Verse-by-Verse Bible Commentary

Luke 13:9

and if it bears fruit next year, fine; but if not, cut it down.'"
New American Standard Version

Bible Study Resources

Concordances:
Nave's Topical Bible - Church;   Fig Tree;   God Continued...;   Jesus, the Christ;   Jesus Continued;   Judgment;   Probation;   Reproof;   Responsibility;   Unfaithfulness;   Unfruitfulness;   Vineyard;   Wicked (People);   Works;   Scofield Reference Index - Parables;   Thompson Chain Reference - Delays, Divine;   Error;   Penalty, Delayed;   Punishment;   Results Demanded;   Sin;   Sin's;   Sin-Saviour;   Transgression;   Torrey's Topical Textbook - Long-Suffering of God, the;   Parables;  
Dictionaries:
American Tract Society Bible Dictionary - Barrenness;   Parable;   Bridgeway Bible Dictionary - Fig;   Baker Evangelical Dictionary of Biblical Theology - Ethics;   Charles Buck Theological Dictionary - Patience of God;   Fausset Bible Dictionary - Daniel, the Book of;   Holman Bible Dictionary - Parables;   Hastings' Dictionary of the Bible - Matthew, Gospel According to;   Hastings' Dictionary of the New Testament - Condemnation (2);   Discourse;   Fig-Tree ;   Head ;   Indolence;   Punishment (2);   Saying and Doing;   Science (2);   Self-Control;   People's Dictionary of the Bible - Chief parables and miracles in the bible;   Fig;   Fig tree;  
Encyclopedias:
Condensed Biblical Cyclopedia - Jesus of Nazareth;   International Standard Bible Encyclopedia - Fig;   Jesus Christ (Part 2 of 2);   Wisdom of God;  

John Gill's Exposition of the Whole Bible

And if it bear fruit, well,.... 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:

and if not, then

after that; "for the time to come", as the Vulgate Latin; or "year following", as the Persic version renders it:

thou shall cut it down; 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 Deuteronomy 20:19 about cutting down trees, and which the Jews explain thusF13Maimon. Hilch. Melacim, c. 6. sect. 8, 9. ;

"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.'

Much such a parable as this is formed by the Jews, upon Moses's intercession for the people of IsraelF14Shemot Rabba, sect. 43. fol. 141. 2. .

"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, וקוץ אותה, "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, Hosea 11:1 wait a little for them, and go with them, and they will do good works in thy presence.'

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A printed copy of this work can be ordered from: The Baptist Standard Bearer, 1 Iron Oaks Dr, Paris, AR, 72855
Bibliographical Information
Gill, John. "Commentary on Luke 13:9". "The New John Gill Exposition of the Entire Bible". https://www.studylight.org/commentaries/geb/luke-13.html. 1999.

Commentary Critical and Explanatory on the Whole Bible

fruit, well - Genuine repentance, however late, avails to save (Luke 23:42, Luke 23:43).

after that, etc. — The final perdition of such as, after the utmost limits of reasonable forbearance, are found fruitless, will be pre-eminently and confessedly just (Proverbs 1:24-31; Ezekiel 24:13).

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These files are a derivative of an electronic edition prepared from text scanned by Woodside Bible Fellowship.
This expanded edition of the Jameison-Faussett-Brown Commentary is in the public domain and may be freely used and distributed.
Bibliographical Information
Jamieson, Robert, D.D.; Fausset, A. R.; Brown, David. "Commentary on Luke 13:9". "Commentary Critical and Explanatory on the Whole Bible". https://www.studylight.org/commentaries/jfb/luke-13.html. 1871-8.

Robertson's Word Pictures in the New Testament

And if it bear fruit thenceforth (καν μεν ποιησηι καρπον εις το μελλονk'an men poiēsēi karpon eis to mellon). Aposiopesis, sudden breaking off for effect (Robertson, Grammar, p. 1203). See it also in Mark 11:32; Acts 23:9. Trench (Parables) 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.

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The Robertson's Word Pictures of the New Testament. Copyright Broadman Press 1932,33, Renewal 1960. All rights reserved. Used by permission of Broadman Press (Southern Baptist Sunday School Board)
Bibliographical Information
Robertson, A.T. "Commentary on Luke 13:9". "Robertson's Word Pictures of the New Testament". https://www.studylight.org/commentaries/rwp/luke-13.html. Broadman Press 1932,33. Renewal 1960.

Vincent's Word Studies

And if it bear fruit, well; and if not, then after that

Join afar that with bear fruit. “If it bear fruit for the future ( εἰς τὸ μέλλον , 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.

Thou shalt cut it down

The vine-dresser does not say, “I will cut,” but refers that to the master.

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Vincent, Marvin R. DD. "Commentary on Luke 13:9". "Vincent's Word Studies in the New Testament". https://www.studylight.org/commentaries/vnt/luke-13.html. Charles Schribner's Sons. New York, USA. 1887.

The Fourfold Gospel

And he answering saith unto him, Lord, let it alone this year also, till I shall dig about it, and dung it1:
    Luke 13:8,9

  1. Lord, let it alone this year also, till I shall dig about it, and dung it. Those to whom Jesus spoke had been called to repentance by the preaching both of John and of Jesus, and had had ample time and opportunity to bring forth the fruits of repentance, and deserved to be destroyed; but they would still be allowed further opportunity.

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These files are public domain and are a derivative of an electronic edition that is available on the Christian Classics Ethereal Library Website. These files were made available by Mr. Ernie Stefanik. First published online in 1996 at The Restoration Movement Pages.
Bibliographical Information
J. W. McGarvey and Philip Y. Pendleton. "Commentary on Luke 13:9". "The Fourfold Gospel". https://www.studylight.org/commentaries/tfg/luke-13.html. Standard Publishing Company, Cincinnati, Ohio. 1914.

Abbott's Illustrated New Testament

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.

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Abbott, John S. C. & Abbott, Jacob. "Commentary on Luke 13:9". "Abbott's Illustrated New Testament". https://www.studylight.org/commentaries/ain/luke-13.html. 1878.

John Trapp Complete Commentary

9 And if it bear fruit, well: and if not, then after that thou shalt cut it down.

Ver. 9. Then after that thou shalt cut it down] 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.

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Trapp, John. "Commentary on Luke 13:9". John Trapp Complete Commentary. https://www.studylight.org/commentaries/jtc/luke-13.html. 1865-1868.

Sermon Bible Commentary

Luke 13:9

The first thing which strikes us, perhaps, in this transaction is its individuality. There must have been many vines and many fig trees in the vineyard; but the story is told as if the whole vineyard were for that one tree alone, and as if the great Proprietor concerned Himself only with it. The inference is evident—the whole Church spreads its provisions for you. As much as if you were the only member in that Church, the whole circuit of its ordinances is for you. Personally, distinctly, separately, God deals with you; He visits you; He examines you; He expects from you; He is grieved or He is pleased with you. It is all in the closest individuality. It is not, "Is this a fruitful Church?" but, "Are you a fruit-bearer in this Church?"

I. It is a very humbling recollection, those years of love and care, those years of unfaithfulness and emptiness which God all along has been counting. The true measure of the emptiness is the extent of the culture. Had the dressing not been what it is, the wonder would have been less. But when we think of all that hand has done—all the cherishing and the watching and the pruning and the training,—then we can estimate that dismal word, "None, none." "He sought fruit, and found none."

II. But here the question forces itself upon us, "What is fruit?" For I can hear some one saying, "I know that I have borne very little fruit, but I hope it is not none." What is fruit? What is it which is to a man what the figs are to the fig tree? I answer: (1) It would be something appropriate to his nature, accordant with his being—"For men do not gather grapes of thorns, or figs of thistles." And what is the nature of the being of a man? Physical, intellectual, impassioned, spiritual. Such, then, must fruit be, real and tangible, visible and felt, reasonable, thoughtful, balanced, affectionate, earnest, spirit going forth to spirit, assimilating itself to God. (2) It must be fruit in its season. We do not expect man's fruit at child's age. (3) It is not fruit until it is for the Owner's sake. It is not fruit-growing in thought, word, or deed, for itself or for you; it is something for God, something thought, said, done, for the sake of God. (4) It must be in its nature sanctified, drawn from the Father, received through the Son, matured and mellowed by providences, full of love.

J. Vaughan, Sermons, 1868, p. 133.


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Nicoll, William R. "Commentary on Luke 13:9". "Sermon Bible Commentary". https://www.studylight.org/commentaries/sbc/luke-13.html.

Thomas Coke Commentary on the Holy Bible

Luke 13:9. And if it bear fruit, well: Perhaps it may bear fruit; but if not, &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 Isaiah 5:1-2; Isaiah 27:2-3.) 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, and dunging it. 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.

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Coke, Thomas. "Commentary on Luke 13:9". Thomas Coke Commentary on the Holy Bible. https://www.studylight.org/commentaries/tcc/luke-13.html. 1801-1803.

Greek Testament Critical Exegetical Commentary

9.] After καρπόν, λείπει, τὸ εὖ ἔχει, Euthym(92); but not without reason: to fill up the aposiopesis did not belong to the purpose of this parable.

εἰς τὸ μέλλον, not ἔτος (Meyer), but indefinite (see reff.), hereafter:—and purposely so;—because, in the collective sense, the sentence lingered.

ἐκκόψεις, THOU shalt cut it down—not ἐκκόψω; and I find in this an additional proof of the correctness of the foregoing interpretation. It is the κύριος τ. ἀμπελῶνος who ὅταν ἔλθῃ, κακοὺς κακῶς ἀπολέσει αὐτούς.

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.

The above interpretation is partially given by Stier, who has however in my view (in his 2nd edn. also) quite missed the ἀμπελουργός, 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 ἀμπελουργός in that.

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Alford, Henry. "Commentary on Luke 13:9". Greek Testament Critical Exegetical Commentary. https://www.studylight.org/commentaries/hac/luke-13.html. 1863-1878.

Johann Albrecht Bengel's Gnomon of the New Testament

Luke 13:9. κἂν, 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.— ἐκκόψεις, thou shalt cut it off [down]) The Vine-dresser does not say, I will cut it off (down); comp. Luke 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.— μέλλον) viz. ἔτος, in the year to come, in antithesis to this year ( τοῦτο τὸ ἔτος), Luke 13:8.

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Bengel, Johann Albrecht. "Commentary on Luke 13:9". Johann Albrecht Bengel's Gnomon of the New Testament. https://www.studylight.org/commentaries/jab/luke-13.html. 1897.

Matthew Poole's English Annotations on the Holy Bible

See Poole on "Luke 13:6"

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Poole, Matthew, "Commentary on Luke 13:9". Matthew Poole's English Annotations on the Holy Bible. https://www.studylight.org/commentaries/mpc/luke-13.html. 1685.

Justin Edwards' Family Bible New Testament

If those who enjoy the means of grace neglect them, and bring forth no fruits of holiness, God, in due time, will remove all such blessings from them, and leave them to endless barrenness and death.

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Edwards, Justin. "Commentary on Luke 13:9". "Family Bible New Testament". https://www.studylight.org/commentaries/fam/luke-13.html. American Tract Society. 1851.

Whedon's Commentary on the Bible

9.And if’ and if not—Upon these two ifs 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. 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.

Cut it down— The echo of the owner’s words in Luke 13:7. Cut it down, says divine justice; and in due time, still more fatally, Cut it down, 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 But the day of doom without mercy at last arrives, a type and prelude of a more terrible wrath in the world of retribution.

 

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Whedon, Daniel. "Commentary on Luke 13:9". "Whedon's Commentary on the Bible". https://www.studylight.org/commentaries/whe/luke-13.html. 1874-1909.

Schaff's Popular Commentary on the New Testament

Luke 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.

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 Lord’s 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 Father’s will to execute the sentence, should all prove in vain.—Another interpretation, starting with the thought that individual repentance had just been enjoined (Luke 13:3; Luke 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 Luke 13:9, and to afford the best basis for a continued application of the parable.

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Schaff, Philip. "Commentary on Luke 13:9". "Schaff's Popular Commentary on the New Testament". https://www.studylight.org/commentaries/scn/luke-13.html. 1879-90.

The Expositor's Greek Testament

Luke 13:9. : if it bear the coming year—well ( understood).— , if not, thou shalt cut it down—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 Luke 13:29.

 

 

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Nicol, W. Robertson, M.A., L.L.D. "Commentary on Luke 13:9". The Expositor's Greek Testament. https://www.studylight.org/commentaries/egt/luke-13.html. 1897-1910.

George Haydock's Catholic Bible Commentary

And if happily it bear fruit. It is a way of speaking, when a sentence is left imperfect; yet what is not expressed, may be easily understood; as here we may understand, well and good, or the like. (Witham)

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Haydock, George Leo. "Commentary on Luke 13:9". "George Haydock's Catholic Bible Commentary". https://www.studylight.org/commentaries/hcc/luke-13.html. 1859.

E.W. Bullinger's Companion Bible Notes

if, &c. App-118.

not. Greek. mege, compound of me. App-105.

after that in (Greek. eis. App-104.) the future.

thou shalt. Note, not I will.

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Bullinger, Ethelbert William. "Commentary on Luke 13:9". "E.W. Bullinger's Companion bible Notes". https://www.studylight.org/commentaries/bul/luke-13.html. 1909-1922.

Commentary Critical and Explanatory on the Whole Bible - Unabridged

And if it bear fruit, well: and if not, then after that thou shalt cut it down.

And if it bear fruit, [well] - all then will yet be right;

And if not, then after that thou shalt cut it down - I will then no longer interpose: all is over.

Remarks:

(1) The small incidents recorded at the beginning of this chapter bear irresistible marks of historical truth in the Evangelical Records. Who that had been drawing up an unreal Story would ever have thought of inserting in it such incidents as these? Much less would they ever have occurred to such untutored writers as these Records show their authors to have been.

(2) How slow have even Christians been, notwithstanding the explicit teaching of Christ here, to be convinced that extraordinary outward calamities are not necessarily the vengeance of Heaven against unusual criminality! From the days of Job's friends until now the tendency to explain the one of these by the other has been too prevalent. Is it not to this that the prevalent view of Mary Magdalene's character is to be traced? (See the note at Luke 8:2.)

(3) To be within the pale of Revealed Religion and the Church of the living God is a high privilege, and involves a solemn responsibility. The owner of the vineyard, having planted a fig tree in it, "came and sought fruit thereon;" for in the natural course of things fruit, in such a case, was to be expected. But when does God come, seeking fruit from men thus privileged? Not at the day of judgment; for though He will come and demand it then, the parable represents the tree as still in the ground after the lord of the vineyard has come seeking fruit, and as allowed to remain with a view to further trial. It is now, therefore, or during our present state, that God is coming seeking fruit from us. Are we favoured with a Christian education and example? He comes, saying, 'Any fruit?' Have we been placed under a faithful, rousing ministry of the Gospel? He comes, asking, 'What fruit?' Have we been visited with crushing trials, fitted to bring down pride, and soften the heart, and give the lessons of religion an entrance they never had before? He comes, demanding the fruit. Alas, of multitudes the report must still be - "and found none"!

(4) The Lord, we see, notes the length of time that men continue fruitless under the means of spiritual culture. "Behold, these three years I come seeking fruit on this fig tree, and find none." Thoughtless men heed this not, but One does. "How long, ye simple ones, will ye love simplicity?" is His question. "O Jerusalem, wash thine heart from wickedness, that thou mayest be saved: how long shall thy vain thoughts lodge within thee?" "Wilt thou not be made clean? when shall it once be?" "It is time to Seek the Lord, until He come and rain righteousness upon you," (Proverbs 1:22; Jeremiah 4:14; Jeremiah 13:27; Hosea 10:12). (5) To be cut down is the rich desert of all the fruitless: "Cut it down; why cumbereth it the ground?" As if they were a burden to the earth that bears them, to the place they fill, deforming the beauty and hindering the fruitfulness of God's vineyard. They are borne with, but with a certain impatience and indignation. And even when the fruitless are borne with, it is because of the good offices of an Intercessor, and solely with a view to fresh culture. Were there no one in the kingdom of God answering to this dresser of the vineyard, who pleads, and as is here supposed successfully, for a respite to the tree, we might take this feature of the parable as but a part of its drapery, not to be pressed into the exposition of it. But, with the great facts of mediation before us, it is impossible not to see here something more than drapery. And what is that fresh culture for which He pleads? Why, anything by which truths and lessons hitherto neglected may come with a force upon the heart before unknown, may justly be so regarded. A change of the means of grace; a change of sphere-sometimes in the way of banishing one from all the privileges in which he basked, leading him in a far distant land, when sighing over removal from dear objects and scenes, to reflect upon religious privileges never before valued-the remarkable conversion of some companion; or a religious awakening within the immediate sphere of one's observation: these and a thousand other such things are fitted to give truths and lessons, never heeded before, a new power to impress the heart. And it is with a view to this that many are in mercy spared after their long-continued impenitence under high religious culture seemed to be but preparing them to be cut down.

(6) It is worthy of notice that the respite sought in the parable was not another three years, but just "one year." As in the natural culture, this would be sufficient to determine whether any fruit was to be gotten out of the tree at all, so in the spiritual husbandry, the thing intended is just one sufficient trial more. And surely it is a loud call to immediate repentance when one has any good reason to think that he is on his last trial!

(7) Genuine repentance, however late, avails to save: "If it bear fruit (well);" and only if not, was it to be cut down. The case of the thief on the cross decides this for all time and for every soul. There is not a sinner out of hell-though the most hardened, the furthest gone, the nearest to the flames-but if he only begin to bear fruit, if he do but turn to God with all his heart in the Gospel of His Son, it will deliver him from going down to the pit, it will stay the hand of justice, it will secure his eternal salvation. "Let the wicked forsake his way, and the unrighteous man his thought, and let him return unto the Lord, and He will have mercy upon him, and to our God, and He will abundantly pardon." "As I live, saith the Lord, I have no pleasure in the death of the wicked, but rather that he should turn from his way and live. Turn ye, turn ye, why will ye die, O house of Israel?"

(8) The final perdition of such as, after the utmost limits of divine forbearance, are found fruitless, will be preeminently and confessedly just: "If not, after that thou shalt cut it down." It is the Intercessor Himself that says this. Mercy herself, who before pleaded for a respite, now acquiesces in, if not demands, the execution. "He that, being often reproved, hardeneth his neck, shall suddenly be destroyed, and that without remedy" (Proverbs 29:1). Be wise now, therefore, O ye fruitless; be instructed, ye foolish and unwise: Kiss the Son, lest He be angry, and ye perish from the way, when His wrath is kindled but a little. Blessed are all they that put their trust in Him! Beware lest that come upon you which is spoken of by the prophet, "Because I have purged thee, and thou wast not purged, thou shalt not be purged from thy filthiness anymore, until I have caused my fury to rest upon thee" (Ezekiel 24:13).

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Bibliographical Information
Jamieson, Robert, D.D.; Fausset, A. R.; Brown, David. "Commentary on Luke 13:9". "Commentary Critical and Explanatory on the Whole Bible - Unabridged". https://www.studylight.org/commentaries/jfu/luke-13.html. 1871-8.

Ellicott's Commentary for English Readers

(9) And if it bear fruit.—Some of the better MSS. have, if it bear fruit in the time to come . . . With either reading the sentence is elliptical, and the insertion of “well,” as in the English, is needed to convey its meaning.

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Text Courtesy of BibleSupport.com. Used by Permission.
Bibliographical Information
Ellicott, Charles John. "Commentary on Luke 13:9". "Ellicott's Commentary for English Readers". https://www.studylight.org/commentaries/ebc/luke-13.html. 1905.

Treasury of Scripture Knowledge

And if it bear fruit, well: and if not, then after that thou shalt cut it down.
if not
Ezra 9:14,15; Psalms 69:22-28; Daniel 9:5-8; John 15:2; 1 Thessalonians 2:15; Hebrews 6:8; Revelation 15:3,4; 16:5-7
Reciprocal: Ezekiel 12:3 - it may;  Daniel 3:15 - well;  Matthew 13:23 - beareth;  Luke 3:9 - GeneralGalatians 5:22 - the fruit

Copyright Statement
These files are public domain.
Text Courtesy of BibleSupport.com. Used by Permission.
Bibliographical Information
Torrey, R. A. "Commentary on Luke 13:9". "The Treasury of Scripture Knowledge". https://www.studylight.org/commentaries/tsk/luke-13.html.