Expositor's Greek Testament (Nicoll)

Luke 13:25-27

Here begins a new parable and a new sentence, though some (Beza, Lachmann, W. and H [115]) connect with what goes before, putting a comma after ἰσχύσουσιν. Against this is not only the change from the third person to the second (ἄρξησθε), but the fact that the cause of exclusion is different: not the narrowness of the door, but coming too late. The case put now is that of the master of a house who is giving an entertainment. He waits for a certain time to receive his guests. At length, deeming that all are, or ought to be, present, he rises and shuts the door, after which no one can be admitted. Some, however, come later, knock at the door, and are refused admission. The moral of this parable is distinct; of the former parable it was: be in earnest; of this it is: be not too late. ἑστάναι καὶ κρούειν : both verbs depend on ἄρξησθε : ye begin to stand without and to knock. Some take ἑστάναι as = a participle, but it is better to take it as denoting a first stage in the action of those arriving late. At first they expect that the door will be opened soon as a matter of course, and that they have nothing to do but to step in. By-and-by they find it will be necessary to knock, and finally, being refused admission even when the door is opened, they are fain to plead (Luke 13:26). καὶ ἀποκριθεὶς : the καὶ here has the force of then. The sense would have been clearer had it been omitted. Here properly begins the apodosis of the sentence and the close of the parable proper = then he answering will say: I do not know you. πόθεν ἐστέ : these added words rather weaken than strengthen the laconic οὐκ οἶδα ὑμᾶς of Matthew 25:12 = you must be strangers, not of those invited.

[115] Westcott and Hort.

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Expositor's Greek Testament (Nicoll)

Luke 13:25-27

Old Testament

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