Manure, Mercy, and a Barren Fig Tree in Luke 13
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- čas přidán 13. 03. 2022
- How are Pilate’s murder of worshippers and the victims of a tower collapse a call to repentance? What are the “uncircumcised trees” of Leviticus 19 and how do they help us to understand the parable of Jesus? The parables of the vineyard in Isaiah 5 and Jesus’ parable of the fig tree are different in one major respect-what is it? How is manure a metaphor for mercy and the work of the Spirit? In this week’s video, Chad Bird will lead us through Luke 13:1-9.
Excellent illustration.Gpd bless👍👍👍
Another great lesson Chad, thank you. Hope all is well with your family 🙏🏻
In am sorry to hear of the emergency last week. I hope things continue to improve. Thank you for producing the videos.
Such rich teaching! Thank you for providing such clear Biblical understanding.😀
Great way of conveying and teaching The Word of God. This particular parable is very much appropriate during this lenten season showing the importance of repentance and prayers in our life. Lack of these manures cause unfruitfulness in our life.
Missed you last week. I hope everything went well. Beautiful lesson tonight. i take it in my heart. I keep y’all in my prayers!
Wonderful video! I love the parallel between Luke 13 and Isaiah 5.
Not really related, but Dr. Raabe at St. Louis used Isaiah 5 during his prophets class, and a favorite thing of mine that we discussed was how closely the Hebrew words are for what God is looking for from Israel and what he sees. I even wrote in my Bible his translation at the end of verse 7: "I looked for Measure and look! Massacre. I looked for Right and look! Riot."
I really wish there was an English translation that would put in a lot of work to preserve the poetic similarity of these Hebrew words all over the prophets and Psalms. Obviously, it's harder at some times than others.
The best work that I have found for achieving that kind of translation is the three-volume translation of the OT by Robert Alter. His footnotes on each page are also especially insightful for the kinds of wordplays going on in the Hebrew.
I cant help but think of Nathan and Davids conversation(2Sam:12), at your 4:30-5:00 minute mark. Could Luke(13:2-3) be using a "reversal" of the story, or am i over reading with layman brain?
and what about Nathaniel under the tree? and Nathan means gift/gifter right? is this not giving the gift of Jesus to become fertilizer to save our rotten tree lives?
marsh-mello
I was wondering if the dung(do.men) was a reference to the shift to the second exile.That is, declaring the promised land was forever defiled (Jer. references) and therefore requiring a removal of the remnant from the land and a Sabbath rest for the land. Am I tracking correctly?
Also it seems Jesus is saying to put the reproach on me and I'll take it to the grave and return and sprinkle myself from the new convenant so that the tree can bear good if it chooses life.
I know you're working through a crisis so don't respond, at least for a while. In my Hebraic study, I found an interesting rule that must be followed when reading both Torah and Gospel. The rule states, that there is no unnecessary detail in Torah. Luke tells us about the 18 who died when the tower at Siloam fell on them. Why 18? Wouldn't someone likely most likely say, almost 20 died?Like a woman who for eighteen years had been crippled by a spirit. Wouldn't it more likely be reported that this was almost two decades?
Now, Hebrew, like Greek and Latin, uses letters from numbers. They call it Gammatria. A perfect example would be like insulting someone by calling them a one Dee, ten tea. Another example would be like using King James speaking and saying they are ten and eight years old, or I and 8 or Iod and Chai. Le Chaim, this word just might mean something in Hebrew and if it does, it just might add to the story.
You discuss Luke 11 and Lincoln's famous quote about the divided house. Another woman is mentioned and it seems entirely out of context. "a woman from the crowd called out and said to him, “Blessed is the womb that carried you and the breasts at which you nursed." There are no unnecessary details in Torah. Where is this coming from? The Hebrew word for whom is Rackham, and it also means mercy. That's nice but how does it fit into the story?
Now! The Hebrew word for a demon is Shad. It basically means a lump. God on High is El Shaddai, the God of the lump. The female breast is a lump, a shad. The entire discussion in this chapter up until this point is about Shad or demons. This woman is not complementing Jesus' mother and Jesus knows it so he gives a flippant retort back.
One last comment about Shad, you have a video about Legion. You also mention in another concerning how Jesus is from a small backwater town. This being so, they don't like foreigners. In that video you are right, the first 9 verses in Mathew and Mark or so leading up to their thesis statement. After being tempted by Satan for 40 days, read years, Satan left Jesus. Angels, messengers, or apostles came and ministered to him. Jesus is 40 years old in Mathew and Mark. Luke says Jesus is 30. In John, he is the same age as the temple, not yet 50, 47. Luke can't use Matthew and Mark's thesis statement, using a different age, so he presents this Jewish liturgy.
Now, about Legion. My insight, and when things are back to normal and you are giving a homily on that passage again, please let me know what you think of this reading. Legion only refers to Roman legions. As per your comments about backwater towns, the question is about how to get rid of the Roman legions. Jesus addresses this twice, once here. To get rid of your Roman legions you first must get rid of your pigs.
The second discussion is about whether we should pay taxes to Ceasar or not. Jesus says, "Give to God what belongs to God and to Caesar what belongs to Caesar." Give him all his Keseph, all your money, all his aqueducts, and roads. You are co-dependent upon Rome while you seek his departure. Cut your dependence. Surely Caesar wouldn't complain if you gave him all his money.
These are just my thoughts. Take them for what they are.