1 Now there were some present at the same time who told him about the Galileans whose blood Pilate had mixed with their sacrifices.
2 Jesus answered them, “Do you think that these Galileans were worse sinners than all the other Galileans, because they suffered such things?
3 I tell you, no, but unless you repent, you will all perish in the same way.
4 Or those eighteen on whom the tower in Siloam fell and killed them—do you think that they were worse offenders than all the men who dwell in Jerusalem?
5 I tell you, no, but, unless you repent, you will all perish in the same way.”
6 He spoke this parable. “A certain man had a fig tree planted in his vineyard, and he came seeking fruit on it and found none.
7 He said to the vine dresser, ‘Behold, these three years I have come looking for fruit on this fig tree, and found none. Cut it down! Why does it waste the soil?’
8 He answered, ‘Lord, leave it alone this year also, until I dig around it and fertilize it.
9 If it bears fruit, fine; but if not, after that, you can cut it down.’”
10 He was teaching in one of the synagogues on the Sabbath day.
11 Behold, there was a woman who had a spirit of infirmity eighteen years. She was bent over and could in no way straighten herself up.
12 When Jesus saw her, he called her and said to her, “Woman, you are freed from your infirmity.”
13 He laid his hands on her, and immediately she stood up straight and glorified God.
14 The ruler of the synagogue, being indignant because Jesus had healed on the Sabbath, said to the multitude, “There are six days in which men ought to work. Therefore come on those days and be healed, and not on the Sabbath day!”
15 Therefore the Lord answered him, “You hypocrites! Doesn’t each one of you free his ox or his donkey from the stall on the Sabbath and lead him away to water?
16 Ought not this woman, being a daughter of Abraham whom Satan had bound eighteen long years, be freed from this bondage on the Sabbath day?”
17 As he said these things, all his adversaries were disappointed; and all the multitude rejoiced for all the glorious things that were done by him.
18 He said, “What is God’s Kingdom like? To what shall I compare it?
19 It is like a grain of mustard seed which a man took and put in his own garden. It grew and became a large tree, and the birds of the sky live in its branches.”
20 Again he said, “To what shall I compare God’s Kingdom?
21 It is like yeast, which a woman took and hid in three measures of flour, until it was all leavened.”
22 He went on his way through cities and villages, teaching, and traveling on to Jerusalem.
23 One said to him, “Lord, are they few who are saved?” He said to them,
24 “Strive to enter in by the narrow door, for many, I tell you, will seek to enter in and will not be able.
25 When once the master of the house has risen up and has shut the door, and you begin to stand outside and to knock at the door, saying, ‘Lord, Lord, open to us!’ then he will answer and tell you, ‘I don’t know you or where you come from.’
26 Then you will begin to say, ‘We ate and drank in your presence, and you taught in our streets.’
27 He will say, ‘I tell you, I don’t know where you come from. Depart from me, all you workers of iniquity.’
28 There will be weeping and gnashing of teeth when you see Abraham, Isaac, Jacob, and all the prophets in God’s Kingdom, and yourselves being thrown outside.
29 They will come from the east, west, north, and south, and will sit down in God’s Kingdom.
30 Behold, there are some who are last who will be first, and there are some who are first who will be last.”
31 On that same day, some Pharisees came, saying to him, “Get out of here and go away, for Herod wants to kill you.”
32 He said to them, “Go and tell that fox, ‘Behold, I cast out demons and perform cures today and tomorrow, and the third day I complete my mission.
8 passages from writers of 3 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Reading as
Questions they answer differently
On verse
Oldest first.
Augustine of Hippo354–430Early church, Westin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on Luke 13:8–9To dig about it, is to teach humility and patience, for the ground which has been dug is lowly. … That is, it will be well, but if not, then after that you shall cut it down; namely, when you shall come to judge the quick and the dead. In the mean time it is now spared.
To dig about it, is to teach humility and patience, for the ground which has been dug is lowly. … That is, it will be well, but if not, then after that you shall cut it down; namely, when you shall come to judge the quick and the dead. In the mean time it is now spared.
Augustine of Hippo, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 13:6–9; translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
Bishop of Hippo in North Africa, the most widely read of the Western church’s Fathers. His Expositions on the Psalms are mostly sermons to his people, hearing Christ and the Church in every psalm.
Augustine of Hippo354–430Early church, Westin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on Luke 13:23–29Or else, our Lord confirmed the words He heard, that is, by saying that there are few who are saved for few enter by the strait gate … Now our Lord in no wise contradicts Himself when He says, that there are few who enter in at the strait gate, and elsewhere, Many shall come from the east and the west; for there are few in comparison with those who are lost, many when united with the angels. Scarcely do they seem a grain when the threshing floor is swept, but so great a mass will come forth from this floor, that it will fill the granary of heaven.
Or else, our Lord confirmed the words He heard, that is, by saying that there are few who are saved for few enter by the strait gate … Now our Lord in no wise contradicts Himself when He says, that there are few who enter in at the strait gate, and elsewhere, Many shall come from the east and the west; for there are few in comparison with those who are lost, many when united with the angels. Scarcely do they seem a grain when the threshing floor is swept, but so great a mass will come forth from this floor, that it will fill the granary of heaven.
Augustine of Hippo, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 13:22–30; translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
Bishop of Hippo in North Africa, the most widely read of the Western church’s Fathers. His Expositions on the Psalms are mostly sermons to his people, hearing Christ and the Church in every psalm.
Cyril of Alexandriac. 376–444Early church, Eastin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on Luke 13:11–13But our Lord, to show that His coming into this world was to be the loosing of human infirmities, healed this woman. … Woman, you are loosed from your infirmity. A word most suitable to God, full of heavenly majesty; for by His royal assent He dispels the disease.
But our Lord, to show that His coming into this world was to be the loosing of human infirmities, healed this woman. … Woman, you are loosed from your infirmity. A word most suitable to God, full of heavenly majesty; for by His royal assent He dispels the disease.
Cyril of Alexandria, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 13:10–17; translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
Archbishop of Alexandria, whose teaching on Christ was accepted at the Council of Ephesus in 431.
Cyril of Alexandriac. 376–444Early church, Eastin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on Luke 13:23–24Now our Lord does not seem to satisfy him who asked whether there are few that be saved, when He declares the way by which man may become righteous. … And what advantage would it have been to His hearers to know whether there should be many or few who would be saved. But it was more necessary to know the way by which man may come to salvation. Purposely then He says nothing in answer to the idle question, but turns His discourse to a more important subject.
Now our Lord does not seem to satisfy him who asked whether there are few that be saved, when He declares the way by which man may become righteous. … And what advantage would it have been to His hearers to know whether there should be many or few who would be saved. But it was more necessary to know the way by which man may come to salvation. Purposely then He says nothing in answer to the idle question, but turns His discourse to a more important subject.
Cyril of Alexandria, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 13:22–30; translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
Archbishop of Alexandria, whose teaching on Christ was accepted at the Council of Ephesus in 431.
Theophylact of Ohridc. 1050–1107Orthodoxin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on Luke 13:6–8But each one of us also is a fig tree planted in the vineyard of God, that is, in the Church, or in the world. … But that three years’ time must be understood to mean also the three ages of life, boyhood, manhood, and old age. … Or the master of the household is God the Father, the dresser is Christ, who will not have the fig tree cut down as barren
But each one of us also is a fig tree planted in the vineyard of God, that is, in the Church, or in the world. … But that three years’ time must be understood to mean also the three ages of life, boyhood, manhood, and old age. … Or the master of the household is God the Father, the dresser is Christ, who will not have the fig tree cut down as barren
Theophylact of Ohrid, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 13:6–9; translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
A Byzantine archbishop in Ohrid (in today’s North Macedonia), whose commentaries on the Gospels gather the Greek Fathers.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Luke 13:1–5He cautioned his hearers not to make an ill use of these and similar events, nor take occasion thence to censure great sufferers, as if they were therefore to be accounted great sinners … Whether it make for us or against us, we must abide by this rule, that we cannot judge of men's sins by their sufferings in this world; for many are thrown into the furnace as gold to be purified, not as dross and chaff to be consumed. We must therefore not be harsh in our censures of those that are afflicted more than their neighbours, as Job's friends were in their censures of him, lest we condemn the generation of the righteous, Psa 72:14. If we will be judging, we have enough to do to judge ourselves
He cautioned his hearers not to make an ill use of these and similar events, nor take occasion thence to censure great sufferers, as if they were therefore to be accounted great sinners … Whether it make for us or against us, we must abide by this rule, that we cannot judge of men's sins by their sufferings in this world; for many are thrown into the furnace as gold to be purified, not as dross and chaff to be consumed. We must therefore not be harsh in our censures of those that are afflicted more than their neighbours, as Job's friends were in their censures of him, lest we condemn the generation of the righteous, Psa 72:14. If we will be judging, we have enough to do to judge ourselves
Matthew Henry, Commentary on the Whole Bible, on 13:1–5; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
John Wesley1703–1791MethodistExplanatory Notes upon the New Testament · on Luke 13:32And he said, Go and tell that fox - With great propriety so called, for his subtilty and cowardice. The meaning of our Lord's answer is, Notwithstanding all that he can do, I shall for the short time I have left, do the works of him that sent me. When that time is fulfilled, I shall be offered up. … But let us carefully distinguish between those things wherein Christ is our pattern, and those which were peculiar to his office. His extraordinary office justified him in using that severity of language, when speaking of wicked princes, and corrupt teachers, to which we have no call; and by which we should only bring scandal on religion, and ruin on ourselves, while we irritated rather than convinced or reformed those whom we so indecently rebuked.
And he said, Go and tell that fox - With great propriety so called, for his subtilty and cowardice. The meaning of our Lord's answer is, Notwithstanding all that he can do, I shall for the short time I have left, do the works of him that sent me. When that time is fulfilled, I shall be offered up. … But let us carefully distinguish between those things wherein Christ is our pattern, and those which were peculiar to his office. His extraordinary office justified him in using that severity of language, when speaking of wicked princes, and corrupt teachers, to which we have no call; and by which we should only bring scandal on religion, and ruin on ourselves, while we irritated rather than convinced or reformed those whom we so indecently rebuked.
John Wesley, Explanatory Notes upon the New Testament, on 13:32; London, 1755; the text of CrossWire’s public-domain module. The edition
The Anglican priest who began the Methodist movement; his notes on the Bible were written for ordinary readers.
Jamieson, Fausset and Brownpublished 1871Presbyterian and AnglicanA Commentary, Critical and Explanatory, on the Old and New Testaments · on Luke 13:16ought 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!
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!
Jamieson, Fausset and Brown, A Commentary, Critical and Explanatory, on the Old and New Testaments, on 13:16–17; 1871; the text of the Free Use Bible API. The edition
Three ministers, two Scottish Presbyterians and an Irish Anglican, whose commentary on the whole Bible was written to be short and plain.
Luke 13
Luke 13:1–32, World English Bible
Luke 13 in the Bible · Told in the Story: Chapter 41, The Narrow Door
What others have written
8 passages from writers of 3 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Oldest first.
Augustine of Hippo354–430Early church, Westin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on Luke 13:8–9To dig about it, is to teach humility and patience, for the ground which has been dug is lowly. … That is, it will be well, but if not, then after that you shall cut it down; namely, when you shall come to judge the quick and the dead. In the mean time it is now spared.
Augustine of Hippo, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 13:6–9; translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
Bishop of Hippo in North Africa, the most widely read of the Western church’s Fathers. His Expositions on the Psalms are mostly sermons to his people, hearing Christ and the Church in every psalm.
Augustine of Hippo354–430Early church, Westin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on Luke 13:23–29Or else, our Lord confirmed the words He heard, that is, by saying that there are few who are saved for few enter by the strait gate … Now our Lord in no wise contradicts Himself when He says, that there are few who enter in at the strait gate, and elsewhere, Many shall come from the east and the west; for there are few in comparison with those who are lost, many when united with the angels. Scarcely do they seem a grain when the threshing floor is swept, but so great a mass will come forth from this floor, that it will fill the granary of heaven.
Augustine of Hippo, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 13:22–30; translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
Bishop of Hippo in North Africa, the most widely read of the Western church’s Fathers. His Expositions on the Psalms are mostly sermons to his people, hearing Christ and the Church in every psalm.
Cyril of Alexandriac. 376–444Early church, Eastin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on Luke 13:11–13But our Lord, to show that His coming into this world was to be the loosing of human infirmities, healed this woman. … Woman, you are loosed from your infirmity. A word most suitable to God, full of heavenly majesty; for by His royal assent He dispels the disease.
Cyril of Alexandria, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 13:10–17; translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
Archbishop of Alexandria, whose teaching on Christ was accepted at the Council of Ephesus in 431.
Cyril of Alexandriac. 376–444Early church, Eastin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on Luke 13:23–24Now our Lord does not seem to satisfy him who asked whether there are few that be saved, when He declares the way by which man may become righteous. … And what advantage would it have been to His hearers to know whether there should be many or few who would be saved. But it was more necessary to know the way by which man may come to salvation. Purposely then He says nothing in answer to the idle question, but turns His discourse to a more important subject.
Cyril of Alexandria, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 13:22–30; translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
Archbishop of Alexandria, whose teaching on Christ was accepted at the Council of Ephesus in 431.
Theophylact of Ohridc. 1050–1107Orthodoxin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on Luke 13:6–8But each one of us also is a fig tree planted in the vineyard of God, that is, in the Church, or in the world. … But that three years’ time must be understood to mean also the three ages of life, boyhood, manhood, and old age. … Or the master of the household is God the Father, the dresser is Christ, who will not have the fig tree cut down as barren
Theophylact of Ohrid, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 13:6–9; translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
A Byzantine archbishop in Ohrid (in today’s North Macedonia), whose commentaries on the Gospels gather the Greek Fathers.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Luke 13:1–5He cautioned his hearers not to make an ill use of these and similar events, nor take occasion thence to censure great sufferers, as if they were therefore to be accounted great sinners … Whether it make for us or against us, we must abide by this rule, that we cannot judge of men's sins by their sufferings in this world; for many are thrown into the furnace as gold to be purified, not as dross and chaff to be consumed. We must therefore not be harsh in our censures of those that are afflicted more than their neighbours, as Job's friends were in their censures of him, lest we condemn the generation of the righteous, Psa 72:14. If we will be judging, we have enough to do to judge ourselves
Matthew Henry, Commentary on the Whole Bible, on 13:1–5; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
John Wesley1703–1791MethodistExplanatory Notes upon the New Testament · on Luke 13:32And he said, Go and tell that fox - With great propriety so called, for his subtilty and cowardice. The meaning of our Lord's answer is, Notwithstanding all that he can do, I shall for the short time I have left, do the works of him that sent me. When that time is fulfilled, I shall be offered up. … But let us carefully distinguish between those things wherein Christ is our pattern, and those which were peculiar to his office. His extraordinary office justified him in using that severity of language, when speaking of wicked princes, and corrupt teachers, to which we have no call; and by which we should only bring scandal on religion, and ruin on ourselves, while we irritated rather than convinced or reformed those whom we so indecently rebuked.
John Wesley, Explanatory Notes upon the New Testament, on 13:32; London, 1755; the text of CrossWire’s public-domain module. The edition
The Anglican priest who began the Methodist movement; his notes on the Bible were written for ordinary readers.
Jamieson, Fausset and Brownpublished 1871Presbyterian and AnglicanA Commentary, Critical and Explanatory, on the Old and New Testaments · on Luke 13:16ought 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!
Jamieson, Fausset and Brown, A Commentary, Critical and Explanatory, on the Old and New Testaments, on 13:16–17; 1871; the text of the Free Use Bible API. The edition
Three ministers, two Scottish Presbyterians and an Irish Anglican, whose commentary on the whole Bible was written to be short and plain.