Turn Around You Are Going the Wrong Way Luke 13 1 9 #repent #repenta...

Turn Around; You Are Going the Wrong Way

Jesus could tell by the questions and the attitude behind them that the crowd was going the wrongs way, thinking the wrong way, and heading on a path toward destruction.

Are you familiar with Newton’s third law?  It simply states that for every action there is an equal and opposite reaction.

Paul called it reaping what you so.

Jesus called it the fruit of the tree or vine.

In my part of the world, if you are the 99-freeway pointing north from Fresno, if you keep going, you will get to Sacramento eventually, If I want to go to Los Angeles, I have to turn around.

The gospel writers called the message of repentance, "good news," not so much because we must, but also because WE CAN. What then is the core of the message when the contrast is so profound between repentance and death?

Luke 13:1-9

New Revised Standard Version Updated Edition

 At that very time there were some present who told Jesus about the Galileans whose blood Pilate had mingled with their sacrifices. He asked them, “Do you think that because these Galileans suffered in this way they were worse sinners than all other Galileans? No, I tell you, but unless you repent you will all perish as they did. Or those eighteen who were killed when the tower of Siloam fell on them—do you think that they were worse offenders than all the other people living in Jerusalem? No, I tell you, but unless you repent you will all perish just as they did.”

Then he told this parable: “A man had a fig tree planted in his vineyard, and he came looking for fruit on it and found none. So he said to the man working the vineyard, ‘See here! For three years I have come looking for fruit on this fig tree, and still I find none. Cut it down! Why should it be wasting the soil?’ He replied, ‘Sir, let it alone for one more year, until I dig around it and put manure on it. If it bears fruit next year, well and good, but if not, you can cut it down.’ ”

Jesus is confronted with the deaths of some people that His countrymen assumed were evil. They wanted to know if it was God’s judgment. He read the intent of their questions and replied that they were no worse sinners than the other Galileans but cautioned the folks that unless they changed their living and thinking (repentance), they would die like the others.

Notice how he is always personalizing things, taking the onus off of the “other guy” and bringing it back to our choices.

Then He ups the ante and refers to some very fine people who had died. The question is rhetorical. Of course these did not have tragedy come into their lives because they were worse sinners than anyone else. That is not the meaning of tragedy – then or now.

Trouble comes to everyone, sometimes it just seems random.

Again, He points back to them with a life lesson – Indeed, however, lack of change (movement, repentance, elasticity in our lives) will lead to death. Here, He refers to death in the spiritual dimension whether He is referring to a last judgment or just to death for all intents and purposes in this life. In either and both cases, the loss is great to ourselves and to others who would benefit from our living. Above all, as He will indicate, the loss is greatest to God Himself.

REPENTANCE:

• R– Resiliency in the face of tragedy.
• E– Effort extended when ease is expected.
• P– Progress when it is easier to sit, wait, and let the world pass you by.
• E- Exiting the arena of negative habits and entering the realm of new possibilities.
• N– Nagging the part of ourselves that drifts into routine ruts of negative thinking.
• T– Tickling and teasing our thinking so that we are always moving to the edge.
• A– Accepting diversity and ambiguity as part of life.
• N– Noticing the changes around us as the signs that call for adjustments of our courses and the urges through which God may be speaking.
• C– Calling on God in confession and contrition for constant conversion to His image and purposes.
• E– Ever energizing ourselves in the power of the Holy Spirit to be stirred, moved, disturbed and empowered to LIVE (opposite of DIE!) as people who make a difference …

How do I repent, turn around, change my mind and direction, and point myself toward life?

Hear and heed the words of Jesus and, by faith, trust, and intention, start following him. Take his grace and his invitation for a new start and a new heart.

 OR .. we can …

 DIE – We can die through …

• D– Decline. We just die a little at a time, drifting away from the source of life and vitality into a dark abyss of disconnected despair.
• I– Inactivity, irrelevance, inertia, or inward focus. These sap our lives in an endless loop of selfish hum-drum-ness.
• E– Extinction of all that makes us alive to God, ourselves, and others.
  
  

BUT – Then He tells us a parable of a farmer and a fig tree. The fig tree story reminds us that God takes no joy in our death and has not given up on us. He is extremely reluctant to do so and stalls to give us ample opportunity to find the place of repentance (life and mind change).

Repentance implies movement. We are going somewhere. We are moving toward an outcome.

We can change or die, but to change is far better. Resources are available. The grace is free. The power is abundant. The choice is ours … daily.

 We Need More and More and More

Isaiah 55:1-9

New Revised Standard Version Updated Edition

 Hear, everyone who thirsts;

    come to the waters;
and you who have no money,
    come, buy and eat!
Come, buy wine and milk
    without money and without price.
Why do you spend your money for that which is not bread
    and your earnings for that which does not satisfy?
Listen carefully to me, and eat what is good,
    and delight yourselves in rich food.
Incline your ear, and come to me;
    listen, so that you may live.
I will make with you an everlasting covenant,
    my steadfast, sure love for David.
See, I made him a witness to the peoples,
    a leader and commander for the peoples.
Now you shall call nations that you do not know,
    and nations that do not know you shall run to you,
because of the Lord your God, the Holy One of Israel,
    for he has glorified you.

Seek the Lord while he may be found;
    call upon him while he is near;
let the wicked forsake their way
    and the unrighteous their thoughts;
let them return to the Lord, that he may have mercy on them,
    and to our God, for he will abundantly pardon.
For my thoughts are not your thoughts,
    nor are your ways my ways, says the Lord.
For as the heavens are higher than the earth,
    so are my ways higher than your ways
    and my thoughts than your thoughts.

 After a miraculous meal, recorded in John 6, the crowds worked very hard to find Jesus.

He gently questioned their motives in order to get them to do the same about themselves. He pointed them back to this thought from Isiah. He told them to direct their efforts toward food that does not perish.

Your harried, frantic efforts to feed yourselves are futilely flawed, he seems to suggest. Everything in which you invest your time, energy, and resources is already in the process of spoiling.

There is, however, food that produces eternal satisfaction.

Place your focus there.

Thus, Jesus introduces a lengthy discussion of the bread of life. He started by stimulating their hunger and thirst to hear more.

What does it take for God to make us aware of our profound hunger for more?

_______

From Barclay’s Daily Study Bible

SUFFERING AND SIN ( Luke 13:1-5 ) 

13:1-5 At this time some men came and told Jesus about the Galilaeans whose blood Pilate had mingled with their sacrifices. "Do you think," he answered, "that these Galilaeans were sinners above all the Galilaeans because this happened to them? I ten you, No! But unless you repent you will all perish in like manner. Or, as for the eighteen on whom the tower in Siloam fell--do you think they were debtors to God beyond all those who dwell in Jerusalem? I tell you, No! But unless you repent you will perish in the same way ."

We have here references to two disasters about which we have no definite information and can only speculate.

First, there is the reference to the Galilaeans whom Pilate murdered in the middle of their sacrifices. As we have seen, Galilaeans were always liable to get involved in political trouble because they were a highly inflammable people. Just about this time Pilate had been involved in serious trouble. He had decided rightly that Jerusalem needed a new and improved water supply. He proposed to build it and, to finance it with certain Temple monies. It was a laudable object and a more than justifiable expenditure. But at the very idea of spending Temple monies like that, the Jews were up in arms. When the mobs gathered, Pilate instructed his soldiers to mingle with them, wearing cloaks over their battle dress for disguise. They were instructed to carry cudgels rather than swords. At a given signal they were to fall on the mob and disperse them. This was done, but the soldiers dealt with the mob with a violence far beyond their instructions and a considerable number of people lost their lives. Almost certainly Galilaeans would be involved in that. We know that Pilate and Herod were at enmity, and only became reconciled after Pilate had sent Jesus to Herod for trial ( Luke 23:6-12). It may well be that it was this very incident which provoked that enmity.

As for the eighteen on whom the tower in Siloam fell, they are still more obscure. The King James Version uses the word sinners of them also; but, as the margin shows, it should be not sinners but debtors. Maybe we have a clue here. It has been suggested that they had actually taken work on Pilate's hated aqueducts. If so, any money they earned was due to God and should have been voluntarily handed over, because it had already been stolen from him; and it may well be that popular talk had declared that the tower had fallen on them because of the work they had consented to do.

But there is far more than an historical problem in this passage. The Jews rigidly connected sin and suffering. Eliphaz had long ago said to Job, "Who that was innocent ever perished?" ( Job 4:7). This was a cruel and a heartbreaking doctrine, as Job knew well. And Jesus utterly denied it in the case of the individual. As we all know very well, it is often the greatest saints who have to suffer most.

But Jesus went on to say that if his hearers did not repent they too would perish. What did he mean? One thing is clear--he foresaw and foretold the destruction of Jerusalem, which happened in A.D. 70 (compare Luke 21:21-24). He knew well that if the Jews went on with their intrigues, their rebellions, their plottings, their political ambitions, they were simply going to commit national suicide; he knew that in the end Rome would step in and obliterate the nation; and that is precisely what happened. So what Jesus meant was that if the Jewish nation kept on seeking an earthly kingdom and rejecting the kingdom of God they could come to only one end.

To put the matter like that leaves, at first sight, a paradoxical situation. It means that we cannot say that individual suffering and sin are inevitably connected but we can say that national sin and suffering are so connected. The nation which chooses the wrong ways will in the end suffer for it. But the individual is in very different case. He is not an isolated unit. He is bound up in the bundle of life. Often he may object, and object violently, to the course his nation is taking; but when the consequence of that course comes, he cannot escape being involved in it. The individual is often caught up in a situation which he did not make; his suffering is often not his fault; but the nation is a unit and chooses its own policy and reaps the fruit of it. It is always dangerous to attribute human suffering to human sin; but always safe to say that the nation which rebels against God is on the way to disaster.

GOSPEL OF THE OTHER CHANCE AND THREAT OF THE LAST CHANCE ( Luke 13:6-9 )

 

13:6-9 Jesus spoke this parable, "A man had a fig-tree planted in his vineyard. He came looking for fruit on it and did not find it. He said to the keeper of the vineyard, 'Look you--for the last three years I have been coming and looking for fruit on this fig-tree, and I still am not finding any. Cut it down! Why should it use up the ground' 'Lord,' he answered him, 'let it be this year too, until I dig round about it and manure it, and if it bears fruit in the coming year, well and good; but if not, you will cut it down.'"

 

Here is a parable at one and the same time lit by grace and close packed with warnings.

(i) The fig-tree occupied a specially favoured position. It was not unusual to see fig-trees, thorn-trees and apple-trees in vineyards. The soil was so shallow and poor that trees were grown wherever there was soil to grow them; but the fig-tree had a more than average chance; and it had not proved worthy of it. Repeatedly, directly and by implication, Jesus reminded men that they would be judged according to the opportunities they had. C. E. M. Joad once said, "We have the powers of gods and we use them like irresponsible schoolboys." Never was a generation entrusted with so much as ours and, therefore, never was a generation so answerable to God.

(ii) The parable teaches that uselessness invites disaster. It has been claimed that the whole process of evolution in this world is to produce useful things, and that what is useful will go on from strength to strength, while what is useless will be eliminated. The most searching question we can be asked is, "Of what use were you in this world?"

(iii) Further, the parable teaches that nothing which only takes out can survive. The fig-tree was drawing strength and sustenance from the soil; and in return was producing nothing. That was precisely its sin. In the last analysis, there are two kinds of people in this world--those who take out more than they put in, and those who put in more than they take out.

In one sense we are all in debt to life. We came into it at the peril of someone else's life; and we would never have survived without the care of those who loved us. We have inherited a Christian civilization and a freedom which we did not create. There is laid on us the duty of handing things on better than we found them.

"Die when I may," said Abraham Lincoln, "I want it said of me that I plucked a weed and planted a flower wherever I thought a flower would grow." Once a student was being shown bacteria under the microscope. He could actually see one generation of these microscopic living things being born and dying and another being born to take its place. He saw, as he had never seen before, how one generation succeeds another. "After what I have seen," he said, "I pledge myself never to be a weak link."

If we take that pledge we will fulfil the obligation of putting into life at least as much as we take out.

(iv) The parable tells us of the gospel of the second chance. A fig-tree normally takes three years to reach maturity. If it is not fruiting by that time it is not likely to fruit at all. But this fig-tree was given another chance.

It is always Jesus' way to give a man chance after chance. Peter and Mark and Paul would all gladly have witnessed to that. God is infinitely kind to the man who falls and rises again.

(v) But the parable also makes it quite clear that there is a final chance. If we refuse chance after chance, if God's appeal and challenge come again and again in vain, the day finally comes, not when God has shut us out, but when we by deliberate choice have shut ourselves out. God save us from that!

Copyright Statement
These files are public domain.
Text Courtesy of BibleSupport.com. Used by Permission.

Bibliographical Information
Barclay, William. "Commentary on Luke 13". "William Barclay's Daily Study Bible". https://www.studylight.org/commentaries/eng/dsb/luke-13.html. 1956-1959.

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The notes for this message are also at https://pastortomsims.typepad.com/the_dream_factory/2025/03/turn-around-you-are-going-the-wrong-way.html