the role of the lukan parables in terms of the purpose of luke's gospel

ear fruit (Lev 19:23), 14 whereas Bailey claims that it may now be the ninth year since the
tree had been planted, since the nine years, according to Lev 19:23-25, mean each three years
for growth, forbidden fruit, and seeking the fruit. 15 However, the three years may simply
point to a long time irrespective of Lev 19:23-25, for we are not told when exactly the tree
was planted. It might have been an old tree that had borne in the past. In any case, the tree has
had enough time to bear fruit. 16
To not have borne fruit for three years the tree paints a
picture of extreme hopelessness.
“Cut it down; why does it use up the ground?” The owner decides to cut it down since the
tree not only occupies space, but could bring deterioration or other hindrances to the land and
other trees. If the fig tree clearly symbolizes Israel, as an Old Testament metaphor, then the
destruction of the fig tree also signifies the judgment of God upon Israel (Jer 5:17; 8:13; Hos
2:12; Joel 1:7, 12; Amos 4:9), recalling the preaching of John the Baptist in Luke 3:8-9. In
arguing for the typification of the fig tree, Bailey contends that the parable is addressed to
Israel’s leaders, for the Isaiah text is used in the parable of the Wicked Tenants to address
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Israel’s leaders. However, I cannot see any suggestions that the parable is addressed to
Israel’s leaders. As far as Jesus’ message of repentance is concerned, it was directed to the
nation in general, not just to its leaders. On the other hand, others believe that the tree is
connected with Jerusalem. 18 Given the lament in vv. 31-35, it, of course, is possible that the
tree typifies Jerusalem, but in the general sense, it is better to view it as the Israelite
community. It is a warning of judgment on Israel because of their lack of productivity. 19
The vinedresser suggests that the owner leaves the tree for another year, during which
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time he would tend the tree by digging about it and putting on manure. Although the
14. Jeremias, Parables, 170; M.I. Boucher, The Mysterious Parables: A Literary Study (CBQMS, 6; Washington,
DC: Catholic Biblical Association, 1977), 131.
15. Bailey, Through Peasant Eyes: More Lucan Parables, Their Culture and Style, 82. “When you come into the
land and plant all kinds of trees for food, then you shall count their fruit as forbidden; three years it shall be
forbidden to you, it must not be eaten. And in the fourth year all their fruit shall be holy, an offering of praise to
the LORD. But in the fifth year you may eat of their fruit, that they may yield more richly for you: I am the
LORD your God” (Lev 19:23-25).
16. Scott, Hear Then the Parable, 336; Blomberg, Interpreting the Parables, 269; Snodgrass, Stories with Intent,
263.
17. Bailey, Through Peasant Eyes: More Lucan Parables, Their Culture and Style, 81-82.
18. R.C.H. Lenski, The Interpretation of St. Luke’s Gospel (Minneapolis: Augsburg, 1946), 726-29; Telford,
Barren Temple, 227.
19. Luise Schottroff, The Parables of Jesus (trans. Linda M. Maloney: Minneapolis: Fortress, 2006), 63.
20. Hedrick claims that the petitioner is not an orchardist who specializes in the care of trees, but a vintner who
specializes in the care of grape vines in that he proposes realistic measures in accordance with the farming
manuals at that time. C.W. Hedrick, “An Unfinished Story about a Fig Tree in a Vineyard (Luke 13:6-9),” 182.
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