Luke 13:9
If it bears fruit next year, fine. But if not, you can cut it down.'"
If it bears fruit
The phrase "bears fruit" is central to understanding the parable of the barren fig tree. In the Greek, the word for "bears" is "ποιήσῃ" (poiēsē), which implies action and productivity. The concept of bearing fruit is a recurring biblical metaphor for living a life that reflects God's will and produces good works. In the context of the New Testament, fruitfulness is often associated with the evidence of a transformed life through the Holy Spirit, as seen in Galatians 5:22-23. Historically, fig trees were common in Israel and symbolized prosperity and blessing. Thus, the expectation of fruitfulness is not just agricultural but spiritual, calling believers to examine their lives for evidence of spiritual growth and maturity.

next year
The phrase "next year" indicates a period of grace and patience. In Greek, "εἰς τὸ μέλλον" (eis to mellon) suggests a future time, emphasizing the opportunity for repentance and change. This reflects God's longsuffering nature, as He provides time for individuals to turn from their ways and align with His purposes. The historical context of this parable, spoken to a Jewish audience familiar with agricultural cycles, underscores the urgency of repentance. The "next year" is a reminder that while God is patient, time is finite, and the opportunity for repentance should not be taken for granted.

fine
The word "fine" in this context is a translation of the Greek "καλῶς" (kalōs), meaning well or good. It signifies approval and satisfaction with the outcome. In the biblical narrative, this approval is not just about the physical fruit but the spiritual fruit that aligns with God's kingdom values. The use of "fine" here is a nod to the divine pleasure in seeing His creation fulfill its intended purpose, much like the joy expressed in the parable of the talents when the faithful servants are commended for their stewardship.

But if not
This phrase introduces a conditional warning. The Greek "εἰ δὲ μήγε" (ei de mēge) sets up a contrast between the desired outcome and the consequence of failure. It serves as a sobering reminder of accountability. In the broader scriptural context, God’s warnings are always coupled with His desire for repentance and restoration. The historical context of Israel's repeated cycles of disobedience and repentance highlights the seriousness of this warning. It is a call to self-examination and a reminder of the consequences of spiritual barrenness.

you can cut it down
The phrase "cut it down" is a translation of the Greek "ἐκκόψεις" (ekkopsēs), which means to cut off or remove. This action signifies judgment and the end of opportunity. In the agricultural context, a tree that does not bear fruit is seen as taking up space and resources that could be used more productively. Spiritually, this reflects the biblical principle that those who do not produce fruit in keeping with repentance will face judgment, as seen in John 15:2. The historical context of this parable, delivered to a people familiar with the consequences of unfruitfulness, underscores the urgency of responding to God's call. The imagery of cutting down is a powerful reminder of the finality of judgment and the importance of living a life that bears fruit for God's kingdom.

Persons / Places / Events
1. The Vineyard Owner
Represents God, who is patient and desires fruitfulness from His people.

2. The Fig Tree
Symbolizes Israel or, more broadly, individuals who are expected to produce spiritual fruit.

3. The Gardener
Represents Jesus or a spiritual leader who intercedes and works to cultivate growth.

4. The Vineyard
The setting for the parable, symbolizing the world or the community of believers.

5. The Event of Inspection
The time when the owner checks for fruit, symbolizing God's judgment or evaluation of spiritual productivity.
Teaching Points
God's Patience and Mercy
God is patient and gives us time to repent and bear fruit. His mercy is evident in His willingness to wait and nurture us.

The Call to Repentance
The parable underscores the necessity of repentance and transformation. We are called to examine our lives and turn from sin.

The Role of Intercession
Just as the gardener intercedes for the fig tree, we are called to intercede for others, praying for their spiritual growth and fruitfulness.

The Importance of Spiritual Fruit
Bearing fruit is a sign of a healthy spiritual life. We should strive to cultivate the fruits of the Spirit in our daily walk with Christ.

The Reality of Judgment
There is a time when God will evaluate our lives. We must live with the awareness that our actions and spiritual growth matter.
Bible Study Questions
1. How does the patience of the vineyard owner in this parable reflect God's character, and how should this influence our view of His expectations for us?

2. In what ways can we identify and cultivate spiritual fruit in our lives, and how does this relate to the fruits of the Spirit listed in Galatians 5:22-23?

3. How can we actively participate in interceding for others, as the gardener did for the fig tree, and what impact might this have on our community?

4. Reflect on a time when you experienced God's patience and mercy. How did it lead to transformation or repentance in your life?

5. Considering the reality of divine judgment, how can we live our lives in a way that is fruitful and pleasing to God, as encouraged in John 15:1-8?
Connections to Other Scriptures
John 15:1-8
Jesus speaks about the vine and branches, emphasizing the importance of abiding in Him to bear fruit.

Matthew 3:10
John the Baptist warns that every tree not producing good fruit will be cut down, highlighting the urgency of repentance.

Galatians 5:22-23
Lists the fruits of the Spirit, providing a clear picture of what spiritual fruit looks like.

Romans 2:4
Speaks of God's kindness leading to repentance, paralleling the patience shown by the vineyard owner.
The Grace and Progress of God's KingdomR.M. Edgar Luke 13:1-21
A Fig-TreeN. Rogers.Luke 13:6-9
A Fig-Tree Planted in His VineyardN. Rogers.Luke 13:6-9
A Warning to Useless LivesB. Beddome, M. A.Luke 13:6-9
Acceptable FruitN. Rogers.Luke 13:6-9
Another Year GrantedS. Robins, M. A.Luke 13:6-9
Bringing Forth FruitRowland Hill, M. A.Luke 13:6-9
Cumberers of the GroundN. Rogers.Luke 13:6-9
Fatal FruitlessnessW. Clarkson Luke 13:6-9
FruitT. Adams.Luke 13:6-9
Fruit Sought by GodJ. Vaughan, M. A.Luke 13:6-9
Fruit, or no FruitJ. Vaughan, M. A.Luke 13:6-9
Fruitfulness the Gauge of ValueC. H. Spurgeon.Luke 13:6-9
Fruitless LivesT. Adams.Luke 13:6-9
God and Man Dealing with UnfruitfulnessLuke 13:6-9
God the Owner of the VineyardN. Rogers.Luke 13:6-9
God's Forbearance of the Barren Fig-TreeThomas Herren, D. D.Luke 13:6-9
God's Patience not InexhaustibleN. Rogers.Luke 13:6-9
Judgment Threatening, But Mercy SparingC. H. Spurgeon.Luke 13:6-9
Lessons from the Fig-TreeJames Foote, M. A.Luke 13:6-9
Man's IngratitudeN. Rogers.Luke 13:6-9
Mercy in Sympathy with RighteousnessA. B. Bruce, D. D.Luke 13:6-9
More Time for RepentanceDr. Talmage.Luke 13:6-9
No FruitT. Adams.Luke 13:6-9
Nominal ChristiansJ. N. Norton, D. D.Luke 13:6-9
Of Christ Seeking Fruit, and Finding NoneD. Clarkson, B. D.Luke 13:6-9
One VineyardN. Rogers.Luke 13:6-9
Pleading for a RespiteHerbert Mends.Luke 13:6-9
Privilege not Prescriptive RightA. B. Bruce, D. D.Luke 13:6-9
The Barren Fig-TreeJ. Burns, D. D.Luke 13:6-9
The Barren Fig-TreeC. Bradley, M. A.Luke 13:6-9
The Barren Fig-TreeW. Jay.Luke 13:6-9
The Barren Fig-TreeW. M. Taylor, D. D.Luke 13:6-9
The Dressing of the VineyardN. Rogers.Luke 13:6-9
The Figless Fig-TreeN. Rogers.Luke 13:6-9
The Fig-Tree Spared Another YearE. Blencowe, M. A.Luke 13:6-9
The Fruitless Fig-TreeJ. Wells, M. A.Luke 13:6-9
The Mercy of New ProbationThe Preachers' MonthlyLuke 13:6-9
The Parable of the Barren Fig-TreeB. Keach.Luke 13:6-9
The Parable of the Fig-TreeT. McCrie, D. D.Luke 13:6-9
The Patience of GodN. Rogers.Luke 13:6-9
The Penalty of Ignoring the End of ExistenceH. R. Burton.Luke 13:6-9
The Secret Orderings of the Soul's LifeS. W. Skeffington, M. A.Luke 13:6-9
The Sentence SuspendedThe Weekly PulpitLuke 13:6-9
The Use of Prolonged DisciplineW. Arnot.Luke 13:6-9
This Year AlsoC. H. Spurgeon.Luke 13:6-9
Three YearsT. Adams, D. D.Luke 13:6-9
TreesN. Rogers.Luke 13:6-9
Unfruitful Professors Cut Down as Cumberers of the GroundT. Boston, D. D.Luke 13:6-9
Unfruitfulness Aggravated by PrivilegeR. Sibbes.Luke 13:6-9
People
Hen, Herod, Isaac, Jacob, Jesus, Pilate
Places
Jerusalem, Road to Jerusalem, Siloam
Topics
Bear, Bears, Cut, Fine, Fruit, Indeed, Thenceforth, Thereafter
Dictionary of Bible Themes
Luke 13:6-9

     2357   Christ, parables

Library
A Changed Life
TEXT: "And, behold, there was a woman which had a spirit of infirmity eighteen years, and was bowed together, and could in no wise lift herself up. And when Jesus saw her, he called her to him, and said unto her, Woman, thou art loosed from thine infirmity: And he laid his hands on her; and immediately she was made straight, and glorified God."--Luke 13:11-13. These verses present to us one of the most interesting stories imaginable--of interest to us first because it is one of our Lord's miracles,
J. Wilbur Chapman—And Judas Iscariot

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

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