Bible Text: Luke 13:1-9 | Preacher: Rev. Jenn Geddes
We all know that a cliffhanger is a narrative device used to hook the reader into reading further, to find out what happens next. This tool has been used in literature as early as Homer’s poem The Odyssey and one of the most famous uses is in the tale of One Thousand and One Nights in which the Queen, who has been sentenced to death by her husband and is faced with a morning execution, extends her life by telling the King a story but leaves it a cliffhanger and thus the King postpones her execution to hear the rest of the story. It was, however, with the creation of serialized fiction that cliffhangers really became part of the common narrative. By the mid-nineteenth century newspapers were featuring novels which were published a chapter at a time every month. To ensure a dedicated fan base authors and editors would leave the chapters as cliffhangers. The Three Musketeers, Anna Karenina and The Bonfire of the Vanities were all written in that way. In fact, The Count of Monte Cristo was also a serial and appeared in 139 instalments, with cliffhangers nearly at the end of every chapter. One author said, “Make ’em cry, make ’em laugh, make ’em wait—exactly in that order.” With a change in media consumption cliffhangers have become a great tactic in television programs, be it to keep the viewer interested through the commercial break, think of any episode of star trek, of any generation, or until the next airing, of course the most well known being any soap opera. Even video streaming companies like Netflix and Crave have capitalized on cliffhangers, creating an entirely new way of watching something- by binging on a program, think of the series 24. Cliffhangers have been used since humans have been storytelling as a way to hook us. So, what do we do if it is Jesus who is the one giving us a cliffhanger.
I am, however, getting ahead of myself. In this portion of Luke’s gospel, Jesus also uses a narrative device that he often does not use. Jesus addresses current events. It begins with Jesus referencing two very different news stories that have clearly been affecting the people in the area. Both are rather gruesome and both are rather tragic but while these stories clearly are familiar to those listening in Jesus’ day, we readers, 2000 years later, have lost much of the details. Luke is the only source in history that provides any information of these two different but equally horrific events. And despite a desire to move past them it is necessary that we address them.
The first event is the awful mention of Pilate’s mingling of blood of Galileans who were presumably martyred. They were likely Galileans who were on a pilgrimage to Jerusalem, something that many Jews did on a regular basis being that the temple in Jerusalem was vital to their expression of faith. While it does not state that Pilate is the one who sanctioned the violence, his behaviour, especially for a community of faith who practices purity laws, is unconscionable. It also gives us a fearful foretaste of who Jesus is dealing with when this Roman governor appears at Jesus’ trial. It seems that those who reported the news about Pilate’s behaviour assumed that it was a bit of a quid pro quo system, that those murdered got what they deserved. Jesus rejects this interpretation by comparing this news with the other event. The second event refers to the fall of a tower or wall on 18 seemingly innocent people. They were simply in the wrong place at the wrong time. So one event is state led terror and the other is a random accident but both incidents saw people’s lives cut short rather quickly. While it is not explicitly stated as such, it appears that Jesus is answering the question, “why do bad things happen to good people?” That is, however, not where Jesus goes, rather these two horrific examples are supposed to lead us to realize that our existence is fragile, precarious and is a delicate balance. Jesus also states clearly that tragedy is not equal to divine punishment. That bad things happen not at God’s will but simply because bad things happen. The same could be true in the reverse- we should not see good fortune as an example of God’s blessing. We cannot evaluate the spiritual condition of others or ourselves because we, or they, do or do not suffer. Jesus reinforces something that we study over lent, our mortality, but also that humans need to look to God, not to themselves for the security of living even when life can be short-lived. I know it is a rather morose topic and trust me, understanding my mortality is already easily done, especially on a birthday, when one is one year older!
There is, nevertheless an important piece to note, that life’s vulnerability gives it, it’s urgency and it is here where we can turn to God in joy. This portion of Luke is warning us against false self-assurance or false self-accomplishment, a false sense of security. It is also giving us an opportunity to realize that in life’s vulnerability God has given us the opportunity to seize grace. This is evident in the following parable. Yes, this parable is a warning against fruitlessness, yes, this parable is about a second chance, but it is also about what should inspire us to repentance. Here is where we find ourselves in a cliffhanger- because, we never hear what happens to the tree. The parable begins with a vineyard owner declaring that since a particular fig tree has not bared fruit it should be cut down. For three years, he has waited for this fig tree to produce and for three years it has done nothing. It should be noted that it can take a long time, more than three years, for a fig tree to reach maturity and fruit bearing age. But the point of the story is that the vineyard owner proclaims imminent judgmentally on the tree but the gardener requests that the owner allow one more year and perhaps with the proper care it will bear fruit. With the right kind of soil, with the right kind of care, with the right amount of time, perhaps this tree will do what it was planted to do. So, what happens, does it end up bearing fruit or is it cut down? A traditional cliffhanger would give us the answer, at least at some point in the following chapters. But instead we are left with the unknown. This parable ties in with Jesus’ previous comments about the recent events because, as theologian Matt Skinner says, “Just because you have not been cut down, do not presume that you are bearing fruit… Jesus’ words about judgement and repentance are scary, yet they depict human life as a gift, albeit a fragile one.” The fate of this tree is left hanging.
I believe that we don’t know the fate of this fig tree because it is up to us to create the ending. Will we choose to bear fruit- in all of our vulnerability through God’s grace- or will we choose to live in fear- immobilized by our fragility? Repentance in this parable means something so much more than being sorry, it refers to a changed mind, a new way of living, a claiming of a particular lifestyle. Repentance means living a life that points toward God- regardless how brief or how long that life is- because life is a precious gift. But God has been waiting for milliennia for us to complete that cliffhanger. Which ending do you choose? I guess we’ll just have to wait until next week to find out. Amen