LUKE 13

Two historical accounts not mentioned much elsewhere open this chapter. The question is posed to Jesus in such as way as to ask about why bad things happen to people, and how that relates to their sin. Not really a trick question, and Jesus, the Master Teacher, applies answers.

Jesus is reminded of an account of Galileans (thought to be horrible sinners, not of the elite class in Jerusalem and surrounding areas) who were apparently killed by Herod while they were sacrificing. This would imply that they were actually in the temple when killed. They must have been “horrible and sinful” to have their lives ended in such manner. Jesus replies with an account of the Tower of Siloam, which is a probable reference to a high part of the wall of Jerusalem, near the pool of Siloam. Eighteen people died when a portion of the wall collapsed, more of a natural occurrence, not tied by the people to some judgment. His point is that calamities will occur, and more to the point in the passage is that all need repentance, and those without it will perish, regardless of the circumstances surrounding how physical death occurs. All will come under the same judgment potential, and have to answer for repenting or not repenting.

Jesus points to Jerusalem (meaning all of Israel) as the fig tree in this passage. God “planted” Israel, and is running our of patience for them to “produce” the hearts He so desires. God shows mercy, not approval. That He does not “cut it down” immediately is testament to His patience, yet that patience is not unending. As we know, at this point in Luke’s gospel, He is ushering in the church to carry on His mission, and will deal with Israel again later, when the church is taken in Rapture.

He uses a great analogy in how He gives the fig tree more time, digging around it. For a tree, this would literally open up the soil to allow more water in, to allow more room for roots to grow. Jesus was doing the same for the “merely religious” trying to prompt them to grow.

When Jesus heals the crippled woman, He is bashed for doing so on the Sabbath. Nobody questioned her miraculous healing. Jesus uses the example of feeding and watering animals on the Sabbath, also “work”. Here he points out that, by doing so, they literally place the welfare of animals above their fellow citizens. They will show mercy on cattle, but not people. Hypocrisy always bugs Jesus!

The mustard seed actually grows into a large plant, maybe eight to ten feet high, and is technically not a tree. He uses leaven (yeast) in a positive tone here, pointing out how a small starting amount yields very large results. The point is that a very, very small substance produces a very, very large entity, regarding God’s working. God’s Kingdom started small, and when we realize its glory and majesty, it will be inconceivable how big and glorious it really is.

The ruling body of the Jews, the Sanhedrin, had their own writings, and in one of them they state that “all Israelites have a share in the world to come.” When asked if just a few are being saved, Jesus answers in a way that contradicts the Sanhedrin’s writings, stressing the individual accountability in salvation. Further, He teaches that some will try to “enter” and not be able, and this is due to their lack of repentance, not simply because of God’s choosing. And more to the point of this passage, that time of “entry” is limited. At some point the period of grace will end, and judgment will be certain.

Just being acquainted with Jesus, or being religious, or participating in church is not enough. These actions will not allow for entrance into the Kingdom. Luke was addressing those who thought baptism and the Lord’s Supper was sufficient, and he is warning them to the contrary.

Just so we do not paint all Pharisees with the same broad brush, Jesus encounters some good ones, who are warning Him of Herod’s threatening to kill Him. John the Baptist is already dead by now, and the same fate may await Him, they warn. Remember that most, if not all, of those first believers at Pentecost were Jewish, many of them Pharisees who did, in fact, recognize the Messiah. Jesus replies using a “third day” analogy, a clear hint to His eventual resurrection.

In summary, Jesus indicates that Jerusalem will not see Him again until He appears and they say “Blessed is He that comes in the name of the Lord”. This is apparently not the Palm Sunday entrance, as those shouting that were not of Jerusalem, but rather travelers on a Pilgrimage with Him to the City. Rather, Jesus is speaking of Israel as a whole, who will not recognize who Jesus is until His second coming, and it will be too late then for national repentance. The choice lies with the person: accept the Messiah.

SO WHAT…?

So, realizing that bad things happen to both “good” and “bad” people, when such instances occur, I would be best to keep focused on the eternal picture. I should be willing to help those suffering in a social way, while realizing we are all sinners, we all need God’s grace. And God is dealing with all people in all circumstances, according to His good and perfect will.

So, I must do my part in helping people see the entry into God’s Kingdom, showing them that narrow gate. There is only one way in, through Jesus Christ.

So, how can God dig around me, to make me more productive for Him? Will I respond when He does? Maybe a bit out of context for His analogy, yet God desires for me to keep growing, and He will do the “gardening” by so many means.