6 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.
Yet I had planted thee a noble vine, wholly a right seed: how then art thou turned into the degenerate plant of a strange vine unto me?
And when he saw a fig tree in the way, he came to it, and found nothing thereon, but leaves only, and said unto it, Let no fruit grow on thee henceforward for ever. And presently the fig tree withered away. And when the disciples saw it, they marvelled, saying, How soon is the fig tree withered away!
Thou hast brought a vine out of Egypt: thou hast cast out the heathen, and planted it. Thou preparedst room before it, and didst cause it to take deep root, and it filled the land. The hills were covered with the shadow of it, and the boughs thereof were like the goodly cedars. She sent out her boughs unto the sea, and her branches unto the river. Why hast thou then broken down her hedges, so that all they which pass by the way do pluck her? The boar out of the wood doth waste it, and the wild beast of the field doth devour it.
Now will I sing to my wellbeloved a song of my beloved touching his vineyard. My wellbeloved hath a vineyard in a very fruitful hill: And he fenced it, and gathered out the stones thereof, and planted it with the choicest vine, and built a tower in the midst of it, and also made a winepress therein: and he looked that it should bring forth grapes, and it brought forth wild grapes. And now, O inhabitants of Jerusalem, and men of Judah, judge, I pray you, betwixt me and my vineyard. What could have been done more to my vineyard, that I have not done in it? wherefore, when I looked that it should bring forth grapes, brought it forth wild grapes?
And when the time of the fruit drew near, he sent his servants to the husbandmen, that they might receive the fruits of it. And the husbandmen took his servants, and beat one, and killed another, and stoned another. Again, he sent other servants more than the first: and they did unto them likewise. But last of all he sent unto them his son, saying, They will reverence my son. But when the husbandmen saw the son, they said among themselves, This is the heir; come, let us kill him, and let us seize on his inheritance. And they caught him, and cast him out of the vineyard, and slew him. When the lord therefore of the vineyard cometh, what will he do unto those husbandmen?
And on the morrow, when they were come from Bethany, he was hungry: And seeing a fig tree afar off having leaves, he came, if haply he might find any thing thereon: and when he came to it, he found nothing but leaves; for the time of figs was not yet. And Jesus answered and said unto it, No man eat fruit of thee hereafter for ever. And his disciples heard it.
Ye have not chosen me, but I have chosen you, and ordained you, that ye should go and bring forth fruit, and that your fruit should remain: that whatsoever ye shall ask of the Father in my name, he may give it you.
Worthy.Bible » Commentaries » Commentary Critical and Explanatory on the Whole Bible » Commentary on Luke 13
Commentary on Luke 13 Commentary Critical and Explanatory on the Whole Bible
CHAPTER 13
Lu 13:1-9. The Lesson, "REPENT OR Perish," Suggested by Two Recent Incidents, and Illustrated by the Parable of the Barren Fig Tree.
1-3. Galileans—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 Ac 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.
4, 5. tower in Siloam—probably one of the towers of the city wall, near the pool of Siloam. Of its fall nothing is known.
6-9. fig tree—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.).
vineyard—a spot selected for its fertility, separated from the surrounding fields, and cultivated with special care, with a view solely to fruit.
came and sought fruit—a heart turned to God; the fruits of righteousness; compare Mt 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.
7. three years—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.
cut it down—indignant language.
cumbereth—not only doing no good, but wasting ground.
8. he answering, &c.—Christ, as Intercessor, loath to see it cut down so long as there was any hope (see Lu 13:34).
dig, &c.—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.
9. if … fruit, well—Genuine repentance, however late, avails to save (Lu 23:42, 43).
after that, &c.—The final perdition of such as, after the utmost limits of reasonable forbearance, are found fruitless, will be pre-eminently and confessedly just (Pr 1:24-31; Eze 24:13).
Lu 13:10-17. Woman of Eighteen Year's Infirmity Healed on the Sabbath.
11. spirit of infirmity—Compare Lu 13:17, "whom Satan hath bound." From this it is probable, though not certain, that her protracted infirmity was the effect of some milder form of possession; yet she was "a daughter of Abraham," in the same gracious sense, no doubt, as Zaccheus, after his conversion, was "a son of Abraham" (Lu 19:9).
12, 13. said … Woman … and laid—both at once.
14. with indignation—not so much at the sabbath violation as at the glorification of Christ. (Compare Mt 21:15) [Trench].
said to the people—"Not daring directly to find fault with the Lord, he seeks circuitously to reach Him through the people, who were more under his influence, and whom he feared less" [Trench].
15. the Lord—(See on Lu 10:1).
hypocrite!—How "the faithful and true Witness" tears off the masks which men wear!
his ox, &c.—(See on Mt 12:9-13; and Lu 6:9).
16. ought not, &c.—How gloriously the Lord vindicates the superior claims of this woman, in consideration of the sadness and long duration of her suffering, and of her dignity notwithstanding, as an heir of the promise!
Lu 13:18-30. Miscellaneous Teachings.
18-21. mustard seed … leaven—(See on Mr 4:30-32). The parable of "the Leaven" sets forth, perhaps, rather the inward growth of the kingdom, while "the Mustard Seed" seems to point chiefly to the outward. It being a woman's work to knead, it seems a refinement to say that "the woman" here represents the Church, as the instrument of depositing the leaven. Nor does it yield much satisfaction to understand the "three measures of meal" of that threefold division of our nature into "spirit, soul, and body," (alluded to in 1Th 5:23) or of the threefold partition of the world among the three sons of Noah (Ge 10:32), as some do. It yields more real satisfaction to see in this brief parable just the all-penetrating and assimilating quality of the Gospel, by virtue of which it will yet mould all institutions and tribes of men, and exhibit over the whole earth one "Kingdom of our Lord and of His Christ." (See on Re 11:15).
23. Lord, &c.—one of those curious questions by talking of which some flatter themselves they are religious.
said unto them—the multitude; taking no notice of the man or his question, save as furnishing the occasion of a solemn warning not to trifle with so momentous a matter as "salvation."
24. Strive—The word signifies to "contend" as for the mastery, to "struggle," expressive of the difficulty of being saved, as if one would have to force his way in.
strait gate—another figure of the same. (See on Mt 7:13, 14).
for many … will seek—"desire," that is, with a mere wish or slothful endeavor.
and shall not be able—because it must be made a life-and-death struggle.
25. master of the house is risen up and hath shut to the door—awfully sublime and vivid picture! At present he is represented as in a sitting posture, as if calmly looking on to see who will "strive," while entrance is practicable, and who will merely "seek" to enter in. But this is to have an end, by the great Master of the house Himself rising and shutting the door, after which there will be no admittance.
Lord, Lord—emphatic reduplication, expressive of the earnestness now felt, but too late. (See on Mt 7:21, 22).
26, 27. See on the similar passage (Mt 7:22, 23).
eaten and drunk, &c.—We have sat with Thee at the same table. (See on Mt 7:22).
taught in our streets—Do we not remember listening in our own streets to Thy teaching? Surely we are not to be denied admittance?
27. But he shall say, &c.—(See on Mt 7:23). No nearness of external communion with Christ will avail at the great day, in place of that holiness without which no man shall see the Lord. Observe the style which Christ intimates that He will then assume, that of absolute Disposer of men's eternal destinies, and contrast it with His "despised and rejected" condition at that time.
28, 29. (See Mt 8:11, 12). Also see on Mt 13:42.
Lu 13:31-35. Message to Herod.
31. and depart hence—and "go forward," push on. He was on His way out of Perea, east of Jordan, and in Herod's dominions, "journeying towards Jerusalem" (Lu 13:22). Haunted by guilty fears, probably, Herod wanted to get rid of Him (see on Mr 6:14), and seems, from our Lord's answer, to have sent these Pharisees, under pretense of a friendly hint, to persuade Him that the sooner He got beyond Herod's jurisdiction the better it would be for His own safety. Our Lord saw through both of them, and sends the cunning ruler a message couched in dignified and befitting irony.
32. that fox—that crafty, cruel enemy of God's innocent servants.
Behold, I cast out devils and I do cures—that is, "Plot on and ply thy wiles; I also have My plans; My works of mercy are nearing completion, but some yet remain; I have work for to-day and to-morrow too, and the third day; by that time I shall be where his jurisdiction reaches not; the guilt of My blood shall not lie at his door; that dark deed is reserved for others." He does not say, I preach the Gospel—that would have made little impression upon Herod—in the light of the merciful character of Christ's actions the malice of Herod's snares is laid bare [Bengel].
to-day, to-morrow, the third day—remarkable language expressive of successive steps of His work yet remaining, the calm deliberateness with which He meant to go through with them, one after another, to the last, unmoved by Herod's threat, yet the rapid march with which they were now hastening to completion. (Compare Lu 22:37).
I shall be perfected—I finish my course, I attain completion.
33. it cannot be that a prophet, &c.—"It would never do that," &c.—awful severity of satire this upon "the bloody city!" "He seeks to kill me, does he? Ah! I must be out of Herod's jurisdiction for that. Go tell him I neither fly from him nor fear him, but Jerusalem is the prophets' slaughter-house."
34, 35. O Jerusalem, &c.—(See on Mt 23:37; Mt 23:39).