6And He began telling this parable: “A man had a fig tree which had been planted in his vineyard; and he came looking for fruit on it and did not find any. 7“And he said to the vineyard-keeper, ‘Behold, for three years I have come looking for fruit on this fig tree without finding any. Cut it down! Why does it even use up the ground?’ 8“And he answered and said to him, ‘Let it alone, sir, for this year too, until I dig around it and put in fertilizer; 9and if it bears fruit next year, fine; but if not, cut it down.’”

Healing on the Sabbath

      10And He was teaching in one of the synagogues on the Sabbath. 11And there was a woman who for eighteen years had had a sickness caused by a spirit; and she was bent double, and could not straighten up at all. 12When Jesus saw her, He called her over and said to her, “Woman, you are freed from your sickness.” 13And He laid His hands on her; and immediately she was made erect again and began glorifying God. 14But the synagogue official, indignant because Jesus had healed on the Sabbath, began saying to the crowd in response, “There are six days in which work should be done; so come during them and get healed, and not on the Sabbath day.” 15But the Lord answered him and said, “You hypocrites, does not each of you on the Sabbath untie his ox or his donkey from the stall and lead him away to water him? 16“And this woman, a daughter of Abraham as she is, whom Satan has bound for eighteen long years, should she not have been released from this bond on the Sabbath day?” 17As He said this, all His opponents were being humiliated; and the entire crowd was rejoicing over all the glorious things being done by Him.

Parables of Mustard Seed and Leaven

      18So He was saying, “What is the kingdom of God like, and to what shall I compare it? 19“It is like a mustard seed, which a man took and threw into his own garden; and it grew and became a tree, and THE BIRDS OF THE AIR NESTED IN ITS BRANCHES.”

      20And again He said, “To what shall I compare the kingdom of God? 21“It is like leaven, which a woman took and hid in three pecks of flour until it was all leavened.”

Teaching in the Villages

      22And He was passing through from one city and village to another, teaching, and proceeding on His way to Jerusalem. 23And someone said to Him, “Lord, are there just a few who are being saved?” And He said to them, 24“Strive to enter through the narrow door; for many, I tell you, will seek to enter and will not be able. 25“Once the head of the house gets up and shuts the door, and you begin to stand outside and knock on the door, saying, ‘Lord, open up to us!’ then He will answer and say to you, ‘I do not know where you are from.’ 26“Then you will begin to say, ‘We ate and drank in Your presence, and You taught in our streets’; 27and He will say, ‘I tell you, I do not know where you are from; DEPART FROM ME, ALL YOU EVILDOERS.’ 28“In that place there will be weeping and gnashing of teeth when you see Abraham and Isaac and Jacob and all the prophets in the kingdom of God, but yourselves being thrown out. 29“And they will come from east and west and from north and south, and will recline at the table in the kingdom of God. 30“And behold, some are last who will be first and some are first who will be last.”

      31Just at that time some Pharisees approached, saying to Him, “Go away, leave here, for Herod wants to kill You.” 32And He said to them, “Go and tell that fox, ‘Behold, I cast out demons and perform cures today and tomorrow, and the third day I reach My goal.’ 33“Nevertheless I must journey on today and tomorrow and the next day; for it cannot be that a prophet would perish outside of Jerusalem. 34“O Jerusalem, Jerusalem, the city that kills the prophets and stones those sent to her! How often I wanted to gather your children together, just as a hen gathers her brood under her wings, and you would not have it! 35“Behold, your house is left to you desolate; and I say to you, you will not see Me until the time comes when you say, ‘BLESSED IS HE WHO COMES IN THE NAME OF THE LORD!’”

Parallel Verses

New American Standard Bible (©1995)
"I tell you, no, but unless you repent, you will all likewise perish.

GOD'S WORD® Translation (©1995)
No! I can guarantee that they weren't. But if you don't turn to God and change the way you think and act, then you, too, will all die.

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

Douay-Rheims Bible
No, I say to you: but unless you shall do penance, you shall all likewise perish.

Darby Bible Translation
No, I say to you, but if ye repent not, ye shall all perish in the same manner.

English Revised Version
I tell you, Nay: but, except ye repent, ye shall all in like manner perish.

Webster's Bible Translation
I tell you, No; but except ye repent, ye shall all likewise perish.

Weymouth New Testament
I tell you, certainly not. On the contrary, if you are not penitent you will all perish as they did.

World English Bible
I tell you, no, but unless you repent, you will all perish in the same way.

Young's Literal Translation
No -- I say to you, but, if ye may not reform, all ye even so shall perish.

Cross References

Luke 13:2 And Jesus said to them, "Do you suppose that these Galileans were greater sinners than all other Galileans because they suffered this fate?

Luke 13:4 "Or do you suppose that those eighteen on whom the tower in Siloam fell and killed them were worse culprits than all the men who live in Jerusalem?

Commentary

Matthew Henry's Whole Bible Commentary

Chapter 13

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 (v. 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 (v. 6-9). III. Christ's healing a poor infirm woman on the sabbath day, and justifying himself in it (v. 11-17). IV. A repetition of the parables of the grain of mustard-seed and the leaven (v. 18-22). V. His answer to the question concerning the number of the saved (v. 23-30). VI. The slight he put upon Herod's malice and menaces, and the doom of Jerusalem read (v. 31-35).

Verses 1-5

We have here, I. Tidings brought to Christ of the death of some Galileans lately, whose blood Pilate had mingled with their sacrifices, v. 1. Let us consider,

1. What this tragical story was. It is briefly related here, and is not met with in any of the historians of those times. Josephus indeed mentions Pilate's killing some Samaritans, who, under the conduct of a factious leader, were going in a tumultuous manner to mount Gerizim, where the Samaritans' temple was; but we can by no means allow that story to be the same with this. Some think that these Galileans were of the faction of Judas Gaulonita, called also Judas of Galilee (Acts 5:37), who disowned Caesar's authority and refused to pay tribute to him: or perhaps these, being Galileans, were only suspected by Pilate to be of that faction, and barbarously murdered, because those who were in league with that pretender were out of his reach. The Galileans being Herod's subjects, it is probable that this outrage committed upon them by Pilate occasioned the quarrel that was between Herod and Pilate, which we read of in ch. 23:12. We are not told what number they were, perhaps but a few, whom Pilate had some particular pique against (and therefore the story is overlooked by Josephus); but the circumstance remarked is that he mingled their blood with their sacrifices in the court of the temple. Though perhaps they had reason to fear Pilate's malice, yet they would not, under pretence of that fear, keep away from Jerusalem, whither the law obliged them to go up with their sacrifices. Dr Lightfoot thinks it probable that they were themselves killing their sacrifices (which was allowed, for the priest's work, they said, began with the sprinkling of the blood), and that Pilate's officers came upon them by surprise, just at the time when they were off their guard (for otherwise the Galileans were mettled men, and generally went well-armed), and mingled the blood of the sacrificers with the blood of the sacrifices, as if it had been equally acceptable to God. Neither the holiness of the place nor of the work would be a protection to them from the fury of an unjust judge, who neither feared God nor regarded man. The altar, which used to be a sanctuary and place of shelter, is now become a snare and a trap, a place of danger and slaughter.

2. Why it was related at this season to our Lord Jesus. (1.) Perhaps merely as a matter of news, which they supposed he had not heard before, and as a thing which they lamented, and believed he would do so too; for the Galileans were their countrymen. Note, Sad providences ought to be observed by us, and the knowledge of them communicated to others, that they and we may be suitably affected with them, and make a good use of them. (2.) Perhaps it was intended as a confirmation of what Christ had said in the close of the foregoing chapter, concerning the necessity of making our peace with God in time, before we be delivered to the officer, that is, to death, and so cast into prison, and then it will be too late to make agreements: "Now," say they, "Master, here is a fresh instance of some that were very suddenly delivered to the officer, that were taken away by death when they little expected it; and therefore we have all need to be ready." Note, It will be of good use to us both to explain the word of God and to enforce it upon ourselves by observing the providences of God. (3.) Perhaps they would stir him up, being himself of Galilee, and a prophet, and one that had a great interest in that country, to find out a way to revenge the death of these Galileans upon Herod. If they had any thoughts of this kind, they were quite mistaken; for Christ was now going up to Jerusalem, to be delivered into the hands of Pilate, and to have his blood, not mingled with his sacrifice, but itself made a sacrifice. (4.) Perhaps this was told Christ to deter him from going up to Jerusalem, to worship (v. 22), lest Pilate should serve him as he had served those Galileans, and should suggest against him, as probably he had insinuated against those Galileans, in vindication of his cruelty, that they came to sacrifice as Absalom did, with a seditious design, under colour of sacrificing, to raise rebellion. Now, lest Pilate, when his hand was in, should proceed further, they think it advisable that Christ should for the present keep out of the way. (5.) Christ's answer intimates that they told him this with a spiteful innuendo, that, though Pilate was unjust in killing them, yet without doubt they were secretly bad men, else God would not have permitted Pilate thus barbarously to cut them off. It was very invidious; rather than they would allow them to be martyrs, though they died sacrificing, and perhaps suffered for their devotion, they would, without any colour of proof, suppose them to be malefactors; and it may be for no other reason than because they were not of their party and denomination, differed from them, or had difference with them. This fate of theirs, which was capable not only of a favourable, but an honourable construction, shall be called a just judgment of God upon them, though they know not for what.

II. Christ's reply to this report, in which,

1. He seconded it with another story, which, like it, gave an instance of people's being taken away by sudden death. It is not long since the tower of Siloam fell, and there were eighteen persons killed and buried in the ruins of it. Dr Lightfoot's conjecture is that this tower adjoined to the pool of Siloam, which was the same with the pool of Bethesda, and that it belonged to those porches which were by the pool, in which the impotent folks lay, that waited for the stirring of the water (Jn. 5:3), and that they who were killed were some of them, or some of those who in this pool used to purify themselves for the temple-service, for it was near the temple. Whoever they were, it was a sad story; yet such melancholy accidents we often hear of: for as the birds are caught in a snare, so are the sons of men snared in an evil time, when it falls suddenly upon them, Eccl. 9:12. Towers, that were built for safety, often prove men's destruction.

2. He cautioned his hearers not to make an ill use of these and similar events, nor take occasion thence to censure great sufferers, as if they were therefore to be accounted great sinners: Suppose ye that these Galileans, who were slain as they were sacrificing, were sinners above all the Galileans, because they suffered such things? I tell you nay, v. 2, 3. Perhaps they that told him the story of the Galileans were Jews, and were glad of any thing that furnished them with matter of reflection upon the Galileans, and therefore Christ retorted upon them the story of the men of Jerusalem, that came to an untimely end; for, with what measure of that kind we mete, it shall be measured to us again. "Now suppose ye that those eighteen who met with their death from the tower of Siloam, while perhaps they were expecting their cure from the pool of Siloam, were debtors to divine justice above all men that dwelt at Jerusalem? I tell you nay." Whether it make for us or against us, we must abide by this rule, that we cannot judge of men's sins by their sufferings in this world; for many are thrown into the furnace as gold to be purified, not as dross and chaff to be consumed. We must therefore not be harsh in our censures of those that are afflicted more than their neighbours, as Job's friends were in their censures of him, lest we condemn the generation of the righteous, Ps. 72:14. If we will be judging, we have enough to do to judge ourselves; nor indeed can we know love or hatred by all that is before us, because all things come alike to all, Eccl. 9:1, 2. And we might as justly conclude that the oppressors, and Pilate among the rest, on whose side are power and success, are the greatest saints, as that the oppressed, and those Galileans among the rest, who are all in tears and have no comforter, no, not the priests and Levites that attended the altar, are the greatest sinners. Let us, in our censures of others, do as we would be done by; for as we do we shall be done by: Judge not, that ye be not judged, Mt. 7:1.

3. On these stories he founded a call to repentance, adding to each of them this awakening word, Except ye repent, ye shall all likewise perish, v. 3-5. (1.) This intimates that we all deserve to perish as much as they did, and had we been dealt with according to our sins, according to the iniquity of our holy things, our blood had been long ere this mingled with our sacrifices by the justice of God. It must moderate our censure, not only that we are sinners, but that we are as great sinners as they, have as much sin to repent of as they had to suffer for. (2.) That therefore we are all concerned to repent, to be sorry for what we have done amiss, and to do so no more. The judgments of God upon others are loud calls to us to repent. See how Christ improved every thing for the pressing of that great duty which he came not only to gain room for, and give hopes to, but to enjoin upon us-and that is, to repent. (3.) That repentance is the way to escape perishing, and it is a sure way: so iniquity shall not be your ruin, but upon no other terms. (4.) That, if we repent not, we shall certainly perish, as others have done before us. Some lay an emphasis upon the word likewise, and apply it to the destruction that was coming upon the people of the Jews, and particularly upon Jerusalem, who were destroyed by the Romans at the time of their passover, and so, like the Galileans, they had their blood mingled with their sacrifices; and many of them, both in Jerusalem and in other places, were destroyed by the fall of walls and buildings which were battered down about their ears, as those that died by the fall of the tower of Siloam. But certainly it looks further; except we repent, we shall perish eternally, as they perished out of this world. The same Jesus that calls us to repent because the kingdom of heaven is at hand, bids us repent because otherwise we shall perish; so that he has set before us life and death, good and evil, and put us to our choice. (5.) The perishing of those in their impenitency who have been most harsh and severe in judging others will be in a particular manner aggravated.

Calvin's Commentary

Luke 13:1-9

1. And at that time some were present, who told him of the Galileans, whose blood Pilate had mingled with their sacrifices. 2. And Jesus answering said to them, Do you imagine that these Galileans were sinners beyond all the Galileans, because they suffered such things? 3. I tell you, no; but unless you repent, you will all perish in like manner. 4. Or those eighteen, on whom the tower in Siloah fell and slew them, do you imagine that they were debtors beyond all men that dwell in Jerusalem? [275] 5. I tell you, no; but unless you repent, you shall all perish in like manner. 6. And he spake this parable: A certain man had a fig-tree planted in his vineyard, and came seeking fruit on it, and did not find it. 7. And he said to the vine-dresser, Lo, there are three years that I come seeking fruit on this fig-tree, and find none: cut it down; why does it even occupy the ground? [276] 8. But he answering, said to him, Lord, let it alone this year also, till I shall dig about it, and dung it: 9. And if it bear fruit: [277] but if not, afterwards thou shalt cut it down.

2. Do you imagine? etc. This passage is highly useful, were it for no other reason than that this disease is almost natural to us, to be too rigorous and severe in judging of others, and too much disposed to flatter our own faults. The consequence is, that we not only censure with excessive severity the offenses of our brethren; but whenever they meet with any calamity, we condemn them as wicked and reprobate persons. On the other hand, every man that is not sorely pressed by the hand of God slumbers at ease in the midst of his sins, as if God were favorable and reconciled to him. This involves a double fault; for when God chastises any one before our eyes, he warns us of his judgments, that each of us may examine himself, and consider what he deserves. If he spares us for a time, we are so far from having a right to take such kindness and forbearance as an opportunity for slumber, that we ought to regard it as an invitation to repentance.

To correct the false and cruel judgment which we are accustomed to pass on wretched sufferers, and, at the same time, to shake off the indulgence which every man cherishes towards himself, he shows, first, that those who are treated with severity are not the most wicked of all men; because God administers his judgments in such a manner, that some are instantly seized and punished, and others are permitted to remain long in the enjoyment of ease and luxury, Secondly, he declares that all the calamities which happen in the world are so many demonstrations of the wrath of God; and hence we learn what an awful destruction awaits us, [278] if we do not avert it.

The immediate occasion for this exhortation was, that some told him that Pilate had mingled human blood with sacrifices, in order that so shocking an event might bring sacrifices into abhorrence. As it is probable that this outrage was committed on the Samaritans, who had departed from the pure service of the Law, the Jews would easily and readily be disposed to condemn the Samaritans, and by so doing to applaud themselves. But our Lord applies it to a different purpose. As that whole nation was hated and detested by them on account of ungodliness, he puts the question, "Do you imagine that those wretched persons, who have been put to death by Pilate, were worse than others? You are perfectly aware, that that country is full of ungodly men, and that many who deserved the same punishment are still alive. He is a blind and wicked judge who decides as to the sins of all men by the punishments which they now endure. It is not always the most wicked man who is first dragged to punishment; but when God selects a few out of a large number to be punished, he holds out in their person a threatening that he will take vengeance on the remainder, in order that all may be alarmed."

Having spoken of the Samaritans, he now approaches more closely to the Jews themselves. Eighteen men had at that time been killed by the fall of a tower in Jerusalem. He declares that those men were not more wicked than others, but that their death was held out to all as a ground of alarm; for if in them God gave a display of his judgment, no more would others, though they might be spared for a time, escape his hand. Christ does not, however, forbid believers to consider attentively the judgments of God, but enjoins them to observe this order, to begin with their own sins. They will thus obtain the highest advantage; for they will avert God's chastisements by voluntary repentance. To the same purpose is the warning which Paul gives,

Let no man deceive you with vain words; for on account of these things the wrath of God cometh against the rebellious,
(Ephesians 5:6.)

6. He spoke also this parable. The substance of it is, that many are endured for a time who deserve to be cut off; but that they gain nothing by the delay, if they persist in their obstinacy. The wicked flattery, by which hypocrites are hardened, and become more obstinate, arises from this cause, that they do not think of their sins till they are compelled; and, therefore, so long as God winks at these, and delays his chastisements, they imagine that he is well satisfied with them. Thus they indulge themselves more freely, as if, to use the words of Isaiah, (28:15,) they had made a covenant with death, and were in friendship with the grave. And this is the reason why Paul denounces them in such earnestness of language for

treasuring up to themselves the wrath of God against the last day, (Romans 2:5.)

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True Sabbath Observance
'And He was teaching in one of the synagogues on the Sabbath. 11. 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. 12. And when Jesus saw her, He called her to Him, and said unto her, Woman, thou art loosed from thine infirmity. 13. And He laid His hands on her: and immediately she was made straight, and glorified God. 14. And the ruler of the synagogue answered with indignation, because that Jesus had healed …
Alexander Maclaren—Expositions Of Holy Scripture

The Strait Gate
'And He went through the cities and villages, teaching, and journeying toward Jerusalem. 23. Then said one unto Him, Lord, are there few that be saved? And He said unto them, 24. Strive to enter in at the strait gate: for many, I say unto you, will seek to enter in, and shall not he able. 25. 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 …
Alexander Maclaren—Expositions Of Holy Scripture

Christ's Message to Herod
'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. 33. Nevertheless I must walk to-day, and to-morrow, and the day following: for it cannot be that a prophet perish out of Jerusalem.'--LUKE xiii. 32, 33. Even a lamb might be suspicious if wolves were to show themselves tenderly careful of its safety. Pharisees taking Christ's life under their protection were enough to suggest a trick. These men …
Alexander Maclaren—Expositions Of Holy Scripture

On the Words of the Gospel, Luke xiii. 21 and 23, Where the Kingdom of God is Said to be "Like unto Leaven, which a Woman
1. "The three measures of meal" [3461] of which the Lord spake, is the human race. Recollect the deluge; three only remained, from whom the rest were to be re-peopled. Noe had three sons, by them was repaired the human race. That holy "woman who hid the leaven," is Wisdom. Lo, the whole world crieth out in the Church of God, "I know that the Lord is great." [3462] Yet doubtless there are but few who are saved. Ye remember a question which was lately set before us out of the Gospel, "Lord," it was …
Saint Augustine—sermons on selected lessons of the new testament

On the Words of the Gospel, Luke xiii. 6, Where we are Told of the Fig-Tree, which Bare no Fruit for Three Years; and of The
1. Touching "the fig-tree" which had its three years' trial, and bare no fruit, and "the woman which was in an infirmity eighteen years," hearken to what the Lord may grant me to say. The fig-tree is the human race. And the three years are the three times; one before the Law, the second under the Law, the third under grace. Now there is nothing unsuitable in understanding by "the fig-tree" the human race. For when the first man sinned, he covered his nakedness with fig-leaves; [3442] covered those …
Saint Augustine—sermons on selected lessons of the new testament

Upon Our Lord's SermonOn the Mount
Discourse 11 "Enter ye in at the strait gate: For wide is the gate, and broad is the way, which leadeth to destruction, and many there be which go in threat: Because strait is the gate, and narrow is the way, which leadeth unto life, and few there be that find it." Mat. 7:13, 14. 1. Our Lord, having warned us of the dangers which easily beset us at our first entrance upon real religion, the hinderances which naturally arise from within, from the wickedness of our own hearts; now proceeds to apprize …
John Wesley—Sermons on Several Occasions

The Mustard Seed: a Sermon for the Sabbath-School Teacher
At this time of the year, Sabbath-school teachers come together especially to pray for a blessing on their work, and pastors are invited to say a word to cheer them in their self-denying service. This request I would cheerfully fulfill, and therefore my discourse will not be a full explanation of the parable, but an adaptation of it to the cheering of those who are engaged in the admirable work of teaching the young the fear of the Lord. Never service more important; to overlook it would be a grave …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 35: 1889

Accidents, not Punishments
Now, men and brethren, such things as these have always happened in all ages of the world. Think not that this is a new thing; do not dream, as some do, that this is the produce of an overwrought civilization, or of that modern and most wonderful discovery of steam. If the steam engine had never been known, and if the railway had never been constructed, there would have been sudden deaths and terrible accidents, not withstanding. In taking up the old records in which our ancestors wrote down their …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 7: 1861

Liii. Repentance Enjoined. Parable of the Barren Fig-Tree.
^C Luke XIII. 1-9. ^c 1 Now there were some present at that very season [At the time when he preached about the signs of the times, etc. This phrase, however, is rather indefinite--Matt. xii. 1; xiv. 1] who told him of the Galilaeans, whose blood Pilate had mingled with their sacrifices. 2 And he answered and said unto them, Think ye that these Galilaeans were sinners above all the Galilaeans, because they have suffered these things? 3 I tell you, Nay: but, except ye repent, ye shall all in like …
J. W. McGarvey—The Four-Fold Gospel

Sabbath Healing. Mustard Seed and Leaven.
(Probably Peræa.) ^C Luke XIII. 10-21. ^c 10 And he was teaching in one of the synagogues on the sabbath day. [Our Lord's habit of teaching in the synagogue, which had been for some time interrupted by his retirement, had probably been revived during the mission of the seventy.] 11 And behold, a woman that had a spirit of infirmity eighteen years; and she was bowed together, and could in no wise lift herself up. [The use of the word "spirit" in this verse indicates that the curvature of the …
J. W. McGarvey—The Four-Fold Gospel

The Strait Gate. Warned against Herod.
(Peræa.) ^C Luke XIII. 22-35. ^c 22 And he went on his way through cities and villages, teaching, and journeying on unto Jerusalem. [This verse probably refers back to verse 10, and indicates that Jesus resumed his journey after the brief rest on the Sabbath day when he healed the woman with the curvature of the spine.] 23 And one said unto him, Lord, are they few that are saved? [It is likely that this question was asked by a Jew, and that the two parables illustrating the smallness of the …
J. W. McGarvey—The Four-Fold Gospel

At the Feast of the Dedication of the Temple.
ABOUT two months had passed since Jesus had left Jerusalem after the Feast of Tabernacles. Although we must not commit ourselves to such calculations, we may here mention the computation which identifies the first day of the Feast of Tabernacles of that year [4376] with Thursday the 23rd September; the last, the Great Day of the Feast,' with Wednesday the 29th; the Octave of the Feast with the 30th September; and the Sabbath when the man born blind was healed with the 2nd of October. [4377] In that …
Alfred Edersheim—The Life and Times of Jesus the Messiah

Christ's Discourses in Peræa - Close of the Peræan Ministry
From the Parables we now turn to such Discourses of the Lord as belong to this period of His Ministry. Their consideration may be the more brief, that throughout we find points of correspondence with previous or later portions of His teaching. Thus, the first of these Discourses, of which we have an outline, [4708] recalls some passages in the Sermon on the Mount,' [4709] as well as what our Lord had said on the occasion of healing the servant of the centurion. [4710] But, to take the first of these …
Alfred Edersheim—The Life and Times of Jesus the Messiah

The Historical Situation
1. When Tacitus, the Roman historian, records the attempt of Nero to charge the Christians with the burning of Rome, he has patience for no more than the cursory remark that the sect originated with a Jew who had been put to death in Judea during the reign of Tiberius. This province was small and despised, and Tacitus could account for the influence of the sect which sprang thence only by the fact that all that was infamous and abominable flowed into Rome. The Roman's scornful judgment failed to …
Rush Rhees—The Life of Jesus of Nazareth

The Early Ministry in Judea
113. We owe to the fourth gospel our knowledge of the fact that Jesus began his general ministry in Jerusalem. The silence of the other records concerning this beginning cannot discredit the testimony of John. For these other records themselves indicate in various ways that Jesus had repeatedly sought to win Jerusalem before his final visit at the end of his life (compare Luke xiii. 34; Matt. xxiii. 37). Moreover, the fourth gospel is confirmed by the probability, rising almost to necessity, that …
Rush Rhees—The Life of Jesus of Nazareth

The Barren Fig-Tree.
"There were present at that season some that told him of the Galileans, whose blood Pilate had mingled with their sacrifices. And Jesus answering said unto them, Suppose ye that these Galileans were sinners above all the Galileans, 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 …
William Arnot—The Parables of Our Lord

Completeness and Universality of his Character.
THE next feature we would notice is the completeness or pleromatic fullness of the moral and religious character of Christ. While all other men represent, at best, but broken fragments of the idea of goodness and holiness, he exhausts the list of virtues and graces which may be named. His soul is a moral paradise full of charming flowers, shining in every variety of color under the blue dome of the skies, drinking in the refreshing dews of heaven and the warming beams of the sun, sending its sweet …
Philip Schaff—The Person of Christ

The Christian Convert Warned Of, and Animated against those Discouragements which He must Expect to Meet when Entering on a Religious Course.
1. Christ has instructed his disciples to expect opposition and difficulties in the way to heaven.--2. Therefore a more particular view of them is taken, as arising from the remainder of indwelling sin.--3. From the world, and especially from former sinful companions.--4. From the temptations and suggest ions of Satan.--5, 6. The Christian is animated and encouraged, by various considerations, to oppose them; particularly by the presence of God; the aids of Christ; the example of others, who, though …
Philip Doddridge—The Rise and Progress of Religion in the Soul

The Sluggard.
The sluggard. The wishes that the sluggard frames, Prov 6:10; 24:30; 22:13; 20:4 Of course must fruitless prove; With folded arms he stands and dreams, But has no heart to move. His field from others may be known, The fence is broken through; The ground with weeds is overgrown, And no good crop in view. No hardship, he, or toil, can bear, No difficulty meet; He wastes his hours at home, for fear Of lions in the street. What wonder then if sloth and sleep, Distress and famine bring! Can he in …
John Newton—Olney Hymns

St. Athanasius,
PART I (AD 325-337) Alexander, the bishop of Alexandria by whom Arius had been excommunicated, died soon after returning home from the Council of Nicaea; and Athanasius, who was then about thirty years of age, was chosen in his stead, and governed the Alexandrian Church for six-and-forty years. Every one knows the name of St. Athanasius, from the creed which is called after it. That creed, indeed, was not made by St. Athanasius himself; but, as the Prayer-book says, it is "commonly called" his, because …
J. C. Roberston—Sketches of Church History, from AD 33 to the Reformation

Wesley's Remarkable vitality
1752. Sunday, March 15 (London).--While I was preaching at West Street in the afternoon, there was one of the most violent storms I ever remember. In the midst of the sermon a great part of a house opposite to the chapel was blown down. We heard a huge noise but knew not the cause; so much the more did God speak to our hearts, and great was the rejoicing of many in confidence of His protection. Between four and five I took horse, with my wife and daughter. The tiles were rattling from the houses …
John Wesley—The Journal of John Wesley

The Hopeless Condition of the Left-Behind Ones.
What will happen when Christendom awakens to the solemn fact that the real Church, the Church of God, has been removed from this earth and taken to be with the Lord? Again we say, it is not difficult for our imagination to supply the answer. But we are not left to the exercise of our imagination; the Holy Scriptures contain a plain and full reply to our inquiry. The Word of God intimates that following the Rapture of the saints many of the left-behind ones will earnestly seek the salvation of their …
Arthur W. Pink—The Redeemer's Return

First Attempts on Jerusalem.
Jesus, almost every year, went to Jerusalem for the feast of the passover. The details of these journeys are little known, for the synoptics do not speak of them,[1] and the notes of the fourth Gospel are very confused on this point.[2] It was, it appears, in the year 31, and certainly after the death of John, that the most important of the visits of Jesus to Jerusalem took place. Many of the disciples followed him. Although Jesus attached from that time little value to the pilgrimage, he conformed …
Ernest Renan—The Life of Jesus