Lucas 13
Steven Cole · Citado em PreceptAustin
Lucas 13
Cole comments that... Salvation requires our urgent attention (because of) the soon-closed door (Lk 13:25 26 27). We all tend to procrastinate, but Jesus tells us that salvation is the most dangerous matter in all of life to procrastinate about. Salvation requires our urgent attention because the time is coming soon when the door will be shut. The day is coming when the head of the house (God) will get up and shut the door. Clearly, at that point there will not be another chance to get in. Once the door is shut, it is shut. Those inside are in. Those outside are out. You ask, “When will the door be shut?” That’s for the head of the house to decide. The final closing of the door will be at the judgment, which will take place at the Second Coming of Christ. John describes the scene: “And I saw the dead, the great and the small, standing before the throne, and books were opened; and another book was opened, which is the book of life; and the dead were judged from the things which were written in the books, according to their deeds…. And if anyone’s name was not found written in the book of life, he was thrown into the lake of fire” (Rev. 20:12-note, Rev 20:15-note). (Ed Note: I believe that this Great White Throne judgment follows a period of 1000 years referred to as the Millennium, a period which is inaugurated by the Second Coming of Christ to earth). Since the Lord is coming soon, you don’t want to procrastinate about salvation! But each person’s eternal destiny is fixed before the day of judgment, at the point of death. Hebrews 9:27-note states It is appointed for men to die once and after this comes judgment. Since life hangs by a thread, even for the youngest and healthiest among us, we dare not procrastinate about the matter of salvation. Maybe you’re thinking, “I’m young and healthy and the second coming is probably not going to happen soon. I’ve got some time before I need to deal with these matters.” But that’s not wise because the head of the house might slam shut the day of opportunity for you to respond to His offer of salvation. This was true for Jesus’ hearers. Messiah was in their very midst and they were in danger of rejecting Him. They had the unique opportunity of hearing Jesus Himself teaching the Word of God, but that window of opportunity was about to close, because Jesus was heading toward Jerusalem. In a few short years Titus, the Roman general, would destroy Jerusalem and the temple and the Jews would be dispersed for 1,900 years. As with them, so with us: the opportunity to respond to Jesus is now. Don’t mistakenly think, “I’ve got plenty of time.” You might not have another opportunity like that which you have right now as you hear the Word of God proclaimed. You may leave here and your mind gets caught up with work or duties at home or other things, and the tug of the Spirit on your heart fades. It is said of Esau that after he had sold his birthright, later, when he desired to inherit the blessing, he was rejected, for he found no place for repentance, though he sought for it with tears (Heb 12:17+). He missed his day of opportunity with God. Once that door is shut, there will be no bargaining or working out a last minute deal. We must enter on God’s terms and in God’s time, or not at all. At the judgment, everyone will know the truth and realize what a horrible mistake they have made. But it will be too late. As J. C.
Lucas 13
Cole summarizes the Parable of the Fig Tree - “But,” you may ask, “how can I know that my repentance is genuine? If repentance spares me from perishing eternally, I want to know that my repentance is real.” The test of true repentance is fruitfulness. The parable (Lk 13:6-9) underscores the message of Lk 13:1-5, that judgment is approaching and that we must bring forth the fruits of repentance before it is too late. The parable primarily applied to the nation Israel, which was about to reject her Messiah and come under national judgment. The three years of the parable may refer to the three years of Christ’s ministry in their midst, or it may just be a way of saying, “There has been sufficient time for the nation to bear the fruits of repentance. If they don’t bear fruit soon, they will be cut down.” But, of course, the parable also applies to individual repentance, especially to those of us in the church. The fig tree wasn’t a wild one that sprouted up along the road where someone threw a fig seed. This tree was planted by the owner within the walls of his vineyard, which points to the special privileges of those who sit in church and hear the Word of God. If such people do not respond to the message of God’s grace by repenting of their sins and seeking to be fruitful in God’s kingdom, they are not just neutral. They are destructive to the owner’s purpose, in that they are just using up ground that otherwise could be fruitful. They are endangering their own souls and harming others as well. What are the fruits of repentance? They include the whole process of growth in holiness that begins at salvation and continues until we are with the Lord (ED: AKA PROGRESSIVE SANCTIFICATION). G. Campbell
Lucas 13
Cole adds that "The window of opportunity is closing. But for those who are the objects of His grace, such as this hunchbacked woman in the synagogue, the power of real contact with the Savior transforms their lives." (Religion Versus Reality)
Lucas 13
Cole - Note how Jesus took the initiative in this healing. The woman exhibited no faith. She did not appeal to Him. She probably could not even look up at Him, since she was bent over with her face toward the ground. But Jesus noticed her need and did everything necessary to heal her. G. Campbell Morgan (The Gospel of Luke [Revell], p. 163) points out that Jesus saw her and then adds, “If there is a man or a woman in any assembly of human beings, more in need than any other, that is the man or the woman that Jesus is after.” That is true here today. Perhaps, like this woman, you have been coming to church for years in some spiritually bent-over condition. Perhaps people have ignored your need or have been helpless to do anything about it. But Jesus sees you and He wants the power of His Word to touch and heal your soul today. That power transforms you when you make real contact with the living Lord....If we have reality with the Savior, we will be growing in seeing people through His eyes of compassion. Although Jesus concentrated His time on the twelve, He always had time for those who needed His tender touch. The disciples thought that children were wasting the Master’s time, but He rebuked the disciples and welcomed the children into His arms. The disciples were baffled that He would take the time to talk with the Samaritan woman at the well, but Jesus knew that she needed the living water He had to offer. While sometimes due to human limitations or other commitments we must say no to the demands of needy people, we should never do so callously. We should grow in compassion as we walk with our compassionate Lord. (Religion Versus Reality Luke 13:10-17) He called her over and said to her "Woman, you are freed (apoluo) from your sickness (astheneia) - KJV = "Woman, thou art loosed." The woman was presumably at the back of the synagogue on the side where women sat and Jesus called her to the front where he addressed her . His call and liberating words demonstrate His great compassion and His unrivaled authority over the powers of darkness. Note that freed is in the perfect tense which means she was set free in that moment and her freedom was abiding. In short, Jesus provided a permanent cure for her infirmity. What a beautiful picture of the permanent spiritual healing Jesus gives to all who are weary and heavy laden and will come to Him for rest for their souls. NET Note - Woman was a polite form of address, similar to “Madam” or “Ma’am” used in English in different regions. Freed (630)(apoluo from apó = marker of dissociation, implying a rupture from a former association, separation + luo = loose) is used often of sending a person or a group away from someone (Mt 14:15, 22, 23, 32, etc). It means to release or free someone from something. Apoluo is used in classic Greek of freeing prisoners or releasing from debt. Apoluo in the present passage has the sense of to let loose from or release from another's custody, specifically from being bound by Satan (Lk 13:16, cf Acts 17:9). The result was that she was set free from the sickness. As noted "perfect tense indicates, “you have been freed and are in the state of freedom.” (Arndt) The passive voice implies that God has freed her ("divine passive").
Lucas 13
Cole commenting on the woman's instant cure writes that "The difference that day for this woman was that she didn’t just go to a religious service. She had personal contact with the living Lord. Meeting Him personally freed her from bondage to the enemy of her soul and instantly cured a body that probably had severe spinal deformity. The length of the illness was no problem for Jesus. It just brought greater glory to the power of God in releasing her from her problem. It would be wrong to conclude that the moment you meet Jesus Christ all your problems will instantly and miraculously disappear. Some people do experience dramatic deliverance from long term problems, such as alcohol or drug addiction at the moment of salvation. Others struggle against such problems for years after conversion. It would be wrong to imply that such people are not truly converted because they still struggle. God simply has different lessons to teach them or a different purpose in His dealings with them. But even though salvation does not always bring instant deliverance from long-term problems, it always results in an instantaneous, dramatic change of heart that comes from nothing less than the supernatural power of God. Conversion means that the formerly dead sinner receives new life from God. God changes his heart of stone into a heart of flesh that is warm toward the things of God. The formerly blind sinner’s eyes are opened so that he now can see spiritual truth. The formerly captive sinner is loosed from his chains and set free so that he now can have power over the sin that held him in bondage. All of these biblical metaphors for conversion teach us that it is not merely a human decision to turn over a new leaf. Conversion requires the life-giving power of God in raising the sinner from the dead. Before he was converted, John Wesley was an intensely religious young man. Following in his father’s footsteps, he was ordained as a priest in the Anglican Church. Along with some of his friends, such as George Whitefield, Wesley met with the Holy Club at Oxford to promote religion. These men met regularly for prayer, the study of the Greek New Testament, self-examination, and accountability to do works of charity. They sought to practice high moral standards. Wesley went as a missionary to the Indians and colonists in Georgia. But when he returned to England, he lamented, “I went to America to convert the Indians; but, oh, who shall convert me?” During his crossing of the Atlantic, Wesley had been on board with a bunch of German Moravians who had a genuine faith in the Lord Jesus Christ. During a storm at sea, Wesley was gripped by fear for his life, but these people were singing praises to God. When he got back to England, he started attending their meetings. On May 24, 1738, as Wesley listened to a brother read from the preface of Martin Luther’s commentary on Romans, he felt his heart “strangely warmed.” From then on, Wesley declared, he had only “one point of view-to promote so far as I am able vital, practical religion; and by the grace of God to beget, preserve, and increase the life of God in the souls of men." Wesley’s phrase, “the life of God in the souls of men,” is the difference between dead religion and the power of reality with the Lord Jesus Christ. (Religion Versus Reality Luke 13:10-17) THOUGHT- Jon Courson applies the truth of this story - When Jesus touches someone addicted to drugs, alcohol, sexual perversion, or any other sin, there comes a moment when he is made straight. Immediately. For some that might sound simplistic. I’ve seen it happen enough, however, to know that when Jesus touches people through the Word and through the body, they are made straight immediately.“But I’ve been coming to church for eighteen months, and I’m still caught up in this addiction or bowed down by that activity,” you say. Keep coming. Keep believing. Keep worshiping—for, because Jesus is the same yesterday, today, and forever, there will come a time when, like the daughter of Abraham, you will hear in your heart, “Thou art loosed.” And, like her, you’ll be able to stand up straight. Immediately (at once) (3916)(parachrema from pará = at, and chrḗma = something useful or needed) means suddenly, immediately, at the very moment, on the spot, forthwith, directly after something else has taken place. It sometimes has the implication of unexpectedness in certain context as the withering of the fig tree (Mt 21:19, 20). Note how most of the uses are in the context of a miraculous event and emphasize the absence of delay in the performance of the miracle. The woman immediately stood erect! Her problem was "straightened out!" Luke's uses of parachrema - Parachrema is used to describe Peter's mother in law "immediately" getting up after Jesus rebuked the fever (Lk 4:39-note), the paralyzed man "immediately got up" after Jesus healed him (Lk 5:25-note), the woman's hemorrhage stopping "immediately" after she touched the fringe of Jesus' cloak (Lk 8:44-note, Lk 8:55-note), of the woman bent double "Immediately" standing erect after Jesus laid His hands on her (Lk 13:13-note), of the blind man "immediately" receiving his sight at the command of Jesus (Lk 18:43, 42-note), of Jesus' disciples misconception that "the kingdom of God was going to appear immediately (Lk 19:11-note), before a cock crowed a second time Peter denied Jesus and immediately he crowed (Lk 22:60-note), of the man lame from birth who Peter seized by the right "and immediately his feet and his ankles were strengthened (Acts 3:7), of Sapphira lying to Peter and "immediately" falling dead at his feet (Acts 5:10), of Herod's being struck "immediately" by an angel because he did not give God the glory (Acts 12:23), of Saul (Paul) made blind "immediately" (Acts 13:11), of the sudden earthquake that immediately opened all the prison doors and liberated Paul and Silas (Acts 16:25, 26), and lastly of the immediate baptism of the jailer at Philippi (Acts 19:33). Was made erect again (461)(anorthoo) from ana = up or again + orthoo = to erect, from orthos = right, upright, erect) means set upright, set straight again. In Heb 12:12 (quoting Isa 35:3) the sense of anorthoo is to confirm, strengthen or establish -- the literal picture of strengthening bodily limbs is used metaphorically here to speak of encouraging believers to a steadfast faith (brace up, cause to be strong again). Anortho was a Greek medical term meaning, “to straighten, to put into natural position, abnormal or dislocated parts of the body.” Anorthoo speaks of rebuilding or restoring a fallen structure and in the figurative use in Acts 15:16 speaks of restoring the Davidic dynasty, an event which will come to pass when Messiah returns to defeat His enemies and establish His millennial kingdom on earth. Maranatha Lord Jesus! Anorthoo - 3 uses in NT - made erect again(1), restore(1), strengthen(1). Acts 15:16+ 'AFTER THESE THINGS I will return, AND I WILL REBUILD THE TABERNACLE OF DAVID WHICH HAS FALLEN, AND I WILL REBUILD ITS RUINS, AND I WILL RESTORE IT, MacArthur's comment - James quotes Amos' prophecy (Amos 9:11, 12) of the millennial kingdom to prove that Gentile salvation was not contrary to God's plan for Israel. Ryrie's comment on Acts 15:15-17 - The quotation is from the LXX version of Amos 9:11-12. James specifies that the prophecy of Amos will be fulfilled After these things, i.e., after the present worldwide witness. Then, after the return of Christ, the tabernacle of David (in the millennial kingdom) will be established, and Jew and Gentile will know the Lord. James assured the council that God's program for Israel had not been abandoned by the coming of Gentiles into the church. (Ryrie Study Bible) Hebrews 12:12+ Therefore, strengthen the hands that are weak and the knees that are feeble, Anorthoo - 14x in 14v in the Septuagint - There are some wonderful, encouraging uses of anorthoo (especially if you find yourself somewhat "bent over" in soul or spirit. Read the two psalms below with Spurgeon's encouraging expositions!) 2 Sam. 7:13; 2 Sam. 7:16; 1 Chr. 17:12; 1 Chr. 17:14; 1 Chr. 17:24; 1 Chr. 22:10; Ps. 18:35; Ps. 20:8; Ps. 145:14; Ps. 146:8; Prov. 24:3; Jer. 10:12; Jer. 33:2; Ezek. 16:7 2 Samuel 7:13 “He (DAVID) shall build a house for My name, and I will establish (Lxx = anorthoo) the throne of his kingdom forever (PROPHECY TO BE FULFILLED BY THE GREATER DAVID'S RETURN AT WHICH TIME HE "SETS UPRIGHT AGAIN" GOD'S KINGDOM ON EARTH - which is now "upside down" in the hands of sinful men!). 2 Sa 7:16, 1 Chr. 17:12; 1 Chr. 17:14, 1 Chr 22:10 all give essentially the same prophecy that God's kingdom would be "set upright again!" Ps 145:14 The LORD sustains ALL who fall and raises up (Lxx = anorthoo) ALL who are bowed down (Heb = bent over; Lxx = katarasso = dashed down, broken in pieces, ruined!).
Lucas 13
Cole observes "One of the most effective tools that Satan has used to keep people away from a relationship with the living God is dead religion. When our Lord was on this earth, His main battles were not with raw pagans. His main conflicts were with the religious crowd. Down through the centuries, Satan, the master counterfeiter, has smuggled religious people into churches in order to keep the others from a genuine, heart-transforming experience with God. (Religion Versus Reality Luke 13:10-17) What a contrast this synagogue official (archisunagogos) is compared to another synagogue official named Jairus in Luke 8 And there came a man named Jairus, and he was an official of the synagogue; and he fell at Jesus’ feet, and began to implore Him to come to his house; 42 for he had an only daughter, about twelve years old, and she was dying. But as He went, the crowds were pressing against Him. (An inspired "parenthesis" re: the healing of the woman with hemorrhage) 49 While He was still speaking, someone came from the house of the synagogue official, saying, “Your daughter has died; do not trouble the Teacher anymore.” 50 But when Jesus heard this, He answered him, “Do not be afraid any longer; only believe, and she will be made well.” 51 When He came to the house, He did not allow anyone to enter with Him, except Peter and John and James, and the girl’s father (JAIRUS) and mother. 52 Now they were all weeping and lamenting for her; but He said, “Stop weeping, for she has not died, but is asleep.” 53 And they began laughing at Him, knowing that she had died. 54 He, however, took her by the hand and called, saying, “Child, arise!” 55 And her spirit returned, and she got up immediately; and He gave orders for something to be given her to eat. 56 Her parents were amazed; but He instructed them to tell no one what had happened. (Lk 8:41-42-note and Lk 8:49-56-note) Spurgeon on the synagogue official (archisunagogos) - Wretched creature, to be indignant at Christ’s doing good! There is no reckoning with self-righteous people. They are mad themselves, and they think others so. In what a cold-blooded, heartless manner he must have said it, you may well imagine. For a man not to rejoice when he saw his poor fellow-creature thus healed, shows that he must have been destitute of much milk of human kindness, and that bigotry had dried up his soul. (Luke 13 - exposition)
Lucas 13
Cole points out that this synagogue official "pretended to be concerned about people-they could come and get cured on other days-but he wasn’t concerned about people at all. He was just concerned that someone had violated his rules. He was like a store owner I read about who became so obsessed with keeping his store neat that he locked the doors during much of the day to keep out customers because they were messing up his shelves! He had forgotten why he was in business. The Bible teaches a proper use of the Lord’s Day. We should set aside one day in seven to worship God and to rest from our normal work. But to come up with intricate rules of what you can and cannot do to observe the Sabbath leads to hypocrisy. People end up focused on the rules and neglecting the point, which is to meet with God and His people and to rest from the regular routine." (Religion Versus Reality ) William
Lucas 13
Cole - The religious leaders valued their rules over relationships and, as Jesus pointed out, they even valued their animals over people. On the Sabbath, they felt free to untie their ox or donkey and lead them to water, but they didn’t want Jesus to heal this woman who had been bound by Satan all these years. It was not only in Jesus’ day, by the way, that people valued their animals more than they value people. I have encountered people who allow their dogs to come at me with their teeth bared, but when I defend myself, they get angry at me for threatening to harm their dogs! Dead religion always has mixed up priorities. It glories when people keep the rules, even if their hearts are far from God. It is happy with outward conformity, even though relationships are shattered. It boasts in numbers, even if there is open sin in the camp. But reality with the Lord focuses on developing and maintaining a heart of love for God and for others. Hughes on Jesus' reply to the official - This was an unanswerable indictment using the canons of Jewish logic Qal wahomer, arguing from the light to the heavy. (Ed comment: "Qal wahomer is also known as an "a fortiori" argument or line of reasoning "from the lesser [treatment of beasts of burden] to the greater [treatment of the woman who was burdened!]" If an animal which they themselves had bound for a few hours should be loosed on the Sabbath, how much more a daughter of Abraham whom Satan has bound for eighteen years.) (See Luke That You May Know the Truth) Bock - Most see a minor-to-major argument here: what is true of animals is more true of people. Satan had bound the woman for eighteen years, and she should be loosed from this bond, even more than the ox should be loosed on the Sabbath to eat. Jesus is arguing that the woman’s relationship to Abraham, the man of God’s promise, makes her healing on the Lord’s day not wrong but appropriate, even necessary. What better day to reflect on God’s activity than the Sabbath?...Jesus argues that his act does not violate the Sabbath, but fits the very spirit of the day. What better way to celebrate the Sabbath! The difference in the views of Jesus and the synagogue leader could not be greater. (A Sabbath Healing Rejected ) Untie (luo) his ox or his donkey - As explained below in using the verb luo, Jesus was clearly making a play on words.
Lucas 13
Cole writes "Think of the powerful results that can come from the single seed planted. Thousands of new seeds are produced, each one capable of producing thousands more life-giving seeds. And the birds found shelter in the tree that resulted from this single seed. Probably this is a reference to the Gentiles who find shelter in the Gospel that was first given to the Jewish nation (Ezek. 17:23). All who nest there find the shelter of peace with God, freely provided. And the birds always sing. We have some birds outside our bedroom window that now begin singing at 4:30 in the morning, a bit early for my blood! The Bible shows that the preaching of the gospel in all the world will result in myriads from every nation gathering around God’s throne, singing praises to Him because of His saving grace. God’s means of accomplishing His glorious purpose is through His people sowing the seed of the gospel. The parable of the mustard seed shows that ultimately, Jesus will triumph over all." (Sermon) Robert Stein - Some see in “the birds of heaven” (ta peteina tou ouranou) an allegorical reference to the inclusion of the gentiles in the kingdom of God (cf. Ezek. 17:23; 31:6; Dan. 4:12, 21; Jeremias 1972: 147; Hooker 1991: 136). No clear allusion to these OT texts is made in the parable, however, and the reference to the birds, like the reference to the large branches, makes perfectly good sense as an example of the greatness of the final product without allegorizing it. (See NAC-Mark) Jesus does not explain the meaning of this parable, but clearly it reflects the growth of the Kingdom of God which one day will surpass the kingdoms of men. Daniel describes the consummation of this Kingdom describing that future day when all the godless kingdoms of men will be totally demolished when Jesus returns as King of kings and Lord of Lords (Rev 19:11-21+). For example, Daniel writes... “You (DANIEL DESCRIBING TO NEBUCHADNEZZAR THE DETAILS OF HIS DREAM) continued looking until a Stone (CHRIST) was cut out without hands (SUPERNATURAL ORIGIN ~ VIRGIN BIRTH), and it struck the statue (REPRESENTING ALL THE KINGDOMS OF MEN OPPOSED TO THE KINGDOM OF GOD) on its feet of iron and clay and crushed them. 35 “Then the iron, the clay, the bronze, the silver and the gold were crushed all at the same time (IN A MOMENT, THE MOMENT JESUS RETURNS TO TRIUMPH OVER ALL HIS ENEMIES) and became like chaff from the summer threshing floors; and the wind carried them away so that not a trace of them was found (GONE FOREVER - GREECE, ROME, ETC. ALL THE GREAT BUT PREDOMINANTLY GODLESS CIVILIZATIONS AND THEIR UNGODLY INFLUENCES). But the Stone (CHRIST) that struck the statue became a great mountain and filled the whole earth (COMPARE THIS WITH JESUS' DESCRIPTION OF THE MUSTARD SEED BECOMING "A TREE"). (Da 2:34-35+) “In the days of those kings (THE TOE STAGE ~ TEN KINGDOMS IN A LOOSE CONFEDERACY IN THE END TIMES - Da 2:42+) the God of heaven will set up a kingdom (cf MUSTARD PLANT!) which will never be destroyed, and that kingdom will not be left for another people; it will crush and put an end to all these kingdoms, but it will itself endure forever. 45 “Inasmuch as you saw that a STONE (CHRIST) was cut out of the mountain without hands and that it crushed the iron, the bronze, the clay, the silver and the gold, the great God has made known to the king what will take place in the future (THIS PROPHECY IS YET TO BE FULFILLED! BUT IT WILL BE WHEN CHRIST RETURNS! WHY? BECAUSE IT "IS TRUE!"); so the dream is true and its interpretation is trustworthy.” (Da 2:44-45+) Mustard (4615)(sinapi) refers to the mustard plant, an herb or shrub with extremely small pungent seeds. BDAG says "The precise species cannot be determined, and some may grow to a height of three or more meters." Several writers identify this plant with Sinapis nigra (aka Brassica nigra) but we cannot be dogmatic and we really do not need to know to understand the main point of the parable. The expression kókkon sinápeōs (kókkon = grain), a grain of mustard seed, is a proverbial phrase meaning the least, the smallest particle (Matt. 17:20; Luke 17:6). Sinapi - 5x - Matt. 13:31; Matt. 17:20; Mk. 4:31; Lk. 13:19; Lk. 17:6. No uses in the Septuagint. TDNT - The parable of the grain of mustard seed also comes in different versions. The Marcan version stresses the fact of the contrast between the small seed and the plentiful growth, Lk. 13:18-19 pays more attention to the process, and Mt. 13:31-32 combines the two emphases. Behind the parable is the teaching that the kingdom is already present in Jesus but in hidden and inconspicuous form. This form should not be an offense but a ground of confidence, for in the concealment of God's present work lies the promise of his victorious rule. Having made a beginning, God will carry through his cause to the end. Gilbrant - His kingdom starts as an apparently insignificant force in the world but has an amazing power that dominates all others as it brings protection and relief to those who rely upon it (cf. Matthew 13:31; Mark 4:31; Luke 13:19). Jesus also used the same word picture to show that exercising even the smallest faith will have great results (cf. Matthew 17:20; Luke 17:6). Mustard has long been a widely-used herb throughout much of the world, and in modern times it has found additional commercial value in the manufacture of film. Amazingly, years ago it was discovered that cows whose feed was supplemented with mustard seed developed bones that had a superior quality for use in making the silver compounds used in photographic film. (MacArthur) Seed (grain) (2848)(kokkus) refers to a seed or kernel of various plants. It was also used of the “berry” from which scarlet dye was prepared for clothing (see kokkinos). Jesus used kokkus figuratively to speaks of the Kingdom of heaven (begins small, grows big), of faith (small but real faith is a still able to "move mountains" metaphorically speaking), and as an allusion to His death, burial (grain) and resurrection (it bears much fruit - Jn 12:24). Paul compares the "sowing" of the mortal body (i.e., when it dies - 1Cor 15:36) to sowing a bare grain, emphasizing that the "fruit" of that body (the resurrected body) is distinct and much better (1Cor 15:37, see 1Cor 15:42-44) All NT uses Matt. 13:31; Matt. 17:20; Mk. 4:31; Lk. 13:19; Lk. 17:6; Jn. 12:24; 1 Co. 15:37 Grew (837)(auxano; Eng = augment, auxiliary) means to grow or cause to increase. Notice that growth presupposes the germ of life in the seed put there by God. A dried splinter will not grow into a tree like a seed. Surely this is the glorious Gospel, which has the inherent power (dunamis) of God (Ro 1:16+) Zodhiates adds "The verb auxánō presupposes the God-given potential possessed by a seed or sperm. For all their scientific ingenuity, people cannot create the tiniest seeds because they cannot infuse life (zōḗ). In one sense, God has restricted humans to lifeless inventions." Nested (2681)(kataskenoo from kata = down, intensifies meaning of + skenoo = to pitch one's tent, to dwell) literally means “to pitch one’s tent” and hence to settle permanently. Zodhiates - In the NT generally to sojourn or to dwell, spoken of birds as nesting in the branches (Matt. 13:32; Luke 13:19), or under the shadow (Mark 4:32; Sept.: Ps. 104:12; Dan. 4:12). With the meaning of to rest, remain (Acts 2:26 quoting Ps. 16:9). (Complete Word Study Dictionary – New Testament) Liddell-Scott - to pitch one's camp or tent, take up one's quarters, encamp, Xen.; generally, to rest, lodge, settle, Kataskenoo - 4x in 4v - live(1), nest(2), nested(1). Matt. 13:32; Mk. 4:32; Lk. 13:19; Acts 2:26 = "LIVE IN HOPE") (Quoting Ps 16:9) Kataskenoo - 56x in 55v in the Septuagint - Nu 14:30; 35:34 ="I the LORD am dwelling in the midst of the sons of Israel"; Dt. 33:12; 33:28; Jos. 22:19; Jdg. 18:28; 2 Sa 7:10; 1 Chr. 17:9; 23:25; 2 Chr. 6:1-2; Ezr. 6:12; 7:15; Neh. 1:9; Job 18:15; Job 29:25; Ps. 5:11; Ps. 7:5; Ps. 15:1; Ps. 16:9; Ps. 23:2; Ps. 37:3; Ps. 37:27; Ps. 37:29; Ps. 65:4; Ps. 68:16; Ps. 68:18; Ps. 69:36; Ps. 74:2; Ps. 78:55; Ps. 78:60; Ps. 85:9; Ps. 102:28; Ps 104:12 = "Beside them the birds of the heavens dwell"; Ps. 120:5 = "I dwell among the tents of Kedar" ; Ps 139:9 = "If I dwell in the remotest part of the sea"; Pr 1:33; Pr. 2:21; Pr 8:12 (metaphorically) = "I, wisdom, dwell with prudence"; Jer. 7:12 = (God speaking) "I made My name dwell (Heb = shakan; lxx - kataskenoo) at the first"; Jer. 17:6; Jer. 23:6; Jer. 51:13; Ezek. 25:4; Ezek. 43:7, 9; Joel 3:17; Joel 3:21; Obad 1:3; Mic. 4:10; Mic. 7:14; Zec 2:10-11; Zec 8:3; Zec 8:8; Gilbrant on kataskenoo in the Septuagint - Ordinarily shākhan stands behind kataskēnoō in the Septuagint. There is a sense of permanence associated with kataskēnoō in many texts (Numbers 14:30, NIV, “make your home”; Deuteronomy 33:28, “live”; cf. Judges 5:17, “stayed, remained”; 2 Samuel 7:10). God himself promises to “live among the Israelites and will not abandon my (God’s) people Israel” (NIV, 1 Kings 6:13; cf. Ps 68:16; Ps 74:2). It appears in reference to the setting up of the tabernacle (skēnē), but this is only in later literature (e.g., Ps 78:55). The temple, too, is associated with kataskēnoō (2 Chr 6:2) as is Mount Zion, the dwelling place of God (Joel 3:17,21; Psalm 15:1). God will live “in the midst” of His people (Zech 2:10,11; 8:3,8; Ezek 43:9). Notice the use of kataskenoo in the Septuagint version of Zechariah 2 as this speaks prophetically of the culmination of the Kingdom of God on earth. Zechariah 2:10-11 “Sing for joy and be glad, O daughter of Zion; for behold I am coming and I will dwell in your midst,” declares the LORD. 11 “Many nations will join themselves to the LORD in that day and will become My people. Then I will dwell in your midst, and you will know that the LORD of hosts has sent Me to you. Comment: Jehovah prophesies He will dwell in the midst of Israel, which is a clear prophecy of Christ's future reign on earth in the Millennium. At the Second Coming of Christ, the Kingdom of man will become the Kingdom of God. It will be like a large "mustard tree" on which many birds gather, but in this case it will be many peoples, both redeemed Jews and redeemed Gentiles who will enter into the Millennial Kingdom of God. J C
Lucas 13
Cole - These parables do not teach postmillennialism, that the Gospel will spread until all the world is converted, at which point Jesus will return. Many other Scriptures refute this view (e.g., 2 Th 2:1-8). But they do teach that the Gospel will spread to all peoples and that God’s sovereign purpose through Christ will be accomplished. He will build His church and the gates of hell will not prevail against it (Mt 16:18). Dr. Ralph Winter of the U.S. Center for World Mission has shown that in 1430 A.D., the total number of Bible-believing Christians proportionate to the total world population was only one percent. But by 1993, that number had progressively increased to ten percent. He says that the kingdom of Christ is currently expanding at a rate of over three times the rate of world population growth (“Mission Frontiers,” May/June, 1994, p. 5). If you’re not already on Jesus’ side, these two parables should alarm you because you are opposed to that which inevitably will prevail. You need to cross the line by trusting in Christ as your Savior and Lord. If you are on Jesus’ side, these parables should encourage you to sow the seed of the gospel, because God will powerfully use it for the conversion of sinners and the fulfillment of His purpose of being glorified in all the earth. You want to be on Jesus’ side because ultimately He will triumph over all. (Luke 13:18-21 Why You Want To Be On Jesus’ Side) Mattoon - Leaven is normally used to illustrate the influence of sin in the Bible, but here, it is used to illustrate the spreading influence of God's kingdom. The leaven starts out small, but then it changes the entire nature of the dough. That is what Christ does in us as we yield to Him. We are new creatures in Christ. Paul said, "Therefore if any man be in Christ, he is a new creature: old things are passed away; behold, all things are become new (2 Corinthians 5:17-note)." As we yield to Christ in our heart and mind, we change and become more like Him as He works in us. Paul spoke of this surrender and the resulting transformation is us. (cf Ro 12:1-2-note). The effect of leaven may go unnoticed, but it is working, changing the nature of the dough. God's working in our lives may go unseen at first, but He is working in our hearts. (cf Php 1:6-note). As the leaven does its work on the inside of the dough, our Lord works in our heart, changing us on the inside, which in turn, effects our behavior on the outside. We have no power to change ourselves. We are incapable, incompetent, inept, and ineffective in cleaning up our wicked heart. The power to change our ways, conquer sinful habits, and conform to the image of Christ must come from the Lord, who works within our heart and soul when our faith and trust are in Him. Without Him, we are helpless. (See Jn 1:12, Jn 15:5) (Treasures from Luke) In my humble opinion to see the parable of leaven as evil is an incorrect interpretation and totally misses Jesus' point to the disciples. After seeing their leader accused of being demon possessed and after the "poor yield" of the Gospel seed in the parable of the soils, the disciples had to be wondering about the future of the Kingdom of God. Therefore it would not be encouraging to hear that the Kingdom was going to be infiltrated and corrupted by Satanically inspired, sinful people who would profess to be Christians. It seems far more likely that He was giving His disciples the parable of the unstoppable growth of the mustard seed and penetrating influence of the leaven to encourage His men. And so I am much more in agreement with interpretations like John MacArthur who writes "The first point in this parable is that small things can have great influence, in the way that a small piece of leavened dough can permeate a large piece of unleavened dough to make it rise. The power of the kingdom of heaven is great, far greater than its initial size and appearance would suggest. The smallest part of the kingdom that is placed in the world is sure to have influence, because it contains the power of God’s own Spirit. The influence of the kingdom is the influence of the King, of His Word, and of His faithful people. The second point of the parable is that the influence is positive. Leavened bread has always been considered tastier and more enjoyable than unleavened. To symbolize the break with their former life in Egypt, God commanded His people to eat only unleavened bread during the Feast of the Unleavened Bread, which began on Passover evening. They were not even allowed to have leaven of any sort in the house during the seven days of the feast (Ex. 12:15, 18–19). But the bread they ate the rest of the year was leavened and perfectly acceptable to the Lord. To the average person of Jesus’ day, Jew or Gentile, there is no evidence that leaven carried any connotation of evil or corruption. The ancient rabbis often referred to leaven in a favorable way. One of them wrote, “Great is peace, in that peace is to the earth as leaven is to the dough.” When a Jewish girl was married, her mother would give her a small piece of leavened dough from a batch baked just before the wedding. From that gift of leaven the bride would bake bread for her own household throughout her married life. That gift, simple as it was, was among the most cherished that the bride received, because it represented the love and blessedness of the household in which she grew up and that would be carried into the household she was about to establish. (See The MacArthur New Testament Commentary) (For more background discussion on leaven see Dr MacArthur's companion sermon The Power and Influence of Christ's Kingdom 2) ESV Study Bible - Some think these parables teach only the contrast between the small beginning and large end result, and not the gradual growth process of the kingdom between start and finish. Others argue that the growth process is also in view. Both sides agree that the parables contrast the apparently small and unnoticed arrival of the kingdom (the “already now”) with its extensive and glorious consummation when the Son of Man returns (the “not yet”). (Borrow ESV Study Bible) As noted above some writers give this parable giving a negative meaning (see What is the meaning of the Parable?). G. Campbell
Lucas 13
Cole - Somewhere in some village some unnamed person in the crowd asked Jesus an interesting theological question: “Lord, are there just a few who are being saved?” I don’t know the man’s motives for asking the question. Perhaps he saw the increasing opposition from the religious leaders and he could sense that the crowds, although superficially interested in Jesus’ message, tended to side with their leaders. But he asked this question, “Are there just a few who are being saved?” Most of us have wondered about that question as we look at the billions of pagans compared with the few committed Christians. It would have made for an interesting theological discussion. But Jesus did not answer the question directly. Instead, He directed the question away from abstract theological speculation and toward specific application for each person in the crowd. The man had asked, “Will the saved be few?” Jesus turned it around to ask, “Will the saved be you?” Remember, Jesus was speaking to a crowd made up mostly of religious Jews. Almost to a person they believed in the one true God. They were not agnostics or polytheists. They believed in the Hebrew Scriptures and lived in basic accordance with them. In giving His answer, Jesus was not addressing a pagan audience. He was talking to the “church” crowd, most of whom assumed that they would go to heaven because they were good Jews. And He gives us church folks some important and practical lessons on the subject of salvation: Salvation requires our earnest effort, our urgent attention, and our careful self-examination (Ed: e.g., 2Cor 13:5-note). It requires our earnest effort because the door is narrow. It requires our urgent attention because the door is soon to be closed. It requires our careful self-examination because once it is closed, the door will be eternally-closed. (Luke 13:22-30 The Narrow Door) Lord (2962)(kurios from kuros = might or power, related to kuroo = to give authority) primarily means the possessor, owner, master, the supreme one, one who is sovereign (used this way of Roman emperors - Act 25:26) and possesses absolute authority, absolute ownership and uncontested power. Being saved (4982)(sozo) has the basic meaning of delivering or rescuing one from great peril, in this context the terrifying wrath to come (cp 1Th 1:10-note, 2Th 1:6-10). Additional nuances of sozo include to protect, keep alive, preserve life, heal, be made whole. Sozo is in the present tense (continually) and the passive voice (power coming from outside Source, the Spirit = "Divine Passive"). The phrase being saved is found 5 times in the NT - Luke 13:23 Acts 2:47 Acts 27:20 1 Cor 1:18 2 Cor 2:15 John Piper exhorts us to - STRIVE TO ENTER THROUGH THE NARROW DOOR, FOR ALL OF LIFE IS WAR And someone said to him, “Lord, will those who are saved be few?” And he said to them, “Strive to enter through the narrow door. For many, I tell you, will seek to enter and will not be able.”—LUKE 13:23–24 Jesus taught us that life is war. When he said, “Strive to enter through the narrow door” (Luke 13:24), the Greek word behind the English strive is recognizable in English transliteration: agōnizesthe. You can see the word agonize in that Greek word. The implication is that we must struggle, wrestle, and exert ourselves. But the most important fact about the word “strive” is that the one other place where we find it on Jesus’ lips is John 18:36, where he says his disciples would be “fighting” if his kingdom were of this world. “My kingdom is not of this world. If my kingdom were of this world, my servants would have been fighting [ēgōnizonto], that I might not be delivered over to the Jews.” So here the phrase “strive to enter” means that entering is a battle. STRIVE TO ENTER WHAT? Entering what? The kingdom of God. This is plain from the following context. After saying that we should “strive to enter through the narrow door,” he refers to a master of a house who rises and shuts the door so that no one else can enter (Luke 13:25). Those outside knock and say, “Lord, open to us,” but the master says, “I do not know where you come from.” Then they say, “We ate and drank in your presence, and you taught in our streets.” But he responds, “Depart from me, all you workers of evil!” (Luke 13:25–27). Then Jesus applies this picture to the real situation of some who will be excluded from the kingdom of God while Gentiles from all over the world will “recline at table in the kingdom of God.” “In that place there will be weeping and gnashing of teeth, when you see Abraham and Isaac and Jacob and all the prophets in the kingdom of God but you yourselves cast out. And people will come from east and west, and from north and south, and recline at table in the kingdom of God” (Luke 13:28–29). So the “narrow door” through which we must “strive” to enter is the door to the kingdom of God. Outside there is “weeping and gnashing of teeth” (Luke 13:28-note). This is one of the ways Jesus refers to hell: “Throw them into the fiery furnace. In that place there will be weeping and gnashing of teeth” (Matt. 13:50). The alternative to entering by the narrow gate is destruction. “Enter by the narrow gate. For the gate is wide and the way is easy that leads to destruction” (Matt. 7:13-note). In other words, what is at stake when Jesus demands that we “strive to enter” is heaven and hell. It is an ultimate issue. THE GREATEST THREAT IS OUR OWN SIN EVERY DAY But what does Jesus want us to strive against so that we can enter through the narrow door? What are the obstacles? If life is war, who is the enemy? In our striving, the aim is not to hurt anyone. Jesus is clear that we are to love our enemies and do good to those who hate us (Luke 6:27-note). Saying that life is war does not mean that we make war on people, but on sin, especially our own. In fact, it is only our own sin that can keep us from entering the kingdom, not anyone else’s. The sin of others can hurt us, even kill us. But that does not keep us from entering the kingdom of God. Our own sin is the greatest threat to entering the kingdom of God. But temptation to sin comes from an amazing variety of sources. Jesus is demanding serious personal vigilance. The command to “watch” is one of his most frequent commands. The idea is that we must be awake and alert and ready, lest the temptations of life take us off guard and we be overcome and ruined. Jesus said to his disciples in the Garden of Gethsemane, “Watch and pray that you may not enter into temptation. The spirit indeed is willing, but the flesh is weak” (Mark 14:38). This command is relevant to all of life. Temptations abound, and Jesus does not take them lightly. The watchword of all of life is, watch, be alert. I say all of life because Jesus warned that the days just before His Second Coming would be in many ways very normal. It will be, Jesus says, like the days of Noah before the flood came and swept people away who were utterly unsuspecting (Ed Comment: This is another reason to support the doctrine of the Rapture as Pre-Tribulation - if it is Post-Tribulation, those days surely will not be "normal"). They were not watchful. Life seemed too normal, so they were not vigilant. “As in those days before the flood they were eating and drinking, marrying and giving in marriage, until the day when Noah entered the ark … so will be the coming of the Son of Man.… Therefore, stay awake, for you do not know on what day your Lord is coming” (Mt. 24:38–39, 42). Nothing is more normal than eating and drinking and marrying. The point is that we must be vigilant all the time, not just when the times feel perilous. They are always perilous. Soul-destroying temptations to unbelief and sin are present in everyday, normal life. Striving to enter through the narrow door is a lifelong, all-day, every-day calling. PAIN AND PLEASURE CAN KEEP US FROM ENTERING THROUGH THE NARROW DOOR Jesus’ demand for vigilance is all-embracing. Both the pleasant parts of life and the painful parts of life present dangers to the soul. In the parable of the four soils he warns about both. The painful and the pleasant threaten to destroy the faith-sustaining work of the word in our lives. When the word falls on rocky ground it sprouts, then dies. This represents those who hear the word, but then “tribulation or persecution arises on account of the word” (Matt. 13:21), and they fall away. They do not enter through the narrow door. When the word falls on thorny ground it sprouts, then dies. This represents those who hear the word, but then “they are choked by the cares and riches and pleasures of life” (Luke 8:14-note). They do not enter through the narrow door. One person falls away because of pain (tribulation or persecution); the other person falls away because of pleasure (riches and pleasures of life). The call for vigilance is all-embracing. There is no unembattled place in this life. Surprising to us perhaps, Jesus’ demand for vigilance is directed more often at the pleasures of life than the pain. Some people are driven away from God by their pain, but more are lured away by their pleasures. Pleasures seldom awaken people to their need for God; pain often does. So Jesus is more concerned to warn us about the dangers of prosperity than the dangers of poverty. THE PERILS OF PRAISE AND PHYSICAL INDULGENCE One powerful lure away from the kingdom of God is the praise of man. Therefore, Jesus said, “Beware of the scribes, who like to walk around in long robes, and love greetings in the marketplaces and the best seats in the synagogues and the places of honor at feasts” (Luke 20:46). “Beware” means be alert, take care, pay close attention to. This is a call for vigilance against the lure of following those who live for the praises of man. “Beware of practicing your righteousness before other people in order to be seen by them” (Matt. 6:1). We feel good when people speak well of us. It may not be wrong. But it is dangerous. It is a time for vigilance. “Woe to you,” Jesus says, “when all people speak well of you, for so their fathers did to the false prophets” (Luke 6:26-note). Less subtle is the lure of physical indulgence. Jesus focuses on alcohol and the dissipating effects it has on our minds and bodies. He says, “But watch yourselves lest your hearts be weighed down with dissipation and drunkenness and cares of this life, and that day come upon you suddenly like a trap” (Luke 21:34). There are drugs and foods and practices that “weigh down” the heart. They make the heart sluggish. This is the opposite of vigilance. We will not “strive to enter through the narrow door” if we are self-indulgent and use drugs or food or drink in a way that dulls our spiritual alertness and vigilance. MONEY IS A MORTAL THREAT TO ENTERING THROUGH THE NARROW DOOR The danger Jesus warns against most often is the danger of money. It is a mortal danger. Heaven and hell hang in the balance in our vigilance against the lure of money. Jesus made this as clear as possible with the words, “It is easier for a camel to go through the eye of a needle than for a rich person to enter the kingdom of God” (Mark 10:25). The issue is entering the kingdom. Striving for wealth is not the striving that leads to the narrow door. Over and over Jesus warns us to be vigilant against the lure of riches. “Do not lay up for yourselves treasures on earth” (Matt. 6:19-note). “You cannot serve God and money” (Matt. 6:24-note). “Do not be anxious, saying, ‘What shall we eat?’ or ‘What shall we drink?’ or ‘What shall we wear?’ ” (Matt. 6:31-note). “The deceitfulness of riches and the desires for other things enter in and choke the word” (Mark 4:19). “Sell your possessions, and give to the needy” (Luke 12:33-note). “Where your treasure is, there your heart will be also” (Matt. 6:21-note). “Any one of you who does not renounce all that he has cannot be my disciple” (Luke 14:33-note). “But woe to you who are rich, for you have received your consolation” (Luke 6:24-note). “Blessed are you who are poor, for yours is the kingdom of God” (Luke 6:20-note). “Take care, and be on your guard against all covetousness, for one’s life does not consist in the abundance of his possessions” (Luke 12:15-note). THE “HEALTHY EYE” WILL HELP US STRIVE TO ENTER THE NARROW DOOR It appears, then, that striving to enter the kingdom of God through the narrow door is largely a battle about how we relate to money. We should linger here since Jesus did. He is jealous that we “guard against all covetousness.” He is deeply concerned with our “eyes” when it comes to the treasure of our lives. We see this in a puzzling statement he made in Matthew 6:22–23-note, “The eye is the lamp of the body. So, if your eye is healthy, your whole body will be full of light, but if your eye is bad, your whole body will be full of darkness. If then the light in you is darkness, how great is the darkness!” In other words, if the eye is good (literally, “single”), the whole body will be full of light. But if the eye is bad, the body will be full of darkness. In other words, how you see reality determines whether you are in the dark or not. You will naturally ask, what does that have to do with money? First of all, notice that these words of Jesus are sandwiched between the command to lay up treasures in heaven (Mt 6:19–21-note) and the warning that you can’t serve God and money (Mt 6:24-note). Why is this saying about the good and bad eye sandwiched between two teachings on money? I think it’s because what makes the eye good is how it sees God in relation to money. That’s the issue on either side of this saying. In Matthew 6:19–21-note the issue is: You should desire heaven-reward, not earth-reward. Which, in short, means: Desire God, not money. In Matthew 6:24-note, the question is whether you can serve two masters. Answer: You cannot serve God and money. This is a double description of light! If you are laying up treasures in heaven, not earth, you are walking in the light. If you are serving God, not money, you are walking in the light. Between these two descriptions of the light Jesus says that the eye is the lamp of the body and that a good eye produces a fullness of this light. So, what is the good eye that gives so much light and the bad eye that leaves us in the dark? WHAT IS THE GOOD EYE? One clue is found in Matthew 20:15. Jesus has just said that men who worked one hour will be paid the same as those who worked all day, because the master is merciful and generous. And besides, they all agreed to their wage before they worked. Those who worked all day grumbled that the men who worked one hour were paid too much. Jesus responded with the same words found here in Matthew 6:23-note, “Is your eye bad because I am good?” (literal translation). What is bad about their eye? What’s bad is that their eye does not see the mercy of the master as beautiful. They see it as ugly. They don’t see reality for what it is. They do not have an eye that can see mercy as more precious than money. Now bring that understanding of the “bad eye” back to Matthew 6:23-note and let it help us discern the meaning of the “good eye.” What would the good eye be that fills us with light? It would be an eye that sees the Master’s generosity as more precious than money. Which means that the good eye sees God and his ways as the great Treasure in life, not money. The good eye sees things as they really are. God is really more valuable than all that money can buy. You have a good eye if you look to God and love to maximize the reward of his fellowship—that is, lay up treasure in heaven. You have a good eye if you look at Master-money and Master-God and see Master-God as infinitely more valuable. In other words, a “good eye” is a wisely valuing eye, a discerning eye, an astutely treasuring eye. It doesn’t just see facts about money and God. It doesn’t just perceive what is true and false. It sees beauty and ugliness; it senses value and worthlessness; it discerns what is really desirable and what is undesirable. The seeing of the good eye is not neutral. When it sees God, it sees God-as-beautiful. It sees God-as-desirable. That is why the good eye leads to the way of light: laying up treasures in heaven and serving God, not money. The good eye is a single eye. It has one Treasure: God. When that happens in your life, you are full of light. And this is so important that Jesus adds in Luke 11:35-note, “Therefore be careful lest the light in you be darkness.” In other words, be vigilant. Don’t be casual or slack or careless about this matter. Strive, wrestle, fight to keep your eye good. That is, do what you must to see God, not money, as supremely valuable and desirable. In the next chapter we will continue to unfold the implications of Jesus’ demand to strive to enter by the narrow door. We will see how he calls for vigilance and watchfulness in regard to false prophets and false christs and the suddenness of his second coming. And then we will turn to the question, how does the demand for vigilance fit with his demand that we rest in him? How does the seriousness of watchfulness fit with the sweetness of Jesus’ care? (Download the free Pdf copy of Dr Piper's book - What Jesus Demands from the World) (Another source) Luke 13:24 "Strive to enter through the narrow door; for many, I tell you, will seek to enter and will not be able. KJV Luke 13:24 Strive to enter in at the strait gate: for many, I say unto you, will seek to enter in, and shall not be able. Greek: Agonizesthe (2PPMM) eiselthein (AAN) dia tes stenes thuras (door), hoti polloi, lego (1SPAI) humin, zetesousin (3PFAI) eiselthein (AAN) kai ouk ischusousin (3PFAI). Amplified: Strive to enter by the narrow door [force yourselves through it], for many, I tell you, will try to enter and will not be able. (Amplified Bible - Lockman) Berkley: Strain every nerve to enter through the narrow door; for many, I tell you, will try to enter and will be unable to. (Modern Language Bible) ESV: Strive to enter through the narrow door. For many, I tell you, will seek to enter and will not be able. GWT: Try hard to enter through the narrow door. I can guarantee that many will try to enter, but they won't succeed. HCSB: Make every effort to enter through the narrow door, because I tell you, many will try to enter and won’t be able ICB: Try hard to enter through the narrow door that opens the way to heaven! Many people will try to enter there, but they will not be able. KJV: Strive to enter in at the strait gate: for many, I say unto you, will seek to enter in, and shall not be able. NET: Exert every effort to enter through the narrow door, because many, I tell you, will try to enter and will not be able to. NLT: Work hard to enter the narrow door to God’s Kingdom, for many will try to enter but will fail. (NLT - Tyndale House)
Lucas 13
Cole comments... Salvation requires our earnest effort because the door is narrow and exclusive, not wide and all-inclusive. Strive comes from a Greek word used of athletic contests and of war. Obviously, it implies a great deal of effort. You don’t win wars or athletic contests by being passive. You never see an athlete receiving the gold medal, who says, “I had never worked out or run in a race until a few weeks ago. I thought it would be fun, so here I am.” Every athlete who wins strives to win. He invests great energy and effort into winning. It is not an accident if he wins. It is the result of deliberate and sustained effort. Not everyone receives the prize. Only a few are winners. The fact that the door is narrow implies that it takes some deliberate thought and effort to go through it. There aren’t many doors into the same place, so that you can take your pick. There is one and only one door, which is Jesus Christ. He alone is the way, the truth, and the life. No one comes to the Father except by Him (John 14:6). The entrance is narrow and exclusive, not broad and all-inclusive. There isn’t one great big door that’s easy to find and stroll through without thinking about it. There is one narrow door. You might not like the fact that it is narrow. You may think that it’s too exclusive. You may say, “I believe that God is loving and that He will accept everyone who tries to do his best. I believe that all sincere people will get through the door.” But, the fact is, according to Jesus it is narrow, not wide. He made it narrow without checking with us for our ideas about how wide it should be. Whether you like it or not, Jesus claimed to be the only way to God. You can either enter through the narrow door, which is Christ alone, or you can invent a broad door that includes many ways to God, and thus contradict what Jesus Himself said. Jesus is asking, “Are you striving to enter the narrow door? Are you making your salvation a matter of deliberate and sustained effort? Are you sure that you’re entering the narrow door as defined by Jesus and not a broad door of your own choosing?” You say, “Whoa! I thought that salvation is a free gift, received simply by grace through faith, not a matter of our effort. How does this harmonize with striving for it?” Jesus isn’t talking about salvation by works or human effort. But He is talking about our attitude toward it. Those who are only mildly interested about salvation will not obtain it. Those who view salvation as an interesting topic for discussion are missing the point. Those who say, “I believe that all roads lead to God and all good people will go to heaven” are engaging in human speculation, but they are not submitting to Jesus’ divine revelation. They are putting their thoughts about being open-minded and tolerant above Jesus’ words that the door is narrow. The salvation of your eternal soul should not be a casual subject that is good for an occasional stimulating theological discussion! It ought to consume your attention. It shouldn’t be a matter of mild interest that elicits a halfhearted response. You need to take great pains to make sure that you have entered the narrow door. Jesus doesn’t say, “Stroll through the big door sometime when you’re not doing anything else and check it out.” He says, “Strive to enter by the narrow door.” Again, picture the Olympic athlete. He makes winning the gold medal the focus of his life. Everything he does is controlled by his goal of winning the gold. He won’t eat anything that is not good for him, because it might hinder his muscles from performing at their maximum on the day of the race. He doesn’t go to parties and stay up late the night before, because he wants to be rested and ready to give everything to the race. He will refrain from engaging in fun activities that his other friends enjoy, such as skiing or playing softball, because he doesn’t want to break his leg or tear his ligaments. He is disciplined to work out for hours, often when his body is screaming, “That’s enough!” because he wants to win. That’s the kind of attitude that we should have toward our own salvation, according to Jesus. It shouldn’t be a nice thing to think about every once in a while when you don’t have anything better to do. It should be on your mind every day. It should govern everything you do. It should determine how you spend your time, your money, and your leisure hours. You must strive to enter because the door is narrow. It’s not a great big wide door that you can wander into without thinking about it. You must be earnest to make sure that Christ alone is your hope of salvation. (Luke 13:22-30 The Narrow Door) Jesus Sinners Doth Receive Jesus sinners doth receive; Oh, may all this saying ponder Who in sin’s delusions live And from God and Heaven wander! Here is hope for all who grieve— Jesus sinners doth receive. Come, ye sinners, one and all, Come, accept His invitation; Come, obey His gracious call, Come and take His free salvation! Firmly in these words believe: Jesus sinners doth receive. Oh, how blest it is to know: Were as scarlet my transgression, It shall be as white as snow By Thy blood and bitter Passion; For these words I now believe: Jesus sinners doth receive. John
Lucas 13
Cole comments that... Salvation requires our earnest effort because many will seek to enter and will not be able to do so. The following verse indicates that they will not be able to enter because they missed the deadline. It is not that many strive to enter, but only some of those striving succeed. Rather, as the following verses show, some will wake up to the serious issues involved in their own salvation too late. They had assumed that all was well with them because they were decent, religious people. They knew Jesus in a casual way, but they had not taken the Gospel to heart. They had never repented of their sins. But they didn’t consider these matters seriously until it was too late...I am making the point that if you follow the crowd you will not follow the Savior into eternal life. Jesus says that there are many (and He is talking about the religious crowd) who will not enter through the narrow door (cf Mt 7:13). If you follow them, you will be shut out when that door slams shut. And, it always takes effort, both mentally and morally, to go against the majority. You have to think about matters for yourself and decide, “I will not follow conventional wisdom. I will not go along with group pressure. I will follow the Lord Jesus Christ.” So Jesus’ first point is that salvation requires our earnest effort. If you are only half-hearted about it or go with the crowd, you will miss it! You must strive to enter by the narrow door. (Luke 13:22-30 The Narrow Door) ARE YOU STRIVING OR SEEKING TO ENTER? Alexander
Lucas 13
Cole comments that "Salvation requires our urgent attention because there is a great difference between casual acquaintance with Jesus and a personal relationship with Him. Those who are shut out seem surprised. They call out, “Lord, open up to us!” But He says, “I don’t know where you’re from.” They reply, “We ate and drank in Your presence, and You taught in our streets.” They were acquainted with Him. But the problem was, He was not acquainted with them. He tells them, “I do not know where you are from. Depart from Me, all you evildoers.” If you have a genuine personal relationship with Jesus, you will not continue in your evil deeds. Salvation is God’s free gift, apart from works, but those who are truly saved will make progress in holiness, apart from which no man will see the Lord (Heb 12:14+). Now, not later, is the time to make sure that you have a personal relationship with Jesus, not just a casual acquaintance with Him. One major evidence of such a relationship is that you are growing in holiness, not just outwardly, but in your heart. Thus salvation requires our earnest effort and our urgent attention. (Luke 13:22-30 The Narrow Door) Warren
Lucas 13
Cole comments "Salvation requires our careful self-examination because there are two and only two final categories. The closed door makes a final separation between those inside and those outside. There are none sort of in and sort of out. While there are gradations of rewards for those who are in and gradations of punishment for those who are out, there is a great chasm fixed between the two (Luke 16:26), with nothing in the middle. You won’t be basically in heaven because you’re a basically good person. Either you’re in because you have entered through the narrow door, which is Jesus Christ, or you’re out because you have trusted in your own goodness or in the fact that you’re a church-going American Christian. You need to examine yourself and carefully answer the question, “If I were to stand before God and He said, ‘Why should I let you into My heaven?’ what would I say?” The only correct answer is, “I am trusting completely in Your Son Jesus and His shed blood.” Discussion Questions (from Steven Cole) related to Luke 13:22-30...Are we too casual about salvation because we have disregarded the biblical doctrine of hell? (Ed: My personal response is "Sadly this is too true of me. May the Spirit break my heart for what breaks my Father's heart and may He give me a clear understanding of the doctrine of hell that serves to set my heart aflame for lost souls so that they do not have to be eternally aflame. In the Vine. Amen" - see Eternal Punishment) Scripture says that without holiness no one will see the Lord (Heb. 12:14+). How can this be harmonized with salvation by grace through faith apart from works (Ep 2:8, 9+)? How can a person who is unsure about his salvation gain true assurance (cp 1Jn 5:10, 11, 12, 13+ - Especially from 1Jn 5:13+, what is the practical step one can take to assure their assurance? [Clue: What are "these things"? See 1Jn 2:29+, 1Jn 3:9, 14+, 1Jn 4:7+, 1 Jn 5:4+] cp Ro 10:17+ If that passage is true [which it is], "listen" to the following Words... Heb 6:11 12+, Sin damages assurance = Ps 32:3+ ["The Spanish inquisition with all its tortures was nothing to the inquest which conscience holds within the heart." - Spurgeon] Assurance is a lifelong fight = 1Ti 6:12+ Assurance is to be prayed for = Eph 1:18, 19+; Assurance is God's will and gift to be received = Ro 8:16+)? How can we know that we have entered through the narrow door (cp Jn 20:31, 2 Co 5:17+)? (Note: Questions modified including addition of Scripture references - Luke 13:22-30 The Narrow Door) The Kingdom of God - One must understand that there are in general (details vary with different writers) two phases to the Kingdom of God and these are under the umbrella of the Eternal Kingdom of God (see diagram below). The first phase is the invisible, internal Kingdom of God and which He later described as "in your midst” (Lk 17:21+), the Kingdom in which the King reigns in the heart of the person who has accepted Jesus as Messiah (See "Mystery Form" in diagram below). To proclaim the Kingdom of God is to preach the Gospel, to proclaim the good news of salvation, explaining how one can enter the Kingdom of God. (Jn 3:3-5+) When the King returns on "the day that the Son of Man is revealed," (Lk 17:30+) the heart of every person will also be revealed as to whether they sought the kingdom of "self" or the kingdom of the Savior! The future phase of the Kingdom of God is known as the Messianic Age or the Millennial Kingdom.(See more detailed explanation of Jesus' meaning of the Kingdom of God in notes on Luke 17:20-21). Jesus knew the Jews were looking for the future aspect of the Kingdom of God, but His preaching and that of His disciples was to explain how one could enter the invisible aspect of the Kingdom of God in the present and in that way they would be assured of experiencing the visible Kingdom of God in the future. Kingdom of God - 66x in 65v in NAS -Mt 12:28; 19:24; 21:31, 43; Mk 1:15; 4:11, 26, 30; 9:1, 47; 10:14 15, 23 34 25; 12:34; 14:25; 15:43; Lk 4:43; 6:20; 7:28; 8:1, 10; 9:2, 11, 27, 60, 62; 10:9, 11; 11:20; 13:18, 20, 28 29; 14:15; 16:16; 17:20 21; 18:16 17, 24 25, 29; 19:11; 21:31; 22:16, 18; 23:51; Jn 3:3, 5; Acts 1:3; 8:12; 14:22; 19:8; 28:23, 31; Ro 14:17; 1Co 4:20; 6:9 10; 15:50; Gal 5:21; Col 4:11; 2Th 1:5 Kingdom of Heaven - 32x in 31v in NAS - Mt 3:2; 4:17; 5:3, 10, 19 20; 7:21; 8:11; 10:7; 11:11 12; 13:11, 24, 31, 33, 44 45, 47, 52; 16:19; 18:1, 3 4, 23; 19:12, 14, 23; 20:1; 22:2; 23:13; 25:1. Related Resources: Kingdom of Heaven or God Expectation of the Jews Regarding the Kingdom of God In depth comments on the Kingdom of God See commentary on the Kingdom of God in Luke 17:21 What is the kingdom of God What is the difference between the Kingdom of God and the Kingdom of Heaven? What did Jesus mean when He said, “The kingdom of God is within you” (Luke 17:21, KJV)? Luke 17:20-37 The Present and Future Kingdom - Steven Cole Luke 17:20-21 The Invisible Kingdom of God, Part 1 - John MacArthur Luke 17:20-21 The Invisible Kingdom of God, Part 2 - John MacArthur For those who literally interpret Rev 20:1-10+ here is a proposed schematic... KINGDOM OF GOD PAST, PRESENT, FUTURE FROM BIBLE.ORG Weeping (2805) (klauthmos from klaio = to weep or bewail) is a noun which describes a strong inner emotion which is evoked in weeping, crying, lamentation (cries of grief, the act of bewailing as an expression of sorrow). Hell is a place of conscious sorrow for the unconscious would not weep. Klauthmos - 9x in 9v - Mt 2:18; 8:12; 13:42, 50; 22:13; 24:51; 25:30; Lk 13:28; Acts 20:37 Matthew 2:18+ "A VOICE WAS HEARD IN RAMAH, WEEPING AND GREAT MOURNING, RACHEL WEEPING FOR HER CHILDREN; AND SHE REFUSED TO BE COMFORTED, BECAUSE THEY WERE NO MORE." Matthew 8:12 but the sons of the kingdom will be cast out into the outer darkness; in that place there will be weeping and gnashing of teeth." Matthew 13:42 and will throw them into the furnace of fire; in that place there will be weeping and gnashing of teeth. Matthew 13:50 and will throw them into the furnace of fire; in that place there will be weeping and gnashing of teeth. Matthew 22:13 "Then the king said to the servants, 'Bind him hand and foot, and throw him into the outer darkness; in that place there will be weeping and gnashing of teeth.' Matthew 24:51 and will cut him in pieces and assign him a place with the hypocrites; in that place there will be weeping and gnashing of teeth. Matthew 25:30 "Throw out the worthless slave into the outer darkness; in that place there will be weeping and gnashing of teeth. Luke 13:28 "In that place there will be weeping and gnashing of teeth when you see Abraham and Isaac and Jacob and all the prophets in the kingdom of God, but yourselves being thrown out. Acts 20:37 And they began to weep aloud and embraced Paul, and repeatedly kissed him, In most of these NT uses the tears are genuine, but their effect on the wrath of God is nil, as it is too late for those who shed them. The image is of utter hopelessness and is intended as a warning to those who read or hear these difficult to accept sayings! Klauthmos - 30x in the non-apocryphal Septuagint (LXX) -Ge 45:2; 46:29; Dt 34:8; Jdg 21:2; 2Sa 13:36; 2 Kgs 20:3; Ezra 3:13; Job 16:16; 30:31; Ps 6:8; 30:5; 102:9; Isa 15:3; 16:9; 22:12; 30:19; 38:3; 65:19; Jer 3:21; 22:10; 31:9, 15 16; 48:5, 32; Lam 5:13; Dan 6:20; Joel 2:12; Mic 7:4; Mal 2:13 The first OT use is of godly Joseph weeping... (Ge 45:2) And he wept so loudly that the Egyptians heard it, and the household of Pharaoh heard of it. (Ge 46:29) And Joseph prepared his chariot and went up to Goshen to meet his father Israel; as soon as he appeared before him, he fell on his neck and wept on his neck a long time. In contrast to the eternal weeping of the ungodly, the Psalmist describes the temporary weeping of the godly Psalm 30:5 For His anger is but for a moment, His favor is for a lifetime; Weeping (klauthmos) may last for the night, but a shout of joy comes in the morning. The Psalmist writes... Psalm 112:10 The wicked will see it (Ps 112:9) and be vexed, He will gnash his teeth and melt away. The desire of the wicked will perish.
Lucas 13
Cole has a most interesting application of Jesus' closing words on this section... Salvation requires our careful self-examination because those who assume they’re in may be out. Jesus says that there will be a great reversal. Many who thought they were first will be last. Many whom the “first crowd” thought were last, will be first. The Jews of Jesus’ day despised the pagan Gentiles. They thought that if they ate with Gentiles they would be defiled. But Jesus says that many Gentiles will be in the kingdom, eating with the patriarchs and prophets, while many self-righteous Jews would be shut out. These verses demand our careful attention because we who are in the church are in the same place as the Jews of Jesus’ day. We are familiar with the things of God. Perhaps like me, you were raised to know the Gospel. But being in the church is not enough. Have you personally entered through the narrow door? Have you come to Jesus as a guilty sinner and laid hold of Him as the only acceptable sacrifice for your sins? Are you seeking to know Him and grow in Him as your Lord and Savior? General acquaintance with Jesus won’t be enough in that terrible day (cp Mt 7:21-note Mt 7:22 23-note). Don not assume that just because you know about Jesus, you know Him (Ed: And I would add even more important that "He knows you!"). Conclusion - David Brainerd, the great missionary to American Indians, was once witnessing to a chief who was very close to trusting in Christ. But he held back. Brainerd got up, took a stick, drew a circle in the dirt around the chief, and said, “Decide before you cross that line.” Brainerd knew that if the chief missed that moment he might never be so close again. My prayer is that the Lord will use this message to draw that line around you if you have never entered through the narrow door, which is Christ alone. Salvation is not just an interesting theological notion to discuss. It is of crucial importance for every person because the door is narrow and it soon will be shut forever. But right now it is still open. Jesus says to you, “Strive (present imperative) to enter by the narrow door; for many, I tell you, will seek to enter and will not be able.” (Luke 13:22-30 - The Narrow Door) It is impossible to take the wrong road and go to Heaven, and it is impossible to take the Heavenly road and go to Hell. J C
Lucas 13:22-30
Cole comments... Salvation requires our earnest effort because the door is narrow and exclusive, not wide and all-inclusive. Strive comes from a Greek word used of athletic contests and of war. Obviously, it implies a great deal of effort. You don’t win wars or athletic contests by being passive. You never see an athlete receiving the gold medal, who says, “I had never worked out or run in a race until a few weeks ago. I thought it would be fun, so here I am.” Every athlete who wins strives to win. He invests great energy and effort into winning. It is not an accident if he wins. It is the result of deliberate and sustained effort. Not everyone receives the prize. Only a few are winners. The fact that the door is narrow implies that it takes some deliberate thought and effort to go through it. There aren’t many doors into the same place, so that you can take your pick. There is one and only one door, which is Jesus Christ. He alone is the way, the truth, and the life. No one comes to the Father except by Him (John 14:6). The entrance is narrow and exclusive, not broad and all-inclusive. There isn’t one great big door that’s easy to find and stroll through without thinking about it. There is one narrow door. You might not like the fact that it is narrow. You may think that it’s too exclusive. You may say, “I believe that God is loving and that He will accept everyone who tries to do his best. I believe that all sincere people will get through the door.” But, the fact is, according to Jesus it is narrow, not wide. He made it narrow without checking with us for our ideas about how wide it should be. Whether you like it or not, Jesus claimed to be the only way to God. You can either enter through the narrow door, which is Christ alone, or you can invent a broad door that includes many ways to God, and thus contradict what Jesus Himself said. Jesus is asking, “Are you striving to enter the narrow door? Are you making your salvation a matter of deliberate and sustained effort? Are you sure that you’re entering the narrow door as defined by Jesus and not a broad door of your own choosing?” You say, “Whoa! I thought that salvation is a free gift, received simply by grace through faith, not a matter of our effort. How does this harmonize with striving for it?” Jesus isn’t talking about salvation by works or human effort. But He is talking about our attitude toward it. Those who are only mildly interested about salvation will not obtain it. Those who view salvation as an interesting topic for discussion are missing the point. Those who say, “I believe that all roads lead to God and all good people will go to heaven” are engaging in human speculation, but they are not submitting to Jesus’ divine revelation. They are putting their thoughts about being open-minded and tolerant above Jesus’ words that the door is narrow. The salvation of your eternal soul should not be a casual subject that is good for an occasional stimulating theological discussion! It ought to consume your attention. It shouldn’t be a matter of mild interest that elicits a halfhearted response. You need to take great pains to make sure that you have entered the narrow door. Jesus doesn’t say, “Stroll through the big door sometime when you’re not doing anything else and check it out.” He says, “Strive to enter by the narrow door.” Again, picture the Olympic athlete. He makes winning the gold medal the focus of his life. Everything he does is controlled by his goal of winning the gold. He won’t eat anything that is not good for him, because it might hinder his muscles from performing at their maximum on the day of the race. He doesn’t go to parties and stay up late the night before, because he wants to be rested and ready to give everything to the race. He will refrain from engaging in fun activities that his other friends enjoy, such as skiing or playing softball, because he doesn’t want to break his leg or tear his ligaments. He is disciplined to work out for hours, often when his body is screaming, “That’s enough!” because he wants to win. That’s the kind of attitude that we should have toward our own salvation, according to Jesus. It shouldn’t be a nice thing to think about every once in a while when you don’t have anything better to do. It should be on your mind every day. It should govern everything you do. It should determine how you spend your time, your money, and your leisure hours. You must strive to enter because the door is narrow. It’s not a great big wide door that you can wander into without thinking about it. You must be earnest to make sure that Christ alone is your hope of salvation. (Luke 13:22-30 - The Narrow Door) Jesus Sinners Doth Receive Jesus sinners doth receive; Oh, may all this saying ponder Who in sin’s delusions live And from God and Heaven wander! Here is hope for all who grieve— Jesus sinners doth receive. Come, ye sinners, one and all, Come, accept His invitation; Come, obey His gracious call, Come and take His free salvation! Firmly in these words believe: Jesus sinners doth receive. Oh, how blest it is to know: Were as scarlet my transgression, It shall be as white as snow By Thy blood and bitter Passion; For these words I now believe: Jesus sinners doth receive. John
Lucas 13:22-30
Cole comments "Salvation requires our careful self-examination because there are two and only two final categories. The closed door makes a final separation between those inside and those outside. There are none sort of in and sort of out. While there are gradations of rewards for those who are in and gradations of punishment for those who are out, there is a great chasm fixed between the two (Luke 16:26-note), with nothing in the middle. You won’t be basically in heaven because you’re a basically good person. Either you’re in because you have entered through the narrow door, which is Jesus Christ, or you’re out because you have trusted in your own goodness or in the fact that you’re a church-going American Christian. You need to examine yourself and carefully answer the question, “If I were to stand before God and He said, ‘Why should I let you into My heaven?’ what would I say?” The only correct answer is, “I am trusting completely in Your Son Jesus and His shed blood.” (Luke 13:22-30 - The Narrow Door) Discussion Questions related to Luke 13:22-30... Are we too casual about salvation because we have disregarded the biblical doctrine of hell? (Ed: My personal response is "Sadly this is too true of me. May the Spirit break my heart for what breaks my Father's heart and may He give me a clear understanding of the doctrine of hell that serves to set my heart aflame for lost souls so that they do not have to be eternally aflame. In the Vine. Amen" Several years later God answered and prompted me to write on Eternal punishment!) Scripture says that without holiness no one will see the Lord (Heb. 12:14-note). How can this be harmonized with salvation by grace through faith apart from works (Ep 2:8, 9-note)? How can a person who is unsure about his salvation gain true assurance (cp 1Jn 5:10 11 12 13 - Especially from 1Jn 5:13, what is the practical step one can take to assure their assurance? [Clue: What are "these things"? See 1Jn 2:29, 3:9, 14, 4:7, 5:4] cp Ro 10:17-note If that passage is true [which it is], "listen" to the following Words... Heb 6:11 12-note, Sin damages assurance = Ps 32:3-note ["The Spanish inquisition with all its tortures was nothing to the inquest which conscience holds within the heart." - Spurgeon] Assurance is a lifelong fight = 1Ti 6:12 Assurance is to be prayed for = Eph 1:18, 19-note; Assurance is God's will and gift to be received = Ro 8:16-note)? How can we know that we have entered through the narrow door (cp Jn 20:31, 2Co 5:17-note)? (Note: Questions modified including addition of Scripture references - The Narrow Door) Related Resources: Eternal punishment What does the Bible mean when it refers to the gnashing of teeth? What is the outer darkness in Matthew 22:13? Will there be tears in heaven? What does hell look like? How hot is hell? Luke 13:29 "AND THEY WILL COME FROM EAST AND WEST AND FROM NORTH AND SOUTH, AND WILL RECLINE AT THE TABLE IN THE KINGDOM OF GOD: kai echousin (2PFAI) apo anatolon kai dusmon kai apo borra kai notou kai anaklithesontai (3PFPI) en te basileia tou theou: ] Ge 28:14 Isa 43:6 49:6 54:2,3 66:18-20 Mal 1:11 Mk 13:27 Ac 28:28 Eph 3:6 7 3:8 Col 1:6,23 Rev 7:9,10 GUESS WHO'S COMING TO DINNER?... AND WHO'S NOT! They will come from east and west and from north and south - The "four corners" of the world. Why is "they?" In context this refers to Gentiles who have "striven" and entered through the narrow door by grace through faith in the only way (Jn 14:6) into the Kingdom of Heaven, through the Door, the Messiah (Jn 10:9). In the story of the healing of the Centurion's son (Mt 8:5-9) we read a similar description... Now when Jesus heard this, He marveled and said to those who were following, “Truly I say to you, I have not found such great faith with anyone in Israel. I say to you that many will come from east and west, and recline at the table with Abraham, Isaac and Jacob in the kingdom of heaven; 12 but the sons of the kingdom (The Jews) will be cast out into the outer darkness; in that place there will be weeping and gnashing of teeth.” (Mt 8:10-12) Will recline at the table - This is a prophecy to be fulfilled in the Millennial Kingdom. This banquet represents the fulfillment of the prophecy in Isaiah 25:6, 7, 8, 9 (cp the striking contrast presented in Isaiah 65:13 14). In Jesus’ day the Jews viewed themselves as uniquely privileged because of the patriarchs and felt that the Gentiles were excluded from the kingdom. C H
Lucas 13:22-30
Cole comments that... Salvation requires our earnest effort because many will seek to enter and will not be able to do so. The following verse indicates that they will not be able to enter because they missed the deadline. It is not that many strive to enter, but only some of those striving succeed. Rather, as the following verses show, some will wake up to the serious issues involved in their own salvation too late. They had assumed that all was well with them because they were decent, religious people. They knew Jesus in a casual way, but they had not taken the Gospel to heart. They had never repented of their sins. But they didn’t consider these matters seriously until it was too late...I am making the point that if you follow the crowd you will not follow the Savior into eternal life. Jesus says that there are many (and He is talking about the religious crowd) who will not enter through the narrow door. If you follow them, you will be shut out when that door slams shut. And, it always takes effort, both mentally and morally, to go against the majority. You have to think about matters for yourself and decide, “I will not follow conventional wisdom. I will not go along with group pressure. I will follow the Lord Jesus Christ.” So Jesus’ first point is that salvation requires our earnest effort. If you are only half-hearted about it or go with the crowd, you will miss it! You must strive to enter by the narrow door. (Luke 13:22-30 - The Narrow Door) ARE YOU STRIVING OR SEEKING TO ENTER? Alexander
Lucas 13:22-30
Cole comments that... Salvation requires our urgent attention (because of) the soon-closed door (Lk 13:25 26 27). We all tend to procrastinate, but Jesus tells us that salvation is the most dangerous matter in all of life to procrastinate about. Salvation requires our urgent attention because the time is coming soon when the door will be shut. The day is coming when the head of the house (God) will get up and shut the door. Clearly, at that point there will not be another chance to get in. Once the door is shut, it is shut. Those inside are in. Those outside are out. You ask, “When will the door be shut?” That’s for the head of the house to decide. The final closing of the door will be at the judgment, which will take place at the Second Coming of Christ. John describes the scene: “And I saw the dead, the great and the small, standing before the throne, and books were opened; and another book was opened, which is the book of life; and the dead were judged from the things which were written in the books, according to their deeds…. And if anyone’s name was not found written in the book of life, he was thrown into the lake of fire” (Rev. 20:12-note, Rev 20:15-note). (Ed Note: I believe that this Great White Throne judgment follows a period of 1000 years referred to as the Millennium, a period which is inaugurated by the Second Coming of Christ to earth). Since the Lord is coming soon, you don’t want to procrastinate about salvation! But each person’s eternal destiny is fixed before the day of judgment, at the point of death. Hebrews 9:27-note states It is appointed for men to die once and after this comes judgment. Since life hangs by a thread, even for the youngest and healthiest among us, we dare not procrastinate about the matter of salvation. Maybe you’re thinking, “I’m young and healthy and the second coming is probably not going to happen soon. I’ve got some time before I need to deal with these matters.” But that’s not wise because the head of the house might slam shut the day of opportunity for you to respond to His offer of salvation. This was true for Jesus’ hearers. Messiah was in their very midst and they were in danger of rejecting Him. They had the unique opportunity of hearing Jesus Himself teaching the Word of God, but that window of opportunity was about to close, because Jesus was heading toward Jerusalem. In a few short years Titus, the Roman general, would destroy Jerusalem and the temple and the Jews would be dispersed for 1,900 years. As with them, so with us: the opportunity to respond to Jesus is now. Don’t mistakenly think, “I’ve got plenty of time.” You might not have another opportunity like that which you have right now as you hear the Word of God proclaimed. You may leave here and your mind gets caught up with work or duties at home or other things, and the tug of the Spirit on your heart fades. It is said of Esau that after he had sold his birthright, later, when he desired to inherit the blessing, he was rejected, for he found no place for repentance, though he sought for it with tears (Heb 12:17-note). He missed his day of opportunity with God. Once that door is shut, there will be no bargaining or working out a last minute deal. We must enter on God’s terms and in God’s time, or not at all. At the judgment, everyone will know the truth and realize what a horrible mistake they have made. But it will be too late. As J. C.
Lucas 13:22-30
Cole comments that "Salvation requires our urgent attention because there is a great difference between casual acquaintance with Jesus and a personal relationship with Him. Those who are shut out seem surprised. They call out, “Lord, open up to us!” But He says, “I don’t know where you’re from.” They reply, “We ate and drank in Your presence, and You taught in our streets.” They were acquainted with Him. But the problem was, He was not acquainted with them. He tells them, “I do not know where you are from. Depart from Me, all you evildoers.” If you have a genuine personal relationship with Jesus, you will not continue in your evil deeds. Salvation is God’s free gift, apart from works, but those who are truly saved will make progress in holiness, apart from which no man will see the Lord (Heb 12:14-note). Now, not later, is the time to make sure that you have a personal relationship with Jesus, not just a casual acquaintance with Him. One major evidence of such a relationship is that you are growing in holiness, not just outwardly, but in your heart. Thus salvation requires our earnest effort and our urgent attention. (Luke 13:22-30 - The Narrow Door) Warren
Lucas 13:22-30
Cole says that Jesus' fearful description of hell should serve to remind all procrastinators that "Salvation requires our careful self-examination because of the horrible consequences of making a mistake. Weeping and gnashing of teeth doesn’t sound like a fun experience, especially when it continues through all eternity! Think of it as an eternal root canal without anesthesia! These men had assumed that they would be included in the kingdom. They were Jews, not "filthy" Gentiles. They were related to Abraham, Isaac, and Jacob. But now they find themselves shut out and, of all things, those "dirty" Gentiles from east and west and north and south are inside, dining with the patriarchs and prophets! Contrary to popular modern views, hell will not be a wild party for all the wicked. And, contrary to most popular thinking, hell will not be just for the worst of the worst—the Hitlers of this world. These men were religious Jews who thought they were deserving of heaven. But they would not submit to Jesus and so they faced the horrible eternal consequence of being in that place of weeping and gnashing of teeth. Because there will be many religious people in hell, all of us who attend church should examine ourselves to make sure that we are not cast into that place of weeping and gnashing of teeth. (Luke 13:22-30 - The Narrow Door) Teeth Provided! - An old-fashioned, hell-and damnation preacher was scolding his congregation for their terrible misdeeds. “Remember what it says in the Bible,” he thundered. “Jesus told us that for those who do evil there shall be weeping and gnashing of teeth.” [Matthew 22:13] At this point the preacher saw a very old parishioner grinning up at him, unconcerned, toothless. He accepted the challenge and pointed at the grinning gums, “Don’t worry, James Lippincott. Teeth will be provided!” (Streiker, L. D. - Nelson's Big Book of Laughter) Hendricksen comments that... The weeping is that of inconsolable, never-ending wretchedness, and utter, everlasting hopelessness. The accompanying grinding or gnashing of teeth is that of frenzied anger, unmitigated rage. For this weeping and grinding of teeth there are three causes: a. They “see” (are made aware of the presence of) Abraham, Isaac, Jacob, and all the prophets in the kingdom of God; that is, the kingdom in its final consummation. b. They also take note of the fact that ever so many others, including (converted) Gentiles, from every region of the earth—east, west, north, and south—are participating in the Messianic banquet (cf. Mt 8:11, 12). c. They themselves are “thrown out”; that is, not only was admission refused, but also they were forcefully expelled. (Hendriksen, W., & Kistemaker, S. J. Vol. 11: New Testament Commentary: Exposition of the Gospel According to Luke. Baker Book) When you see - Not "if" but when (See above for Spurgeon's comments on Ps 112:9-10). This is a prophetic promise that will be fulfilled. We see a similar description of the rich man in Hades able to visualize the patriarch Abraham... And in Hades he (the rich man) lifted up his eyes, being in torment (basanos), and saw Abraham far away, and Lazarus in his bosom. (Lk 16:23-note, cp Lk 16:28-see in depth commentary) THOUGHT: Notice the rich man's desire expressed in Lk 16:28. What did the reality of literally experiencing the torment of Hades do to the rich man's desire to "witness" to his five brothers? If our passion for lost souls has grown cold, perhaps we might consider asking the Spirit to burn into our hearts some sense of the horror of the torment of those forever lost in Hell so that we might be motivated like the rich man to go to those who are still physically alive and warn them of the horrible wrath to come (1Th 1:10+) so that they repent and believe the Gospel (Lk 16:30+, Mark 1:15+). Torment (931) (basanos - cp "touchstone" - basanite, Latin = lapis Lydius) is used only 3x in the NT (Mt 4:24+ = "pains" [NAS]; Lk 16:23+ Lk 16:28+) and originally referred to a stone used for testing gold and other metals, and then came to mean applying torture (e.g., the torture-rack) to question and extort prisoners’ confessions. Therefore ''basanos'' must refer to a most extreme form or degree of human suffering - severe pain associated with torture and torment! Basanos - our English word basanite indicates [a] basically, a touchstone to test gold and other metals [Basanite was used in this way - If you use one thing as a touchstone of another, you use it as a test by which you judge the second thing = a 'Lydian stone'] used for testing gold because pure gold rubbed on it left a peculiar mark]; [b] Basanos described the instrument of torture by which slaves were tortured; i.e., were forced to reveal the truth by torturing them [see metaphor]; and [c] torment or acute pain). The derivative verb basanizo means literally to rub on the touchstone (basanos) or to test by means of the touchstone and then to test or make proof of anything. Figuratively, the verb basanizo refers to any severe distress, and so means to afflict, to harass, to vex, to torment. Basanizo then can mean to subject one to severe torment or distress, as with diseases (Mt 8:6), with birth pangs (Re 12:2), by the threat of Jesus' punishment of demonic spirits (Mt 8:29, Mk 5:7, Lk 8:28), by prophetic warnings (Re 11:10), of the torment associated with God's righteous judgment (Re 14:10, 20:10) BDAG describes basanos as "severe pain occasioned by punitive torture" and records an ancient writing from Herodas describing torture ordered by a court to exhort a confession. Specific torments in the Luke passage (Lk 16:19-31) are the flame, in agony, the sight of the righteous, thirst, the victims’ memories of their previous lives, and the realization that they are in a hopeless situation. (Borrow A Greek-English lexicon of the New Testament, and other early Christian literature) NIDNTT on basanos - The noun βάσανος, attested as early as the 6th cent. BC in the poetry of Theognis, is thought to be a loanword (poss. from Egyp. bḫn, “basalt”). It orig. referred to a touchstone, i.e., a hard black stone used to test the quality of gold or silver by inspecting the streak left on the stone surface (Pindar Pyth. 10.67, πειρῶντι δὲ καὶ χρυσὸς ἐν βασάνῳ πρέπει καὶ νόος ὀρθός, “gold shows itself [genuine] when tried by a touchstone, and [so does] a right mind”). By metonymy, the word itself came to mean “test, trial,” and was used esp. of “questioning, inquiry” (Hdt. 8.110.2, Themistocles sent some men τοῖσι ἐπίστευε σιγᾶν ἐς πᾶσαν βάσανον, “whom he trusted to remain silent in all interrogation”); and because of the usual procedures in such questioning, it further developed the sense “torture,” and thence more generally “torment.” The derived vb. βασανίζω (“to test, examine, question by torture, torture”), attested early as well, occurs freq. (for its use with ref. to illness see G. H. R. Horsley, NewDocs 4 [1987]: 142). The noun βασανιστής (“examiner, torturer”) is found fewer than 10× in the class. period (only Antiphon, Isocr., Demosth.) 1 In the LXX the noun βάσανος occurs c. 60×, but more than 40 of the occurrences are found in 4 Maccabees, in connection with the tortures suffered by the Jewish martyrs under the Seleucids (e.g., 4 Macc 4:26; 5:6; cf. 2 Macc 7:8)....The combined uses of βασανισμός and βασανίζω in the book of Revelation account for half of the NT occurrences of the word group and thus call for special comment. In Rev 9:5, the noun is used twice and the vb. once when describing the torments that were brought about by the locusts after the fifth angel sounded his trumpet (here the sense of the noun may be act., “the act of inflicting torment,” but elsewhere pass., “the experience of suffering torment”; cf. BDAG 168). The vb. is used of the torment that the two witnesses or prophets brought on the earth (Rev 11:10), of the pain experienced by the “woman clothed with the sun” when she gave birth (Rev 12:2), and of the eternal torment that comes upon the devil, the beast, the false prophet, and those who worship the beast (Rev 14:10 [with the noun in v. 11, “the smoke of their torment will rise forever”]; Rev 20:10). Finally, βασανισμός is applied to the punishment for which Babylon the Great is destined (Rev 18:7, 10, 15). (See The Concise New International Dictionary of New Testament ) TDNT on basanos - The βάσανος originally belongs to the calling of the inspector of coins. It is linked with the Heb. root בחן (“to test”) and the Egyptian bḫn; (“basalt”). According to K. Sethe. bhn is the word which underlies the Heb. בחן and the Gk. βάσανος. βάσανος is generally accepted to be a loan word. βασανίτης is most closely related to it. Βασανίτου λίθου ὄρος is the mountain of the bḫn stone. R. Herzog thinks that he may deduce from the etymological development that the ars spectandi, the testing of gold and silver as media of exchange by the proving stone, was first developed by the Babylonians, then came to the Aramaeans and Hebrews by way of Lydia (Λυδίαλίθος [Bacchyl. Fr., 14, 1, Blass]; βάσανος, Bacchyl., 8, 58), and from them to the Gks. In non-biblical Gk. βάσανος is a commercial expression, or is used in relation to government. It then acquires the meaning of the checking of calculations, which develops naturally out of the basic sense of βάσανος, βασανίζειν (P. Oxy., 58, 25 [288 A.D.]). In the spiritual sphere it has the figur., sense, which is closely related to the original concrete meaning, of a means of testing (Anth. Pal., VII, 54: ἀνδρῶν κρινομένων ἐν βασάνῳ σοφίης). The word then undergoes a change in meaning. The original sense fades into the background. βάσανος now comes to denote “torture” or “the rack,” espec. used with slaves (P. Lille, I, 29, 22; Ditt. Syll.3, 356, 12). βάσανος occurs in the sense of “torment” in Theocr. Idyll., 13, p. 13, 5, Meineke; Thom. Mag., p. 94, 4, Ritschl; Demetr. Eloc., 201, 4. An inscription from Cyprus (Salamis), BCH, 51 (1927), 148, 18, contains the malediction: ἐν βασάνοις ἀπόλοιτο. Vet. Val., IV, 13, p. 182, 19, Kroll has a reference to torments of soul (ψυχικὰς βασάνους). The change in meaning is best explained if we begin with the object of treatment. If we put men instead of metal or a coin, the stone of testing become torture or the rack. The metal which has survived the testing stone is subjected to harsher treatment. Man is in the same position when severely tested by torture. In the testing of metal an essential role was played by the thought of testing and proving genuineness. The rack is a means of showing the true state of affairs. In its proper sense it is a means of testing and proving, though also of punishment. Finally, even this special meaning was weakened and only the general element of torment remained. (Kittel's Theological Dictionary of the New Testament : abridged in one volume ) Specific torments in the Luke passage (Lk 16:19-31-see in depth commentary) are the flame (whether literal or figurative), in agony, the sight of the righteous, the sensation of unquenchable thirst, the remembrance of one's previous life, and the worst of al the realization that they are in a hopeless situation for all of eternity! The related verb basanizo means to test by rubbing a Touchstone (assaying tool) . There are 11 uses of basanos in the Septuagint (1Sa 6:3 4, 8, 17 Ezek 3:20; 7:19; 12:18; 16:52, 54; 32:24, 30) and some 45 uses of basanos in the Apocryphal writings - 1 Macc 9:56; 2 Macc 7:8; 9:5; 3 Macc 3:27; 4 Macc 4:26; 5:6; 6:27, 30; 7:2, 10, 16; 8:9, 19; 9:5f, 9, 16, 18; 10:11, 16; 11:1, 6, 23; 12:12; 13:15; 14:5, 8, 11; 15:11, 18ff, 32; 16:1f, 17; 17:3, 7, 10, 23; 18:20f; Wis 2:19; 3:1; 17:12; 19:4; Sir 33:27 Webster defines a Touchstone as a black siliceous stone related to flint and formerly used to test the purity of gold - pure gold leaves a yellow streak on the touchstone. Figuratively touchstone (Touchstone = metaphor) came to mean a test or criterion for determining the quality or genuineness of a thing. Kingdom of God - This phrase is tantamount to salvation for Jesus said "unless one is born again (from above, from God), he cannot see the kingdom of God" (Jn 3:3). Kingdom of God - 66x in 65v in NAS - Mt 12:28; 19:24; 21:31, 43; Mk 1:15; 4:11, 26, 30; 9:1, 47; 10:14 15, 23 34 25; 12:34; 14:25; 15:43; Lk 4:43; 6:20; 7:28; 8:1, 10; 9:2, 11, 27, 60, 62; 10:9, 11; 11:20; 13:18, 20, 28 29; 14:15; 16:16; 17:20 21; 18:16 17, 24 25, 29; 19:11; 21:31; 22:16, 18; 23:51; Jn 3:3, 5; Acts 1:3; 8:12; 14:22; 19:8; 28:23, 31; Ro 14:17; 1Co 4:20; 6:9 10; 15:50; Gal 5:21; Col 4:11; 2Th 1:5 Kingdom of Heaven - 32x in 31v in NAS - Mt 3:2; 4:17; 5:3, 10, 19 20; 7:21; 8:11; 10:7; 11:11 12; 13:11, 24, 31, 33, 44 45, 47, 52; 16:19; 18:1, 3 4, 23; 19:12, 14, 23; 20:1; 22:2; 23:13; 25:1. See related discussion - Kingdom of Heaven or God Abraham and Isaac and Jacob and all the prophets in the kingdom of God - This description underscores that the primary group Jesus addresses is the Jews, the nation of Israel. The broader application clearly would include Gentile sinners who refuse the Savior's offer of salvation. The Jews saw themselves as descendants of the patriarchs and thus felt that they they had a right to the kingdom of God because of their ancestors. Jesus warned the Jews declaring... do not suppose that you can say to yourselves, 'We have Abraham for our father'; for I say to you, that God is able from these stones to raise up children to Abraham. (Mt 3:9 10). In John Jesus gives a solemn, but indisputably clear warning to Jews who had expressed an "intellectual" belief in Him but who were still clinging to the fact that they were Abraham's physical offspring... Jesus therefore was saying to those Jews who had believed Him, "If you abide in My word, then you are truly disciples of Mine; 32 and you shall know the truth, and the truth shall make you free." 33 They answered Him, "We are Abraham's offspring, and have never yet been enslaved to anyone; how is it that You say, 'You shall become free'?"...37 "I know that you are Abraham's (physical) offspring; yet you seek to kill Me, because My word has no place in you. 38 "I speak the things which I have seen with My Father; therefore you also do the things which you heard from your father." 39 They answered and said to Him, "Abraham is our father." Jesus said to them, "If you are Abraham's (spiritual) children, do the deeds of Abraham. 40 "But as it is, you are seeking to kill Me, a man who has told you the truth, which I heard from God; this Abraham did not do. 41 "You are doing the deeds of your (spiritual) father." They said to Him, "We were not born of fornication; we have one Father, even God." (They were deceived! Self-delusion is a frightening state!) 42 Jesus said to them, "If God were your Father, you would love Me; for I proceeded forth and have come from God, for I have not even come on My own initiative, but He sent Me. 43 "Why do you not understand what I am saying? It is because you cannot hear My word (They heard His audible words, but did not have spiritual circumcised ears and circumcised hearts to hear the spiritual truth of Jesus' audible words!). 44 "You are of your father the devil, (What proves this to be a true statement?) and you want to do the desires of your father. He was a murderer from the beginning, and does not stand in the truth, because there is no truth in him. Whenever he speaks a lie, he speaks from his own nature; for he is a liar, and the father of lies. 45 "But because I speak the truth, you do not believe Me (And their subsequent seeking to murder Jesus proved they belonged to the devil and were not spiritual children of Abraham and did not have genuine, saving faith - see Jn 8:58, 59). (John 8:31-33, 37-45) And so here in Luke 13:22-30 Jesus upset the expectations of the Jewish audience by announcing that many of the sons of the kingdom would not be allowed to participate in it, and that many Gentiles would be granted entry! Many “sons of the kingdom” (Jews) would find themselves outside the banquet. The upshot of Jesus' statement directed to the Jews is that being Jewish did not guarantee a place in the Kingdom of God! Jews as well as Gentiles must all strive to enter by the narrow door (Jn 10:9)! Henry Cowles agrees commenting that "The obvious sense of these words is that many Jews will be excluded from God's kingdom and many Gentiles admitted. The men who said—"We have Abraham to our father," and yet disowned Jesus of Nazareth, will see Abraham with all the sainted patriarchs and prophets admitted to this kingdom, but themselves excluded. (Henry Cowles - Luke - at top of page enter 168) John
Lucas 13:22-30
Cole has a most interesting application of Jesus' closing words on this section... Salvation requires our careful self-examination because those who assume they’re in may be out. Jesus says that there will be a great reversal. Many who thought they were first will be last. Many whom the “first crowd” thought were last, will be first. The Jews of Jesus’ day despised the pagan Gentiles. They thought that if they ate with Gentiles they would be defiled. But Jesus says that many Gentiles will be in the kingdom, eating with the patriarchs and prophets, while many self-righteous Jews would be shut out. These verses demand our careful attention because we who are in the church are in the same place as the Jews of Jesus’ day. We are familiar with the things of God. Perhaps like me, you were raised to know the Gospel. But being in the church is not enough. Have you personally entered through the narrow door? Have you come to Jesus as a guilty sinner and laid hold of Him as the only acceptable sacrifice for your sins? Are you seeking to know Him and grow in Him as your Lord and Savior? General acquaintance with Jesus won’t be enough in that terrible day (cp Mt 7:21-note Mt 7:22 23-note). Don not assume that just because you know about Jesus, you know Him (Ed: And I would add even more important that "He knows you!"). Conclusion - David Brainerd, the great missionary to American Indians, was once witnessing to a chief who was very close to trusting in Christ. But he held back. Brainerd got up, took a stick, drew a circle in the dirt around the chief, and said, “Decide before you cross that line.” Brainerd knew that if the chief missed that moment he might never be so close again. My prayer is that the Lord will use this message to draw that line around you if you have never entered through the narrow door, which is Christ alone. Salvation is not just an interesting theological notion to discuss. It is of crucial importance for every person because the door is narrow and it soon will be shut forever. But right now it is still open. Jesus says to you, “Strive (present imperative) to enter by the narrow door; for many, I tell you, will seek to enter and will not be able.” (Luke 13:22-30 - The Narrow Door) It is impossible to take the wrong road and go to Heaven, and it is impossible to take the Heavenly road and go to Hell. J C
Lucas 13:24
Cole comments... Salvation requires our earnest effort because the door is narrow and exclusive, not wide and all-inclusive. Strive comes from a Greek word used of athletic contests and of war. Obviously, it implies a great deal of effort. You don’t win wars or athletic contests by being passive. You never see an athlete receiving the gold medal, who says, “I had never worked out or run in a race until a few weeks ago. I thought it would be fun, so here I am.” Every athlete who wins strives to win. He invests great energy and effort into winning. It is not an accident if he wins. It is the result of deliberate and sustained effort. Not everyone receives the prize. Only a few are winners. The fact that the door is narrow implies that it takes some deliberate thought and effort to go through it. There aren’t many doors into the same place, so that you can take your pick. There is one and only one door, which is Jesus Christ. He alone is the way, the truth, and the life. No one comes to the Father except by Him (John 14:6). The entrance is narrow and exclusive, not broad and all-inclusive. There isn’t one great big door that’s easy to find and stroll through without thinking about it. There is one narrow door. You might not like the fact that it is narrow. You may think that it’s too exclusive. You may say, “I believe that God is loving and that He will accept everyone who tries to do his best. I believe that all sincere people will get through the door.” But, the fact is, according to Jesus it is narrow, not wide. He made it narrow without checking with us for our ideas about how wide it should be. Whether you like it or not, Jesus claimed to be the only way to God. You can either enter through the narrow door, which is Christ alone, or you can invent a broad door that includes many ways to God, and thus contradict what Jesus Himself said. Jesus is asking, “Are you striving to enter the narrow door? Are you making your salvation a matter of deliberate and sustained effort? Are you sure that you’re entering the narrow door as defined by Jesus and not a broad door of your own choosing?” You say, “Whoa! I thought that salvation is a free gift, received simply by grace through faith, not a matter of our effort. How does this harmonize with striving for it?” Jesus isn’t talking about salvation by works or human effort. But He is talking about our attitude toward it. Those who are only mildly interested about salvation will not obtain it. Those who view salvation as an interesting topic for discussion are missing the point. Those who say, “I believe that all roads lead to God and all good people will go to heaven” are engaging in human speculation, but they are not submitting to Jesus’ divine revelation. They are putting their thoughts about being open-minded and tolerant above Jesus’ words that the door is narrow. The salvation of your eternal soul should not be a casual subject that is good for an occasional stimulating theological discussion! It ought to consume your attention. It shouldn’t be a matter of mild interest that elicits a halfhearted response. You need to take great pains to make sure that you have entered the narrow door. Jesus doesn’t say, “Stroll through the big door sometime when you’re not doing anything else and check it out.” He says, “Strive to enter by the narrow door.” Again, picture the Olympic athlete. He makes winning the gold medal the focus of his life. Everything he does is controlled by his goal of winning the gold. He won’t eat anything that is not good for him, because it might hinder his muscles from performing at their maximum on the day of the race. He doesn’t go to parties and stay up late the night before, because he wants to be rested and ready to give everything to the race. He will refrain from engaging in fun activities that his other friends enjoy, such as skiing or playing softball, because he doesn’t want to break his leg or tear his ligaments. He is disciplined to work out for hours, often when his body is screaming, “That’s enough!” because he wants to win. That’s the kind of attitude that we should have toward our own salvation, according to Jesus. It shouldn’t be a nice thing to think about every once in a while when you don’t have anything better to do. It should be on your mind every day. It should govern everything you do. It should determine how you spend your time, your money, and your leisure hours. You must strive to enter because the door is narrow. It’s not a great big wide door that you can wander into without thinking about it. You must be earnest to make sure that Christ alone is your hope of salvation. (Luke 13:22-30 The Narrow Door) Jesus Sinners Doth Receive Jesus sinners doth receive; Oh, may all this saying ponder Who in sin’s delusions live And from God and Heaven wander! Here is hope for all who grieve— Jesus sinners doth receive. Come, ye sinners, one and all, Come, accept His invitation; Come, obey His gracious call, Come and take His free salvation! Firmly in these words believe: Jesus sinners doth receive. Oh, how blest it is to know: Were as scarlet my transgression, It shall be as white as snow By Thy blood and bitter Passion; For these words I now believe: Jesus sinners doth receive. John
Lucas 13:24
Cole comments that... Salvation requires our earnest effort because many will seek to enter and will not be able to do so. The following verse indicates that they will not be able to enter because they missed the deadline. It is not that many strive to enter, but only some of those striving succeed. Rather, as the following verses show, some will wake up to the serious issues involved in their own salvation too late. They had assumed that all was well with them because they were decent, religious people. They knew Jesus in a casual way, but they had not taken the Gospel to heart. They had never repented of their sins. But they didn’t consider these matters seriously until it was too late...I am making the point that if you follow the crowd you will not follow the Savior into eternal life. Jesus says that there are many (and He is talking about the religious crowd) who will not enter through the narrow door. If you follow them, you will be shut out when that door slams shut. And, it always takes effort, both mentally and morally, to go against the majority. You have to think about matters for yourself and decide, “I will not follow conventional wisdom. I will not go along with group pressure. I will follow the Lord Jesus Christ.” So Jesus’ first point is that salvation requires our earnest effort. If you are only half-hearted about it or go with the crowd, you will miss it! You must strive to enter by the narrow door. (Luke 13:22-30 The Narrow Door) ARE YOU STRIVING OR SEEKING TO ENTER? Alexander