Luke 13:22-30

Butler's Comments

SECTION 4

Repentance is Difficult (Luke 13:22-30)

22 He went on his way through towns and villages, teaching, and journeying toward Jerusalem. 23And some one said to him, Lord, will those who are saved be few? And he said to them, 24Strive to enter by the narrow door; for many, I tell you, will seek to enter and will not be able. 25When once the householder has risen up and shut the door, you will begin to stand outside and to knock at the door, saying, -Lord, open to us.-' He will answer you, -I do not know where you come from.-' 26Then you will begin to say, -We ate and drank in your presence, and you taught in our streets.-' 27But he will say, -I tell you, I do not know where you come from; depart from me, all you workers of iniquity!-' 28There you will weep and gnash your teeth, when you see Abraham and Isaac and Jacob and all the prophets in the kingdom of God and you yourselves thrust out. 29And men will come from east and west, and from north and south, and sit at table in the kingdom of God. 30And behold, some are last who will be first, and some are first who will be last.

Luke 13:22-27 Urgency: After Jesus taught these two parables on the kingdom He apparently went to the Temple in Jerusalem for the Feast of Dedication. That visit is recorded exclusively in John's Gospel (John 10:22-39). The Feast of Dedication is better known by its Jewish name, Hanukkah. In 167 B.C., on the 25th of December, Antiochus Epiphanes (a Greek-Syrian) maliciously defiled the Jewish Temple by erecting an altar to Jupiter in it and by sacrificing a sow on the Temple altar. Exactly three years later, to the very day, Judas Maccabeus (Jewish patriot) defeated the forces of Antiochus, slew five thousand of them, recaptured Jerusalem and cleansed the Temple. He rededicated the Temple and declared a holy feast, Hanukkah, which means literally, Feast of Lights. According to legend, Judas found only one cruse of oil fit to use in the Temple, which would normally have lasted but one day. A miracle occurred (supposedly) and the oil lasted eight days. All this legend is recorded in the Jewish Talmud. The Hanukkah ceremony is festive and happy. It begins by the recitation of two traditional blessings followed by the lighting of the 8-lamped Menorah (one lamp lit each night). Then the singing of Jewish hymns which would include the canting of the Hallel (Psalms 113:1-9; Psalms 114:1-8; Psalms 115:1-18; Psalms 116:1-19; Psalms 117:1-2; Psalms 118:1-29). There are special readings of the Torah taken from Numbers chapter 7, and from the Haphtarah (Prophets) in Zechariah 2:13 through Zechariah 4:7, These religious ceremonies are followed by games, dancing and eating. At this particular Hanukkah, Jesus gave one of the plainest affirmations of His messiahship He had ever given. He even claimed He had the power to give eternal life and to keep anyone who believed in Him from perishing. His sheep could never be lost or taken away from Him (cf. John 10:24-30). When the Jews heard this they considered it blasphemous so some of them picked up large stones from the accumulated rubbish piles associated with Herod's remodeling work there and threatened to stone Him to death. Jesus withdrew from Jerusalem crossing over the Jordan river at Jericho and came to Bethany beyond the Jordan where John the Baptist had immersed many people, including Himself. In this area (and throughout southern Perea) Jesus conducted an extensive preaching tour which is summarized by Luke, He went on his way through towns and villages, teaching, and journeying toward Jerusalem (Luke 13:22). All the preaching Jesus does from Luke 13:22 through Luke 17:10 is apparently done beyond the Jordan in Perea. It was the earlier trip to Jerusalem for Hanukkah and Jesus-' astonishing claim to give eternal security that prompted someone to ask, Lord, will those who are saved be few?

Three other trends appearing in the Lord's public ministry were also responsible for this question: (a) Jesus was increasingly emphasizing the individual spirituality necessary for salvation; (b) there was a visible defection of disciples beginning to take placemany out of the clamoring multitudes of the second year were beginning to feel disillusionment with Jesus-' refusal to get involved in politics; (c) and there was very evident intensification of the opposition by the Jewish rulers. Jewish exclusivism might also have prompted the query. In the Jewish Apocrypha we read statements like: The Most High hath made this world for many, but the world to come for few (2EEsther 8:1), and There be many more of them which perish, than of them which shall be saved: like as a wave is greater than a drop (2EEsther 9:15-16). Since those who lived in Perea were considered outside the pale of orthodox Judaism, one of the crowd in Perea might have been wanting to see where Jesus stood in relation to the Pharisaic haughtiness of those Jews in Judea.

The Lord's full answer to this question appears almost enigmatic. He says, Yes, fewNo, many! Jesus does not answer specifically because the number of those who will be saved is information only God is capable of bearing. Man's standards and abilities to comprehend such a possibility are totally inadequate, (cf. Acts 1:7; John 16:12; Revelation 7:9). Jesus answers first by saying, Yes, few will be saved because so many are unwilling to enter salvation by the narrow gate. The Greek word stenes is translated narrow but means difficult, pressurized, restricted on both sides. Matthew uses the word tethlimmene to describe the narrow road Jesus proclaimed (Matthew 7:14). Tethlimmene means afflicted. It is through many tribulations that we enter the kingdom of God (cf. Acts 14:22). If only few are saved, it will not be because the Jews are few and the Gentile nations are many, but because of all people of the world, only a few really strive to enter through the narrow door. The Greek word agonizesthe is translated strive and is the word from which we get the English word, agonize. The same Greek word agona is used in Hebrews 12:1 to describe the Christian life as a race, a contest. Never, in all His preaching, did Jesus suggest it would be easy to be saved. That idea is the heresy of men who are afraid of self-discipline and in love with statistics. Some want to instant-package salvation into some handy-dandy system, an emotional experience or five easy steps. Many, who refuse to make strong, agonizing efforts to do the whole counsel of God, will be disappointed. Do not worry about debating the number of those who will be saved or not saved. Let each Christian concentrate on entering by the narrow gate. The narrow gate demands stern self-surrender and painful self-sacrifice.

In the mini-parable Jesus tells here He is emphasizing difficulty of enteringa definite manner of entrancefew exercising the persistence to attain. Jesus knows nothing of many ways of salvation. He does not mean here to imply that many would be seeking to enter. His parable implies that many will shun the narrowness of the gate in this life and then cry out for access at judgment (cf. Luke 16:19-31). Those who faithfully seek the narrow door shall find it.

Once the door is shut the opportunity to enter is over. Once death to this life comes or the final judgment (whichever is first), there is no more opportunity for salvation (cf. Hebrews 9:27; Luke 16:26). Jesus paints a terrifying picture here of those who find themselves too late to get in the door to salvation. It was there all their earthly lives to enter, but one day it will be closed forever! The people Jesus portrays here are those who socialized, played at religion, even condescended to associate with Christ on a non-surrendering basis. They recalled their opportunities. They remembered they had been invited by Him to follow Him and they had even been in His company while He was here in the flesh. But religious environment does not savecharacter does (cf. Luke 11:27-28). Not even the power to work miracles saves (Matthew 7:23). Many today think they would have a better relationship with Christ if only they might eat and drink in His physical presence. Jesus pronounced those more blessed who have not seen and yet have believed (John 20:29). The impenitent cities (Capernaum, Chorazin, Bethsaida) all had Jesus teach in their streets but most of their citizens did not enter His kingdom by the narrow door (cf. Luke 10:13 ff.). The greatest suffering of Hell may be the constant memory of lost opportunities (cf. Luke 16:25son, remember. .).

Luke 13:28-30 Universality: It would be difficult for Jews to repent (change their minds) about the universality of the messianic kingdom. Jesus deals with that here in answer to the question Will those who are saved be few? No, says Jesus, many will be saved. Even those who never had opportunity to eat and drink and hear Jesus teach like Abraham, Isaac, Jacob and all the prophets. They came to God by the narrow door of agonizing, struggling, self-sacrificing faith. It is loyalty, faith and repentance that saves. None of these Old Testament saints depended on their own self-righteousness. They depended on God's mercy and by faith accepted God's covenant terms. Jesus continues by saying that men will come from the east and the west, from the north and the south and enter the kingdom. The kingdom will have as citizens men from every tribe, tongue, people and nation. The prophets of the Jews predicted this universality (especially Isaiah 2:2; Isaiah 19:16-24; Isaiah 25:6-12; Isaiah 60:8-14; Isaiah 66:18-24; Hosea 1:10-11; Zechariah 14:16-21, etc.). However, the Jews, for the most part, refused to interpret their prophets as promising covenant acceptance for the Gentiles.

Jesus says, Behold! Surprise, some are last who will be first and some are first who will be last. In other words, there are going to be some shocking surprises in the matter of salvation. Those who enter by the narrow door are those the world expects to be lost! God's judgment of saved and lost is in direct opposition to the world'S! Those the world would consider as prime prospects for salvation (first) will be last; those the world thinks have no chance at all to be saved (last) will be first, (cf. Matthew 19:30; Matthew 20:16; Mark 10:31). Salvation does not depend on erudition, wealth, race, self-justification, or any form of law-keeping. By the law shall no flesh be justified (Galatians 2:16). Salvation is by the grace of God, appropriated by faith (Ephesians 2:1-22).

Applebury's Comments

Are the Saved Few?
Scripture

Luke 13:22-30 And he went on his way through cities and villages, teaching, and journeying on unto Jerusalem. 23 And one said unto him, Lord, are they few that are saved? And he said unto them, 24 Strive to enter in by the narrow door: for many, I say unto you, shall seek to enter in, and shall not be able. 25 When once the master of the house is risen up, and hath shut to the door, and ye begin to stand without, and to knock at the door, saying, Lord, open to us; and he shall answer and say to you, I know you not whence ye are; 26 then shall ye begin to say, We did eat and drink in thy presence, and thou didst teach in our streets; 27 and he shall say, I tell you, I know not whence ye are; depart from me, all ye workers of iniquity. 28 There shall be the weeping and the gnashing of teeth, when ye shall see Abraham, and Isaac, and Jacob, and all the prophets, in the kingdom of God, and yourselves cast forth without. 29 And they shall come from the east and west, and from the north and south, and shall sit down in the kingdom of God. 30 And behold, there are last who shall be first, and there are first who shall be last.

Comments

Lord, are they few that are saved?Just why the disciples asked this question, Luke does not say. It could have come about from various causes. The demands that Jesus made on His disciples were such that some wouldn-'t follow Him. The thought of the cross and self-denial was too much for some. Opposition to Christ was great, for most of the leaders were against Him. Great wickedness prevailed then as now in the lives of the many. Jesus had said that many go through the wide gate to destruction.

Strive to enter in by the narrow door.The point is: make sure that you enter by the door that leads to salvation. That door is narrow, suggesting that few enter through it (Matthew 7:14). Some will expect to enter on their own terms, but will be unable to do so. Some will be too late.

and hath shut the door.It may appear strange that Jesus would ever close the door of salvation. Some presume on His grace and mercy and do nothing about entering while the narrow door of salvation is open. The time will come when the door will be closed, and no one may enter then.

God did shut the door of the ark in the days of Noah. He did close the door of entrance to the Promised Land to the rebellious Israel. The day of God's longsuffering will end; when it does it will be too late to ask for admittance into the heavenly kingdom.

Lord open to us.The pitiful plea of the procrastinator will not avail once the door is closed. The fact that people attended the feasts when Jesus was eating with them in His day will not be sufficient grounds for entrance to the heavenly banquet.

Depart from me, all ye workers of iniquity.Is this harsh? Yes. But workers of iniquity are not fit for the kingdom of heaven. The very nature of heaven excludes them. See Revelation 21:8; Revelation 22:14-15. The time to put off the works of darkness is now (Romans 13:11-14). It is necessary to put on the Lord Jesus Christ, if we expect to be a part of the company in the heavenly banquet.

weeping and gnashing of teeth.The anguish of those who might have been in heaven with the Lord is awful to contemplate.

when ye shall see Abraham, and Isaac, and Jacob.Part of the punishment of the wicked will be to see what they have missed. The language seems to indicate that Abraham, Isaac, and the prophets will be recognized in heaven. If they will be, we may assume that all the saints will be recognizable in heaven. The individual will not lose his identity through the change that takes place in passing from this life to the presence of the Lord.

yourselves cast forth without.Sin separates the saints from the sinners in this life even though they are like the wheat and tares that grow in the same field. But the separation will be made distinct after death. See Luke 16:26.

And they shall come from east and west.The mission of Jesus was to the lost sheep of the house of Israel. He sent the Twelve and the Seventy to the same group. But after His death, He sent the apostles into all the world with the eternal good tidings. Those who respond from east, west, north or south will sit down in the heavenly banquet with the saints of all the ages. The number will be like the multitude that no one could number (Revelation 7:9). But this is few in comparison to the many who neglect the great salvation.

last who shall be first.These words are used in a different context in Matthew 19:30. There the question was about the relation of the apostles who left all to follow Jesus to others who might follow Him. Those who bore the load in the first days of the kingdom will not be ahead of the last faithful Christian who dedicates his life to Christ before the end of the day of salvation comes. The parable of the Vineyard given by Matthew shows this to be so (Matthew 19:16).

The context in Luke, however, indicates that Jesus was thinking of the nation of Israel who had been first in God's consideration but were to be rejected because they were failing to produce the fruits of righteousness. Others, however, would be invited and the banquet table would be filled (Luke 14:23-24). The gospel invitation reads, Whosoever will may come (Revelation 22:17). Jesus said to the Jews, The kingdom shall be taken away from you, and shall be given to a nation bringing forth the fruits thereof (Matthew 21:43). It would be a mistake to say that that nation is made up of Gentiles, for it is a nation of believers, whether Jews or Gentiles, See Galatians 3:28; Ephesians 2:14-18; Colossians 3:10-11.