Not long before Jesus issued this warning two calamities occurred among the Jews that were the subject of much popular discussion. First, some Galileans had come to Jerusalem to worship. While they were engaged in making a sacrifice, the Roman governor, Pilate, sent troops among them for some reason. The worshipers were slaughtered, and their blood was "mingled with their sacrifices." Second, in the Siloam neighborhood of Jerusalem a tower had fallen and killed eighteen people, who were probably the men building it. It became the opinion of the people that these tragedies happened because the victims were guilty of egregious sin. From that time until now it has often been the prevailing conclusion that terrible things happen to particular individuals as divine retribution for their overindulgence in sin.
In this case Jesus did not deny that people may suffer tragedies as the consequence of sins they have committed. What He is refuting, however, is the popular idea that the sins of such victims exceed those of people not stricken. Of the people whom Pilate slew, Jesus said, "Do you suppose that these Galileans were greater sinners than all other Galileans, because they suffered this fate?" And of those who were crushed by the Siloam tower, Jesus also said, "Do you suppose that [they] were worse culprits than all the men who live in Jerusalem?" The reality is that sin is common to everyone. We are each convicted of sin in Romans 3 by such declarations as, "There is none righteous, not even one," (v.10); "All have turned aside, together they have become useless; there is none who does good, there is not even one," (v.12); and, "All have sinned and fall short of the glory of God," (v.23). While these statements probably apply to the unwashed and unregenerate world at large, Christians are addressed directly in these words, "If we say that we have no sin, we are deceiving ourselves, and the truth is not in us," (I Jno. 1:8).
The point to Jesus' teaching in Luk. 13:2-5 is that it is unprofitable to survey the disasters which befall others and credit them as payment due for sin committed. Such conclusions may sometimes indeed be right, since "the one who sows to his own flesh shall from the flesh reap corruption," (Gal. 6:8). Nevertheless, how are we to know it is definitely the case in a given event, and not just an accident after all? We also need to consider that our act of judging may breed within us a sense of self-righteousness that will blind us to our own sin. Thus, Jesus issues to all a warning, not once but twice, "unless you repent, you will all likewise perish," (vs. 3,5). He did not mean that all sinners will be executed at worship by soldiers, or crushed to death by a falling tower. He did not even mean that the lives of sinners will end in tragedy as a general rule. What He did mean is that each person must pay a severe penalty for his sin. For some that will involve violent death, but for everyone it will involve eternal death in Gehenna, the inextinguishable "lake of fire," (Rev. 20:14). We all face the terrible pronouncement of the prophet, "The soul who sins will die," (Ezk. 18:4), since each one of us is a sinner.
As we stare into the abyss of certain destruction, each of us cries out with Paul, "Wretched man that I am! Who will set me free from the body of this death?" (Rom. 7:24). Then, through the darkness we see a bright ray of light. It comes from Jesus, who reveals to us one corridor of escape. And that is the way of repentance. If we will renounce our sin, turn decisively away from it, and walk the Way of Truth illuminated by Jesus in His teaching and exemplary life, God will withhold the judgment of destruction. We are assured that the Lord "is patient toward you, not wishing for any to perish but for all to come to repentance," (II Pet. 3:9). Those who will repent can be victorious over sin, but the impenitent will be vanquished by it.
