Lucas 13
William Hendriksen · Citado em PreceptAustin
Lucas 13
Hendriksen - The notion that personal disaster is the result of personal sin was deeply rooted in the consciousness of the Jew; see, for example, Job 4:7; 8:20; 11:6; 22:5-10; John 9:2. Jesus not only refuted it but also emphasized that without genuine conversion no one is saved; all perish. (Borrow Exposition of the Gospel of Luke) WARNING NUMBER ONE But unless you repent (metanoeo) (if you do not repent) - Note that the context is a sudden, unexpected death. The point is that no human being knows how many seconds he or she has remaining to accept and obey Jesus' gracious call to repent that they might live, even if they die unexpectedly, for NOW, TODAY is the day of salvation! Jesus gives his hearers a clear warning that without repentance they will perish and He is not speaking of their temporal death (which they had addressed with the deaths of the Galileans) but their eternal death. "for He says, “AT THE ACCEPTABLE TIME I LISTENED TO YOU, AND ON THE DAY OF SALVATION I HELPED (boetheo) YOU.” Behold, now is “THE ACCEPTABLE TIME,” behold, now is “THE DAY OF SALVATION”– (2Co 6:2+) (Note the 6 time phrases) Note that the verb repent is present tense which calls for repentance to be one's lifestyle. Dear believer, when was the last time you repented? Second, note that repent is in the active voice which calls for a personal choice of one's will. God will not force us to repent, but He does provide us with the gift of repentance (2 Ti 2:25+, Acts 5:31+, Acts 11:18+, cf Ro 2:4+) that enables us to make the choice to repent. That statement is somewhat mysterious, but does reflect the juxtaposition of our personal choice or will and God's sovereign provision and power. This juxtaposition can be clearly seen in 2 passages in Philippians, where Paul commands the saints to "work out (present imperative - Make this your habitual practice - only possible as we are enabled by and depend upon the Holy Spirit - see the Need for the Holy Spirit to obey NT commands) your salvation in fear and trembling" (e.g., repenting) (Php 2:12-note). Then in the next verse Paul explains how this "spiritual work out" is possible, declaring that it is "God (His Spirit) Who is at work (present tense = continually) in you, both to will (present tense = continually) and to work (present tense = continually) for His good pleasure." (Php 2:13-note) Php 2:13 is God's sovereign provision of His indwelling Spirit Who continually energizes us giving us the necessary desire and supernatural power to successfully obey the command to work out our salvation (Php 2:12-note). Mysterious? To be sure! But absolutely Biblical, even if it is not fully understandable (cf 1 Cor 13:12, cf Isa 55:8-9).
Lucas 13
Hendriksen applies Luke 13:1-5 stating that "Every man in the audience should examine his own heart and life, and should ask himself the question, “Has the basic change, from Satan to God, from darkness to light, from sin to holiness, taken place in my own life? Have I truly repented and do I really place all my confidence in God, serving him alone? In other words, Am I converted?” If not, let him ask God to enable him to take that important step. Says Jesus, “Unless you are converted, you, too, will perish.” (Borrow Exposition of the Gospel of Luke) WARNING NUMBER TWO! Jesus does not always repeat things but when He does it behooves us to "Listen Up!" We need to hear and heed His clarion call in Luke 13:3 and Luke 13:5 regarding the necessity of personal repentance! This charge reminds me of the warning He repeats to the Jews in John 8 declaring "I said therefore to you, that you shall die in your sins; for unless you believe that I am He, you shall die in your sins." (John 8:24) Comment: The difference of here is that in place of repent, Jesus has believe. Genuine belief will always include true repentance. Note that every person alive today is either still IN ADAM (in his sin - Ro 5:12+) or IN CHRIST (in His salvation - 2 Cor 5:17+). Physical death will be the great divider of every person who has ever lived on earth. Repent and believe IN CHRIST by grace or otherwise you shall die in your sins! How tragic would it be for you, dear reader, to have heard these living and active words (Heb 4:12-13+) from the lips of Jesus, and to fail to respond with genuine faith and repentance! Unless you too repent you will perish without Christ and be eternally separated from God (cf 2Th 1:8-9+). Remember that inherent in the verb repent is a changed life, so if you have made a profession of Christ at some point of time in the past and yet your life and lifestyle since that profession have exhibited NO CHANGE, then it is very likely that you are not a "possessor" of Christ, and that you are still spiritually dead in your trespasses and sins (Eph 2:1+). It behooves all of us to take Paul's admonition seriously and to "Test (peirazo - present imperative) yourselves (yourselves is first in the Greek sentence for emphasis - not others but judge yourself!) to see if you are in the faith (= a genuine follower of Christ); examine (dokimazo - present imperative) Or do you not recognize this about yourselves, that Jesus Christ is in you–unless indeed you fail the test (adokimos = rejected)? (2 Cor 13:5+) Spurgeon rightly reminds us that it is "Not talking, but doing, not loud profession, but quiet, practical godliness, wins the day!" (Luke 13 - exposition) Jesus asked a poignant question "Why do you (continually - present tense) call Me, ‘Lord, Lord,’ and (continually - present tense) do not do what I say?” (Luke 6:46+) If we are merely professors who have never experienced a Spirit enabled changed life (signifying true repentance and indicating that one truly possesses the indwelling Spirit of Christ - Ro 8:9+, cf Ro 8:13-14+), we will one day hear these fateful words from the lips of the Lord Jesus Christ, the Judge of the living and the dead (2 Ti 4:1+): Not everyone who says to Me, ‘Lord, Lord,’ (IT IS NOT PROFESSION OR CONFESSION WITH THE LIPS, BUT CONFESSION BACKED UP BY EVIDENCE OF A CHANGED LIFE) will enter the kingdom of heaven, but he who does (present tense - not perfectly but as the "general direction" of your life) the will of My Father Who is in heaven will enter. 22 “Many (WOE! cf MANY in Mt 7:13+ and FEW in Mt 7:14+) will say to Me on that day, ‘Lord, Lord, did we not prophesy in Your name, and in Your name cast out demons, and in Your name perform many miracles? (NOTICE HE DOES NOT DISPUTE THEIR CLAIM!)’ 23 “And then I will declare to them, ‘I never (AT ANY POINT IN TIME) knew you (INTIMATELY - IN COVENANT, IN UNION WITH). DEPART FROM ME (aorist imperative = They may never have obeyed a single command from Jesus during their life, but they WILL OBEY this command to depart from His presence forever!), YOU WHO PRACTICE (present tense - as the "general direction" of your life) LAWLESSNESS (anomia).’ (Mt 7:21-23+) James Smith - NECESSITY OF REPENTANCE BIBLE “EXCEPTS,” No. 2. “Except ye repent, ye shall all likewise perish” (Luke 13:3, 5). In Scotland there is a ruined tower known as the Tower of Repentance. A sceptic passed by it one day, and seeing a shepherd-boy reading his Bible, scoffingly asked: “Can you tell me the way to Heaven?” Instantly the lad replied, “By way of yonder Tower!” It was the right answer. The boy had certainly read the Book of books to profit. Repentance was our Lord’s first message on commencing His short earthly ministry, and it is His first word to all sinners. What He asks first of us is not our appreciation, but our repentance. “Do you mean to tell me that there is no chance of me getting to Heaven unless I weep and wail; this is quite ridiculous.” We quite agree with you. “How can you? You have just said that my repentance is essential, and is not repentance being sorry, mourning, and weeping?” By no means. Our definitions are often woefully astray. To repent is to be sorry for our sins, is often said. It is nothing of the kind. It is quite distinct from it: “Ye sorrowed to repentance” (2 Cor. 7:9). Here sorrow is spoken of as something quite apart from repentance, though leading up to it. Mere sorrow is not repentance. If so, then what about Esau? “He found no place for repentance, though he sought it (the blessing) carefully with tears.” Judas, the betrayer of our Lord, was filled with sorrow and remorse on accomplishing his dastardly work, yet he went out and hanged himself. Don’t forget the lesson of Acts 2. Under the mighty preaching of Peter at Pentecost, the people were pricked to the heart, and cried, “Men and brethren, what shall we do?” There was most certainly real and genuine sorrow, yet the preacher replied, “Repent.” There can be sorrow without repentance, yet no repentance without genuine and heartfelt sorrow. The events which gave rise to this pronouncement are unrecorded. Who these Galileans were is uncertain. They were fiery and turbulent people, often in rebellion. Probably many of them came to observe one of the feasts at Jerusalem, and Pilate, who had long desired to arrest some of them, surprised them whilst they were offering sacrifices, and slew them. The Tower in Siloam incident is unknown. It is evident that the people foolishly sat in judgment upon these unfortunate individuals who had so suddenly lost their lives, assuming that they must have been wicked to have merited such fate, and self-righteously imagined that they were much better because they had not so suffered. This statement of our Lord’s proved to be prophecy, and was literally fulfilled thirty-five years afterwards in the siege of Jerusalem, when over one million perished. Multitudes of the priests, who were going on with the sacrifices, were slain, and their blood mingled with the blood of their victims; and multitudes were buried under the ruins of walls, houses, and temple. But this word is for all, dear reader. “Except ye repent, ye shall … perish.” Awful word, dreadful in its significance! It is unfathomable. Twice over our blessed Lord repeated this “Except,” and the repetition is impressive, emphasising its importance. Repentance simply means “a change of mind.” This was the first great truth that Luther discovered, and from which the Reformation came. It means a change of mind leading to a change of heart and purpose. First, a change of mind about myself, about my spiritual state, and the right object in life. I discover that instead of being all right I am all wrong. This will most assuredly lead to great sorrow; and if my eyes do not weep, my heart will. Second, there will be a radical change of mind about sin. Sin, that seemed so light a matter before, is seen as a hateful thing, something to be detested and dreaded. Then there will be a change of mind about God. I shall see God as an outraged Being: a Divine One of infinite love and compassion. It is, of course, a change of mind leading to a change of conduct. Some years ago we were much impressed with the statement of a cultured Jew, who said that “the chief difference between Jewish ethical books and Christian devotional writings is that in the former repentance does not mean weep but return.” Of course, he was labouring under the erroneous definition so many give of repentance. Return to God; that is the fruit of repentance. There is often a return, but not to God: “They return, but not to the Most High” (Hosea 7:16). This may be a return to some duties or spiritual exercises; but these, instead of a return to God will be of no avail. And what is the producing cause of repentance? The goodness of God as manifested in the Cross (Rom. 2:4). This is well illustrated in the account of Dr. Pentecost’s conversion. Impressed by some revival services, he tried, but in vain, to produce what he imagined to be repentance. In a despairing mood he went again to church, but at the close of the sermon he was so devoid of feeling as not to recollect the subject. But as he stepped into the aisle, the dying love of Jesus was made real to him. In a moment he saw that Jesus died for him. Justification by faith, which at that time he had never heard stated, was as clear as it had been ever since. Darkness was gone, and all deadness of heart. He was not thinking of himself, but of the work of redemption wrought out by the Redeemer. He knew that he was saved, not through his efforts, or resolves, not even on account of faith, but because Jesus had put away sin by the sacrifice of Himself. Said he to himself: “If God is satisfied with what Christ has done for me, I ought to be, and I am.” With a glad, peaceful heart he went forward; and so may we. A Call To Repentance: Do you think that they were worse sinners . . . ? I tell you, no; but unless you repent you will all likewise perish. --Luke 13:4-5 A mixture of thoughts and emotions swept over me when I heard that a plane had crashed near Pittsburgh, killing everyone aboard. I felt numb. So many people were suddenly ushered into eternity. I thought about the panic that swept over the passengers and crew as the plane hurtled downward. I wondered how many were ready to meet the Lord. My heart went out to those who had loved ones or friends on that flight. When I learned that two of my friends had flown into Pittsburgh a week earlier with the same airline, I thought of the words of Jesus found in Luke 13:1-5. Why did those people die? Not because they were any better or worse than the rest of us. Since all of us sin, none of us has a right to think we are too good to die this way. There's no room for self-righteous smugness. Nor is there room for bitter complaint. In our fallen world, death comes to all of us--one way or another--in God's own time. Disasters are a call to repentance. They should remind us of our need to confess our sins and turn to Jesus for salvation or renew our commitment to Him. Come to Christ, for time is fleeting, Harden not your heart today; For it's Christ you will be meeting On that glad or dreadful day. --Anon. It's never too soon to repent, but soon it may be too late. Luke 13:6 And He began telling this parable: "A man had a fig tree which had been planted in his vineyard; and he came looking for fruit on it and did not find any. KJV Luke 13:6 He spake also this parable; A certain man had a fig tree planted in his vineyard; and he came and sought fruit thereon, and found none. A man had a fig tree which had been planted Ps 80:8-13; Isa 5:1-4; Jer 2:21; Mt 21:19-20; Mk 11:12-14 and he came looking for fruit on it and did not find any Lk 20:10-14; Mt 21:34-40; Jn 15:16; Gal 5:22; Phil 4:17 Luke 13:1-9 What We Should Learn From Tragedies - Steven Cole Luke 13:6-9 Living on Borrowed Time - John MacArthur Multiple Sermons and Commentaries - Luke 13 Resources Related Passages: Isaiah 5:1-7+ Let me sing now for my well-beloved (ISRAEL) a song of my beloved concerning His vineyard (HERE A VINEYARD INSTEAD OF A FIG TREE). My well-beloved had a vineyard on a fertile hill (FERTILE PROMISED LAND OF CANAAN!). 2 He dug it all around, removed its stones, And planted it with the choicest vine. And He built a tower in the middle of it And also hewed out a wine vat in it; Then He expected it to produce good grapes, But it produced only worthless ones. 3 “And now, O inhabitants of Jerusalem and men of Judah, Judge between Me and My vineyard. 4 “What more was there to do for My vineyard that I have not done in it? Why, when I expected it to produce good grapes did it produce worthless ones? 5 “So now let Me tell you what I am going to do to My vineyard: I will remove its hedge and it will be consumed; I will break down its wall and it will become trampled ground. 6 “I will lay it waste; It will not be pruned or hoed, But briars and thorns will come up. I will also charge the clouds to rain no rain on it.” 7 For the vineyard of the LORD of hosts is the house of Israel And the men of Judah His delightful plant. Thus He looked for justice, but behold, bloodshed; For righteousness, but behold, a cry of distress. (Isaiah 5:1-7+) Matthew 21:19-20 (SECOND MENTION OF FIG TREE - THIS ONE LITERAL BUT ALSO A PICTURE OF ISRAEL) Seeing a lone fig tree by the road, He came to it and found nothing on it except leaves only; and He *said to it, “No longer shall there ever be any fruit from you.” And at once the fig tree withered. 20 Seeing this, the disciples were amazed and asked, “How did the fig tree wither all at once?” Mark 11:12-14+ (SAME AS ABOVE) On the next day, when they had left Bethany, He became hungry. 13 Seeing at a distance a fig tree in leaf, He went to see if perhaps He would find anything on it; and when He came to it, He found nothing but leaves, for it was not the season for figs. 14 He said to it, “May no one ever eat fruit from you again!” And His disciples were listening. Fig Tree THE PARABLE OF A FRUITLESS FIG TREE And He began telling (imperfect tense) this parable (parabole) - Jesus uses the simple and straightforward analogy of a fig tree, something that would have been readily understandable to the those in an agrarian society. Jesus is of course speaking to the Jews so the primary application of this parable is to the Jewish Nation (and to individual Jews), but it also applies to every soul that reads and/or hears these words, because in its conclusion it speaks of a judgment which is inevitable! Notice also that this parable marks the end of the long evangelistic discourse that began in Luke 12:1 and serves to emphasize "Jesus’ point that everyone is living on borrowed time." (MacArthur) THOUGHT - Let us, every one, read this parable as if our Lord Jesus Christ were now speaking it for the first time to each of us. There is a lesson here which we shall do well to heed. It was a fig tree, a fruit-bearing tree by profession, so it ought to have borne fruit. It was planted; it was not a wild tree, it was planted in a vineyard, in the proper place for fig trees to grow, in good soil; and therefore the owner of it had a right to come and look for fruit on it; but he found none. Have we not here, tonight, some who are planted in the Church of God who ought, by their profession, to be bearing fruit, but they are not? Christ has come, and he has looked for fruit; but he has found none (WOE!). (Spurgeon) J C
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Hendriksen - If the central lesson of Lk 13:1–5 is “Be converted,” then that of Lk 13:6–9 is “Be converted NOW.” Do not delay! (Borrow Exposition of the Gospel of Luke) Mattoon - Jesus has used the stories of two catastrophes to stress the importance of repentance. He continues this train of thought and gives the reason why repentance is vital in this parable of an unfruitful fig tree. (Treasures from Luke) Liefeld - Once more Jesus alludes to Micah 7, this time to Micah 7:1+, with its lament over unproductive fig trees. The symbolism, like that of the vine in Isaiah 5:1–7, applies to Israel. Luke includes this parable instead of the cursing of the fig tree (found only in Mt 21:18–22; Mk 11:12–14, 20–25). Here the tree is not immediately destroyed, as it was in the cursing incident, but is given an extra year of grace (Lk 13:8), even beyond the three years its owner had already waited (Lk 13:7). Israel failed to recognize her season of opportunity (cf. Lk 12:56+; Lk 19:41–44). (Borrow The Expositor's Bible Commentary) A man had a fig tree (suke) which had been planted in his vineyard - Fig trees generally take some time after planting before they begin to bear fruit, but their ultimate purpose IS to bear fruit. This fig tree was planted in the the man's own vineyard (where soil was especially rich for the grapes in the vineyard) and had the watch care of a vineyard-keeper, and thus had ideal conditions to bear fruit. Mattoon - Fig trees were valued for their fruit and for their shade (Nathanael was sitting under one - Jn 1:48). Like the vine, fig trees became a symbol of security and of prosperity. A fruitful tree was a symbol of godly living. They grew wild, and in a wild state, the female fig blossoms had to be pollinated by a wasp that developed inside the inedible caprifigs, which grew several times a year. When the fig tree was cultivated over a period of time, it did not need the insect pollination. The cultivated tree was often planted in a vineyard. If the tree was allowed to grow to its full height, it could reach thirty feet, but if it was on rocky soil or was cut back regularly, it could be limited to a bush. The leaves of the fig tree were large enough to serve as coverings for Adam and Eve (Genesis 3:7). The leaves developed at the end of spring, at the end of April, and were therefore a sign that summer was approaching (Matthew 24:32). Fruit could be found on the tree for about ten months of the year. The first-ripe figs were ready in June, but the main crop matured in August. There was then a small crop of winter figs that often remained until the spring. (Treasures from Luke)
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Hendriksen asks a convicting question - It is good to derive comfort from the doctrine of God’s patience with us, but are we “imitators of God” in this respect? (Borrow Exposition of the Gospel of Luke) Paul commands all saints to be imitators of God... Therefore be (present imperative = command to make this our lifestyle! Only possible as we yield to and depend on the Holy Spirit to obey NT commands) imitators of God, as beloved children; and walk in love, just as Christ also loved you and gave Himself up for us, an offering and a sacrifice to God as a fragrant aroma. (Eph. 5:1-2+; cf Eph 4:32+, Luke 6:36+) Mattoon - When the Lord looks at your life, does He find fruit or disappointment? The owner of the tree was disappointed because the tree was not fulfilling its purpose. Are you fulfilling God's purpose of for your life? (ED: ESPECIALLY Eph 2:10+) Are you doing His will and plan for you? If not, find out His plan and do it. How can we know God's plan or will for our lives? (ED: See The Will Of God) Scripture. The Spirit of God. The Sovereigns or authorities over us. This would include parents, pastors, a husband, government officials, etc.. Situations or circumstances in our lives may reveal His plan. (Treasures from Luke) Let it alone (863) aphiemi which is used 133 times in the NT and about 49 times is translated forgive (forgave, forgiven)! 1. let go, send away Mk 4:36; give up Mt 27:50; utter Mk 15:37 ; divorce 1 Cor 7:11ff. Cancel, pardon Mt 18:27, 32; remit, forgive sins, etc. Mt 6:12, 14f; Mk 3:28; Lk 12:10; Ro 4:7; 1 John 1:9; 2:12.—2. leave lit. Mt 4:11; 19:27; Mk 13:34; Lk 10:30; abandon Mk 14:50. Let someone have something Mt 5:40; give peace Jn 14:27. Fig. give up, abandon Ro 1:27; Hb 6:1; Rev 2:4; neglect Mt 23:23.—3. let, let go, permit, tolerate Mk 5:19; Ac 5:38; Rev 2:20; 11:9. Let someone go on Jn 11:48. Aphiemi in Luke and Acts - Lk. 4:39; Lk. 5:11; Lk. 5:20; Lk. 5:21; Lk. 5:23; Lk. 5:24; Lk. 6:42; Lk. 7:47; Lk. 7:48; Lk. 7:49; Lk. 8:51; Lk. 9:60; Lk. 10:30; Lk. 11:4; Lk. 12:10; Lk. 12:39; Lk. 13:8; Lk. 13:35; Lk. 17:3; Lk. 17:4; Lk. 17:34; Lk. 17:35; Lk. 17:36; Lk. 18:16; Lk. 18:28; Lk. 18:29; Lk. 19:44; Lk. 21:6; Lk. 23:34; Acts 5:38; Acts 8:22; Acts 14:17 James Smith - Luke 13:7, 8. THIS may be regarded as the language of justice and mercy, of law and grace. Note— 1. Some Reasons why it Should be Cut Down. (1) It was the EASIEST WAY of getting rid of it. (2) It had had SUFFICIENT TIME for trial. (3) It showed NO SIGNS of improvement. (4) It had never done ANY GOOD. (5) It was filling a place that might be BETTER OCCUPIED by another. (6) It was having a BAD INFLUENCE on others. A "cumberer." 2. Some Reasons why it Should be Let Alone. What are they? Well, WHAT ARE THEY? Time to Flourish Read: Luke 13:1–9 “Sir,” the man replied, “leave it alone for one more year, and I’ll dig around it and fertilize it.” Luke 13:8 Last spring I decided to cut down the rose bush by our back door. In the three years we’d lived in our home, it hadn’t produced many flowers, and its ugly, fruitless branches were now creeping in all directions. But life got busy, and my gardening plan got delayed. It was just as well—only a few weeks later that rose bush burst into bloom like I’d never seen before. Hundreds of big white flowers, rich in perfume, hung over the back door, flowed into our yard, and showered the ground with beautiful petals. God's patience is good news for all of us. My rose bush’s revival reminded me of Jesus’s parable of the fig tree in Luke 13:6–9. In Israel, it was customary to give fig trees three years to produce fruit. If they didn’t, they were cut down so the soil could be better used. In Jesus’s story, a gardener asks his boss to give one particular tree a fourth year to produce. In context (vv. 1–5), the parable implies this: The Israelites hadn’t lived as they should, and God could justly judge them. But God is patient and had given extra time for them to turn to Him, be forgiven, and bloom. God wants all people to flourish and has given extra time so that they can. Whether we are still journeying toward faith or are praying for unbelieving family and friends, His patience is good news for all of us. I am the vine; you are the branches. If you remain in me and I in you, you will bear much fruit; apart from me you can do nothing. (John 15:5). By Sheridan Voysey God has given the world extra time to respond to His offer of forgiveness. INSIGHT Right before the words of today’s passage, Jesus described how His coming causes division between those who accept Jesus and the new reality He brings and those who reject Him (Luke 12:49–56). Words like these could have led some to interpret tragedies like lives lost in a collapsed tower (13:4) as God’s judgment. But Jesus rejected this way of thinking (v. 5), teaching that we should not condemn others, but instead look at ourselves. The parable of the barren fig tree (vv. 6–9) illustrates that although God is merciful and has given the world extra time to turn to Him (v. 9), a choice to live in Him must be made. That’s the only way to live fruitfully. How can you, instead of condemning others, focus more deeply on your response to Christ? Luke 13:9 and if it bears fruit next year, fine; but if not, cut it down.'" KJV Luke 13:9 And if it bear fruit, well: and if not, then after that thou shalt cut it down. NET Then if it bears fruit next year, very well, but if not, you can cut it down.'" NLT If we get figs next year, fine. If not, then you can cut it down.'" if not, cut it down Ezra 9:14,15; Ps 69:22-28; Da 9:5-8; Jn 15:2; 1 Th 2:15; Heb 6:8; Rev 15:3,4; 16:5-7 JUDGMENT OF THE "FIG TREE" FINALIZED If (kan) it bears fruit (karpos) next year, fine but if not, cut it down (ekkopto) - The first IF (third class conditional) as noted above expresses the possibility that the fig tree might bear fruit, but not the certainty that it would. The second IF is a first class conditional statement which simply means that what follows is a certainty. In other words, if it does not actually bear fruit, cut it down. Notice Jesus' uses an interesting technique here -- the parable ends in such a way that Jesus' listeners had to supply their own conclusion. This would force them to really ponder the parable. THOUGHT - And of course the application to all of us today who read this parable is NOT "What happened to the tree?" but "What will happen to me if I refuse to repent?" Today is the day of salvation (2 Cor 6:2+). Do not procrastinate on repentance, for there may be no tomorrow in which you can repent. REPENT NOW! The test of true repentance is fruitfulness. -- Steven Cole
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Hendriksen has a poem that relates to the words cut it down... (Borrow Exposition of the Gospel of Luke) There is a line by us unseen That crosses every path, The hidden boundary between God’s patience and his wrath. O where is that mysterious bourne By which our path is crossed, Beyond which God himself has sworn That he who goes is lost? How far can one go on in sin? How long will mercy spare? Where does grace end and where begin The confines of despair? An answer from the sky is sent: Ye who from God depart, While it is called today repent, And harden not your heart.
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Hendriksen points out that "The previous section ended with “But if not, you may cut it down”; that is, if genuine conversion does not result, doom follows. The present section indicates that Christ’s opponents, instead of turning to the Lord in sorrow for their sins (i.e., in true repentance) and in faith, became all the more hardened."(Borrow Exposition of the Gospel of Luke) And He was teaching (didasko) in one of the synagogues (synagoge) on the Sabbath (sabbaton) - So far, so good as they say. Clearly opposition was rising from the religious leaders, but here we see He was still welcomed into a Jewish synagogue to teaching. But He use this Sabbath day to perform a miracle and highlight the dramatic contrast between the Kingdom of God (the Kingdom of light) and the Kingdom of Satan (the Kingdom of darkness).
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Hendriksen observes that the synagogue official "misinterpreted the divine Sabbath commandment. To be sure, he was literally correct when he said, “There are six days on which work must be done.” See Ex. 20:9, 10; Dt. 5:13. But he evidently ignored such interpretative passages as Ge 2:1–3; Isa. 58; and Micah 6:8. (Borrow Exposition of the Gospel of Luke) He has told you, O man, what is good; And what does the LORD require of you But to do justice, to love kindness, And to walk humbly with your God? -Micah 6:8-note
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Hendriksen notes that although "this ruler professed to be so thoroughly concerned about keeping the law, his real concern was to discredit the Great Benefactor!" (Borrow Exposition of the Gospel of Luke)c Warren
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Hendriksen - The Sabbath must be observed, to be sure. Jesus never advocated Sabbath laxity. On the other hand, when Sabbath rules and regulations become so rigid that the dictates of both mind (Lk 8:15) and heart (Lk 8:16) are left unheeded, we are on the wrong track. Works of charity and works of necessity are not only allowed; they are required. Study Isa. 58:1-14; John 5:17. (Borrow Exposition of the Gospel of Luke) Mattoon observes how "It is interesting to note that when a society rejects Christ and His Word, there is a tendency for people to value animals over people. That is a priority that is certainly out of balance. It is amazing how people today place more value on whales, birds, minnows, or wolves over the lives of unborn babies that are slaughtered in abortion clinics. Presently, in 2010, California is in a state of emergency because liberal politicians have shut off the water to the food supply just to try and protect a fish, the Delta Smelt, from getting caught in some drain pipes. Unemployment rates are now at 40% because of the water being shut off to the fanners. Hundreds of acres of crops are now dead, shriveled, and turned to dust. One million acres of fields and orchards also have no aboveground water supply. People have to go to food banks for food. Fruits and vegetable prices have skyrocketed in central California. The drought has caused an estimated $1.15 billion dollar loss in agriculture-related wages and has eliminated as many as 40,000 jobs in farm-related industries in the San Joaquin Valley alone, where most of the nation's produce and nut crops are grown, said Lester Snow, director of the Department of Water Resources. Why? The answer is because a little fish is more important than people....When God's truth is rejected, people tend to be devalued. Since abortion has been made legal in America, we now find that euthanasia has become a popular belief by many people who feel that elderly people are a burden on society, they are of no value, and should kill themselves. It's crazy and wicked, but this is what happens when people reject God's truth. (Treasures from Luke) Ed comment: Here is an excerpt from Wikipedia suggesting that above numbers may not be completely accurate (but the point is still relevant that men opted for fish protection over human protection!) - The smelt is unpopular among farmers, with a common complaint being that 200,000 acres of farmland have been left fallow due to "four buckets of minnows".[32] Although allegations have been made that this protection has hurt California's agricultural sector, with the devastation of hundreds of thousands of acres of farmland and the loss of tens of thousands of jobs in the Central Valley,[33] a 2009 UC Davis study estimated that job losses due to smelt protection were closer to 5,000.[34] An additional 16,000 job losses in the Central Valley were attributed to the drought California had been experiencing in recent years. (Wikipedia) Hypocrites (5273)(hupokrites from hupó = under, indicating secrecy + krino = to judge) describes one who acts pretentiously, a counterfeit, a man who assumes and speaks or acts under a feigned character. A hypocrite is someone who pretends to be something he or she is not. William
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Hendriksen comments that like the Master Teacher He is, Jesus begins with "an oratorical question to arouse interest. Note the striking resemblance in form to the similarly double question found in Isa. 40:18 and to the one in Luke 7:31. Such a question was a device to sharpen the interest of the audience."(Borrow Exposition of the Gospel of Luke) The word like is a term of comparison and specifically a simile. Jesus uses well known objects to illustrate some of the characteristics of the Kingdom of God. He used similar language in Lk 6:47–49; 7:31–32; 12:36; 13:21. I tend to agree with Constable's view especially in light of Jesus emphasis on discussing the Kingdom with His disciples after the Resurrection - "To these He also presented Himself alive after His suffering, by many convincing proofs, appearing to them over a period of forty days and speaking of the things concerning the kingdom of God....(NOTICE THEIR QUESTION) So when they had come together, they were asking Him, saying, “Lord, is it at this time You are restoring the kingdom to Israel?” (Acts 1:3, 6) In Jesus' reply, He did not refute their statement that the kingdom would be restored to Israel, which is further support that what they were asking about was the Messianic Kingdom or Millennial Kingdom. (cf Rev 20:4-6-note) This aspect of the Kingdom of God is the final phase. In the meantime the "seed" of the Gospel would spread throughout the world regenerating hearts in which the King would reign (each heart being a representation of the "Kingdom of God") until He returns to take His rightful throne in Jerusalem. Is Christ reigning as King in your heart beloved?. The Kingdom of God - One must understand that there are two phases to the Kingdom of God. The first phase is the invisible, internal Kingdom of God and which He later described as "in your midst” (Lk 17:21-note), the Kingdom in which the King reigns in the heart of the person who has accepted Jesus as Messiah. To proclaim the Kingdom of God is to preach the Gospel, to proclaim the good news of salvation, explaining how one can enter the Kingdom of God. When the King returns on "the day that the Son of Man is revealed," (Lk 17:30-note) the heart of every person will also be revealed as to whether they sought the kingdom of "self" or the kingdom of the Savior! The future phase of the Kingdom of God is known as the Messianic Age or the Millennial Kingdom.(See more detailed explanation of Jesus' meaning of the Kingdom of God in notes on Luke 17:20-21). Jesus knew the Jews were looking for the future aspect of the Kingdom of God, but His preaching and that of His disciples was to explain how one could enter the invisible aspect of the Kingdom of God in the present and in that way they would be assured of experiencing the visible Kingdom of God in the future. Luke mentions the Kingdom of God more frequently than the other Gospel writers - Lk. 4:43; Lk. 6:20; Lk. 7:28; Lk. 8:1; Lk. 8:10; Lk. 9:2; Lk. 9:11; Lk. 9:27; Lk. 9:60; Lk. 9:62; Lk. 10:9; Lk. 10:11; Lk. 11:20; Lk. 13:18; Lk. 13:20; Lk. 13:28; Lk. 13:29; Lk. 14:15; Lk. 16:16; Lk. 17:20; Lk. 17:21; Lk. 18:16; Lk. 18:17; Lk. 18:24; Lk. 18:25; Lk. 18:29; Lk. 19:11; Lk. 21:31; Lk. 22:16; Lk. 22:18; Lk. 23:51;Acts 1:3; Acts 8:12; Acts 14:22; Acts 19:8; Acts 28:23; Acts 28:31; And to what shall I compare it (homoioo) - In other words He is basically repeating the question, "What is it like?" As a Master Teacher, Jesus begins with two questions to draw His hearers into His story. This is always a good practice for teachers/preachers to emulate. It makes their mind begin to think. Compare (3666)(homoioo from homoios = similar, of the same kind, of like disposition]) in classic Greek means “to make alike” or “to be like.” In the NT homoioō is used to compare persons and things and to introduce parables. In the present passages in Luke 13 homoioo introduces 2 parables - Lk 13:18, 20 (cf Mk 4:30). In Matthew homoioo introduces four parables of the wheat and the tares (Mt 13:24), the two debtors (Mt 18:23), the marriage feast (Mt 22:2), the ten virgins (Mt 25:1), Related Resources: See in depth comments on Lk 17:20-21 on what constitutes the Kingdom of God/Heaven What is the kingdom of God? What did Jesus mean when He said, “The kingdom of God is within you” (Luke 17:21, KJV)? What is the difference between the Kingdom of God and the Kingdom of Heaven? Luke 17:20-37 The Present and Future Kingdom - Steven Cole Luke 17:20-21 The Invisible Kingdom of God, Part 1 - John MacArthur Luke 17:20-21 The Invisible Kingdom of God, Part 2 - John MacArthur For those who interpret Rev 20:1-10+ literally here is a proposed schematic... KINGDOM OF GOD PAST, PRESENT, FUTURE FROM BIBLE.ORG Croft Pentz - RECEPTION AND REJECTION Luke 13:18–35 Some of the people who heard Christ preach accepted Him as Savior, the Messiah, the Son of God; others rejected Him. Many of the Jews surely knew the Old Testament Scriptures and the prophecies concerning Christ’s coming and death, but their pride and self-righteousness kept them from accepting Christ as the Son of God. I. THE PARABLES—vv. 18–21 1. Mustard seed parable—vv. 18–19. A mustard seed, which is very small, grows into a tree, and the birds lodge in it. So it is with the kingdom of God. It may have started small, but it grows larger than one can anticipate. 2. Measure of meal parable—vv. 20–21. The kingdom of God, like meal with yeast, rises and increases quickly. The growth of His kingdom knows no bounds. II. THE PRETENSE—vv. 22–30 1. Savior—v. 22. Jesus goes from city to city, preaching and teaching, heading toward Jerusalem. 2. Salvation—v. 23. The people ask an important question: Who will be saved? 3. Strict—vv. 24–25. The door to heaven is narrow, and only a few will enter (see Matt. 7:13–14). Some will knock, trying to get in, but they will hear these words, “I don’t know you.” 4. Sinful—vv. 26–27. These people were religious, but not righteous! The had a form of godliness, but no relationship with Christ. They could not enter (note the words of Jesus in Matt. 7:21–23). Only the born again (John 3:1–8) will enter. 5. Sorrow—v. 28. There will be weeping and gnashing of teeth. This means hell. 6. Satisfaction—vv. 29–30. People from all over the world will be in heaven. What great joy this will be! III. THE PITY—vv. 31–35 1. Protection—v. 31. Jesus is warned to leave, because Herod was seeking Him, and planning to kill Him. 2. Plan—vv. 32–33. Jesus calls Herod a fox. A fox is cunning and destructive. Jesus would continue His work until His death. No one could destroy God’s plan for man’s salvation. 3. Pity—vv. 34–35. Sorrow fills the heart of Jesus. He is rejected. He foresees the destruction of Jerusalem. They will not see Him again until He comes into the city on Palm Sunday. Those who believe and accept Christ will be saved; those who reject Him will be lost (Mark 16:16). All who believe in Him will have everlasting life (John 3:16). When man accepts Christ as His Savior, he becomes a son of God (John 1:12). Man has a twofold choice: (1) reception, or (2) rejection. No one can decide for another. It is a personal choice that must be made. (Expository Outlines from Luke ) Luke 13:19 "It is like a mustard seed, which a man took and threw into his own garden; and it grew and became a tree, and THE BIRDS OF THE AIR NESTED IN ITS BRANCHES.” KJV Luke 13:19 It is like a grain of mustard seed, which a man took, and cast into his garden; and it grew, and waxed a great tree; and the fowls of the air lodged in the branches of it. It is like a mustard seed Mt 13:31,32; 17:20; Mk 4:31,32 threw into his own garden Song 4:12,16; 5:1; 6:2; 8:13; Isa 58:11; 61:11; Jer 31:12 and it grew and became a tree Ps 72:16,17; Isa 2:2,3; 9:7; 49:20-25; 51:2,3; 53:1,10-12; 54:1-3; Isa 60:15-22; Ezek 17:22-24; 47:1-12; Da 2:34,35,44,45; Micah 4:1,2; Zec 2:11; 8:20-23; 14:7-9; Acts 2:41; 4:4; 15:14-18; 21:20; *Gr:; Ro 15:19; Rev 11:15 and THE BIRDS OF THE AIR NESTED IN ITS BRANCHES Ezek 31:6; Da 4:12,21 Luke 13 Resources - Multiple Sermons and Commentaries Luke 13:18-21 Why You Want To Be On Jesus’ Side - Steven Cole Luke 13:18-21 The Increasing Influence of the Kingdom - John MacArthur Parallel Passages: Mt 13:31-32+ He presented another parable to them, saying, “The kingdom of heaven is like a mustard seed, which a man took and sowed in his field; 32 and this is smaller than all other seeds, but when it is full grown, it is larger than the garden plants and becomes a tree, so that THE BIRDS OF THE AIR come and NEST IN ITS BRANCHES.” Mark 4:30-32+ And He said, “How shall we picture the kingdom of God, or by what parable shall we present it? 31 “It is like a mustard seed, which, when sown upon the soil, though it is smaller than all the seeds that are upon the soil, 32 yet when it is sown, it grows up and becomes larger than all the garden plants and forms large branches; so that THE BIRDS OF THE AIR can NEST UNDER ITS SHADE.” FIRST PARABLE LIKE A MUSTARD SEED Tiny Mustard Seeds So after asking them to ponder what the Kingdom of God is like which serves to arouse their interest (because they are looking for the King of an earthly kingdom!), now He gives them a parabolic explanation. It is like a mustard (sinapi) seed (kokkus) which a man took and threw into his own garden - Like is a term of comparison, specifically known as a simile. A mustard seed is a small round seed usually about 1-2 mm diameter and yellowish white to black. The parallel accounts in Matthew and Mark both emphasize the extremely small size of the mustard seed (Mt 13:32+ "smaller than all other seeds"). Notice Jesus does not refer to a large number of seeds like in the picture above, but refers to a seed singular, for this serves His purpose of comparison. In an agricultural society, this was a common picture that could be easily understood by Jesus' audience. Although Luke does not emphasize the tiny size of the seed here in Luke's version as he does in Matthew 13:32+ and Mark 4:31+, he does emphasize a similar result of the seed growing into a large "tree-like" shrub, big enough for birds to roost on and find shade. So Luke's emphasis is not as much on the dramatic contrast between the small size of the seed and large size of the plant, but more on the final result that the plant and the fact that it would be so big its branches would be strong enough to support the weight of birds. THE PROBLEM OF THE MUSTARD SEED - As alluded to above Luke does not emphasize the small size of the mustard seed as does Mt 13:31-32+ ("this is smaller than all other seeds"), and so opponents of the inerrancy and infallibility of the Scripture, take Jesus' statement on the size of the mustard seed as CLEARLY ERRONEOUS. It is amazing the lengths to which godless men will go to in their futile attempts to obliterate all evidence of God from our world (really "His world" for He created it!) Given that attack below is an excerpt from an article that addresses this issue of seed size. "In this article the author seeks to demonstrate exegetically and botanically that our Lord Jesus Christ was not merely using the language of accommodation or even proverbial language, necessarily, when he referred to the mustard seed as the "least" of all seeds. The author appeals to the language of the text, the context, and to expert testimony in the field of botany to show that the mustard seed was indeed the smallest garden-variety seed known to man in Bible times." John Sproule quotes botanist Dr. L. H. Shinners regarding the "size" of the Mustard seed writing that "The mustard seed would indeed have been the smallest of those likely to have been noticed by the people at the time of Christ. The principal field crops (such as barley, wheat, lentils, beans) have much larger seeds, as do vetches and other plants which might have been present as weeds (the biblical tares) among grain.… There are various weeds and wild flowers belonging to the mustard, amaranth, pigweed, and chickweed families with seeds as small or smaller than mustard itself, but they would not have been particularly known or noticed by the inhabitants....The only modern crop plant of importance with smaller seeds than mustard is tobacco, but this plant is of American origin and was not grown in the Old World until the 16th century and later (Read the entire article - The Problem of the Mustard Seed,” Grace Theological Journal Spring 1980) (See also William Thomson's 19th century comment in the classic "The Land and the Book")
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Hendriksen writes that the verb agonizomai places us "in the (athletic) arena or in the wrestling-ring. The struggle is fierce. Our opponents are Satan, sin, self (the old, sinful nature). To strive means to exert oneself to the full, to strain every nerve in our struggle with these opponents....these words were not meant to scare God’s children. They do not mean that entrance into the palace of salvation is only for those who are without sin. All those who struggle—in obedience to the command, “Strive to enter”—will enter. Another misconception must be removed. The command, “Strive to enter,” does not imply that salvation is, after all, the product of human exertion and not of grace. It is all of grace, enabling grace. The true situation is described in Php 2:12+, Php 2:13+. (Ed: Where "work out" is present imperative = command calling for continual effort [cp idea of "striving"] to bring our salvation to completion! Is this not one picture of how believers are to strive to enter the narrow gate?) (Borrow Exposition of the Gospel of Luke) Note that elsewhere in the Gospels, Jesus uses agonizomai to picture a description of a fight. Paul uses agonizomai with a similar meaning... Fight (agonizomai in the present imperative) the good fight of faith; take hold of the eternal life to which you were called, and you made the good confession in the presence of many witnesses. (1Ti 6:12+) Comment: Henry Alford renders it "strive the strife". The Christian faith is fight, a war, not a picnic, a bed of thorns (so to speak), not a bed of roses. Beware of anyone who teaches living the Christ life is easy, for it is anything but easy. And that is why Jesus and Paul command Strive and Fight! I have fought (agonizomai) the good fight (agon), I have finished the course, I have kept the faith (2Ti 4:7+) Clearly Paul saw the life of a disciple of Christ as a fight, a struggle, a warfare. The point is that the life of a believer is "war" (against three powerful enemies - the world, the flesh and the devil) and calls for us to struggle, wrestle and exert ourselves daily with great vigilance! As John
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Hendriksen - But Jesus reminds Herod also that not the tetrarch’s timetable but God’s will be carried out. On the third day—that is, on the divinely appointed day, not a day earlier nor a day later—“I will reach my goal,” says Jesus. What a glorious way of describing his death. By means of that death he would be reaching his goal, that goal being the redemption of his people. See Matt. 20:28; Mark 10:45. (Exposition of the Gospel of Luke - borrow) Allison Trites agrees with the thought that the third day was an allusion to the resurrection writing "The mention of the “third day” here is a strong pointer to Jesus’ coming resurrection. “Luke’s readers undoubtedly would call to mind the Lord’s resurrection. This meaning is confirmed by the following word, ‘finish’ [or ‘accomplish,’ NLT]” (Ellis 1981:190)." (Cornerstone Bible Commentary - Luke, Acts)
Lucas 13:22-30
Hendriksen writes that the verb agonizomai places us "in the (athletic) arena or in the wrestling-ring. The struggle is fierce. Our opponents are Satan, sin, self (the old, sinful nature). To strive means to exert oneself to the full, to strain every nerve in our struggle with these opponents....these words were not meant to scare God’s children. They do not mean that entrance into the palace of salvation is only for those who are without sin. All those who struggle—in obedience to the command, “Strive to enter”—will enter. Another misconception must be removed. The command, “Strive to enter,” does not imply that salvation is, after all, the product of human exertion and not of grace. It is all of grace, enabling grace. The true situation is described in Php 2:12-note, Php 2:13-note. (Ed: Where "work out" is present imperative = command calling for continual effort [cp idea of "striving"] to bring our salvation to completion! Is this not one picture of how believers are to strive to enter the narrow gate?) (New Testament Commentary : Exposition of the Gospel According to Luke. Baker) Note that elsewhere in the Gospels, Jesus uses agonizomai to picture a description of a fight. Paul uses agonizomai with a similar meaning... Fight (agonizomai in the present imperative) the good fight of faith; take hold of the eternal life to which you were called, and you made the good confession in the presence of many witnesses. (1Ti 6:12) Comment: Henry Alford renders it "strive the strife". I have fought (agonizomai) the good fight, I have finished the course, I have kept the faith (2Ti 4:7-note) The point is that the life of a believer is "war" and calls for us to struggle, wrestle and exert ourselves. As John
Lucas 13:24
Hendriksen writes that the verb agonizomai places us "in the (athletic) arena or in the wrestling-ring. The struggle is fierce. Our opponents are Satan, sin, self (the old, sinful nature). To strive means to exert oneself to the full, to strain every nerve in our struggle with these opponents....these words were not meant to scare God’s children. They do not mean that entrance into the palace of salvation is only for those who are without sin. All those who struggle—in obedience to the command, “Strive to enter”—will enter. Another misconception must be removed. The command, “Strive to enter,” does not imply that salvation is, after all, the product of human exertion and not of grace. It is all of grace, enabling grace. The true situation is described in Php 2:12-note, Php 2:13-note. (Ed: Where "work out" is present imperative = command calling for continual effort [cp idea of "striving"] to bring our salvation to completion! Is this not one picture of how believers are to strive to enter the narrow gate?) (New Testament Commentary : Exposition of the Gospel According to Luke. Baker) Note that elsewhere in the Gospels, Jesus uses agonizomai to picture a description of a fight. Paul uses agonizomai with a similar meaning... Fight (agonizomai in the present imperative) the good fight of faith; take hold of the eternal life to which you were called, and you made the good confession in the presence of many witnesses. (1Ti 6:12) Comment: Henry Alford renders it "strive the strife". I have fought (agonizomai) the good fight, I have finished the course, I have kept the faith (2Ti 4:7-note) The point is that the life of a believer is "war" and calls for us to struggle, wrestle and exert ourselves. As John