Jesus received a report that the cruel ruler Pontius Pilate had killed some Galileans while they were worshiping God by offering sacrifices according to their Jewish religious law. Apparently those making the report were looking for Jesus to offer some explanation of why bad things happen to normal people—in this case even while they were worshiping. They assume that a victim must have done something terrible for God to allow something so tragic to happen to them. Jesus answered that the calamities suffered by the victims of the falling of the Tower of Siloam were not related to their relative sinfulness and then diverted the focus onto the interrogators, wanting them to focus on their own souls.
Do you think that these Galileans were worse sinners than all the other Galileans, because they suffered in this way? No, I tell you; but unless you repent, you will all likewise perish. Or those eighteen on whom the tower in Siloam fell and killed them: do you think that they were worse offenders than all the others who lived in Jerusalem? No, I tell you; but unless you repent, you will all likewise perish.”
His mention of the fall of the Tower of Siloam added a nuance to his prior point: accidents happen. Therefore, even in the absence of persecution, death can come unexpectedly to anyone, irrespective of how righteous or how sinful they are. He may have been emphasizing that the time granted by God for repentance is limited. This discussion is only recorded in Luke's gospel.
This parable of Jesus appears only in the Gospel of Luke among the canonical gospels of the New Testament. In this parable, the owner is generally regarded as representing God, who had a fig tree planted in his vineyard and came seeking fruit. The gardener is God and the vine is Jesus. Fig trees were often planted in vineyards. The fig tree was a common symbol for Israel, and may also have that meaning here, or the tree in the parable may refer to the religious leadership. In either case, the parable reflects Jesus offering his hearers one last chance for repentance. "These three years" logically refers to the period of Jesus' ministry. The parable has been connected to the miracle of cursing the fig tree. Richard Whately commented that this parable "is one which our Lord may be said to have put before his hearers twice; once in words, once in action." Although the parable is found only in Luke's gospel, critics consider that there is no strong argument against its authenticity, for example a majority of the members of the Jesus Seminar voted it authentic.
Jesus healing a crippled woman on the Sabbath (verses 10-17)
This healing miracle of Jesus appears only in the Gospel of Luke among the canonical gospels of the New Testament. According to Luke's account, Jesus was teaching in a synagogue on the Sabbath day, when he observed a woman who had been crippled "by a spirit" for eighteen years, and healed her with the words "You have been set free". This might therefore be classified as an exorcism. The gospel account relates the story as another example of Jesus clashing with religious authorities over how the Sabbath should be honoured: when the synagogue ruler tells the woman she should have come to be healed on a different day, Jesus denounces the synagogue leaders as hypocrites because they would release their animals to feed on the Sabbath, so why should this "daughter of Abraham" not be set free on the Sabbath from what is keeping her captive? Verse 15 has the singular υποκριτα, hypokrita, in the Textus Receptus, but the plural υποκριταi, hypokritai, in critical Greek texts such as the SBL Greek New Testament. Hence the King James Version reads "Thou hypocrite", addressing the synagogue leader only, whereas the New International Version reads "You hypocrites!". Free church ministerWilliam Robertson Nicoll suggests that the comment was "directed against the class", i.e. the synagogue leaders collectively.
This parable is one of the shorter parables of Jesus. It appears in three of the canonical gospels of the New Testament. The differences between Gospels of Matthew, Mark, and Luke, are minor. In the Gospels of Matthew and Luke, it is immediately followed by the Parable of the Leaven, which shares this parable's theme of the Kingdom of Heaven growing from small beginnings. A version of the parable also occurs in the non-canonical Gospel of Thomas 20. The plant referred to here is generally considered to be black mustard, a large annual plant up to tall, but growing from a proverbially small seed: this smallness is also used to refer to faith in and Luke 17:6. According to rabbinical sources, Jews did not grow the plant in gardens, and this is consistent with Matthew's description of it growing in a field. Luke tells the parable with the plant in a garden instead; this is presumably recasting the story for an audience outside Palestine.
The Parable of the Leaven is one of the shorter parables of Jesus. It appears in two of the canonical gospels of the New Testament. The differences between Gospels of Matthew and Luke are minor. In both places it immediately follows the Parable of the Mustard Seed, which shares this parable's theme of the Kingdom of Heaven growing from small beginnings. A version of the parable also occurs in the non-canonical Gospel of Thomas.
The narrow door (verses 22-30)
In this pericope Jesus teaches that few will be saved, because the door to salvation is narrow. is another version of this.
Jesus laments over Jerusalem (verses 31-35)
Jesus confirms that he must continue to Jerusalem. Both here, on the journey, and at when the city is in sight, Jesus contemplates the significance and fate of Jerusalem, the holy city.
