Frameless figure: Can God have a patience?

Figure Natalia Dorenkova

Someone had in the vineyard his planted fig tree, and came to seek the fetus on it, and did not find; And he said wine: here, I come to look for the fetus for the third year and I do not find; Srubi her: what does she and land take?
But he told him in response: Mr.! Leave it for this year while I steal it and put it with a manure, - will not bring the fetus; If not, then next year you cut it off.
(LK 13: 6-9)

This is one of the most famous and at the same time incomprehensible to the unprepared reader.
proverbs of Christ. Why did he suddenly ask the gardener not to cut the fig tree, which became completely useless? And if it saves her, then why only for a year, and then - let the gardener destroy the tree? Is it fair to give salvation, and then, as if "on the call of alarm", take this gift?

How does the justice of God differ from human justice?

A small parable about a fruitless figure is part of the teaching spoken after Jesus told about Galilean, whom the blood of Pilate mixed with victims of them (LC 13: 1). This incident is unknown from other sources: Joseph Flavius, which described the history of the relationship of Pilate with Jews and Galilean in detail, is silent about him. However, Joseph describes another episode concerning the insurrection of Samaritan:

T. just and Samarians were not kept against indignation. They were embarrassed by a certain false man who easily influenced the people in everything. He prompted them to gather to Him on the mountain Garisim, which they consider particularly sacred. Here he began to assure Samaryan who came [from everywhere], which will show them the sacred vessels of Moses buried here. Samaritan armed, believing this basin, and settled in the village of Tirafan. Here, new aliens joined them, so that it was possible to climb the mountain. However, Pilate warned it, he shifted forward the squads of horsemen and infantry, which, unexpectedly attacking the gathered in the village, some of them were killed, and part of them were passing. At the same time, they also captured many captured, the pilat had ordered to execute the most influential and most prominent of these prisoners and fugitives. (Joseph Flavius. Jewish antiquities 18, 4, 1. P. 765-766)

Some researchers believe that this incident will be mentioned in the gospel of Luke, but the samarians are mistakenly called Galilean. However, in this case, the evangelist would be borrowed not only in the mixture of Galilean with the Samarians, but also in Anachronism: Joseph speaks about this incident after mentioning the execution of Jesus Christ. He occurred in 35 by R. Kh., And as a result of his Pilate was recalled in Rome. In addition, Joseph does not mention any sacrifices about which Luke says.

Another story, told by Joseph Flaviem, is considered as a possible prototype for Luke's narration. This story from Joseph is preceded by the reference to the execution of Jesus Christ and, therefore, happened during his life:

Pilate. Artist Andrei Drozdov

Then the pilat has built a water supply line in Jerusalem. On this he used the money of the sanctuary. The water supply was powered by the keys that were at a distance of two hundred stages from the city. However, the population was opposed to this, and many tens of thousands of Jews gathered about the workers engaged in the construction of the water pipeline, and it became loud to demand that the governor left his plan.

As it usually happens in such cases, some of them allowed themselves to insult Pilate with curses. The latter ordered to move a significant number of soldiers, gave them the club, which they had to hide under the dress, and told them to surround the crowd from all sides.

The crowd, in turn, received the order to disperse. But since she continued to displacing him, he filed a conditional sign to the warriors, and the soldiers began to work much more than Ryano, than it was desirable to Pilat himself. Working by the clubs, they equally amazed both the noisy rebels and completely innocent people.

Jews, however, continued to hold standing; But since they were unarmed, and their opponents armed, then many of them were dead here, and many were gone, covered with wounds. So perturbation was suppressed (Joseph Flavius. Jewish antiquities 18, 3, 2. P. 763).

However, this story has even less common with the mention of Galilean at Luke, than the story about the Mainage of Samaryan. It can be assumed that in the situation of the total instability and constant resistance of residents of the occupied regions of the Roman authorities, such incidents occurred repeatedly, and mentioned onions - one of the numerous such cases. What Flavius \u200b\u200bdoes not mention about him, does not mean that he did not matter in reality. The image of Pilate as a cruel Roman prefect that does not stop before the shedding of blood and does not respect the fact that for Jews is sacred, it fully corresponds to its description from Joseph Flavia.

The expression of which the blood of Pilate mixed with victims to indicate that the episode described at Luke occurred at a time when Galilean brought victims. The curse of sacrificial animals took place in the temple of Jerusalem. We are talking about the group of pilgrims from Galilee, who came to Jerusalem in order to bring victims, and there during the sacrifice for some reason were killed by Pilate. Their blood was mixed with the blood of sacrificial animals. Obviously, the incident happened shortly before Jesus told him: the story was presented to him as fresh news.

The evangelist does not say anything about who were people who have told Jesus about the incident. Judging by the reference to the fact that they "came" are likely that they were either eyewitnesses of the event, or came from there, where they heard about this news from her eyewitnesses. Perhaps those who came from the number of scribes and the Pharisees who wanted to see how Jesus will react to the news. Probably, he was expected that he would either convict the act of Pilate, or would give some explanation based on the generally accepted idea of \u200b\u200bthe divine justice.

Jesus, however, does not give any evaluation to the actions of the prefect. As for Divine Justice, it shows that it cannot be measured by the measurements of human justice based on the principle of adequate reward: there is no direct compliance between a specific sin and concrete reward (Léon-Dufour X. Life and Death In the New Testament. The Teachings Of Jesus and Paul. San Francisco, 1986. P. 7). From this thought, pronounced in the form of a question, Jesus moves to the main topic of his sermon. We remember that his sermon began with a call to repentance (Matthew 4:17; MK 1:15). The story of the untimely death of Galilean becomes a reason for him to again call for repentance of those who remain alive:

Do you think that these Galilean were the sinner of all Galilean, which was so injured? No, I tell you, but if you do not run, everything will die. Or do you think that those eighteen people who fell Siloam Tower and beat them, were the most guilty of all living in Jerusalem? No, I tell you, but if you do not run, everything will also die (LK 13: 2-5).

Siloam Tower: Death does not overtake only the most sinful

The story with a fall is another incident, which is not known about other sources. Perhaps this tower was part of the fortification structures that fired by Jerusalem, for example, one of the towers who were part of its ancient walls. According to Iosifa Flavia, the city was charged with a triple wall. The most ancient of the walls "was difficult to disappear due to the surrenders of its abyss and elevated over the last hill on which it was built." She began "in the north of the so-called hypic tower ... and ended the western gallery of the temple." In the other direction, she went from the same point, passed by the Siloam source and ended the Eastern Gallery of the sanctuary (Joseph Flavius. Jewish War 5, 4, 1-2. P. 1109-1110).

Obviously, one of the towers of this wall, which was near the Siloam Source and Bath, which is mentioned in the Gospel of John (In 9: 7, 11), collapsed and caused the death of eighteen. Again, the event probably happened shortly before Jesus mentioned about him.

Both events - the death of Galilean and death of eighteen people under the wreckage of the tower - serve for Jesus the reason for reminding repentance and that death lies in every person. At the same time, Jesus refutes the widespread opinion that a sudden death or death as a result of an accident is punished for sins. The dead, he says, were not more sinful than survivors. But their death should be a warning for people who do not bring repentance fruit.

Besle fig tree: another year to change

From this thought, Jesus proceeds to the parable of a fruitless figure, which at first glance may seem not related to the fact that it preceded.

Communication Proverbs with what preceded by her, indirectly. Galilean remained alive because God gave them time to repentance. It is the long-suffering of God that becomes the plot of parable about a barren figure.

The custom planting the figuction in the vineyard was widespread in antiquity. Pliny in "Natural History" writes: "The shadow of smooth trees is easy, although wide, so there is nothing to argue against landing them in the vineyards" (Pliny. Natural history 17, 89. P. 201). Caring for the figuction assumed the use of manure as a fertilizer (Pliny. Natural history 17, 256. P. 228). The roots of the fig tree were hurried, especially in the spring, in order to increase yield (Pliny. Natural history 17, 263. P. 229). It is these actions that promises to produce grapeworks, asking for Mr. Save the figure for another year.

As a rule, the figuction was planted into the vineyards not to bring a fruit, and in order for the vine to be wrapped around her trunk. In this sense, the issuance of researchers regarding the reasons why the fig tree, which did not bring the fruit should have been removed from the vineyard (Hedrick C. W. Many Things In Parables: Jesus and His Modern Critics. Louisville, 2004. P. 86-87). These issues, however, are not related to the plot of parables.

Some scientists see the relationship between the arrival and the miracle of the figure of the fig tree, since both in that, and in another case, the fig tree does not bring the fetus (MF 21: 18-22; MK 11: 12-14; 20-24). You can also see the link between the arrivals and the teachings of John the Baptist and Jesus that any tree that does not bring good fetus cut down and thrown into the fire (MF 3:10; 7:19; LK 3: 9).

The lack of a decent fruit of repentance (MF 3: 8) could serve as a reason for punishment, just as Galilean's sudden death were punished and those who died under the wreckage of the Siliam Tower. But God manifests patience: he does not cut down a fruitless fig tree even after three years of waiting, but gives her the opportunity to grow another year.

Who will stand for a doomed person?

As a rule, in the parables, where among the actors there is a king, or Mr., or the owner, he symbolizes God. This parable is no exception. However, in addition to the owner in the parable, there is another person - grapeworks petitioning for the fig tree and promising to work hard to finally begin to frig. Who is this petitioner?

The Old Testament is replete with examples when a person is petitioned before God about people, asking God to show them a long-suffering. Abraham petitioned about the inhabitants of Sodom, questioning: Do you destroy the righteous with the wicked? .. can not be that you do so ... can't be from you! Surge of the whole land will be wrong? And then asks, whether God ruins Sodom, if the city remains at least fifty, forty-five, forty, thirty, twenty or ten righteous (Gen. 18: 22-33). The dialogue resembles a bargaining: Abraham gradually reduces the number of righteous, and God promises not to destroy the city even for ten righteous.

The understanding of the divine justice presented here differs from the one that follows from the teachings of Jesus in the Gospel of Luke. Abraham comes from the fact that sudden death is punished for sins and that the righteous should be saved from her. Jesus speaks about the opposite: victims of repression or accident were not more sinful than those who remained alive. Divine justice acts otherwise than it seems to people. God leaves not only the righteouss alive, but also sinners to give them the opportunity to bring repentance and change their life (just as he leaves the treblegie along with wheat until the harvest time).

Another example of a petition before God was Moses. While he was on Sinai, the people made the Golden Taurus and began to worship him. God said to Moses: I see this people, and now, the people he is cruel; So, leave me, and my anger will ignore them on them, and exterminate them, and we will make a numerous people from you. But Moses began to stop God, remind him of the promises he gave Abraham, Isaac and Jacob. And God canceled the evil, which he said that he would bring him on the people her (Exhaust 32: 1-14). Moses himself made the justice, as he understood him, and about three thousand people died from the sword of the sons of Leviins (Ex LS 32: 25-28). After that, he returned to God and said: This people did a great sin ... forgive them the sin of them, and if not, then sip and me from your book, in which you entered. This time God remained inexorably: the one who sinned before me, hello from my book. And struck the people behind the taurus (Exhaust 32: 31-35).

The images of the Old Testament Righteous Handers appointed for the people serve as the protagons of that guarantee before the Father, Jesus Christ, the righteous, who is a contest for our sins, and not only for our, but also for the sins of the whole world (1 in 2: 1-2). He, as abiding forever, has a priesthood incredit, therefore, and can always save those who come through it through God, being always alive to apply for them (Heb 7: 24-25). Like Moses, asking him to be alleged him from the book of life, Jesus brought his life sacrificing for people : He died, but also risen: he and his own god, he applies to us (Rome 8:34).

It was in such a way that ancient interpreters understood the parable. According to Isidor Pelusiot, the owner of the vineyard is God, the grape dress is the Son of God, the fig tree - the people of Israel or all of humanity. The law and the prophets could not correct people and make them bring fruit. The Son of God's teachings and his sufferings should lead them to repentance. If this does not happen, in eternal life they will be cut off from part of the righteous (Isisidor Pelusiot. Letters 1, 312 (PG 78, 364). Rus. Pen: P. 181).

In the light of the New Testament idea of \u200b\u200bJesus Christ, as Guidata, before God, not only for the chosen people, but also for the whole world, it is necessary to understand the words of the grapeter facing the owner. Even if the patience of God's god has exhausted, the Son of God is ready to perform an intermediary between him and sinful people. This makes a complete coup into the idea of \u200b\u200bthe Divine Justice. From now on, even the fruitless fig tree appears in the face of a good grapeter, who is ready to paint and fertilize, "Whether the fetus will bring."

Is God give us only a year for correction?

Figure Natalia Dorenkova

Jesus's teaching breaks several stereotypes, characteristic of the Old Testament idea of \u200b\u200bhow the relationship between God and people is being built: a) for the sins of one person or group of people, God can punish a greater number of people or even the whole people; b) Sudden death comprehends sinners in punishment for sins, and the righteous should be delighted with her; c) The death of innocent people is context of God (as it was in the case of the Sons of Leviins, shedding the blood of their brothers on the orders of Moses).

At the same time, the parable about the fruitless figure shows that the long-suffering of God is not limitless: sooner or later a person will have to give a report on his affairs, the fruits that he brought or did not bring. The waiting time of these fruits in the parable corresponds to the additional year, which receives a fruitless figure. If this year, during which the grape dress will care for it in a special way, will not help her bring fruits, it will be cut.

The year released by the figure is the entire period of time between the first and second coming of the Son of God. During this time, the Son of God through the Church created on earth will lead people along the path of repentance, showing mercy and long-suffering towards them:

Repentance is healing, exterminating sin; it is the gift of heavenly, wonderful power, thanks the conquering strength of laws, why it does not reject any harmnik, nor the adultery does not drive himself, neither the drunkard disgusts, nor the idolistant begins, nor a stratum will not take, but everyone does not drive, but everyone Changes ...

When God longleeps to sinners, it has a double saving goal: on the one hand he is looking for the rest of the salvation by himself, and on the other hand, it prelimers benefits for their descendants who will have time to do in virtue.

God, I repeat, long-suffer, so that the sinner himself repented, and his descendants did not conclude the way to salvation, because, although the sinner himself and remains unskilled, God often spares the root to keep the fruits, often ... corrects the very root; And when the latter is subjected to final damage, then God derete punishment, expecting others to save through repentance (John Zlatoust. Conversations about repentance 7 (PG 49, 323-324). Rus. Pen: P. 359).

God's long-suffering has no limits. However, in relation to humanity, it acts in the temporary framework of human history, and in relation to each particular person - within his life. However, the final result of the life of each person depends not only from God. To a large extent, it depends on the will and the choice of man - from whether he will follow him, will he want to fulfill his will and live according to his commandments.

Title, announcement of the article and subtitles are given by editors

This is a fragment from the new Book of Metropolitan Volokolamsky Hilarion - the Fourth Tom
from the sixtime series "Jesus Christ. Life and teaching. " The fourth volume of the series is devoted to the parables of Christ.