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Luke 13

There were present at that season some that told him of the Galilaeans, whose blood Pilate had mingled with their sacrifices.

And Jesus answering said unto them, Suppose ye that these Galilaeans were sinners above all the Galilaeans, because they suffered such things?

I tell you, Nay: but, except ye repent, ye shall all likewise perish.

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?

I tell you, Nay: but, except ye repent, ye shall all likewise perish.

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.

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?

And he answering said unto him, Lord, let it alone this year also, till I shall dig about it, and dung it:

And if it bear fruit, well: and if not, then after that thou shalt cut it down.

And he was teaching in one of the synagogues on the sabbath.

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.

And when Jesus saw her, he called her to him, and said unto her, Woman, thou art loosed from thine infirmity.

And he laid his hands on her: and immediately she was made straight, and glorified God.

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.

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?

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?

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.

Then said he, Unto what is the kingdom of God like? and whereunto shall I resemble it?

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.

And again he said, Whereunto shall I liken the kingdom of God?

It is like leaven, which a woman took and hid in three measures of meal, till the whole was leavened.

And he went through the cities and villages, teaching, and journeying toward Jerusalem.

Then said one unto him, Lord, are there few that be saved? And he said unto them,

Strive to enter in at the strait gate: for many, I say unto you, will seek to enter in, and shall not be able.

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:

Then shall ye begin to say, We have eaten and drunk in thy presence, and thou hast taught in our streets.

But he shall say, I tell you, I know you not whence ye are; depart from me, all ye workers of iniquity.

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.

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.

And, behold, there are last which shall be first, and there are first which shall be last.

The same day there came certain of the Pharisees, saying unto him, Get thee out, and depart hence: for Herod will kill thee.

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.

Nevertheless I must walk to day, and to morrow, and the day following: for it cannot be that a prophet perish out of Jerusalem.

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!

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.

What does Luke 13:1 mean?

Explanation

Luke 13:1 recounts an event where individuals inform Jesus about a tragedy involving Galileans and the Roman governor Pontius Pilate.

The Galileans mentioned had been killed by Pilate, and their blood had been "mingled" with their sacrifices.

This likely means that Pilate had them killed as they were offering sacrifices, a blunt violation of religious sanctity and an act of desecration.

On a literal level, it's a report of a massacre; on a deeper level, it suggests themes of suffering, theodicy (why a benevolent God allows evil), and the arbitrary cruelty that can befall those who are devout.

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Historical Context

At the time Luke was written, Judea was under Roman occupation, and Pontius Pilate was the Roman governor of Judea from AD 26 to 36.

Pilate had a reputation for being ruthless, and his administration was marked by tensions with the Jewish population.

The incident mentioned may reflect actual events, although there are no extrabiblical accounts of this specific massacre.

The Galileans were from a region known for its Jewish nationalism and resistance to Roman rule, which could have prompted Pilate's harsh response.

This incident further illustrates the volatile political atmosphere of the time.

Theological Insights

Theologically, the verse raises questions about divine justice and why bad things happen to seemingly good or innocent people. It presents the opportunity to discuss the concept of suffering in Christian thought.

Some interpret this event as a warning against interpreting personal disaster as a sign of divine punishment, a prevalent view in the ancient world.

Practical Applications

Practical applications of this verse involve reflecting on how one understands and responds to tragedies.

It encourages individuals not to make quick judgments about others' suffering or presume it is a result of their sins.

It also invites believers to consider how they might offer compassion and support in the face of others' suffering, rather than condemnation or simplistic explanations.

Cross-References

Luke 23:1 - Describes Pilate's involvement in Jesus's trial, offering insight into Pilate's historical role in Judea.
John 9:1-3 - In which Jesus refutes the assumption that personal suffering is a direct result of sin.
Ecclesiastes 9:11 - Discusses the arbitrary nature of misfortune, paralleling the idea that bad things can happen to anyone.
Romans 8:28 - A testament to the promise that God works all things together for good to those who love Him, providing a hopeful counterbalance to the seeming randomness of suffering.

Language Study

Key words in the original Greek text of Luke 13:1 include:

"Galilaiōn" (Γαλιλαίων): Referring to the Galileans, residents of Galilee.
"haima" (αἷμα): Meaning "blood," often a symbol of life in biblical contexts, making its desecration particularly heinous.
"Pilātou" (Πιλάτου): Refers to Pontius Pilate, emphasizing his personal responsibility for the act.
"memigmenon" (μεμιγμένον): Translated "mingled," it implies an unlawful or sacrilegious commingling of the blood of these worshippers with their sacrifices.

Cultural and Religious Comparisons

Comparatively, this narrative of the sacrilegious killing of worshippers may parallel ancient myths where the gods punish or condemn acts of desecration, echoing themes of divine retribution.

However, in this case, the focus is less on divine punishment and more on questioning quick attributions of suffering to divine will, contrasting with some mythological narratives where the gods' reasons for inflicting suffering are clearer or justified.

Scientific Perspectives

While the verse is historical and theological in nature, it tangentially intersects with science in its dealing with death and violence.

Modern forensic science could potentially analyze such a scene to provide evidence of the event, but scientific perspectives are not directly relevant to the theological and moral implications of the passage.

Commentaries

Commentaries on Luke 13:1 generally focus on the meaning of the tragedy.

Some suggest that Jesus uses the report of the Galileans' deaths to challenge assumptions about sin and punishment.

Other scholars focus on the political implications, seeing the incident as an instance of Pilate's cruelty, which also serves as a backdrop to Jesus's eventual crucifixion under Pilate's order.

It's mostly agreed that the passage reflects the unpredictable and brutal nature of life under Roman rule and the larger theme of human suffering.

Luke 13

Luke 13

What does Luke 13:1 mean?

Explanation

Top Rated Luke Books

Historical Context

Theological Insights

Practical Applications

Cross-References

Language Study

Cultural and Religious Comparisons

Scientific Perspectives

Commentaries

Want more context?

What does Luke 13:1 mean?

Explanation

Top Rated Luke Books

Historical Context

Theological Insights

Practical Applications

Cross-References

Language Study

Cultural and Religious Comparisons

Scientific Perspectives

Commentaries

Want more context?