The Gospel of Luke
Chapter 13
There are ways to make a point that make it very clear and memorable. One way of doing this is by painting a strong contrast. Luke paints a very strong contrast in this chapter. Jesus is on His way to Jerusalem and is preaching and demonstrating the kingdom of God all along. Some will not enter the kingdom because they will not repent. Luke begins and ends this chapter with strong emphasis on repentance. Between those two sections, though, he shows us Jesus still focusing on the kingdom. By putting these events between demands for repentance, Luke illuminates the difference between those who joyously enter the kingdom and those who stubbornly go their own way.
The need for repentance—Luke 13:1-9
It is not possible to know certainly the facts about the incident involving Pilate that is mentioned here. However, Josephus tells of an incident in which Pilate was the target of contemptuous insults by a gathering of Jews. Pilate ordered his men in plain clothes to infiltrate the mob, then suddenly to draw their clubs and daggers and attack the Jews. Many were killed in this event, but the mob was dispersed and the disturbance was at an end. Possibly the people were telling Jesus about this event. The common supposition was that bad things happened to bad people, but these people had been doing a good thing (worship). Jesus set aside that kind of thinking by noting that these Galileans were not worse than others—all people are under the necessity of repentance. He continued by mentioning another catastrophe; a tower had fallen and killed 18. They, also, were not to be presumed guilty of sin. The fact is that all people are subject to the demand for repentance.
Jesus immediately followed up this exchange with a parable. A three-year-old fig tree had yet to produce any fruit. Such trees were only cultivated for the fruit; if it was barren, it had no redeeming value and should be cleared out, presumably to make way for a fruitful tree. In response, the gardener pleaded for one more year while he gave it special attention. If, after more work, it became fruitful, then all was well. If not, well, then “you can cut it down.” Following so closely after Jesus’ words about repentance, it seems obvious that He means that the probationary period, while God waited for repentance, would draw to a close and destruction would await those who refused to return value for God’s investment of time and care.
Knowledge of the kingdom—Luke 13:10-30
Three situations follow in which Jesus explains important kingdom truths. The first episode takes place on a Sabbath within a synagogue. Jesus was teaching in the synagogue and among the attendees was a woman who was deformed by a spirit, which had bound her for 18 years. There is no indication here that the woman had any faith in Jesus or that she even knew who He was. Jesus took all the initiative in this and called her forward, into the sight of everybody. He laid His hands on her and instantly she was healed and straightened up. Her response was to praise God. The response of the synagogue ruler was scandal.
He did not dare to rebuke Jesus directly, but turned his irritation on the crowd, telling them to come for healing (!) on the six days allocated for work. Jesus’ retort exposed the hypocrisy of the people who actually cared nothing for a person’s distress. He pointed out that they were quite free lawfully to release and lead out an animal for water on the Sabbath—there was no need for helpless animals to suffer while their masters enjoyed leisure. It is much more appropriate for a daughter of
Abraham to be released from an agonizing condition on the Sabbath. (Indeed, the inbreaking of the kingdom of God was to be shown by healings, miracles, and the preaching of the gospel!) When Jesus pointed out this inconsistency and disregard for the welfare of people, those in attendance were delighted—likely as much by the opponents’ humiliation as by Jesus’ response. It should have been clear to the observers that this was exactly the kind of happening that showed the kingdom of God had invaded the world.
The fact that this event was associated with the kingdom of God is demonstrated by Jesus’ next words. He offers two comparisons to describe the quiet but unstoppable power of the kingdom of God. In one way, it is like a mustard seed, proverbial then and now for its tiny size. However, the garden mustard of Judea grows beyond a small bush to become a large tree, up to 12-14 feet in height and a comfortable spot for a bird to build a nest! Certainly the kingdom started small—just Jesus and His few disciples—but has grown to fill the earth!
The second comparison is to yeast that is mixed into a batch of dough. Quietly, inevitably, powerfully, it grows and expands the dough from the inside until the loaf is ready for baking. What had been a dense lump of flour-based dough has become an expanded loaf, enriched and flavored by the activity of the unseen yeast.
The third situation Luke records actually begins on the road as Jesus is teaching. Somebody asked whether only a few people would be saved. The Lord’s reply is characteristically pointed. It is not most urgent to know the fate of others, but it is critical for us to take responsibility for ourselves. The door is narrow and it is our concern to enter it. There will come a time when people will desperately want to enter and will not be allowed. All their protests and pleadings will be useless and the door will remain firmly closed to them. Their despair will only be heightened by the knowledge of their ancestors’ secure position. Even worse, strangers (!) from foreign lands will be seated at the great banquet in the kingdom of God while they, themselves, will be cast out. This is a reversal of colossal proportions! Those who should have maintained the first place will find themselves last of all, while those who never had any expectation of entrance will find themselves moving ahead of vast multitudes. And so, the kingdom of God has entered the world, it is growing like mustard or yeast, and it means salvation that surprises all.
Opportunities for repentance expire—Luke 13:31-35
After Jesus’ words about the kingdom, Luke again turns us to the theme of repentance. Some Pharisees passed along Herod’s death threat to Jesus—who was neither frightened nor dissuaded from His action. He contemptuously sent them back to Herod to tell him that the ministry would continue its course. By calling Herod “that fox,” Jesus intentionally insulted the ruler. One writer pointed out that by using the term “fox,” Jesus meant that Herod was “neither a great man nor a straight man; he has neither majesty nor honour.” Jesus intended to continue doing as He had been doing—He was on His way to Jerusalem, the graveyard of prophets.
In contemplating the future, Jesus was led to lament the fate of the city. Certainly He saw the immediate future that comprehended His crucifixion, but He also saw the slightly more remote future, when the city of Jerusalem would be starved and burned and murdered and flattened by a totally ruthless enemy. This was not the will of God. Instead, God wanted all the people of Judea and Jerusalem to be saved and gathered to Him for eternity. However, it was their choice to reject God and refuse His grace. There was no hope for this suicidal nation until the people would turn in true repentance toward the Lord who would save them.
There is a chilling message here. It is true that the Lord’s arms are always extended to receive those who will repent and obey Him. However, it is equally true that opportunities for repentance come to an end—and in that moment, catastrophe must attend the disobedient.