Luke 13:27 Comentariu

In this chapter we have, I. The good improvement Christ made of a piece of news that was brought him concerning some Galileans, that were lately massacred by Pilate, as they were sacrificing in the temple at Jerusalem (Luk 13:1-5). II. The parable of the fruitless fig-tree, by which we are warned to bring forth fruits meet for that repentance to which he had in the foregoing passage called us (Luk 13:6-9). III. Christ's healing a poor infirm woman on the sabbath day, and justifying himself in it (Luk 13:11-17). IV. A repetition of the parables of the grain of mustard-seed and the leaven (Luk 13:18-22). V. His answer to the question concerning the number of the saved (Luk 13:23-30). VI. The slight he put upon Herod's malice and menaces, and the doom of Jerusalem read (Luk 13:31-35).

There were present at that season,.... Among the innumerable multitude of people, Luk 12:1 that were then hearing the above discourses and sayings of Christ: some that told him of the Galileans, whose blood Pilate had mingled with their sacrifices. These Galileans were very likely some of the followers of Judas Gaulonitis, or Judas of Galilee; see Act 5:37 who endeavoured to draw off the Jews from the Roman government, and affirmed it was not lawful to give tribute to Caesar; at which Pilate being enraged, sent a band of soldiers, and slew these his followers; who were come up to the feast of the passover, as they were offering their sacrifices in the temple, and so mixed their blood with the blood of the passover lambs: this being lately done, some of the company spoke of it to Christ; very likely some of the Scribes and Pharisees, whom he had just now taxed as hypocrites; either to know his sense of Pilate's conduct, that should he condemn it as brutish and barbarous, they might accuse him to him; or should he approve of it, might traduce him, and bring him into contempt among the people; or to know his sentiments concerning the persons slain, whether or no they were not very wicked persons; and whether this was not a judgment upon them, to be put to death in such a manner, and at such a time and place, and which sense seems to be confirmed by Christ's answer. Josephus (z) relating a slaughter of the Samaritans by Pilate, which bears some likeness to this, has led some, though without any just reason, to conclude, that these were Samaritans, who are here called Galileans. This history is neither related nor hinted at, by any other writer but Luke. The phrase of mingling blood with blood, is Jewish; it is said of one Trogianus the wicked (perhaps the Emperor Trajan), that he slaughtered the Jews, , "and mingled their blood with their blood"; and their blood ran into the sea, unto Cyprus (a). The Jews (b) have a notion, that "in the age in which the son of David comes, Galilee shall be destroyed.'' Here was a great slaughter of the Galileans now, see Act 5:37 but there was a greater afterwards by the Romans: it may be that the Pharisees made mention of this case to Christ, to reproach him and his followers, who were called Galileans, as his disciples chiefly were. (z) Antiqu. l. 18. c. 5. (a) T. Hieros. Succa, fol. 55. 2. Vid. Lightfoot Hor. in loc. (b) T. Bab. Sanhedrin, fol. 97. 1.

There shall be weeping and gnashing of teeth,.... See Gill on Mat 8:12. This will be upon hearing the above sentence and character, "depart from me", &c. and will be increased, when ye shall see Abraham, Isaac, and Jacob: whose offspring they were, and to whom they stood related according to the flesh; and of descent, from whom they boasted, and even trusted in it, thinking themselves the favourites of heaven, and expecting to be admitted into the kingdom of God, on account of it: sad will be the disappointment of such persons; a being born of religious parents, will neither give right unto, nor meetness for eternal glory; regeneration is not of blood: and all the prophets in the kingdom of God; whose prophecies were transmitted to them, and whose books they had in their hands, and read; and who desired to see and hear what they did, and which they now plead, and yet they did not enjoy, but were nevertheless happy: and you yourselves thrust out: with indignation and contempt, with shame and "ignominy", as the Persic version adds; not suffered to go in with them, though their sons and successors; but bid to depart, and ordered to be for ever separated from them, as only fit company for devils and damned spirits.

And it is not fitting that we should fear men, but rather God. For this reason, if we should do such [wicked] things, the Lord has said, "Even though you were gathered together to me in my very bosom, yet if you were not to keep my commandments, I would cast you off, and say unto you, Depart from me; I know you not whence you are, you workers of iniquity."

(reg. brev. ad int. 282.) He perhaps speaks to those whom the Apostle describes in his own person, saying, If I 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 profiteth 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.

(Serm. 111.) 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; (Matt. 8:11.) 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.

And He will say to you: I do not know where you come from. Depart from me, all you workers of iniquity. He does not (say) that the feasting of legal festivals helps, one whom the piety of faith does not commend, the knowledge of Scriptures does not make known to God, whom the iniquity of deeds shows to His eyes as unworthy.

Christ preaches the necessity of repentance, from the punishment of the Galileans massacred by Pilate, Luk 13:1-3. And by the death of those on whom the tower in Siloam fell, Luk 13:4, Luk 13:5. The parable of the barren fig tree, vv. 6-29. Christ cures a woman who had been afflicted eighteen years, Luk 13:10-13. The ruler of the synagogue is incensed and is reproved by our Lord, Luk 13:14-17. The parable of the mustard seed, Luk 13:18, Luk 13:19; of the leaven, Luk 13:20-21. He journeys towards Jerusalem, and preaches, Luk 13:22. The question, Are there few saved? and our Lords answer, with the discourse thereon, Luk 13:23-30. He is informed that Herod purposes to kill him, Luk 13:31, Luk 13:32. Predicts his own death at Jerusalem, and denounces judgments on that impenitent city, Luk 13:33-35.

THE LESSON, "REPENT OR PERISH," SUGGESTED BY TWO RECENT INCIDENTS, AND ILLUSTRATED BY THE PARABLE OF THE BARREN FIG TREE. (Luk 13:1-9) Galileans--possibly the followers of Judas of Galilee, who, some twenty years before this, taught that Jews should not pay tribute to the Romans, and of whom we learn, from Act 5:37, that he drew after him a multitude of followers, who on his being slain were all dispersed. About this time that party would be at its height, and if Pilate caused this detachment of them to be waylaid and put to death as they were offering their sacrifices at one of the festivals, that would be "mingling their blood with their sacrifices" [GROTIUS, WEBSTER and WILKINSON, but doubted by DE WETTE, MEYER, ALFORD, &c.]. News of this being brought to our Lord, to draw out His views of such, and whether it was not a judgment of Heaven, He simply points them to the practical view of the matter: "These men are not signal examples of divine vengeance, as ye suppose; but every impenitent sinner--ye yourselves, except ye repent--shall be like monuments of the judgment of Heaven, and in a more awful sense." The reference here to the impending destruction of Jerusalem is far from exhausting our Lord's weighty words; they manifestly point to a "perdition" of a more awful kind--future, personal, remediless.

But he shall say, &c.--(See on Mat 7:23). No nearness of external communion with Christ will avail at the great day, in place of that holiness without which no man shall see the Lord. Observe the style which Christ intimates that He will then assume, that of absolute Disposer of men's eternal destinies, and contrast it with His "despised and rejected" condition at that time.