ACC ~ Luke 13 v1 - 9

OVERVIEW:

The report about the Galileans whose blood Pilate mingled with their sacrifices may have occurred on Herod’s birthday, when John was beheaded as an attempt by Pilate to shame Herod, who was not yet his friend (EPHREM THE SYRIAN). These Galileans were no more sinners than the other Galileans, and their tragedy cannot be connected with any specific or exceptional sin, including the suggestion that they were killed because their sacrifice was impure (AMBROSE).

Jesus uses the parable as an allegory of Israel’s history and his intervention into their world as their Savior (EPHREM THE SYRIAN). In his teaching, the fig tree represents the whole human race that God has come to save (AUGUSTINE). Both a vineyard and a fig tree are common Old Testament metaphors for Israel. In Jesus’ parable the fig tree is planted in the vineyard, and this has led some interpreters to suggest that the tree might represent a group within Israel, such as the leadership of the synagogue (CYRIL OF ALEXANDRIA).

The clearing of the ground for others may be an allusion to the incorporation of Gentiles into the Israel of God. The vinedresser’s intercession suggests that he may represent Jesus himself as well as the early apostolic mission to the Jews, but all who proclaim the gospel of God’s merciful clemency in Jesus and who prayerfully intercede for the perishing are carrying out the role of the vinedresser. And so the fourth year is Jesus’ incarnation, where he comes as husbandman to nourish Israel (CYRIL OF ALEXANDRIA).

13:1-5 | The Blood of the Galileans and the Tower of Siloam

PILATE KILLS THE GALILEANS ON HEROD’S BIRTHDAY

EPHREM THE SYRIAN: They came and informed Jesus concerning the men from Galilee, whose blood Pilate had mixed with their sacrifices, on the festival of Herod’s birthday, when he cut off John’s head. [1] Since Herod had illegally killed John, Pilate sent and killed those who were present at the feast. Since he was not able to injure Herod, he destroyed his accomplice to his shame, and he left him in anger until the day of the Lord’s judgment. The two were reconciled through the pretext of the Lord. [2] Pilate mixed their blood with their sacrifices, because the Roman authorities forbid them to offer sacrifice. Pilate found them transgressing the law and offering sacrifices, and he destroyed them at that same place and time. COMMENTARY ON TATIAN’S DIATESSARON 14.25. [3]

[1] Mt 14:10.

[2] Lk 23:12.

[3] ECTD 225-26*.

THE SACRIFICES WERE IMPURE

AMBROSE: From those Galileans whose blood Pilate mingled with their sacrifices, the symbolic interpretation appears to refer to those who under the devil’s power offer sacrifice impurely. Their prayer becomes sin, [1] just as it is written of Judas the traitor, who, amid the sacrifices, planned the betrayal of the Lord’s blood. [2] EXPOSITION OF THE GOSPEL OF LUKE 7.159. [3]

[1] Ps 109:7 (108:7 LXX).

[2] Cf. Jn 13:18.

[3] EHG 295**.

13:6-9 | The Parable of the Fig Tree

THE FIG TREE IS THE SYNAGOGUE

EPHREM THE SYRIAN: 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.” [1] 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.” [2] … 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. COMMENTARY ON TATIAN’S DIATESSARON 14.26-27. [3]

[1] Ex 32:10.

[2] See Ex 32:34.

[3] ECTD 226-27**.

THE LORD’S THREE VISITS THROUGH THE PATRIARCHS, THE PROPHETS AND THE GOSPEL

AUGUSTINE: The Lord also has something very fitting to say about a fruitless tree, “Look, it is now three years that I have been coming to it. Finding no fruit on it, I will cut it down, to stop it blocking up my field.” The gardener intercedes… .

This tree is the human race. The Lord visited this tree in the time of the patriarchs, as if for the first year. He visited it in the time of the law and the prophets, as if for the second year. Here we are now; with the gospel the third year has dawned. Now it is as though it should have been cut down, but the merciful one intercedes with the merciful one. He wanted to show how merciful he was, and so he stood up to himself with a plea for mercy. “Let us leave it,” he says, “this year too. Let us dig a ditch around it.” Manure is a sign of humility. “Let us apply a load of manure; perhaps it may bear fruit.”

Since it does bear fruit in one part, and in another part does not bear fruit, its Lord will come and divide it. What does that mean, “divide it”? There are good people and bad people now in one company, as though constituting one body. SERMON 254.3. [1]

[1] WSA 3 7:153**.

THE FIG TREE REPRESENTS THE SYNAGOGUE

CYRIL OF ALEXANDRIA: Now the literal sense of this passage does not need a single word of explanation. When we search into its inward, secret and unseen meaning, we affirm it as follows. The Israelites, after our Savior’s crucifixion, were doomed to fall into the miseries they deserved, Jerusalem being captured, and its inhabitants slaughtered by the enemy’s sword. Their houses would be burned with fire, and even the temple of God demolished. It is probable that he compares the synagogue of the Jews with a fig tree. The sacred Scripture also compares them with various plants: the vine, the olive, and even to a forest. [1] COMMENTARY ON LUKE, HOMILY 96. [2]

[1] Hos 10:1; Jer 11:16; Zech 11:1.

[2] CGSL 387-88**.

IN THE GENTILES ANOTHER TREE IS PLANTED

CYRIL OF ALEXANDRIA: He says, “Look, these three years I have come seeking fruit on this fig tree, and I find none. Cut it down; why should it use up the ground?” It is as if he would say, “Let the place of this barren fig tree be laid bare; then some other tree will come up or may be planted there.” This was also done. The crowds of the Gentiles were called into its place and took possession of the inheritance of the Israelites. It became the people of God, the plant of paradise, a good and honorable seed. It knows how to produce fruit, not in shadows and types but rather by a pure and perfectly stainless service that is in spirit and truth, as being offered to God, who is an immaterial Being. COMMENTARY ON LUKE, HOMILY 96. [1]

[1] CGSL 388-89**.

WHETHER THE VINEDRESSER IS THE DOOR OR THE FATHER

CYRIL OF ALEXANDRIA: If any one should say that the vinedresser is the Son, this view also has a suitable reason on its side. He is our Advocate with the Father, our propitiation, [1] and the gardener of our souls. He constantly prunes away whatever is harmful and fills us with rational and holy seeds so we may produce fruits for him. He spoke of himself, “A sower went out to sow his seed.” [2] It does not influence the glory of the Son to assume the character of the vinedresser. The Father assumes it himself, without being exposed to any blame for so doing. The Son said to the holy apostles, “I am the Vine; you are the branches; my Father is the Vinedresser.” [3] COMMENTARY ON LUKE, HOMILY 96. [4]

[1] 1 Jn 2:1.

[2] Lk 8:5.

[3] Jn 15:1.

[4] :1–24:53 PRELIMINARY REMARKS | ON THE GOSPEL