What is your reaction when you hear about the suffering, pain and death in our society? How do you think God fits in the picture?
My first reaction is that I'm glad that it wasn't me. If we hear about a home invasion, we check our doors, we go down to the hardware shop and by dowel for all of our windows.
I then think about my own susceptibility to the tragedy. Terrorism has brought our vulnerability to the front of our minds. We sense that anywhere is vulnerable. We hear of earthquakes and think, that’s OK, Australia is in the middle of a tectonic plate. Oh, but what about Newcastle? What about tornadoes? Again, that’s an American thing. Cyclones are for Queensland. So are floods—but it’s not that long ago that we’ve seen floods here in NSW.
Hey, bushfires strike NSW, and Victoria. Don’t forget the road toll. That could get you anywhere. So I think tragedy brings a vague feeling of susceptibility. And that is probably good, because it reflects reality—for none of knows what might befall us tomorrow.
When the person is a close relative or friend, I think we feel sorrow and worry for that person. We want usually to do something for that person to alleviate their sorrow and pain.
This leads to the observation that I try to distinguish myself from the tragedy that I’ve heard about in some way. I try to find some rational explanation why the tragedy happened to that person. We do this all the time. Perhaps you are the same. What do you expect, he was .... fill the gap (drinking, driving too fast, taking drugs, reckless, careless, negligent, distracted, said something stupid, wore the wrong clothes, went swimming with sharks, riding a motorbike). Implicitly I am distinguishing myself from the person who has suffered. In a way, I want to make sense of the tragedy; but I also want to justify myself, and show why the tragedy will not happen to me.
Some people say that God is not behind the disaster, but that all suffering is the responsibility of the devil. For God is a loving God and does not send evil or destruction.
Others say that the very existence of evil is the proof that there is no God. If God is good and loving like you say, and God is all powerful, how can he let these things happen? At that point, the argument runs, either God is not all loving, or he is not all powerful. Three possible conclusions follow: God is out of control, or he is a cruel and vindictive God, or that he is not there. We therefore can have a small nice God, who nobody can respect, or a big God who nobody would love. Otherwise, we deny his existence.
It is interesting that the bible doesn't bother to argue against the last of these conclusions. We read that, "The fool says in his heart, 'There is no God.'" (Psalm 14:1) The Psalmist then recounts how corrupt and vile the atheist is. The other two ways of dealing with the problem are inadequate. We need to acknowledge that God is behind the tragedy. He is sovereign. He is not the 'small, nice God'. Isaiah 45:7 says,
I form the light and create darkness, I bring prosperity and create disaster; I, the LORD, do all these things.
That might lead many of us to quarrel with God. God is supposed to be good and loving; we conclude that God is big but harsh. But God says in Isaiah 45:9:
Woe to him who quarrels with his Maker, to him is but a potsherd among potsherds on the ground. Does the clay say to the potter 'What are you making?' Does your work say 'He has no hands?’
He says to us that we, the lumps of clay, have no argument with our maker. God indeed is not unfamiliar with suffering; the eternal word became the suffering servant (Isaiah 53) Although Jesus was God's Son, he learnt obedience through what he suffered, and once he was made perfect, became the source of eternal salvation for all who obey him (Hebrews 5:8). The example of Christ, the suffering servant, who did nothing wrong yet was horribly butchered in your place and mine, stands as an example that God is no stranger to suffering (I Peter 2:21-24, 3:17-18). Jesus was the man of sorrows, and familiar with suffering.
But Jesus has a warning for us. For he reckons us to be litigants. Someone has something against us. We are facing court. And Jesus is recommending that we litigants, rather than do nothing and get sued, make every effort ot settle out of court with our adversary
Jesus likens us to debtors who are facing a rather large bankruptcy suit. Except in the culture to which Jesus is speaking, they don't let you sign all your property over to your wife and children and go and live on an island resort off the coast of Spain. The payment that is demanded is exact—the debt will be repaid to the littlest coin in circulation. Jesus is obviously using facts that his hearers knew, The adversary drags you to judge, the judge hands you over to the officer, and officer throws you in prison.
And the awful thing is that there is no choice between the fine or the prison sentence. You stay in jail until you have paid the last cent that you owe, which means you would be there for life, because there is no way you can get out to earn any money to pay it off. There is no such thing as Community Service or a Good Behaviour bond in this culture.
No wonder Jesus says that we should try hard to be reconciled to him on the way.
Jesus is assuming that we are guilty. Jesus assumption is that we do not have good prospects if the matter goes to court. We are going to lose, and we are going to lose huge.
But here the metaphor Jesus uses is not exact. For when we owe the debt to God—for that is what Jesus means—not only is the debt one we cannot pay, but the judge is the adversary! God has become our enemy, and Jesus kindly points to the inevitable outcome before you get anywhere near the courtroom. That makes the need to be reconciled on the way—outside the court room—all the more important.
The need is still the same now. Each one of us is on the way to the judge. We have been on the way to death and judgment from the day we were born. And while our judicial system no longer works on the principle of retributive justice, God still does. Unless we are reconciled with him now, he will extract full payment. There is no time to lose.
But God also works on the principle of mercy, so there is hope for reconciliation on the way. Mercy now, but justice then. That’s why we need to act now to seek God’s mercy.
We don’t know why Jesus is asked about the two disasters. Perhaps some of Jesus' hearers raise the matter of the murders by Pilate as an example of judgment. Perhaps they are trying to take the heat of themselves by pointing to the fierce judgement endured by others. This seems to have been a particularly barbarous form of murder.
Likewise, we are told about an industrial accident (13:4). A tower fell on 18 people in the city of Jerusalem. This was probably a well-known event in the city.
Here are two recent events, two current affairs worthy of discussion, and Jesus’ opinion and commentary is sought. What can we say about these disasters? What does this Rabbi, this man of God, say about them?
Of course, there are wrong assumptions we can make about the suffering of others. People at the time viewed murders and accidents as divine punishment for sin. God’s in control, after all. So in John 9:2, where Jesus’ disciples, on seeing a man born blind from birth, say "Rabbi, who sinned, this man or his parents, that he was born blind, and to which Jesus responds by saying that neither sinned such that the man was born blind, but rather God had a plan to glorify his Son through the blindness of the man.
Thus, Jesus questions them, "Do you think that those that died were any worse sinners than those who didn't die?" His answer is NO. They are no worse than the others. Since they too are equally sinful, Jesus warns them that without repentance, they can expect the same fate. The wages of sin is death (Rom 6:23)
Many people see the HIV virus as God's curse on people who live the homosexual lifestyle. They are partially right and partially wrong. God in his sovereignty sends all things, disaster and calamity as well as the things that we find pleasant. But we cannot say that those who suffer in this way are any worse than ourselves, for we are likewise sinners in the sight of a holy God. None of us has any reason to boast. Rather, we thank God that he has spared us up until this point, and offer the gospel to those in such suffering in mercy and love.
Jesus uses the murder and industrial accident to issue a stern warning to his hearers. Unless you repent, you too will all perish (Luke 13:3, 5). These two little judgements which cost people their lives were a foreshadowing of the great judgment to come. The eighteen on whom the tower fell were no longer on the way to court—they were before the judge! The Galileans suffered at the hands of the unjust Pilate only to come before the just God, who exacts judgment as is exactly deserved, to the very last cent, unless they have availed themselves of the pre-trial mediation that God offers. There was now no longer any opportunity for out of court settlement for them; the jury was empanelled, the witnesses administered the oath, evidence submitted, and judgment had come. For them, there was no conciliation; they were swiftly taken without any opportunity.
So Jesus warns his hearers while they still have time. Try hard to be reconciled to him on the way. Thus the urgent call. Unless you repent you too will all perish.
Note that Jesus assumes that his hearers need to repent. He is speaking to the crowd (Luke 12:54). He therefore assumes that everyone in the crowd is a rebel against God. He assumes that "there is no one righteous, no, not even one. There is no one who understands, no one who seeks God. All have turned away." (Rom 3:10-12) Furthermore, it is not a call to merely some of his hearers; it is directed to all of them; unless you repent you too will all perish.
What does Jesus mean when he tells them all to repent?
He means that we should change our minds, turn around, and live in a way that pleases God. Jesus gives us a great picture of repentance a little later. In Luke 15:17-20, we see the rebellious son 'come to his senses'. The son agrees with Jesus diagnosis of his problem. Once he knew it all, but now he stands with God and says of himself, 'I have sinned, I am no longer worthy to be called your son.' Notice too that his changed mind leads to action. He 'set out and go back to his father', and decide to live in his father's house as a butler, with his father calling the shots. This metaphorical U-turn and living with God as boss is repentance. And this is part of our pre-trial preparation, if we want to stand before the judge of the earth. We too must repent.
And so what should we do when we hear about the suffering of others? (Luke 13:5, 9)
Do we stand with Jesus and his judgment of us? Do you agree with him that you need to repent? Do you see that you are on your way to the judge whether you agree with him or not? Judgement is on the way; and it will take us by surprise. Judgment has come upon others in their deaths, just as it will us. We need to take warning and repent.
When we hear of the assassinations, murders, terrorism, wars, fighting, disaster, earthquake, flood, famine, bombings, cyclone, tornados, industrial accidents, bushfires, all happening to others, our first reaction must be to repent.
We must not try and distance ourselves from it. It can and may happen to you or me. The only difference is God's mercy. In fact, it will in the end happen to you or me, by one way or another (unless Jesus comes back first, but that is a bit scary in and of itself.). The primary reaction Jesus recommends is repentance. Repent before feeling sorry for them. Repent before you go shopping for the dowel. Repent before you buy that personal alarm. Repent before you join Amnesty International. For the time is coming when you to will meet the judge in court.
Jesus then tells a parable. Parables are not meant to be home spun illustrations to make the truth easier to understand; rather, they are designed to make it harder. A parable separates the diligent seeker from the casual hearer.
He tells us of a fruitless fig tree. Its owner came to inspect it. He was very disappointed. It is not as if the owner has never bothered to check on the tree’s progress. He points particularly to this tree. ‘For three years now I have been coming to look for fruit on this fig tree and haven't found any'. Notice also that he is very patient; 'For three years now'.' I don't know about you, but that is great patience, especially regarding gardening. How long do you go without success in your garden? But it looks like his patience is running out. Judgment is coming on the tree: 'cut it down'. An absolute and final judgment awaits; after the tree gets the axe, it cannot produce fruit again.
But obviously the master’s patience over the last three years had rubbed off on the man who took care of the vineyard. 'Leave it alone for one more year, and I will dig around it and fertilize it'. I will take special pains over this tree in the hope that it bears fruit. But the gardener too, is realistic about the tree. He sets a short period of a year to test whether the tree will be fruity!
Judgment is imminent; 'The axe is already at the root of the tree, and every tree that does not produce good fruit will be cut down and thrown away in the fire" (Luke 3:9). God's patience will run out! A short time is given for us in the meantime to repent. Don't understand the period as God being slow. 'He is patient with you, not wanting any to perish, but all to come to repentance' (2 Peter 3:9).
God has been the patient horticulturalist (see 2 Peter 3:7-12). But a major felling operation is soon to take place; In this light, we need to repent.
If you are not a Christian, you need to change your mind about Jesus, and turn. That will be the first of many repentances in your Christian life. If you're a Christian, then you need to act consistently with that commitment you have made. Some practical applications are found in Luke 3:10-14. You and I ought to live holy and godly lives as we look forward to the day of God and speed its coming.