Lukas 13:1
Pada kesempatan yang sama ada beberapa orang yang hadir yang melaporkan kepada-Nya tentang orang-orang Galilea yang darahnya dicampur Pilatus dengan korban mereka.
(sebuah) The same occasion. Jesus is speaking to a massive crowd that is effectively besieging him (Luke 12:1).
(b) Galileans. Soldiers sent by Pilate murdered some Galileans who were making sacrifices at the temple. It was an evil act that caused some to wonder whether the victims had been punished by the Lord (see next verse).
(c) Pilate; Lihat masuk for Luke 3:1.
Lukas 13:2
Dan Yesus berkata kepada mereka, “Apakah menurutmu orang-orang Galilea ini lebih berdosa daripada semua orang Galilea lainnya karena mereka mengalami nasib seperti ini?
Apakah menurut Anda mereka dibunuh karena mereka orang jahat? Ketika hal buruk terjadi pada orang yang kita tinggalkan dengan alasan untuk membuat kita merasa lebih aman. “Mereka sudah menduganya. Mereka seharusnya tidak berada di sana. Mereka berlari dengan kelompok yang salah.”
Lukas 13:3
“Aku berkata kepadamu, tidak, tetapi kecuali kamu bertobat, kamu semua juga akan binasa.
(sebuah) No. These Galileans were innocent, no better or worse than anybody else. Bad things can happen to anyone.
(b) Menyesali. Turn to God.
To repent literally means to change your mind. In a biblical sense, repentance is not an isolated intellectual act but a response to spiritual revelation that leads to transformation. In context, Jesus is inviting us to change our unbelieving minds and receive the glad tidings of God’s grace and forgiveness.
Note that there is no suggestion of sin or penance in this context. In the new covenant, repentance does not mean “reform your sinning ways.” In the old covenant, repentance implied a turning from sin (see for example; 1 Kings 8:35, 47-48, 2 Chr. 7:14, Eze. 14:6, 18:30, Jer. 36.3). But in the new covenant, repentance involves a turning to God (Acts 20:21). Paul preached that we should “repent and turn to God” (Act 26:20). Repentance and faith are two sides of the same coin and both are a response to God’s love and grace. Repentance is the ability to receive the truth that sets us free. It’s a change of mind that causes us to see as God sees and think as God thinks. To repent and believe is the same as “hear and believe” (Acts 15:7).
Lihat masuk untuk Pertobatan.
(c) Tewas. Jesus does not use the word that means die, but a stronger verb (apollumi) that means to destroy atau be lost. As usual, he is looking beyond physical death to the final outcome of those who do not put their faith in God’s only Son. “Whoever believes in him shall not perish, but have eternal life” (John 3:16).
Lukas 13:4
“Atau apakah kamu mengira delapan belas orang yang menjadi korban jatuhnya menara di Siloam dan membunuh mereka adalah pelaku yang lebih buruk daripada semua orang yang tinggal di Yerusalem?
Apakah menurut Anda delapan belas orang ini juga merupakan orang-orang berdosa, dan pantas menerima hukuman Tuhan? Tidak, mereka meninggal karena kecelakaan. Kebaikan atau keburukan mereka tidak termasuk di dalamnya. Kematian datang kepada semua orang, terkadang tanpa diduga.
Lukas 13:5
“Aku berkata kepadamu, tidak, tetapi kecuali kamu bertobat, kamu semua juga akan binasa.”
(sebuah) Menyesali; Lihat masuk for Luke 13:3.
(b) Tewas; Lihat masuk for Luke 13:3.
Lukas 13:6
Dan Dia mulai menceritakan perumpamaan ini: “Ada seorang mempunyai pohon ara yang ditanam di kebun anggurnya; dan dia datang mencari buah di atasnya dan tidak menemukannya.
(sebuah) Parable. The Parable of the Barren Fig Tree arose from two tragedies. First, Pilate had murdered some Galileans while they were worshiping at the temple. Then a tower in Jerusalem fell, killing eighteen people (Luke 13:1–5). One tragedy was an evil act, while the other was a tragic accident. When tragedy strikes, it’s natural to ask: Why did this happen? Were the victims guilty of some sin? Was this divine judgment? To these questions, Jesus gives an emphatic answer: “I tell you, no” (Luke 13:5a).
God is not the author of evil, yet he is often blamed when bad things happen. If an earthquake levels a city, a gas leak destroys a building, or a disease takes a child, some will say, “God is punishing us. There must have been some sin, and God is balancing the books.” This is a cursed and faithless way to live.
Jesus came to reveal a God who loves you like a father. When people refused to believe his message, he told them a story about a barren fig tree. The fig tree represents those who rely on themselves instead of trusting God. They are cursed and spiritually barren because they do not receive the grace God offers them. The parable warns the self-righteous to repent before it is too late.
Perversely, some use the parable to promote the very unbelief Jesus warns against. They say, “Unproductive Christians are cut down, so produce fruit for Jesus.” Or worse, they claim you are not a genuine Christian unless you are fruitful. These kinds of messages inspire fear (“God may chop me”) and anxiety (“Have I done enough?”). They cause people to fall from grace and become barren.
(b) A fig tree. In the Old Testament, Israel is sometimes portrayed as a fig tree (Hos. 9:10, Joel 1:7). The Jews listening to the parable would have understood that Jesus was talking about them.
(c) Vineyard. Fig trees were sometimes planted in vineyards. Figs were complementary crops that provided an alternative source of food. To sit under one’s own vine and fig tree was to live in peace and prosperity (1 Kgs. 4:25, Mic. 4:4, Zec. 3:10).
(d) Fruit reveals the health of the tree. “Every good tree bears good fruit” (Matt. 7:17). A fruit tree that does not bear fruit is likely a sick and dying tree.
Lukas 13:7
“Lalu berkatalah ia kepada penjaga kebun anggur itu: 'Sesungguhnya, selama tiga tahun aku datang mencari buah pada pohon ara ini, namun tidak menemukannya. Potong itu! Mengapa tanahnya malah habis?'
(sebuah) Tiga tahun without any figs means the tree is unlikely to ever bear figs. The time has come to make some hard decisions.
For three years, Jesus had been preaching the good news of the kingdom. He healed the sick and delivered the oppressed to show people that God is good and that he loves them. Yet many refused to believe his message. They chose to believe the lie that God sometimes punishes people by knocking down towers. Their foolish unbelief was heartbreaking to Jesus. “Unless you repent, you will all likewise perish” (Luke 13:5b). In other words, “If you don’t change the way you think about God, you will be lost for eternity.”
(b) Without finding any. The fig tree had leaves but no fruit. Fig leaves remind us of Adam and Eve’s futile attempts to cover their shame (Gen. 3:7). They represent our self-righteous attempts to deal with sin and guilt.
(c) Cut it down. Time is running out for the unbelieving generation.
(d) Use up the ground? A barren fig tree deprives the vineyard of nutrients and moisture. It uses resources that could be allocated to more productive ends.
Jesus had proclaimed the good news throughout Galilee and Judea, but the result was often apathy or hostility. It was time to take the message elsewhere. Soon, he would instruct his disciples to “go and make disciples of all nations” (Matt. 28:19), and they would carry his message to the ends of the earth (Acts 1:8).
Luke 13:8-9
“And he answered and said to him, ‘Let it alone, sir, for this year too, until I dig around it and put in fertilizer; and if it bears fruit next year, fine; but if not, cut it down.’”
(sebuah) Let it alone. The original verb aphiēmi is sometimes translated “forgive,” as in “Father, forgive them, for they do not know what they are doing” (Luke 23:34). The vineyard-keeper is asking the owner for more time, more grace. He believes in the fig tree just as Jesus believed in Israel. No matter how badly people treated him, he served them to the end and died with forgiveness on his lips.
(b) Fertilizer. Manure. A fig tree is a hardy tree that usually needs little care, but this fruitless tree needs help. The vineyard-keeper will do all he can to help it bear fruit.
(c) Next year. “Give it more time.” Why hasn’t God judged the world already? He gives us time to repent because he is not willing that any perish (2 Pet. 3:9).
(d) If it bears fruit next year, fine. Some twist Jesus’ words into a call for productivity and performance. “Produce fruit or be cut down.” But Jesus is discussing fruit, not works. We don’t produce fruit by striving and toiling, but we bear his fruit by abiding in the Vine (John 15:5). The fruitful believer is the one who renounces all forms of self-righteousness and puts their trust wholly in the Lord (Jer. 17:7–8).
(e) Cut it down. The self-righteous unbeliever has no future.
And with that, Jesus ends the parable. What happens next? Does the fig tree bear fruit or get cut down? That’s a question only we can answer. The message of the Barren Fig Tree is that life is short, and no one knows how much time they have. Those who reject God’s grace will perish, but those who put their faith in the Son he sent will live and bear much fruit. They will be like trees planted by streams of water, which yield their fruit in season and whose leaves do not wither (Ps. 1:3).
Lukas 13:10
Dan Dia sedang mengajar di salah satu sinagoga pada hari Sabat.
(sebuah) Synagogues. Jesus often preached in the Jewish assemblies or synagogues; see masuk for Luke 4:44.
(b) Sabbath. The Sabbath was the day of rest mandated in the Law of Moses (Ex. 31:14, Lev. 23:3). The Sabbath day began at sunset on Friday and ended on sunset on Saturday.
Lukas 13:18
Jadi dia berkata, “Seperti apa kerajaan Allah itu, dan dengan apa aku harus membandingkannya?
(sebuah) Kerajaan Tuhan. In his account of the parable, Matthew has the kingdom of surga. Kerajaan surga dan kerajaan Allah adalah sama; melihat masuk for Matt. 3:2.
(b) Compare. The parable of the Mustard Seed is a similitude rather than a story. Jesus is making a simple comparison between one thing (the kingdom of God) and another (a mustard seed).
The parable of the Mustard Seed appears in Luke, Matthew 13:31–32, and Mark 4:30–32. In Matthew and Luke it is followed by the parable of the Leaven. Both are similitudes, or simple comparisons, rather than stories. They form a pair, each illustrating the growing influence of God’s kingdom on earth.
Lukas 13:19
“Ia seperti biji sesawi yang diambil seseorang dan dibuangnya ke kebunnya sendiri; lalu pohon itu tumbuh dan menjadi pohon, dan burung-burung di udara bersarang di cabang-cabangnya.”
(sebuah) Mustard seed. Unlike Matthew and Mark, Luke does not mention the small size of the mustard seed (Matt. 13:32, Mark 4:31).
(b) A man. Since this parable is a similitude (see previous verse), we do not need to search for meaning in every detail. If the man represents anyone, he is surely the Son of Man who sowed the good seed in the parable of the Wheat and Weeds (Matt. 13:37). Jesus has the lead role in many of his parables. He’s the Sower, the Samaritan, and the Shepherd.
(c) Threw or cast or sowed (Matt. 13:31).
(d) Garden. Matthew and Mark have the man sowing the seed in his field and on the soil respectively (Matt. 13:31; Mark 4:31).
(e) Tree; Lihat masuk for Matt. 13:32.
(f) The birds of the air; Lihat masuk for Matt. 13:32.
Luke 13:20–21
And again he said, “To what shall I compare the kingdom of God? “It is like leaven, which a woman took and hid in three pecks of flour until it was all leavened.”
(sebuah) Compare. Like the parable of the Mustard Seed, the parable of the Leaven is a similitude rather than a story. Jesus is making a comparison (Luke 13:18) between one thing (the kingdom of heaven) and another (leaven).
(b) Kerajaan Tuhan identik dengan kerajaan surga; melihat masuk for Matt. 3:2.
(c) Leaven; Lihat masuk for Matt. 13:33.
Luke 13:24
“Strive to enter through the narrow door; for many, I tell you, will seek to enter and will not be able.
(sebuah) Strive. Jesus is not saying we must strive in the flesh to overcome sin and pass the test. We strive to enter the narrow gate for the same reason we strive or hasten to enter his rest (Heb. 4:11). It takes effort because walking by faith doesn’t come naturally to us. It’s the nature of the flesh to take control and make things right. (Fig leaves, again.) We have to consciously resist the flesh and allow our hearts to be established in God’s word.
(b) Will not be able. The narrow gate is not hard to enter because God has high standards. (He does have high standards, but Jesus has met them all on your behalf!) The narrow gate is hard to enter because people are slow of heart to believe the good news and quick to believe the lies of self-made religion.
The narrow gate is hard to enter because our flesh (our sight and understanding) has trouble receiving grace. Our flesh wants to follow Adam. “Don’t worry God, I got this. I can take care of myself.” And the result is death. We can only enter the narrow gate by faith. “Lord, I don’t got this. I need your help.” As we receive his grace and abide in the restful persuasion that Jesus has got this, the result is life.
Bacaan lebih lanjut: "Why is the narrow gate hard to enter?”
Lukas 13:25
“Suatu ketika kepala rumah bangun dan menutup pintu, dan Anda mulai berdiri di luar dan mengetuk pintu sambil berkata, 'Tuhan, bukalah pintu untuk kami!' kemudian Dia akan menjawab dan berkata kepadamu, 'Aku tidak tahu dari mana asalmu.'
Di luar is the natural habitat of the unbeliever. Jesus was often “inside” with the believers and true disciples (Matt. 12:48–50, Mark 4:10), while those outside were the sceptics and unbelievers (Matt. 12:46–47, Luke 8:20).
Lukas 13:27
dan Dia akan berkata, 'Aku berkata kepadamu, Aku tidak tahu dari mana asalmu; BERJALAN DARIKU, KAMU SEMUA YANG JAHAT.'
Pelaku kejahatan are unbelievers. Since the work of God is to believe in the One he sent (John 6:29), an evildoer is someone who rejects the Son (Heb. 10:29).
Lukas 13:28
“Di tempat itu akan ada tangisan dan kertakan gigi ketika kamu melihat Abraham, Ishak, Yakub, dan semua nabi dalam Kerajaan Allah, tetapi kamu sendiri diusir.
(sebuah) In that place. Outside the kingdom, in the “outer darkness” (see Matt. 8:12).
(b) Menangis dan mengertakkan gigi. Ketika orang-orang yang merasa diri benar dan religius mendapati diri mereka berada dalam kegelapan dan kedinginan, mereka akan bereaksi dengan kemarahan dan kekerasan. Melihat masuk for Matt. 8:12.
(c) Gnashing. To gnash your teeth is to grind your teeth in anger (Job 16:9, Lam. 2:16). The original word for gnashing (brygmos) means snarling or growling. Those who heard Stephen speaking of heavenly things that they could not see, snarled like dogs. Then they lunged at him and killed him (Acts 7:57–58).
(d) The kingdom; lihat ayat berikutnya.
(e) Diusir. Mereka yang menolak Yesus tidak mendapat tempat dalam kerajaan-Nya. Mereka diusir atau diusir karena ketidakpercayaannya (lihat ayat sebelumnya).
Lukas 13:29
“Dan mereka akan datang dari timur dan barat dan dari utara dan selatan, dan mereka akan duduk makan di dalam Kerajaan Allah.
(sebuah) They will come. All nations will come to the banqueting table of the Lord as prophesied by Isaiah. and echoed by Jesus himself (Is. 25:6, Luke 14:21–23)
Sebelum Dia meninggal, Yesus mengatakan kepada murid-murid-Nya bahwa Dia akan mengirim utusan-Nya ke empat penjuru bumi untuk mengumpulkan orang-orang pilihan (lihat masuk for Matt. 24:31). The prophecy was fulfilled in the Book of Acts. Since the Day of Pentecost the nations have been streaming to his church.
(b) Kerajaan Tuhan identik dengan kerajaan surga; melihat masuk for Matt. 3:2.
Luke 13:30
“And behold, some are last who will be first and some are first who will be last.”
Last who will be first. Those who strive to be first, best, and greatest in this world may find themselves at the back of the line, while those who are the last and the least are received as honored guests. It’s not that God has anything against hard workers and winners. It’s just that things which are highly valued in this world—ambition, self-promotion, and self-righteousness—are not valued by God (Luke 16:15). And those things the world dismisses as weak and foolish, God chooses to shame the strong and confound the wise (1 Cor. 1:27).
Lukas 13:31
Tepat pada saat itu datanglah beberapa orang Farisi dan berkata kepada-Nya, “Pergi, pergi dari sini, karena Herodes ingin membunuh Engkau.”
(sebuah) Pharisees; Lihat masuk for Matt. 3:7.
(b) Herod Antipas the tetrarch; see masuk for Luke 3:1.
(c) Wants to kill you. Herod the tetrarch of Galilee had killed John the Baptist (Luke 9:9). Now he wanted to kill Jesus.
On several occasions people plotted or tried to murder Jesus (Matt. 26:59, Mark 14:55, Luke 4:30, 22:2, John 5:18, 7:19, 25, 11:53). But none succeeded. Jesus would freely lay down his life for all. No one would take it from him (John 10:18).
Lukas 13:35
“Lihatlah, rumahmu dibiarkan sunyi dan sunyi; dan Aku berkata kepadamu, kamu tidak akan melihat Aku sampai tiba saatnya kamu berkata, 'Berbahagialah dia yang datang dalam nama TUHAN!'”
In Luke’s account these words come before Palm Sunday, but in Matthew’s gospel they come after (Matt. 23:39). Palm Sunday was the day the crowds welcomed Jesus into Jerusalem shouting: “Hosanna to the Son of David. Blessed is he who comes in the name of the Lord” (Matt. 21:9). In the old days, to say a prophet came in the name of the Lord was to recognize him as a true prophet of God (Deut. 18:22). So when the people of Jerusalem hailed Jesus as coming in the name of the Lord, while singing the salvation song of Psalm 118, they were saying, “We recognize you as the true Savior.”
The Pharisees did not recognize Jesus as Savior so they were offended by the singing (Matt. 21:15). So Jesus told them, “You will not see me again until you sing the same tune.”
Selama tiga tahun para pemimpin agama di Yerusalem telah melihat Yesus dari dekat, namun mereka tidak percaya bahwa Yesus adalah seperti yang dikatakannya. Maka Yesus berkata kepada mereka, “Kamu telah melihat Aku dan tidak percaya. Sekarang kamu tidak akan melihat Aku kecuali kamu beriman.” Mereka tidak akan melihatnya lagi kecuali karena iman. Para pemimpin agama telah menolak Yesus, namun Yesus tidak menolak mereka. Jika mereka berseru, “Tuhan, selamatkan kami,” dia akan berada di sana. Saat mereka melihatnya sebagai berkat dari Tuhan, mereka akan diberkati.
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