Darby's Bible Synopsis
There were present at that season some that told him of the Galilaeans, whose blood Pilate had mingled with their sacrifices.
Now, at this moment they reminded Him of a terrible judgment that had fallen upon some among them. He declares to them that neither this case, nor another which He recalls to their minds, is exceptional: that except they repent, the same thing should happen to them all. And He adds a parable in order to make them understand their position. Israel was the fig tree in the vineyard of God. For three years He had been threatening to cut it down; it did but spoil His vineyard did but encumber and uselessly cover the ground. But Jesus was trying for the last time all that could be done to make it bear fruit; if this did not succeed, grace could but make way for the just judgment of the Master of the vineyard. Why cultivate that which only did harm?
Nevertheless He acts in grace and in power towards the daughter of Abraham, according to the promises made to that people, and demonstrates that their resistance, pretending to oppose the law to grace, was but hypocrisy.
However (Luke 13:18-21) the kingdom of God was to take an unexpected form in consequence of His rejection. Sown by the word, and not introduced in power, it would grow on the earth until it became a worldly power; and, as an outward profession and doctrine, would penetrate the whole sphere prepared for it in the sovereign counsels of God. Now this was not the kingdom established in power acting in righteousness, but as left to the responsibility of man, although the counsels of God were being accomplished.
At last, the Lord takes up, in a direct manner, the question of the position of the remnant and of the fate of Jerusalem (Luke 13:22-35).
As He went through the cities and villages, fulfilling the work of grace, in spite of the contempt of the people, some one asked Him whether the remnant, those that would escape the judgment of Israel, should be many. He does not reply as to the number; but addresses Himself to the conscience of the inquirer, urging him to put forth all his energy that he might enter in at the strait gate. Not only would the multitude not enter in, but many, neglecting that gate, would desire to enter into the kingdom and not be able. And moreover, when once the master of the house was risen up, and the door was shut, it would be too late. He would say unto them, "I know you not, whence ye are." They would plead that He had been in their city. He would declare that He knew them not, workers of iniquity: there was "no peace for the wicked.' The gate of the kingdom was moral, real before God-conversion. The multitude of Israel would not go in at it; and outside, in tears and anguish, they should see the Gentiles sitting with the depositaries of the promises; while they, the children of the kingdom, according to the flesh, were shut out, and so much the more miserable that they had been nigh unto it. And those who had appeared to be first should be the last, and the last first.
The Pharisees, under pretence of consideration for the Lord, advise Him to go away. Thereupon He refers finally to the will of God as to the fulfilment of His work. It was no question of the power of man over Him. He should accomplish His work, and then go away; because Jerusalem had not known the time of her visitation. Himself, her true Lord, Jehovah, how often would He have gathered the children of this rebellious city under His wings, and they would not! Now His last effort in grace was accomplished, and their house left desolate, until they should repent, and, returning to the Lord, say according to Psalm 111, "Blessed is he that cometh in the name of the Lord." Then He would appear, and they should see Him.
Nothing can be plainer than the connection and the force of these conversations. For Israel it was the last message, the last visitation of God. They rejected it. They were forsaken of God (though still beloved) until they should call upon Him whom they had rejected. Then this same Jesus would appear again, and Israel should see Him. This would be the day that the Lord had made.
His rejection admitting the establishment of the kingdom as a tree and as leaven, during His absence bore its fruit among the Jews until the end; and the revival amid that nation in the last days, and the return of Jesus on their repentance, will have reference to that great act of sin and rebellion. But this gives rise to further important instructions with regard to the kingdom.
And Jesus answering said unto them, Suppose ye that these Galilaeans were sinners above all the Galilaeans, because they suffered such things?
I tell you, Nay: but, except ye repent, ye shall all likewise perish.
Or those eighteen, upon whom the tower in Siloam fell, and slew them, think ye that they were sinners above all men that dwelt in Jerusalem?
I tell you, Nay: but, except ye repent, ye shall all likewise perish.
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.
Then said he unto the dresser of his vineyard, Behold, these three years I come seeking fruit on this fig tree, and find none: cut it down; why cumbereth it the ground?
And he answering said unto him, Lord, let it alone this year also, till I shall dig about it, and dung it:
And if it bear fruit, well: and if not, then after that thou shalt cut it down.
And he was teaching in one of the synagogues on the sabbath.
And, behold, there was a woman which had a spirit of infirmity eighteen years, and was bowed together, and could in no wise lift up herself.
And when Jesus saw her, he called her to him, and said unto her, Woman, thou art loosed from thine infirmity.
And he laid his hands on her: and immediately she was made straight, and glorified God.
And the ruler of the synagogue answered with indignation, because that Jesus had healed on the sabbath day, and said unto the people, There are six days in which men ought to work: in them therefore come and be healed, and not on the sabbath day.
The Lord then answered him, and said, Thou hypocrite, doth not each one of you on the sabbath loose his ox or his ass from the stall, and lead him away to watering?
And ought not this woman, being a daughter of Abraham, whom Satan hath bound, lo, these eighteen years, be loosed from this bond on the sabbath day?
And when he had said these things, all his adversaries were ashamed: and all the people rejoiced for all the glorious things that were done by him.
Then said he, Unto what is the kingdom of God like? and whereunto shall I resemble it?
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.
And again he said, Whereunto shall I liken the kingdom of God?
It is like leaven, which a woman took and hid in three measures of meal, till the whole was leavened.
And he went through the cities and villages, teaching, and journeying toward Jerusalem.
Then said one unto him, Lord, are there few that be saved? And he said unto them,
Strive to enter in at the strait gate: for many, I say unto you, will seek to enter in, and shall not be able.
When once the master of the house is risen up, and hath shut to the door, and ye begin to stand without, and to knock at the door, saying, Lord, Lord, open unto us; and he shall answer and say unto you, I know you not whence ye are:
Then shall ye begin to say, We have eaten and drunk in thy presence, and thou hast taught in our streets.
But he shall say, I tell you, I know you not whence ye are; depart from me, all ye workers of iniquity.
There shall be weeping and gnashing of teeth, when ye shall see Abraham, and Isaac, and Jacob, and all the prophets, in the kingdom of God, and you yourselves thrust out.
And they shall come from the east, and from the west, and from the north, and from the south, and shall sit down in the kingdom of God.
And, behold, there are last which shall be first, and there are first which shall be last.
The same day there came certain of the Pharisees, saying unto him, Get thee out, and depart hence: for Herod will kill thee.
And he said unto them, Go ye, and tell that fox, Behold, I cast out devils, and I do cures to day and to morrow, and the third day I shall be perfected.
Nevertheless I must walk to day, and to morrow, and the day following: for it cannot be that a prophet perish out of Jerusalem.
O Jerusalem, Jerusalem, which killest the prophets, and stonest them that are sent unto thee; how often would I have gathered thy children together, as a hen doth gather her brood under her wings, and ye would not!
Behold, your house is left unto you desolate: and verily I say unto you, Ye shall not see me, until the time come when ye shall say, Blessed is he that cometh in the name of the Lord.