Luke 13 · The Lantern

A Call to Repentance

Now some were present at the same time, telling him about the Galileans whose blood Pilate mingled with their sacrifices.

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.

For these were followers of the opinions of Judas of Galilee, of whom Luke makes mention in the Acts of the Apostles, (Acts 5:37.) who said, that we ought to call no man master. Great numbers of them refusing to acknowledge Cæsar as their master, were therefore punished by Pilate.

As He had been speaking of the punishments of sinners, the story is fitly told Him of the punishment of certain particular sinners, from which He takes occasion to denounce vengeance also against other sinners: as it is said, There were present at that season some that told him of the Galilæans, whose blood Pilate had mingled with their sacrifices.

And answering he said to them, “Do you think that these Galileans were sinners beyond all the Galileans, because they have suffered these things?

And responding, he said to them: Do you think that these Galileans were sinners above all other Galileans, because they suffered such things? I tell you, no, but unless you repent, you will all likewise perish.

The Savior does not deny that they were sinful, but neither does He say that they suffered so because they were more sinful than the rest, who did not suffer. But if you too do not repent, if you do not cease stirring up and kindling internal conflicts and do not hasten to propitiate God with deeds, you will undergo an even worse fate.

Second, as to the denial of a greater enormity of offense, it is added: And he answering said to them: Do you think that these Galileans were sinners above all Galileans, because they suffered such things? For this is frequently believed by men who judge according to outward appearances; and yet it is not to be judged so.

No, I say to you; but unless you shall repent, you will all likewise perish.

Or those eighteen on whom the tower in Siloam fell and killed them — do you think that these were debtors beyond all the men who are dwelling in Jerusalem?

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 ye repent, ye shall all likewise perish; as if He said, The whole city shall shortly be smitten if the inhabitants continue in impenitence.

Just as those eighteen upon whom the tower in Siloam fell, and killed them. Do you think that they were worse debtors than all the men who live in Jerusalem? No, I tell you, but unless you repent, you will all likewise perish. And these Jerusalemites, like those Galileans, were not the only sinners, but they were punished to serve as a warning to the rest.

As those eighteen, upon whom, etc. Here he reproves the negligence of repenting by an assumed example, which is conformable to the example heard; in which the gravity of the punishment is set forth first, and the depth of wickedness is denied, and the necessity of repentance is concluded.

No, I say to you; but unless you shall repent, you will all likewise perish.”

The Parable of the Barren Fig Tree

Then he was speaking this parable: “A certain man had a fig tree planted in his vineyard, and he came seeking fruit on it and did not find any.

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" (pointing onwards, by the prophets, to His advent, by whom He came from time to time, seeking the fruit of righteousness from them, which he did not find), and also by the circumstance that…

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.

(De Pœnit.) 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 of it, and stirring up the barren soil to bring forth the proper fruits.

Then he said to the vinedresser, ‘Behold, three years throughout these I come seeking fruit on this fig tree and do not find any. Cut it down therefore; so why should it even use up the ground?’

(The Docetae maintain) that God is the primal (Being), as it were a seed of a fig-tree, which is altogether very diminutive in size, but infinite in power. (This seed constitutes, according to the Docetae,) a lowly magnitude, incalculable in multitude, (and) labouring under no deficiency as regards generation.

The lord of the vineyard came to the fig tree a third time, because he sought out the nature of the human race before the law, under the law, and under grace, by waiting, admonishing, and visiting. And he said to the keeper of the vineyard: Behold, these three years I come seeking fruit on this fig tree, and I find none.

Second, as regards the rigor of the sentence in threatening, he adds: And he said to the keeper of the vineyard: Behold, these three years I come seeking fruit on this fig tree and find none.

And answering he says to him, ‘Sir, leave it also this year, until when I may dig around it and may put in manure;

and perhaps indeed it shall bear fruit in the time soon happening. However, if not, yet you will cut it down.’”

Jesus Heals a Disabled Woman

Now he was teaching in one of the synagogues on the Sabbaths.

And behold, a woman having a spirit of infirmity eighteen years. And she was bent over and not able to lift up herself to the full.

(Hom. 9. in Hex.) 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.

(up sup.) For every sinner who thinketh earthly things, not seeking those that are in heaven, is unable to look up. For while pursuing his baser desires, he declines from the uprightness of his state; or his heart is bent crooked, and he ever looks upon that which he unceasingly thinks about. The Lord called her and made her upright, for He enlightened her and succoured her.

Second, as to the severity of the long-standing disease, he adds: And behold, a woman who had a spirit of infirmity for eighteen years, as to the prolonged duration of the infirmity: Sirach 10: "A prolonged illness burdens the physician; a brief illness the physician cuts short." And she was bent over, as to the severity of the infirmity, according to what he lamented: "I am ma…

Then having seen her, Jesus called her near and he said to her, “Woman, you have been freed from your sickness.”

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 unto her, Woman, thou art loosed from thine infirmity. A word most suitable to God, full of heavenly majesty; for by His royal assent He dispels the disease.

When Jesus saw her, he called her over and said to her, "Woman, you are freed from your infirmity." And he laid his hands on her, and immediately she was made straight, and she glorified God.

Third, as to the power of the swiftly accomplished miracle, he adds: When Jesus saw her, namely with the eye of compassion: the Psalm: "For He looked down from His holy height"; "to hear the groans of the prisoners and to set free the children of the slain"; and 4 Kings 20: "I have heard your prayer; I have seen your tears." He called her to himself, through the affection of be…

And he laid the hands upon her, and immediately she was made straight and was beginning to glorify God.

Now answering, the ruler of the synagogue, indignant because Jesus healed on the Sabbath, was saying to the crowd that, “There are six days in which it behooves to work; in these therefore coming, be healed, and not on the day of the Sabbath.”

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.

But the ruler of the synagogue, indignant because Jesus had healed on the Sabbath, said to the crowd, "There are six days for work. So come and be healed on those days, not on the Sabbath." Jesus healed on the Sabbath, showing that it was now time, according to the prophecy of the Song of Songs, for the day to breathe and the shadows to be removed.

But the ruler of the synagogue answering, etc. Here secondly is added the rebuke of Jewish superstition. Concerning which, first is introduced the stirring of disordered zeal in the mind; second, the pretense of ordered zeal in word.

Therefore the Lord answered him and said, “Hypocrites! Each one of you on the Sabbath, does he not untie his ox or the donkey from the stall, and having led it away, give it drink?

For the Lord vindicated Abraham's posterity by loosing them from bondage and calling them to salvation, as He did in the case of the woman whom He healed, saying openly to those who had not faith like Abraham, "Ye hypocrites, doth not each one of you on the Sabbath-days loose his ox or his ass, and lead him away to watering?

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 worketh until now, and I work; (John 5:17.) that after the likeness of God our worldly, not our religious, works should cease.

But answering him, etc. Here in the third place is added the confutation of the proposed objection, concerning which he first sets forth a sensible example, then draws out a rational argument. First, therefore, setting forth a sensible example, he says: But the Lord answering said to him: Hypocrite.

Now this one, being a daughter of Abraham, whom Satan has bound — behold, ten and eight years — was she not being able to be loosed from this bond on the day of the Sabbath?”

And when he is saying these things, all those opposed to him were ashamed; and all the crowd was rejoicing at all the glorious things which were being done by him.

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.

And as He said these things, all His adversaries were put to shame, and all the people rejoiced at all the glorious things that were done by Him. Those who are ashamed of the sayings of the Savior show that they are rightly to be compared to the barren fig tree.

And when he said these things, etc. Here fourthly he subjoins the attainment of glorious victory with respect to two things that are introduced here, namely the confusion of the rebellious and the rejoicing of the faithful.

The Parable of the Mustard Seed

Then he was saying: “To what is the kingdom of God like? And to what will I liken it?

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.

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.

While His adversaries were ashamed, and the people rejoiced, at the glorious things that were done by Christ, He proceeds to explain the progress of the Gospel under certain similitudes, as it follows, Then said he, Unto what is the kingdom of God like? It is like a grain of mustard seed, &c. (Mat. 17:19.)

It is like to a grain of mustard, which a man, having taken, cast into his own garden; and it grew and became into a tree, and the birds of the air encamped in its branches.”

The mode of His love and His instruction we have shown as we could. Wherefore He Himself, declaring Himself very beautifully, likened Himself to a grain of mustard-seed; and pointed out the spirituality of the word that is sown, and the productiveness of its nature, and the magnificence and conspicuousness of the power of the word; and besides, intimated that the pungency and t…

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 (Acts 9:17.) as it were a small gra…

And this knowledge in the fatherland is sublime and delightful, but on the way it ought to be humble and fervent, in designation of which he adds: It is like a grain of mustard seed.

The Parable of the Leaven

And again he said, “To what will I liken the kingdom of God?

With regard, indeed, to the following similitude, I have my fears lest it should somehow presage the kingdom of the rival god! For He compared it, not to the unleavened bread which the Creator is more familiar with, but to leaven. Now this is a capital conjecture for men who are begging for arguments.

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.

And again he said: To what is it like, etc. After he set forth an example inciting to continuous progress in the knowledge of truth, here he adds an example inciting to progress in the fervor of charity, and this under the metaphor of leaven, from whose likeness he incites to continuous progress in charity with respect to its threefold analogous property, namely that which leav…

It is like to leaven, which a woman, having taken, hid in three measures of meal, until it was all leavened.”

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.

The divine teaching "is like leaven, which a woman," that is, human nature, "took and hid in three measures of meal," that is, in body, soul, and spirit, so that all was sanctified, as the blessed Paul says (1 Tim. 4:5), and became one lump of dough through communion with the Holy Spirit.

And since charity and joy dilate and warm the heart from within, and this is the outward likeness with leaven, therefore he adds: It is like leaven.

The Narrow Door

And he was going through by towns and villages, teaching and making progress toward Jerusalem.

However, you say that some are moved to inquire why in the Apocalypse, in the new interpretation, I have assigned Matthew to the lion and Mark to the man; they should have considered, whoever is moved by this, that I did not proclaim this as something new, but as something handed down in the ancient explanation of the fathers.

And he went through the cities etc. Above he showed that good works must be done without ceasing, through the guidance of a natural example; here he shows this same thing through the manifestation of the divine decree.

Having spoken in parables concerning the increase of the teaching of the Gospel, He every where endeavours to spread it by preaching. Hence it is said, And he went through the cities and villages.

Then one said to him, “Lord, if those being saved are few?” And he said to them,

“Strive to enter in through the narrow door; for many, I say to you, will seek to enter in and will not be able.

More easily, it may be, through the "strait gate" of salvation will slenderer flesh enter; more speedily will lighter flesh rise; longer in the sepulchre will drier flesh retain its firmness.

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 d…

Whence he adds: And he said to them: Strive to enter through the narrow gate: Matthew 7: "How narrow is the gate and strait is the way that leads to life, and few there are who find it!" This gate is Christ: John 10: "I am the door"; he himself is the way; John 14: "I am the way"; "no one comes to the Father except through me." This way is strait and the gate narrow, not on acc…

From what the master of the house may have risen up and may have shut the door, then you may begin to have stood outside and to knock at the door, saying, ‘Lord, open to us;’ and he answering will say to you, ‘I do not know you, from where you are;’

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; " but in what sense except that in which Isaiah said, "When He ariseth to shake terribly the earth?

(Moral. 2. c. 5.) For God not to know is for Him to reject, as also a man who speaks the truth is said not to know how to lie, for he disdains to sin by telling a lie, not that if he wished to lie he knew not how, but that from love of truth he scorns to speak what is false. Therefore the light of truth knows not the darkness which it condemns.

But when the householder shall have entered. After he has aroused them to continual progress in good work on account of the difficulty in merit, here secondly he arouses them to this on account of the severity in the future judgment, which he shows in two ways, namely, because he will reject the supplication of prayers and the allegation of reasons.

then you will begin to say, ‘We ate and drank in your presence, and you taught in our streets;’

And let those who are not found living as He taught, be understood to be no Christians, even though they profess with the lip the precepts of Christ; for not those who make profession, but those who do the works, shall be saved, according to His word: "Not every one who saith to Me, Lord, Lord, shall enter into the kingdom of heaven, but he that doeth the will of My Father whic…

Then you will begin to say: We ate and drank in your presence, and you taught in our streets. Or simply to be understood that the Jews, rejecting the mysteries of faith, think themselves known to the Lord if they only bring victims to the temple, feast before the Lord, listen to the reading of the prophets, not knowing what the Apostle says: The kingdom of God is not food and d…

Second, as to the rejection of the allegation of reasons, he adds: Then you will begin to say: We ate before you and drank: behold, the allegation of familiarity in life; and in our streets you taught, as to familiarity in doctrine.

and he will speak, saying to you, ‘I do not know you, from where you are; depart from me, all you workers of unrighteousness.’

Let us, then, not only call Him Lord, for that will not save us. For He saith, "Not every one that saith to Me, Lord, Lord, shall be saved, but he that worketh righteousness." Wherefore, brethren, let us confess Him by our works, by loving one another, by not committing adultery, or speaking evil of one another, or cherishing envy; but being continent, compassionate, and good.

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.

And since the allegation of knowledge avails little without the allegation of imitation and work, therefore he adds: And he will say to you: I do not know you, whence you are. Chrysostom: "I do not recognize my image in you.

There will be the weeping and the gnashing of the teeth, when you may behold Abraham and Isaac and Jacob and all the prophets in the kingdom of God, however you are being cast out.

And they will come from east and west and from north and south, and will recline in the kingdom of God.

Behold, therefore, the things which are foretold in a mystery are fulfilled. 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;' this also is, as you see, in like manner fulfilled.

For it was especially unpleasant for the Jews to hear that others, from among the Gentiles, would recline with Abraham and (other) forefathers (of theirs), while they themselves would be cast out.

Secondly, as to the consideration of the glorification of others, he adds: And they shall come from the east and the west, from the north and the south, that is, from the universality of the nations gathered from every part of the world.

And behold, there are last who will be first, and there are first who will be last.”

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…

Many also at first burning with zeal, afterwards grow cold; many at first cold, on a sudden become warm; many despised in this world, will be glorified in the world to come; others renowned among men, will in the end be condemned.

And because this will be to the confusion of the reprobate and the glory of the elect, therefore he adds: And behold, the last shall be first, and the first shall be last.

Lament over Jerusalem

In the same hour certain Pharisees came near, saying to him, “Go out and proceed from here, for Herod desires to kill you.”

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.

On that same day, some Pharisees approached saying to him: Go out and depart from here, because Herod wants to kill you. And he said to them: Go, tell that fox. He calls Herod a fox because of his deceit and traps, as a fox is an animal full of fraud, always wishing to lurk in a hole, stinking with a foul odor, and never running on straight paths, but on winding trails.

On that very day etc. After he has stirred us to do good works unceasingly on account of the severity of strictness in judging, here secondly he stirs us to the same thing on account of the sublimity of the disposition in redeeming.

And he said to them, “Having gone, say to that fox, ‘Behold, I cast out demons and I complete cures today and tomorrow, and on the third day I am perfected.’

And therefore did the Lord term those whom He knew to be the offspring of men "a generation of vipers;" because after the manner of these animals they go about in subtilty, and injure others. For He said, "Beware of the leaven of the Pharisees and of the Sadducees." Speaking of Herod, too, He says, "Go ye and tell that fox," aiming at his wicked cunning and deceit.

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.

Secondly, the passion of Christ is intimated as voluntarily undertaken by him, when it is added: And he said to them: Go and tell that fox. He calls Herod a fox on account of his malice and deceitfulness, which nevertheless does not prevail against the wisdom of Christ; Wisdom 7: "Wisdom is not overcome by malice.

But it behooves me today and tomorrow and to the day following to proceed, for it is not possible for a prophet to perish outside of Jerusalem.

Let us inquire into what is written in Luke, the Lord saying: "because it cannot be that a prophet perish outside Jerusalem." If, then, "it cannot be that a prophet perish outside Jerusalem," that is, be killed, you will ask whether after the destruction of Jerusalem there is now no prophet, lest perhaps the one who is killed "outside Jerusalem" should, being a prophet, prove t…

Nevertheless, I must walk today and tomorrow, and the next day, for it is not possible for a prophet to perish outside of Jerusalem. Therefore, what he says, I cast out demons, and accomplish healings today and tomorrow, and on the third day I am perfected (Luke XIII), is referred to his body which is the Church.

Thirdly, the passion of Christ is intimated as infallibly preordained from eternity; whence he adds: Nevertheless, I must walk today and tomorrow and the following day.

Jerusalem, Jerusalem, you who are killing the prophets and stoning those sent to her, how often I have wanted to gather those children of you, that way a hen gathers her own brood under the wings, and you were not willing?

Behold, your house is left to you. Now I say to you, you shall certainly not see me until the time will come when you may say, ‘Blessed is the One coming in the name of the Lord.’”

(de Cons. Ev. lib. 2. c. 72.) There seems nothing opposed to St. Luke's narrative, in what the multitudes said when our Lord came to Jerusalem, Blessed is he who cometh in the name of the Lord, (Mat. 21:9.) for He had not as yet come thither, nor had this yet been spoken. (de Cons. Ev.

Behold, your house is left to you desolate. The same city which he had called his nest, he now calls the house of the Jews.

Third, as regards the abandonment of that nation, he adds: Behold, your house shall be left to you desolate: Isaiah 1: "Your land is desolate, your cities are burned with fire." "And the daughter of Zion shall be left as a shelter in a vineyard and as a hut in a cucumber garden and as a city that is laid waste." And since, just as abandonment is joined to hardness of heart, so…