Just at that moment some of those present mentioned the case of
certain unhappy men of Galilee, who had paid the extreme penalty under
Pilate. They had the impression that they were sinners of the deepest
dye. The Lord charged home upon His hearers that their own guilt was
just as great, and that they too would perish, and He cited the further
case of the eighteen slain by the fall of the tower at Siloam. In the
popular view these were exceptional happenings indicating exceptional
wickedness. The people listening to Him were committed to worse
wickedness by failing to understand their opportunity; and, rejecting
Him, they would not escape. Thus He warned them of the retribution
coming upon them.
In the parable of the fig tree we have the ground of the retribution
stated (verses 6-10). God had every right to expect fruit from the
people; He sought it but found none. Then for one year there was to be
ministry to the tree instead of demand from the tree. Jesus was amongst
them, ministering to them the grace of God instead of pressing home the
demands of the law. If there was no response to that, then the blow
must fall. In all this His teaching flows on from the end of chapter
12: there is no real break between the chapters.
Now comes the beautiful incident, verses 10-17, in which is set
forth figuratively what the grace will accomplish, where it is
received. The poor woman, though bowed together and helpless, was one
who waited upon the service of God in the synagogue. Her physical
condition was an apt figure of the spiritual plight of many. They were
full of spiritual infirmity, and the law they found to be an oppressive
yoke, so much so that under its weight they were bowed together, unable
to straighten themselves and look up.
This woman was a "daughter of Abraham," that is, a true child of
faith -see Galatians 3: 7. Yet Satan had a hand in her sad state,
taking advantage of her infirmity. Moreover the ruler of the synagogue
would have used the ceremonial law to hinder her being healed. But the
Lord brushed all this aside. By His Word, and by His personal touch, He
wrought her immediate deliverance. Many there are who would say, "With
me it was law, and infirmity, and hopeless bondage, and the power of
Satan, until Christ intervened in the might of His grace: then what a
change!" Deliverances such as these shame the adversaries and fill many
with rejoicing. They are indeed, "glorious things that were done by
Him."
At this point the Lord showed that even the introduction of the
grace and power of the kingdom was not going to result in an absolutely
perfect state of things. The parables of the mustard seed and the
leaven, brought in here, indicate that, while there would be much
growth and expansion in the outward form of the kingdom, it would be
accompanied by undesirable elements, and even by corruption.
With verse 22 of our chapter a distinct break comes from an
historical point of view. The Lord is now seen journeying up to
Jerusalem, teaching in the cities and villages as He went. But though
this is so, there does not seem to be any marked break in His teaching
recorded. The question in verse 23 seems to have been prompted by
curiosity, and in reply the Lord gave a word of instruction and warning
which was much in keeping with what has gone just before. If the
incoming of the grace of the kingdom was going to result in the mixed
condition of things, pictured in the parables of the mustard seed and
the leaven, then the narrow way of life must be sought with much
sincerity and earnestness.
The word "Strive," in verse 24, does not signify work of any kind
but earnestness of such intensity as to be almost an agony. It is as
though He said, "Agonize to enter in at the narrow gate while the
opportunity lasts." Many seek a wider entrance through things of a
ceremonial sort, as indicated in verse 26. But only that which is
personal and spiritual will avail. There is no real entrance save
through the narrow way of repentance. So again here the Lord shows the
futility of a merely outward religion. There must be inward reality.
The parables of verses 18-21 show there will be mixture in the
kingdom in its present form; but verse 28 shows that in its coming form
there will be none. Then the patriarchs will be in it and the mere
ceremonialists thrust out. Verse 29 gives an intimation of the calling
of the Gentiles that was impending, for grace was about to go out
world-wide with mighty effects. Grace, as we saw much earlier in this
Gospel, cannot be confined within Jewish limits or forms. Like new wine
it will burst the bottles. The Jew was first historically, but in the
presence of grace his ingrained legalism often hindered him, so that he
came in last. The Gentile, not hindered thus, becomes the first when
grace is in question.
The chapter closes on a very solemn note. Now it is not the Jew but
Herod who comes up for judgment. Herod hid his animosity with the
cunning of a fox, but Jesus knew him through and through. He knew also
that His own life, characterized by mercy for man, was to be perfected
by death and resurrection. The hatred of Herod was however a small
thing. The great thing was the rejection of Christ, and of all the
grace that was in Him, by Jerusalem. They were the people that God had
appealed to by the prophets, and that now He would gather together by
His Son. The figure used is a very beautiful one. The prophets had
recalled them to their duties under the broken law, while predicting
Messiah's coming. Now He was come in the fulness of grace, and the
shelter of His protecting wings might have been theirs. All however was
in vain.
Jerusalem boasted of the beautiful house which was in the midst of
her. Jesus had spoken of it earlier as "My Father's house," now He
disowns it as "your house," and He leaves it to them desolate and
empty. Jerusalem had missed her opportunity, and soon would not see her
Messiah until the cry of Psalm 118: 26 is heard, which proceeds, "out
of the house of the Lord." That cry will not be heard on the lips of
Jerusalem until the day of His second advent.