Luca 13:9 Commento

In this chapter we have, I. The good improvement Christ made of a piece of news that was brought him concerning some Galileans, that were lately massacred by Pilate, as they were sacrificing in the temple at Jerusalem (Luk 13:1-5). II. The parable of the fruitless fig-tree, by which we are warned to bring forth fruits meet for that repentance to which he had in the foregoing passage called us (Luk 13:6-9). III. Christ's healing a poor infirm woman on the sabbath day, and justifying himself in it (Luk 13:11-17). IV. A repetition of the parables of the grain of mustard-seed and the leaven (Luk 13:18-22). V. His answer to the question concerning the number of the saved (Luk 13:23-30). VI. The slight he put upon Herod's malice and menaces, and the doom of Jerusalem read (Luk 13:31-35).

There were present at that season,.... Among the innumerable multitude of people, Luk 12:1 that were then hearing the above discourses and sayings of Christ: some that told him of the Galileans, whose blood Pilate had mingled with their sacrifices. These Galileans were very likely some of the followers of Judas Gaulonitis, or Judas of Galilee; see Act 5:37 who endeavoured to draw off the Jews from the Roman government, and affirmed it was not lawful to give tribute to Caesar; at which Pilate being enraged, sent a band of soldiers, and slew these his followers; who were come up to the feast of the passover, as they were offering their sacrifices in the temple, and so mixed their blood with the blood of the passover lambs: this being lately done, some of the company spoke of it to Christ; very likely some of the Scribes and Pharisees, whom he had just now taxed as hypocrites; either to know his sense of Pilate's conduct, that should he condemn it as brutish and barbarous, they might accuse him to him; or should he approve of it, might traduce him, and bring him into contempt among the people; or to know his sentiments concerning the persons slain, whether or no they were not very wicked persons; and whether this was not a judgment upon them, to be put to death in such a manner, and at such a time and place, and which sense seems to be confirmed by Christ's answer. Josephus (z) relating a slaughter of the Samaritans by Pilate, which bears some likeness to this, has led some, though without any just reason, to conclude, that these were Samaritans, who are here called Galileans. This history is neither related nor hinted at, by any other writer but Luke. The phrase of mingling blood with blood, is Jewish; it is said of one Trogianus the wicked (perhaps the Emperor Trajan), that he slaughtered the Jews, , "and mingled their blood with their blood"; and their blood ran into the sea, unto Cyprus (a). The Jews (b) have a notion, that "in the age in which the son of David comes, Galilee shall be destroyed.'' Here was a great slaughter of the Galileans now, see Act 5:37 but there was a greater afterwards by the Romans: it may be that the Pharisees made mention of this case to Christ, to reproach him and his followers, who were called Galileans, as his disciples chiefly were. (z) Antiqu. l. 18. c. 5. (a) T. Hieros. Succa, fol. 55. 2. Vid. Lightfoot Hor. in loc. (b) T. Bab. Sanhedrin, fol. 97. 1.

And if it bear fruit, well,.... If hereby barren professors, as the Jews, become fruitful, it is well, a good thing is done; it is well for themselves, they shall eat the fruit of their doings; it is well for the churches where they are, for good works are profitable to men; and it is well for the owner of the vineyard, and the dresser of it too, for when Christ has his fruit from his churches, his ministers have theirs also: and if not, then after that; "for the time to come", as the Vulgate Latin; or "year following", as the Persic version renders it: thou shall cut it down; do with it as thou pleasest, nothing more will be said or pleaded in its behalf; full consent shall be given, and no more intercession used: any trees might not be cut down, only barren ones; there is a law in Deu 20:19 about cutting down trees, and which the Jews explain thus (m); "they may not cut down trees for meat without the city, nor withhold from them the course of water, that so they may become dry; as it is said, "thou shall not destroy the trees"; and whoever cuts any down is to be beaten, and not in a siege only, but in any place: whoever cuts down a tree for meat, by way of destroying it, is to be beaten; but they may cut it down if it hurts other trees, or because it hurts in the field others, or because its price is dear; the law does not forbid, but by way of destroying. Every barren tree it is lawful to cut down, even though a man hath no need of it; and so a tree for meat, which does hurt, and does not produce but little fruit, and it is not worth while to labour about it, it is lawful to cut it down: and how much may an olive tree produce, and it may not be cut down? the fourth part of a "Kab" of olives; and a palm tree which yields a "Kab" of dates, may not be cut down.'' Much such a parable as this is formed by the Jews, upon Moses's intercession for the people of Israel (n). "Says R. Abin, in the name of R. Simeon ben Josedech, a parable, to what is it like? to a king that hath an uncultivated field; he says to his gardener, go and manure it, and make it a vineyard: the gardener went and manured that field, and planted it a vineyard; the vineyard grew, and produced wine, and it turned to vinegar; when the king saw that the wine turned to vinegar, he said to the gardener, go, , "and cut it down", why should I seek after a vineyard that brings forth that which is sour? the gardener replied, my lord, the king, what expense hast thou been at with this vineyard before it was raised? and now thou seekest to cut it down; and shouldst thou say because its wine turns sour; the reason is, because it is young, therefore its wine turns sour, and it does not produce good wine: so when Israel did that work (of the golden calf), the holy blessed God sought to consume them; said Moses, Lord of the world, hast thou not brought them out of Egypt from a place of idolatry, and now they are young, or children, as it is said, Hos 11:1 wait a little for them, and go with them, and they will do good works in thy presence.'' (m) Maimon. Hilch. Melacim, c. 6. sect. 8, 9. (n) Shemot Rabba, sect. 43. fol. 141. 2.

He told another parable, “A certain man had planted a fig tree in his vineyard and he said to the vinedresser.” This refers to the law, taking its point of view. “Behold, for three years I have come seeking fruit on this fig tree.” This refers to the three captivities in which the Israelites were taken away, so that they might be chastened, but they were not chastened.… The fig tree is a figure of the synagogue. He sought the fruits of faith in it, but it did not have that which it could offer.…During three years, he showed himself among them as Savior. When he wished that the fig tree be uprooted, the event was similar to that earlier one, when the Father said to Moses, “Permit me to destroy the people.” He gave Moses a reason to intercede with him. Here he also showed the vinedresser that he wished to uproot it. The vinedresser made known his plea, and the merciful One showed his pity, that if, in another year, the fig tree did not produce fruit, it would be uprooted. The vinedresser however did not condemn through vengeance like Moses, who, after having interceded and was heard, said, “For the day of their ruin is near and that which is about to happen to them is fast approaching.” … We are not saying that the Jews are tares, for they are capable of being chosen, but they are not pure wheat grains, for they can be rejected.

But our Lord sought, not because He was ignorant that the fig tree had no fruit, but that He might show in a figure that the synagogue ought by this time to have fruit. Lastly, from what follows, He teaches that He Himself came not before the time who came after three years. For so it is said, Then said he to the dresser of the vineyard, Behold, these three years I come seeking fruit on this fig tree, and find none. He came to Abraham, He came to Moses, He came to Mary, that is, He came in the seal of the covenant, He came in the law, He came in the body. We recognise His coming by His gifts; at one time purification, at another sanctification, at another justification. Circumcision purified, the law sanctified, grace justified. The Jewish people then could not be purified because they had not the circumcision of the heart, but of the body; nor be sanctified, because ignorant of the meaning of the law, they followed carnal things rather than spiritual; nor justified, because not working repentance for their offences, they knew nothing of grace. Rightly then was there no fruit found in the synagogue, and consequently it is ordered to be cut down; for it follows, Cut it down, why cumbereth it the ground? But the merciful dresser, perhaps meaning him on whom the Church is founded, foreseeing that another would be sent to the Gentiles, but he himself to them who were of the circumcision, piously intercedes that it may not be cut off; trusting to his calling, that the Jewish people also might be saved through the Church. Hence it follows, And he answering said unto him, Lord, let it alone this year also. He soon perceived hardness of heart and pride to be the causes of the barrenness of the Jews. He knew therefore how to discipline, who knew how to censure faults. Therefore adds He, till I shall dig about it. He promises that the hardness of their hearts shall be dug about by the Apostles' spades, lest a heap of earth cover up and obscure the root of wisdom. And He adds, and dung it, that is, by the grace of humility, by which even the fig is thought to become fruitful toward the Gospel of Christ. Hence He adds, And if it bear fruit, well, that is, it shall be well, but if not, then after that thou shall cut it down.

(ubi sup.) That is, it will be well, but if not, then after that thou shalt cut it down; namely, when Thou shalt come to judge the quick and the dead. In the mean time it is now spared.

And there are many who hear rebukes and yet scorn to return to penitence, and, unfruitful to God, stand green in this world. But let us hear what the vinedresser adds: "If indeed it bears fruit; but if not, you shall cut it down in the future." Because indeed one who does not wish to grow fat here toward fruitfulness through rebuke will fall there from where he can no longer rise through penitence; and he will be cut down in the future, although here he may seem to stand green without fruit.

(ubi sup.) But there are very many who hear reproof, and yet despise the return to repentance; wherefore it is added, And if it bear fruit, well.

(ubi sup.) But he who will not by correction grow rich unto fruitfulness, falls to that place from whence he is no more able to rise again by repentance.

And if it indeed produces fruit. But if not, in the future you will cut it down. When He said, "And if it indeed produces fruit," He did not add anything, but suspended the judgment. However, when He added, "But if not," He immediately attached the judgment of future condemnation, saying, "In the future you will cut it down," because evidently He saw the synagogue much more inclined to deny than to confess God. Hence, elsewhere, applying the same figure in facts as He does here in words, He condemned the unfruitful fig tree with the curse of eternal barrenness, showing that even if the apostles correct by digging and rebuke by heaping manure, it would never yield the fruit of repentance but must be cut down by the severity of the strict axe.

But each one of us also is a fig tree planted in the vineyard of God, that is, in the Church, or in the world. Our nature yields no fruit though three times sought for; once indeed when we transgressed the commandment in paradise; the second time, when they made the molten calf under the law; thirdly, when they rejected the Saviour. But that three years' time must be understood to mean also the three ages of life, boyhood, manhood, and old age. Or the master of the household is God the Father, the dresser is Christ, who will not have the fig tree cut down as barren, as if saying to the Father, Although through the Law and the Prophets they gave no fruit of repentance, I will water them with My sufferings and teaching, and perhaps they will yield us fruits of obedience.

Finally, since, despite all this, the Jews did not repent, Christ cut them off from the love of God. For they are no longer called the people of the Lord and a holy nation, but in their place the Gentiles have been brought in, who are able to bring forth fruit (Matt. 21:43). Under the fig tree one can also understand all of humanity: under the master of the house, God the Father; under the vinedresser, the Son of God, Who appeared in the flesh in order to bestow care and cleanse our vineyard. Christ does not allow this fig tree to be cut down as barren, saying to the Father: "Leave it this year also." If people did not improve through the Law and the prophets and did not bring forth the fruit of repentance, then I shall yet water them with My teaching and sufferings, and perhaps they will bring forth the fruit of obedience. But if the fig tree does not bear fruit, then afterwards You will cut it down, having rejected them from the lot of the righteous. Three times God sought fruit from our race (the human race), and three times it did not yield any: the first time, when we transgressed the commandment in paradise (Gen. 3:12–13); the second time, when during the giving of the Law they cast a calf (Exod. 32:2–4) and exchanged the glory of God "for the image of an ox that eats grass" (Ps. 106:20); the third time, when they demanded the crucifixion of the Savior and Lord, saying: "We have no king but Caesar" (John 19:15). And each of us individually is a fig tree planted in the vineyard of God, that is, in the Church or, to put it simply, in this present world. God comes seeking fruit, and if He finds you fruitless, He commands that you be uprooted from this present life. But the vinedresser can spare you. And who is this vinedresser? Either the guardian Angel of each person, or the person himself. For each one is his own vinedresser. Often, having fallen into a mortal illness or other dangers, we say: Lord! Leave us this year too, and we will repent. For this is what it means to dig around and apply manure. The soul is dug around when it shakes off from itself the dust of worldly cares and becomes light. It is covered with manure, that is, with the warmth of an inglorious life despised by all. For when someone for the salvation of his soul abandons glory and resolves upon an inglorious life, then this is called covering the soul with manure, so that it might bear fruit. If we bear fruit, that is good; but if not, then the Lord will no longer leave us in His vineyard, but uproots us from this present world, so that we do not occupy the place in vain. And whoever sees a sinner living a long time is himself corrupted and becomes worse, and thus it turns out that the sinner himself bears no fruit, and also hinders another who could have borne fruit. But if he is uprooted from this present life, then those who witnessed his cutting down may perhaps come to their senses, change, and bear fruit. It is said that the householder came to the fig tree for three years, perhaps because three Laws have been given to us, through which the Lord comes to us, namely: the natural, the Mosaic, and the spiritual. We ought to have borne fruit even under the guidance of the natural law, for nature by itself teaches what is proper. But since the Lord found the natural law ineffective in us, He gave the Mosaic Law as an aid to the natural one. And when this too proved useless due to our negligence, He gave the spiritual Law. Therefore, whoever's soul is not improved by these three laws, whoever cannot be improved despite such longsuffering and love for mankind, is no longer left for any further time, since God cannot be deceived by delays. Understand, perhaps, by the three years also three stages of life: adolescence, or youth, which is reckoned up to eighteen years, maturity, and the stage of those who are already beginning to turn gray. Therefore, if even in old age, in this third year, we do not bear fruit, and if we are still permitted to live so as to heap dung upon ourselves through the embrace of a dishonorable life for Christ's sake, and we again prove false, then the Lord will no longer spare us but will cut us down, so that we do not occupy the ground in vain and moreover to the harm of others. And this interpretation seems to me closer to the subject at hand.

(De Pœnit.) For it is the part of God's mercy not silently to inflict punishment, but to send forth threatenings to recall the sinner to repentance, as He did to the men of Nineveh, and now to the dresser of the vineyard, saying, Cut it down, exciting him indeed to the care of it, and stirring up the barren soil to bring forth the proper fruits.

Christ preaches the necessity of repentance, from the punishment of the Galileans massacred by Pilate, Luk 13:1-3. And by the death of those on whom the tower in Siloam fell, Luk 13:4, Luk 13:5. The parable of the barren fig tree, vv. 6-29. Christ cures a woman who had been afflicted eighteen years, Luk 13:10-13. The ruler of the synagogue is incensed and is reproved by our Lord, Luk 13:14-17. The parable of the mustard seed, Luk 13:18, Luk 13:19; of the leaven, Luk 13:20-21. He journeys towards Jerusalem, and preaches, Luk 13:22. The question, Are there few saved? and our Lords answer, with the discourse thereon, Luk 13:23-30. He is informed that Herod purposes to kill him, Luk 13:31, Luk 13:32. Predicts his own death at Jerusalem, and denounces judgments on that impenitent city, Luk 13:33-35.

THE LESSON, "REPENT OR PERISH," SUGGESTED BY TWO RECENT INCIDENTS, AND ILLUSTRATED BY THE PARABLE OF THE BARREN FIG TREE. (Luk 13:1-9) Galileans--possibly the followers of Judas of Galilee, who, some twenty years before this, taught that Jews should not pay tribute to the Romans, and of whom we learn, from Act 5:37, that he drew after him a multitude of followers, who on his being slain were all dispersed. About this time that party would be at its height, and if Pilate caused this detachment of them to be waylaid and put to death as they were offering their sacrifices at one of the festivals, that would be "mingling their blood with their sacrifices" [GROTIUS, WEBSTER and WILKINSON, but doubted by DE WETTE, MEYER, ALFORD, &c.]. News of this being brought to our Lord, to draw out His views of such, and whether it was not a judgment of Heaven, He simply points them to the practical view of the matter: "These men are not signal examples of divine vengeance, as ye suppose; but every impenitent sinner--ye yourselves, except ye repent--shall be like monuments of the judgment of Heaven, and in a more awful sense." The reference here to the impending destruction of Jerusalem is far from exhausting our Lord's weighty words; they manifestly point to a "perdition" of a more awful kind--future, personal, remediless.

if . . . fruit, well--Genuine repentance, however late, avails to save (Luk 23:42-43). after that, &c.--The final perdition of such as, after the utmost limits of reasonable forbearance, are found fruitless, will be pre-eminently and confessedly just (Pro 1:24-31; Eze 24:13).