Lucas 13

Warren Wiersbe · Citado em PreceptAustin

Lucas 13

Wiersbe adds that "The bondage of the ruler of the synagogue was worse than that of the woman. Her bondage affected only her body, but his bondage shackled his mind and heart. He was so bound and blinded by tradition that he ended up opposing the Son of God! Elbert Hubbard called tradition “a clock that tells us what time it was.” The ruler of the synagogue could not “discern this time” (Luke 13:12, 5, 6) and he stood condemned." (Borrow Be compassionate)

Lucas 13

Wiersbe put it “He took my bankruptcy and covered it with His solvency.” He didn’t just make a down payment and then expect me to keep up the installments. “But now he has appeared once for all at the end of the ages to do away with sin by the sacrifice of Himself” (Hebrews 9:26+). His empty tomb and His resurrection are indisputable testimony to the fact that the Father accepted His Son’s payment for sin on our behalf, as our Substitute (The resurrection is the Father's "Amen" so to speak). Thus in John 19:30-note Jesus' cry of TETELESTAI was not a cry of defeat of a dying Man, but a cry of triumph of a Living, Life Giving Redeemer, a divine proclamation that the WORK OF REDEMPTION had been fully, finally and forever accomplished (cf Jn 4:34+, Jn 17:4+). HALLELUJAH! AMEN! (From the article entitled Tetelestai - Paid in Full!) QUESTION - Why did Jesus mention the tower of Siloam in Luke 13:4? ANSWER -Jesus mentions the tower in Siloam in the context of answering a question about a recent tragedy in Jerusalem. Some people told Jesus about a group of Galileans who had come to the temple to sacrifice, and Pontius Pilate slaughtered them, probably due to a public disturbance the Galileans were causing (Luke 13:1). The men who related this story to Jesus may have been trying to lure Him into taking sides, either for or against Pilate, or they may have simply been curious about Jesus’ reaction to the massacre. Whatever their motivation, Jesus’ response is sobering: “Do you think that these Galileans were worse sinners than all the other Galileans because they suffered this way? I tell you, no! But unless you repent, you too will all perish” (verses 2–3). Jesus continues the conversation by mentioning another current event, this one involving the tower of Siloam: “Or those eighteen who died when the tower in Siloam fell on them—do you think they were more guilty than all the others living in Jerusalem? I tell you, no! But unless you repent, you too will all perish” (Luke 13:4–5). The fall of the tower of Siloam is not mentioned in other historical records, and, since the Bible gives no more detail of the structure’s collapse, we cannot be sure what the tower was for or why it fell. The tragedy was obviously well-known to Jesus’ hearers. Siloam was an area just outside the walls of Jerusalem on the southeast side of the city. A spring-fed pool was there, which was the scene of one of Christ’s miracles (John 9). The tower of Siloam may have been part of an aqueduct system or a construction project that Pilate had begun. In any case, the tower fell, and eighteen people were killed in the catastrophe. Here are two current events—the massacre on the temple mount and the collapse of the tower of Siloam, yet the same lessons are drawn from each. First, Jesus warned His audience not to assume that the victims of those tragedies had been judged for their great evil. It’s always a temptation to assign sudden, unexplainable deaths to the judgment of God in response to secret (or open) sin. Jesus says not so fast; it is a mistake to automatically attribute such tragedies to the vengeance of God. Whether it is a man-made tragedy (Pilate’s slaughter of the Galileans) or a naturally caused tragedy (the fall of the tower of Siloam), it is wrong to assume that the victims are somehow worse sinners than everyone else and thus deserve to die. The second point Jesus made concerning both events is that everyone needs to repent. Repentance is a change of mind that results in a change of action. Jesus highlights the importance of repentance twice in this passage: repent or perish, He says; turn or burn. Instead of conjecturing on the Galileans’ sin, focus on your own sin. Rather than assigning wickedness to those killed by the tower of Siloam, examine your own heart. When tragedies strike, such as what happened at the tower of Siloam, it’s natural for people to start asking why. Thoughts creep in such as maybe the victims deserved it somehow. Maybe they were bad people, and that’s why bad things happened to them. But then sometimes it really seems like the people affected by tragedies are good. Especially when the victims are children. Why do bad things happen to good people? Why do bad things happen at all? In commenting on the fall of the tower of Siloam, Jesus negates four assumptions that people often make: 1) Suffering is proportional to sinfulness. 2) Tragedy is a sure sign of God’s judgment. 3) Bad things happen only to bad people. 4) We have the right to make such judgments. To each of these assumptions, Jesus says, no. When we read of a tragedy in the headlines, we should resist the temptation to assign guilt to the victims, as if they had received God’s judgment. Rather, Jesus bids us look to the sin within us and take the headline as a warning to repent. The sudden death of someone should not be an occasion for blame but for self-examination. Whether you’re from Galilee or Jerusalem, from Kansas or Kenya, from the country or the city; whether you’re rich or poor, young or old; whether you think of yourself as a sinner or a saint; and whether or not you even want to think about spiritual things—the fact is you are under God’s judgment unless you repent and have faith in Jesus. GotQuestions.org Related Resources: Why does God allow bad things to happen to good people? | GotQuestions.org Why does God allow good things to happen to bad people? | GotQuestions.org What does it mean that all things work together for good (Romans 8:28)? | GotQuestions.org Luke 13:5 "I tell you, no, but unless you repent, you will all likewise perish." KJV Luke 13:5 I tell you, Nay: but, except ye repent, ye shall all likewise perish. unless you repent, you will all likewise perish Lk 13:3; Isa 28:10-13; Ezek 18:30 Luke 13:1-9 What We Should Learn From Tragedies - Steven Cole Luke 13:1-5 Supernatural Lessons from a Natural Disaster - John MacArthur Multiple Sermons and Commentaries - Luke 13 Resources CALL TO REPENT REPEATED! I tell (present tense - continually) you, no - Jesus clearly states that the men killed when the tower fell were not worse sinners than the people (sinners) in Jerusalem. They (WE) are all "culprits" (all debtors to God, cf their wages in Ro 6:23a+) and all guilty before a Holy God. But unless you repent (metanoeo), you will all likewise perish (apollumi) - But is a strong contrast by Jesus, calculated to turn their thinking from a catastrophe to a crisis, a personal crisis of faith, in this case manifest by personal, genuine repentance (cf Mt 3:8+ - proven genuine by the supernatural fruit in one's life) The punishment of those murdered or killed by accident is the same (both perish) unless they repent. The fact that Jesus does not just say "they died" but that they "perish" supports the assumption that none of this group of 18 had placed their faith in Jesus. Also when believers are described as dying, most often Scripture says they fall asleep (Acts 7:60, 1Th 4:13) So they did not just die temporally, but they perished eternally! Unless we as believers are raptured, we will all "fall asleep," but as believers none of us will perish because we are eternally safe and secure in Christ Jesus (cf Jesus' promise that "they will never perish" - Jn 10:14, 27-29). When the flood of God's righteous judgment comes, we will be found safe in the "Ark" (in Christ) having been rescued from the wrath to come by our great Rescuer and Redeemer, Christ Jesus (1 Th 1:10+, cf Col 1:13+). "There is nothing that keeps wicked Men at any one Moment, out of Hell, but the meer Pleasure of GOD!" -- Jonathan Edwards Likewise - Jesus is not saying they will physically die in the same manner, but that spiritually they will all suffer the same judgment of eternal torment in Gehenna, also known as the Lake of Fire, the place the Second Death.

Lucas 13

Wiersbe - The parable has an application to individuals and to the nation of Israel. God is gracious and long-suffering toward people (2 Peter 3:9) and does more than enough to encourage us to repent and bear fruit (Mt. 3:7–10 - John the Baptist had laid his axe to the root of the tree -Mt 3:9). He has had every right to cut us down, but in His mercy, He has spared us. Yet we must not presume upon the kindness and long-suffering of the Lord, for the day of judgment will finally come. (God expects us to bear fruit for His glory. Instead of asking, “Why did others die?” we should ask, “Is it worth it to God for me to be alive?”) But the tree also reminds us of God’s special goodness to Israel (Isa 5:1–7; Ro 9:1–5) and His patience with them. God waited three years during our Lord’s earthly ministry, but the nation did not produce fruit. He then waited about forty years more before He allowed the Roman armies to destroy Jerusalem and the temple; and during those years, the church gave to the nation a powerful witness of the Gospel message. Finally, the tree was cut down. (Borrow Be compassionate) Clearly this speaks of the Lord's longsuffering as described by Peter The Lord is not slow about His promise, as some count slowness, but is patient (makrothumeo = "a long fuse" so to speak) toward you, not wishing for any to perish (apollumi) but for all to come to repentance (metanoia - note this passage uses "repentance" as a description of salvation!). (2 Pe 3:9+) As suggested in this parable, there does come a time, known only to the Lord, when He says in essence "enough is enough!" Yes, God has a mercifully "long fuse", but it will not last forever for those who continually reject His Son. Once a soul crosses that deadline (known only to God), he is past the point of no return. We see this principle in Genesis 6:3 when before sending the judgment of the global flood God gave the people 120 years to repent. How so? They were watching Noah build an Ark and preach the Gospel, Peter explaining that God did not spare the ancient world, but preserved Noah, a preacher of righteousness, with seven others, when He brought a flood upon the world of the ungodly (2 Peter 2:5-+) Yes, it is your right to say I won't bend my knee to the Lord. I will not repent. But that will change one day for Scripture clearly teaches that one day in the future at the name of Jesus EVERY KNEE WILL BOW, of those who are in heaven and on earth and under the earth and that every tongue will confess that Jesus Christ is Lord, to the glory of God the Father. (Php 2:10-11+)

Lucas 13

Wiersbe - If I had been crippled for eighteen years, I wonder if I would be faithful to worship God week after week in the synagogue? Surely this woman had prayed and asked God for help, and yet she was not delivered. However, God’s seeming unconcern did not cause her to become bitter or resentful. There she was in the synagogue. Ever sensitive to the needs of others, Jesus saw the woman and called her to come forward. It may have seemed heartless to the congregation for Him to do this and expose her handicap publicly (see Mt. 12:13), but He knew what He was doing. For one thing, Satan was in the synagogue and He wanted to expose him and defeat him. But He also wanted the woman to help Him teach the people an important lesson about freedom. (Borrow Be compassionate) Spurgeon on eighteen years - For eighteen years she had not gazed upon the sun; for eighteen years no star of night had gladdened her eye; her face was drawn downward towards the dust, and all the light of her life was dim: she walked about as if she were searching for a grave, and I do not doubt she often felt that it would have been gladness to have found one. You can see her slowly moving along, bent double. Hers was a painful walk, but she came at Christ’s call. You can see her slowly moving along, bent double. Hers was a painful walk, but she came at Christ’s call. (Luke 13 - exposition) R Kent Hughes gives a vivid description of what this woman may have looked - She lived in a posture of forced humility, her face always toward the dust of the earth, unless she wrenched sideways and peered upward like an awkward animal. She seemed to sink lower and lower as the weight of years pressed upon her. Her gait was a lunging shuffle. “She walked about as if she were searching for a grave.” (Spurgeon) At times she probably wished she could find one. And yet this woman’s spiritual focus was upward. She was evidently a regular worshiper at the synagogue, for no one took special note of her. Due to her infirmity it would have been much easier to stay at home, but to her credit she sought the solace of worship and the Word. (See Luke: That You May Know the Truth) She was bent double (sugkupto), and could (dunamai) not straighten up (anakupto) at all - Bent double was a word from medicine describing the curvature of the spine.

Lucas 13

Wiersbe - Not only does Satan bow people down, but so do sin (Ps 38:6), sorrow (Ps 42:5), and suffering (Ps 44:25). Jesus Christ is the only One who can set the prisoner free. He spoke the word, laid His hands on her, and she was healed and gave glory to God! That was a synagogue service the people never forgot. (ED: BUT SADLY THEY REMEMBERED THE SIGN BUT THEY REJECTED THE SAVIOR!) (Borrow Be compassionate)

Lucas 13

Wiersbe - Perhaps it is a matter of semantics, but I prefer to speak of demonic work in believers as “demon oppression” rather than “demon possession.” In fact, the Greek word is “demonized,” so we need not think of “possession” in spatial terms. Certainly Satan can and does attack the bodies and minds of God’s people. Some satanic oppression could last for many years until someone detects that Satan is at work. Not all sickness is caused by demons (Luke 6:17–19-note), so we must not blame everything on Satan. (Borrow Be compassionate) Should (dei) she not have been released (luo) from this bond (desmos) on the Sabbath day? - The ESV is more accurate rendering it "Ought not this woman...be loosed from this bond?" Clearly the answer is "Yes, she must be released!" The NAS word "should" does not really convey the sense of the Greek verb Jesus used here. Jesus argument is so clear and right that it needs no explanation. Of course she should be released. If you religious Jews allow an even lesser "release" of a beast to drink water, how much more appropriate and humane to release this woman! And what better day to give her "rest" from her long infirmity, then to do so on the Sabbath, a day of rest and worship. Leon

Lucas 13

Wiersbe - The leaven—false doctrine (v. 33). The mustard seed illustrates the false outward expansion of the kingdom, while the leaven illustrates the inward development of false doctrine and false living. (Bible Exposition Commentary) Craig Keener applies the principles of the parable of the mustard seed and the leaven - We Christians sound foolish to those outside Jesus' circle when we speak of a final judgment and living for a future kingdom; what does that have to do with the troubles of daily life in the present? But those who have pressed into Jesus' circle today, like those who did so two thousand years ago, know who Jesus really is. Despite the magnitude of the task before us, we dare not despise the "smallness" of our own works, for God's entire program long ago came hidden in a small package. (Matthew 13 Commentary) Leaven (yeast)(2219)(zume probably from zeo = to heat, as occurs in fermentation of dough when leaven is mixed in) was literally a small portion of dough that was retained in order to start a new batch of dough (literal uses - Mt 16:12; Lk 13:21; 1 Cor 5:6; Gal 5:9). Leaven or yeast is a single-celled fungus that promotes fermentation. When put into bread dough, it produces carbon dioxide bubbles that cause the dough to rise. In ancient times, when bread was about to be baked, a small piece of dough was pulled off and saved. That leaven or yeast would then be allowed to ferment in water, and later kneaded into the next batch of fresh dough to make it rise. Zume was used proverbially to demonstrate great effect from little causes (Gal 5:9). Leaven throughout Scripture was used figuratively to describe permeating power or influence, usually the influence of evil, but also of good as here in Lk 13:21 referring to the growth or expansion of the Kingdom of God. Luke 13:22 And He was passing through from one city and village to another, teaching, and proceeding on His way to Jerusalem. KJV Luke 13:22 And he went through the cities and villages, teaching, and journeying toward Jerusalem. He was passing through from one city and village to another Lk 4:43,44; Mt 9:35; Mk 6:6; Acts 10:38 proceeding on His way to Jerusalem Lk 9:51; Mk 10:32-34 JESUS JOURNEYS TO JERUSALEM Recall that Luke 9:51+ marks a crucial "change of direction" for Christ as He set His sights on the Cross (Click for chart demarcating this "crux" point, pun intended because crux = cross!)... And it came to pass, when the time was come that he should be received up (reference to Jesus' upcoming return to heaven by crucifixion and resurrection, cf Lk 9:31. LXX of Elijah's departure in 2 Ki 2:9), He steadfastly set His face (Semitic idiom that speaks of a firm, unshakable resolve to do something -cf Ge 31:21; Is 50:7) to go to Jerusalem, (KJV) And (kai) - This coordinating conjunction links this vignette (Lk 13:22-30) with the previous section. Warren Wiersbe has an interesting note that "The events recorded in John 9–10 fit between Luke 13:21 and Luke 13:22. Note in John 10:40–42 that Jesus then left Judea and went beyond the Jordan into Perea. The events of Luke 13:22 thru Luke 17:10 took place in Perea as the Lord gradually moved toward Jerusalem." (Borrow Be compassionate) He was passing through (diaporeuomai) from one city and village to another - It is interesting that there is no mention of entering synagogues in the city or village. That certainly does not exclude that He did enter, but given the fact that He was passing through (in the imperfect tense - implies He was not pausing but continually on the move day after day) suggests He was not in some of the cities on the Sabbath (when the Jews would be meeting in the Synagogue). Jesus was "on the move!" Also there is no note from Luke of religious Jews criticizing Him for too long of a journey on the Sabbath, which suggests on this day He did rest, although He still may have taught. One other note is that there are no more conflicts over the Sabbath. It is as He has made His point very clear in the last Sabbath conflict here in Luke 13. A T

Lucas 13

Wiersbe comments on the question noting that "As with the question about Pilate, Jesus immediately made the matter personal. “The question is not how many will be saved, but whether or not you will be saved! Get that settled first, and then we can discuss what you can do to help get others saved.” I sometimes receive “theological letters” from radio listeners who want to argue about predestination, election, and other difficult doctrines. When I reply, I usually ask them about their prayer life, their witnessing, and their work in the local church. That often ends the correspondence. Too many professed Christians want to discuss these profound doctrines, but they do not want to put them into practice by seeking to win people to Jesus Christ! D. L. Moody prayed, “Lord, save the elect, and then elect some more!” (Bible Exposition Commentary) C H

Lucas 13

Wiersbe - The peril of illusion. Going through the narrow gate (“strait” as in straitjacket) and walking on the narrow way means we must leave behind everything that is not consistent with a dedicated Christian life. Jesus described it as “taking up your cross,” and we can’t carry our cross and our worldly baggage at the same time. But beware of the illusions in the world. It appears that the broad gate is the easier entrance, but that is pure illusion. “Strive to enter through the narrow gate,” says Jesus in Luke 13:24; and the word translated “strive” gives us the English word agonize. It pictures an athlete giving his or her very best and paying a price to win the race. From start to finish, the Christian life is not an easy life. “We must through many tribulations enter the kingdom of God” (Acts 14:22+). The broad, crowded road seems to be the easier way to go, but that road leads to destruction. The world’s illusions will only lead you astray. Beware! (See New Testament Words for Today: 100 Devotional Reflections) C H

Lucas 13

Wiersbe addresses the question of why they waited so long to seek entrance... (1) Salvation is not easy. The sinner must enter a narrow gate and walk a narrow way (Lk 13:24; cp Lk 9:23, 24, 25). The world’s crowd is on the easy way, the way that leads to destruction (Mt 7:13, 14-note), and it is much easier to walk with them.... (2) Their false sense of security. Jesus had been among them. They had even eaten with Him and enjoyed His fellowship, yet they had never trusted Him. God gave the nation many privileges and opportunities, but they wasted them (see Lk 10:13 14 15 16). God is long-suffering; however there comes a time when even God shuts the door. (3) Pride also played a big part: they would not humble themselves before God. In their own eyes, they were first, but in God’s eyes, they were last—and the Gentiles would come and take their place! (see Mt 21:43) Imagine the “unclean Gentile dogs” sitting at the feast with Abraham, Isaac, and Jacob, while the unbelieving Jews were outside! (4) These people were lost because they depended on their ancient religion to save them; but Jesus saw them as “workers of iniquity,” not doers of righteousness (Isa 64:4; Titus 1:16). It takes more than reverence for tradition to get into God’s kingdom! (5) But the major reason was given by Jesus Himself: “Ye would not” (Lk 13:34). Their minds had been instructed by the Word (Luke 13:26), and their hearts had been stirred by His mighty works, but their wills were stubborn and would not submit to Him. This is the deadly consequence of delay. The longer sinners wait, the harder their hearts become. “Today, if you will hear His voice, do not harden your hearts” (Heb 4:7). The Spanish composer Manuel de Falla was notorious for not answering his mail. When he heard that a friend had died, the composer said, “What a pity! He died before I answered his letter, which he sent me five years ago!” (Borrow Be courageous Luke 14-24) Depart (868) (aphistemi from apo = separation of one thing from another + histemi = stand) literally means to stand off from (English = apostasy) means to withdraw, forsake, depart from or remove oneself from. Compare two other occurrences of Jesus issuing this same command to unbelievers to "Depart" = Mt 7:23+ (depart = apochoreo) and Mt 25:41 (depart - poreuomai = to transport oneself from one place to another = "the eternal fire", referring not to Hades [Sheol] but to Gehenna!) Aphistemi - 14v - abstain(1), depart(1), departed(1), deserted(1), drew away(1), fall away(2), falls away(1), leave(1), left(2), let go(1), stay away(1), withdrew(1). Lk. 2:37; Lk. 4:13; Lk. 8:13; Lk. 13:27; Acts 5:37; Acts 5:38; Acts 12:10; Acts 15:38; Acts 19:9; Acts 22:29; 2 Co. 12:8; 1 Tim. 4:1; 2 Tim. 2:19; Heb. 3:12 Thayer summarizes the meaning of aphistemi...Transitively (denoting a verb which requires a direct object), in present, imperfect, future, 1 aorist active -- to make stand off, cause to withdraw, cause someone to move from a point of reference, to remove; tropically, to cause or excite to revolt, to mislead, to alienate, refers to political defection (Ac 5:37, cp use in Lxx of Dt 7:4 "draw...away"). Intransitively (denoting a verb when it does not require a direct object), in perfect, pluperfect, 2 aorist active -- to stand off, stand aloof, with the genitive of person to go away, depart, from anyone (Lk 13:27-note) (from Ps 6:9; cf. Mt. 7:23); Acts 12:10; 19:9; to desert, to leave in a lurch, to withdraw from one, Acts 15:38; to cease to vex one, Lk. 4:13; Acts 5:38; 22:29; 2 Co. 12:8; to fall away, become faithless, to apostatize as in Heb. 3:12-note which is the antithesis of the call to draw near in Hebrews 4:16-note and thus it implies a refusal to listen to God’s voice. Workers (2040)(ergates from ergazomai = meaning to engage in an activity involving considerable expenditure of effort) literally describes a worker who brings about an effect through exertion of effort, whether mental or physical. In the spiritual realm workers are good (Mt 9:37, 38, 1 Ti 5:18, 2 Ti 2:15) and evil ( deceitful workers in 2 Cor 11:13, evil workers - Php 3:2, workers of evil literally in Lk 13:27) In other words the individuals Jesus addresses work at their sin! Ergates - 15v - Matt. 9:37; Matt. 9:38; Matt. 10:10; Matt. 20:1; Matt. 20:2; Matt. 20:8; Lk. 10:2; Lk. 10:7; Lk. 13:27; Acts 19:25; 2 Co. 11:13; Phil. 3:2; 1 Tim. 5:18; 2 Tim. 2:15; Jas. 5:4 Iniquity (93)(adikia from a = not + dikê = right) is a condition of not being right, whether with God, according to the standard of His holiness and righteousness or with man, according to the standard of what man knows to be right by his conscience. Adikia - 24v - Lk. 13:27; Lk. 16:8; Lk. 16:9; Lk. 18:6; Jn. 7:18; Acts 1:18; Acts 8:23; Rom. 1:18; Rom. 1:29; Rom. 2:8; Rom. 3:5; Rom. 6:13; Rom. 9:14; 1 Co. 13:6; 2 Co. 12:13; 2 Thess. 2:10; 2 Thess. 2:12; 2 Tim. 2:19; Heb. 8:12; Jas. 3:6; 2 Pet. 2:13; 2 Pet. 2:15; 1 Jn. 1:9; 1 Jn. 5:17 Luke 13:28 "IN THAT PLACE THERE WILL 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 BEING THROWN OUT: KJV Luke 13:28 There shall be weeping and gnashing of teeth, when ye shall see Abraham, and Isaac, and Jacob, and all the prophets, in the kingdom of God, and you yourselves thrust out. NET Luke 13:28 There will be weeping and gnashing of teeth when you see Abraham, Isaac, Jacob, and all the prophets in the kingdom of God but you yourselves thrown out. CSB Luke 13:28 There will be weeping and gnashing of teeth in that place, when you see Abraham, Isaac, Jacob, and all the prophets in the kingdom of God but yourselves thrown out. ESV 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 you yourselves cast out. NIV Luke 13:28 "There will be weeping there, and gnashing of teeth, when you see Abraham, Isaac and Jacob and all the prophets in the kingdom of God, but you yourselves thrown out. NLT Luke 13:28 "There will be weeping and gnashing of teeth, for you will see Abraham, Isaac, Jacob, and all the prophets in the Kingdom of God, but you will be thrown out. there will be weeping and gnashing of teeth Ps 112:10; Mt 8:12; 13:42,50; 22:13; 24:51; 25:30 when you see Abraham and Isaac and Jacob and all the prophets Lk 16:23; Mt 8:11 in the kingdom of God Lk 14:15; 23:42,43; 2 Th 1:5; 2 Peter 1:11 but yourselves being thrown out Lk 10:15; Rev 21:8; 22:15 Luke 13 Resources - Multiple Sermons and Commentaries Luke 13:22-30 The Narrow Door - Steven Cole Luke 13:22-30 Are Just a Few Being Saved? Part 1 Luke 13:22-30 Are Just a Few Being Saved? Part 2 A PAINFUL VISION FOR DECEIVED PROFESSORS In that place there will be weeping (klauthmos) and gnashing (brugmos) of teeth when you see (optanomai or horao) Abraham and Isaac and Jacob (see notes below) and all the prophets in the Kingdom of God (see notes below), but (here it is a tragic term of contrast) you yourselves being (divine passive - supernaturally) thrown out (ekbállō) - What place? In view of Jesus' use of the phrase weeping and gnashing of teeth and these reactions/emotions having a definite association with eternal punishment in hell in other NT passages, this place must refer to the literal place, hell. Weeping and gnashing is repeated 7 times in the Gospels most often in the book of Matthew which was written primarily to a Jewish audience (Mt 8:12 Mt 13:42 Mt 13:50 Mt 22:13 Mt 24:51 Mt 25:30 Lk 13:28). Weeping and gnashing is a phrase Jesus uses to refer to hell. In short, this is a prophecy of future judgment on many Jews sent to hell because of their unbelief in their own Jewish Messiah! When you see indicates a real perception of events and thus a real consciousness of what they missed as a result of continually rejecting the Messiah. This of course explains why they are weeping (and wailing) and gnashing (and grinding) their teeth, but sadly all to no avail throughout eternity! At this time it will then be crystal clear to them that they have forever missed the King and the Kingdom of God! Being thrown out is in the present tense picturing them continually being cast away forever from the presence of Christ! The divine passive indicates it is God (or possibly angels - one cannot be dogmatic) Who casts them out from the presence of God. The phrase Kingdom of God is tantamount to salvation for Jesus said "unless one is born again (from above, from God), he cannot see (horao) the kingdom of God" (Jn 3:3). In the context of John 3, of course Jesus meant "see" in the sense of entering the Kingdom! In Luke 13:28 they "see" but cannot enter the Kingdom because of unbelief. I do not agree with the NET Bible comment that "weeping and gnashing is a figure (Ed: Non-literal, a figure of speech) for remorse and trauma." Yes there will be remorse and trauma, but if one interprets the text literally, the remorse will be manifest by real weeping and wailing and the trauma will be manifest by real gnashing and grinding of teeth forever and ever in a place separated from the presence of God! This is a horrible, frightening picture! While one might attempt to interpret this repeated description of torment in hell in a figurative sense (Mt 8:12 Mt 13:42 Mt 13:50 Mt 22:13 Mt 24:51 Mt 25:30 Lk 13:28), there is no justification for interpreting it other than in the plain literal sense - hell will be a place of endless tears and continual gnashing of teeth, a manifestation of inconsolable grief and unremitting torment! We do a grave injustice to our readers and listeners if we attempt to "soften the blow" regarding Jesus' description of Hell in an attempt to not offend their conscience. Weeping and gnashing of teeth is an offensive and awful description because hell is an awful place for an unrepentant sinner to be confined for eternity! We are to preach the whole counsel of God's Word, whether it is convenient or not and in so doing we are to reprove, rebuke, and exhort with great patience and instruction (2Ti 4:2+). And we should preach and teach about the weeping in Hell with weeping in our hearts, not with joy or exultation. In short we are to afflict the comfortable (reprove, rebuke sinners satisfied and "comfortable" in their sin) and comfort the afflicted (comfort those who desire to repent, speaking to them the soul saving Gospel). 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. (New Testament Commentary: Exposition of the Gospel According to Luke) When you see - Not "if" but when (See above for Spurgeon's comments on Ps 112:9-10). - Note the word "when"! How certain is this event? It is not an "if" but a "when" (always query this "time phrase")! This is a prophetic promise that will be fulfilled. Interesting passage - The verb for "see" is optanomai meaning these unbelieving, Messiah rejecting Jews will look at the "father" Abraham, et al, in the Kingdom of God. They will not simply see them but actually perceive (have cognizance of) what they see! Wow! What a tragic moment in time this will present for their conscious existence throughout their eternal separation from God's presence (Mt 25:41)! Compare the truth that the rich man was able to see Abraham on the "cool side" of Hades (Luke 16:23) 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+, cp Lk 16:28) 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+). John

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Wiersbe observes that in regard to one's eternal destiny "the greatest danger is self-deception (cp He 3:13-note; Pr 28:26, Is 44:20, Obad 1:3, Ro 7:11-note; Ep 4:22-note; Jas 1:14-note). The scribes and Pharisees had fooled themselves into believing that they were righteous and others were sinful (cp Mt 5:20-note, Mt 23:29). It is possible for people to know the right language, believe intellectually the right doctrines, obey the right rules, and still not be saved. (Borrow Be compassionate) (Bolding added for emphasis) Before the Face of God - The First Shall Be Last “Indeed there are those who are last who will be first, and first who will be last.” [Luke 13:30] A man asked Jesus, “Lord, are only a few people going to be saved?” (Luke 13:23). Jesus exhorted the people to press through the narrow door because soon the door would be shut. The people would beg the judge to reopen the door, but it would be too late. The unbelieving Jews of Jesus’ generation will weep and gnash their teeth on that day, because they will behold Abraham, Isaac, Jacob, and all the prophets in the kingdom of God, but they will be cast out (Luke 13:24–28). On the other hand, said Jesus, “people will come from east and west and north and south, and will take their places at the feast in the kingdom of God” (v. 29). The gospel will be gladly received by the Gentiles. Then Jesus said that many who are last will be first, and many who are first will be last. There will be some surprises in heaven. Some will enter the kingdom with only their salvation, while others will be given great rewards because of their faithfulness. Remember, though, that God’s rewards will reflect his perfect wisdom and righteousness. God’s mercy, and not obligation, will be the basis for all rewards. Regardless of what reward we receive in heaven, we will rejoice at the rewards all the other people receive. There will be no envy. It will be exciting to hear the stories of these unknown saints. In this world, we cater to the big givers and the big doers, forgetting that much is required from those to whom much has been given. These people may be doing no more than is expected of them, and perhaps less. Someone who gives or does only a little may be doing far more than required. When God judges us, those who gave of themselves most sacrificially will receive the greatest rewards. Thus, some of those who are greatly honored on earth may not be among the greatest in heaven, while there will be many who are highly honored in heaven who were completely unknown here on earth. Coram Deo In certain kinds of services God desires that we give of ourselves secretly. However, in our egocentric society, many personally herald their own good deeds. Ask God for the kind of commitment that doesn’t require headlines. Pray for a contentment to willingly work among the “hidden heroes,” those who toil for the Lord in quiet and obscure ways, far from the applause of the crowds. (THE FIRST SHALL BE LAST – Sermons and Biblical Studies) There are last who will be first, and there are first who will be last. -LUKE 13:30 The values of the kingdom that Jesus came to establish were radically different than those of His day. The Pharisees and teachers of the law clamored for the spotlight and sought the adulation of the crowds. Many of us still do this today. In Luke 14, Jesus told a parable that taught His followers not to be like that. The parable talks about people who chose the most honored seat for themselves at a wedding feast (vv. 7-8). He said they would be embarrassed when the host asked them publicly to take their rightful place (v. 9). Jesus went on in His story to talk about whom to invite to such dinners. He said they shouldn't invite friends and family, but "when you give a feast, invite the poor, the maimed, the lame, the blind. And you will be blessed, because they cannot repay you" (Lk 14:13-14). Are you disappointed because you have not broken into the more elite group in your church or neighborhood? Or because you are stuck down on rung two when you'd rather be on rung eight or at least climb¬ing the social ladder? Listen to what Jesus said: "Whoever exalts himself will be humbled, and he who humbles himself will be exalted" (v. 11). That's the radical and upside-down way of God's kingdom! —DE Blessed Savior, make me humble, Take away my sinful pride; In myself I'm sure to stumble, Help me stay close by your side. —D. DeHaan We can face any fear when we know the Lord is with us. In Christ's kingdom, humility trumps pride every time. Luke 13:31 Just at that time some Pharisees approached, saying to Him, "Go away, leave here, for Herod wants to kill You." KJV Luke 13:31 The same day there came certain of the Pharisees, saying unto him, Get thee out, and depart hence: for Herod will kill thee. Go away, leave here Neh 6:9-11; Ps 11:1,2; Amos 7:12,13 Luke 13 Resources - Multiple Sermons and Commentaries Luke 13:31-35 Christ Would, But They Would Not - Steven Cole Luke 13:31-33 Who Really Killed Jesus? - John MacArthur Region of Perea A PUZZLING PLEA IN PEREA BY PHARISEES Just at that time (hora) - More literally "At that very hour," (ESV) the very hour Jesus had given the stern, serious warning for everyone's need to enter the "Strait gate." (Lk 13:24-30) If the the Pharisees heard Jesus warning about Jews not entering the Messianic Banquet in the Kingdom of God, then they were very likely "gnashing of teeth" (cf Lk 13:28) at His remarks! The exact reason for the warning by the Pharisees is not clear because we know they wanted to kill Him and as noted, they were probably seething at His "Strait gate" sermonette! MacArthur agrees noting that "At the time, Jesus was ministering in Perea (cf. Matt. 19:1; Mark 10:1; John 10:40–42), a region located east of the Jordan River opposite Samaria and Judea that, like Galilee, was also ruled by Herod Antipas. The Pharisees may have been trying to force Jesus to leave Perea and go to Judea, where the Sanhedrin had jurisdiction. After His strong words of warning that unbelieving Jews will be shut out of the kingdom (see the discussion of Lk 13:23–30), they were even more determined to silence Him temporarily, and eventually permanently. (See Luke Commentary) Luke uses hora several times in similar phrases... Luke 1:10 at the hour of the incense offering. Luke 2:38 At that very moment she came up Luke 7:21 At that very time He cured many people Luke 10:21 At that very time He rejoiced greatly in the Holy Spirit, Luke 12:12 the Holy Spirit will teach you in that very hour what you ought to say Luke 13:31 Just at that time Luke 20:19 The scribes and the chief priests tried to lay hands on Him that very hour, Luke 24:33 And they got up that very hour and returned to Jerusalem, Some Pharisees (pharisaios) approached - They drew near, which is the Greek verb proserchomai which is the same verb used in Hebrews to describe believers drawing near to God (Heb 4:16, Heb 7:25, Heb 10:1, Heb 10:22, Heb 11:6) and by Peter of "coming to Him as a living Stone." (1 Pe 2:4) These men were not drawing near to Him as God and to receive life but to tell Him about death! Luke's uses of proserchomai - Lk. 8:24; Lk. 8:44; Lk. 9:12; Lk. 9:42; Lk. 10:34; Lk. 13:31; Lk. 20:27; Lk. 23:36; Lk. 23:52; Acts 7:31; Acts 8:29; Acts 9:1; Acts 10:28; Acts 12:13; Acts 18:2; Acts 22:26; Acts 22:27; Acts 23:14; Acts 28:9

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Wiersbe - Jesus had work to do and He would accomplish it. After all, Jesus walked in the light (John 9:4; 11:9–10), and foxes went hunting in the darkness! (Borrow Be courageous Luke 14-24) Regarding reach My goal (teleioo) in John 5 Jesus used the same verb teleioo declaring “But the testimony which I have is greater than the testimony of John; for the works which the Father has given Me to accomplish (teleioo)–the very works that I do–testify about Me, that the Father has sent Me. (Jn 5:36) In His great priestly prayer in John 17 Jesus used teleioo testifying “I glorified You on the earth, having accomplished (teleioo) the work (so sure is the work to be finished that He speaks in past tense) which You have given Me to do. (Jn 17:4, the fulfillment of Jn 4:34 which also uses teleioo) The related verb teleo is used by Jesus in His triumphant cry "It is finished!" (tetelestai) (Jn 19:30+) He had reached His goal and the results of His accomplishment would continue throughout eternity! Hallelujah!

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Wiersbe - The nation not only rejected God’s loving invitation to His feast, but they even killed the servants who brought them the invitation! (see Acts 13:27) (Borrow Be courageous Luke 14-24) Jesus statement here parallels His earlier word to the Scribes and Pharisees in Luke 11 Woe to you! For you build the tombs of the prophets, and it was your fathers who killed them. 48 “So you are witnesses and approve the deeds of your fathers; because it was they who killed them, and you build their tombs. 49 “For this reason also the wisdom of God said, ‘I will send to them prophets and apostles, and some of them they will kill and some they will persecute, 50 so that the blood of all the prophets, shed since the foundation of the world, may be charged against this generation, 51 from the blood of Abel to the blood of Zechariah, who was killed between the altar and the house of God; yes, I tell you, it shall be charged against this generation.’ 52 “Woe to you lawyers! For you have taken away the key of knowledge; you yourselves did not enter, and you hindered those who were entering.” Lk 11:47-52+ Jesus was the prophet foretold by Moses “The LORD your God will raise up for you a prophet like me from among you, from your countrymen, you shall listen to him. ‘I will raise up a prophet from among their countrymen like you, and I will put My words in his mouth, and he shall speak to them all that I command him.(Deut 18:15, 18+) The fox Herod had no power to kill the Lamb of God outside of Jerusalem and before the Father's plan would unfold, a plan set in place before the foundation of the world, a truth alluded to in many passages 2 Ti 1:9+ who has saved us and called us with a holy calling, not according to our works, but according to His own purpose and grace which was granted us in Christ Jesus from all eternity ("before time began" = NET, CSB "before the ages began" = ESV, "before the beginning of time" = NIV, NLT) Titus 1:2KJV+ - In hope of eternal life, which God, that cannot lie, promised before the world began; ("before the ages began" = NET, ESV) 1 Peter 1:20+ For He was foreknown before the foundation of the world, but has appeared in these last times for the sake of you Wiersbe adds "Our Lord was not afraid of danger. He followed a “divine timetable” and nothing could harm Him. He was doing the will of God according to the Father’s schedule (see John 2:4; 7:30; 8:20; 13:1; 17:1). It had been decreed from eternity that the Son of God would be crucified in Jerusalem at the Passover (1 Peter 1:20; Rev. 13:8), and even Herod Antipas could not hinder the purposes of God. Quite the contrary, our Lord’s enemies only helped fulfill the will of God (Acts 2:23; 3:13–18)." (Borrow Be courageous Luke 14-24) Bock - He sees himself functioning as a prophet (a major Lucan theme: Luke 7:16, 39; 24:19; Acts 3:22–23; 7:37; Ernst 1977: 432). He is ready to assume the role of a suffering sent one, a righteous messenger rejected and wronged (also a common theme in Luke: 4:24; 11:50–53; Ellis 1974: 191; Lohse, TDNT 7:329). Jesus knows that his destiny is tied to Jerusalem by divine necessity (so τελειοῦμαι [teleioumai, I finish my course] in 13:32 and [dei, it is necessary] here). Jesus is determined to carry out what God has sent him to do—and that includes suffering. This is the second time he has predicted his death in the journey section (Lk 12:50) and the fourth prediction overall (Lk 9:21–22, 44). (See Luke Baker Exegetical Commentary) Must (1163) (dei from deo = to bind) refers to what is not optional but needful (binding) out of intrinsic necessity or inevitability. Jesus had an inward constraint which is why He "must" continue toward Jerusalem. And recall Jesus was continually filled with the Spirit (Lk 4:1, 14, Acts 10:38 = "anointed Him with the Holy Spirit and with power, and how He went about") and the Spirit had impelled Him into the wilderness (Mk 1:12) so doubtless the Spirit is compelling Him at this time. Luke repeatedly uses the verb dei to speak of divine necessity - Lk 2:49ESV = "I MUST be in My Father's House," Lk 4:43 = "I MUST preach the Kingdom of God," Lk 9:22 = "The Son of Man MUST suffer many things and be rejected," Luke 12:12NET = "the Holy Spirit will teach you at that moment what you MUST say," Lk 17:25 = "He MUST suffer many things and be rejected," Lk 19:5 "I MUST stay at your (Zaccheus') house," Lk 21:9 = "these things MUST take place first," Lk 22:37 = "this which is written MUST be fulfilled (teleo)," Lk 24:7 = "the Son of Man MUST be delivered into the hands of sinful men," Lk 24:44 = "all things which are written about Me in the Law of Moses and the Prophets and the Psalms must be fulfilled." Acts 1:16 = "the Scripture HAD to be fulfilled," Acts 4:12 "there is salvation in no one else; for there is no other name under heaven that has been given among men by which we MUST be saved.” Be (1735)(endechomai) means to admit, approve, to be possible. It means it is possible and impersonally with a negative as in Lk 13:33 (only NT use - ouk endechetai) means it is unthinkable, it cannot be! Luke 13:34 "O Jerusalem, Jerusalem, the city that kills the prophets and stones those sent to her! How often I wanted to gather your children together, just as a hen gathers her brood under her wings, and you would not have it! KJV Luke 13:34 O Jerusalem, Jerusalem, which killest the prophets, and stonest them that are sent unto thee; how often would I have gathered thy children together, as a hen doth gather her brood under her wings, and ye would not! O Jerusalem, Jerusalem Lk 19:41,42; Mt 23:37-39 he city that kills the prophets and stones those sent to he 2 Chr 24:21,22; 2 Chr 36:15-16; Neh 9:26; Jer 2:30; 26:23; Lam 4:13; Mt 21:35,36; 22:6; Acts 7:52,59; 8:1; Rev 11:8 How often I wanted to gather Dt 5:29; 32:29; Ps 81:10,13; Isa 48:17-19; 50:2 your children together Lk 19:44; 23:28; Ps 149:2; Lam 1:16; Joel 2:23; Gal 4:25,26 as a hen gathers her brood under her wings Dt 32:11,12; Ruth 2:12; Ps 17:8; 36:7; 57:1; 91:4 you would not have it Lk 15:28; Neh 9:30; Ps 81:11; Pr 1:24-30; Isa 30:15; Jer 6:16; 7:23,24; Jer 35:14; 44:4-6; Ho 11:2,7; Zec 1:4; Mt 22:3; Acts 3:14,15 Luke 13 Resources - Multiple Sermons and Commentaries Luke 13:31-35 Christ Would, But They Would Not - Steven Cole Luke 13:34-35 Divine Compassion for Those Deserving Condemnation, Part 1 - John MacArthur Luke 13:34-35 Divine Compassion for Those Deserving Condemnation, Part 2 - John MacArthur Luke 13:34-35 Divine Compassion for Those Deserving Condemnation, Part 3 - John MacArthur Luke 13:34-35 Divine Compassion for Those Deserving Condemnation, Part 4 - John MacArthur Luke 13:34-35 Divine Compassion for Those Deserving Condemnation, Part 5 - John MacArthur JESUS' LAMENT OVER JERUSALEM THE CITY OF DESTINY MacArthur on "O" - The interjection O expresses the strong emotion (cf. Mark 9:19) that the Lord felt for Jerusalem (representing the entire nation, as in Ezek 16:2–3; Mic. 1:5). O Jerusalem, Jerusalem - Jesus uttered this lament with a peculiar poignancy and pathos for the Holy City so near and dear to God's heart. But notice that while He uses the name Jerusalem, the city of God, it was a symbol of the entire Jewish nation, the majority of which refused to receive Him (Jn 1:11-note). And so Yeshua with broken heart, sorrowfully laments over His beloved city. As you ponder these words from the lips of our King Who was soon to be rejected by the very city in which He would one day reign as King of kings, take a moment of respite from your study to play this beautiful but sad song Yerushalayim. Lament - A lament or lamentation is a passionate expression of grief, often in music, poetry, or song form. The grief is most often born of regret, or mourning. Laments can also be expressed in a verbal manner, where the participant would lament about something they regret or someone they've lost, usually accompanied by wailing, moaning and/or crying. Laments constitute some of the oldest forms of writing and examples are present across human cultures. Many of the oldest and most lasting poems in human history have been laments. (Wikipedia) Note that Jesus' double declaration of the name Jerusalem is indicative of His deep sorrow. We see a similar repetition by King David at his son Absalom's death The king was deeply moved and went up to the chamber over the gate and wept. And thus he said as he walked, “O my son Absalom, my son, my son Absalom! Would I had died instead of you, O Absalom, my son, my son!” (2 Sa 18:33, cf repetitive lament in Jer 22:29; cf a lament over Jerusalem in Ps 137:1, 5)

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Wiersbe writes that "there is a future for Israel. The time will come when their Messiah will return and be recognized and received by the people....Israel’s house has been left desolate. The nation has no king or priest, no temple or sacrifice (Hosea 3:4–5). But the nation has God’s promise that she has not been forsaken (Rom. 11:1ff). There can be no peace on earth until the Prince of Peace (Isa. 9:6+) is seated on David’s throne (Isa. 11:1ff+). Pray for the peace of Jerusalem! (Ps. 122:6) Strive to enter in at the narrow gate!" (Borrow Be courageous Luke 14-24)

Lucas 13:22-30

Wiersbe comments that "The events recorded in John 9–10 fit between Luke 13:21 and Luke 13:22. Note in John 10:40–42 that Jesus then left Judea and went beyond the Jordan into Perea. The events of Luke13:22 thru Luke 17:10 took place in Perea as the Lord gradually moved toward Jerusalem." (Wiersbe, W: Bible Exposition Commentary - Old Testament. Victor) And He was passing through - Was He just passing through or was He passing through with a purpose? What was He doing as He passed through? (Teaching) Jesus did not waste one precious moment! And neither should we as we are "passing through" this world blinded to His life giving Gospel (2Co 4:4-note, 2Co 4:5,6-note Jn 3:18 19 20 21 Acts 26:17 18)! Like Jesus we are aliens and strangers (1Pe 1:1-note, 1Pe 2:11-note) who are on mission to accomplish the good works for our Master (e.g., see Ep 2:10-note, Php 2:13-note Ep 5:18-note Gal 5:16-note). Plumptre writes that "this is apparently the continuation of the same journey as that which Lk 9:51 recorded the beginning." (A New Testament Commentary for English Readers) Passing (1279) (diaporeuomai from diá = through + poreúomai = to go) means to go or pass through. Used 5x in 5v in NAS = Lk 6:1; 13:22; 18:36; Ac 16:4; Ro 15:24-note. The present tense speaks of continuous action - Jesus was "on the move"! A T

Lucas 13:22-30

Wiersbe observes that in regard to one's eternal destiny... the greatest danger is self-deception (cp He 3:13-note; Pr 28:26, Is 44:20, Obad 1:3, Ro 7:11-note; Ep 4:22-note; Jas 1:14-note). The scribes and Pharisees had fooled themselves into believing that they were righteous and others were sinful (cp Mt 5:20-note, Mt 23:29). It is possible for people to know the right language, believe intellectually the right doctrines, obey the right rules, and still not be saved. (Wiersbe, W: Bible Exposition Commentary. 1989. Victor) (Bolding added for emphasis) Keep in mind that most Jews believed that Israel as a whole would be saved (a delusion Paul dealt with vigorously in Romans 2) and that the few who were lost would be exceptions to the general rule. Jesus' teaching radically destroys that delusion.