This short parable fits into a rather lengthy context. The parable and its context deal with the casting off of Israel at the first advent.
While it might seem arbitrary, Chapter 13 of Luke would much better have begun at 12:49. Chapter 12:35-48 deals with Second Advent matters; but the remainder of the chapter, and continuing through this parable, deals very much with First Advent matters.
We will present the subject as beginning in 12:49 and continue the interpretation through the parable. A number of these verses are at first difficult, but their challenges seem to melt away when we see how they fit into the context of the change of ages.
12:49, 50. Jesus points out that righteous destruction (fire) is part of his First Advent assignment. The “earth” is the Jewish society. He clearly wants very much to have the matter concluded so that the new age can begin. However, the new age cannot begin until his “baptism” is accomplished — his immersion into completing his primary First Advent assignment: his ministry and crucifixion.
12:51-53. Jesus poses a question. It is a very appropriate question considering that Israel — and even his disciples — thought that his advent was for the purpose of setting up the Kingdom (Acts 1:6). So he asks, “Do you suppose that I came to grant peace on earth?” He quickly denies this objective for the First Advent. He says he came to DIVIDE!
John the Baptist had predicted (Luke 3:16, 17) that Jesus would DIVIDE Israel into wheat and chaff — that he would baptize with the Holy Spirit and with fire respectively. Jesus is confirming John’s predictions for his ministry. This division would affect even families, as verses 52 and 53 state.
12:54-56. This little sermon castigates Israel for its lack of awareness of the times in which it was living. In essence, Jesus says, “You can look out the window and predict the weather; but why can’t you see that you are living in special times?” This reflects Luke 19:41-44. Very much as Christianity is unaware of the Second Advent and its portents, Israel was unaware of the First Advent and its portents.
12:57-59. These verses are not immediately accessible; but Bro. Russell’s comments on them secure them into this context.
Jesus begins again with a question. In essence, “Why don’t you stop going with the flow and take some individual initiative to figure out what is happening?” This question is always in order. Those who rely on popular opinion, accepted norms, mass-accepted teachings, and satisfaction with the status quo will always be left in the dark. Jesus’ question here is much like his advice to the Second Advent disciples: “Watch and Pray.” Or, as it is in Matthew 24:42 and 44, “Be on the alert” and “Be ready.”
Verse 58 is explicitly to the First Advent Jewish situation. “While you are going with your opponent (the Law) to appear before the magistrate (the indictment), on your way there, make an effort (margin) to be released from him (the Law) in order that he may not drag you before the judge (God), and the judge turn you over to the constable (an entity which can enforce your sentence — in this case, likely the Roman Empire), and the constable throw you into prison (the period of the Jewish “Double” and Diaspora during which Israel was “in the pit” — Zechariah 9:11 and Luke 16:22-24).
Verse 58 thus is not a parable. It is an admonition in symbolic terms. It is addressed to Israel as a national warning. It admonishes faithful Jews to be willing to be released from the Law, and even from the whole Jewish identity.
The 59th verse then assures Israel that its imprisonment will continue until the time has come when payment shall have been made. Linking this imprisonment to the Jewish “Double” is an approximation for convenience. Clearly the imprisonment did begin with Israel’s casting off at the First Advent (Matthew 23:39). Their actual release, however, from the Law’s burdens won’t occur until they renounce it by recognizing Messiah. (Romans 10:4) That occurs some time after the end of the “Double.”
13:1. “On the same occasion” is an important phrase. It tells us that Chapter 13 is a continuation of the thoughts presented in the last 11 verses of Chapter 12.
13:1-5. These verses are interesting because Jesus uses them rather uniquely to make a point. The EVENTS themselves are not recorded in Scripture (except for here) and are of no significance except for Jesus’ drawing a lesson from them.
The two events, the slaying of Galileans (verse 1) and the victims of a falling tower (verse 5) were, no doubt, local news items. It is certain from Jesus’ comments that the populace was reading more into them than was warranted. In verses 2 through 5, Jesus says virtually, “These events are insignificant. They don’t reflect punishments for these people’s wrongdoings!” This leaves us with the obvious question, then: Why are these two local news items brought up by Jesus?
We want to notice the simple repetition of verses 3 and 5; “I tell you no; BUT, unless you repent you will all likewise perish.”
Analyzing these words is of great benefit. The first phrase we have explained. “I tell you no” means that the lesson is not punishment for their wrongdoings.
The word “BUT,” however, is key to our understanding. It is telling us that, even though the news item is in itself worthless, a LESSON from it is valuable.
The first proviso is, “unless you repent.” Here Jesus is explaining what will cause the “DIVISION” of 12:51-53. Some in Israel will be repentant. This was the objective of John the Baptist’s ministry.
But what of those who do not repent? These constitute the BAPTISM BY FIRE group — the CHAFF group of Israel. What will happen to them?
Jesus uses the two local news items to show what would happen to those who are not converted from Moses to Christ:
- Their blood would be (margin:) “shed along with their sacrifices.” Jesus was showing that, even as the true sacrifices (the antitypes) of the Law were being shed in the great sin-offering, the national blood (life) of Israel would be poured out — ending the existence of the nation.
- The “tower” falling and killing those who were probably trying to purify themselves in the pool of Siloam (a Jewish ritual) pictured that Jesus, the TOWER OF THE FLOCK, would fall on the old order (the Law) and destroy it, even though people were yet trying to use it for purification. It is akin to Matthew 21:44. Jesus is the rejected stone which will have some stumbling over him; but, more significantly, when it falls on the old order, it will scatter it like dust — the Diaspora.
In these two incidents, the meaning of “likewise” in verses 3 and 5 is made evident. The news items had significance ONLY because a similar result to that of the victims was awaiting the non-repentant of Israel.
This finally brings us to the parable. Having seen these preamble verses, the parable becomes crystal clear as a story representing what Jesus has just taught: a fruitless Israel will be judged and plucked up.
13:6. The “certain man” seems to represent God. He had a vineyard. The Scriptures strongly suggest that the vineyard might be a TWO-AGE arrangement. Matthew 21:41 shows the Jewish Age vineyard’s being rented out to the “other vinegrowers” (the Gentiles of the Gospel Age). Consequently, we have vineyard parables about the Jewish Age, but also about the Gospel Age (e.g., Matthew 20). The implication is that being part of the “true vine” is offered first to Israel and then to Gentiles.
Thus, a FIG TREE (the Jewish Nation) was planted in the vineyard. It represents the first inhabitants of the vineyard. It was unfruitful. In Matthew 21:18-22 we have an incident in Jesus’ life that very much serves as a parable along this line. The “lone fig tree” had only leaves (professions). Jesus condemns it, and it withers. Jesus then points out that due to the persevering faith of the saints, Satan’s unfruitful mountain will also eventually meet the same fate as the fig tree. Hence we have the end of entities which meet their demise at the close of each age. Once the vine has yielded its fruitage (the Church is complete), then Satan’s mountain will be cast into the sea even as Israel (the fig tree) ceased to function at the close of the Jewish Age.
13:7. Verse 6 has this fruitless fig tree in the vineyard. Verse 7 begins a discussion which gives a few interpretive headaches, but also suggests timing features of the First Advent.
The “vineyard-keeper” could well be Jesus (or possibly the Law, itself). The discussion occurs after “three years.” This would put us six months prior to the crucifixion. After three years of seeking figs, God suggests cutting the tree down — it is only using up good agricultural ground.
We cannot ascribe impatience to God. And it was God who set the chronology for Israel’s destruction in the Daniel 9 prophecy. So, this seemingly premature request to cut down the tree may simply be a parallel to Jesus’ remarks in 12:50 — “How I am straitened until it is accomplished.” In other words, God is also expressing His desire for the next age to begin. Not that He wants it to start early, but that He is EXPRESSING HIS DESIRE for the inevitable.
13:8. In this verse, Jesus answers — showing his understanding of events which must transpire, and his desire to get SOME fruitage before abandoning the old Jewish system. So, he says, “Let it take the planned-on course. During this next year (in which he would be crucified), I will give it the oxygen of more miracles, and I will give it the fertilizing boost of my sacrifice (for those who will comprehend it) with my miraculous resurrection, and with the consequent gifts of the Holy Spirit.”
13:9. This verse is an “IF.” But the fact is, “Israelites indeed” (real fruit) did mature, even though the old tree did also die and was cut down.
The entire doctrinal and prophetic scenario shown from 12:49 through 13:9 is such a satisfactory and enlightening unit. The parable supports the teaching verses; the teaching verses prompt and explain the purpose for the parable.
An Aside In Regard To Large Context (Luke 12:49-16:31)
We have noticed the focus on the subject of the shift from Jewish to Gospel Ages. It began with some force in
Luke 12:49, and it was prelude to the UNFRUITFUL FIG TREE parable (Luke 13:6-8) which we already have considered.
There is AN INTERRUPTION to this subject in Chapter 13 as Jesus makes references to the Gospel Age. We have discussed that Matthew’s account was INSPIRED — including the flow of context. Luke’s was not, and we really don’t know how much of Luke’s context is not actually sequential in the order in which Jesus presented things. Luke’s contexts frequently differ from Matthew’s.
Nevertheless, once we enter Chapter 14, it seems positive that the entire context through Chapter 16 is focused on one thing: the closing of the Jewish Age, and the opening of the Gospel Age. If we are secure in this concept, it will affect how we interpret some of the parables in the context.
Jesus wasn’t like a modern-day showman who finishes one story and then starts another one just to keep us entertained. When Jesus gave parables, they were always to enhance the points he had been making.
Thus, for instance, we won’t interpret THE LOST COIN parable (15:8-10) with an application totally out of sync with the LOST SHEEP which precedes it, and the PRODIGAL SON which follows it. These parables MUST (in some important way) ALL be making the same point and be referring to the same teaching lesson which Jesus is making. This series of parables is not random storytelling, flitting from one age to another. Parables are never isolated stories.
The parables of the
INVITATIONS (14:16-24),
LOST SHEEP (15:4-7),
LOST COIN (15:8-10),
PRODIGAL SON (15:11-32),
UNRIGHTEOUS STEWARD (16:1-7),
RICH MAN AND LAZARUS (16:19-32),
are all for the same purpose. These parables are all teaching lessons regarding the rejection of Fleshly Israel and the beginnings of Spiritual Israel.