By Samuel E. Ward Part 3: Jesus' Journey to Heaven by Way of Jerusalem Luke 13 Introduction Jesus is with the same tens of thousands of people listening to Jesus from the previous chapter, when some people report on an occurrence in Jerusalem which involved Pilate killing some Galileans. From there Jesus takes the opportunity to correct a common misconception among the people—that tragedy is somehow judgment upon some sin. XIII. A Discussion on the Relationship Between Tragedy and Sin, Luke 13:1-9 A. A Comment Sought, Luke 13:1.
Luke 13:1 (NIV) (1) Now there were some present at that time who told Jesus about the Galileans whose blood Pilate had mixed with their sacrifices.
Because there is not a lot of explanation in the text, the people in the crowd were well acquainted with the incident. Dr. Thomas Constable suggests that Pilate may have killed some of them near the altar while they were presenting their sacrifice. Perhaps they had staged some protest against Rome during their sacrifice. Reporting the incident to Jesus, they may have expected him make some comment about those Galileans in particular or Galileans in general as being deserving of such judgment. Historians have commented on the lax attitudes Galileans had toward some of the rituals of their religion. They were considered to be not very cultured and less sophisticated than their cousins in Judea to the south and especially around Jerusalem. B. A Truth Set Forth, Luke 13:2-5. Luke 13:2-5 (NIV) (2) Jesus answered, "Do you think that these Galileans were worse sinners than all the other Galileans because they suffered this way? (3) I tell you, no! But unless you repent, you too will all perish. (4) Or those eighteen who died when the tower in Siloam fell on them—do you think they were more guilty than all the others living in Jerusalem? (5) I tell you, no! But unless you repent, you too will all perish." 1. The interest from the inquirers concerned what sin these Galileans had committed to bring God's judgment upon themselves in this way. This type of thinking reflects that of Eliphaz, one of Job's "comforters", who offered to Job the explanation that he must have done something wrong to incur such tragedy in his life. Job 4:7 (NIV) (7) "Consider now: Who, being innocent, has ever perished? Where were the upright ever destroyed? 2. The answer from Jesus was a re-direction of their concern to their own spiritual need. There indeed is something worse that physical death. There is spiritual death. Some may escape a tragic end to their lives, but none will escape the spiritual death that comes to those who do not repent of their own sin. Hebrews 2:2-3 (NIV) (2) For if the message spoken by angels was binding, and every violation and disobedience received its just punishment, (3) how shall we escape if we ignore such a great salvation? This salvation, which was first announced by the Lord, was confirmed to us by those who heard him. C. A Parable Submitted, Luke 13:6-9 Luke 13:6-9 (NIV) (6) Then he told this parable: "A man had a fig tree, planted in his vineyard, and he went to look for fruit on it, but did not find any. (7) So he said to the man who took care of the vineyard, 'For three years now I've been coming to look for fruit on this fig tree and haven't found any. Cut it down! Why should it use up the soil?' (8) "'Sir,' the man replied, 'leave it alone for one more year, and I'll dig around it and fertilize it. (9) If it bears fruit next year, fine! If not, then cut it down.'" This failure to see the need to repent by Israel in the time of Jesus' ministry among them, became the occasion of the Jesus' parable. These are the elements that apply to Israel's situation: 1. They are the fig tree planted in a man's vineyard. 2. When God came looking for the fruit of righteousness among His people, He found them fruitless. 3. For three years (the time of Jesus' ministry to this point, no fruit had been found. 4. God (the owner of the vineyard) was ready to cut the fig tree down. 5. Jesus (the caretaker) pleads for one more year of care before cutting it down. 6. The implication is, Israel's days are numbered. XIV. Displays of Compassion and Coldness, Luke 13:10-20 A. It Happened in a Synagogue on a Sabbath, Luke 13:10 Luke 13:10 (NIV) (10) On a Sabbath Jesus was teaching in one of the synagogues, B. It Involved a Special Needs Woman, Luke 13:11.
Luke 13:11 (NIV) (11) and a woman was there who had been crippled by a spirit for eighteen years. She was bent over and could not straighten up at all.
1. Jesus was moved to compassion and healing, Luke 13:12-13.
Luke 13:12-13 (NIV) (12) When Jesus saw her, he called her forward and said to her, "Woman, you are set free from your infirmity." (13) Then he put his hands on her, and immediately she straightened up and praised God.
2. The synagogue ruler was moved to self-righteous indignation and coldness, Luke 13:14.
Luke 13:14 (NIV) (14) Indignant because Jesus had healed on the Sabbath, the synagogue ruler said to the people, "There are six days for work. So come and be healed on those days, not on the Sabbath."
3. Jesus responded with righteous indignation, Luke 13:15-16. Jesus saw the hypocrisy. They would care for their ox on the Sabbath it he were only thirsty, but would not set one their own women free from her eighteen-year illness. Luke 13:15-16 (NIV) (15) The Lord answered him, "You hypocrites! Doesn't each of you on the Sabbath untie his ox or donkey from the stall and lead it out to give it water? (16) Then should not this woman, a daughter of Abraham, whom Satan has kept bound for eighteen long years, be set free on the Sabbath day from what bound her?" 4. His Opponents Were Humiliated but the People Were Delighted, Luke 13:17. Luke 13:17 (NIV) (17) When he said this, all his opponents were humiliated, but the people were delighted with all the wonderful things he was doing. C. It Provided an Opportunity to Teach about the Kingdom of God, Luke 13:18-21.
1. In the kingdom of God, small acts can lead to great results, Luke 13:18-19.
Luke 13:18-19 (NIV) (18) Then Jesus asked, "What is the kingdom of God like? What shall I compare it to? (19) It is like a mustard seed, which a man took and planted in his garden. It grew and became a tree, and the birds of the air perched in its branches."
This was true of the beginning of the preaching of the kingdom which resulted in the worldwide growth of the church. This is also God's response to anyone who would say how could what little I could do make any difference. 2. In the kingdom of God, a single acts can influence the whole community, Luke 13:20-21.
Luke 13:20-21 (NIV) (20) Again he asked, "What shall I compare the kingdom of God to? (21) It is like yeast that a woman took and mixed into a large amount of flour until it worked all through the dough."
This is what happened in the birth of the church as the Spirit and the gospel message began with a small group in the Upper Room and touched one heart after another and the impact was felt and spread from person to person until thousands came to know Christ in a very short time. This is God's answer to those waiting on someone else to do get excited about ministry doubting the impact that one Spirit-filled heart with a passion for sharing the gospel could have.
James 4:17 (NIV) (17) Anyone, then, who knows the good he ought to do and doesn't do it, sins. XV. A Direct Call to Be Saved, Luke 13:22-30 A. The Question Came to Jesus About "How Many Would Be Saved." Luke 13:22-23. Luke 13:22-23a (NIV) (22) Then Jesus went through the towns and villages, teaching as he made his way to Jerusalem. (23a) Someone asked him, "Lord, are only a few people going to be saved?" B. The Real Question Jesus Focused Upon Was "Who Shall Be Saved?" Luke 13:23b-30 1. Enter now while the door is open, Luke 13:23b-24
Luke 13:23b-24 (NIV) (23b) He said to them, (24) "Make every effort to enter through the narrow door, because many, I tell you, will try to enter and will not be able to.
2. Once the doors close, they will remain closed. Luke 13:25a. Luke 13:25a (NIV) (25a) Once the owner of the house gets up and closes the door, you will stand outside knocking and pleading, 'Sir, open the door for us.' 3. The ones on the outside are those who had associated with Christ and listened to Him but never entered the kingdom He offered to them, Luke 13:25b-30. Luke 13:25b-30 (NIV) (25b) "But he will answer, 'I don't know you or 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 you or where you come from. Away from me, all you evildoers!' (28) "There will be weeping there, and gnashing of teeth, when you see Abraham, Isaac and Jacob and all the prophets in the kingdom of God, but you yourselves thrown out. (29) People will come from east and west and north and south, and will take their places at the feast in the kingdom of God. (30) Indeed there are those who are last who will be first, and first who will be last." Jesus is quite clear in His point that mere association with Him or knowledge of His teaching is not enough for one to gain entrance into His kingdom. There must be a personal acceptance of Jesus as Lord and Savior evidenced by agreement with and adherence to His teaching. Church membership does not get anyone into the kingdom. Calling one's self a Christian does not either. It must be real in the heart, mind, and life of the individual. Jesus has set the requirements and by those we either live or die in belief or unbelief. One cannot call one's self a Christian and call righteous what God calls wicked. Isaiah 5:20 (NIV) (20) Woe to those who call evil good and good evil, who put darkness for light and light for darkness, who put bitter for sweet and sweet for bitter. And those who have accepted what God calls wicked as good must be aware of the consequences if they persist in such belief and practice.
1 Corinthians 6:9-11 (NIV) (9) Do you not know that the wicked will not inherit the kingdom of God? Do not be deceived: Neither the sexually immoral nor idolaters nor adulterers nor male prostitutes nor homosexual offenders (10) nor thieves nor the greedy nor drunkards nor slanderers nor swindlers will inherit the kingdom of God. (11) And that is what some of you were. But you were washed, you were sanctified, you were justified in the name of the Lord Jesus Christ and by the Spirit of our God.
According to this passage, those who justify their practice of these sins must know that they are not justified in the eyes of God and will not be until they repent. That is not to say that once they repent and seek God's help to find freedom from their sin that it will not be a struggle. It most often is a struggle. But it is a struggle that indicates an agreement with God and a desire to please Him rather than rebellion against Him. XVI. A Dauntless Response to a Threat of Danger, Luke 13:31-35 A. The Desire of Herod to Kill Jesus, Luke 13:31
Luke 13:31 (NIV) (31) At that time some Pharisees came to Jesus and said to him, "Leave this place and go somewhere else. Herod wants to kill you."
B. The Determination of Jesus to Complete His Mission, Luke 13:32-33
Luke 13:32-33 (NIV) (32) He replied, "Go tell that fox, 'I will drive out demons and heal people today and tomorrow, and on the third day I will reach my goal.' (33) In any case, I must keep going today and tomorrow and the next day—for surely no prophet can die outside Jerusalem!
C. The Devotion of Jesus to His People, Luke 13:34-35
Luke 13:34-35 (NIV) (34) "O Jerusalem, Jerusalem, you who kill the prophets and stone those sent to you, how often I have longed to gather your children together, as a hen gathers her chicks under her wings, but you were not willing! (35) Look, your house is left to you desolate. I tell you, you will not see me again until you say, 'Blessed is he who comes in the name of the Lord.'"
To be like Jesus . . . 1. We must be ready to correct misconceptions people have about sin, judgment, or other serious error that could affect their salvation. 2. We must understand that any rule that any rule or law that keeps one from doing what is good and right is either a bad rule or must yield to a higher rule. The chief commandment is to love, if keeping another law would be an act of "unlove", then it must yield to the higher law. 3. We must preach a gospel that does not yield to culture but adheres to the truth. Man has not become wiser than God and thereby gained the right to re-define what is right and good, he has only become more arrogant and immovable in the defense of his wickedness. 4. We must preach about a loving, gracious, and loving God who is ever ready to forgive every type of sin but not compromise His holiness. __________________________________________________________________ | 
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