9<\/strong>. if it bear fruit<\/em>, well<\/em> ] The ‘well<\/em> ’ is not in the original, the idiom being a common but striking aposiopesis:<\/em> i.e. the conclusion of the sentence is left to the speaker’s imagination. The phrase implies, If, as is at least possible, it bears fruit; but if not, as thou supposest, then, &c.<\/p>\n 9. if . . . fruit, <\/B>well<\/B><\/I><\/B>Genuine repentance, however late, avails to save (Luk 23:42<\/span>;Luk 23:43<\/span>). <\/P> after that,<\/B> c.Thefinal perdition of such as, after the utmost limits of reasonableforbearance, are found fruitless, will be pre-eminently andconfessedly just (Pro 1:24-31<\/span>Eze 24:13<\/span>). <\/P> Lu13:10-17<\/span>. WOMAN OFEIGHTEEN YEAR’SINFIRMITY HEALEDON THE SABBATH.<\/P><\/p>\n And if it bear fruit, well<\/strong>,…. If hereby barren professors, as the Jews, become fruitful, it is well, a good thing is done; it is well for themselves, they shall eat the fruit of their doings; it is well for the churches where they are, for good works are profitable to men; and it is well for the owner of the vineyard, and the dresser of it too, for when Christ has his fruit from his churches, his ministers have theirs also:<\/p>\n and if not<\/strong>, then<\/p>\n after that<\/strong>; “for the time to come”, as the Vulgate Latin; or “year following”, as the Persic version renders it:<\/p>\n thou shall cut it down<\/strong>; do with it as thou pleasest, nothing more will be said or pleaded in its behalf; full consent shall be given, and no more intercession used: any trees might not be cut down, only barren ones; there is a law in De 20:19<\/span> about cutting down trees, and which the Jews explain thus m;<\/p>\n “they may not cut down trees for meat without the city, nor withhold from them the course of water, that so they may become dry; as it is said, “thou shall not destroy the trees”; and whoever cuts any down is to be beaten, and not in a siege only, but in any place: whoever cuts down a tree for meat, by way of destroying it, is to be beaten; but they may cut it down if it hurts other trees, or because it hurts in the field others, or because its price is dear; the law does not forbid, but by way of destroying. Every barren tree it is lawful to cut down, even though a man hath no need of it; and so a tree for meat, which does hurt, and does not produce but little fruit, and it is not worth while to labour about it, it is lawful to cut it down: and how much may an olive tree produce, and it may not be cut down? the fourth part of a “Kab” of olives; and a palm tree which yields a “Kab” of dates, may not be cut down.”<\/p>\n Much such a parable as this is formed by the Jews, upon Moses’s intercession for the people of Israel n<\/p>\n “Says R. Abin, in the name of R. Simeon ben Josedech, a parable, to what is it like? to a king that hath an uncultivated field; he says to his gardener, go and manure it, and make it a vineyard: the gardener went and manured that field, and planted it a vineyard; the vineyard grew, and produced wine, and it turned to vinegar; when the king saw that the wine turned to vinegar, he said to the gardener, go, , “and cut it down”, why should I seek after a vineyard that brings forth that which is sour? the gardener replied, my lord, the king, what expense hast thou been at with this vineyard before it was raised? and now thou seekest to cut it down; and shouldst thou say because its wine turns sour; the reason is, because it is young, therefore its wine turns sour, and it does not produce good wine: so when Israel did that work (of the golden calf), the holy blessed God sought to consume them; said Moses, Lord of the world, hast thou not brought them out of Egypt from a place of idolatry, and now they are young, or children, as it is said, Ho 11:1<\/span> wait a little for them, and go with them, and they will do good works in thy presence.”<\/p>\n m Maimon. Hilch. Melacim, c. 6. sect. 8, 9. n Shemot Rabba, sect. 43. fol. 141. 2.<\/p>\n And if it bear fruit thenceforth <\/B> (‘ <\/SPAN><\/span>). Aposiopesis, sudden breaking off for effect (Robertson, Grammar<\/I>, p. 1203). See it also in Mark 11:32<\/span>; Acts 23:9<\/span>. Trench (Parables<\/I>) tells a story like this of intercession for the fig tree for one year more which is widely current among the Arabs today who say that it will certainly bear fruit this time. <\/P> <\/p>\n And if it bear fruit, well; and if not, then after that. Join after that with bear fruit. “If it bear fruit for the future (eijv to mellon, Rev., thenceforth), well; but if not, thou shalt cut it down.” Trench (” Parables “) cites an Arabian writer’s receipt for curing a palm – tree of barrenness. “Thou must take a hatchet, and go to the tree with a friend, unto whom thou sayest, ‘I will cut down this tree, for it is unfruitful. ‘ He answers, ‘Do not so, this year it will certainly bear fruit. ‘ But the other says, ‘It must needs be – it must be hewn down; ‘ and gives the stem of the tree three blows with the back of the hatchet. But the other restrains him, crying, ‘Nay, do it not, thou wilt certainly have fruit from it this year, only have patience with it, and be not overhasty in cutting it down; if it still refuses to bear fruit, then cut it down. ‘ Then will the tree that year be certainly fruitful and bear abundantly.” Trench adds that this story appears to be widely spread in the East. <\/P> Thou shalt cut it down. The vine – dresser does not say, “I will cut,” but refers that to the master.<\/P> <\/p>\n <\/strong><\/p>\n 1) “And it bear fruit, well;” <\/strong>(kai men poiese karpon eis to mellon) “And if indeed it makes fruit in the future,” very good, Mat 7:17<\/span>.<\/p>\n 2) “And if not,” <\/strong>(ei de me ge) “Then if it does not bear fruit,” good fruit of righteousness and obedience.<\/p>\n 3) “Then after that thou shall cut it down.” <\/strong>(ekkopseis atuten) “You shall cut it down,” Mat 7:19-20<\/span>; Joh 15:2<\/span>. For this is the way of wisdom, Mat 3:10<\/span>; Mat 25:41-46<\/span>; Psa 6:8<\/span>. Let justice take its course.<\/p>\n (9) And if it bear fruit.<\/strong>Some of the better MSS. have, if it bear fruit in the time to come<\/em> . . . With either reading the sentence is elliptical, and the insertion of well, as in the English, is needed to convey its meaning.<\/p>\n 9<\/strong>. <\/strong> And if and if not<\/em> Upon these two ifs <\/em> hangs eternity. God may surround and ply him with means; but he leaves it at the last to the man himself to decide, by his own free will, between these two ifs. <\/em> If God has indeed predetermined the matter, if the barrenness of the tree is the secured consequent of his own previous decree, then the events of the entire parable become a farce, and the lesson becomes an enigma. <\/p>\n Cut it down<\/em> The echo of the owner’s words in Luk 13:7<\/span> . Cut it down, <\/em> says divine justice; and in due time, still more fatally, Cut it down, <\/em> responds divine mercy. The nation and the man may, like Jerusalem after the crucifixion, survive a few abandoned years after the sentence has gone forth Cut it down <\/em> But the day of doom without mercy at last arrives, a type and prelude of a more terrible wrath in the world of retribution.<\/p>\n Luk 13:9<\/span><\/em><\/strong>. <\/strong>And if it bear fruit, well:<\/em><\/strong><\/strong> Perhaps it may bear fruit; but if not, <\/em>&c. Heylin and Doddridge. In the original there is something of an abrupt wayof speaking in this passage, of which the reader will find many examples in Raphelius Annot. ex Xenoph. p. 102. By this parable our Lord plainly represented to the Jews the divine displeasure against them, for having neglected the many opportunities they had enjoyed, as planted in the vineyard of God’s church; (compare Isa 5:1-2<\/span>; Isa 27:2-3<\/span>.) and in an aweful manner intimated, that though they had hitherto, at his intercession, been spared, yet if they continued unfruitful under the additional cultivation which they were shortly to receive by the descent of the Spirit, and the proposal of the gospel in its full extent and evidence, they must expect nothing but speedy and irresistible ruin. The extraordinary means used to bring them to repentance, after the resurrection of Christ, by the effusion of his Spirit, and the preaching of the apostles, might with great propriety be expressed by digging round the barren tree, <\/em>and dunging it. <\/em>As what our Lord threatened in this parable was so remarkably fulfilled, it may be considered also as a prophesy of the destruction of the Jewish state by the Romans, under Vespasian and Titus. <\/p>\n 9 And if it bear fruit, well<\/em> : and if not, then<\/em> after that thou shalt cut it down. <\/p>\n<\/p>\n <\/strong><\/p>\n Ver. 9. Then after that thou shalt cut it down<\/strong> ] The fig tree, they say, if it bear not the fourth year after it is planted, will never bear at all. If good be not done at first coming of the gospel to any place, seldom is any good ever done there. <\/p>\n 9.<\/strong> ] After <\/strong> ,<\/strong> , , Euthym [92] ; but not without reason: to fill up the aposiopesis did not belong to the purpose of this parable<\/em> .<\/p>\n [92] Euthymius Zigabenus, 1116<\/p>\n <\/strong> ,<\/strong> not (Meyer), but indefinite (see reff.), hereafter:<\/strong> and purposely so; because, in the collective sense<\/em> , the sentence lingered.<\/p>\n <\/strong> ,<\/strong> THOU shalt cut it down<\/strong> not ; and I find in this an additional proof of the correctness of the foregoing interpretation. It is the . who , .<\/p>\n All judgment is committed to<\/em> THE SON: it is not the work of the Holy Spirit to cut down and destroy, for He is the Giver of life<\/em> .<\/p>\n The above interpretation is partially given by Stier, who has however in my view (in his 2nd edn. also) quite missed the , understanding by him the husbandmen in<\/em> Mat 21<\/span> , forgetting that they are destroyed<\/em> in the sequel of that parable, and that their position, that of the tenants<\/em> of the vineyard, does not appear at all in this, any more than does the in that.<\/p>\n Luk 13:9<\/span> . : if it bear the coming year<\/em> well ( understood). , if not, thou shalt cut it down<\/em> thou, not I. It depends on the master, though the vinedresser tacitly recognises that the decision will be just. He sympathises with the master’s desire for fruit. Of course when the barren tree is removed another will be planted in its place. The parable points to the truth taught in Luk 13:29<\/span> .<\/p>\n if, &c. App-118. <\/p>\n not. Greek. mege, compound of me. App-105. <\/p>\n after that in (Greek. eis. App-104.) the future. <\/p>\n thou shalt. Note, not I will. <\/p>\n 9.] After , , , Euthym[92]; but not without reason: to fill up the aposiopesis did not belong to the purpose of this parable.<\/p>\n [92] Euthymius Zigabenus, 1116<\/p>\n , not (Meyer), but indefinite (see reff.), hereafter:-and purposely so;-because, in the collective sense, the sentence lingered.<\/p>\n , THOU shalt cut it down-not ; and I find in this an additional proof of the correctness of the foregoing interpretation. It is the . who , .<\/p>\n All judgment is committed to THE SON:-it is not the work of the Holy Spirit to cut down and destroy, for He is the Giver of life.<\/p>\n The above interpretation is partially given by Stier, who has however in my view (in his 2nd edn. also) quite missed the , understanding by him the husbandmen in Matthew 21, forgetting that they are destroyed in the sequel of that parable, and that their position, that of the tenants of the vineyard, does not appear at all in this, any more than does the in that.<\/p>\n Luk 13:9. , and if) The Apodosis is to be understood: It is well, or I will leave it to stand; or else, let it bear fruit. It comes to the same.-, thou shalt cut it off [down]) The Vine-dresser does not say, I will cut it off (down); comp. Luk 13:7; but refers the whole case to the Lord of the vineyard: however, He ceases to intercede for the fig-tree, that it should be spared.-) viz. , in the year to come, in antithesis to this year ( ), Luk 13:8.<\/p>\n if not: Ezr 9:14, Ezr 9:15, Psa 69:22-28, Dan 9:5-8, Joh 15:2, 1Th 2:15, Heb 6:8, Rev 15:3, Rev 15:4, Rev 16:5-7 <\/p>\n Reciprocal: Eze 12:3 – it may Dan 3:15 – well Mat 13:23 – beareth Luk 3:9 – General Gal 5:22 – the fruit<\/p>\n 9<\/p>\n When they proved unworthy of the favor of God, they were given over to the outside forces who laid them even with the ground. This has reference to the overthrow of the nation by the Romans.<\/p>\n Luk 13:9. And if it bear fruit after that, well. After that, or hereafter, belongs to this part of the verse. This indefinite phrase in the request hints at still further patience. Well is properly supplied. If, here suggests that the vine dresser expected this supposition to prove correct.<\/p>\n If not, thou shalt out it down. Then is not to be supplied: the vine dresser does not set the time when the tree shall be removed, but leaves it to the owner of the vineyard. Even here there is a tone of hope and affection, which is often overlooked.The usual interpretation of the parable is as follows: The owner of the vineyard is God the Father; the vine dresser, our Lord, who labors and intercedes; the fig tree, the Jewish nation drawing near to destruction through its unfruitfulness, and the vineyard, the world. God had been seeking results during the years of our Lords labor, and none are found; He, the great Intercessor, pleads for a brief delay. The additional means used suggest the Atoning death and the gift of the Holy Spirit. But He leaves it to His Fathers will to execute the sentence, should all prove in vain.Another interpretation, starting with the thought that individual repentance had just been enjoined (Luk 13:3; Luk 13:5), finds in the fig tree a reference to the individual man. The vineyard then represents the Gospel dispensation, and the owner is Christ, who during His three years ministry has been seeking fruit. (Notice those addressed were still impenitent.) The vine dresser is the Holy Spirit, who wrought through the prophets and afterwards more powerfully through the Apostles. The additional care is then mainly the Pentecostal blessing. The Holy Spirit is Doth Laborer and Intercessor as respects the individual heart. This view is thought by many to accord better with the delicate shading of thought in Luk 13:9, and to afford the best basis for a continued application of the parable.<\/p>\n Verse 9 <\/p>\n This parable is intended further to illustrate the truth expressed before, by showing that they who are spared while others perish, are often spared only in mercy, and in hope of their repentance.<\/p>\n And if it bear fruit, [well]: and if not, [then] after that thou shalt cut it down. 9. if it bear fruit, well ] The ‘well ’ is not in the original, the idiom being a common but striking aposiopesis: i.e. the conclusion of the sentence is left to the speaker’s imagination. The phrase implies, … Continue reading “Exegetical and Hermeneutical Commentary of Luke 13:9”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-25509","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/25509","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=25509"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/25509\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=25509"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=25509"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=25509"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Robertson’s Word Pictures in the New Testament<\/b><\/i><\/h4>\n
Fuente: Vincent’s Word Studies in the New Testament<\/b><\/i><\/h4>\n
Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Commentary on the Holy Bible by Thomas Coke<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Henry Alford’s Greek Testament<\/b><\/i><\/h4>\n
Fuente: The Expositors Greek Testament by Robertson<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: The Greek Testament<\/b><\/i><\/h4>\n
Fuente: Gnomon of the New Testament<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Combined Bible Commentary<\/b><\/i><\/h4>\n
Fuente: A Popular Commentary on the New Testament<\/b><\/i><\/h4>\n
Fuente: Abbott’s Illustrated New Testament<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"