Luke 13:1-9

The movement of the two illustrations is significant. The informants in effect ask, “What about the suffering of these national heroes struck down by our enemy?” Jesus answers, “What about the suffering of those whom God strikes down in the falling of a tower?” (There is no category of fate or chance in biblical literature. The biblical understanding of the sovereignty of God precludes it.) Thus Jesus refuses to discuss the suffering of the politically oppressed without broadening the discussion to include other types of sufferers. Those who suffer political oppression often quickly assume that their suffering is the only kind that matters, and a crass indifference may then develop to the suffering of others around them, particularly if it is of a nonpolitical nature. The incisive thrust of Jesus’ response does not allow for such a narrowing of the discussion, irrespective of the grim nature of the political oppression presented

Bailey, K. E. (1983). Poet & Peasant and Through Peasant Eyes: A Literary-Cultural Approach to the Parables in Luke (Combined Edition, Vol. 2, p. 78). Grand Rapids, MI: William B. Eerdmans Publishing Company.

In studying Luke 13:1–5 with Middle Eastern classes, the present writer has often had students marvel that Jesus was not physically attacked on the spot. This call for repentance is thrown in the face of nationalistic enthusiasts who stand in opposition to Roman oppression. Those who fight for a just cause often assume that the struggle for the cause makes them righteous. It does not. The more intense the struggle for justice the more the oppressed tend to assume their own righteousness. This assumption of righteousness at times expresses itself as an arrogance that refuses any criticism. The subconscious rationale seems to be, “Our cause is righteous, thus we are righteous. Furthermore, after all that we have suffered, how dare you inflict any more wounds on us by your criticism.”

Bailey, K. E. (1983). Poet & Peasant and Through Peasant Eyes: A Literary-Cultural Approach to the Parables in Luke (Combined Edition, Vol. 2, pp. 78–79). Grand Rapids, MI: William B. Eerdmans Publishing Company.

This same call for repentance can be seen on its deepest level as a profound concern for the welfare of those whose outrage he refuses to reinforce. Jesus’ speech should not be read simply as a rejection of the nationalistic struggle, nor as a concern for things “spiritual” rather than political. Rather he seems to be saying at least, “You want me to condemn evil in Pilate. I am not talking to Pilate. He is not here. I am talking to you. Evil forces are at work in your movement that will destroy you, Pilate or no Pilate. You must repent or all of you will be destroyed by those forces.” Among those who struggle for justice there develops the attitude, “We are the angels and they are the devils.” Blessed is the movement that is willing to listen to a courageous voice quietly insisting, “There are devils among us and angels among them. We must repent.” He does not tell them to submit to Pilate. He is not acquiescing to Roman oppression. Rather he bravely demonstrates a deep concern for the people in front of him who will destroy themselves and all around them if they do not repent.

Bailey, K. E. (1983). Poet & Peasant and Through Peasant Eyes: A Literary-Cultural Approach to the Parables in Luke (Combined Edition, Vol. 2, p. 79). Grand Rapids, MI: William B. Eerdmans Publishing Company.
1. Sin is defined both by evil acts and duties left unperformed.
2. There is no one-to-one relationship between sin and suffering. Easy theological judgments about the reasons for natural and political disasters must be rejected.
3. Any intense political movement must look deep within its own soul to repent of its own evil, lest it destroy itself and the very people it seeks to serve.
4. The compassion of Jesus reaches out to all who suffer, not only to those who are politically oppressed.
Bailey, K. E. (1983). Poet & Peasant and Through Peasant Eyes: A Literary-Cultural Approach to the Parables in Luke (Combined Edition, Vol. 2, pp. 79–80). Grand Rapids, MI: William B. Eerdmans Publishing Company.