin) is significant because it sets up the conflict to follow. Sabbath healing controversies permeate the Gospels (Luke 6:6-11, 14:1-6; John 5:1-18, 9:1-16). Jesus deliberately heals on the Sabbath to expose the Pharisees' misunderstanding of God's law. The Sabbath was meant for doing good, not rigid ceremonialism. As Jesus declares in Mark 2:27, "The sabbath was made for man, and not man for the sabbath."
This brief verse introduces one of Jesus' most powerful demonstrations of kingdom priorities: mercy triumphs over ritual, compassion transcends tradition, and divine authority supersedes human regulations. The synagogue setting emphasizes that Jesus came not to destroy the law but to fulfill it—revealing God's true intention for holy days as occasions of liberation and restoration.
And, behold, there was a woman which had a spirit of infirmity eighteen years, and was bowed together, and could in no wise lift up herself.
View commentary
Jesus heals on the Sabbath: 'And, behold, there was a woman which had a spirit of infirmity eighteen years, and was bowed together, and could in no wise lift up herself' (καὶ ἰδοὺ γυνὴ πνεῦμα ἔχουσα ἀσθενείας ἔτη δεκαοκτώ, καὶ ἦν συγκύπτουσα καὶ μὴ δυναμένη ἀνακύψαι εἰς τὸ παντελές). This woman had suffered 18 years under demonic bondage ('spirit of infirmity,' πνεῦμα ἀσθενείας), bent double, unable to straighten. Jesus' compassion overcomes Sabbath regulations—He calls her 'daughter of Abraham' (v.16), affirming her covenant status despite physical affliction. His healing demonstrates that the Sabbath's true purpose is liberation from bondage, foreshadowing gospel freedom from sin's slavery.
And when Jesus saw her, he called her to him, and said unto her, Woman, thou art loosed from thine infirmity.
View commentary
And when Jesus saw her, he called her to him, and said unto her, Woman, thou art loosed from thine infirmity. Jesus takes the initiative—He "saw her" (ἰδὼν αὐτὴν, idōn autēn) and "called her" (προσεφώνησεν, prosephōnēsen, summoned her publicly). The woman did not request healing; Christ's compassion moved Him to act. This illustrates divine grace: God seeks us before we seek Him (Romans 5:8, 1 John 4:19).
The declaration "thou art loosed" (ἀπολέλυσαι, apolelysai) uses the perfect passive indicative, indicating a completed action with ongoing results. The verb apolyō (ἀπολύω) means to release, set free, liberate—the same word used for releasing prisoners or forgiving debts. Jesus speaks with divine authority, and the word itself accomplishes the healing. This demonstrates His deity: only God can command sickness to depart with mere words.
The term "infirmity" (ἀσθενείας, astheneias) means weakness or illness. Verse 11 specifies she had "a spirit of infirmity eighteen years," indicating demonic oppression causing physical disability. Jesus' healing addresses both spiritual bondage and physical suffering simultaneously. The Sabbath setting is intentional—Jesus reveals that God's rest includes liberation from Satan's oppression. True Sabbath observance means setting captives free, not binding them with religious legalism.
The declaration "thou art loosed" (ἀπολέλυσαι, apolelysai) uses the perfect passive indicative, indicating a completed action with ongoing results. The verb apolyō (ἀπολύω) means to release, set free, liberate—the same word used for releasing prisoners or forgiving debts. Jesus speaks with divine authority, and the word itself accomplishes the healing. This demonstrates His deity: only God can command sickness to depart with mere words.
The term "infirmity" (ἀσθενείας, astheneias) means weakness or illness. Verse 11 specifies she had "a spirit of infirmity eighteen years," indicating demonic oppression causing physical disability. Jesus' healing addresses both spiritual bondage and physical suffering simultaneously. The Sabbath setting is intentional—Jesus reveals that God's rest includes liberation from Satan's oppression. True Sabbath observance means setting captives free, not binding them with religious legalism.
And he laid his hands on her: and immediately she was made straight, and glorified God.
View commentary
And he laid his hands on her: and immediately she was made straight, and glorified God. Jesus' laying on of hands (ἐπέθηκεν αὐτῇ τὰς χεῖρας, epethēken autē tas cheiras) was a common healing gesture, signifying impartation of power and personal touch. This physical contact with a disabled woman in public would be culturally shocking, demonstrating Jesus' willingness to break social barriers for compassion's sake.
The word "immediately" (παραχρῆμα, parachrēma) emphasizes the instantaneous nature of the miracle. After eighteen years of disability, restoration came in a moment—showcasing divine power that transcends natural processes. She "was made straight" (ἀνωρθώθη, anōrthōthē), from anorthoō (ἀνορθόω), meaning to set upright, restore to erectness. The verb appears in Hebrews 12:12, "lift up the hands which hang down," suggesting both physical and spiritual restoration.
Her response—"glorified God" (ἐδόξαζεν τὸν θεόν, edoxazen ton theon)—models proper reaction to divine mercy. The imperfect tense indicates she kept on glorifying God, offering continuous praise. True miracles produce worship. Unlike the synagogue ruler who complained (v. 14), this woman recognized God's goodness and responded with gratitude. Her praise testified that Jesus' healing was God's work, validating His messianic claim.
The word "immediately" (παραχρῆμα, parachrēma) emphasizes the instantaneous nature of the miracle. After eighteen years of disability, restoration came in a moment—showcasing divine power that transcends natural processes. She "was made straight" (ἀνωρθώθη, anōrthōthē), from anorthoō (ἀνορθόω), meaning to set upright, restore to erectness. The verb appears in Hebrews 12:12, "lift up the hands which hang down," suggesting both physical and spiritual restoration.
Her response—"glorified God" (ἐδόξαζεν τὸν θεόν, edoxazen ton theon)—models proper reaction to divine mercy. The imperfect tense indicates she kept on glorifying God, offering continuous praise. True miracles produce worship. Unlike the synagogue ruler who complained (v. 14), this woman recognized God's goodness and responded with gratitude. Her praise testified that Jesus' healing was God's work, validating His messianic claim.
And the ruler of the synagogue answered with indignation, because that Jesus had healed on the sabbath day, and said unto the people, There are six days in which men ought to work: in them therefore come and be healed, and not on the sabbath day.
View commentary
And the ruler of the synagogue answered with indignation, because that Jesus had healed on the sabbath day. The synagogue ruler's response—"indignation" (ἀγανακτῶν, aganaktōn)—reveals misplaced priorities. The Greek verb means to be greatly displeased or aroused to anger. He witnessed a miraculous liberation of an eighteen-year sufferer yet felt outrage rather than joy. This exposes the danger of religious legalism: tradition can so blind people that they oppose God's mercy.
His statement—"There are six days in which men ought to work: in them therefore come and be healed, and not on the sabbath day"—appeals to Exodus 20:9. But his application perverts God's intent. The Sabbath command prohibited servile labor to give rest to workers; it never forbade acts of mercy. His logic is absurd: he demands the suffering woman wait another day for liberation while he conducts synagogue business on the Sabbath. Compassion must be scheduled around religious rules?
Notice he addresses "the people," not Jesus directly—a passive-aggressive tactic avoiding direct confrontation while undermining Christ's authority. He tries to turn the crowd against Jesus by framing the healing as Sabbath violation. This reveals cowardice alongside legalism. His concern is protecting religious tradition, not truth or compassion.
His statement—"There are six days in which men ought to work: in them therefore come and be healed, and not on the sabbath day"—appeals to Exodus 20:9. But his application perverts God's intent. The Sabbath command prohibited servile labor to give rest to workers; it never forbade acts of mercy. His logic is absurd: he demands the suffering woman wait another day for liberation while he conducts synagogue business on the Sabbath. Compassion must be scheduled around religious rules?
Notice he addresses "the people," not Jesus directly—a passive-aggressive tactic avoiding direct confrontation while undermining Christ's authority. He tries to turn the crowd against Jesus by framing the healing as Sabbath violation. This reveals cowardice alongside legalism. His concern is protecting religious tradition, not truth or compassion.
The Lord then answered him, and said, Thou hypocrite, doth not each one of you on the sabbath loose his ox or his ass from the stall, and lead him away to watering?
View commentary
The Lord then answered him, and said, Thou hypocrite, doth not each one of you on the sabbath loose his ox or his ass from the stall, and lead him away to watering? Jesus' response begins with a devastating label: "hypocrite" (ὑποκριτά, hypokrita, singular, directly addressing the ruler). The Greek originally meant stage actor—one wearing a mask, playing a part. Jesus exposes the ruler's pretense: claiming to honor God while violating His heart.
The rhetorical question employs kal v'chomer (light to heavy) reasoning common in Jewish argumentation: if you do X for an animal, how much more should you do X for a human? The ruler would "loose" (λύει, lyei, from lyō, ἀλύω, the same root as "loosed" in v. 12) his ox or donkey for water on the Sabbath without hesitation. Jesus uses identical vocabulary: the woman needed to be "loosed" from bondage just as animals are "loosed" for care.
The argument is irrefutable: Sabbath law permits caring for animals' needs, yet the ruler objects to liberating a woman from eighteen years of Satanic bondage. The logic demonstrates that Pharisaic Sabbath regulations were arbitrary and inconsistent—allowing what benefited them while prohibiting mercy toward others. Jesus exposes their self-serving interpretation of God's law.
The rhetorical question employs kal v'chomer (light to heavy) reasoning common in Jewish argumentation: if you do X for an animal, how much more should you do X for a human? The ruler would "loose" (λύει, lyei, from lyō, ἀλύω, the same root as "loosed" in v. 12) his ox or donkey for water on the Sabbath without hesitation. Jesus uses identical vocabulary: the woman needed to be "loosed" from bondage just as animals are "loosed" for care.
The argument is irrefutable: Sabbath law permits caring for animals' needs, yet the ruler objects to liberating a woman from eighteen years of Satanic bondage. The logic demonstrates that Pharisaic Sabbath regulations were arbitrary and inconsistent—allowing what benefited them while prohibiting mercy toward others. Jesus exposes their self-serving interpretation of God's law.
And ought not this woman, being a daughter of Abraham, whom Satan hath bound, lo, these eighteen years, be loosed from this bond on the sabbath day?
View commentary
And ought not this woman, being a daughter of Abraham, whom Satan hath bound, lo, these eighteen years, be loosed from this bond on the sabbath day? Jesus escalates the kal v'chomer argument with devastating force. The phrase "daughter of Abraham" (θυγατέρα Ἀβραὰμ, thygatera Abraam) emphasizes her covenant status—she belongs to God's people, heir to the promises. Jesus affirms her full standing in Israel despite her affliction, contradicting assumptions that disability indicated divine disfavor.
The clause "whom Satan hath bound" (ἣν ἔδησεν ὁ Σατανᾶς, hēn edēsen ho Satanas) reveals the spiritual dimension. The verb deō (δέω) means to bind, tie, imprison—the opposite of lyō (λύω, to loose) used in verses 12, 15, and 16. This woman's suffering resulted from demonic oppression, making her condition not merely medical but spiritual warfare. Satan binds; Jesus looses. The Sabbath, God's gift of rest and liberation, is the perfect day to break Satan's chains.
The time reference—"eighteen years" (δέκα καὶ ὀκτὼ ἔτη)—underscores the urgency. Nearly two decades of suffering! Yet the ruler demanded she wait another day. Jesus' rhetorical question expects the answer "Yes, of course she should be loosed!" The argument is irresistible: if you loose animals from mere physical need, how much more should this covenant daughter be loosed from Satanic bondage? The Sabbath celebrates liberation from slavery (Deuteronomy 5:15)—what better day to free a captive?
The clause "whom Satan hath bound" (ἣν ἔδησεν ὁ Σατανᾶς, hēn edēsen ho Satanas) reveals the spiritual dimension. The verb deō (δέω) means to bind, tie, imprison—the opposite of lyō (λύω, to loose) used in verses 12, 15, and 16. This woman's suffering resulted from demonic oppression, making her condition not merely medical but spiritual warfare. Satan binds; Jesus looses. The Sabbath, God's gift of rest and liberation, is the perfect day to break Satan's chains.
The time reference—"eighteen years" (δέκα καὶ ὀκτὼ ἔτη)—underscores the urgency. Nearly two decades of suffering! Yet the ruler demanded she wait another day. Jesus' rhetorical question expects the answer "Yes, of course she should be loosed!" The argument is irresistible: if you loose animals from mere physical need, how much more should this covenant daughter be loosed from Satanic bondage? The Sabbath celebrates liberation from slavery (Deuteronomy 5:15)—what better day to free a captive?
And when he had said these things, all his adversaries were ashamed: and all the people rejoiced for all the glorious things that were done by him.
View commentary
And when he had said these things, all his adversaries were ashamed: and all the people rejoiced for all the glorious things that were done by him. The outcome reveals a sharp division: "adversaries" (ἀντικείμενοι, antikeimenoi, those who oppose or stand against) experienced shame (κατῃσχύνοντο, katēschynonto, were put to shame, humiliated), while "the people" (πᾶς ὁ ὄχλος, pas ho ochlos, all the crowd) "rejoiced" (ἔχαιρεν, echairen) over the "glorious things" (ἐνδόξοις, endoxois, magnificent, splendid deeds).
The adversaries' shame resulted not from repentance but from public defeat—Jesus' irrefutable logic exposed their hypocrisy before the crowd. The imperfect tense "were being put to shame" suggests ongoing humiliation as His argument sank in. True shame should lead to repentance (2 Corinthians 7:10), but often religious pride hardens hearts even after public exposure. Luke's Gospel repeatedly shows religious leaders' opposition hardening despite overwhelming evidence of Jesus' authority.
The crowd's joy (continuous imperfect tense: "kept rejoicing") demonstrates that common people recognized God's work even when religious experts rejected it. The "glorious things" (plural) indicates Jesus performed multiple miracles, not just this healing. The people's rejoicing fulfills prophecy: Isaiah 35:5-6 promised that when Messiah comes, the blind see, deaf hear, lame leap, and mute sing. Despite leadership opposition, ordinary people witnessed the kingdom breaking in and celebrated.
The adversaries' shame resulted not from repentance but from public defeat—Jesus' irrefutable logic exposed their hypocrisy before the crowd. The imperfect tense "were being put to shame" suggests ongoing humiliation as His argument sank in. True shame should lead to repentance (2 Corinthians 7:10), but often religious pride hardens hearts even after public exposure. Luke's Gospel repeatedly shows religious leaders' opposition hardening despite overwhelming evidence of Jesus' authority.
The crowd's joy (continuous imperfect tense: "kept rejoicing") demonstrates that common people recognized God's work even when religious experts rejected it. The "glorious things" (plural) indicates Jesus performed multiple miracles, not just this healing. The people's rejoicing fulfills prophecy: Isaiah 35:5-6 promised that when Messiah comes, the blind see, deaf hear, lame leap, and mute sing. Despite leadership opposition, ordinary people witnessed the kingdom breaking in and celebrated.
The Parable of the Mustard Seed
Then said he, Unto what is the kingdom of God like? and whereunto shall I resemble it?
View commentary
Jesus asks: 'Unto what is the kingdom of God like? and whereunto shall I resemble it?' (τίνι ὁμοία ἐστὶν ἡ βασιλεία τοῦ θεοῦ, καὶ τίνι ὁμοιώσω αὐτήν;). The double question emphasizes the challenge of explaining God's kingdom to earthly minds. The mustard seed parable (vv.18-19) illustrates how God's kingdom begins small but grows expansive—from Jesus and twelve disciples to worldwide church. The leaven parable (vv.20-21) shows the kingdom's permeating influence—small beginning, total transformation. Both parables counter expectations of immediate, visible messianic kingdom, teaching gradual, organic growth through gospel proclamation.
It is like a grain of mustard seed, which a man took, and cast into his garden; and it grew, and waxed a great tree; and the fowls of the air lodged in the branches of it.
View commentary
It is like a grain of mustard seed, which a man took, and cast into his garden; and it grew, and waxed a great tree; and the fowls of the air lodged in the branches of it. The mustard seed parable (one of Jesus' shortest) carries profound significance. The "grain of mustard seed" (κόκκῳ σινάπεως, kokkō sinapeōs) was proverbially the smallest seed known in Palestine (Matthew 13:32, "the least of all seeds"), yet it grew into a large plant—some varieties reaching 10-12 feet tall, resembling a tree.
The phrase "cast into his garden" (ἔβαλεν εἰς κῆπον ἑαυτοῦ, ebalen eis kēpon heautou) emphasizes intentional planting—God deliberately sows the kingdom. The growth progression—"it grew, and waxed a great tree" (ηὔξησεν καὶ ἐγένετο εἰς δένδρον μέγα, ēuxēsen kai egeneto eis dendron mega)—indicates organic, inevitable expansion from small beginnings to unexpected greatness. This describes the kingdom's advance: beginning with Jesus and twelve disciples, eventually filling the earth.
The image of "fowls of the air lodged in the branches" (τὰ πετεινὰ τοῦ οὐρανοῦ κατεσκήνωσεν ἐν τοῖς κλάδοις αὐτοῦ, ta peteina tou ouranou kateskēnōsen en tois kladois autou) alludes to Old Testament prophecies where great kingdoms are depicted as trees sheltering nations (Ezekiel 17:23, 31:6, Daniel 4:12, 21). The kingdom of God, though beginning insignificantly, will ultimately provide refuge and blessing to peoples from all nations—fulfilling the Abrahamic promise that all families of earth would be blessed through his seed (Genesis 12:3, 22:18).
The phrase "cast into his garden" (ἔβαλεν εἰς κῆπον ἑαυτοῦ, ebalen eis kēpon heautou) emphasizes intentional planting—God deliberately sows the kingdom. The growth progression—"it grew, and waxed a great tree" (ηὔξησεν καὶ ἐγένετο εἰς δένδρον μέγα, ēuxēsen kai egeneto eis dendron mega)—indicates organic, inevitable expansion from small beginnings to unexpected greatness. This describes the kingdom's advance: beginning with Jesus and twelve disciples, eventually filling the earth.
The image of "fowls of the air lodged in the branches" (τὰ πετεινὰ τοῦ οὐρανοῦ κατεσκήνωσεν ἐν τοῖς κλάδοις αὐτοῦ, ta peteina tou ouranou kateskēnōsen en tois kladois autou) alludes to Old Testament prophecies where great kingdoms are depicted as trees sheltering nations (Ezekiel 17:23, 31:6, Daniel 4:12, 21). The kingdom of God, though beginning insignificantly, will ultimately provide refuge and blessing to peoples from all nations—fulfilling the Abrahamic promise that all families of earth would be blessed through his seed (Genesis 12:3, 22:18).
The Parable of the Leaven
And again he said, Whereunto shall I liken the kingdom of God?
View commentary
And again he said, Whereunto shall I liken the kingdom of God? This brief rhetorical question introduces the second kingdom parable in this section. The phrase "and again" (πάλιν, palin) indicates Jesus immediately offers another comparison, suggesting that no single parable exhausts the kingdom's richness—multiple perspectives illuminate different facets of the same reality.
The question "Whereunto shall I liken...?" (Τίνι ὁμοιώσω...; Tini homoiōsō...?) engages hearers, inviting active participation rather than passive listening. Jesus' pedagogical method involves questions, parables, and illustrations drawn from everyday life—making profound theological truths accessible through concrete imagery. This approach reveals divine wisdom: eternal realities communicated through temporal analogies, heavenly truths illustrated by earthly stories.
The emphasis on likenesses reveals both the necessity and limitation of human language about divine realities. The kingdom of God transcends human categories, yet God graciously accommodates our understanding by using familiar images—seeds, yeast, vineyards, banquets. Each parable captures one aspect; collectively they reveal the kingdom's multifaceted nature.
The question "Whereunto shall I liken...?" (Τίνι ὁμοιώσω...; Tini homoiōsō...?) engages hearers, inviting active participation rather than passive listening. Jesus' pedagogical method involves questions, parables, and illustrations drawn from everyday life—making profound theological truths accessible through concrete imagery. This approach reveals divine wisdom: eternal realities communicated through temporal analogies, heavenly truths illustrated by earthly stories.
The emphasis on likenesses reveals both the necessity and limitation of human language about divine realities. The kingdom of God transcends human categories, yet God graciously accommodates our understanding by using familiar images—seeds, yeast, vineyards, banquets. Each parable captures one aspect; collectively they reveal the kingdom's multifaceted nature.
It is like leaven, which a woman took and hid in three measures of meal, till the whole was leavened.
View commentary
It is like leaven, which a woman took and hid in three measures of meal, till the whole was leavened. This second kingdom parable parallels the mustard seed but emphasizes internal transformation rather than external growth. "Leaven" (ζύμῃ, zymē, yeast) was a small amount of fermented dough saved from previous baking, mixed into new dough to cause rising. The verb "hid" (ἐνέκρυψεν, enekrypsen) literally means concealed or buried—the woman thoroughly mixed yeast throughout the dough until invisible.
The phrase "three measures of meal" (ἀλεύρου σάτα τρία, aleurou sata tria) represents an enormous quantity—approximately 50 pounds of flour, enough to feed over 100 people. This alludes to Sarah preparing bread for angelic visitors (Genesis 18:6) and Hannah's thanksgiving offering (1 Samuel 1:24). The massive amount emphasizes the kingdom's extensive reach—not a small, exclusive movement but a transforming force affecting all creation.
The phrase "till the whole was leavened" (ἕως οὗ ἐζυμώθη ὅλον, heōs hou ezymōthē holon) describes complete permeation. The kingdom works invisibly but irresistibly, transforming from within. Unlike violent political upheaval, God's kingdom spreads through quiet, organic influence—changing hearts, families, communities, cultures. The parable promises ultimate success: the gospel will leaven the whole lump, fulfilling God's purpose to fill the earth with His glory (Habakkuk 2:14).
The phrase "three measures of meal" (ἀλεύρου σάτα τρία, aleurou sata tria) represents an enormous quantity—approximately 50 pounds of flour, enough to feed over 100 people. This alludes to Sarah preparing bread for angelic visitors (Genesis 18:6) and Hannah's thanksgiving offering (1 Samuel 1:24). The massive amount emphasizes the kingdom's extensive reach—not a small, exclusive movement but a transforming force affecting all creation.
The phrase "till the whole was leavened" (ἕως οὗ ἐζυμώθη ὅλον, heōs hou ezymōthē holon) describes complete permeation. The kingdom works invisibly but irresistibly, transforming from within. Unlike violent political upheaval, God's kingdom spreads through quiet, organic influence—changing hearts, families, communities, cultures. The parable promises ultimate success: the gospel will leaven the whole lump, fulfilling God's purpose to fill the earth with His glory (Habakkuk 2:14).
The Narrow Door
And he went through the cities and villages, teaching, and journeying toward Jerusalem.
View commentary
And he went through the cities and villages, teaching, and journeying toward Jerusalem. This transitional verse marks Jesus' purposeful travel toward His destiny. The phrase "went through" (διεπορεύετο, dieporeueto) uses an imperfect verb indicating continuous action—He was traveling through, not rushing past. The coupling of "cities and villages" (κατὰ πόλεις καὶ κώμας, kata poleis kai kōmas) emphasizes comprehensive ministry—no place too large or too small for His attention.
The participle "teaching" (διδάσκων, didaskōn) describes His primary activity. Jesus' ministry centered on proclamation and instruction, not merely miracles. The gospel advances through teaching that transforms minds, not merely demonstrations that amaze crowds. Mark 1:38 records Jesus saying, "Let us go into the next towns, that I may preach there also: for therefore came I forth." His priority was the word.
The phrase "journeying toward Jerusalem" (πορείαν ποιούμενος εἰς Ἱερουσαλήμ, poreian poioumenos eis Hierousalēm) reveals deliberate progression toward crucifixion. Luke emphasizes this journey motif (9:51, "he stedfastly set his face to go to Jerusalem"). Jesus walks knowingly toward suffering and death, fulfilling prophetic necessity (Luke 9:22, 18:31-33). Every teaching, healing, and confrontation occurs within this larger narrative arc—the Son of Man advancing toward His redemptive mission.
The participle "teaching" (διδάσκων, didaskōn) describes His primary activity. Jesus' ministry centered on proclamation and instruction, not merely miracles. The gospel advances through teaching that transforms minds, not merely demonstrations that amaze crowds. Mark 1:38 records Jesus saying, "Let us go into the next towns, that I may preach there also: for therefore came I forth." His priority was the word.
The phrase "journeying toward Jerusalem" (πορείαν ποιούμενος εἰς Ἱερουσαλήμ, poreian poioumenos eis Hierousalēm) reveals deliberate progression toward crucifixion. Luke emphasizes this journey motif (9:51, "he stedfastly set his face to go to Jerusalem"). Jesus walks knowingly toward suffering and death, fulfilling prophetic necessity (Luke 9:22, 18:31-33). Every teaching, healing, and confrontation occurs within this larger narrative arc—the Son of Man advancing toward His redemptive mission.
Then said one unto him, Lord, are there few that be saved? And he said unto them,
View commentary
Someone asks: 'Lord, are there few that be saved?' Jesus responds: 'Strive to enter in at the strait gate: for many, I say unto you, will seek to enter in, and shall not be able' (Κύριε, εἰ ὀλίγοι οἱ σῳζόμενοι; ὁ δὲ εἶπεν πρὸς αὐτούς, Ἀγωνίζεσθε εἰσελθεῖν διὰ τῆς στενῆς θύρας· ὅτι πολλοί, λέγω ὑμῖν, ζητήσουσιν εἰσελθεῖν καὶ οὐκ ἰσχύσουσιν). Jesus redirects from speculation to personal urgency. The verb 'agōnizomai' (ἀγωνίζεσθε, strive) means agonize, fight, compete intensely—salvation requires wholehearted commitment. The 'narrow door' (στενῆς θύρας) admits only those willing to abandon self-righteousness and trust Christ alone.
Strive to enter in at the strait gate: for many, I say unto you, will seek to enter in, and shall not be able.
View commentary
Jesus warns: 'Strive to enter in at the strait gate: for many, I say unto you, will seek to enter in, and shall not be able.' The word 'strive' (Greek 'agōnizesthe,' ἀγωνίζεσθε) means agonize, fight, exert intense effort—where we get 'agonize.' The 'strait gate' (Greek 'stenēs,' στενῆς, narrow) contrasts the wide gate leading to destruction (Matthew 7:13-14). Salvation requires earnest pursuit, not casual interest. The warning 'many...will seek to enter in, and shall not be able' indicates external religious activity without genuine faith fails. Seeking without striving, desiring without committing, won't save. Salvation is by grace through faith, but genuine faith strives to enter.
When once the master of the house is risen up, and hath shut to the door, and ye begin to stand without, and to knock at the door, saying, Lord, Lord, open unto us; and he shall answer and say unto you, I know you not whence ye are:
View commentary
When once the master of the house is risen up, and hath shut to the door, and ye begin to stand without, and to knock at the door, saying, Lord, Lord, open unto us; and he shall answer and say unto you, I know you not whence ye are. This sobering warning follows the question "Are there few that be saved?" (v. 23). Jesus shifts from abstract speculation to urgent personal application. The "master of the house" (ὁ οἰκοδεσπότης, ho oikodespotēs) represents Christ as judge, and the "door" (θύραν, thyran) symbolizes entrance to the kingdom.
The phrase "is risen up, and hath shut to the door" (ἐγερθῇ...καὶ ἀποκλείσῃ τὴν θύραν, egerthē...kai apokleisē tēn thyran) uses aorist subjunctive verbs indicating definite future action—a fixed moment when opportunity ends. Once the door shuts, no amount of knocking avails. The desperate cry "Lord, Lord" (Κύριε, κύριε, Kyrie, kyrie) echoes Matthew 7:21-23, where Jesus warns that mere verbal profession without obedience proves worthless. Repetition indicates urgency and emotional intensity but not genuine relationship.
The master's response—"I know you not whence ye are" (Οὐκ οἶδα ὑμᾶς πόθεν ἐστέ, Ouk oida hymas pothen este)—is devastating. The verb oida (οἶδα) means to know intimately, recognize, acknowledge. Christ's declaration "I do not know you" means "I never had relationship with you." The added phrase "whence ye are" (where you are from) emphasizes complete unfamiliarity—they are strangers despite claiming connection. Religious activity, church attendance, even miracles done in Jesus' name (Matthew 7:22) don't guarantee salvation. Only those who enter through the narrow door of genuine faith and repentance are known by Christ.
The phrase "is risen up, and hath shut to the door" (ἐγερθῇ...καὶ ἀποκλείσῃ τὴν θύραν, egerthē...kai apokleisē tēn thyran) uses aorist subjunctive verbs indicating definite future action—a fixed moment when opportunity ends. Once the door shuts, no amount of knocking avails. The desperate cry "Lord, Lord" (Κύριε, κύριε, Kyrie, kyrie) echoes Matthew 7:21-23, where Jesus warns that mere verbal profession without obedience proves worthless. Repetition indicates urgency and emotional intensity but not genuine relationship.
The master's response—"I know you not whence ye are" (Οὐκ οἶδα ὑμᾶς πόθεν ἐστέ, Ouk oida hymas pothen este)—is devastating. The verb oida (οἶδα) means to know intimately, recognize, acknowledge. Christ's declaration "I do not know you" means "I never had relationship with you." The added phrase "whence ye are" (where you are from) emphasizes complete unfamiliarity—they are strangers despite claiming connection. Religious activity, church attendance, even miracles done in Jesus' name (Matthew 7:22) don't guarantee salvation. Only those who enter through the narrow door of genuine faith and repentance are known by Christ.
Then shall ye begin to say, We have eaten and drunk in thy presence, and thou hast taught in our streets.
View commentary
The rejected continue their plea: 'Then shall ye begin to say, We have eaten and drunk in thy presence, and thou hast taught in our streets.' This verse exposes the insufficiency of external religious association. The people claim physical proximity to Jesus—sharing meals and hearing His teaching. Yet proximity without transformation, hearing without heeding, association without commitment brings no salvation. Many first-century Jews saw Jesus, heard His teaching, even benefited from His miracles, yet never truly believed. The same is true today—attending church, hearing sermons, participating in religious activities provides no guarantee of salvation apart from genuine faith and repentance.
But he shall say, I tell you, I know you not whence ye are; depart from me, all ye workers of iniquity.
View commentary
Jesus responds to their claims: 'But he shall say, I tell you, I know you not whence ye are; depart from me, all ye workers of iniquity.' The repeated 'I know you not whence ye are' emphasizes that Jesus doesn't recognize them as His own. Despite their claims of association, He declares 'depart from me,' a judicial dismissal. The phrase 'workers of iniquity' indicates active pursuit of sin, not passive failure. The term 'workers' means laborers—these people worked at sin with the same energy others should work at righteousness. External religious profession combined with immoral living exposes false faith. This echoes Jesus' warning in the Sermon on the Mount (Matthew 7:21-23) that many who claim 'Lord, Lord' will be rejected.
There shall be weeping and gnashing of teeth, when ye shall see Abraham, and Isaac, and Jacob, and all the prophets, in the kingdom of God, and you yourselves thrust out.
View commentary
Jesus describes the anguish of the excluded: 'There shall be weeping and gnashing of teeth, when ye shall see Abraham, and Isaac, and Jacob, and all the prophets, in the kingdom of God, and you yourselves thrust out.' This phrase appears frequently in Jesus' teaching about final judgment (Matthew 8:12, 13:42, 13:50, 22:13, 24:51, 25:30), indicating extreme anguish, regret, and rage. The excluded will see the patriarchs and prophets in God's kingdom while they themselves are 'thrust out,' forcibly expelled. The horror lies not merely in suffering but in the realization of irreversible loss—seeing the salvation they could have had but rejected.
And they shall come from the east, and from the west, and from the north, and from the south, and shall sit down in the kingdom of God.
View commentary
Jesus reveals salvation's universal scope: 'And they shall come from the east, and from the west, and from the north, and from the south, and shall sit down in the kingdom of God.' This imagery echoes Isaiah 49:12, 59:19 and Psalm 107:3, prophecies about God gathering His scattered people. The four directions represent universality—people from all nations will enter God's kingdom. The phrase 'sit down' means to recline at a banquet, indicating intimate fellowship and celebration. This inclusion of Gentiles alongside patriarchs fulfills God's promise to Abraham that through him all nations would be blessed (Genesis 12:3, 22:18). The Kingdom is not ethnically exclusive but spiritually inclusive—all who believe, regardless of ethnicity, are welcomed.
And, behold, there are last which shall be first, and there are first which shall be last.
View commentary
Jesus concludes with a reversal principle: 'And, behold, there are last which shall be first, and there are first which shall be last.' This paradox appears throughout Jesus' teaching (Matthew 19:30, 20:16, Mark 10:31) and illustrates kingdom values inverting worldly values. The 'first' (privileged, powerful, prestigious by worldly or religious standards) will be 'last' if they trust their status rather than God's grace. The 'last' (marginalized, despised, powerless) will be 'first' if they humbly receive God's mercy. In context, many Jews who claimed privilege through Abrahamic descent will be excluded, while Gentiles who were excluded from covenant promises will be included. Merit-based religion always inverts grace-based salvation.
Lament over Jerusalem
The same day there came certain of the Pharisees, saying unto him, Get thee out, and depart hence: for Herod will kill thee.
View commentary
Pharisees approach with a warning: 'The same day there came certain of the Pharisees, saying unto him, Get thee out, and depart hence: for Herod will kill thee.' The Pharisees' warning seems helpful but may have been intended to manipulate Jesus away from their territory. Herod Antipas, who ruled Galilee and Perea, had beheaded John the Baptist (Luke 9:9) and wanted to see Jesus (Luke 9:9, 23:8). Whether the threat was real or fabricated, it provided an opportunity for Jesus to clarify His mission's divine timing and protection. Jesus was not naively trusting but sovereignly aware—He would die in Jerusalem according to God's plan, not prematurely at Herod's whim in Galilee.
And he said unto them, Go ye, and tell that fox, Behold, I cast out devils, and I do cures to day and to morrow, and the third day I shall be perfected.
View commentary
Jesus responds defiantly: 'And he said unto them, Go ye, and tell that fox, Behold, I cast out devils, and I do cures to day and to morrow, and the third day I shall be perfected.' Calling Herod a 'fox' is contemptuous—foxes symbolize cunning, destruction, and insignificance (Nehemiah 4:3, Song of Solomon 2:15, Ezekiel 13:4). Jesus refuses to be intimidated. His statement 'I cast out devils, and I do cures to day and to morrow' affirms His continuing ministry despite threats. The phrase 'the third day I shall be perfected' anticipates His death and resurrection—His mission will be completed on God's schedule, not Herod's. The verb 'be perfected' means to reach the goal, accomplish the purpose.
Nevertheless I must walk to day, and to morrow, and the day following: for it cannot be that a prophet perish out of Jerusalem.
View commentary
Jesus states His determination: 'Nevertheless I must walk to day, and to morrow, and the day following: for it cannot be that a prophet perish out of Jerusalem.' The word 'must' indicates divine necessity—Jesus is under compulsion to fulfill His mission. The 'to day, and to morrow, and the day following' structure parallels v. 32, emphasizing His controlled progress toward Jerusalem. The statement 'it cannot be that a prophet perish out of Jerusalem' contains bitter irony—Jerusalem, the holy city, kills God's messengers. This prepares for Jesus' lament over Jerusalem in vv. 34-35. Jesus will die in Jerusalem not because Herod is powerless but because God's redemptive plan requires it. The cross was not accidental but appointed.
O Jerusalem, Jerusalem, which killest the prophets, and stonest them that are sent unto thee; how often would I have gathered thy children together, as a hen doth gather her brood under her wings, and ye would not!
View commentary
Jesus laments: 'O Jerusalem, Jerusalem, which killest the prophets, and stonest them that are sent unto thee; how often would I have gathered thy children together, as a hen doth gather her brood under her wings, and ye would not!' (Ἰερουσαλὴμ Ἰερουσαλήμ, ἡ ἀποκτείνουσα τοὺς προφήτας καὶ λιθοβολοῦσα τοὺς ἀπεσταλμένους πρὸς αὐτήν, ποσάκις ἠθέλησα ἐπισυνάξαι τὰ τέκνα σου ὃν τρόπον ὄρνις τὴν ἑαυτῆς νοσσιὰν ὑπὸ τὰς πτέρυγας, καὶ οὐκ ἠθελήσατε). The repeated name expresses grief. The present participles 'apokteinousa' (ἀποκτείνουσα, killing) and 'lithobolousa' (λιθοβολοῦσα, stoning) indicate habitual rejection. Christ's desire to gather them 'as a hen gathers her brood' expresses tender, protective love. The tragic 'ye would not' (οὐκ ἠθελήσατε) reveals human will resisting divine grace.
Behold, your house is left unto you desolate: and verily I say unto you, Ye shall not see me, until the time come when ye shall say, Blessed is he that cometh in the name of the Lord.
View commentary
Jesus declares: 'Behold, your house is left unto you desolate: and verily I say unto you, Ye shall not see me, until the time come when ye shall say, Blessed is he that cometh in the name of the Lord' (ἰδοὺ ἀφίεται ὑμῖν ὁ οἶκος ὑμῶν ἔρημος· λέγω δὲ ὑμῖν ὅτι οὐ μή με ἴδητε ἕως ἥξει ὅτε εἴπητε, Εὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι κυρίου). 'Your house' (ὁ οἶκος ὑμῶν) likely refers to the temple, once called 'my Father's house' (John 2:16) but now abandoned by God. The passive 'aphietai' (ἀφίεται, is left) indicates divine judgment—God withdraws His presence. The future clause anticipates Israel's recognition of Messiah at His second coming (Romans 11:25-26, Zechariah 12:10).