The fig tree without fruit
1 One day some persons told Jesus what had occurred in the Temple: Pilate had Galileans killed and their blood mingled with the blood of their sacrifices.
2 Jesus replied, “Do you think that these Galileans were worse sinners than all the other Gali leans because they suffered this?
3 I tell you: no. But unless you change your ways, you will all perish as they did.
4 And those eighteen persons in Siloah who were crushed when the tower fell, do you think they were more guilty than all the others in Jeru salem?
5 I tell you: no. But un less you change your ways, you will all perish as they did.”
6 And Jesus continued with this story, “A man had a fig tree growing in his vine yard and he came looking for fruit on it, but found none.
7 Then he said to the gar de n er: ‘Look here, for three years now I have been looking for figs on this tree and I have found none. Cut it down, why should it use up the ground?’
8 The gardener replied: ‘Leave it one more year, so that I may dig around it and add some ferti lizer;
9 and perhaps it will bear fruit from now on. But if it doesn’t, you can cut it down.”
The healing on a Sabbath day
10 Jesus was teaching in a synagogue on the Sabbath
11 and a crippled wo man was there. An evil spirit had kept her bent for eighteen years so that she could not straighten up at all.
12 On seeing her, Jesus called her and said, “Woman, you are freed from your infirmity.”
13 Then he laid his hands upon her and immediately she was made straight and praised God.
14 But the ruler of the synagogue was indignant because Jesus had performed this healing on the Sab bath day and he said to the people, “There are six days in which to work; come on those days to be healed and not on the Sabbath.”
15 But the Lord replied, “You hypocrites! Everyone of you unties his ox or his donkey on the Sabbath and leads it out of the barn to give it water.
16 And here you have a daughter of Abra ham whom Satan had bound for eighteen years. Should she not be freed from her bonds on the Sabbath?”
17 When Jesus said this, all his opponents felt ashamed. But the people rejoiced at the many wonders that happened through him.
Two parables
18 Jesus continued speaking, “What is the kingdom of God like? What shall I compare it to?
19 Ima gine a person who has taken a mustard seed and planted it in the garden. The seed has grown and be come like a small tree, so that the birds of the air shelter in its branches.”
20 And Jesus said again, “What is the kingdom of God like?
21 Imagine a woman who has taken yeast and hidden it in three measures of flour until it is all leavened.”
22 Jesus went through towns and villages teaching and making his way to Jerusalem.
23 Some one asked him, “Lord, is it true that few people will be saved?”
And Jesus answered,
24 “Do your best to enter by the narrow door, for many, I tell you, will try to enter and will not be able.
25 When once the master of the house has got up and locked the door, you will stand outside; then you will knock at the door calling: ‘Lord, open to us.’ But he will say to you: ‘I do not know where you come from.’
26 Then you will say: We ate and drank with you and you taught in our streets!
27 But he will reply: ‘I don’t know where you come from. Away from me all you workers of evil.’
28 You will weep and grind your teeth when you see Abraham and Jacob and all the prophets in the kingdom of God, and you yourselves left outside.
29 Others will sit at table in the kingdom of God, people coming from east and west, from north and south.
30 Some who are among the last will be the first, and others who were first will be last!”
31 At that time some Pharisees came to Jesus and gave him this warning, “Leave this place and go on your way, for Herod wants to kill you.”
32 Je sus said to them, “Go and give that fox my answer: ‘I drive out demons and heal today and tomorrow, and on the third day I finish my course!’
33 Nevertheless, I must go on my way today and tomorrow and for a little longer, for it would not be fitting for a prophet to be killed outside Jerusalem.
Alas for you, Jerusalem
34 O Jerusalem, Jerusalem, you slay the prophets and stone your apostles! How often have I tried to bring together your children, as a bird gathers her young under her wings, but you refused!
35 From now on you will be left with your temple and you will no longer see me until the time when you will say: Blessed is he who comes in the name of the Lord.”
------------------------------------------------------------
Comments Luke, Chapter 13
• 13.1 They told Jesus… about an uprising of Galileans in the temple court and the immediate inter vention of the Roman guard stationed at a nearby fortress. They profaned the holy grounds strictly reserved for the Jews and shed blood in the Holy Place.
Those relating the story expect that Jesus will answer in a way expressing his national and religious indignation over the killing of his compatriots and the offense against God. Jesus does not choose to focus on these issues: as usual he shows that people are more absorbed in human ra ther than divine causes and he calls their attention to what counts: those Galilean patriots were violent men, just like the Roman soldiers who killed them. Right then, God was calling everyone to a conversion on which their survival depen ded. In such a violent atmosphere there was no way out for the dominated Jewish people except through faith, because faith works through the spirit of forgiveness.
GOD’S PUNISHMENT
In this passage Jesus questions the idea we have of God’s punishment. We cannot believe in God without believing in justice. For the Greeks whose gods were capricious and not very honest, justice was a divine power superior to the gods. We always tend to make ourselves the center of the world and believe we are better than others. If misfortune falls on someone else, we think it is just, but when it is our turn, we ask: “What have I done against God that this should happen to me?”
The Gospel deals with several aspects of the question. First of all let us try to be free of a ghetto mentality (see 6:32): the evil done by our enemies is not worse than the evil we do.
The justice of God goes far beyond our justice, and is only really fulfilled in the next life (the case of Lazarus, 16:19).
The misfortune, which to us here below appears as the “punishment of God,” is no more than a sign, a pedagogical measure used by God to make us aware of our sin. And God often converts a sinner by granting him unexpected favors (see the case of Zac cheus, 19:1).
Then why is there so much about God’s punishment in the Old Testament? God’s people did not know yet an afterlife, so it was necessary to speak of God’s punishments in this life, for these people to believe in his justice. In fact God continues to give such signs both for persons and for communities. It is good to know how to recognize them, keeping in mind they are not the last word of God’s justice.
• 10. The word untie (v. 15) was used by the Jews to express that someone’s sin or penalty was canceled. It also meant freeing an animal from its yoke. Jesus frees the human person and invites us to follow his example.
We should not be surprised at the indignation of the chief of the synagogue. Since he had never been able to help his sick sister, he must have felt discredited by Jesus’ move. Would it not be the same with us? It never occurred to Jesus to ask the authorities for permission to save people.
• 18. See commentary on Matthew 13:31.
At the conclusion of his Galilean ministry, Jesus invites optimism: although the results are few, a seed has been sown and the Kingdom of God is growing.
• 22. See commentary on Matthew 7:13.
Is it true that few peo ple will be saved? Jesus considered this a useless question. What should have been asked, instead, was whether Israel listened to God’s call, and if she was following the narrow road that would save her.
People coming from east and west (v. 29) People from all nations will be converted and come into the Church while the Jewish people – for the most part – would remain outside.
• 34. See commentary on Matthew 23:37.
Note however a little difference: until the time when you will say (v. 35). For Luke, disciple of Paul, it is certitude: the day will come when Israel will recognize Christ (see Rom 11:25-32). For Jesus has come to save Israel, which means to give sense to its history. It will then, doubtless be the end of all other histories.