The big picture
Luke 13 opens in verse 1 with “There were present at that season some that told him of the Galilæans, whose blood…”, reaches its middle movement near verse 18 with “Then said he, Unto what is the kingdom of God like? and whereunto shall I resemble it?”, and closes in verse 35 with “Behold, your house is left unto you desolate: and verily I say unto you, Ye shall not…” Repeated or prominent terms include Lord, Jerusalem, sabbath, kingdom, tell. Together, those details trace this chapter’s own movement from its opening to its conclusion.
Scripture beside the summary
Luke · King James Version · 35Luke 13:1-7
1–7: There were present at that season some that told him of the Galilæans…
Luke 13:1–7 opens with “There were present at that season some that told him of the Galilæans, whose blood Pilate had…” and reaches “Then said he unto the dresser of his vineyard, Behold, these three years I come seeking fruit on…” by its final verse. That movement develops the focus on Luke 13 develops its own movement around Lord, Jerusalem, sabbath, kingdom, tell, with particular weight carried by Galil, except, fruit.
Context that brings the passage to life
This block contains 3 explicit questions. They are more than punctuation: they reveal where a voice is searching, challenging, afraid, or trying to understand.
“There were present at that season some that told him of the Galilæans, whose blood Pilate had mingled with their…” Naming Galil and Pilate keeps the account rooted in particular people or places. Follow where the name returns and what changes around it.
Luke 13:1-7
King James Version1There were present at that season some that told him of the Galilæans, whose blood Pilate had mingled with their sacrifices.
2And Jesus answering said unto them, Suppose ye that these Galilæans were sinners above all the Galilæans, because they suffered such things?
3I tell you, Nay: but, except ye repent, ye shall all likewise perish.
4Or 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?
5I tell you, Nay: but, except ye repent, ye shall all likewise perish.
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.
7Then 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?
Luke 13:8-14
8–14: He answering said unto him, Lord, let it alone this year also, till I…
Luke 13:8–14 opens with “And he answering said unto him, Lord, let it alone this year also, till I shall dig about it…” and reaches “And the ruler of the synagogue answered with indignation, because that Jesus had healed on the…” by its final verse. That movement develops the focus on Luke 13 develops its own movement around Lord, Jerusalem, sabbath, kingdom, tell, with particular weight carried by sabbath, healed, infirmity.
Context that brings the passage to life
“And he answering said unto him, Lord, let it alone this year also, till I shall dig about it, and dung it:” The command cannot be understood from the verb alone. Its recipient, purpose, and place in the larger covenant or argument define the responsibility.
“And if it bear fruit, well: and if not, then after that thou shalt cut it down.” The line’s distinctive content terms include bear, fruit, well. Its relationship to verses 8 and 10 shows what work it does in this passage.
Luke 13:8-14
King James Version8And he answering said unto him, Lord, let it alone this year also, till I shall dig about it, and dung it:
9And if it bear fruit, well: and if not, then after that thou shalt cut it down.
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.
Luke 13:15-21
15–21: The Lord then answered him, and said, Thou hypocrite, doth not each one…
Luke 13:15–21 opens with “The Lord then answered him, and said, Thou hypocrite, doth not each one of you on the sabbath…” and reaches “It is like leaven, which a woman took and hid in three measures of meal, till the whole was…” by its final verse. That movement develops the focus on Luke 13 develops its own movement around Lord, Jerusalem, sabbath, kingdom, tell, with particular weight carried by kingdom, sabbath, took.
Context that brings the passage to life
This block contains 4 explicit questions. They are more than punctuation: they reveal where a voice is searching, challenging, afraid, or trying to understand.
“The Lord then answered him, and said, Thou hypocrite, doth not each one of you on the sabbath loose his ox or his ass…” The question slows the passage down. Notice who is being pressed to answer, what the question assumes, and whether the next lines provide a response.
Luke 13:15-21
King James Version15The 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?
16And 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.
18Then said he, Unto what is the kingdom of God like? and whereunto shall I resemble it?
19It 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?
21It is like leaven, which a woman took and hid in three measures of meal, till the whole was leavened.
Luke 13:22-28
22–28: He went through the cities and villages, teaching, and journeying toward…
Luke 13:22–28 opens with “And he went through the cities and villages, teaching, and journeying toward Jerusalem.” and reaches “There shall be weeping and gnashing of teeth, when ye shall see Abraham, and Isaac, and Jacob…” by its final verse. That movement develops the focus on Luke 13 develops its own movement around Lord, Jerusalem, sabbath, kingdom, tell, with particular weight carried by Lord, begin, door.
Context that brings the passage to life
This block contains 1 explicit questions. They are more than punctuation: they reveal where a voice is searching, challenging, afraid, or trying to understand.
“And he went through the cities and villages, teaching, and journeying toward Jerusalem.” Naming Jerusalem keeps the account rooted in particular people or places. Follow where the name returns and what changes around it.
“Then said one unto him, Lord, are there few that be saved? And he said unto them,” The question slows the passage down. Notice who is being pressed to answer, what the question assumes, and whether the next lines provide a response.
Luke 13:22-28
King James Version22And he went through the cities and villages, teaching, and journeying toward Jerusalem.
23Then said one unto him, Lord, are there few that be saved? And he said unto them,
24Strive to enter in at the strait gate: for many, I say unto you, will seek to enter in, and shall not be able.
25When 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:
26Then shall ye begin to say, We have eaten and drunk in thy presence, and thou hast taught in our streets.
27But he shall say, I tell you, I know you not whence ye are; depart from me, all ye workers of iniquity.
28There 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.
Luke 13:29-35
29–35: They shall come from the east, and from the west, and from the north…
Luke 13:29–35 opens with “And they shall come from the east, and from the west, and from the north, and from the south…” and reaches “Behold, your house is left unto you desolate: and verily I say unto you, Ye shall not see me…” by its final verse. That movement develops the focus on Luke 13 develops its own movement around Lord, Jerusalem, sabbath, kingdom, tell, with particular weight carried by Jerusalem, first, last.
Context that brings the passage to life
“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 command cannot be understood from the verb alone. Its recipient, purpose, and place in the larger covenant or argument define the responsibility.
“And, behold, there are last which shall be first, and there are first which shall be last.” The command cannot be understood from the verb alone. Its recipient, purpose, and place in the larger covenant or argument define the responsibility.
“The same day there came certain of the Pharisees, saying unto him, Get thee out, and depart hence: for Herod will kill…” Naming Get and Herod keeps the account rooted in particular people or places. Follow where the name returns and what changes around it.
Luke 13:29-35
King James Version29And 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.
30And, behold, there are last which shall be first, and there are first which shall be last.
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.
33Nevertheless I must walk to day, and to morrow, and the day following: for it cannot be that a prophet perish out of Jerusalem.
34O 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!
35Behold, 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.
Details worth noticing
The opening image
Luke 13:1 begins with “There were present at that season some that told him of the Galilæans, whose blood Pilate had mingled with their sacrifices.”
Where the chapter turns
Luke 13:18 forms a natural hinge: “Then said he, Unto what is the kingdom of God like? and whereunto shall I resemble it?”
The final note
Luke 13:35 leaves the reader with “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…”
A word trail through the chapter
The words Lord, Jerusalem, sabbath, kingdom, tell, woman help reveal the chapter’s repeated concerns.
How does Abram pursue peace?
He names their kinship and offers a practical separation without insisting on first choice.
What can Lot see that Abram cannot yet possess?
Lot sees fertile land; Abram receives a promise of land and descendants still to come.
KJV words made clear
- behold
- look, or pay close attention
- unto
- to
- thee
- you
- thou
- you
- thy
- your
Text first
Where readers differ
The chapter summary begins with what the passage says and how its parts fit together. It does not assume one denomination has already settled every question. Where a conclusion depends on a tradition, literary theory, or historical reconstruction, that dependence is named openly.
The KJV text is presented first. Interpretive conclusions are labeled, and differences are introduced only when they help a reader understand why serious communities do not always reach the same answer.
Comparative interpretive notes for this chapter are in preparation. Until reviewed notes are ready, this page separates the KJV text from summary and application without claiming that serious readers agree on every question.
