11 And, G2532 behold, G2400 there was G2258 a woman G1135 which had G2192 a spirit G4151 of infirmity G769 eighteen G1176 G2532 G3638 years, G2094 and G2532 was G2258 bowed together, G4794 and G2532 could G1410 in G1519 no G3361 wise G3838 lift up G352 herself.
And G1161 ought G1163 not G3756 this woman, G5026 being G5607 a daughter G2364 of Abraham, G11 whom G3739 Satan G4567 hath bound, G1210 lo, G2400 these eighteen G1176 G2532 G3638 years, G2094 be loosed G3089 from G575 this G5127 bond G1199 on the sabbath G4521 day? G2250
And G1161 when he G846 went forth G1831 to G1909 land, G1093 there met G5221 him G846 out of G1537 the city G4172 a certain G5100 man, G435 which G3739 had G2192 devils G1140 long G1537 G2425 time, G5550 and G2532 ware G1737 no G3756 clothes, G2440 neither G2532 G3756 abode G3306 in G1722 any house, G3614 but G235 in G1722 the tombs. G3418
And G2532 there sat G2521 a certain G5100 man G435 at G1722 Lystra, G3082 impotent G102 in his feet, G4228 being G5225 a cripple G5560 from G1537 his G846 mother's G3384 womb, G2836 who G3739 never G3763 had walked: G4043 The same G3778 heard G191 Paul G3972 speak: G2980 who G3739 stedfastly beholding G816 him, G846 and G2532 perceiving G1492 that G3754 he had G2192 faith G4102 to be healed, G4982 Said G2036 with a loud G3173 voice, G5456 Stand G450 upright G3717 on G1909 thy G4675 feet. G4228 And G2532 he leaped G242 and G2532 walked. G4043
And G2532 a certain G5100 man G435 lame G5225 G5560 from G1537 his G846 mother's G3384 womb G2836 was carried, G941 whom G3739 they laid G5087 daily G2250 G2596 at G4314 the gate G2374 of the temple G2411 which G3588 is called G3004 Beautiful, G5611 to ask G154 alms G1654 of G3844 them that entered G1531 into G1519 the temple; G2411
And G2532 they asked G2065 them, G846 saying, G3004 Is G2076 this G3778 your G5216 son, G5207 who G3739 ye G5210 say G3004 G3754 was born G1080 blind? G5185 how G4459 then G3767 doth he G991 now G737 see? G991 His G846 parents G1118 answered G611 them G846 and G2532 said, G2036 We know G1492 that G3754 this G3778 is G2076 our G2257 son, G5207 and G2532 that G3754 he was born G1080 blind: G5185 But G1161 by what means G4459 he G991 now G3568 seeth, G991 we know G1492 not; G3756 or G2228 who G5101 hath opened G455 his G846 eyes, G3788 we G2249 know G1492 not: G3756 he G846 is G2192 of age; G2244 ask G2065 him: G846 he G846 shall speak G2980 for G4012 himself. G848
And G1161 a certain G5100 man G444 was G2258 there, G1563 which had G2192 an infirmity G1722 G769 thirty G5144 and eight G3638 years. G2094 When Jesus G2424 saw G1492 him G5126 lie, G2621 and G2532 knew G1097 that G3754 he had been G2192 now G2235 a long G4183 time G5550 in that case, he saith G3004 unto him, G846 Wilt thou G2309 be made G1096 whole? G5199
And G2532 he asked G1905 his G846 father, G3962 How long G4214 is it G2076 ago G5550 since G5613 this G5124 came G1096 unto him? G846 And G1161 he said, G2036 Of a child. G3812
So went H3318 Satan H7854 forth H3318 from the presence H6440 of the LORD, H3068 and smote H5221 Job H347 with sore H7451 boils H7822 from the sole H3709 of his foot H7272 unto his crown. H6936
I am troubled; H5753 I am bowed down H7817 greatly; H3966 I go H1980 mourning H6937 all the day H3117 long.
As G1161 they G846 went out, G1831 behold, G2400 they brought G4374 to him G846 a dumb G2974 man G444 possessed with a devil. G1139 And G2532 when the devil G1140 was cast out, G1544 the dumb G2974 spake: G2980 and G2532 the multitudes G3793 marvelled, G2296 saying, G3004 G3754 It was never G3763 so G3779 seen G5316 in G1722 Israel. G2474
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).