The Barren Fig Tree

From this moment, even the barren fig tree has an intercessor in the good gardener who is ready to work on it and fertilize it, just to see if it will bear fruit.

Jesus Christ: His Life and Teaching, Vol.4 - The Parables of Jesus, Metropolitan Hilarion Alfeyev

Luke 13: 6 He also spoke this parable: “A certain man had a fig tree planted in his vineyard, and he came seeking fruit on it and found none. 7 Then he said to the keeper of his vineyard, ‘Look, for three years I have come seeking fruit on this fig tree and find none. Cut it down; why does it use up the ground?’ 8 But he answered and said to him, ‘Sir, let it alone this year also, until I dig around it and fertilize it. 9 And if it bears fruit, well. But if not, after that you can cut it down.’”

This parable has a prequel, beginning in the first verse of chapter 13:

There were present at that season some who told Him about the Galileans whose blood Pilate had mingled with their sacrifices.

There exists no other historical reference to this event, however there are tangential, or similar events recorded by Josephus.  In any case, that there was a constant, unstable situation in the occupied territories, always ripe for revolt, is clear. 

So, what does it mean to say that Pilate mingled their blood with their sacrifices?  Sacrifices were only offered in Jerusalem, and for whatever reason, Pilate had these pilgrims killed and mingled their blood with the blood of the sacrificial animals. 

Jesus makes no specific comment on the actions of the prefect.  Instead, he focusses on the need for repentance:

Luke 13:  2 And Jesus answered and said to them, “Do you suppose that these Galileans were worse sinners than all other Galileans, because they suffered such things? 3 I tell you, no; but unless you repent you will all likewise perish. 4 Or those eighteen on whom the tower in Siloam fell and killed them, do you think that they were worse sinners than all other men who dwelt in Jerusalem? 5 I tell you, no; but unless you repent you will all likewise perish.”

Both events became a reason for Jesus to speak not of revolution but of repentance.  Death awaits us all.  Jesus also dispenses with the idea that somehow those who died were suffering punishment for their sin.  They were not more sinful than those who remained alive.

And from here, He begins the parable.  It is connected to the earlier dialogue by this idea of repentance and God’s longsuffering – giving time for repentance.  The master of the vineyard waits for three years for fruit from the fig tree.  Finally, he announces it is time to chop it down.  At the request of the intercessor, who promises special care and nurture, the master waits even another year.

The Old Testament offers examples of intercessors: Abraham, for the inhabitants of Sodom; Moses, for the people after they made a golden calf.  Jesus, of course, is the intercessor to which these earlier examples pointed.

Ancient commentators understood the parable this way: the master of the vineyard is God; the gardener is the Son of God; the vine is Israel and also all mankind.

The law and the prophets could not improve the people or force them to bring fruit.  Only the Son of God with his teaching and suffering can bring them to repentance.  If this does not happen, they will be cut from the righteous in eternity.

Yet, God’s longsuffering is not limitless.  The extra year given in the parable represents the period between Christ’s first and second coming.  During this period, the Son of God will lead people to repentance.

Conclusion

From John Chrysostom:

Repentance is a surgical procedure that excises sin; it is a heavenly gift and a marvelous power that by grace defeats the consequence of the laws. 

Repentance does not deny the prostitute or turn away the adulterer; it also does not affirm them in their sins.

It changes them.