The teaching of the previous chapter was all very important to our souls; and now, at the opening of this, we are in the same season as we read, and so I believe upon the same truth also. The man who had accused his brother to the Lord learnt from the Lord that he himself was on the way, with another accuser, to another Judge; for those words, in verses 58, 59, were, as I understand them, addressed to him. So here, some tell our Lord of the special sufferings of certain Galileans, as though they must have been sinners above others (John 9: 2), and thus they were, in like manner, bringing up their brethren for judgment. But the Lord would have them also know that they were in the same condemnation, and, if they repented not, would all likewise perish.*
*It has been observed by others that this occurrence way have taken place in connection with the faction of Judas of Galilee (Acts 5: 37), in which there were Galileans who refused Caesar's authority, and who would, therefore, of course, provoke Pilate. But the Galileans were Herod's subjects. Luke 3: 1. It has been, therefore, supposed also, that this interference of Pilate occasioned the quarrel between him and Herod, of which we read in chapter 23: 12. Josephus mentions Pilate's killing some Samaritans on their way to their own temple. on Mount Gerizim.
With the same thoughts of the sin of Israel upon His mind, the whole nation being ripe for the judgment of a mightier slaughter than that of the Galileans, the Lord indites the parable of the barren fig-tree.
This fig-tree was planted in a vineyard, as Israel was set in God's vineyard, in the midst of ordinances and privileges, watered and tended with all diligence and care; but without fruit. Israel had no root in itself to yield God any thing; and the ministry of Jesus, the patient Dresser of this vineyard, had now nearly proved this. By that ministry the goodness of God had been leading them to repentance (Rom. 2); it had been the digging about and dunging of this barren tree; but, withal, there was no fruit. And we then see, in the next little scene, that there was no sense in Israel of their real state. The sick were there, and thus the need of a physician; but they seem unconscious of it. A daughter of Abraham is found to be in disease, but the rulers of Abraham's house reject with pride the attendance of the Good Physician.
In all this way, the corrupted state of the nation passes before the mind of the Lord, and He seems to utter thoughts according to all this, reflecting on the great tree where the unclean had found their rest, and on the whole lump which had now felt the leaven. And in this mind He enters on His journey. The proved sin and the coming judgment of Israel being before Him, He pursues His way to the city.
But here let me notice that, in John, the Lord is seen frequently at Jerusalem, for Jerusalem had no higher character, in the esteem of the Stranger from heaven, than any other spot on the earth. But in the other Gospels the Lord is not seen to enter that city, which was the ordained seat of His government as Son of David, till He enters it, when His ministry was closing, in royal state, offering the kingdom to the daughter of Zion, and when He is fully and formally rejected by her. In this Gospel by Luke His gradual approach to the city for this purpose is more distinctly traced than in either Matthew or Mark. See Luke 9: 51; Luke 13: 22, 33; Luke 17: 11; Luke 18: 31; Luke 19: 1, 11, 28. He seems to linger, as it were, from stage to stage, not willing to hasten the doom of the nation, because what was to happen to Him there was to fill up their sin, and leave them for judgment. He was waiting to be gracious, as now in this age, the long-suffering of God in not sending Jesus is salvation, not willing that any should perish. And this reserve in His movement towards the city reminds me of the departure from it of the glory in Ezekiel. See Ezek. 1 - 11. The glory there lingers from stage to stage, as loth to depart, though the pollution in the city would not allow it to stay. And so here; the Lord lingers, in the same way, delaying the hour of Jerusalem's judgment, journeying still towards it throughout the Gospel, but not reaching it till His ministry was closing.
It is with strong and clear thoughts upon His heart that He makes these approaches to the city, and eyes it in the distance. In Luke 9: 51, as I have observed already, He moved onward as though His journey were conducting Him to glory. In Luke 18: 31, He has the city before Him as the place of His suffering. But here, in Luke 13: 22, He is looking toward it as though His presence there was to close "the day of salvation" to Israel, and bring forth the judgment of God. It was this thought that was now on His mind. All the previous scenes of this chapter, the report of the Galileans, the parable of the fig-tree, and the hypocrisy of the rulers in Abraham's house, with the disease of Abraham's daughter, all led Him to these thoughts. as He is now approaching the city. And it may be that this mind is so expressed in His whole manner that one who was observing Him, as somewhat understanding His thoughts, says, "Lord, are there few that be saved?" A moment, however, of interest to our souls this was, and I would for a little pause over it.
It suggests to us this: that the Lord had a method--perfect, I need not say, like everything else with Him--in answering questions. He never aims at merely conveying information, as we speak, but seeks to affect the heart or the conscience. It is not so much the inquiry, but the inquirer, that He deals with. Perhaps every case would show this; but I would instance it shortly. Thus: when asked as to the time when His word against the temple should be accomplished, He does not satisfy that, but leads the disciples' thoughts into large and serious matters, sealing His instructions on their souls by the weighty parables of the ten virgins and the talents. Matt. 24, 25. In answer to John, "Art Thou He that should come, or do we look for another?" He does not say, "I am He, and ye need not look for another," but shows John's disciples those objects which were fitted to carry the answer home to them in real, living power. Matt. 11. And so here: "Lord, are there few that be saved?" was not answered formally, but morally, or in such a way as was suited to the man himself, giving him matter for serious self-inquiry and self-application.
A method, this, we may surely say, that bespeaks His wisdom and His goodness, and that He was indeed dealing with man; not displaying His own resources of knowledge, but, in good earnest, seeking and saving the lost. Man's method is a poor thing. For look at Jesus in contrast with the learned men, or (as Paul speaks), "the princes of this world." When they were asked where Christ should be born, they answered formally--truly, it is true, but formally--not seeking to stir the conscience of the king on the occasion thus offered them. Matthew 2. But when Jesus was asked of Whom He was born--"Where is Thy Father?"--His answer comes not merely to their ears, but with all serious and solemn power to their consciences. John 8.
He needs not our commendation, beloved; but it should be happy to any of us to ponder His perfections, and admire His beauty. And I am sure that these reflections are of value nowadays. For the present is a time when many are running to and fro, and knowledge is increasing. And this should be a caution to our souls; for the saint has always to watch against what is called the spirit of the times. Paul, when he prays for the saints, that they may grow in knowledge, first desires that they might have the spiritual understanding. Eph. 1: 17, 18; Col. 1: 9. For the mere intellect is not valued. Rather let us lay our inquiries aside, than follow them in the acuteness of human ability. And is it, beloved, out of season to recur to the thought of one who lived to Christ in days before ours--that the desire to know much even in spiritual things way be the witness that God Himself is not known in reality? To know Himself is life eternal. And as another of our own day has most profitably observed--"The natural man often receives truth more quickly than the saint, because the saint has to learn it in his conscience, to have that exercised before God by what he is learning." Most needful is this admonition. We may hasten to be wise and full of knowledge in this busy age, and the soul be injured, deeply injured, all the while. But this only by the way.
In this reply of the Lord to the question now put to Him I apprehend that the "striving" and the "seeking" are not merely different measures of intensity in the same action, but morally different actions. The "seeking" comes upon the alarm of the Master's rising, and it is fear that awakens it; the "striving" is an action of the heart and conscience before God, ere the Master of the house had risen up; an action, therefore, not resulting simply from the fear of being left on the outside. And how often is this description of "seeking" exhibited among ourselves. Sudden alarm will call forth religious affections; but they live only while the danger passes. As saith the Lord by the prophet, "O inhabitant of Lebanon, that makest thy nest in the cedars, how gracious shalt thou be when pangs come upon thee, the pain as of a woman in travail! . . . Yet . . . I will give thee into the hand of them that seek thy life." Jer. 22.
This passage in our chapter is, thus, one of very important admonition to all. But as the Lord pursues His way, it is still not of Himself, either in His suffering or glory, that He is thinking, but of Jerusalem, and her sin and her judgment. Some tell Him of Herod, and his purposes against Him; but the Lord simply tells them that Herod and all his purposes could not prevail against Him; for that, unimpeded by him and every thing else, He must walk on till He reached Jerusalem; which, as eminent in privilege under God, was eminent in wickedness against Him also; and had to fill up the measure of her guilt, by slaying the last and chiefest of the prophets. Herod's rage was not, therefore, to be considered, for Jesus must walk through his jurisdiction. And thus it is, that Jerusalem is the object which the blessed Lord still has on His mind, as intimated in verse 22. And to all this, with which His soul had in this way been labouring, He gives expression, saying, "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 chickens under her wings, and ye would not! Behold, your house is left unto you desolate." Jerusalem "would not." The care of the hen was refused, but the fox was already within; and, therefore, there is to be nothing but present scattering instead of gathering. Herod and Rome were boasted in, and God and His Christ refused. "Because of the mountain of Zion, which is desolate, the foxes walk upon it." And the Son of God has but to leave His mountain for the present in their possession, until, in the spirit of repentance and faith, the people should welcome Him back, and say, "Blessed is He that cometh in the name of the Lord."*
*This Herod was the fourth son of the Herod who, in Matt. 2, is called "Herod the king." From Luke 3: 1 we learn that Galilee was the scene of his government, as may also be drawn from this passage. Some have judged that he desired to get the Lord out of his dominions, because the Lord had a great and growing interest there, and because he hated Him for His righteousness and His testimony. Not daring, however, to put Him to death, because of the people, he seeks to drive Him out, or frighten Him away. He would have Him, perhaps, act the part of a fearful one, and thus act unworthily of Himself; as Nehemiah's enemies sought to ensnare that dear and simple man in his day. See Neh. 6: 10-14.
