There are several thematic connections that tie this pericope with what has preceded and show its role in the development of Luke"s argument. Jesus had just called the nation to repentance ( Luke 13:3; Luke 13:5). Now He showed that change was possible with His power. He had pictured Israel in need of fruit ( Luke 13:6-8). Now He illustrated His restorative powers. He had called the people to believe in Him ( Luke 12:54-59). Now He gave them a sign that He was the Messiah. He had called the multitudes hypocrites because they refused to respond to the clear evidence before them ( Luke 12:56). Now He called them hypocrites again because they refused to act to relieve suffering on the Sabbath ( Luke 13:15). [source][source][source]
"While in Luke 4:31 to Luke 8:40 there seemed to be a clear distinction between the crowd, which was favorable toward Jesus, and the scribes and Pharisees, who were not, Jesus begins to issue harsh warnings to the crowd in Luke 11-13 , and, as Jesus approaches Jerusalem, the crowd"s attitudes are hardly distinguishable from those of the scribes and Pharisees, who reject Jesus" teaching on riches ( Luke 16:14), think that proclaiming Jesus as king deserves a rebuke, and grumble when Jesus associates with tax collectors and sinners." [1][source]