At that very time there were some present who told him about the Galileans whose blood Pilate had mingled with their sacrifices. 2 He asked them, “Do you think that because these Galileans suffered in this way they were worse sinners than all other Galileans? 3 No, I tell you; but unless you repent, you will all perish as they did. 4 Or those eighteen who were killed when the tower of Siloam fell on them—do you think that they were worse offenders than all the others living in Jerusalem? 5 No, I tell you; but unless you repent, you will all perish just as they did.”
Luke 13:1-9 is a pronouncement story concerning repentance. In context, the stories provide examples of the type of judgment from God that Jesus has been teaching since 12:1. Jesus rejects this type of thinking. Implied in the exchange is the assumption that our allegiance and loyalty to God is at stake here. How can we worship and serve a God who allows such suffering to occur in this world? How are we to worship a God who has created such an undeniably chaotic world where the innocents are victims of random acts of violence? What does God have to say for himself in the face of such suffering? Jesus turns the questions back upon us. What do YOU have to say to God?
Luke 13:1-5 (unique to Luke) is a controversy dialogue regarding the slaughter of the Galileans. A simple communication provides the starting-point of the dialogue. The words of Jesus relate to the controversy raised that allows us to think of this incident as having a biographical character in the strict sense. The answer of Jesus is in the form of a question.[1] It occurs in the context of judgment, end-time events, and the importance of discerning the times. It is a case of Jesus using the motive of fear at the threat of judgment as part of his call to repentance.[2]
There were some present at that very time who told him of the Galileans whose blood Pilate had mingled with their sacrifices. This is the only reference to the incident in ancient literature, although it is typical of his bloody and brutish reputation. It may be that when Pilate siphoned money away from the temple treasury for an aqueduct project he wanted, he created this fiasco. Josephus relates an event in Samaria that involved Pilate.
But the nation of the Samaritans did not escape without tumults. The man who excited them to it was one who thought lying a thing of little consequence, and who contrived everything so that the multitude might be pleased; so he bid them to get together upon Mount Gerizim, which is by them looked upon as the most holy of all mountains, and assured them, that when they were come thither, he would show them those sacred vessels which were laid under that place, because Moses put them there. So they came thither armed, and thought the discourse of the man probable; and as they abode at a certain village, which was called Tirathaba, they got the rest together to them, and desired to go up the mountain in a great multitude together; but Pilate prevented their going up, by seizing upon the roads with a great band of horsemen and foot-men, who fell upon those that were gotten together in the village; and when it came to an action, some of them they slew, and others of them they put to flight, and took a great many alive, the principal of which, and also the most potent of those that fled away, Pilate ordered to be slain. – (94 AD, relating events in 66-73 AD) Josephus, Antiquities of the Jews, XVIII, 4.1.
Are the informers attempting to trick Jesus into saying something evil about Pilate to bring a charge against him later? If so, Jesus offers a brusque refusal to inflame anti-Roman feelings, which means Jesus believed the zealot call for revolution was disobedience to the way God ordered the world, if God grants the Gentile rule of Israel for a brief period, it is the will of God.[3] Alternatively, are they attempting to provide Jesus with a real-life example of the type of judgment about which he has been speaking?[4] Jesus assumes the second reason and incorporates into the theme of judgment. He does not condemn Pilate for engaging in such behavior. His response to the informers suggests that those who told him about this event believe that somehow the Galileans were culpable for their own fate and, therefore, worthy of the judgment of death. The belief that one’s sins cause one’s suffering and death appears in various places in Jewish literature (cf. Ex 20:5; Job 4:7; 8:4, 20; 22:5; cf. John 9:2-3). The response of Jesus, however, suggests he rejects such a claim. Among the many problems of this idea is that suffering is so widespread among other living things in the prehumen world and cannot result from human sin.[5] The Galileans’ status as sinners has nothing to do with their fate. Since all of us are sinners unless we repent (μετανοῆτε) we will also perish. The event foreshadows end-time judgment. And he answered them in verses 2-3, Do you think that these Galileans were worse sinners than all the other Galileans, because they suffered thus? 13.3 I tell you, No; but unless you repent you will all likewise perish. The bloodbath among the Galileans committed by Pilate will be like child’s play in comparison to what break out over Israel. Jesus then raises another incident in verses 4-5: 13.4 Or those eighteen upon whom the tower in Siloam fell and killed them, do you think that they were worse offenders than all the others who dwelt in Jerusalem? Jesus shifts the focus from the Galileans to his audience he is addressing. He refers to another incident, this one involving when the tower of Siloam, a reservoir close to the southeast corner of the walls of Jerusalem, but again, this is the only reference to its collapse and killing of 18 persons. He asks if these persons, who may have been strengthening the water supply for Jerusalem, were worse offenders than the rest of the city. He again focuses upon the audience, saying that what happened to them anticipates end-time judgment and the need for his audience to repent. 13.5 I tell you, No; but unless you repent you will all likewise perish." The collapse of the tower of Siloam will also seem like child’s play in comparison to what will break out over Israel.[6] The point here is not to explain random acts of violence or natural disaster, but to use them as a moment for us to reflect upon how we are living our lives, given how precarious life is. Jesus attacks the dogma that misfortune is a punishment for the definite sins of particular people. Suffering is a call to repentance that goes out to all persons. Unless you repent, those standing before Jesus face impending catastrophe like those killed by Pilate or buried under the tower of Siloam.[7] The most natural thing any of us does is to fail the tests of life. We have done so and will do so again. Further, most of our sins are not as bold as scarlet, but shades of gray, colorless, tired sins of omission, inertia, and timidity. Thus, we always need to have respect for admitting we are wrong, seeking forgiveness, and repenting. Repenting involves turning from rebellion and toward submission to the will of God.
Luke 13:6-9 (unique to Luke, although overlapping with the image in Mark 11:12-14, 20-22 = Matthew 21:19-22), is a parable concerning the unproductive, barren fig tree and has no application.[8] In context, it connects to the call to repentance, based upon the incomprehensible goodness of God. As is true of the call to repentance by Jesus, I tis usually to suggest that repentance springs from grace. The goodness of God is the only power that can lead one to repentance.[9] The fig tree was an important food source in ancient Israel. Jesus may well have used the following folk-tale, but will give it another ending.
My son, you are like a tree which yielded no fruit, although it stood by the water, and its owner was forced to cut it down. And it said to him, Transplant me, and if even then I bear no fruit, cut me down. But its owner said to it, When you stood by the water you bore no fruit, how then will you bear fruit if you stand in another place (400s BC, Ahiqar, 8:30).
And Jesus told this parable: A man had a fig tree planted in his vineyard; and he came seeking fruit on it and found none. In Jeremiah 8:13 this was a sign of judgment from the Lord. In Isaiah 5, the Lord tended the vineyard, but it bore no fruit, a sign of the disobedience of Israel. 13.7And he said to the vinedresser, 'Lo, these three years, a sign of patience, but also the time before the fruit became clean (Lev. 19:28), so it has been six years since it was planted and is hopelessly barren, I have come seeking fruit on this fig tree, and I find none. However, the patience is over. Cut it down; why should it use up the ground?' a fig tree absorbs a large amount of nourishment and deprives the surrounding vines of their needed sustenance.[10] 13.8 And he answered him, 'Let it alone, sir, this year also, till I dig about it and put on manure, not mentioned any Old Testament passage, the gardener proposing to do something unusual in taking the last possible measure.[11] 13.9 And if it bears fruit next year, well and good; but if not, you can cut it down.' In contrast to the folk-tale mentioned above, the parable hints at the granting of the request, turning an announcement of judgment into a call to repent. The mercy of God grants a reprieve. Does the pleading for reprieve conceal Jesus in the image of the gardener? Yet, when the limit has run out, no human power can prolong it.[12] The gardener stresses the immanent nature of the judgment, as the gardener offers the fig tree both grace and time and a richer environment. It implies hope. Human beings have a brief period until judgment arrives. As part of the call to repentance, the axe is laid to the root of the unfruitful fig tree, so repent, for while there is still a last respite, it will not last long, and soon, it will be too late. God has ordered the course of history and appointed the hour of judgment. Judgment is due, but the will of God is not unalterable. The Father of Jesus is not immovable. It is meaningful to pray because God is gracious and hears prayers and intercessions. All human existence, hourly threatened by the catastrophe, lives in the interval of grace. God, marvelously suspending the fulfillment of the holy of God, has allowed yet one more respite for repentance.[13] We do not know if the owner accepts the advice of the gardener. The patience of owner and gardener will not last forever. The parable takes on the nuance of the human life marked by unproductivity. Those who need to repent (bear fruit) have a time-frame within which to do so, another sobering indication about the shortness of the time at hand. The connection between fruit and repentance echoes the call of John the Baptist in Luke 3:8-9, who calls upon his audience to bear fruits worthy of repentance and one throws into the fire a tree that does not bear fruit. The parable reiterates the call of John the Baptist. The additional year allowed by the owner highlights the owner's merciful response and, by extension, God's willingness to be gracious. The restraining of divine wrath is a sign of divine patience that has conversion as its goal. With the themes of time, repentance and mercy, this parable provides an apt summary of Jesus' discourse on judgment up to this point.[14] What time is it? The question arises from this parable. The time is at hand for repentance and judgment. To place this saying in its context in Luke, the fate of the Galileans whose blood Pilate mingled with that of their sacrifices, like that of those who perished in the fall of the tower of Siloam, becomes a symbol for the coming fate of all who will not repent. The fig-tree parable identifies Jesus' hearers as being in the last season of opportunity to change their ways.[15]
We need to trust the slow work of God. We are impatient, wanting to reach the end immediately. We would like to skip the intermediate stages. We are impatient as we are on the way to something unknown and new. Yet, if we are to make progress at all, we will make it by passing through some stages of instability and that passing through the stages may take a long time.[16]
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[4](Laurence E. Porter, New International Bible Commentary, ed. F.F. Bruce [Grand Rapids, Mich.: Zondervan, 1979], 1210); Joel B. Green, "The gospel according Luke," NRSV, ed. Harold Attridge [San Francisco: HarperCollins]1880).
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liked Head's prayer. Would be great to use that in a service and then preach on the issues it raises. I also liked the concept of don't wprry about others worry about yourself and your relationships to God. -Lyn Eastman
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