Tower of Siloam (Luke 13:1–5)
1 At that time some people
who were present there told him about the Galileans whose blood Pilate
had mingled with the blood of their sacrifices.
2 He said to them in reply, "Do you think that because these Galileans suffered in this way they were greater sinners than all other Galileans?
3 By no means! But I tell you, if you do not repent, you will all perish as they did!
4 Or those eighteen people who were killed when the tower at Siloam fell on them - do you think they were more guilty than everyone else who lived in Jerusalem?
5 By no means! But I tell you, if you do not repent, you will all perish as they did!"
According to the Bible, the Tower of Siloam was an ancient tower in Siloam in south Jerusalem. In Luke 13:1-5, in a discourse on the need for individual repentance for sin, Jesus refers to 18 who died when the Tower of Siloam fell on them. Apparently they were innocent victims of a calamity which was due to no fault of those killed.
Apparently those making the report were looking for Jesus to offer some explanation of why bad things happen to good people—in this case even while they were worshiping. The "sin and calamity" issue involves a presumption often made even today that an extraordinary tragedy in some way must signify extraordinary guilt. It assumes that a victim must have done something terrible for God to allow something so tragic to happen to them.
Jesus responded as though the question was related to the relative sinfulness of the victims, but only in passing. In a sharp retort, he diverted the focus directly onto the interrogators, making it clear that the most urgent issue was not an explanation to their implied question as to why God allowed such a horrible thing to happen to innocent people.
His mention of the fall of the Tower of Siloam added a nuance to his prior point: Accidents happen. Therefore, even in the absence of persecution, death can come unexpectedly to anyone, irrespective of how righteous or how sinful they are. He may have been emphasizing that the time granted by God for repentance is limited.
Whether due to persecution or misadventure, repentance is universally strongly and earnestly required by Jesus. The time is short, and therefore the time for repentance is now. In his response to both tragedies, Jesus firmly dismissed personal guilt or causation as the reason they became victims. Instead, he turned the focus onto those wanting to hear "why".
Twice in this brief passage, Jesus declared, "...unless you repent, you too will all perish." Jesus' clear focus is on the need for everyone to "repent" of their sins before God. His answer cannot mean that all unrepentant people will die deservedly. Neither can it mean that people can escape physical death by repenting of their sins since eventually every living person dies. So perish here is something more than just to die a physical death.
The Barren Fig Tree (Luke 13:6–9)
6
And he told them this parable: "There once was a person who had a fig
tree planted in his orchard, and when he came in search of fruit on it
but found none,
7 he said to the gardener, 'For three years now I have come in search of fruit on this fig tree but have found none. (So) cut it down. Why should it exhaust the soil?'
8 He said to him in reply, 'Sir, leave it for this year also, and I shall cultivate the ground around it and fertilize it;
9 It may bear fruit in the future. If not you can cut it down.'"
Like the incident mentioned in Luke 13:1 nothing of this accident in Jerusalem is known outside Luke and the New Testament. Following on the call to repentance in Luke 13:1-5, the parable of the barren fig tree presents a story about the continuing patience of God with those who have not yet given evidence of their repentance (see Luke 3:8). The parable may also be alluding to the delay of the end time, when punishment will be meted out, and the importance of preparing for the end of the age because the delay will not be permanent (Luke 13:8-9).
comments by Society of St Paul (Blog "366 Days with the Lord 2013" - https://www.stpauls.ph):
If you do not repent, you will all perish. With these words, Jesus strikes fear in the hearts of His hearers and in us. He uses tough love to call us to repentance, especially during this season of Lent.
Repentance and faith are the fruits that Jesus expects us to produce in response to His preaching. The parable of the barren fig tree shows that Jesus is not after applause or outward show of devotion (even though these are good in themselves). He wants bunga (fruit), not bongga (outward show). And repentance is a deep change: A change of mind (our way of seeing things), of heart (our attitude toward things), and of behavior (our actions).
We must pray for this deep change, and not allow this precious Lenten time to be spent only on doing devotional acts, rituals, and spiritual exercises, all of which are good but are not enough. For if we are content with these and do not really repent, then after Lent we will go back to our usual ways and usual selves. Ask God, "A clean heart create in me, Lord."
Infirm woman (Luke 13:10–17)
10 He was teaching in a synagogue on the sabbath.
11 And a woman was there who for eighteen years had been crippled by a spirit; she was bent over, completely incapable of standing erect.
12 When Jesus saw her, he called to her and said, "Woman, you are set free of your infirmity."
13 He laid his hands on her, and she at once stood up straight and glorified God.
14 But the leader of the synagogue, indignant that Jesus had cured on the sabbath, said to the crowd in reply, "There are six days when work should be done. Come on those days to be cured, not on the sabbath day."
15 The Lord said to him in reply, "Hypocrites! Does not each one of you on the sabbath untie his ox or his ass from the manger and lead it out for watering?
16 This daughter of Abraham, whom Satan has bound for eighteen years now, ought she not to have been set free on the sabbath day from this bondage?"
17 When he said this, all his adversaries were humiliated; and the whole crowd rejoiced at all the splendid deeds done by him.
Hyprocrites: If the law as interpreted by Jewish tradition allowed for the untying of bound animals on the sabbath, how much more should this woman who has been bound by Satan's power be freed on the sabbath from her affliction. Whom Satan has bound: affliction and infirmity are taken as evidence of Satan's hold on humanity. The healing ministry of Jesus reveals the gradual wresting from Satan of control over humanity and the establishment of God's kingdom.
comments by Rev. Carroll Stuhlmueller:
The Jewish leaders were indignant that Jesus would perform such a miraculous work on the Sabbath, the holy day of rest. They were so caught up in their ritual observance of the Sabbath that they lost sight of God's mercy and goodness. Jesus healed on the Sabbath because God does not rest from showing his mercy and love, ever. God's word has power to change us, spiritually, physically, and emotionally. Is there anything that keeps you bound up or that weighs you down? Let the Lord speak his word to you and give you freedom.
Is there anything that keeps you bound up or oppressed? Infirmity, whether physical, emotional, or spiritual, can befall us for a variety of reasons and God can use it for some purpose that we do not understand. When Jesus encountered an elderly woman who was spent of her strength and unable to stand upright, he gave her words of faith and freedom and he restored her to health. She must have suffered much, both physically and spiritually for eighteen years, since Jesus remarked that Satan had bound her. How can Satan do this? The scriptures indicate that Satan can act in the world with malice and can cause injuries of a spiritual nature, and indirectly even of a physical nature. Satan's power, however, is not infinite. He cannot prevent the building up of God's kingdom or reign in our lives. Jesus demonstrates the power and authority of God's kingdom in releasing people who are oppressed by physical and emotional sickness, by personal weakness and sin, and by the harassment of the evil one in their lives. It took only one word from Jesus to release this woman instantly of her infirmity. Do you believe in the power of Jesus to release you from affliction and oppression?
Parables of Mustard seed and Leaven (Luke 13:18–21)
18 Then he said, "What is the kingdom of God like? To what can I compare it?
19 It is like a mustard seed that a person took and planted in the garden. When it was fully grown, it became a large bush and 'the birds of the sky dwelt in its branches.'"
20 Again he said, "To what shall I compare the kingdom of God?
21 It is like yeast that a woman took and mixed (in) with three measures of wheat flour until the whole batch of dough was leavened."
Two parables are used to illustrate the future proportions of the kingdom of God that will result from its deceptively small beginning in the preaching and healing ministry of Jesus.
comments by Rev. Carroll Stuhlmueller:
What can mustard seeds and leaven teach us about the kingdom of God? The tiny mustard seed literally grew to be a tree which attracted numerous birds because they loved the little black mustard seed it produced. God's kingdom works in a similar fashion. It starts from the smallest beginnings in the hearts of men and women who are receptive to God's word. And it works unseen and causes a transformation from within. Leaven is another powerful agent of change. A lump of dough left to itself remains just what it is, a lump of dough. But when the leaven is added to it a transformation takes place which produces rich and wholesome bread when heated -- the staple of life for humans. The kingdom of God produces a transformation in those who receive the new life which Jesus Christ offers. When we yield to Jesus Christ, our lives are transformed by the power of the Holy Spirit who dwells in us. Paul the Apostle says, "We have this treasure in earthen vessels, to show that the transcendent power belongs to God and not to us" (2 Cor. 4:7). Do you believe in the transforming power of the Holy Spirit?
Jesus answers his own rhetorical questions with marvelous images: the tiny seed that grows into the large bush, the yeast that transforms the flour into an abundance of bread. We know this, that a small thing can have a big effect, as we have known a suggestion, a hope, an idea – followed – to lead to a whole career or way of life. From a chance meeting comes a fruitful relationship; from a small kindness comes – well, salvation. To me, this is about Faith and Hope – especially that my little faith and smaller abilities may yet help build “the Kingdom of Heaven.” So although I continue to weep and groan, I pray each day, “Thy Kingdom come, Thy will be done.” A good question for today is: What can I do today that might be the seed or the bit of yeast that will grow into the Kingdom for others? That’s a good question, and may be the right question for my readers. But – true confession here! – having considered this Gospel, I’ve discovered the question truly rhetorical (because I have an answer) that I’ve been trying to avoid -- that I am finally asking myself today is: What apparently little thing must I change in my life so that God may Reign in me?
The Narrow Gate (Luke 13:22–30)
22 He passed through towns and villages, teaching as he went and making his way to Jerusalem.
23 Someone asked him, "Lord, will only a few people be saved?" He answered them,
24 "Strive to enter through the narrow gate, for many, I tell you, will attempt to enter but will not be strong enough.
25 After the master of the house has arisen and locked the door, then will you stand outside knocking and saying, 'Lord, open the door for us.' He will say to you in reply, 'I do not know where you are from.'
26 And you will say, 'We ate and drank in your company and you taught in our streets.'
27 Then he will say to you, 'I do not know where (you) are from. Depart from me, all you evildoers!'
28 And there will be wailing and grinding of teeth when you see Abraham, Isaac, and Jacob and all the prophets in the kingdom of God and you yourselves cast out.
29 And people will come from the east and the west and from the north and the south and will recline at table in the kingdom of God.
30 For behold, some are last who will be first, and some are first who will be last."
These sayings of Jesus follow in Luke upon the parables of the kingdom ( Luke 13:18-21) and stress that great effort is required for entrance into the kingdom (Luke 13:24) and that there is an urgency to accept the present opportunity to enter because the narrow door will not remain open indefinitely (Luke 13:25). Lying behind the sayings is the rejection of Jesus and his message by his Jewish contemporaries (Luke 13:26) whose places at table in the kingdom will be taken by Gentiles from the four corners of the world (Luke 13:29). Those called last (the Gentiles) will precede those to whom the invitation to enter was first extended (the Jews).
comments by Rev. Carroll Stuhlmueller:
What does the image of a door say to us about the kingdom of God? Jesus' story about the door being shut to those who come too late suggests they had offended their host and deserved to be excluded. It was customary for teachers in Jesus' time to close the door on tardy students and not allow them back for a whole week in order to teach them a lesson in discipline and faithfulness. Jesus told this story in response to the question of who will make it to heaven. Many rabbis held that all Israel would be saved, except for a few blatant sinners who excluded themselves! After all, they were specially chosen by God when he established a covenant with them. Jesus doesn't directly answer the question, however; but his response is nonetheless unsettling on two counts. First, Jesus surprised his listeners by saying that one's membership as a covenanted people does not automatically mean entry into the kingdom of God. Second, Jesus asserts that many from the gentile nations would enter God's kingdom. God's invitation is open to Jew and Gentile alike. But Jesus warns that we can be excluded if we do not strive to enter by the narrow door. What did Jesus mean by this expression? The door which Jesus had in mind was himself. “I am the door; if any one enters by me, he will be saved” (John 10:9). Through the cross Jesus opens the way for us to enter into his kingdom. But we must follow Jesus in the way of the cross. The word strive can also be translated agony. To enter the kingdom of God one must struggle against the forces of temptation and whatever would hinder us from doing the will of God (even apathy, indifference, and compromise).
The last thing we ever want to hear Jesus say to us is “I do not know where you are from…depart from me you evil doer.” Like any relationship, we need to develop a relationship with Jesus Christ so that we give his all due reverence, love and respect as our Lord and Savior. The best way we can show Jesus that we revere Him and love Him is to follow Him wherever He leads us. By clinging to His side, by doing what He asks of us, by following the will of God, we can be assured of eternal life with Him. Do you love Jesus enough to follow Him where He wants to lead you? Do you allow Jesus to shepherd you?
Lament over Jerusalem (13:31–35)
31 At that time some Pharisees came to him and said, "Go away, leave this area because Herod wants to kill you."
32 He replied, "Go and tell that fox, 'Behold, I cast out demons and I perform healings today and tomorrow, and on the third day I accomplish my purpose.
33 Yet I must continue on my way today, tomorrow, and the following day, for it is impossible that a prophet should die outside of Jerusalem.'
34 "Jerusalem, Jerusalem, you who kill the prophets and stone those sent to you, how many times I yearned to gather your children together as a hen gathers her brood under her wings, but you were unwilling!
35 Behold, your house will be abandoned. (But) I tell you, you will not see me until (the time comes when) you say, 'Blessed is he who comes in the name of the Lord.'"
The Greek word translated to "prophets" here, also means "messiah." How could this be? Isn't Jesus the only messiah? Actually, the word "messiah" and "prophet" are synonyms according to the Greek lexicon. And in the Old Testament, the Hebrew word "mashiyach" also can be translated to "messiah," as well as "anointed one." Throughout the books of the Old Testament, it it describes the "anointed" as God's priests and representatives.
Jesus is speaking of God’s relationship to the holy city in which He dwells as the God of Israel. Jesus speaks tenderly of how He has longed for Jerusalem’s repentance and restored communion with Him but the city has resisted. Jesus prophesies that God’s house, the Jerusalem Temple, will no longer be the dwelling place of God among His people. Jesus’ prophecy was fulfilled when the Jerusalem Temple was destroyed by the Romans in 70 AD and never rebuilt.
In verse 35b Jesus quotes verse 26 from Psalms 118; a psalm that will be sung in the Temple at the festival of Passover:
19 Open the gates of victory; I will enter and thank the LORD.
20 This is the LORD’s own gate, where the victors enter.
21 I thank you for you answered me; you have been my savior.
22 The stone the builders rejected has become the cornerstone.
23 By the LORD has this been done; it is wonderful in our eyes.
24 This is the day the LORD has made; let us rejoice in it and be glad.
25 LORD, grant salvation! [Hosanna!] LORD, grant good fortune!
26 Blessed is he who comes in the name of the LORD. We bless you from the LORD’s house.
27 The LORD is God and has given us light. Join in procession with leafy branches up to the horns of the altar
How is this psalms fulfilled in Jesus? He is the “stone” the builders (Jews) rejected but He became the “cornerstone” of the new Temple of the New Covenant Church which is the Body of Christ. He was victorious in His mission “He is the “Light” of the world and the Savior of mankind. The verse Jesus’ quoted will be shouted by the crowd when they see Jesus ride through the gate into the city of Jerusalem on Palm Sunday.
comments by Pope Francis (Homily Oct 31 2013):
As Jesus draws near to Jerusalem He is entering hostile territory. The sinners and unbelievers He encounters are very rigid and have hardened their hearts against Him.
The tragedy of Jerusalem, is not that it didn't know the love of God, but that it knew God's love, but rejected it -- or worse only half accepted it. The heart of Jesus wept for this city that didn’t understand the love of God, for this love that was not fully received.
God became man in order to weep for what his children have done. Jesus’ words in the Gospel reflect the sadness of God, who “continues to weep” for a world that is mired in violence, injustice and war.
He weeps for this humanity that doesn’t understand the peace he offers, the peace of love,” the pope said.
God became man in order to weep for his lost children who, through the idolatry of money, have left countless innocents dead because of war and arms trafficking.
We have the certainty of the apostle Paul: “no one can separate me from the love of Christ”. Paul lived through persecution, through illness, through betrayal, but the love of Christ was always at the centre of his life.
Lets contrast the two images – Paul, who feels he is a sinner, but finds strength in the love of God, and Jerusalem, with its people who don’t accept the love of God, or worse, who half accept it, depending on their own convenience. So let us ask ourselves, do I have a strong love, like Paul, or do I have a tepid heart, like Jerusalem?
 |
| The Tower of Siloam by David,Martin (1639-1721) |
2 He said to them in reply, "Do you think that because these Galileans suffered in this way they were greater sinners than all other Galileans?
3 By no means! But I tell you, if you do not repent, you will all perish as they did!
4 Or those eighteen people who were killed when the tower at Siloam fell on them - do you think they were more guilty than everyone else who lived in Jerusalem?
5 By no means! But I tell you, if you do not repent, you will all perish as they did!"
According to the Bible, the Tower of Siloam was an ancient tower in Siloam in south Jerusalem. In Luke 13:1-5, in a discourse on the need for individual repentance for sin, Jesus refers to 18 who died when the Tower of Siloam fell on them. Apparently they were innocent victims of a calamity which was due to no fault of those killed.
Apparently those making the report were looking for Jesus to offer some explanation of why bad things happen to good people—in this case even while they were worshiping. The "sin and calamity" issue involves a presumption often made even today that an extraordinary tragedy in some way must signify extraordinary guilt. It assumes that a victim must have done something terrible for God to allow something so tragic to happen to them.
Jesus responded as though the question was related to the relative sinfulness of the victims, but only in passing. In a sharp retort, he diverted the focus directly onto the interrogators, making it clear that the most urgent issue was not an explanation to their implied question as to why God allowed such a horrible thing to happen to innocent people.
His mention of the fall of the Tower of Siloam added a nuance to his prior point: Accidents happen. Therefore, even in the absence of persecution, death can come unexpectedly to anyone, irrespective of how righteous or how sinful they are. He may have been emphasizing that the time granted by God for repentance is limited.
Whether due to persecution or misadventure, repentance is universally strongly and earnestly required by Jesus. The time is short, and therefore the time for repentance is now. In his response to both tragedies, Jesus firmly dismissed personal guilt or causation as the reason they became victims. Instead, he turned the focus onto those wanting to hear "why".
Twice in this brief passage, Jesus declared, "...unless you repent, you too will all perish." Jesus' clear focus is on the need for everyone to "repent" of their sins before God. His answer cannot mean that all unrepentant people will die deservedly. Neither can it mean that people can escape physical death by repenting of their sins since eventually every living person dies. So perish here is something more than just to die a physical death.
The Barren Fig Tree (Luke 13:6–9)
 |
| The Barren Fig-tree. Illustration for Bible Pictures by James Weston |
7 he said to the gardener, 'For three years now I have come in search of fruit on this fig tree but have found none. (So) cut it down. Why should it exhaust the soil?'
8 He said to him in reply, 'Sir, leave it for this year also, and I shall cultivate the ground around it and fertilize it;
9 It may bear fruit in the future. If not you can cut it down.'"
Like the incident mentioned in Luke 13:1 nothing of this accident in Jerusalem is known outside Luke and the New Testament. Following on the call to repentance in Luke 13:1-5, the parable of the barren fig tree presents a story about the continuing patience of God with those who have not yet given evidence of their repentance (see Luke 3:8). The parable may also be alluding to the delay of the end time, when punishment will be meted out, and the importance of preparing for the end of the age because the delay will not be permanent (Luke 13:8-9).
comments by Society of St Paul (Blog "366 Days with the Lord 2013" - https://www.stpauls.ph):
If you do not repent, you will all perish. With these words, Jesus strikes fear in the hearts of His hearers and in us. He uses tough love to call us to repentance, especially during this season of Lent.
Repentance and faith are the fruits that Jesus expects us to produce in response to His preaching. The parable of the barren fig tree shows that Jesus is not after applause or outward show of devotion (even though these are good in themselves). He wants bunga (fruit), not bongga (outward show). And repentance is a deep change: A change of mind (our way of seeing things), of heart (our attitude toward things), and of behavior (our actions).
We must pray for this deep change, and not allow this precious Lenten time to be spent only on doing devotional acts, rituals, and spiritual exercises, all of which are good but are not enough. For if we are content with these and do not really repent, then after Lent we will go back to our usual ways and usual selves. Ask God, "A clean heart create in me, Lord."
Infirm woman (Luke 13:10–17)
 |
| Bartolomé Murillo - Christ healing the Paralytic at the Pool of Bethesda (1670) |
11 And a woman was there who for eighteen years had been crippled by a spirit; she was bent over, completely incapable of standing erect.
12 When Jesus saw her, he called to her and said, "Woman, you are set free of your infirmity."
13 He laid his hands on her, and she at once stood up straight and glorified God.
14 But the leader of the synagogue, indignant that Jesus had cured on the sabbath, said to the crowd in reply, "There are six days when work should be done. Come on those days to be cured, not on the sabbath day."
15 The Lord said to him in reply, "Hypocrites! Does not each one of you on the sabbath untie his ox or his ass from the manger and lead it out for watering?
16 This daughter of Abraham, whom Satan has bound for eighteen years now, ought she not to have been set free on the sabbath day from this bondage?"
17 When he said this, all his adversaries were humiliated; and the whole crowd rejoiced at all the splendid deeds done by him.
Hyprocrites: If the law as interpreted by Jewish tradition allowed for the untying of bound animals on the sabbath, how much more should this woman who has been bound by Satan's power be freed on the sabbath from her affliction. Whom Satan has bound: affliction and infirmity are taken as evidence of Satan's hold on humanity. The healing ministry of Jesus reveals the gradual wresting from Satan of control over humanity and the establishment of God's kingdom.
comments by Rev. Carroll Stuhlmueller:
The Jewish leaders were indignant that Jesus would perform such a miraculous work on the Sabbath, the holy day of rest. They were so caught up in their ritual observance of the Sabbath that they lost sight of God's mercy and goodness. Jesus healed on the Sabbath because God does not rest from showing his mercy and love, ever. God's word has power to change us, spiritually, physically, and emotionally. Is there anything that keeps you bound up or that weighs you down? Let the Lord speak his word to you and give you freedom.
Is there anything that keeps you bound up or oppressed? Infirmity, whether physical, emotional, or spiritual, can befall us for a variety of reasons and God can use it for some purpose that we do not understand. When Jesus encountered an elderly woman who was spent of her strength and unable to stand upright, he gave her words of faith and freedom and he restored her to health. She must have suffered much, both physically and spiritually for eighteen years, since Jesus remarked that Satan had bound her. How can Satan do this? The scriptures indicate that Satan can act in the world with malice and can cause injuries of a spiritual nature, and indirectly even of a physical nature. Satan's power, however, is not infinite. He cannot prevent the building up of God's kingdom or reign in our lives. Jesus demonstrates the power and authority of God's kingdom in releasing people who are oppressed by physical and emotional sickness, by personal weakness and sin, and by the harassment of the evil one in their lives. It took only one word from Jesus to release this woman instantly of her infirmity. Do you believe in the power of Jesus to release you from affliction and oppression?
Parables of Mustard seed and Leaven (Luke 13:18–21)
 |
| Mulberry Tree, 1889 by Vincent van Gogh. |
19 It is like a mustard seed that a person took and planted in the garden. When it was fully grown, it became a large bush and 'the birds of the sky dwelt in its branches.'"
20 Again he said, "To what shall I compare the kingdom of God?
21 It is like yeast that a woman took and mixed (in) with three measures of wheat flour until the whole batch of dough was leavened."
Two parables are used to illustrate the future proportions of the kingdom of God that will result from its deceptively small beginning in the preaching and healing ministry of Jesus.
comments by Rev. Carroll Stuhlmueller:
What can mustard seeds and leaven teach us about the kingdom of God? The tiny mustard seed literally grew to be a tree which attracted numerous birds because they loved the little black mustard seed it produced. God's kingdom works in a similar fashion. It starts from the smallest beginnings in the hearts of men and women who are receptive to God's word. And it works unseen and causes a transformation from within. Leaven is another powerful agent of change. A lump of dough left to itself remains just what it is, a lump of dough. But when the leaven is added to it a transformation takes place which produces rich and wholesome bread when heated -- the staple of life for humans. The kingdom of God produces a transformation in those who receive the new life which Jesus Christ offers. When we yield to Jesus Christ, our lives are transformed by the power of the Holy Spirit who dwells in us. Paul the Apostle says, "We have this treasure in earthen vessels, to show that the transcendent power belongs to God and not to us" (2 Cor. 4:7). Do you believe in the transforming power of the Holy Spirit?
Jesus answers his own rhetorical questions with marvelous images: the tiny seed that grows into the large bush, the yeast that transforms the flour into an abundance of bread. We know this, that a small thing can have a big effect, as we have known a suggestion, a hope, an idea – followed – to lead to a whole career or way of life. From a chance meeting comes a fruitful relationship; from a small kindness comes – well, salvation. To me, this is about Faith and Hope – especially that my little faith and smaller abilities may yet help build “the Kingdom of Heaven.” So although I continue to weep and groan, I pray each day, “Thy Kingdom come, Thy will be done.” A good question for today is: What can I do today that might be the seed or the bit of yeast that will grow into the Kingdom for others? That’s a good question, and may be the right question for my readers. But – true confession here! – having considered this Gospel, I’ve discovered the question truly rhetorical (because I have an answer) that I’ve been trying to avoid -- that I am finally asking myself today is: What apparently little thing must I change in my life so that God may Reign in me?
The Narrow Gate (Luke 13:22–30)
 |
| Martin Rico y Ortega - A house door in Toledo (1875) |
23 Someone asked him, "Lord, will only a few people be saved?" He answered them,
24 "Strive to enter through the narrow gate, for many, I tell you, will attempt to enter but will not be strong enough.
25 After the master of the house has arisen and locked the door, then will you stand outside knocking and saying, 'Lord, open the door for us.' He will say to you in reply, 'I do not know where you are from.'
26 And you will say, 'We ate and drank in your company and you taught in our streets.'
27 Then he will say to you, 'I do not know where (you) are from. Depart from me, all you evildoers!'
28 And there will be wailing and grinding of teeth when you see Abraham, Isaac, and Jacob and all the prophets in the kingdom of God and you yourselves cast out.
29 And people will come from the east and the west and from the north and the south and will recline at table in the kingdom of God.
30 For behold, some are last who will be first, and some are first who will be last."
These sayings of Jesus follow in Luke upon the parables of the kingdom ( Luke 13:18-21) and stress that great effort is required for entrance into the kingdom (Luke 13:24) and that there is an urgency to accept the present opportunity to enter because the narrow door will not remain open indefinitely (Luke 13:25). Lying behind the sayings is the rejection of Jesus and his message by his Jewish contemporaries (Luke 13:26) whose places at table in the kingdom will be taken by Gentiles from the four corners of the world (Luke 13:29). Those called last (the Gentiles) will precede those to whom the invitation to enter was first extended (the Jews).
comments by Rev. Carroll Stuhlmueller:
What does the image of a door say to us about the kingdom of God? Jesus' story about the door being shut to those who come too late suggests they had offended their host and deserved to be excluded. It was customary for teachers in Jesus' time to close the door on tardy students and not allow them back for a whole week in order to teach them a lesson in discipline and faithfulness. Jesus told this story in response to the question of who will make it to heaven. Many rabbis held that all Israel would be saved, except for a few blatant sinners who excluded themselves! After all, they were specially chosen by God when he established a covenant with them. Jesus doesn't directly answer the question, however; but his response is nonetheless unsettling on two counts. First, Jesus surprised his listeners by saying that one's membership as a covenanted people does not automatically mean entry into the kingdom of God. Second, Jesus asserts that many from the gentile nations would enter God's kingdom. God's invitation is open to Jew and Gentile alike. But Jesus warns that we can be excluded if we do not strive to enter by the narrow door. What did Jesus mean by this expression? The door which Jesus had in mind was himself. “I am the door; if any one enters by me, he will be saved” (John 10:9). Through the cross Jesus opens the way for us to enter into his kingdom. But we must follow Jesus in the way of the cross. The word strive can also be translated agony. To enter the kingdom of God one must struggle against the forces of temptation and whatever would hinder us from doing the will of God (even apathy, indifference, and compromise).
The last thing we ever want to hear Jesus say to us is “I do not know where you are from…depart from me you evil doer.” Like any relationship, we need to develop a relationship with Jesus Christ so that we give his all due reverence, love and respect as our Lord and Savior. The best way we can show Jesus that we revere Him and love Him is to follow Him wherever He leads us. By clinging to His side, by doing what He asks of us, by following the will of God, we can be assured of eternal life with Him. Do you love Jesus enough to follow Him where He wants to lead you? Do you allow Jesus to shepherd you?
Lament over Jerusalem (13:31–35)
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| Gustav Bauernfeind - At the Entrance to the Temple Mount, Jerusalem (1886) |
32 He replied, "Go and tell that fox, 'Behold, I cast out demons and I perform healings today and tomorrow, and on the third day I accomplish my purpose.
33 Yet I must continue on my way today, tomorrow, and the following day, for it is impossible that a prophet should die outside of Jerusalem.'
34 "Jerusalem, Jerusalem, you who kill the prophets and stone those sent to you, how many times I yearned to gather your children together as a hen gathers her brood under her wings, but you were unwilling!
35 Behold, your house will be abandoned. (But) I tell you, you will not see me until (the time comes when) you say, 'Blessed is he who comes in the name of the Lord.'"
The Greek word translated to "prophets" here, also means "messiah." How could this be? Isn't Jesus the only messiah? Actually, the word "messiah" and "prophet" are synonyms according to the Greek lexicon. And in the Old Testament, the Hebrew word "mashiyach" also can be translated to "messiah," as well as "anointed one." Throughout the books of the Old Testament, it it describes the "anointed" as God's priests and representatives.
Jesus is speaking of God’s relationship to the holy city in which He dwells as the God of Israel. Jesus speaks tenderly of how He has longed for Jerusalem’s repentance and restored communion with Him but the city has resisted. Jesus prophesies that God’s house, the Jerusalem Temple, will no longer be the dwelling place of God among His people. Jesus’ prophecy was fulfilled when the Jerusalem Temple was destroyed by the Romans in 70 AD and never rebuilt.
In verse 35b Jesus quotes verse 26 from Psalms 118; a psalm that will be sung in the Temple at the festival of Passover:
19 Open the gates of victory; I will enter and thank the LORD.
20 This is the LORD’s own gate, where the victors enter.
21 I thank you for you answered me; you have been my savior.
22 The stone the builders rejected has become the cornerstone.
23 By the LORD has this been done; it is wonderful in our eyes.
24 This is the day the LORD has made; let us rejoice in it and be glad.
25 LORD, grant salvation! [Hosanna!] LORD, grant good fortune!
26 Blessed is he who comes in the name of the LORD. We bless you from the LORD’s house.
27 The LORD is God and has given us light. Join in procession with leafy branches up to the horns of the altar
How is this psalms fulfilled in Jesus? He is the “stone” the builders (Jews) rejected but He became the “cornerstone” of the new Temple of the New Covenant Church which is the Body of Christ. He was victorious in His mission “He is the “Light” of the world and the Savior of mankind. The verse Jesus’ quoted will be shouted by the crowd when they see Jesus ride through the gate into the city of Jerusalem on Palm Sunday.
comments by Pope Francis (Homily Oct 31 2013):
As Jesus draws near to Jerusalem He is entering hostile territory. The sinners and unbelievers He encounters are very rigid and have hardened their hearts against Him.
The tragedy of Jerusalem, is not that it didn't know the love of God, but that it knew God's love, but rejected it -- or worse only half accepted it. The heart of Jesus wept for this city that didn’t understand the love of God, for this love that was not fully received.
God became man in order to weep for what his children have done. Jesus’ words in the Gospel reflect the sadness of God, who “continues to weep” for a world that is mired in violence, injustice and war.
He weeps for this humanity that doesn’t understand the peace he offers, the peace of love,” the pope said.
God became man in order to weep for his lost children who, through the idolatry of money, have left countless innocents dead because of war and arms trafficking.
We have the certainty of the apostle Paul: “no one can separate me from the love of Christ”. Paul lived through persecution, through illness, through betrayal, but the love of Christ was always at the centre of his life.
Lets contrast the two images – Paul, who feels he is a sinner, but finds strength in the love of God, and Jerusalem, with its people who don’t accept the love of God, or worse, who half accept it, depending on their own convenience. So let us ask ourselves, do I have a strong love, like Paul, or do I have a tepid heart, like Jerusalem?
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