.
A review of Luke Chapter 12 and Luke Chapter 14 will help encapsulate this text in Luke
13:1-9 and ensure we discover the message to the 1st-century disciples of Jesus. Of crucial
importance to our understanding of the text is the audience that has assembled to hear Jesus.
Luke opens his description by saying, "Meanwhile, when a crowd of many thousand had
gathered so that they were trampling on one another, Jesus began to speak first to his disciples.,
saying: . ." (Luke 12:1, NIV). Others included in the audience were Jesus (Luke 12:4), the
crowd( Luke 12:5), and some present (13:1).
The subject of Jesus' teaching was the environment that would exist in the end
. Jesus talks about enemies, persecution, how believers should regard their possessions, and
how they should think about worry and anxiety. Finally, Jesus concludes by telling them to pay
attention to the day's events. When Peter asks Jesus directly who his teaching is directed
toward, Jesus uses another illustration to speak to all assembled. He concludes this section by
telling each audience member to understand the times they are living in and to trust God to
care for those who put their trust in Jesus.
Pontius Pilate was the Roman governor of Judea during this time. While the Jews were
worshiping in the temple, Pilot was murdering the Jews for political reasons. Emperor worship
was the main religion sanctioned by the Roman government. Anyone not worshiping the
Emperor was subject to persecution by the state. Religious persecution had become
commonplace. Victims were seen as deserving of the persecution, especially the Jews who felt
this way. The Jews though immigrants, were allowed to practice their religion within limits. The
Emperor would appoint the high priest, and corporeal punishment was disallowed. Taxes were
collected, and the desires of Rome were prominent among the Jewish religious leaders. Thus, as
long as they did as the Romans commanded, they were relatively free from religious persecution.
Moreover, they thought they were better than the other immigrants in the Roman Empire.
Addressing this fallacy of belief, Jesus gives commentary on two real-time situations.
First, persecution of the Galileans, and second, those Galileans upon whom a tower fell. Based
on the rhetoric surrounding these two current events, Jesus surmised the Jews felt they were
exempt from such events due to their Abrahamic birthright and the favor shown to them by the
Romans. Jesus corrects the misunderstanding and informs them that "unless they repent," they
too will reach a horrible end, namely the judgment of God. Jesus concludes his commentary by
telling the parable about the barren fig tree. It is not the same as the parable where Jesus
cursed the fig tree. The two share little in common other than bearing fruit.
Jesus takes this opportunity to speak to the crowd, the disciples, and the others about
spiritual growth and maturity. He implies I believe that the attitude of the Jews is selfish and
self-serving, and they are far from understanding God and God's ways. We, as children of God, in
the same way, a fig tree is to bear figs, must bear the fruit of evangelism. Humans are created
to be in relationship with God in such a way that our lives influence others favorably for faith in
Jesus Christ.
The Gospel of Luke 13:1-9 speaks biblically to the events happening in the life of
humanity. As Jesus was making his way towards Calvary, some folk approached him with some
disturbing news - one about the chilling persecution of some Galileans and the other of the tragic
deaths of eighteen people caused by the collapse of the tower of Siloam. The people are stunned
and are looking for answers and meaning. Given the response of Jesus to their inquiry, one might
infer that Jesus peeped into their minds and discovered that they were more interested in finding
someone to blame for those tragic happenings. We experience this propensity every day,
especially when there has been some sadness in our lives and world. Since many of us in the
church has the false notion that church folk, especially preachers, are supposed to have answers
for everything, we often hear such glib words – "Well, God does not make any mistakes" or
"God is too good to make a mistake. "Some writers call this "secondhand religion" – we recite
what somebody else said without seriously examining what it might mean.
We find evidence of this same attitude in the Bible. You remember when Job's friends
showed up and eventually began to accuse Job of having sinned (Job3:11-4:1-21). Again, when
Jesus encountered the man who was born blind, and his disciples immediately began pointing their
fingers, desiring to blame either the man or his parents (John (9:1-12). In Luke 13, Jesus
contends that sin is not necessarily the "cause of the calamity." However, if our theology is that
God is the cause for "everything that happens, and God is a just God, then calamities must be the
result of human sinfulness." If you push this far enough, it has some disturbing implications.
Such a position denies both the agency of nature and that of human beings. Perhaps a more
salient theological and reasonable part is that life and death can be inconsistent and uncertain.
However, the need for penitence and repentance are constant.
Jesus' response to the inquiries of those in his company about the tragedies of that day is
telling. In essence, Jesus replied that God speaks in at least two voices. First, God speaks a word
of warning and judgment even in and through the tragedies of others. The warning lesson is that
whatever happened to others can also happen to us; it has nothing to do with who sinned and
who did not. Much like a good father, God invites us in the midst of our own and others' crises
to take a look at ourselves. Such an occasion invites us to a period of self-examination that
should lead to repentance. Our lives are fragile and subject to sudden extinction. Thus, we should
never take any moment or person, including ourselves, for granted.
Second, God speaks a word of grace and mercy even in God's judgment. Luke follows
the tragic reporting by saying Jesus told a parable about a fig tree its owner planted in his
vineyard. After a reasonable time frame (three years), the owner came looking for figs and found
none. Disappointed, the owner ordered his servant (gardener) to cut it down because it was
wasting valuable soil. However, the servant took up the cause of the fig tree and pleaded with the
owner, "Sir, let it alone for one more year until I dig around it and put manure on it. 'If it bears
fruit next year, well and good, but if not, you can cut it down." While I say God speaks in at least
two voices, the reality is that even in the voice of God's warnings, there is the word of God's
grace. And even in the voice of God's grace is at least the echo of God's warning.
Jesus' response to the inquiries of those in his company about the tragedies of that day is
telling. In essence, Jesus replied that God speaks in at least two voices. First, God speaks a word
of warning and judgment even in and through the tragedies of others. The warning lesson is that
whatever happened to others can also happen to us; it has nothing to do with who sinned and
who did not. Much like a good father, God invites us to look at ourselves in the midst of our own and others' crises
. Such an occasion invites us to a period of self-examination that
should lead to repentance. Our lives are fragile and subject to sudden extinction. Thus, we should
never take any moment or person, including ourselves, for granted. Second, God speaks a word
of grace and mercy even in God's judgment. Luke follows the tragic reporting by saying Jesus
told a parable about a fig tree its owner planted in his vineyard. After a reasonable time frame
(three years), the owner came looking for figs and found none. Disappointed, the owner ordered
his servant (gardener) to cut it down because it was wasting valuable soil. However, the servant
took up the cause of the fig tree and pleaded with the owner, "Sir, let it alone for one more year
until I dig around it and put manure on it. 'If it bears fruit next year, well and good, but if not,
you can cut it down." While I say God speaks in at least two voices, the reality is that even in the
voice of God's warnings, there is the word of God's grace. And even in the voice of God's grace
is at least the echo of God's warning.
Finally, if the truth is told, even in God's voice of grace, there is a call to urgency – to be
both now faithful and fruitful ("let it alone for one more year, If it bears fruit next year, well and
good; but if not, you can cut it down"). As I live with the challenges and uncertainties, the pain
and the praises of my life, I thank God for the owner (the voice of warning and judgment), and I
thank God for the gardener (grace and mercy)! For me, Jesus embodies both agents of God. Born
of a woman, He has taken the penalties of our sins under the law and, through grace and mercy,
has paid the price for our redemption. In impending judgment, He offers us indispensable grace.
In Him, the inaudible voice of God has spoken and yet speaks. In Him, the invisible God has
been revealed. In Jesus, the unapproachable God has come into our arena, making God
accessible to all. Consequently, may we heed the voices of God as God calls us to penitence and
repentance, to be faithful and fruitful! Amen!
