Commentary Critical and Explanatory on the Whole Bible - Luke 13:34
34, 35. O Jerusalem, c.—(See on :- :-). read more
Luke-13:3-35-niv
Robert Jamieson; A. R. Fausset; David Brown
Thomas Constable
Expository Notes of Dr. Thomas Constable - Luke 13:1-9
6. A call to repentance 13:1-9Another comment by some people in the crowd led Jesus to give further teaching that He illustrated with another parable. The connecting idea with what precedes is judgment.The need for repentance 13:1-5 read more
Thomas Constable
Expository Notes of Dr. Thomas Constable - Luke 13:1-17
D. The instruction of the disciples in view of Jesus’ rejection 12:1-13:17Teaching of the disciples continues as primary in this part of the third Gospel (Luke 9:51 to Luke 19:10). Jesus’ words to them at the beginning of the present section (Luke 12:1 to Luke 13:17) broadened to include the crowds toward the end."The coming judgment and the need for proper preparation are the threads that tie all of chapter 12 together." [Note: M. Bailey, p. 129.] read more
Thomas Constable
Expository Notes of Dr. Thomas Constable - Luke 13:2-3
Many of the Jews in Jesus’ day believed that tragedy or accident was the direct result of some personal sin (cf. John 9:1-3). Thus they concluded that the Galileans who had perished must have been great sinners. They based this view on a faulty theory of divine retribution (cf. Job 4:7; Job 8:20; Job 22:4-5). Jesus repudiated this theory and viewed the death of the Galileans as the consequence of sin generally. Jesus stressed the error of their view by placing the word "no" (Gr. ouchi) first in... read more
Thomas Constable
Expository Notes of Dr. Thomas Constable - Luke 13:4-5
Jesus reinforced His point by citing another apparently recent tragedy and repudiating the common view of judgment again. The pool of Siloam lay in the southeastern quarter of Jerusalem. [Note: See the diagram "Jerusalem in New Testament Times" at the end of these notes.] The Greek word opheiletai ("culprits" or "more guilty") means debtors. The Jews used this term as a synonym for sinners (cf. Matthew 6:12; Matthew 18:24). Jesus asserted that people who experience calamities are not... read more
Thomas Constable
Expository Notes of Dr. Thomas Constable - Luke 13:6-7
This parable as a whole is very similar to Isaiah 5:1-7, though there the plant in view was a grapevine. The fig tree was another popular symbol of Israel (cf. Hosea 9:10; Jeremiah 8:13; Jeremiah 24:1-8; Micah 7:1). By referring to a fig tree and a vineyard together Jesus left no doubt that He was speaking of Israel. God expected to find the fruit of repentance in Israel but found virtually none. He had not found fruit in it for a long time, so He planned to judge it because it was not... read more
Thomas Constable
Expository Notes of Dr. Thomas Constable - Luke 13:6-9
The parable of the fruitless fig tree 13:6-9This parable illustrated the need for repentance, but it also drew attention to God’s grace in allowing time for repentance. This parable should not be confused with the incident in which Jesus cursed a fig tree (Matthew 21:19; Mark 11:13-14) or the shorter parable He told about a fig tree (Matthew 24:32). read more
Thomas Constable
Expository Notes of Dr. Thomas Constable - Luke 13:8-9
God was gracious with Israel and gave it more time to bear fruit. The implication seems to be that Israel was in this grace period during the ministry of Jesus. His ministry stirred up the nation and infused elements that should have resulted in fruit. Israel’s response to Him would determine her national fate. Therefore repentance was crucial immediately since the grace period was relatively short.Perhaps Paul had this parable in mind when he compared Israel to an olive tree and revealed... read more
Thomas Constable
Expository Notes of Dr. Thomas Constable - Luke 13:10-11
The Greek phrase kai idou ("and behold" in the NASB and untranslated in the NIV) suggests that Jesus may have suddenly become aware of the woman as He was speaking. [Note: Liefeld, "Luke," p. 971.] As usual, Luke noted the extent and duration of the affliction to stress the greatness of Jesus’ cure. Evidently a demon played some part in the woman’s suffering. This meant that Jesus’ healing involved overcoming supernatural as well as natural forces."There are two equal and opposite errors into... read more
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Commentary Critical and Explanatory on the Whole Bible - Luke 13:33
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." read more