“Those Galilæns”

Of Sudden Judgements.

(The Gospel History, Section 101)

Now there were some present at that very season which told him of the Galilæans, whose blood Pilate had mingled with their sacrifices. And he answered and said unto them, Think ye that these Galilæans were sinners above all the Galilæans, because they have suffered these things? I tell you, Nay: but, except ye repent, ye shall all in like manner perish. Or those eighteen, upon whom the tower in Siloam fell, and killed them, think ye that they were offenders above all the men that dwell in Jerusalem? I tell you, Nay: but, except ye repent, ye shall all likewise perish.

Commentary by J. R. Dummelow

Lk 13:1–9. Three exhortations to repentance, of which the former two are based on recent events, and the third is a parable. All are peculiar to Lk.

Lk 13:1. Whose blood Pilate] These men had evidently been killed in the courts of the Temple for some real or suspected sedition while they were slaying their victims, an act which was performed not by the priests, but by the offerers, or their servants. Nothing is known of this particular act of atrocity, but Philo, a contemporary writer, speaks of Pilate’s repeated massacres of persons uncondemned, and insatiable and most grievous ferocity. It was perhaps either the cause or the consequence of the enmity between Herod and Pilate mentioned 23:12. Lk 13:2. Were sinners] see on Jn 9:3.

Lk 13:3. Shall all likewise perish] This was literally fulfilled at the destruction of Jerusalem, but probably Jesus means, ‘as these have suffered literal death, so you shall all suffer spiritual death.’ Lk 13:4. Tower in Siloam fell] Another unknown incident. It is plausibly conjectured that this tower was part of the waterworks and aqueduct which Pilate built with the sacred money of the Temple treasury (Korbanas), to the great scandal of pious Jews. The persons killed were probably workmen, whose death was regarded as a judgment for their impiety. For ‘Siloam’ see on Jn 9:7.

The idea was very common among the Jews that great calamities are a proof of great sin. This was the view of Job’s friends, who were convinced that his great misfortunes argued him a great sinner (Job 4:7, 8:2–14, 8:20, 22:5). Our Lord on several occasions strongly opposed this view (see Jn 9:2). Sometimes, no doubt, suffering is a direct punishment for sin, but not always, perhaps not generally. In the case of the righteous it often arises from the sin of others, or is permitted as a trial of faith, or as a means of refining and purifying the character. A righteous man’s sufferings may even be directly due to his righteousness, as in the case of our Lord, the apostles, Socrates, and numerous missionaries and reformers in all ages and countries.

“Those Galilæns”

(The Saviour of the World, Vol VI Book IV Poem LVI)

Ah, happy men, to walk with One who knows,
To question Him of things that vex the soul,
To ask,—If penalties, beyond control
Of a man’s wit and judgment, be for those

Who have displeased the Lord who rules the whole?
“Those Galilæans, surely, their fate shews
Them sinners more than most?” Will Christ, the roll
Of God’s decrees to curious men, disclose?

’Twere a sad world might neighbours estimate
A man’s offences by his griefs and pains,
Might measure by afflictions he sustains
How God doth every man’s transgressions rate!

“Nay,” saith the Lord, “what are ye more than they?
Would ye escape their fate, repent and pray!”

St. Luke xiii. 1-5.

Subscribe: Apple Podcasts | Spotify | Amazon Music | RSS