Luke 13:1-9 - Both Repentance And Fruitfulness Required
Our Lord did not hesitate to hang great lessons on passing events. It is a great art to lead men's thoughts from the outward and transient to the unseen and eternal. God often gives us texts in the happenings of His providence, and when men's hearts are awed and softened there is a conspicuous opportunity for striking home.
We have no right to suppose that sudden disasters prove the presence of special sin in those who are involved in them. Sin is avenged in this life, but rather in the natural sequences than by some sudden "act of God." Accidents are not necessarily punishments, and we who witness the sad fate of others have no right to congratulate ourselves on our moral or spiritual superiority. Instead of judging others, let us look to ourselves and repent.
The parable of the fig-tree, with its three years of effort to secure fruitfulness, was intended primarily for the Jewish nation favored with our Lord's three years of ministry. But it is of universal application. God is always seeking fruit; love is ever pleading, but sometimes may have to acquiesce in judgment. [source]
Chapter Summary: Luke 13
1Jesus preaches repentance upon the punishment of the Galilaeans and others 6The fruitless fig tree may not stand 10He heals the crooked woman; 18shows the powerful working of the word, by the parable of the grain of mustard seed, 20and of leaven; 22exhorts to enter in at the strait gate; 31and reproves Herod and Jerusalem
Greek Commentary for Luke 13:3
Except ye repent [εαν μη μετανοητε] Present active subjunctive of μετανοεω metanoeō to change mind and conduct, linear action, keep on changing. Condition of third class, undetermined, but with prospect of determination. [source]
Ye shall perish [απολειστε] Future middle indicative of απολλυμι apollumi and intransitive. Common verb. [source]
Reverse Greek Commentary Search for Luke 13:3
Matthew 11:3He that cometh [ο ερχομενος] This phrase refers to the Messiah (Mark 11:9; Luke 13:35; Luke 19:38; Hebrews 10:37; Psalm 118:26; Daniel 7:13). Some rabbis applied the phrase to some forerunner of the kingdom (McNeile). Was there to be “another” It was once clear enough to him, but his environment was depressing and Jesus had done nothing to get him out of Machaerus (see chapter IX in my John the Loyal). John longed for reassurance. [source]
Mark 1:38Into the next towns [εις τας εχομενας κωμοπολεις] It was a surprising decision for Jesus to leave the eager, excited throngs in Capernaum for the country town or village cities without walls or much importance. Only instance of the word in the N.T. Late Greek word. The use of εχομενας echomenas for next is a classic use meaning clinging to, next to a thing. So in Luke 13:33; Acts 13:44; Acts 20:15; Hebrews 6:9. “D” here has εγγυς eggus (near). [source]
Luke 7:21Evil spirits [πνευμάτων πονηρῶν] On πονηρός , evil, see Luke 3:19. It is applied to evil spirits by Luke only, with the single exception of Matthew 12:45. In accordance with its signification of evil on its active side, it is applied in medicine to that which spreads destruction or corruption; as the poison of serpents. Note, moreover, that Luke distinguishes here between disease and demoniac possession, as often. See Luke 6:17,Luke 6:18; Luke 8:2; Luke 13:32. [source]
Luke 17:1Impossible [ἀνένδεκτον] Inadmissible. Only here in New Testament. See on it cannot be, Luke 13:33. [source]
Luke 13:34Would I have gathered [ἠθέλησα ἐπισυνάξαι] Lit., “I desired to gather.” See on will kill, Luke 13:31. [source]
Luke 13:27Shall sit down [ἀνακλιθήσονται] Sit down at table. Jesus casts his thought into a familiar Jewish image. According to the Jewish idea, one of the main elements of the happiness of the Messianic kingdom was the privilege of participating in splendid festive entertainments along with the patriarchs of the nation. With this accords Luke 13:30, in allusion to places at the banquet. Compare Luke 14:7-9; Matthew 23:6. [source]
Luke 13:5Except ye repent [εαν μη μετανοησητε] First aorist active subjunctive, immediate repentance in contrast to continued repentance, μετανοητε metanoēte in Luke 13:3, though Westcott and Hort put μετανοητε metanoēte in the margin here. The interpretation of accidents is a difficult matter, but the moral pointed out by Jesus is obvious. [source]
Luke 13:34Even as [νοσσιαν] Accusative of general reference and in Matthew 23:37 also. Incorporation of antecedent into the relative clause.Brood (νοσσια nossian) is in Luke while Matthew has chickens (νεοσσια nossia), both late forms for the older ερημος neossia The adjective desolate (erēmos) is wanting in Luke 13:35 and is doubtful in Matthew 23:39. [source]
Luke 13:34Brood [νοσσια] (νοσσια nossian) is in Luke while Matthew has chickens (νεοσσια nossia), both late forms for the older ερημος neossia The adjective desolate (erēmos) is wanting in Luke 13:35 and is doubtful in Matthew 23:39. [source]
Luke 17:1It is impossible [ανενδεκτον εστιν] See ουκ ενδεχεται ouk endechetai in Luke 13:33. Alpha privative (αν an -) and ενδεκτος endektos verbal adjective, from ενδεχομαι endechomai The word occurs only in late Greek and only here in the N.T. The meaning is inadmissible, unallowable. [source]
Luke 13:34O Jerusalem, Jerusalem [Ιερουσαλημ Ιερουσαλημ] In Matthew 23:37. Jesus utters a similar lament over Jerusalem. The connection suits both there and here, but Plummer considers it “rather a violent hypothesis” to suppose that Jesus spoke these words twice. It is possible, of course, though not like Luke‘s usual method, that he put the words here because of the mention of Jerusalem. In itself it is not easy to see why Jesus could not have made the lament both here and in Jerusalem. The language of the apostrophe is almost identical in both places (Luke 13:34.; Matthew 23:37-39). For details see on Matthew. In Luke we have επισυναγαγειν episunaxai (late first aorist active infinitive) and in Matthew επισυναγω episunagagein (second aorist active infinitive), both from ποσακις ητελησα episunagō a double compound of late Greek (Polybius). Both have “How often would I” How often did I wish. Clearly showing that Jesus made repeated visits to Jerusalem as we know otherwise only from John‘s Gospel. [source]
Acts 13:44The next Sabbath [τωι ερχομενωι σαββατωι] Locative case, on the coming (ερχομενωι erchomenōi present middle participle of ερχομαι erchomai) Sabbath. So the best MSS., though some have εχομενωι echomeni (present middle participle of εχω echō in sense of near, bordering, following as in Luke 13:33). [source]
Romans 10:21Disobedient - gainsaying [ἀπειθοῦντα - ἀντιλέγοντα] See on John 3:36; see on Judges 1:11. Disobedience is the manifestation of the refractoriness expressed in gainsaying. Some explain gainsaying as contradicting. Compare Luke 13:34,Luke 13:35. [source]
Romans 10:21Did I spread out [εχεπετασα] First aorist active indicative of εκπεταννυμι ekpetannumi old verb, to stretch out, bold metaphor, only here in N.T. Unto a disobedient and a gainsaying people (προς λαον απειτουντα και αντιλεγοντα pros laon apeithounta kai antilegonta). “Unto a people disobeying and talking back.” The two things usually go together. Contrary and contradictory (Luke 13:34.). [source]
Romans 10:21Unto a disobedient and a gainsaying people [προς λαον απειτουντα και αντιλεγοντα] “Unto a people disobeying and talking back.” The two things usually go together. Contrary and contradictory (Luke 13:34.). [source]
Hebrews 6:9That accompany salvation [ἐχόμενα σωτηρίας] Ἔχεσθαι with a genitive is a common Greek idiom meaning to hold one's self to a person or thing; hence to be closely joined to it. So in a local sense, Mark 1:38; in a temporal sense, Luke 13:33, next. He is persuaded that they will give heed to all things which attend the work of salvation and will enjoy all that attaches to a saved condition. [source]
Hebrews 13:5Let your conversation be without covetousness [ἀφιλάργυρος ὁ τρόπος] Τρόπος originally turn or direction. Hence ways manner, fashion; way or manner of life. In this sense N.T.oElsewhere often in the phrase ὅν τρόπον or καθ ' ὅν τρόπον inor according to the way in which. See Matthew 23:37; Luke 13:34; Acts 1:11; Acts 15:11; Acts 27:25. The meaning here is character or moral disposition. Ἁφιλάργυρος withoutcovetousness, only here and 1 Timothy 3:3, see note. [source]
James 1:15The lust [η επιτυμια] Note article, the lust (James 1:14) which one has.When it hath conceived (συλλαβουσα sullabousa). Second aorist active participle of συλλαμβανω sullambanō old word to grasp together, in hostile sense (Acts 26:21), in friendly sense of help (Philemon 4:3), in technical sense of a woman taking a man‘s seed in conception (Luke 1:24), here also of lust (as a woman), “having conceived.” The will yields to lust and conception takes place.Beareth sin Present active indicative of τικτω tiktō to bring forth as a mother or fruit from seed, old verb, often in N.T., here only in James. Sin is the union of the will with lust. See Psalm 7:14 for this same metaphor.The sin (η αμαρτια hē hamartia). The article refers to αμαρτια hamartia just mentioned.When it is full-grown First aorist passive participle of αποτελεω apoteleō old compound verb with perfective use of απο apo in N.T. only here and Luke 13:32. It does not mean “full-grown” like τελειοω teleioō but rather completeness of parts or functions as opposed to rudimentary state (Hort) like the winged insect in contrast with the chrysalis or grub (Plato). The sin at birth is fully equipped for its career (Romans 6:6; Colossians 3:5).Bringeth forth death (αποκυει τανατον apokuei thanaton). Late compound (κυεω kueō to be pregnant, perfective use of απο apo) to give birth to, of animals and women, for normal birth (papyrus example) and abnormal birth (Hort). A medical word (Ropes) rather than a literary one like τικτω tiktō The child of lust is sin, of sin is death, powerful figure of abortion. The child is dead at birth. For death as the fruit of sin see Romans 6:21-23; Romans 8:6. “The birth of death follows of necessity when one sin is fully formed” (Hort). [source]
James 1:15Beareth sin [τικτει αμαρτιαν] Present active indicative of τικτω tiktō to bring forth as a mother or fruit from seed, old verb, often in N.T., here only in James. Sin is the union of the will with lust. See Psalm 7:14 for this same metaphor.The sin (η αμαρτια hē hamartia). The article refers to αμαρτια hamartia just mentioned.When it is full-grown First aorist passive participle of αποτελεω apoteleō old compound verb with perfective use of απο apo in N.T. only here and Luke 13:32. It does not mean “full-grown” like τελειοω teleioō but rather completeness of parts or functions as opposed to rudimentary state (Hort) like the winged insect in contrast with the chrysalis or grub (Plato). The sin at birth is fully equipped for its career (Romans 6:6; Colossians 3:5).Bringeth forth death (αποκυει τανατον apokuei thanaton). Late compound (κυεω kueō to be pregnant, perfective use of απο apo) to give birth to, of animals and women, for normal birth (papyrus example) and abnormal birth (Hort). A medical word (Ropes) rather than a literary one like τικτω tiktō The child of lust is sin, of sin is death, powerful figure of abortion. The child is dead at birth. For death as the fruit of sin see Romans 6:21-23; Romans 8:6. “The birth of death follows of necessity when one sin is fully formed” (Hort). [source]
James 1:15When it is full-grown [αποτελεστεισα] First aorist passive participle of αποτελεω apoteleō old compound verb with perfective use of απο apo in N.T. only here and Luke 13:32. It does not mean “full-grown” like τελειοω teleioō but rather completeness of parts or functions as opposed to rudimentary state (Hort) like the winged insect in contrast with the chrysalis or grub (Plato). The sin at birth is fully equipped for its career (Romans 6:6; Colossians 3:5).Bringeth forth death (αποκυει τανατον apokuei thanaton). Late compound (κυεω kueō to be pregnant, perfective use of απο apo) to give birth to, of animals and women, for normal birth (papyrus example) and abnormal birth (Hort). A medical word (Ropes) rather than a literary one like τικτω tiktō The child of lust is sin, of sin is death, powerful figure of abortion. The child is dead at birth. For death as the fruit of sin see Romans 6:21-23; Romans 8:6. “The birth of death follows of necessity when one sin is fully formed” (Hort). [source]
What do the individual words in Luke 13:3 mean?
NoI sayto youbutifnotyou repentalllikewiseyou will perish
Greek Commentary for Luke 13:3
Present active subjunctive of μετανοεω metanoeō to change mind and conduct, linear action, keep on changing. Condition of third class, undetermined, but with prospect of determination. [source]
Future middle indicative of απολλυμι apollumi and intransitive. Common verb. [source]
Reverse Greek Commentary Search for Luke 13:3
This phrase refers to the Messiah (Mark 11:9; Luke 13:35; Luke 19:38; Hebrews 10:37; Psalm 118:26; Daniel 7:13). Some rabbis applied the phrase to some forerunner of the kingdom (McNeile). Was there to be “another” It was once clear enough to him, but his environment was depressing and Jesus had done nothing to get him out of Machaerus (see chapter IX in my John the Loyal). John longed for reassurance. [source]
It was a surprising decision for Jesus to leave the eager, excited throngs in Capernaum for the country town or village cities without walls or much importance. Only instance of the word in the N.T. Late Greek word. The use of εχομενας echomenas for next is a classic use meaning clinging to, next to a thing. So in Luke 13:33; Acts 13:44; Acts 20:15; Hebrews 6:9. “D” here has εγγυς eggus (near). [source]
Strictly, flying fowl. The common word for bird in the New Testament. Ὄρνις , occurs Matthew 23:37; Luke 13:34; but both times in the sense of hen. See on Matthew 23:37. Ὄρνεον is found in Revelation 18:2; Revelation 19:17, Revelation 19:21; and πτηνόν , another form for the word in this passage, occurs 1 Corinthians 15:30. [source]
“When he might have been saved” (Bengel). This word, in classical Greek, is used: 1. Of death in battle or elsewhere. 2. Of laying waste, as a city or heritage. 3. Of losing of life, property, or other objects. As an active verb, to kill or demolish. 4. Of being demoralized, morally abandoned or ruined, as children under bad influences. In New Testament of killing (Matthew 2:13; Matthew 12:14). 5. Of destroying and perishing, not only of human life, but of material and intellectual things (1 Corinthians 1:19; John 6:27; Mark 2:22; 1 Peter 1:7; James 1:11; Hebrews 1:11). 6. Of losing (Matthew 10:6, Matthew 10:42; Luke 15:4, Luke 15:6, Luke 15:8). Of moral abandonment (Luke 15:24, Luke 15:32). 7. Of the doom of the impenitent (Matthew 10:28; Luke 13:3; John 3:15; John 10:28; 2 Peter 3:9; Romans 2:12. [source]
On πονηρός , evil, see Luke 3:19. It is applied to evil spirits by Luke only, with the single exception of Matthew 12:45. In accordance with its signification of evil on its active side, it is applied in medicine to that which spreads destruction or corruption; as the poison of serpents. Note, moreover, that Luke distinguishes here between disease and demoniac possession, as often. See Luke 6:17, Luke 6:18; Luke 8:2; Luke 13:32. [source]
Lit., it is necessary, or it behoves. A word often used by Jesus concerning his own appointed work, and expressing both the inevitable fulfilment of the divine counsels and the absolute constraint of the principle of duty upon himself. See Matthew 16:21; Matthew 26:54; Mark 8:31; Luke 4:43; Luke 9:22; Luke 13:33; Luke 24:7, Luke 24:26, Luke 24:46; John 3:14; John 4:4; John 12:34. [source]
Inadmissible. Only here in New Testament. See on it cannot be, Luke 13:33. [source]
Lit., “I desired to gather.” See on will kill, Luke 13:31. [source]
Sit down at table. Jesus casts his thought into a familiar Jewish image. According to the Jewish idea, one of the main elements of the happiness of the Messianic kingdom was the privilege of participating in splendid festive entertainments along with the patriarchs of the nation. With this accords Luke 13:30, in allusion to places at the banquet. Compare Luke 14:7-9; Matthew 23:6. [source]
First aorist active subjunctive, immediate repentance in contrast to continued repentance, μετανοητε metanoēte in Luke 13:3, though Westcott and Hort put μετανοητε metanoēte in the margin here. The interpretation of accidents is a difficult matter, but the moral pointed out by Jesus is obvious. [source]
See note on Acts 20:15. The same as the third day in Luke 13:32. A proverb. [source]
Accusative of general reference and in Matthew 23:37 also. Incorporation of antecedent into the relative clause.Brood (νοσσια nossian) is in Luke while Matthew has chickens (νεοσσια nossia), both late forms for the older ερημος neossia The adjective desolate (erēmos) is wanting in Luke 13:35 and is doubtful in Matthew 23:39. [source]
(νοσσια nossian) is in Luke while Matthew has chickens (νεοσσια nossia), both late forms for the older ερημος neossia The adjective desolate (erēmos) is wanting in Luke 13:35 and is doubtful in Matthew 23:39. [source]
See ουκ ενδεχεται ouk endechetai in Luke 13:33. Alpha privative (αν an -) and ενδεκτος endektos verbal adjective, from ενδεχομαι endechomai The word occurs only in late Greek and only here in the N.T. The meaning is inadmissible, unallowable. [source]
In Matthew 23:37. Jesus utters a similar lament over Jerusalem. The connection suits both there and here, but Plummer considers it “rather a violent hypothesis” to suppose that Jesus spoke these words twice. It is possible, of course, though not like Luke‘s usual method, that he put the words here because of the mention of Jerusalem. In itself it is not easy to see why Jesus could not have made the lament both here and in Jerusalem. The language of the apostrophe is almost identical in both places (Luke 13:34.; Matthew 23:37-39). For details see on Matthew. In Luke we have επισυναγαγειν episunaxai (late first aorist active infinitive) and in Matthew επισυναγω episunagagein (second aorist active infinitive), both from ποσακις ητελησα episunagō a double compound of late Greek (Polybius). Both have “How often would I” How often did I wish. Clearly showing that Jesus made repeated visits to Jerusalem as we know otherwise only from John‘s Gospel. [source]
Locative case, on the coming (ερχομενωι erchomenōi present middle participle of ερχομαι erchomai) Sabbath. So the best MSS., though some have εχομενωι echomeni (present middle participle of εχω echō in sense of near, bordering, following as in Luke 13:33). [source]
See on John 3:36; see on Judges 1:11. Disobedience is the manifestation of the refractoriness expressed in gainsaying. Some explain gainsaying as contradicting. Compare Luke 13:34, Luke 13:35. [source]
First aorist active indicative of εκπεταννυμι ekpetannumi old verb, to stretch out, bold metaphor, only here in N.T. Unto a disobedient and a gainsaying people (προς λαον απειτουντα και αντιλεγοντα pros laon apeithounta kai antilegonta). “Unto a people disobeying and talking back.” The two things usually go together. Contrary and contradictory (Luke 13:34.). [source]
“Unto a people disobeying and talking back.” The two things usually go together. Contrary and contradictory (Luke 13:34.). [source]
The formula occurs in the Synoptic Gospels (see Matthew 23:37; Luke 13:34), and in Acts (Acts 1:11; Acts 7:28), but not in Paul. Jannes and Jambres. According to tradition, the names of the chiefs of the magicians who opposed Moses. Exodus 7:11, Exodus 7:22. [source]
Ἔχεσθαι with a genitive is a common Greek idiom meaning to hold one's self to a person or thing; hence to be closely joined to it. So in a local sense, Mark 1:38; in a temporal sense, Luke 13:33, next. He is persuaded that they will give heed to all things which attend the work of salvation and will enjoy all that attaches to a saved condition. [source]
Τρόπος originally turn or direction. Hence ways manner, fashion; way or manner of life. In this sense N.T.oElsewhere often in the phrase ὅν τρόπον or καθ ' ὅν τρόπον inor according to the way in which. See Matthew 23:37; Luke 13:34; Acts 1:11; Acts 15:11; Acts 27:25. The meaning here is character or moral disposition. Ἁφιλάργυρος withoutcovetousness, only here and 1 Timothy 3:3, see note. [source]
Note article, the lust (James 1:14) which one has.When it hath conceived (συλλαβουσα sullabousa). Second aorist active participle of συλλαμβανω sullambanō old word to grasp together, in hostile sense (Acts 26:21), in friendly sense of help (Philemon 4:3), in technical sense of a woman taking a man‘s seed in conception (Luke 1:24), here also of lust (as a woman), “having conceived.” The will yields to lust and conception takes place.Beareth sin Present active indicative of τικτω tiktō to bring forth as a mother or fruit from seed, old verb, often in N.T., here only in James. Sin is the union of the will with lust. See Psalm 7:14 for this same metaphor.The sin (η αμαρτια hē hamartia). The article refers to αμαρτια hamartia just mentioned.When it is full-grown First aorist passive participle of αποτελεω apoteleō old compound verb with perfective use of απο apo in N.T. only here and Luke 13:32. It does not mean “full-grown” like τελειοω teleioō but rather completeness of parts or functions as opposed to rudimentary state (Hort) like the winged insect in contrast with the chrysalis or grub (Plato). The sin at birth is fully equipped for its career (Romans 6:6; Colossians 3:5).Bringeth forth death (αποκυει τανατον apokuei thanaton). Late compound (κυεω kueō to be pregnant, perfective use of απο apo) to give birth to, of animals and women, for normal birth (papyrus example) and abnormal birth (Hort). A medical word (Ropes) rather than a literary one like τικτω tiktō The child of lust is sin, of sin is death, powerful figure of abortion. The child is dead at birth. For death as the fruit of sin see Romans 6:21-23; Romans 8:6. “The birth of death follows of necessity when one sin is fully formed” (Hort). [source]
Present active indicative of τικτω tiktō to bring forth as a mother or fruit from seed, old verb, often in N.T., here only in James. Sin is the union of the will with lust. See Psalm 7:14 for this same metaphor.The sin (η αμαρτια hē hamartia). The article refers to αμαρτια hamartia just mentioned.When it is full-grown First aorist passive participle of αποτελεω apoteleō old compound verb with perfective use of απο apo in N.T. only here and Luke 13:32. It does not mean “full-grown” like τελειοω teleioō but rather completeness of parts or functions as opposed to rudimentary state (Hort) like the winged insect in contrast with the chrysalis or grub (Plato). The sin at birth is fully equipped for its career (Romans 6:6; Colossians 3:5).Bringeth forth death (αποκυει τανατον apokuei thanaton). Late compound (κυεω kueō to be pregnant, perfective use of απο apo) to give birth to, of animals and women, for normal birth (papyrus example) and abnormal birth (Hort). A medical word (Ropes) rather than a literary one like τικτω tiktō The child of lust is sin, of sin is death, powerful figure of abortion. The child is dead at birth. For death as the fruit of sin see Romans 6:21-23; Romans 8:6. “The birth of death follows of necessity when one sin is fully formed” (Hort). [source]
First aorist passive participle of αποτελεω apoteleō old compound verb with perfective use of απο apo in N.T. only here and Luke 13:32. It does not mean “full-grown” like τελειοω teleioō but rather completeness of parts or functions as opposed to rudimentary state (Hort) like the winged insect in contrast with the chrysalis or grub (Plato). The sin at birth is fully equipped for its career (Romans 6:6; Colossians 3:5).Bringeth forth death (αποκυει τανατον apokuei thanaton). Late compound (κυεω kueō to be pregnant, perfective use of απο apo) to give birth to, of animals and women, for normal birth (papyrus example) and abnormal birth (Hort). A medical word (Ropes) rather than a literary one like τικτω tiktō The child of lust is sin, of sin is death, powerful figure of abortion. The child is dead at birth. For death as the fruit of sin see Romans 6:21-23; Romans 8:6. “The birth of death follows of necessity when one sin is fully formed” (Hort). [source]