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Luke 13 |
King James Version
The listed verse explanations of the individual persons have nothing to do with the explanations of the other persons. This also applies to the Bible translations.
Luke 13:1 There were present at that season some that told him of the Galilaeans, whose blood Pilate had mingled with their sacrifices.
Mention was made to Christ of the death of some Galilaeans. This tragical story is briefly related here, and is not met with in any historians. In Christ’s reply he spoke of event, which, like it, gave an instance of people taken away by sudden death. Towers, that are built for safety, often prove to be men’s destruction. He cautioned his hearers not to blame great sufferers, as if they were therefore to be accounted great sinners. As no place or employment can secure from the stroke of death, we should consider the sudden removals of others as warnings to ourselves. On these accounts Christ founded a call to repentance. The same Jesus that bids us repent, for the kingdom of heaven is at hand, bids us repent, for otherwise we shall perish.
Verses that belong to this explanation: 1-5
1There were present at that season some that told him of the Galilaeans, whose blood Pilate had mingled with their sacrifices.2And Jesus answering said unto them, ‹Suppose ye that these Galilaeans were sinners above all the Galilaeans, because they suffered such things?›3‹I tell you, Nay: but, except ye repent, ye shall all likewise perish.›4‹Or those eighteen, upon whom the tower in Siloam fell, and slew them, think ye that they were sinners above all men that dwelt in Jerusalem?›5‹I tell you, Nay: but, except ye repent, ye shall all likewise perish.›
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
Now one tower is compared to the whole city, that the destruction of a part may alarm the whole. Hence it is added, But, except you repent, you shall all likewise perish; as if He said, The whole city shall shortly be smitten if the inhabitants continue in impenitence.
For God punishes some sinners by cutting off their iniquities, and appointing to the m hereafter a lighter punishment, or perhaps even entirely releasing them, and correcting those who are living in wickedness by their punishment. Again, he does not punish others, that if they take heed to themselves by repentance they may escape both the present penalty and future punishment, but if they continue in their sins, suffer still greater torment. TITUSBOST. And he here plainly shows, that whatever judgments are passed for the punishment of the guilty, happen not only by the authority of the judges, but the will of God. Whether therefore the judge punishes upon the strict grounds of conscience, or has some other objectin his condemnation, we must ascribe the work to the Divine appointment.
And herein he shows that He permitted them to suffer such things, that the heirs of the kingdom yet living might be dismayed by the dangers of others. “What then,” you will say, “is this man punished, that I might become better?” Nay, but he is punished for his own crimes, and hence arises anopportunity of salvation to those who see it.
Again, there had been eighteen others crushed to death by the falling of a tower, of whom He adds the same things, as it follows, Or those eighteen upon whom the tower of Siloam fell and slew them, think you that they were sinners above all men that dwelt in Jerusalem? I tell you, Nay, For he does not punish all in this life, giving them a time meet for repentance. Nor however does he reserve all for future punishment, lest men should deny His providence.
They came and informed Jesus concerning the men from Galilee, whose blood Pilate had mixed with their sacrifices, on the festival of Herod’s birthday, when he cut off John’s head. Since Herod had illegally killed John, Pilate sent and killed those who were present at the feast. Since he was not able to injure Herod, he destroyed his accomplice to his shame, and he left him in anger until the day of the Lord’s judgment. The two were reconciled through the pretext of the Lord. Pilate mixed their blood with their sacrifices, because the Roman authorities forbid them to offer sacrifice. Pilate found them transgressing the law and offering sacrifices, and he destroyed them at that same place and time. Commentary on Tatian’s Diatessaron
For these were followers of the opinions of Judas of Galilee, of whom Luke makes mention in the Acts of the Apostles, who said, that we ought to call no man master. Great numbers of them refusing to acknowledge Caesar as their master, were therefore punished by Pilate. They said also that men ought not to offer God any sacrifices that were not ordained in the law of Moses, and so forbade to offer the sacrifices appointed by the people for the safety of the Emperor and the Roman people. Pilate then, being enraged against the Galileans, ordered them to be slain in the midst of the very victims which they thought they might offer according to the custom of their law; so that the blood of the offerers was mingled with that of the victims offered. Now it being generally believed that these Galileans were most justly punished, as sowing offences among the people, the rulers, eager to excite against Him the hatred of the people, relate these things to the Savior, wishing to discover what He thought about them. But He, admitting them to be sinners, does not however judge them to have suffered such things, as though they were worse than those who suffered not. Whence it follows, And he answered an said to them, Suppose you that these Galileans were sinners above all the Galileans
To save therefore the multitudes, from the intestine seditions, which were excited forthe sake of religion, He adds, but unless you repent, and unless you cease to conspire against your rulers, for which you have no divine guidance, You shall all likewise perish, and your blood shall be united to that of your sacrifices.
From those Galileans whose blood Pilate mingled with their sacrifices, the symbolic interpretation appears to refer to those who under the devil’s power offer sacrifice impurely. Their prayer becomes sin, just as it is written of Judas the traitor, who, amid the sacrifices, planned the betrayal of the Lord’s blood.
Author: Ambrosius von Mailand Rank: Bishop AD: 397
In those whose blood Pilate mingled with the sacrifices, there seems to be acertain mystical type, which concerns all who by the compulsion of the Devil offer not a pure sacrifice, whose prayer is for a sin, as it was written of Judas, who when he was amongst the sacrifices devised the betrayal of our Lord's blood.
Author: Ambrosius von Mailand Rank: Bishop AD: 397
Or those eighteen upon whom the tower in Siloam fell, think ye that they were debtors to death above all men who dwell in Jerusalem? No; I say unto you "said He, "that unless ye repent, ye shall all likewise perish."
Author: A Treatise Against the Heretic Novatian AD: 255
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Luke 13:2 And Jesus answering said unto them, ‹Suppose ye that these Galilaeans were sinners above all the Galilaeans, because they suffered such things?›
Mention was made to Christ of the death of some Galilaeans. This tragical story is briefly related here, and is not met with in any historians. In Christ’s reply he spoke of event, which, like it, gave an instance of people taken away by sudden death. Towers, that are built for safety, often prove to be men’s destruction. He cautioned his hearers not to blame great sufferers, as if they were therefore to be accounted great sinners. As no place or employment can secure from the stroke of death, we should consider the sudden removals of others as warnings to ourselves. On these accounts Christ founded a call to repentance. The same Jesus that bids us repent, for the kingdom of heaven is at hand, bids us repent, for otherwise we shall perish.
Verses that belong to this explanation: 1-5
1There were present at that season some that told him of the Galilaeans, whose blood Pilate had mingled with their sacrifices.2And Jesus answering said unto them, ‹Suppose ye that these Galilaeans were sinners above all the Galilaeans, because they suffered such things?›3‹I tell you, Nay: but, except ye repent, ye shall all likewise perish.›4‹Or those eighteen, upon whom the tower in Siloam fell, and slew them, think ye that they were sinners above all men that dwelt in Jerusalem?›5‹I tell you, Nay: but, except ye repent, ye shall all likewise perish.›
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
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Luke 13:3 ‹I tell you, Nay: but, except ye repent, ye shall all likewise perish.›
Repentance and Redemption
Protestants try to separate repentance from redemption when they focus on the blood of Christ.
We need repentance for redemption, for no one is without sin. As long as sin exists, there will be a punishment for it, and the wages of sin is death. Without repentance, there is no redemption from this death. Repentance makes us worthy of Christ's blood.
The punishment for the misconduct of a person with discernment is twofold: on Earth and in Heaven. They may escape punishment on Earth, but in the other world, the punishment remains, except in the case of repentance.
Verses that belong to this explanation: 3-5
3‹I tell you, Nay: but, except ye repent, ye shall all likewise perish.›4‹Or those eighteen, upon whom the tower in Siloam fell, and slew them, think ye that they were sinners above all men that dwelt in Jerusalem?›5‹I tell you, Nay: but, except ye repent, ye shall all likewise perish.›
Mention was made to Christ of the death of some Galilaeans. This tragical story is briefly related here, and is not met with in any historians. In Christ’s reply he spoke of event, which, like it, gave an instance of people taken away by sudden death. Towers, that are built for safety, often prove to be men’s destruction. He cautioned his hearers not to blame great sufferers, as if they were therefore to be accounted great sinners. As no place or employment can secure from the stroke of death, we should consider the sudden removals of others as warnings to ourselves. On these accounts Christ founded a call to repentance. The same Jesus that bids us repent, for the kingdom of heaven is at hand, bids us repent, for otherwise we shall perish.
Verses that belong to this explanation: 1-5
1There were present at that season some that told him of the Galilaeans, whose blood Pilate had mingled with their sacrifices.2And Jesus answering said unto them, ‹Suppose ye that these Galilaeans were sinners above all the Galilaeans, because they suffered such things?›3‹I tell you, Nay: but, except ye repent, ye shall all likewise perish.›4‹Or those eighteen, upon whom the tower in Siloam fell, and slew them, think ye that they were sinners above all men that dwelt in Jerusalem?›5‹I tell you, Nay: but, except ye repent, ye shall all likewise perish.›
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
The listed verse explanations of the individual persons have nothing to do with the explanations of the other persons. This also applies to the Bible translations.
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Luke 13:4 ‹Or those eighteen, upon whom the tower in Siloam fell, and slew them, think ye that they were sinners above all men that dwelt in Jerusalem?›
The punishment for the misconduct of a person with discernment is twofold: on Earth and in Heaven. They may escape punishment on Earth, but in the other world, the punishment remains, except in the case of repentance.
Verses that belong to this explanation: 3-5
3‹I tell you, Nay: but, except ye repent, ye shall all likewise perish.›4‹Or those eighteen, upon whom the tower in Siloam fell, and slew them, think ye that they were sinners above all men that dwelt in Jerusalem?›5‹I tell you, Nay: but, except ye repent, ye shall all likewise perish.›
Mention was made to Christ of the death of some Galilaeans. This tragical story is briefly related here, and is not met with in any historians. In Christ’s reply he spoke of event, which, like it, gave an instance of people taken away by sudden death. Towers, that are built for safety, often prove to be men’s destruction. He cautioned his hearers not to blame great sufferers, as if they were therefore to be accounted great sinners. As no place or employment can secure from the stroke of death, we should consider the sudden removals of others as warnings to ourselves. On these accounts Christ founded a call to repentance. The same Jesus that bids us repent, for the kingdom of heaven is at hand, bids us repent, for otherwise we shall perish.
Verses that belong to this explanation: 1-5
1There were present at that season some that told him of the Galilaeans, whose blood Pilate had mingled with their sacrifices.2And Jesus answering said unto them, ‹Suppose ye that these Galilaeans were sinners above all the Galilaeans, because they suffered such things?›3‹I tell you, Nay: but, except ye repent, ye shall all likewise perish.›4‹Or those eighteen, upon whom the tower in Siloam fell, and slew them, think ye that they were sinners above all men that dwelt in Jerusalem?›5‹I tell you, Nay: but, except ye repent, ye shall all likewise perish.›
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
The listed verse explanations of the individual persons have nothing to do with the explanations of the other persons. This also applies to the Bible translations.
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Luke 13:5 ‹I tell you, Nay: but, except ye repent, ye shall all likewise perish.›
The punishment for the misconduct of a person with discernment is twofold: on Earth and in Heaven. They may escape punishment on Earth, but in the other world, the punishment remains, except in the case of repentance.
Verses that belong to this explanation: 3-5
3‹I tell you, Nay: but, except ye repent, ye shall all likewise perish.›4‹Or those eighteen, upon whom the tower in Siloam fell, and slew them, think ye that they were sinners above all men that dwelt in Jerusalem?›5‹I tell you, Nay: but, except ye repent, ye shall all likewise perish.›
Mention was made to Christ of the death of some Galilaeans. This tragical story is briefly related here, and is not met with in any historians. In Christ’s reply he spoke of event, which, like it, gave an instance of people taken away by sudden death. Towers, that are built for safety, often prove to be men’s destruction. He cautioned his hearers not to blame great sufferers, as if they were therefore to be accounted great sinners. As no place or employment can secure from the stroke of death, we should consider the sudden removals of others as warnings to ourselves. On these accounts Christ founded a call to repentance. The same Jesus that bids us repent, for the kingdom of heaven is at hand, bids us repent, for otherwise we shall perish.
Verses that belong to this explanation: 1-5
1There were present at that season some that told him of the Galilaeans, whose blood Pilate had mingled with their sacrifices.2And Jesus answering said unto them, ‹Suppose ye that these Galilaeans were sinners above all the Galilaeans, because they suffered such things?›3‹I tell you, Nay: but, except ye repent, ye shall all likewise perish.›4‹Or those eighteen, upon whom the tower in Siloam fell, and slew them, think ye that they were sinners above all men that dwelt in Jerusalem?›5‹I tell you, Nay: but, except ye repent, ye shall all likewise perish.›
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
The listed verse explanations of the individual persons have nothing to do with the explanations of the other persons. This also applies to the Bible translations.
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Luke 13:6 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.›
This parable of the barren fig-tree is intended to enforce the warning given just before: the barren tree, except it brings forth fruit, will be cut down. This parable in the first place refers to the nation and people of the Jews. Yet it is, without doubt, for awakening all that enjoy the means of grace, and the privileges of the visible church. When God has born long, we may hope that he will bear with us yet a little longer, but we cannot expect that he will bear always.
Verses that belong to this explanation: 6-9
6He 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.›7‹Then said he unto the dresser of his vineyard, Behold, these three years I come seeking fruit on this fig tree, and find none: cut it down; why cumbereth it the ground?›8‹And he answering said unto him, Lord, let it alone this year also, till I shall dig about it, and dung› [it]:9‹And if it bear fruit,› [well]: ‹and if not,› [then] ‹after that thou shalt cut it down.›
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
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.
Our nature yields no fruit though three times sought for; once indeed when we transgressed the commandment in paradise; the second time, when they made the molten calf under the law; thirdly, when they rejected the Savior. 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, as if saying to the Father, Although through the Law and the Prophets they gave no fruit of repentance, I will water them with My sufferings and teaching, and perhaps they will yield us fruits of obedience.
Then, again, this truth was clearly shown forth by the parable of the fig-tree, of which the Lord says, "Behold, now these three years I come seeking fruit on this fig-tree, but I find none"
Let us not then strike suddenly, but overcome by gentleness, lest we cut down the fig tree still able to bear fruit, which the care perhaps of a skillful dresser will restore. Hence it is also here added, And he answering said to him, Lord, let alone
He told another parable, “A certain man had planted a fig tree in his vineyard and he said to the vinedresser.” This refers to the law, taking its point of view. “Behold, for three years I have come seeking fruit on this fig tree.” This refers to the three captivities in which the Israelites were taken away, so that they might be chastened, but they were not chastened…. The fig tree is a figure of the synagogue. He sought the fruits of faith in it, but it did not have that which it could offer…. During three years, he showed himself among them as Savior. When he wished that the fig tree be uprooted, the event was similar to that earlier one, when the Father said to Moses, “Permit me to destroy the people.” He gave Moses a reason to intercede with him. Here he also showed the vinedresser that he wished to uproot it. The vinedresser made known his plea, and the merciful One showed his pity, that if, in another year, the fig tree did not produce fruit, it would be uprooted. The vinedresser however did not condemn through vengeance like Moses, who, after having interceded and was heard, said, “For the day of their ruin is near and that which is about to happen to them is fast approaching.” … We are not saying that the Jews are tares, for they are capable of being chosen, but they are not pure wheat grains, for they can be rejected. Commentary on Tatian’s Diatessaron–.
If any one should say that the vinedresser is the Son, this view also has a suitable reason on its side. He is our Advocate with the Father, our propitiation, and the gardener of our souls. He constantly prunes away whatever is harmful and fills us with rational and holy seeds so we may produce fruits for him. He spoke of himself, “A sower went out to sow his seed.” It does not influence the glory of the Son to assume the character of the vinedresser. The Father assumes it himself, without being exposed to any blame for so doing. The Son said to the holy apostles, “I am the Vine; you are the branches; my Father is the Vinedresser.” Commentary on Luke, Homily
He says, “Look, these three years I have come seeking fruit on this fig tree, and I find none. Cut it down; why should it use up the ground?” It is as if he would say, “Let the place of this barren fig tree be laid bare; then some other tree will come up or may be planted there.” This was also done. The crowds of the Gentiles were called into its place and took possession of the inheritance of the Israelites. It became the people of God, the plant of paradise, a good and honorable seed. It knows how to produce fruit, not in shadows and types but rather by a pure and perfectly stainless service that is in spirit and truth, as being offered to God, who is an immaterial Being. Commentary on Luke, Homily
Now the literal sense of this passage does not need a single word of explanation. When we search into its inward, secret and unseen meaning, we affirm it as follows. The Israelites, after our Savior’s crucifixion, were doomed to fall into the miseries they deserved, Jerusalem being captured, and its inhabitants slaughtered by the enemy’s sword. Their houses would be burned with fire, and even the temple of God demolished. It is probable that he compares the synagogue of the Jews with a fig tree. The sacred Scripture also compares them with various plants: the vine, the olive, and even to a forest. Commentary on Luke, Homily
For it is the part of God's mercy not silently to inflict punishment, but to send forth threatenings to recall the sinner to repentance, as He did to the men of Nineveh, and now to the dresser of the vineyard, saying, Cut it down, exciting him indeed to the care ofit, and stirring up the barren soil to bring forth the proper fruits.
The Lord also has something very fitting to say about a fruitless tree, “Look, it is now three years that I have been coming to it. Finding no fruit on it, I will cut it down, to stop it blocking up my field.” The gardener intercedes…. This tree is the human race. The Lord visited this tree in the time of the patriarchs, as if for the first year. He visited it in the time of the law and the prophets, as if for the second year. Here we are now; with the gospel the third year has dawned. Now it is as though it should have been cut down, but the merciful one intercedes with the merciful one. He wanted to show how merciful he was, and so he stood up to himself with a plea for mercy. “Let us leave it,” he says, “this year too. Let us dig a ditch around it.” Manure is a sign of humility. “Let us apply a load of manure; perhaps it may bear fruit.” Since it does bear fruit in one part, and in another part does not bear fruit, its Lord will come and divide it. What does that mean, “divide it”? There are good people and bad people now in one company, as though constituting one body.
Or, in another sense, the fig tree is the race of mankind. For the first man after he had sinned concealed with fig leaves his nakedness, that is, the members from which we derive our birth.
Or, the husbandmen who intercedes is every holy man who ho within the Church prays for them that are without the Church, saying, O Lord, O Lord, let it alone this year, that is, for that time vouchsafed under grace, until I dig about it. To dig about it, is to teach humility and patience, for the ground which has been dug is lowly. The dung signifies the soiled garments, but they bring forth fruit. The soiled garment of the dresser, is the grief and mourning of sinners; for they who do penance and do it truly are in soiled garments.
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.
There was avineyard of the Lord of hosts, which He gave for a spoil to the Gentiles. And the comparison of the fig tree to the synagogue is well chosen, because as that tree abounds with wide and spreading foliage, and deceives the hopes of its possessor with the vain expectation of promised fruit, so also in the synagogue, while its teachers are unfruitful in good works, yet magnify themselves with words as with abundant leaves, the empty shadow of the law stretches far and wide. This tree also is the only one which puts forth fruit in place of flowers. And the fruit falls, that other fruit may succeed; yet some few of the former remain, and donot fall. For the first people of the synagogue fell off as a useless fruit, in order that out of the fruitfulness of the old religion might arise the new people of the Church; yet they who were the first out of Israel whom a branch of a stronger nature bore, under the shadow of the law and the cross, in the bosom of both, stained with a double juice after the example of aripening fig, surpassed all others in the grace of most excellent fruits; to whom it is said, You shall sit upon twelve thrones. Some however think the fig tree to be a figure not of the synagogue, but of wickedness and treachery; y et these differ in nothing from what has gone before, except that they choose the genus instead of the species.
But our Lord sought, not because He was ignorant that the fig tree had no fruit, but that He might show in a figure that the synagogue ought by this time to have fruit. Lastly, from what follows, He teaches that He Himself came not before the time who came after three years. For so it is said, Then said he to the dresser of the vineyard, Behold, these three years I come seeking fruit on this fig tree, and find none. He came to Abraham, He came to Moses, He came to Mary, that is, He came in the seal of the covenant, He came in the law, He came in the body. We recognise His coming by His gifts; at one time purification, at another sanctification, at another justification. Circumcision purified, the law sanctified, grace justified. The Jewish people then could not be purified because they had not the circumcision of the heart, but of the body; nor be sanctified, because ignorant of the meaning of the law, they followed carnal things rather than spiritual; nor justified, because not working repentance for the their offences, they knew nothing of grace. Rightly then was there no fruit found in the synagogue, and consequently it is ordered to be cut down; for it follows, Cut it down, why cumbers it the ground? But the merciful dresser, perhaps meaning him on whom the Church is founded, foreseeing that another would be sent to the Gentiles, but he himself to them who were of the circumcision, piously intercedes that it may not be cut off; trusting tohis calling, that the Jewish people also might be saved through the Church. Hence it follows, And he answering said to him, Lord, let it alone this year also. He soon perceived hardness of bears and pride to be the causes of the barrenness of the Jews. He knew therefore how to discipline, who knew how to censure faults. Therefore adds He, till I shall dig about it. He promises that the hardness of their hearts shall be dug about by the Apostles' spades, lest aheap of earth cover up and obscure the root of wisdom. And He adds, and dung it, that is, bythe grace of humility, by which even the fig is thought to become fruitful toward the Gospel of Christ. Hence He adds, And if it bear fruit, well, that is, it shall be well, but if not, then after that you shall cut it down.
Author: Ambrosius von Mailand Rank: Bishop AD: 397
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Luke 13:7 ‹Then said he unto the dresser of his vineyard, Behold, these three years I come seeking fruit on this fig tree, and find none: cut it down; why cumbereth it the ground?›
This parable of the barren fig-tree is intended to enforce the warning given just before: the barren tree, except it brings forth fruit, will be cut down. This parable in the first place refers to the nation and people of the Jews. Yet it is, without doubt, for awakening all that enjoy the means of grace, and the privileges of the visible church. When God has born long, we may hope that he will bear with us yet a little longer, but we cannot expect that he will bear always.
Verses that belong to this explanation: 6-9
6He 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.›7‹Then said he unto the dresser of his vineyard, Behold, these three years I come seeking fruit on this fig tree, and find none: cut it down; why cumbereth it the ground?›8‹And he answering said unto him, Lord, let it alone this year also, till I shall dig about it, and dung› [it]:9‹And if it bear fruit,› [well]: ‹and if not,› [then] ‹after that thou shalt cut it down.›
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
(This seed is) a refuge for the terror-stricken, a shelter of the naked, a veil for modesty, (and) the sought-for produce, to which He came in search (for fruit), he says, three times,
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Luke 13:8 ‹And he answering said unto him, Lord, let it alone this year also, till I shall dig about it, and dung› [it]:
This parable of the barren fig-tree is intended to enforce the warning given just before: the barren tree, except it brings forth fruit, will be cut down. This parable in the first place refers to the nation and people of the Jews. Yet it is, without doubt, for awakening all that enjoy the means of grace, and the privileges of the visible church. When God has born long, we may hope that he will bear with us yet a little longer, but we cannot expect that he will bear always.
Verses that belong to this explanation: 6-9
6He 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.›7‹Then said he unto the dresser of his vineyard, Behold, these three years I come seeking fruit on this fig tree, and find none: cut it down; why cumbereth it the ground?›8‹And he answering said unto him, Lord, let it alone this year also, till I shall dig about it, and dung› [it]:9‹And if it bear fruit,› [well]: ‹and if not,› [then] ‹after that thou shalt cut it down.›
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
The listed verse explanations of the individual persons have nothing to do with the explanations of the other persons. This also applies to the Bible translations.
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Luke 13:9 ‹And if it bear fruit,› [well]: ‹and if not,› [then] ‹after that thou shalt cut it down.›
This parable of the barren fig-tree is intended to enforce the warning given just before: the barren tree, except it brings forth fruit, will be cut down. This parable in the first place refers to the nation and people of the Jews. Yet it is, without doubt, for awakening all that enjoy the means of grace, and the privileges of the visible church. When God has born long, we may hope that he will bear with us yet a little longer, but we cannot expect that he will bear always.
Verses that belong to this explanation: 6-9
6He 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.›7‹Then said he unto the dresser of his vineyard, Behold, these three years I come seeking fruit on this fig tree, and find none: cut it down; why cumbereth it the ground?›8‹And he answering said unto him, Lord, let it alone this year also, till I shall dig about it, and dung› [it]:9‹And if it bear fruit,› [well]: ‹and if not,› [then] ‹after that thou shalt cut it down.›
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
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Luke 13:10 And he was teaching in one of the synagogues on the sabbath.
Our Lord Jesus attended upon public worship on the Sabbaths. Even bodily infirmities, unless very grievous, should not keep us from public worship on Sabbath days. This woman came to Christ to be taught, and to get good to her soul, and then he relieved her bodily infirmity. This cure represents the work of Christ’s grace upon the soul. And when crooked souls are made straight, they will show it by glorifying God. Christ knew that this ruler had a real enmity to him and to his gospel, and that he did but cloak it with a pretended zeal for the Sabbath day; he really would not have them be healed any day; but if Jesus speaks the word, and puts forth his healing power, sinners are set free. This deliverance is often wrought on the Lord’s day; and whatever labor tends to put men in the way of receiving the blessing, agrees with the design of that day.
Verses that belong to this explanation: 10-17
10And he was teaching in one of the synagogues on the sabbath.11And, behold, there was a woman which had a spirit of infirmity eighteen years, and was bowed together, and could in no wise lift up [herself].12And when Jesus saw her, he called [her to him], and said unto her, ‹Woman, thou art loosed from thine infirmity.›13And he laid [his] hands on her: and immediately she was made straight, and glorified God.14And the ruler of the synagogue answered with indignation, because that Jesus had healed on the sabbath day, and said unto the people, There are six days in which men ought to work: in them therefore come and be healed, and not on the sabbath day.15The Lord then answered him, and said, [Thou] ‹hypocrite, doth not each one of you on the sabbath loose his ox or› [his] ‹ass from the stall, and lead› [him] ‹away to watering?›16‹And ought not this woman, being a daughter of Abraham, whom Satan hath bound, lo, these eighteen years, be loosed from this bond on the sabbath day?›17And when he had said these things, all his adversaries were ashamed: and all the people rejoiced for all the glorious things that were done by him.
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
He teaches indeed not separately, but in the synagogues; calmly, neither wavering in any thing, nor determining aught against the law of Moses; on the Sabbath also, because the Jews were then engaged in the hearing of the law.
Well then does he call the ruler of the synagogue a hypocrite, for he had the appearance of an observer of the law, but in his heart was a crafty and envious man. For it troubles him not that the Sabbath is broken, but that Christ is glorified. Now observe, that whenever Christ orders a work to be done, (as when He ordered the man sick of the palsy to take up his bed,) He raises His words to something higher, convincing men by the majesty of the Father, as He says, My Father works until now, and I work. But in this place, as doing every thing by word, He adds nothing further, refuting their calumny by the very things which they themselves did.
The incarnation of the Word and his assumption of human nature took place for the overthrow of death, destruction and the envy harbored against us by the wicked Serpent, who was the first cause of evil. This plainly is proved to us by facts themselves. He set free the daughter of Abraham from her protracted sickness, calling out and saying, “Woman, you are loosed from your infirmity.” A speech most worthy of God, and full of supernatural power! With the royal inclination of his will, he drives away the disease. He also lays his hands upon her. It says that she immediately was made straight. It is now also possible to see that his holy flesh bore in it the power and activity of God. It was his own flesh, and not that of some other Son beside him, distinct and separate from him, as some most impiously imagine. Commentary on Luke, Homily
“There was in the synagogue a woman who for eighteen years was bowed down by infirmity.” Her case may prove to be of great benefit to those who have understanding. We must gather what is to our advantage from every quarter. By what happened to her, we may see that Satan often receives authority over certain persons who fall into sin and have grown lax in their efforts toward piety. Whomever he gets into his power, he may involve in bodily diseases since he delights in punishment and is merciless…. The accursed Satan is the cause of disease to the human bodies, just we affirm that Adam’s transgression was his doing, and by means of it our bodily frames have become liable to infirmity and decay. Commentary on Luke, Homily
Now that the Incarnation of the Word was manifested to destroy corruption and death, and the hatred of the devil against us, is plain from the actual events; for it follows, And behold there was a woman which had a spirit of infirmity He says spirit of infirmity, because the woman suffered from the cruelty of the devil, forsaken by God because of herown crimes or for the transgression of Adam, on account of which the bodies of men incur infirmity and death. But God gives this power to the Devil, to the end that men when pressed down by the weight of their adversity might betake them to better things. He points out the nature of her infirmity, saying, And was bowed together, and could in no wise lift up herself.
But our Lord, to show that His coming into this world was to be the loosing of human infirmities, healed this woman. Hence it follows, And when Jesus saw her, he called her to him, and said to her, 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. He also laid His hands upon her, for it follows, He laid his hands on her, and immediately she was made straight, and glorified God. We should here answer, that the Divine power had put on the sacred flesh. For it was the flesh of God Himself, and of no other, as if the Son of Man existed apart from the Son of God, as some have falsely thought. But the ungrateful ruler of the synagogue, when he saw the woman, who before was creeping on the ground, now by Christ's single touch made upright, and relating the mighty works of God, sullies his zeal forthe glory of the Lord with envy, and condemns the miracle, that he might appear to be jealous for the Sabbath.
Now the ruler of the synagogue is convicted a hypocrite, in that he leads his cattle to watering on the Sabbath-day, but this woman, not more by birth than by faith the daughter of Abraham, he thought unworthy to be loosed from the chain of her infirmity. Therefore He adds, And ought not this woman, being a daughter of Abraham whom Satan has bound lo, these eighteen years, to be loosed from this bond on the sabbath-day? The ruler preferred that this woman should like the beasts rather look upon the earth than receive her natural stature, provided that Christ was not magnified. But they had nothing to answer; they themselves unanswerably condemned themselves. Hence it follows, And when he had said these things, all his adversaries were ashamed. But the people, reaping great good from His miracles, rejoiced at the signs which they saw, as it follows, And all the people rejoiced;. For the glory of His works vanquished every scruple in them who sought Him not with corrupt hearts.
Because the head of the brutes is bent down towards the ground and looks upon the earth, but the head of man was made erect towards the heaven, his eyes tending upward. For it becomes us to seek what is above, and with our sight to pierce beyond earthly things.
The hypocrite is one who on the stage assumes a different character from his own. So also in this life some men carry one thing in their heart, and show another on the surface to the world.
That which the three years signified in the tree, the eighteen did in the woman, for three times six is eighteen. But she was crooked and could not look up, for in vain she heard the words, lift up your hearts.
The members of the church are similar to this vine. They are planted with the root of faith and held in check by the shoots of humility…. He placed in the church a tower of apostles, prophets and doctors who are ready to defend the peace of the church. He dug around it when he had freed it from the burden of earthly anxieties. Nothing burdens the mind more than concern for the world and lust for either wealth or power. An example of this is in the Gospel. We can read the story of the woman “who had sickness caused by a spirit, and she was bent over so that she was unable to look upwards.” In fact, her soul was bent over. It inclined to earthly rewards and did not possess heavenly grace. Jesus saw her and addressed her. She immediately laid aside her earthly burdens. These people also were burdened with lusts. He addressed them in these words, “Come to me, all you who labor and are burdened, and I will give you rest.” The soul of that woman breathed once more and stood up like a vine around which the soil has been dug and cleared.
Author: Ambrosius von Mailand Rank: Bishop AD: 397
Lastly, God rested from the works of the world not from holy works, for His working is constant and everlasting; as the Son says, My Father works until now, and I work; that after the likeness of God our worldly, not our religious, works should cease. Accordingly our Lord pointedly answered him, as it follows, You hypocrite, do not each on of you on the Sabbath-day loose his ox or his ass?
Or the fig tree represents the synagogue; afterwards in the infirm woman there follows as it were a figure of the Church, which having fulfilled the measure of the law and the resurrection, and now raised up on high in that eternal resting place, can no more experience the frailty of our weak inclinations. Nor could this woman be healed except she had fulfilled the law and grace. For in ten sentences is contained the perfection of the law, and in the number eight the fullness of the resurrection.
Now this miracle is a sign of the coming sabbath, when every one who has fulfilled the law and grace, shall by the mercy of God put off the toils of this weak body. But why did He not mention any more animals, save to show that the time would come when the Jewish and Gentile nations should quench their bodily thirst, and this world's heat in the fullness of the fountain of the Lord, and so through the calling forth of two nations, the Church should be saved.
Author: Ambrosius von Mailand Rank: Bishop AD: 397
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Luke 13:11 And, behold, there was a woman which had a spirit of infirmity eighteen years, and was bowed together, and could in no wise lift up [herself].
Our Lord Jesus attended upon public worship on the Sabbaths. Even bodily infirmities, unless very grievous, should not keep us from public worship on Sabbath days. This woman came to Christ to be taught, and to get good to her soul, and then he relieved her bodily infirmity. This cure represents the work of Christ’s grace upon the soul. And when crooked souls are made straight, they will show it by glorifying God. Christ knew that this ruler had a real enmity to him and to his gospel, and that he did but cloak it with a pretended zeal for the Sabbath day; he really would not have them be healed any day; but if Jesus speaks the word, and puts forth his healing power, sinners are set free. This deliverance is often wrought on the Lord’s day; and whatever labor tends to put men in the way of receiving the blessing, agrees with the design of that day.
Verses that belong to this explanation: 10-17
10And he was teaching in one of the synagogues on the sabbath.11And, behold, there was a woman which had a spirit of infirmity eighteen years, and was bowed together, and could in no wise lift up [herself].12And when Jesus saw her, he called [her to him], and said unto her, ‹Woman, thou art loosed from thine infirmity.›13And he laid [his] hands on her: and immediately she was made straight, and glorified God.14And the ruler of the synagogue answered with indignation, because that Jesus had healed on the sabbath day, and said unto the people, There are six days in which men ought to work: in them therefore come and be healed, and not on the sabbath day.15The Lord then answered him, and said, [Thou] ‹hypocrite, doth not each one of you on the sabbath loose his ox or› [his] ‹ass from the stall, and lead› [him] ‹away to watering?›16‹And ought not this woman, being a daughter of Abraham, whom Satan hath bound, lo, these eighteen years, be loosed from this bond on the sabbath day?›17And when he had said these things, all his adversaries were ashamed: and all the people rejoiced for all the glorious things that were done by him.
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
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Luke 13:12 And when Jesus saw her, he called [her to him], and said unto her, ‹Woman, thou art loosed from thine infirmity.›
Our Lord Jesus attended upon public worship on the Sabbaths. Even bodily infirmities, unless very grievous, should not keep us from public worship on Sabbath days. This woman came to Christ to be taught, and to get good to her soul, and then he relieved her bodily infirmity. This cure represents the work of Christ’s grace upon the soul. And when crooked souls are made straight, they will show it by glorifying God. Christ knew that this ruler had a real enmity to him and to his gospel, and that he did but cloak it with a pretended zeal for the Sabbath day; he really would not have them be healed any day; but if Jesus speaks the word, and puts forth his healing power, sinners are set free. This deliverance is often wrought on the Lord’s day; and whatever labor tends to put men in the way of receiving the blessing, agrees with the design of that day.
Verses that belong to this explanation: 10-17
10And he was teaching in one of the synagogues on the sabbath.11And, behold, there was a woman which had a spirit of infirmity eighteen years, and was bowed together, and could in no wise lift up [herself].12And when Jesus saw her, he called [her to him], and said unto her, ‹Woman, thou art loosed from thine infirmity.›13And he laid [his] hands on her: and immediately she was made straight, and glorified God.14And the ruler of the synagogue answered with indignation, because that Jesus had healed on the sabbath day, and said unto the people, There are six days in which men ought to work: in them therefore come and be healed, and not on the sabbath day.15The Lord then answered him, and said, [Thou] ‹hypocrite, doth not each one of you on the sabbath loose his ox or› [his] ‹ass from the stall, and lead› [him] ‹away to watering?›16‹And ought not this woman, being a daughter of Abraham, whom Satan hath bound, lo, these eighteen years, be loosed from this bond on the sabbath day?›17And when he had said these things, all his adversaries were ashamed: and all the people rejoiced for all the glorious things that were done by him.
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
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Luke 13:13 And he laid [his] hands on her: and immediately she was made straight, and glorified God.
Our Lord Jesus attended upon public worship on the Sabbaths. Even bodily infirmities, unless very grievous, should not keep us from public worship on Sabbath days. This woman came to Christ to be taught, and to get good to her soul, and then he relieved her bodily infirmity. This cure represents the work of Christ’s grace upon the soul. And when crooked souls are made straight, they will show it by glorifying God. Christ knew that this ruler had a real enmity to him and to his gospel, and that he did but cloak it with a pretended zeal for the Sabbath day; he really would not have them be healed any day; but if Jesus speaks the word, and puts forth his healing power, sinners are set free. This deliverance is often wrought on the Lord’s day; and whatever labor tends to put men in the way of receiving the blessing, agrees with the design of that day.
Verses that belong to this explanation: 10-17
10And he was teaching in one of the synagogues on the sabbath.11And, behold, there was a woman which had a spirit of infirmity eighteen years, and was bowed together, and could in no wise lift up [herself].12And when Jesus saw her, he called [her to him], and said unto her, ‹Woman, thou art loosed from thine infirmity.›13And he laid [his] hands on her: and immediately she was made straight, and glorified God.14And the ruler of the synagogue answered with indignation, because that Jesus had healed on the sabbath day, and said unto the people, There are six days in which men ought to work: in them therefore come and be healed, and not on the sabbath day.15The Lord then answered him, and said, [Thou] ‹hypocrite, doth not each one of you on the sabbath loose his ox or› [his] ‹ass from the stall, and lead› [him] ‹away to watering?›16‹And ought not this woman, being a daughter of Abraham, whom Satan hath bound, lo, these eighteen years, be loosed from this bond on the sabbath day?›17And when he had said these things, all his adversaries were ashamed: and all the people rejoiced for all the glorious things that were done by him.
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
The listed verse explanations of the individual persons have nothing to do with the explanations of the other persons. This also applies to the Bible translations.
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Luke 13:14 And the ruler of the synagogue answered with indignation, because that Jesus had healed on the sabbath day, and said unto the people, There are six days in which men ought to work: in them therefore come and be healed, and not on the sabbath day.
Our Lord Jesus attended upon public worship on the Sabbaths. Even bodily infirmities, unless very grievous, should not keep us from public worship on Sabbath days. This woman came to Christ to be taught, and to get good to her soul, and then he relieved her bodily infirmity. This cure represents the work of Christ’s grace upon the soul. And when crooked souls are made straight, they will show it by glorifying God. Christ knew that this ruler had a real enmity to him and to his gospel, and that he did but cloak it with a pretended zeal for the Sabbath day; he really would not have them be healed any day; but if Jesus speaks the word, and puts forth his healing power, sinners are set free. This deliverance is often wrought on the Lord’s day; and whatever labor tends to put men in the way of receiving the blessing, agrees with the design of that day.
Verses that belong to this explanation: 10-17
10And he was teaching in one of the synagogues on the sabbath.11And, behold, there was a woman which had a spirit of infirmity eighteen years, and was bowed together, and could in no wise lift up [herself].12And when Jesus saw her, he called [her to him], and said unto her, ‹Woman, thou art loosed from thine infirmity.›13And he laid [his] hands on her: and immediately she was made straight, and glorified God.14And the ruler of the synagogue answered with indignation, because that Jesus had healed on the sabbath day, and said unto the people, There are six days in which men ought to work: in them therefore come and be healed, and not on the sabbath day.15The Lord then answered him, and said, [Thou] ‹hypocrite, doth not each one of you on the sabbath loose his ox or› [his] ‹ass from the stall, and lead› [him] ‹away to watering?›16‹And ought not this woman, being a daughter of Abraham, whom Satan hath bound, lo, these eighteen years, be loosed from this bond on the sabbath day?›17And when he had said these things, all his adversaries were ashamed: and all the people rejoiced for all the glorious things that were done by him.
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
“But he says that you are loosed from your infirmity, and she is loosed.” Well, do you not also unloose your belt on the sabbath? … Did she that very day begin weaving or working at the loom? No, he says that she was made straight. The healing was a labor. No, you are not angry because of the sabbath. Since you see Christ honored and worshiped as God, you are frantic, choked with rage, and waste away with envy. You have one thing concealed in your heart and profess and make pretext of another. For this reason you are most excellently convicted by the Lord, who knows your vain reasoning. You receive the title that fits you, being called hypocrite, pretender, and insincere. Commentary on Luke, Homily
The whole human race, like this woman, was bent over and bowed down to the ground. Someone already understands these enemies. He cries out against them and says to God, “They have bowed my soul down.” The devil and his angels have bowed the souls of men and women down to the ground. He has bent them forward to be intent on temporary and earthly things and has stopped them from seeking the things that are above. Since that is what the Lord says about the woman whom Satan had bound for eighteen years, it was now time for her to be released from her bondage on the sabbath day. Quite unjustly, they criticized him for straightening her up. Who were these, except people bent over themselves? Since they quite failed to understand the very things God had commanded, they regarded them with earthbound hearts. They used to celebrate the sacrament of the sabbath in a literal, material manner and did not notice its spiritual meaning. .
Not understanding this, the ruler of the synagogue commanded that no one should be healed on the sabbath since the sabbath is an image of a future day of rest, days of rest from evil deeds, not from good works. It is commanded that, neither bearing the burden of offenses nor being devoid of good works, we shall celebrate future sabbaths after death. The Lord then is seen to reply spiritually when he says, “You hypocrites, does not every one of you on the sabbath day untie his ox or his donkey and lead them to water?” Why did Jesus mention another creature? He showed the future to his opponents, the rulers of the synagogue. The Jewish and the Gentile peoples would lay aside the thirst of the body and the world’s heat through the abundance of the Lord’s fountain. “The ox knows his owner, and the ass his master’s feeding trough.” The people who were fed on the food of common hay, which before it is plucked up is withered away, received the Bread that came down from heaven. –.
Author: Ambrosius von Mailand Rank: Bishop AD: 397
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Luke 13:15 The Lord then answered him, and said, [Thou] ‹hypocrite, doth not each one of you on the sabbath loose his ox or› [his] ‹ass from the stall, and lead› [him] ‹away to watering?›
Our Lord Jesus attended upon public worship on the Sabbaths. Even bodily infirmities, unless very grievous, should not keep us from public worship on Sabbath days. This woman came to Christ to be taught, and to get good to her soul, and then he relieved her bodily infirmity. This cure represents the work of Christ’s grace upon the soul. And when crooked souls are made straight, they will show it by glorifying God. Christ knew that this ruler had a real enmity to him and to his gospel, and that he did but cloak it with a pretended zeal for the Sabbath day; he really would not have them be healed any day; but if Jesus speaks the word, and puts forth his healing power, sinners are set free. This deliverance is often wrought on the Lord’s day; and whatever labor tends to put men in the way of receiving the blessing, agrees with the design of that day.
Verses that belong to this explanation: 10-17
10And he was teaching in one of the synagogues on the sabbath.11And, behold, there was a woman which had a spirit of infirmity eighteen years, and was bowed together, and could in no wise lift up [herself].12And when Jesus saw her, he called [her to him], and said unto her, ‹Woman, thou art loosed from thine infirmity.›13And he laid [his] hands on her: and immediately she was made straight, and glorified God.14And the ruler of the synagogue answered with indignation, because that Jesus had healed on the sabbath day, and said unto the people, There are six days in which men ought to work: in them therefore come and be healed, and not on the sabbath day.15The Lord then answered him, and said, [Thou] ‹hypocrite, doth not each one of you on the sabbath loose his ox or› [his] ‹ass from the stall, and lead› [him] ‹away to watering?›16‹And ought not this woman, being a daughter of Abraham, whom Satan hath bound, lo, these eighteen years, be loosed from this bond on the sabbath day?›17And when he had said these things, all his adversaries were ashamed: and all the people rejoiced for all the glorious things that were done by him.
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
When the question was again raised concerning a cure performed on the Sabbath-day, how did He discuss it: "Doth not each of you on the Sabbath loose his ass or his ox from the stall, and lead him away to watering? "
Author: Tertullian of Carthage Rank: Author AD: 220
Doth not each one of you on the Sabbath-days loose his ox or his ass, and lead him away to watering? And ought not this woman, being a daughter of Abraham, whom Satan hath bound these eighteen years, be loosed from this bond on the Sabbath-days? "
That at the coming of the Lord all things loosed should be brought to light, and that things bound of old should now be loosed by Him, as the Lord said Himself to the rulers of the people, when they were indignant at the cure on the Sabbath-day: "Ye hypocrites, doth not each one of you loose his ox or his ass from the stall, and lead him away to watering? and ought not this woman, being a daughter of Abraham, whom Satan hath bound these eighteen years, be loosed on the Sabbath-day? "
The listed verse explanations of the individual persons have nothing to do with the explanations of the other persons. This also applies to the Bible translations.
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Luke 13:16 ‹And ought not this woman, being a daughter of Abraham, whom Satan hath bound, lo, these eighteen years, be loosed from this bond on the sabbath day?›
Our Lord Jesus attended upon public worship on the Sabbaths. Even bodily infirmities, unless very grievous, should not keep us from public worship on Sabbath days. This woman came to Christ to be taught, and to get good to her soul, and then he relieved her bodily infirmity. This cure represents the work of Christ’s grace upon the soul. And when crooked souls are made straight, they will show it by glorifying God. Christ knew that this ruler had a real enmity to him and to his gospel, and that he did but cloak it with a pretended zeal for the Sabbath day; he really would not have them be healed any day; but if Jesus speaks the word, and puts forth his healing power, sinners are set free. This deliverance is often wrought on the Lord’s day; and whatever labor tends to put men in the way of receiving the blessing, agrees with the design of that day.
Verses that belong to this explanation: 10-17
10And he was teaching in one of the synagogues on the sabbath.11And, behold, there was a woman which had a spirit of infirmity eighteen years, and was bowed together, and could in no wise lift up [herself].12And when Jesus saw her, he called [her to him], and said unto her, ‹Woman, thou art loosed from thine infirmity.›13And he laid [his] hands on her: and immediately she was made straight, and glorified God.14And the ruler of the synagogue answered with indignation, because that Jesus had healed on the sabbath day, and said unto the people, There are six days in which men ought to work: in them therefore come and be healed, and not on the sabbath day.15The Lord then answered him, and said, [Thou] ‹hypocrite, doth not each one of you on the sabbath loose his ox or› [his] ‹ass from the stall, and lead› [him] ‹away to watering?›16‹And ought not this woman, being a daughter of Abraham, whom Satan hath bound, lo, these eighteen years, be loosed from this bond on the sabbath day?›17And when he had said these things, all his adversaries were ashamed: and all the people rejoiced for all the glorious things that were done by him.
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
And not only in the case of this woman have the years of her infirmity (which they affirm to fit in with their figment) been mentioned, but, lo! another woman was also healed, after suffering in like manner for eighteen years; concerning whom the Lord said, "And ought not this daughter of Abraham, whom Satan has bound during eighteen years, to be set free on the Sabbath-day? "
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Luke 13:17 And when he had said these things, all his adversaries were ashamed: and all the people rejoiced for all the glorious things that were done by him.
Our Lord Jesus attended upon public worship on the Sabbaths. Even bodily infirmities, unless very grievous, should not keep us from public worship on Sabbath days. This woman came to Christ to be taught, and to get good to her soul, and then he relieved her bodily infirmity. This cure represents the work of Christ’s grace upon the soul. And when crooked souls are made straight, they will show it by glorifying God. Christ knew that this ruler had a real enmity to him and to his gospel, and that he did but cloak it with a pretended zeal for the Sabbath day; he really would not have them be healed any day; but if Jesus speaks the word, and puts forth his healing power, sinners are set free. This deliverance is often wrought on the Lord’s day; and whatever labor tends to put men in the way of receiving the blessing, agrees with the design of that day.
Verses that belong to this explanation: 10-17
10And he was teaching in one of the synagogues on the sabbath.11And, behold, there was a woman which had a spirit of infirmity eighteen years, and was bowed together, and could in no wise lift up [herself].12And when Jesus saw her, he called [her to him], and said unto her, ‹Woman, thou art loosed from thine infirmity.›13And he laid [his] hands on her: and immediately she was made straight, and glorified God.14And the ruler of the synagogue answered with indignation, because that Jesus had healed on the sabbath day, and said unto the people, There are six days in which men ought to work: in them therefore come and be healed, and not on the sabbath day.15The Lord then answered him, and said, [Thou] ‹hypocrite, doth not each one of you on the sabbath loose his ox or› [his] ‹ass from the stall, and lead› [him] ‹away to watering?›16‹And ought not this woman, being a daughter of Abraham, whom Satan hath bound, lo, these eighteen years, be loosed from this bond on the sabbath day?›17And when he had said these things, all his adversaries were ashamed: and all the people rejoiced for all the glorious things that were done by him.
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
Shame fell then on those who had uttered these corrupt opinions, stumbled against the chief cornerstone, and had been broken. When busied in straightening his crooked vessels, they clashed against the wise Potter and resisted the Physician. They could make no reply. They had unanswerably convicted themselves. They were put to silence, doubting what they should say. The Lord closed their bold mouths. The crowds who reaped the benefit of the miracles were glad. The glory and splendor of his works solved all inquiry and doubt in those who sought him without ill will. Commentary on Luke, Homily
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Luke 13:18 Then said he, ‹Unto what is the kingdom of God like? and whereunto shall I resemble it?›
Here is the progress of the gospel foretold in two parables, as in [Mt 13]. The kingdom of the Messiah is the kingdom of God. May grace grow in our hearts; may our faith and love grow exceedingly, so as to give undoubted evidence of their reality. May the example of God’s saints be blessed to those among whom they live; and may his grace flow from heart to heart, until the little one becomes a thousand.
Verses that belong to this explanation: 18-22
18Then said he, ‹Unto what is the kingdom of God like? and whereunto shall I resemble it?›19‹It is like a grain of mustard seed, which a man took, and cast into his garden; and it grew, and waxed a great tree; and the fowls of the air lodged in the branches of it.›20And again he said, ‹Whereunto shall I liken the kingdom of God?›21‹It is like leaven, which a woman took and hid in three measures of meal, till the whole was leavened.›22And he went through the cities and villages, teaching, and journeying toward Jerusalem.
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
Or, any man receiving a grain of mustard seed, that is, the word of the Gospel, and sowing it in the garden of his soul, makes it a great tree, so as to bring forth branches, and the birds of the air (that is, they who soar above the earth) rest in the branches, (that is, in sublime contemplation.) For Paul received the instruction of Ananias as it were a small grain, but planting it in his garden, he brought forth many good doctrines, in which they dwell who have high heavenly thoughts, as Dionysius, Hierotheus, and many others.
Or, for the woman you must understand the soul; but the three measures, its three parts, the reasoning part, the affections, and the desires. If then any one has hidden in these three the word of God, he will make the whole spiritual, so as not by his reason to lie in argument, nor by his anger or desire to be transported beyond control, but to be conformed to the word of God.
As the text says, the kingdom of God is like a grain of mustard seed, because the kingdom is brought by a word from heaven. It is received through hearing and sown by faith. It takes root through belief and grows by hope. It is diffused by profession, and it expands through virtue. It is spread out into branches. To these branches, it invites the birds of heaven, the powers of spiritual insight. In those branches, it receives them in a peaceful abode.
There is written in these words of the Lord, “Someone took and threw it into his garden. It grew and became a tree, and the birds of heaven roosted in its branches.” Let us look more closely to find out to whom all these things pertain. We said before that the nature of mustard might resemble the holy martyrs because they are rubbed by different sufferings. Since Scripture says, “And it grew and became a tree, and the birds of heaven roosted in its branches,” I think that this is more properly compared to the Lord Christ himself. Born a man, he was humbled like a seed and in ascending to heaven was exalted like a tree. It is clear that Christ is a seed when he suffers and a tree when he rises. He is a seed when he endures hunger and a tree when he satisfies five thousand men with five loaves. In the one case, he endures barrenness in his human condition, in the other he bestows fullness by his divinity. I would say that the Lord is a seed when he is beaten, scorned and cursed, but a tree when he enlightens the blind, raises the dead and forgives sins. In the Gospel, he says that he is a seed: “Unless the grain of wheat, falling upon the earth, dies.”
Or else, by the leaven our Lord means the Holy Spirit, the Sower proceeding (as it were) from the seed, which is the word of God. But the three measures of meal, signify the knowledge of the Father, and the Son, and the Holy Spirit, which the woman, that is, Divine wisdom, and the Holy Spirit, impart.
Or else; The kingdom of God is the Gospel, through which we gain the power of reigning with Christ. As then the mustard seed is surpassed in size by the seeds of other herbs, yet so increases as to become the shelter of many birds; so also the life-giving doctrine was at first in the possession only of few? but afterwards spread itself abroad.
Or, the three measures of meal are the race of mankind, which was restored out of the three sons of Noah. The woman who hid the leaven is the wisdom of God.
If the kingdom of heaven is as a grain of mustard seed, and faith is as a grain of mustard seed, surely faith is the kingdom of heaven and the kingdom of heaven is faith. One who has faith has the kingdom. The kingdom and faith is among us. We read, “The kingdom of heaven is within you,” and “Have faith in yourselves.” Peter, who had all faith, received the keys of the kingdom of heaven to unlock it also for others.
Author: Ambrosius von Mailand Rank: Bishop AD: 397
In another place, a grain of mustard seed is introduced where it is compared to faith. If then the mustard seed is the kingdom of God, and faith is as the grain of mustard seed; faith is truly the kingdom of heaven, which is within us. A grain of mustard seed is indeed a mean and trifling thing, but as soon as it is crushed, it pours forth its power. And faith at first seems simple, but when it is buffeted by adversity, pours forth the grace of its virtue. The martyrs are grains of mustard seed. They have about them the sweet odor of faith, but it is hidden. Persecution comes; they are smitten by the sword; and to the farthest boundaries of the whole world they have scattered the seeds of their martyrdom. The Lord Himself also is a grain of mustard seed; He wished to be bruised that we might see that we are a sweet savor of Christ. He wishes to be sown as a grain of mustard seed, which whena man takes he puts it into his garden. For Christ was taken and buried in a garden, where alsohe rose again and became a tree, as it follows, And it waxed into a great tree. For our Lord isa grain when He is buried in the earth, a tree when He is lifted up into the heaven. He is also atree overshadowing the world, as it follows, And the fowls of the air rested in his branches; that is, the heavenly powers and they whoever (for their spiritual deeds) have been thought worthy to fly forth. Peter is a branch, Paul is a branch, into whose arms, by certain hidden ways of disputation, we who were afar off now fly, having taken up the wings of the virtues. Sow then Christ in your garden; a garden is truly a place full of flowers, wherein the grace of your work may blossom; and the manifold odor of your different virtues be breathed forth. Wherever is the fruit of the seed, there is Christ.
Many think Christ is the leaven, for leaven which is made from meal, excels its kind in strength, not in appearance. So also Christ(according to the fathers) shone forth above others equal in body, but unapproachable in excellence. The Holy Church therefore represents the type of the woman, of whom it is added, Which a woman took and hid in three measures of meal, fill the whole was leavened.
But we are the meal of the woman which hide the Lord Jesus in the secrets of our hearts, until the heat of heavenly wisdom penetrates our innermost recesses. And since He says it was hid in three measures, it seems fitting that we should believe the Son of God to have been hid in the Law, veiled in the Prophets, manifested in the preaching of the Gospel. Here however I am invited to proceed farther, because our Lord Himself has taught us, that the leaven is the spiritual teaching of the Church. Now the Church sanctifies with its spiritual leaven the man who is renewed in body, soul, and spirit, seeing that these three are united in a certain equal measure of desire, and there breathes forth acomplete harmony of the will. If then in this life the three measures abide in the same person until they are leavened and become one, there will be hereafter an incorruptible communion with them that love Christ.
Author: Ambrosius von Mailand Rank: Bishop AD: 397
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Luke 13:19 ‹It is like a grain of mustard seed, which a man took, and cast into his garden; and it grew, and waxed a great tree; and the fowls of the air lodged in the branches of it.›
Here is the progress of the gospel foretold in two parables, as in [Mt 13]. The kingdom of the Messiah is the kingdom of God. May grace grow in our hearts; may our faith and love grow exceedingly, so as to give undoubted evidence of their reality. May the example of God’s saints be blessed to those among whom they live; and may his grace flow from heart to heart, until the little one becomes a thousand.
Verses that belong to this explanation: 18-22
18Then said he, ‹Unto what is the kingdom of God like? and whereunto shall I resemble it?›19‹It is like a grain of mustard seed, which a man took, and cast into his garden; and it grew, and waxed a great tree; and the fowls of the air lodged in the branches of it.›20And again he said, ‹Whereunto shall I liken the kingdom of God?›21‹It is like leaven, which a woman took and hid in three measures of meal, till the whole was leavened.›22And he went through the cities and villages, teaching, and journeying toward Jerusalem.
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
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Luke 13:20 And again he said, ‹Whereunto shall I liken the kingdom of God?›
Here is the progress of the gospel foretold in two parables, as in [Mt 13]. The kingdom of the Messiah is the kingdom of God. May grace grow in our hearts; may our faith and love grow exceedingly, so as to give undoubted evidence of their reality. May the example of God’s saints be blessed to those among whom they live; and may his grace flow from heart to heart, until the little one becomes a thousand.
Verses that belong to this explanation: 18-22
18Then said he, ‹Unto what is the kingdom of God like? and whereunto shall I resemble it?›19‹It is like a grain of mustard seed, which a man took, and cast into his garden; and it grew, and waxed a great tree; and the fowls of the air lodged in the branches of it.›20And again he said, ‹Whereunto shall I liken the kingdom of God?›21‹It is like leaven, which a woman took and hid in three measures of meal, till the whole was leavened.›22And he went through the cities and villages, teaching, and journeying toward Jerusalem.
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
The leaven is small in quantity, yet it immediately seizes the whole mass and quickly communicates its own properties to it. The Word of God operates in us in a similar manner. When it is admitted within us, it makes us holy and without blame. By pervading our mind and heart, it makes us spiritual. Paul says, “Our whole body and spirit and soul may be kept blameless in the day of our Lord Jesus Christ.” The God of all clearly shows that the divine Word is poured out even into the depth of our understanding…. We receive the rational and divine leaven in our mind. We understand that by this precious, holy and pure leaven, we may be found spiritually unleavened and have none of the wickedness of the world, but rather be pure, holy partakers of Christ. Commentary on Luke, Homily
There are three measures: of the flesh, of the soul and of the spirit. This is truer of the spirit in which we all live…. The woman, who prefigures the church, mixes with them the virtue of spiritual doctrine, until the whole hidden inner person of the heart is leavened and the heavenly bread arises to grace. The doctrine of Christ is fittingly called leaven, because the bread is Christ. The apostle said, “For we, being many, are one bread, one body.” Leavening happens when the flesh does not lust against the Spirit, nor the Spirit against the flesh. We mortify the deeds of the flesh, and the soul, aware that through the breath of God it has received the breath of life, shuns the earthly germs of worldly needs. –.
Author: Ambrosius von Mailand Rank: Bishop AD: 397
The grain of wheat is Christ, because he was spiritual leaven for us, and many think that Christ is the leaven that enlivens the virtue which we have received. Since the leaven in the flour surpassed its own kind in strength and not in appearance, Christ was preeminent among the fathers, equal in body, incomparable in divinity. The holy church is prefigured in the woman in the Gospel. We are her flour, and she hides the Lord Jesus in the inner parts of our mind until the radiance of heavenly wisdom envelopes the secret places of our spirit.
Author: Ambrosius von Mailand Rank: Bishop AD: 397
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Luke 13:21 ‹It is like leaven, which a woman took and hid in three measures of meal, till the whole was leavened.›
Here is the progress of the gospel foretold in two parables, as in [Mt 13]. The kingdom of the Messiah is the kingdom of God. May grace grow in our hearts; may our faith and love grow exceedingly, so as to give undoubted evidence of their reality. May the example of God’s saints be blessed to those among whom they live; and may his grace flow from heart to heart, until the little one becomes a thousand.
Verses that belong to this explanation: 18-22
18Then said he, ‹Unto what is the kingdom of God like? and whereunto shall I resemble it?›19‹It is like a grain of mustard seed, which a man took, and cast into his garden; and it grew, and waxed a great tree; and the fowls of the air lodged in the branches of it.›20And again he said, ‹Whereunto shall I liken the kingdom of God?›21‹It is like leaven, which a woman took and hid in three measures of meal, till the whole was leavened.›22And he went through the cities and villages, teaching, and journeying toward Jerusalem.
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
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Luke 13:22 And he went through the cities and villages, teaching, and journeying toward Jerusalem.
Here is the progress of the gospel foretold in two parables, as in [Mt 13]. The kingdom of the Messiah is the kingdom of God. May grace grow in our hearts; may our faith and love grow exceedingly, so as to give undoubted evidence of their reality. May the example of God’s saints be blessed to those among whom they live; and may his grace flow from heart to heart, until the little one becomes a thousand.
Verses that belong to this explanation: 18-22
18Then said he, ‹Unto what is the kingdom of God like? and whereunto shall I resemble it?›19‹It is like a grain of mustard seed, which a man took, and cast into his garden; and it grew, and waxed a great tree; and the fowls of the air lodged in the branches of it.›20And again he said, ‹Whereunto shall I liken the kingdom of God?›21‹It is like leaven, which a woman took and hid in three measures of meal, till the whole was leavened.›22And he went through the cities and villages, teaching, and journeying toward Jerusalem.
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
For he did not visit the small places only, as they do who wish to deceive the simple, nor the cities only, as they who are fond of show, and seek their own glory; but as their common Lord and Father providing for all, He went about everywhere. Nor again did He visit the country towns only, avoiding Jerusalem, as if He feared the cavils of the lawyers, or death, which might follow therefrom; and hence he adds, And journeying towards Jerusalem. For where there were many sick, there the Physician chiefly showed Himself. It follows, Then said one to him, Lord, are there few that be saved? .
Or it is said to the Israelites, simply because Christ was born of them according to the flesh, and they ate and drank with Him, and heard Him preaching. But these things also apply to Christians. For weeat the body of Christ and drink His blood as often as we approach the mystic table, and He teaches in the streets of our souls, which are open to receive Him.
Observe also that they are objects of wrath in whose street the Lord teaches. If then we have heard Him teaching not in the streets, but in poor and lowly hearts, we shall notbe regarded with wrath.
This also refers to the Israelites with whom He was speaking, who receive from this their severest blow, that the Gentiles have rest with the fathers, while they themselves are shut out. Hence He adds, When you shall see Abraham, Isaac, and Jacob, in the kingdom of God
But we as it seems are the first who have received from our very cradles the rudiments of Christian teaching, and perhaps shall be last in respect of the heathens who have believed at the end of life.
What then is that which our Lord says elsewhere, My yoke is easy, and my burden is light? There is indeed no contradiction, but theone was said because of the nature of temptations, the other with respect to the feeling of those who overcame them. For whatever is troublesome to our nature may be considered easy when we undertake it heartily. Besides also, though the way of salvation is narrow at its entrance, yet through it we come into a large space, but on the contrary the broad way leads to destruction.
For the Fathers above mentioned, before the times of the Law, forsaking the sins of many gods to follow the Gospel way, received the knowledge of the most high God; to whom many of the Gentiles were conformed through a similar manner of life, but their children suffered estrangement from the Gospel rules; and herein it follows, And behold they are last which shall be first, and they are first which shall be last.
“Strive to enter in by the narrow door.” This reply may seem perhaps to wander from the scope of the question. The man wanted to learn whether there would be few who are saved, but he explained to him the way whereby he might be saved himself. He said, “Strive to enter in by the narrow door.” What do we answer to this objection? … It was a necessary and valuable thing to know how a man may obtain salvation. He is purposely silent to the useless question. He proceeds to speak of what was essential, namely, of the knowledge necessary for the performance of those duties by which people can enter the narrow door. Commentary on Luke, Homily
You may count certain others among those able to say to the judge of all, “We have eaten and drunk in your presence, and you have taught in our streets.” Who again are these? Many have believed in Christ and have celebrated the holy festivals in his honor. Frequenting the churches, they also hear the doctrines of the gospel, but they remember absolutely nothing of the truths of Scripture. With difficulty, they bring with them the practice of virtue, while their heart is quite bare of spiritual fruitfulness. These will also weep bitterly and grind their teeth, because the Lord will also deny them. He said, “Not everyone that says to me, ‘Lord, Lord,’ shall enter into the kingdom of heaven, but he that does the will of my Father who is in heaven.” Commentary on Luke, Homily
The narrow gate also represents the toils and sufferings of the saints. For as a victory in battle bears witness to the strength of the soldiers, so a courageous endurance of labors and temptations will make a man strong.
Now our Lord does not seem to satisfy him who asked whether there are few that besaved, when He declares the way by which man may become righteous. But it must be observed, that it was our Savior's custom to answer those who asked Him, not according as they might judge light, as often as they put to Him useless questions, but with regard to what might be profitable to His hearers. 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.
But that they who cannot enter are regarded with wrath, He has strewn by an obvious example, as follows, When once the master of the house has risen up as if when the master of the house who has called many to the banquet has entered in with his guests, and shut to the door, then shall come afterwards men knocking.
This refers to the Israelites, who, according to the practice of their law, when offering victims to God, eat and are merry. They heard also in the synagogues the books of Moses, who in his writings delivered not his own words, but the words of God.
For to the Jews who held the first place have the Gentiles been preferred.
“Wide is the door, and broad the way that brings down many to destruction.” What are we to understand by its broadness? It means an unrestrained tendency toward carnal lust and a shameful and pleasureloving life. It is luxurious feasts, parties, banquets and unrestricted inclinations to everything that is condemned by the law and displeasing to God. A stubborn mind will not bow to the yoke of the law. This life is cursed and relaxed in all carelessness. Thrusting from it the divine law and completely unmindful of the sacred commandments, wealth, vices, scorn, pride and the empty imagination of earthly pride spring from it. Those who would enter in by the narrow door must withdraw from all these things, be with Christ and keep the festival with him. Commentary on Luke, Homily
I now consider it my duty to mention why the door to life is narrow. Whoever would enter must first before everything else possess an upright and uncorrupted faith and then a spotless morality, in which there is no possibility of blame, according to the measure of human righteousness…. One who has attained to this in mind and spiritual strength will enter easily by the narrow door and run along the narrow way. Commentary on Luke, Homily
For as in earthly life the departure from right is exceeding broad, so he who goes out of the path which leads to the kingdom of heaven, finds himself in a vast extent of error. But the right way is narrow, the slightest turning aside being full of danger, whether to the right or to the left, as on a bridge, where he who slips on either side is thrown into the river.
For the soul wavers to and fro, at one time choosing virtue when it considers eternity, at another preferring pleasures when it looks to the present. Here it beholds ease, or the delights of the flesh, there its subjection or captive bondage; here drunkenness, there sobriety; here wanton mirth, there overflowing of tears; here dancing, there praying; here the sound of the pipe, there weeping; here lust, there chastity.
He perhaps speaks to those whom the Apostle describes in his own person, saying, IfI speak with the tongues of men and of angels, and have all knowledge, and give all my goods to feed the poor, but have not charity, it profits me nothing. For whatever is done not from regard to the love of God, but to gain praise from men, obtains no praise from God.
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, but in another place He says this very thing, Narrow is the way which leads to life, and few there are who enter into it. Therefore He adds, For many I say to you shall seek to enter;.
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.
Christ has hidden enemies. All those who live unjust and irreligious lives are Christ’s enemies, even if they are signed with his name and are called Christians. I mean the ones to whom he is going to say, “I do not know you,” and they say to him, “Lord, in your name we ate and drank. In your name, we performed many deeds of power. What did we eat and drink in your name?” You see that they did not value their food very highly, and yet it was with reference to it that they said they belonged to Christ. Christ is the food that is eaten and drunk. Even Christ’s enemies eat and drink him. The faithful know the Lamb without spot on which they feed, if only they fed on it in such a way that they are not liable to punishment! The apostle says, “Whoever eats and drinks unworthily is eating and drinking judgment upon himself.” ..
The shepherds came from nearby to see, and the magi came from far away to worship. This is the humility for which the wild olive deserved to be grafted into the olive tree and against nature to produce olives. It deserved to change nature through grace. They come from the farthest parts of the earth, saying according to Jeremiah, “Truly our fathers worshiped lies.” They come, not just from one part of the world, but as the Gospel according to Luke says, “from east and west, from north and south, to sit down with Abraham and Isaac and Jacob in the kingdom of heaven.”
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Luke 13:23 Then said one unto him, Lord, are there few that be saved? And he said unto them,
Our Savior came to guide men’s consciences, not to gratify their curiosity. Ask not, How many shall be saved? But, Shall I be one of them? Not, What shall become of such and such? But, What shall I do, and what will become of me? Strive to enter in at the strait gate. This is directed to each of us; it is, Strive ye. All that will be saved, must enter in at the strait gate, must undergo a change of the whole man. Those that would enter in, must strive to enter. Here are awakening considerations, to enforce this exhortation. Oh that we may be all awakened by them! They answer the question, Are there few that shall be saved? But let none despond either as to themselves or others, for there are last who shall be first, and first who shall be last. If we reach heaven, we shall meet many there whom we little thought to meet, and miss many whom we expected to find.
Verses that belong to this explanation: 23-30
23Then said one unto him, Lord, are there few that be saved? And he said unto them,24‹Strive to enter in at the strait gate: for many, I say unto you, will seek to enter in, and shall not be able.›25‹When once the master of the house is risen up, and hath shut to the door, and ye begin to stand without, and to knock at the door, saying, Lord, Lord, open unto us; and he shall answer and say unto you, I know you not whence ye are:›26‹Then shall ye begin to say, We have eaten and drunk in thy presence, and thou hast taught in our streets.›27‹But he shall say, I tell you, I know you not whence ye are; depart from me, all› [ye] ‹workers of iniquity.›28‹There shall be weeping and gnashing of teeth, when ye shall see Abraham, and Isaac, and Jacob, and all the prophets, in the kingdom of God, and you› [yourselves] ‹thrust out.›29‹And they shall come from the east, and› [from] ‹the west, and from the north, and› [from] ‹the south, and shall sit down in the kingdom of God.›30‹And, behold, there are last which shall be first, and there are first which shall be last.›
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
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Luke 13:24 ‹Strive to enter in at the strait gate: for many, I say unto you, will seek to enter in, and shall not be able.›
Our Savior came to guide men’s consciences, not to gratify their curiosity. Ask not, How many shall be saved? But, Shall I be one of them? Not, What shall become of such and such? But, What shall I do, and what will become of me? Strive to enter in at the strait gate. This is directed to each of us; it is, Strive ye. All that will be saved, must enter in at the strait gate, must undergo a change of the whole man. Those that would enter in, must strive to enter. Here are awakening considerations, to enforce this exhortation. Oh that we may be all awakened by them! They answer the question, Are there few that shall be saved? But let none despond either as to themselves or others, for there are last who shall be first, and first who shall be last. If we reach heaven, we shall meet many there whom we little thought to meet, and miss many whom we expected to find.
Verses that belong to this explanation: 23-30
23Then said one unto him, Lord, are there few that be saved? And he said unto them,24‹Strive to enter in at the strait gate: for many, I say unto you, will seek to enter in, and shall not be able.›25‹When once the master of the house is risen up, and hath shut to the door, and ye begin to stand without, and to knock at the door, saying, Lord, Lord, open unto us; and he shall answer and say unto you, I know you not whence ye are:›26‹Then shall ye begin to say, We have eaten and drunk in thy presence, and thou hast taught in our streets.›27‹But he shall say, I tell you, I know you not whence ye are; depart from me, all› [ye] ‹workers of iniquity.›28‹There shall be weeping and gnashing of teeth, when ye shall see Abraham, and Isaac, and Jacob, and all the prophets, in the kingdom of God, and you› [yourselves] ‹thrust out.›29‹And they shall come from the east, and› [from] ‹the west, and from the north, and› [from] ‹the south, and shall sit down in the kingdom of God.›30‹And, behold, there are last which shall be first, and there are first which shall be last.›
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
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Luke 13:25 ‹When once the master of the house is risen up, and hath shut to the door, and ye begin to stand without, and to knock at the door, saying, Lord, Lord, open unto us; and he shall answer and say unto you, I know you not whence ye are:›
Our Savior came to guide men’s consciences, not to gratify their curiosity. Ask not, How many shall be saved? But, Shall I be one of them? Not, What shall become of such and such? But, What shall I do, and what will become of me? Strive to enter in at the strait gate. This is directed to each of us; it is, Strive ye. All that will be saved, must enter in at the strait gate, must undergo a change of the whole man. Those that would enter in, must strive to enter. Here are awakening considerations, to enforce this exhortation. Oh that we may be all awakened by them! They answer the question, Are there few that shall be saved? But let none despond either as to themselves or others, for there are last who shall be first, and first who shall be last. If we reach heaven, we shall meet many there whom we little thought to meet, and miss many whom we expected to find.
Verses that belong to this explanation: 23-30
23Then said one unto him, Lord, are there few that be saved? And he said unto them,24‹Strive to enter in at the strait gate: for many, I say unto you, will seek to enter in, and shall not be able.›25‹When once the master of the house is risen up, and hath shut to the door, and ye begin to stand without, and to knock at the door, saying, Lord, Lord, open unto us; and he shall answer and say unto you, I know you not whence ye are:›26‹Then shall ye begin to say, We have eaten and drunk in thy presence, and thou hast taught in our streets.›27‹But he shall say, I tell you, I know you not whence ye are; depart from me, all› [ye] ‹workers of iniquity.›28‹There shall be weeping and gnashing of teeth, when ye shall see Abraham, and Isaac, and Jacob, and all the prophets, in the kingdom of God, and you› [yourselves] ‹thrust out.›29‹And they shall come from the east, and› [from] ‹the west, and from the north, and› [from] ‹the south, and shall sit down in the kingdom of God.›30‹And, behold, there are last which shall be first, and there are first which shall be last.›
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
How often has He already displayed Himself as a Judge, and in the Judge the Creator? How often, indeed, has He repelled, and in the repulse condemned? In the present passage, for instance, He says, "When once the master of the house is risen up; ".
"And hath shut to the door "thereby shutting out the wicked, of course; and when these knock, He will answer, "I know you not whence ye are; "and when they recount how "they have eaten and drunk in His presence "He will further say to them, "Depart from me, all ye workers of iniquity; there shall be weeping and gnashing of teeth."
Author: Tertullian of Carthage Rank: Author AD: 220
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Luke 13:26 ‹Then shall ye begin to say, We have eaten and drunk in thy presence, and thou hast taught in our streets.›
Our Savior came to guide men’s consciences, not to gratify their curiosity. Ask not, How many shall be saved? But, Shall I be one of them? Not, What shall become of such and such? But, What shall I do, and what will become of me? Strive to enter in at the strait gate. This is directed to each of us; it is, Strive ye. All that will be saved, must enter in at the strait gate, must undergo a change of the whole man. Those that would enter in, must strive to enter. Here are awakening considerations, to enforce this exhortation. Oh that we may be all awakened by them! They answer the question, Are there few that shall be saved? But let none despond either as to themselves or others, for there are last who shall be first, and first who shall be last. If we reach heaven, we shall meet many there whom we little thought to meet, and miss many whom we expected to find.
Verses that belong to this explanation: 23-30
23Then said one unto him, Lord, are there few that be saved? And he said unto them,24‹Strive to enter in at the strait gate: for many, I say unto you, will seek to enter in, and shall not be able.›25‹When once the master of the house is risen up, and hath shut to the door, and ye begin to stand without, and to knock at the door, saying, Lord, Lord, open unto us; and he shall answer and say unto you, I know you not whence ye are:›26‹Then shall ye begin to say, We have eaten and drunk in thy presence, and thou hast taught in our streets.›27‹But he shall say, I tell you, I know you not whence ye are; depart from me, all› [ye] ‹workers of iniquity.›28‹There shall be weeping and gnashing of teeth, when ye shall see Abraham, and Isaac, and Jacob, and all the prophets, in the kingdom of God, and you› [yourselves] ‹thrust out.›29‹And they shall come from the east, and› [from] ‹the west, and from the north, and› [from] ‹the south, and shall sit down in the kingdom of God.›30‹And, behold, there are last which shall be first, and there are first which shall be last.›
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
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Luke 13:27 ‹But he shall say, I tell you, I know you not whence ye are; depart from me, all› [ye] ‹workers of iniquity.›
Our Savior came to guide men’s consciences, not to gratify their curiosity. Ask not, How many shall be saved? But, Shall I be one of them? Not, What shall become of such and such? But, What shall I do, and what will become of me? Strive to enter in at the strait gate. This is directed to each of us; it is, Strive ye. All that will be saved, must enter in at the strait gate, must undergo a change of the whole man. Those that would enter in, must strive to enter. Here are awakening considerations, to enforce this exhortation. Oh that we may be all awakened by them! They answer the question, Are there few that shall be saved? But let none despond either as to themselves or others, for there are last who shall be first, and first who shall be last. If we reach heaven, we shall meet many there whom we little thought to meet, and miss many whom we expected to find.
Verses that belong to this explanation: 23-30
23Then said one unto him, Lord, are there few that be saved? And he said unto them,24‹Strive to enter in at the strait gate: for many, I say unto you, will seek to enter in, and shall not be able.›25‹When once the master of the house is risen up, and hath shut to the door, and ye begin to stand without, and to knock at the door, saying, Lord, Lord, open unto us; and he shall answer and say unto you, I know you not whence ye are:›26‹Then shall ye begin to say, We have eaten and drunk in thy presence, and thou hast taught in our streets.›27‹But he shall say, I tell you, I know you not whence ye are; depart from me, all› [ye] ‹workers of iniquity.›28‹There shall be weeping and gnashing of teeth, when ye shall see Abraham, and Isaac, and Jacob, and all the prophets, in the kingdom of God, and you› [yourselves] ‹thrust out.›29‹And they shall come from the east, and› [from] ‹the west, and from the north, and› [from] ‹the south, and shall sit down in the kingdom of God.›30‹And, behold, there are last which shall be first, and there are first which shall be last.›
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
In My very bosom, yet if ye were not to keep My commandments, I would cast you off, and say unto you, Depart from Me; I know you not whence ye are, ye workers of iniquity.".
me in my very bosom, yet if ye were not to keep my commandments, I would cast you off, and say unto you, Depart from me; I know you not whence ye are, ye workers of iniquity."
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Luke 13:28 ‹There shall be weeping and gnashing of teeth, when ye shall see Abraham, and Isaac, and Jacob, and all the prophets, in the kingdom of God, and you› [yourselves] ‹thrust out.›
Our Savior came to guide men’s consciences, not to gratify their curiosity. Ask not, How many shall be saved? But, Shall I be one of them? Not, What shall become of such and such? But, What shall I do, and what will become of me? Strive to enter in at the strait gate. This is directed to each of us; it is, Strive ye. All that will be saved, must enter in at the strait gate, must undergo a change of the whole man. Those that would enter in, must strive to enter. Here are awakening considerations, to enforce this exhortation. Oh that we may be all awakened by them! They answer the question, Are there few that shall be saved? But let none despond either as to themselves or others, for there are last who shall be first, and first who shall be last. If we reach heaven, we shall meet many there whom we little thought to meet, and miss many whom we expected to find.
Verses that belong to this explanation: 23-30
23Then said one unto him, Lord, are there few that be saved? And he said unto them,24‹Strive to enter in at the strait gate: for many, I say unto you, will seek to enter in, and shall not be able.›25‹When once the master of the house is risen up, and hath shut to the door, and ye begin to stand without, and to knock at the door, saying, Lord, Lord, open unto us; and he shall answer and say unto you, I know you not whence ye are:›26‹Then shall ye begin to say, We have eaten and drunk in thy presence, and thou hast taught in our streets.›27‹But he shall say, I tell you, I know you not whence ye are; depart from me, all› [ye] ‹workers of iniquity.›28‹There shall be weeping and gnashing of teeth, when ye shall see Abraham, and Isaac, and Jacob, and all the prophets, in the kingdom of God, and you› [yourselves] ‹thrust out.›29‹And they shall come from the east, and› [from] ‹the west, and from the north, and› [from] ‹the south, and shall sit down in the kingdom of God.›30‹And, behold, there are last which shall be first, and there are first which shall be last.›
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
For how happens it, if the kingdom belong to the most lenient god, that it is closely followed up by a fervent judgment, the severity of which brings weeping?
Author: Tertullian of Carthage Rank: Author AD: 220
And then again by saying to the Jews, "When ye shall see Abraham, and Isaac, and Jacob, and all the prophets in the kingdom of heaven, but you yourselves cast out."
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Luke 13:29 ‹And they shall come from the east, and› [from] ‹the west, and from the north, and› [from] ‹the south, and shall sit down in the kingdom of God.›
Our Savior came to guide men’s consciences, not to gratify their curiosity. Ask not, How many shall be saved? But, Shall I be one of them? Not, What shall become of such and such? But, What shall I do, and what will become of me? Strive to enter in at the strait gate. This is directed to each of us; it is, Strive ye. All that will be saved, must enter in at the strait gate, must undergo a change of the whole man. Those that would enter in, must strive to enter. Here are awakening considerations, to enforce this exhortation. Oh that we may be all awakened by them! They answer the question, Are there few that shall be saved? But let none despond either as to themselves or others, for there are last who shall be first, and first who shall be last. If we reach heaven, we shall meet many there whom we little thought to meet, and miss many whom we expected to find.
Verses that belong to this explanation: 23-30
23Then said one unto him, Lord, are there few that be saved? And he said unto them,24‹Strive to enter in at the strait gate: for many, I say unto you, will seek to enter in, and shall not be able.›25‹When once the master of the house is risen up, and hath shut to the door, and ye begin to stand without, and to knock at the door, saying, Lord, Lord, open unto us; and he shall answer and say unto you, I know you not whence ye are:›26‹Then shall ye begin to say, We have eaten and drunk in thy presence, and thou hast taught in our streets.›27‹But he shall say, I tell you, I know you not whence ye are; depart from me, all› [ye] ‹workers of iniquity.›28‹There shall be weeping and gnashing of teeth, when ye shall see Abraham, and Isaac, and Jacob, and all the prophets, in the kingdom of God, and you› [yourselves] ‹thrust out.›29‹And they shall come from the east, and› [from] ‹the west, and from the north, and› [from] ‹the south, and shall sit down in the kingdom of God.›30‹And, behold, there are last which shall be first, and there are first which shall be last.›
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
But whereas He said also, `Many shall come from the east and the west, from the north and the south, and shall recline in the bosom of Abraham, and Isaac, and Jacob; '.
For I remember His saying, `Many shall come from the east and from the west, the north and the south, and shall recline on the bosoms of Abraham, and Isaac, and Jacob.'
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Luke 13:30 ‹And, behold, there are last which shall be first, and there are first which shall be last.›
Our Savior came to guide men’s consciences, not to gratify their curiosity. Ask not, How many shall be saved? But, Shall I be one of them? Not, What shall become of such and such? But, What shall I do, and what will become of me? Strive to enter in at the strait gate. This is directed to each of us; it is, Strive ye. All that will be saved, must enter in at the strait gate, must undergo a change of the whole man. Those that would enter in, must strive to enter. Here are awakening considerations, to enforce this exhortation. Oh that we may be all awakened by them! They answer the question, Are there few that shall be saved? But let none despond either as to themselves or others, for there are last who shall be first, and first who shall be last. If we reach heaven, we shall meet many there whom we little thought to meet, and miss many whom we expected to find.
Verses that belong to this explanation: 23-30
23Then said one unto him, Lord, are there few that be saved? And he said unto them,24‹Strive to enter in at the strait gate: for many, I say unto you, will seek to enter in, and shall not be able.›25‹When once the master of the house is risen up, and hath shut to the door, and ye begin to stand without, and to knock at the door, saying, Lord, Lord, open unto us; and he shall answer and say unto you, I know you not whence ye are:›26‹Then shall ye begin to say, We have eaten and drunk in thy presence, and thou hast taught in our streets.›27‹But he shall say, I tell you, I know you not whence ye are; depart from me, all› [ye] ‹workers of iniquity.›28‹There shall be weeping and gnashing of teeth, when ye shall see Abraham, and Isaac, and Jacob, and all the prophets, in the kingdom of God, and you› [yourselves] ‹thrust out.›29‹And they shall come from the east, and› [from] ‹the west, and from the north, and› [from] ‹the south, and shall sit down in the kingdom of God.›30‹And, behold, there are last which shall be first, and there are first which shall be last.›
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
He showed that the Jews were about to fall from their rank of being in a spiritual sense his household and that the multitude of the Gentiles should enter in their place. He said that many who received the call would come from the east, west, north and south. They will rest with the saints. Commentary on Luke, Homily
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Luke 13:31 The same day there came certain of the Pharisees, saying unto him, Get thee out, and depart hence: for Herod will kill thee.
Christ, in calling Herod a fox, gave him his true character. The greatest of men were accountable to God, therefore it became him to call this proud king by his own name; but it is not an example for us. I know, said our Lord, that I must die very shortly; when I die, I shall be perfected, I shall have completed my undertaking. It is good for us to look upon the time we have before us as but little, that we may thereby be quickened to do the work of the day in its day. The wickedness of persons and places which more than others profess religion and relation to God, especially displeases and grieves the Lord Jesus. The judgment of the great day will convince unbelievers; but let us learn thankfully to welcome, and to profit by all who come in the name of the Lord, to call us to partake of his great salvation.
Verses that belong to this explanation: 31-35
31The same day there came certain of the Pharisees, saying unto him, Get thee out, and depart hence: for Herod will kill thee.32And he said unto them, ‹Go ye, and tell that fox, Behold, I cast out devils, and I do cures to day and to morrow, and the third› [day] ‹I shall be perfected.›33‹Nevertheless I must walk to day, and to morrow, and the› [day] ‹following: for it cannot be that a prophet perish out of Jerusalem.›34‹O Jerusalem, Jerusalem, which killest the prophets, and stonest them that are sent unto thee; how often would I have gathered thy children together, as a hen› [doth gather] ‹her brood under› [her] ‹wings, and ye would not!›35‹Behold, your house is left unto you desolate: and verily I say unto you, Ye shall not see me, until› [the time] ‹come when ye shall say, Blessed› [is] ‹he that cometh in the name of the Lord.›
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
As if He says, What think you of My death? Behold, a little while, and it willcome to pass. But by the words, Today and tomorrow, are signified many days; as we also arewont to say in common conversation, “Today and tomorrow such a thing takes place,” not that it happens in that interval of time. And to explain more clearly the words of the Gospel, you must not understand them to be, I must walk to day and to morrow, but place a stop after today and tomorrow, then add, and walk on the day following, as frequently in reckoning weare accustomed to say, “The Lord's day and the day after, and on the third I will go out,” as ifby reckoning two, to denote the third. So also our Lord speaks as if calculating, I must do soto day, and so to morrow, and then afterward on the third day I must go to Jerusalem.
But because they said to Him, Depart from hence, for Herod seeks to kill you, speaking in Galilee where Herod reigned, He shows that not in Galilee, but in Jerusalem it had been fore-ordained that He should suffer. Hence it follows, For it can not be that aprophet perish out of Jerusalem. When you hear, It can not be (or it is not fitting) that aprophet should perish out of Jerusalem, think not that any violent constraint was imposed upon the Jews, but He says this seasonably with reference to their eager desire after blood; just as if any one seeing a most savage robber, should say, the road on which this robber lurks can not be without bloodshed to travelers. So also no where else but in the abode of robbers must the Lord of the prophets perish. For accustomed to the blood of His prophets, they will also kill the Lord; as it follows, O Jerusalem, which kills the prophets.
Or your house, (that is, temple,) as if He says, As long as there was virtue in you, it was my temple, but after that you made it a den of thieves, it was no more my house but yours. Or by house He meant the whole Jewish nation, according to the Psalm, O house of Jacob, bless you the Lord, by which he shows that it was He Himself who governed them, and took them out of the hand of their enemies. It follows, And verily I say to you
For then also will they unwillingly confess Him to be their Lord and Savior, when there shall be no departure hence. But in saying, You shall not see me until he shall come does not signify that present hour, but the time of His cross; as if He says, When you have crucified Me, you shall no more see Me until I come again.
For the twice repeated word betokens compassion or very great love. For the Lord speaks, if we maysay it, as a lover would to his mistress who despised him, and was therefore about to be punished.
What hour does he mean as that in which the Pharisees said these things to Jesus? He was occupied in teaching the Jewish multitudes, when someone asked him whether there were many that are saved. He, however, passed by the question as unprofitable and turned to what he saw as a suitable topic, namely, the way by which people must walk to become heirs of the kingdom of heaven. He said, “Strive to enter through the narrow gate,” and told them that if they refuse so to do, they will see Abraham and Isaac and Jacob and all the prophets in the kingdom of God, and themselves cast out. He also added that whereas they had been the first, they would be the last at the calling of the heathen. These remarks goaded the mind of the Pharisees to anger. They saw the multitudes already repenting and receiving with eagerness faith in him. They saw that now they needed only a little more instruction to learn his glory and the great and adorable mystery of the incarnation. Likely to lose their office of leaders of the people and already fallen and expelled from their authority over them and deprived of their profits—for they were fond of wealth, and covetous, and given to lucre—they made pretense of loving him, and even drew near, and said, “Get away from here, for Herod wants to kill you.” Commentary on Luke, Homily
The preceding words of our Lord roused the Pharisees to anger. For they perceived that the people were now smitten in their hearts, and eagerly receiving His faith. For fear then of losing their office as rulers of the people, and lacking their gains, with pretended love for Him, they persuade Him to depart from hence, as it is said, The same day there came certain of the Pharisees, saying to him, Get you out and depart hence, for Herod will kill you: but Christ, who searches the heart and the reins, answers them meekly and under figure. Hence it follows, And he said to them, Go you and tell that fox.
Or else the discourse seems to change here, and not to refer so much to the character of Herod as some think, as to the lies of the Pharisees. For He almost represents the Pharisees themselves to be standing near, when He said, Go tell this fox, as it is in the Greek. Therefore he commanded them to say that which might rouse the multitude of Pharisees. Behold, said He, I cast out devils, and I do cures to day and to morrow, and on the third day I shall be perfected. He promises to do what was displeasing to the Jews, namely, to command the evil spirits, and deliver the sick from disease, until in His own person He should undergo the suffering of the cross. But because the Pharisees thought that He who was the Lord of hosts, feared the hand of Herod. He refutes this, saying, Nevertheless I must walk today and tomorrow, and the day following. When He says must, He by no means implies a necessity imposed upon Him, but rather that He walked where He liked according to the inclination of His wild, until He should come to the end of the dreadful cross, the time of which Christ shows to be now drawing near, when He says, Today and tomorrow, .
Now that they were unmindful of the Divine blessings He proves as follows, How often would I have gathered your children together as a hen doth gather her brood under her wings, and you would not. Heled them by the hand of Moses out of all wisdom, He warns them by His prophets, He wished to have them under His wings, (i.e. under the shelter of His power,) but they deprived themselves of these choice blessings, through their ingratitude.
For our Lord had departed from Jerusalem, as it were abandoning those who were unworthy of His presence, and afterwards returned to Jerusalem, having performed many miracles, when that crowd meets Him, saying,Osanna to the Son of David, blessed is he that comes in the name of the Lord.
But the Lord prayed and besought not for Himself-for why should He who was guiltless pray on His own behalf?-but for our sins, as He Himself declared, when He said to Peter, "Behold, Satan hath desired that he might sift you as wheat. But I have prayed for thee, that thy faith fail not."
He compared also the sons of Jerusalem to birds in n the net, as if He said, Birds who are used to fly in the air are caught by the treacherous devices of the catchers, but you shall beas a chicken in want of another's protection; when your mother then has fled away, you are taken from your nest as too weak to defend yourself; too feeble to fly; as it follows, Behold, your house is left to you desolate.
Or these things are understood to have been spoken mystically by Him, so as to refer toHis body, which is the Church. For devils are cast out when the Gentiles having forsaken their superstition, believe in Him. And cures are perfected when according to His commands, after having renounced the devil and this world until the end of the resurrection, (by which asit were the third day will be completed,) the Church shall be perfected in angelical fullness bythe immortality also of the body.
As many as I gathered together, it was done by my all prevailing will, yet your unwillingness, for you were ever ungrateful.
There seems nothing opposed to St. Luke's narrative, in what the multitudes said when our Lord came to Jerusalem, Blessed is he who comes in the name of the Lord, for He had not asyet come thither nor had this yet been spoken.
At Butas Luke does not say to what place our Lord went from thence, so that He should not come except at that time, (for when this was spoken He was journeying onward until He should come to Jerusalem,) He means therefore to refer to that coming of His, when He should appear in glory.
Luke must be understood then as wishing to anticipate here, before his narrative brought our Lordto Jerusalem, or to make Him when approaching the same city, give an answer to those who told Him to beware of Herod, like to that which Matthew says He gave when He had already reached Jerusalem.
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Luke 13:32 And he said unto them, ‹Go ye, and tell that fox, Behold, I cast out devils, and I do cures to day and to morrow, and the third› [day] ‹I shall be perfected.›
Christ, in calling Herod a fox, gave him his true character. The greatest of men were accountable to God, therefore it became him to call this proud king by his own name; but it is not an example for us. I know, said our Lord, that I must die very shortly; when I die, I shall be perfected, I shall have completed my undertaking. It is good for us to look upon the time we have before us as but little, that we may thereby be quickened to do the work of the day in its day. The wickedness of persons and places which more than others profess religion and relation to God, especially displeases and grieves the Lord Jesus. The judgment of the great day will convince unbelievers; but let us learn thankfully to welcome, and to profit by all who come in the name of the Lord, to call us to partake of his great salvation.
Verses that belong to this explanation: 31-35
31The same day there came certain of the Pharisees, saying unto him, Get thee out, and depart hence: for Herod will kill thee.32And he said unto them, ‹Go ye, and tell that fox, Behold, I cast out devils, and I do cures to day and to morrow, and the third› [day] ‹I shall be perfected.›33‹Nevertheless I must walk to day, and to morrow, and the› [day] ‹following: for it cannot be that a prophet perish out of Jerusalem.›34‹O Jerusalem, Jerusalem, which killest the prophets, and stonest them that are sent unto thee; how often would I have gathered thy children together, as a hen› [doth gather] ‹her brood under› [her] ‹wings, and ye would not!›35‹Behold, your house is left unto you desolate: and verily I say unto you, Ye shall not see me, until› [the time] ‹come when ye shall say, Blessed› [is] ‹he that cometh in the name of the Lord.›
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
Wherefore I have laboured to bring forward, and make clearly manifest, the utterly ill-conditioned carcase of this miserable little fox.
Speaking of Herod, too, He says, "Go ye and tell that fox"
It was prophetic that Moses had given [the Israelites] the order to offer their sacrifices in one single place—there to offer the lamb in sacrifice and [there] to accomplish an image of the redemption. Herod did not kill [the Lord] with the infants of Bethlehem, nor did the Nazarenes when they hurled him down from the mountain, since it was not possible for him to die outside of Jerusalem. For it cannot be that a prophet should perish outside of Jerusalem. Take note that although it was Jerusalem that killed him, nevertheless Herod and Nazareth were united with regard to his death, and vengeance will be required of both for his death. Learn also from this that not only will vengeance for his blood be required of the inhabitants of Jerusalem, but also everyone who saw and denied him will be convicted for having killed him. In saying “between the sanctuary and the altar,” he has indeed shown their perversity, in that they did not respect even the place of atonement. The words, “How often would I have gathered your children together,” are similar to these, “See, these three years I have come, seeking fruit on this fig tree, and I find none.” Commentary on Tatian’s Diatessaron
But what did he tell them to say? “Behold, I cast out demons and perform cures today and tomorrow, and the third day I finish my course.” You see that he declares his intention of performing what he knew would grieve the troop of Pharisees. So they drive him from Jerusalem, fearing that by the display of miracles he will win many to faith in himself. But inasmuch as their purpose there did not escape him since he was God, he declares his intention of performing what they hated and says that he shall also rebuke unclean spirits and deliver the sick from their sufferings and be perfected. This means that of his own will he will endure the passion on the cross for the salvation of the world. He knew, therefore, as it appears, both how and when he would endure death in the flesh. Commentary on Luke, Homily
Thus also, in reference to Herod: "Go, tell that fox, Behold, I cast out devils, and perform cures to-day and to-morrow, and the third day I shall be perfected.".
For not riches only, but also honour, and marriage, and poverty, have ten thousand cares for him who is unfit for them.
Author: Clement Of Alexandria Rank: Author AD: 215
The Lord said of Herod, “Go and tell that fox.” Because it [the fox] was troubled, what did it do? It slaughtered infants. What did it do? It slaughtered infants in place of the infant Word. They were made martyrs by the shedding of their blood, before they could confess the Lord with their mouths. And these are the first fruits that Christ sent to the Father. An infant came, and infants went. An infant came to us, infants went to God. From the mouths of infants and sucklings you have perfected praise.
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Luke 13:33 ‹Nevertheless I must walk to day, and to morrow, and the› [day] ‹following: for it cannot be that a prophet perish out of Jerusalem.›
Christ, in calling Herod a fox, gave him his true character. The greatest of men were accountable to God, therefore it became him to call this proud king by his own name; but it is not an example for us. I know, said our Lord, that I must die very shortly; when I die, I shall be perfected, I shall have completed my undertaking. It is good for us to look upon the time we have before us as but little, that we may thereby be quickened to do the work of the day in its day. The wickedness of persons and places which more than others profess religion and relation to God, especially displeases and grieves the Lord Jesus. The judgment of the great day will convince unbelievers; but let us learn thankfully to welcome, and to profit by all who come in the name of the Lord, to call us to partake of his great salvation.
Verses that belong to this explanation: 31-35
31The same day there came certain of the Pharisees, saying unto him, Get thee out, and depart hence: for Herod will kill thee.32And he said unto them, ‹Go ye, and tell that fox, Behold, I cast out devils, and I do cures to day and to morrow, and the third› [day] ‹I shall be perfected.›33‹Nevertheless I must walk to day, and to morrow, and the› [day] ‹following: for it cannot be that a prophet perish out of Jerusalem.›34‹O Jerusalem, Jerusalem, which killest the prophets, and stonest them that are sent unto thee; how often would I have gathered thy children together, as a hen› [doth gather] ‹her brood under› [her] ‹wings, and ye would not!›35‹Behold, your house is left unto you desolate: and verily I say unto you, Ye shall not see me, until› [the time] ‹come when ye shall say, Blessed› [is] ‹he that cometh in the name of the Lord.›
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
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Luke 13:34 ‹O Jerusalem, Jerusalem, which killest the prophets, and stonest them that are sent unto thee; how often would I have gathered thy children together, as a hen› [doth gather] ‹her brood under› [her] ‹wings, and ye would not!›
Christ, in calling Herod a fox, gave him his true character. The greatest of men were accountable to God, therefore it became him to call this proud king by his own name; but it is not an example for us. I know, said our Lord, that I must die very shortly; when I die, I shall be perfected, I shall have completed my undertaking. It is good for us to look upon the time we have before us as but little, that we may thereby be quickened to do the work of the day in its day. The wickedness of persons and places which more than others profess religion and relation to God, especially displeases and grieves the Lord Jesus. The judgment of the great day will convince unbelievers; but let us learn thankfully to welcome, and to profit by all who come in the name of the Lord, to call us to partake of his great salvation.
Verses that belong to this explanation: 31-35
31The same day there came certain of the Pharisees, saying unto him, Get thee out, and depart hence: for Herod will kill thee.32And he said unto them, ‹Go ye, and tell that fox, Behold, I cast out devils, and I do cures to day and to morrow, and the third› [day] ‹I shall be perfected.›33‹Nevertheless I must walk to day, and to morrow, and the› [day] ‹following: for it cannot be that a prophet perish out of Jerusalem.›34‹O Jerusalem, Jerusalem, which killest the prophets, and stonest them that are sent unto thee; how often would I have gathered thy children together, as a hen› [doth gather] ‹her brood under› [her] ‹wings, and ye would not!›35‹Behold, your house is left unto you desolate: and verily I say unto you, Ye shall not see me, until› [the time] ‹come when ye shall say, Blessed› [is] ‹he that cometh in the name of the Lord.›
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
And, without using a parable, the Lord said to Jerusalem, `O Jerusalem, Jerusalem, thou that killest the prophets, and stonest those that are sent unto thee; how often would I have gathered thy children together, as a hen gathereth her chickens trader her wings, and ye would not! Behold, your house shall be left unto you desolate."
“And I tell you,” he says, “you will not see me until you say, ‘Blessed is he that comes in the name of the Lord.’ ” What does this mean? The Lord withdrew from Jerusalem and left as unworthy of his presence those who said, “Get away from here.” And after he had walked about Judea and saved many and performed miracles which no words can adequately describe, he returned again to Jerusalem. It was then that he sat upon a colt of a donkey, while vast multitudes and young children, holding up branches of palm trees, went before him, praising him and saying, “Hosanna to the Son of David. Blessed is he who comes in the name of the Lord.” Having left them, therefore, as being unworthy, he says that when the time of his passion has arrived, he will then barely be seen by them. Then again he went up to Jerusalem and entered amidst praises, and at that very time endured his saving passion in our behalf, that by suffering he might save and renew to incorruption the inhabitants of the earth. God the Father has saved us by Christ. Commentary on Luke, Homily
He shows that Jerusalem is guilty of the blood of many saints, declaring that it is not possible for a prophet to perish away from it. From this it follows that its people were about to fall from being members of God’s spiritual family, that they were about to be rejected from the hope of the saints and entirely deprived of the inheritance of those blessings which are in store for those who have been saved by faith. He showed them that they were forgetful of God’s gifts, and stubborn, and slothful to everything that might have profited them, saying, “O Jerusalem, Jerusalem, killing the prophets and stoning those who are sent to you! How often would I have gathered your children together as a hen gathers her brood under her wings, and you would not! Behold, your house is forsaken.” He taught them through the most wise Moses, and ordained for them the law to direct them in their conduct, and to be their ruler and guide in a life worthy of admiration. Though this law was but as yet in shadows, it nevertheless possessed the type of the true worship. He admonished them by the holy prophets. He would have had them under his wings, that is, under the protection of his power, but they lost the valuable blessings by being disposed to evil, ungrateful and scornful. Commentary on Luke, Homily
And vet He loved even those who hated Him, and wept over the unbelieving, and blessed those who slandered Him, and prayed for those who were enmity against Him.
"Jerusalem, Jerusalem, how often would I have gathered thy children, as a hen her chickens!".
The expression, then, "How often "shows wisdom to be manifold; every mode of quantity and quality, it by all means saves some, both in time and in eternity. "For the Spirit of the Lord fills the earth.".
"For this is the end of foolish pleasure. Such, indeed, is the case. And when He says, "Be not much with a strange woman"
Author: Clement Of Alexandria Rank: Author AD: 215
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Luke 13:35 ‹Behold, your house is left unto you desolate: and verily I say unto you, Ye shall not see me, until› [the time] ‹come when ye shall say, Blessed› [is] ‹he that cometh in the name of the Lord.›
Christ, in calling Herod a fox, gave him his true character. The greatest of men were accountable to God, therefore it became him to call this proud king by his own name; but it is not an example for us. I know, said our Lord, that I must die very shortly; when I die, I shall be perfected, I shall have completed my undertaking. It is good for us to look upon the time we have before us as but little, that we may thereby be quickened to do the work of the day in its day. The wickedness of persons and places which more than others profess religion and relation to God, especially displeases and grieves the Lord Jesus. The judgment of the great day will convince unbelievers; but let us learn thankfully to welcome, and to profit by all who come in the name of the Lord, to call us to partake of his great salvation.
Verses that belong to this explanation: 31-35
31The same day there came certain of the Pharisees, saying unto him, Get thee out, and depart hence: for Herod will kill thee.32And he said unto them, ‹Go ye, and tell that fox, Behold, I cast out devils, and I do cures to day and to morrow, and the third› [day] ‹I shall be perfected.›33‹Nevertheless I must walk to day, and to morrow, and the› [day] ‹following: for it cannot be that a prophet perish out of Jerusalem.›34‹O Jerusalem, Jerusalem, which killest the prophets, and stonest them that are sent unto thee; how often would I have gathered thy children together, as a hen› [doth gather] ‹her brood under› [her] ‹wings, and ye would not!›35‹Behold, your house is left unto you desolate: and verily I say unto you, Ye shall not see me, until› [the time] ‹come when ye shall say, Blessed› [is] ‹he that cometh in the name of the Lord.›
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
The listed verse explanations of the individual persons have nothing to do with the explanations of the other persons. This also applies to the Bible translations.
