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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 13:30 mean?

Explanation

Luke 13:30, "And, behold, there are last which shall be first, and there are first which shall be last," is a verse that reflects a paradoxical statement by Jesus. On the surface, the verse appears to be a simple reversal of positions in a literal sense.

However, the deeper meaning involves a spiritual truth about the Kingdom of God.

It suggests an upheaval of the existing social and religious order, where those who are often overlooked or marginalized ("the last") in human society may be given precedence ("the first") in God's divine plan, while those who hold positions of power and esteem ("the first") might find themselves at the end of the line ("the last") in terms of receiving God's favor and entering the Kingdom.

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Historical Context

The verse is part of a larger passage in Luke 13:22-30, where Jesus is making his way to Jerusalem and teaching in the villages and towns.

This period is marked by the expectation of the coming of the Messiah and the establishment of God's kingdom.

Jesus spoke to a predominantly Jewish audience that held traditional views about their place in God's plan, as the chosen people.

The religious and social hierarchy of the day had the Pharisees and teachers of the law at the top, with the assumption that such positions would naturally confer favor in the spiritual realm.

Theological Insights

Theologically, this verse is viewed differently across various Christian sects.

Most agree on the fundamental message of divine grace and the inclusivity of God's salvation; it is not limited by human standards and rankings.

Some may interpret this to mean that the Gentiles, or non-Jews, who were seen as "last," will have an equal opportunity to enter God's kingdom.

Others see it as a critique of religious complacency, where simply being among the "chosen" people does not guarantee entry into the kingdom without genuine faith and obedience.

Practical Applications

In daily life, this verse can serve as a reminder that societal status does not equate to spiritual superiority. Believers are encouraged to humble themselves, serve others irrespective of their social standing, and recognize that divine reward is not based on human hierarchy but on God's grace.

This verse challenges individuals to evaluate their own spiritual life and priorities and encourages an inclusive approach to ministry and service.

Cross-References

Matthew 19:30: "But many that are first shall be last; and the last shall be first."
Mark 10:31: "But many that are first shall be last; and the last first."
Matthew 20:16: "So the last shall be first, and the first last: for many be called, but few chosen."

Language Study

The key words in the original Greek text of this verse include "eschatos" (ἔσχατοι), meaning "last," and "protos" (πρῶτοι), meaning "first." These terms have a broader connotation beyond their ordinal sense, also suggesting inferiority and superiority, respectively, in status.

The usage here is significant in demonstrating the reversal of expectations.

Cultural and Religious Comparisons

Various other ancient myths and religions contain themes of reversals of fortune, such as the rich being brought low and the humble being exalted.

Similar ideas can be found in the Hindu concept of "karma," where the deeds of past lives determine one's status in the present one, and in Buddhism's "wheel of life," which demonstrates the changing nature of fortune.

Additionally, the story of Cinderella is a classic folk tale where a lowly character is ultimately elevated.

Scientific Perspectives

While the verse does not directly intersect with scientific understandings, it can be related to social science concepts such as the “Matthew effect,” where advantages tend to accumulate for those who already have them, and the disadvantages accumulate for those who don’t.

This verse challenges the natural human inclination of predictability and the status quo that is often observed in societal structures.

Commentaries

Various biblical scholars and theologians have offered commentary on this verse.

Matthew Henry’s commentary emphasizes the grace of God which surprises human expectations.

Similarly, John Calvin’s commentary suggests that it refers to the reversal of God's grace compared to human merit.

Modern-day scholars focus on the inclusive nature of the statement, indicating that the Kingdom is open to all who respond to God’s call, regardless of their earthly status.

Luke 13

Luke 13

What does Luke 13:30 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 13:30 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?