Church Fathers Commentary Luke 13:1-5

"Now there were some present at that very season who told him of the Galilaeans, whose blood Pilate had mingled with their sacrifices. And he answered and said unto them, Think ye that these Galilaeans were sinners above all the Galilaeans, because they have suffered these things? I tell you, Nay: but, except ye repent, ye shall all in like manner perish. Or those eighteen, upon whom the tower in Siloam fell, and killed them, think ye that they were offenders above all the men that dwell in Jerusalem? I tell you, Nay: but, except ye repent, ye shall all likewise perish." — Luke 13:1-5 (ASV)

Glossa Ordinaria: As He had been speaking of the punishments of sinners, a story was fittingly told to Him about the punishment of certain sinners, from which He took the opportunity to denounce vengeance against other sinners as well. As it is said, There were present at that season some that told him of the Galileans, whose blood Pilate had mingled with their sacrifices.

St. Cyril of Alexandria: These men were followers of the opinions of Judas of Galilee, whom Luke mentions in the Acts of the Apostles, who said that we ought to call no man master. Great numbers of them were therefore punished by Pilate for refusing to acknowledge Caesar as their master. They also said that men ought not to offer God any sacrifices that were not ordained in the law of Moses, and so they forbade offering the sacrifices appointed by the people for the safety of the Emperor and the Roman people. Pilate, then, enraged with the Galileans, ordered them to be slain in the midst of the very sacrifices they thought they could offer according to their law, so that the blood of the offerers was mixed with the blood of the sacrifices.

Now, since it was generally believed that these Galileans were justly punished for sowing discord among the people, the rulers related these things to the Savior, wanting to discover what He thought about them. But He, while admitting they were sinners, does not, however, judge them to have suffered such things as if they were worse than those who did not suffer. From this it follows, And He answered and said to them, “Do you suppose that these Galileans were sinners more than all the other Galileans, because they suffered such things?”

St. John Chrysostom: For God punishes some sinners by cutting off their iniquities, appointing for them a lighter punishment hereafter, or perhaps even releasing them entirely. By their punishment, He also corrects others who are living in wickedness. Again, He does not punish others, so that if they take heed and repent, they may escape both present and future punishment; but if they continue in their sins, they will suffer even greater torment.

Titus of Bostra: And He here clearly shows that whatever judgments are passed for the punishment of the guilty do not happen by the authority of the judges alone, but by the will of God. Therefore, whether a judge punishes based on a strict conscience or has some other motive for condemnation, we must attribute the outcome to divine appointment.

St. Cyril of Alexandria: Therefore, to save the multitudes from the internal conflicts that were stirred up for the sake of religion, He adds, “But unless you repent and cease to conspire against your rulers—for which you have no divine guidance—you will all perish in the same way, and your blood will be mixed with that of your sacrifices.”

St. John Chrysostom: And in this He shows that He permitted them to suffer such things so that the living heirs of the kingdom might be sobered by the dangers of others. “What then,” you will say, “is this man punished so that I might become better?” No, he is punished for his own crimes, and from this an opportunity for salvation arises for those who witness it.

The Venerable Bede: But because they did not repent, in the fortieth year after our Lord’s Passion, the Romans came (whom Pilate, being one of their nation, represented). Beginning from Galilee (where our Lord’s preaching had begun), they utterly destroyed that wicked nation. They defiled with human blood not only the temple courts, where they were accustomed to offer sacrifices, but also the inner sanctuaries, where the Galileans were not permitted to enter.

St. John Chrysostom: Again, concerning the eighteen others who were crushed to death by the fall of a tower, He says the same thing, as it follows: Or those eighteen, upon whom the tower in Siloam fell and slew them, do you think that they were sinners above all men that dwelt in Jerusalem? I tell you, no. For He does not punish everyone in this life, giving them a time suitable for repentance. However, neither does He reserve everyone for future punishment, lest people deny His providence.

Titus of Bostra: Here, one tower is compared to the whole city, so that the destruction of a part may alarm the whole. Thus, it is added, “But, unless you repent, you will all likewise perish.” This is as if He were saying, “The whole city will soon be struck down if the inhabitants remain unrepentant.”

St. Ambrose of Milan: In those whose blood Pilate mixed with the sacrifices, there seems to be a certain mystical type, which relates to all who, under the devil's compulsion, do not offer a pure sacrifice. Their prayer becomes a sin, as it was written of Judas, who, while among the sacrifices, plotted the betrayal of our Lord’s blood.

The Venerable Bede: For Pilate, whose name is interpreted as “mouth of the hammerer,” signifies the devil, who is always ready to strike. Blood represents sin, and sacrifices represent good actions. Pilate, then, mixes the blood of the Galileans with their sacrifices when the devil taints the alms and other good works of the faithful, whether through carnal indulgence, seeking human praise, or any other defilement.

Likewise, the men of Jerusalem who were crushed by the falling tower signify that the Jews who refuse to repent will perish within their own walls. The number eighteen is also significant, for in Greek it is composed of the letters Iota (I) and Eta (H), the same letters that begin the name of Jesus. This signifies that the Jews were destined to perish chiefly because they would not accept the name of the Savior. That tower represents Him who is the tower of strength. And this tower is fittingly in Siloam, which is interpreted as “sent,” for it signifies Him who was sent by the Father into the world, and who will grind to powder all on whom He falls.