Lucas 13
William Barclay · Citado em PreceptAustin
Lucas 13
Barclay - Here is a parable at one and the same time lit by grace and close packed with warnings. Leon
Lucas 13
Barclay - The fig-tree occupied a specially favored position. It was not unusual to see fig-trees, thorn-trees and apple-trees in vineyards. The soil was so shallow and poor that trees were grown wherever there was soil to grow them; but the fig-tree had a more than average chance; and it had not proved worthy of it. Repeatedly, directly and by implication, Jesus reminded men that they would be judged according to the opportunities they had. C. E. M. Joad once said, “We have the powers of gods and we use them like irresponsible schoolboys.” Never was a generation entrusted with so much as ours and, therefore, never was a generation so answerable to God. The parable teaches that uselessness invites disaster....Further, the parable teaches that nothing which only takes out can survive. The fig-tree was drawing strength and sustenance from the soil; and in return was producing nothing. That was precisely its sin. In the last analysis, there are two kinds of people in this world—those who take out more than they put in, and those who put in more than they take out. (Luke 13 Commentary)(Below are Barclay's points on the parable summarized) Uselessness invites disaster If something only takes, it can not survive God gives second chances There is a final chance He came looking for fruit on it and did not find any - The fig tree has relatively large leaves which tend to obscure the fruit, so that one has to come closer and look carefully for the fruit in order to find it. In this case the leaves did not obscure the fruit, because there was none. James Smith - For three years God in Christ sought fruit and found none. Yet the compassionate Saviour interceded, crying, "Father, forgive them" (Luke 23:34). And though spared for a season to get the "digging" of His teaching and proofs of His resurrection, yet remaining in unbelief they were cut off (Rom. 11:20). Cumberers will not always be permitted in His vineyard. This parable contains solemn and searching lessons for every Christian. Parable (3850)(parabole from para = beside, near + ballo = throw, cast; English "parable") is literally a throwing beside or placing of one thing by the side of another (used in classic Greek to describe juxtaposition of ships in battle). The metaphorical meaning is to place or lay something besides something else for the purpose of comparison. (Mt 24:32, Mk 13:28, Mk 3:23, Lk 14:7). An illustration (Mt 13:3). In Hebrews 9:9 the idea is of something (OT Tabernacle) that serves as a model or example pointing beyond itself for later realization and thus a type or a figure.
Lucas 13
Barclay notes that "This is the last time we ever hear of Jesus being in a synagogue. It is clear that by this time the authorities were watching his every action and waiting to pounce upon him whenever they got the chance." Steven
Lucas 13
Barclay explains that "The president of the synagogue and those like him were people who loved systems more than people. They were more concerned that their own petty little laws should be observed than that a woman should be helped." Rabbinic rules governed work on the Sabbath and forbade thirty-nine forms of labor! (see list Mishnah Shabbat 7.2) The group of Jews at Qumran in general were even stricter than the Pharisees and thus one rule reads, “No one shall help an animal in its delivery on the Sabbath day. And if it falls into a pit or a ditch, one shall not raise it on the Sabbath.” NET Note on the official's reaction - The irony is that Jesus’ “work” consisted of merely touching the woman. There is no sense of joy that eighteen years of suffering was reversed with his touch. Indignant (aganakteo) because Jesus had healed (therapeuo) on the Sabbath (sabbaton) - The word indignant in English normally means angered at something unjust or wrong or showing anger or annoyance at what is perceived as unfair treatment. Clearly his indignation was sinful not righteous indignation! Furthermore, his angry reaction shows us how tight a grip the bonds of legalism had on his mind and heart. Little did he recognize that he was the one with the more serious "spirit of infirmity" because his spiritual sickness would take him straight to Hell! MacArthur makes the excellent point that "The synagogue ruler’s continued unbelief despite the undeniable miracle he had seen confirms the reality that miracles do not produce faith (Matt. 11:20; Luke 16:31; John 12:37). Saving faith is produced by the Holy Spirit in the hearts of the penitent." (See Luke Commentary) Began saying to the crowd in response - The Greek verb for response is usually rendered answer. It suggests the official was trying to "answer" this miracle by attempting to invalidate it because it was performed at the WRONG TIME! And notice he answers not to Christ but to the crowd! He did not have the courage to speak to Jesus but it was a barb ( an aggressive remark directed at a person like a missile and intended to have a telling effect) clearly directed at Jesus!
Lucas 13
Barclay - The Jewish law was that it was perfectly legal to help someone on the Sabbath who was in actual danger of his life. If Jesus had postponed the healing of this woman until the morrow no one could have criticized him; but he insisted that suffering must not be allowed to continue until tomorrow if it could be helped to-day. Over and over again in life some good and kindly scheme is held up until this or that regulation is satisfied, or this or that technical detail worked out. He gives twice who gives quickly, as the Latin proverb has it. No helpful deed that we can do to-day should be postponed until to-morrow. Mattoon - When your priorities are out-of-wack, and your heart is filled with rage, bitterness, or anger, it is difficult to get your focus on the needs that other people have in their lives. How many times through your life have you observed people griping and criticizing others who are trying to meet needs, solve problems, and serve the Lord Jesus Christ? Unfortunately, we have seen many like this in our lives. They deflate instead of inflate our strength. They discourage instead of encourage us in our efforts. They sift our strength and joy like a mosquito that drains blood from its victim and leaves an irritating itch. You will find that those who are backslidden or evil oppose the work of God or good works. (Treasures from Luke) Indignant (23)(aganakteo from ágan = very much + áchthos = pain, grief) is a verb which means to be oppressed in mind, to be grieved, to be resentful, to be aroused. Aganakteo reflects intense displeasure. To be indignant against what is judged to be wrong. It describes Jesus' righteous indignation when His disciples rebuked those bringing children to Him (Mk 10:13-14). More often aganakteo is used to describe an unrighteous indignation including that manifested by Jesus' own disciples (Mt 20:24 and Mk 10:41 = of the 10 indignant toward James and John, Mt 26:8 and Mk 14:4 = indignation as the "wasting" of expensive perfume anointing Jesus!) and finally the ugly indignation of the hypocritical religious leaders (Mt 21:15, Lk 13:14). Aganakteo - 7x in 7v - feel indignant(1), indignant(5), indignantly(1). Not used in the Septuagint. Matthew 20:24 And hearing this, the ten (disciples) became indignant with the two brothers. Matthew 21:15 But when the chief priests and the scribes saw the wonderful things that He had done, and the children who were shouting in the temple, "Hosanna to the Son of David," they became indignant Matthew 26:8 But the disciples were indignant when they saw this (Mt 26:7), and said, "Why this waste? Mark 10:14 But when Jesus saw this (Mk 10:13), He was indignant and said to them, "Permit the children to come to Me; do not hinder them; for the kingdom of God belongs to such as these. Mark 10:41 Hearing this, the ten began to feel indignant with James and John. Mark 14:4 But some were indignantly remarking to one another, "Why has this perfume been wasted? Luke 13:14 But the synagogue official, indignant because Jesus had healed on the Sabbath, began saying to the crowd in response, "There are six days in which work should be done; so come during them and get healed, and not on the Sabbath day." Healed (cured)(2323)(therapeuo from therapon = an attendant, servant) means primarily to care for, to wait upon, minister to. It has two main senses in the NT, one speaking of rendering service (Acts 17:25) and the more common use describing medical aspects such as to take care of the sick, to heal, to cure (Matt. 4:24; 12:10; Mark 1:34; Luke 6:7; 10:9), to recover health, to restore. Synagogue official (752) archisunagogos from archi - denotes rank or degree + sunagoge - synagogue) was leader or president of a synagogue, a lay person whose duty it was to take care of the physical arrangements for the worship services. Work...done (2038)(ergazomai from ergon = work) means to engage in an activity involving expenditure of effort. To work effectively. Should - The verb dei in expresses necessity. The idea is that God had commanded work must or ought to be done during the 6 days, and that they were to rest on the Sabbath. Steven Cole's Illustration of Dead Religion's joyless anger - Here this poor woman has this dramatic healing and all this synagogue official can do is get angry and lecture everyone on the proper time to come for healing! Incredible! But we’ve all met people just like him. I once performed a wedding at a church in San Bernardino, because the bride and groom were afraid that if they held the wedding at our church in the mountains, guests might not be able to come because of snow. The church required that their pastor stand up front with me and have a part in the ceremony. Before the ceremony, he invited me into his office. He lit up a Marlboro and I noticed an overflowing ashtray on his desk. I also noticed a fairly recent certificate of graduation from a seminary on the wall and so I asked, “Did you go into the ministry as a second career?” He said, “Yes, I did it so that I could live with myself.” I didn’t say anything, but I thought, “What a reason to be in the ministry!” During the ceremony, as I was giving the message, a girl near the front stood up and flashed a snapshot. Nothing had been said to the congregation about not taking pictures, but this minister interrupted me. “Just a minute!” he snapped. Pointing directly at the girl, he snarled, “Pictures are not allowed! This is worship and we don’t allow pictures during worship!” I don’t remember how I recovered from that one, but it was a classic example of joyless, angry, dead religion breaking through at a time when there should have been great joy. Sadly, many Christian homes are marked more by rules and by anger than by heartfelt joy in the Lord. I’m not suggesting that there should not be any rules or that they should not be enforced. But I am saying that if we have reality in Christ, the atmosphere in our homes should be thick with joy and not with anger. Anger is a deed of the flesh, but joy is a fruit of the Holy Spirit (Gal. 5:20, 22). (Religion Versus Reality Luke 13:10-17) Luke 13:15 But the Lord answered him and said, "You hypocrites, does not each of you on the Sabbath untie his ox or his donkey from the stall and lead him away to water him? KJV Luke 13:15 The Lord then answered him, and said, Thou hypocrite, doth not each one of you on the sabbath loose his ox or his ass from the stall, and lead him away to watering? You hypocrites Lk 6:42; 12:1; Job 34:30; Pr 11:9; Isa 29:20; Mt 7:5; 15:7,14; 23:13,28; Acts 8:20-23; 13:9,10 does not each of you on the Sabbath untie his ox or his donkey from the stall and lead him away to water him Lk 14:5; Jn 7:21-24 Luke 13 Resources - Multiple Sermons and Commentaries Luke 13:10-17 Religion Versus Reality - Steven Cole Luke 13:10-17 Christ Creates Conflict in the Synagogue - John MacArthur THE INCONSISTENCY OF THE SYNAGOGUE RULER But the Lord answered him and said You hypocrites (hupokrites) - Notice that Luke accentuates Jesus' authority by calling Him Lord or kurios. Jesus responds not with hypocrite singular but in the plural, as the synagogue was surely filled with legalistic hypocrites who were saying "Amen" to the indignant synagogue official rebuke. This is not a "gentle Jesus" reaction, but honest, righteous indignation! Woe! Notice also Jesus' use of the plural, hypocrites. The leader was not alone in his hypocritical thinking! Although only one hypocrite had come forth to call Christ out by addressing the crowd, Jesus threw a big net to catch all the religious hypocrites (“you and all those in agreement with you"), for any one of them gladly would have spoken the same heartless, evil words. And no doubt there were many in the synagogue that day who sided with the synagogue official. Leon
Lucas 13
Barclay on hypocrites - Originally the Greek word hupokrites meant one who answers; it then came to be specially connected with the statement and answer, the dialogue, of the stage; and it is the regular Greek word for an actor. It then came to mean an actor in the worse sense of the term, a pretender, one who acts a part, one who wears a mask to cover his true feelings, one who puts on an external show while inwardly his thoughts and feelings are very different. To Jesus the Scribes and Pharisees were men who were acting a part. What he meant was this. Their whole idea of religion consisted in outward observances, the wearing of elaborate phylacteries and tassels, the meticulous observance of the rules and regulations of the Law. But in their hearts there was bitterness and envy and pride and arrogance. To Jesus these Scribes and Pharisees were men who, under a mask of elaborate godliness, concealed hearts in which the most godless feelings and emotions held sway. And that accusation holds good in greater or lesser degree of any man who lives life on the assumption that religion consists in external observances and external acts. (Matthew 23 - William Barclay's Daily Study Bible) Barclay in another note on hypocrites adds that "Anyone to whom religion is a legal thing, anyone to whom religion means carrying out certain external rules and regulations, anyone to whom religion is entirely connected with the observation of a certain ritual and the keeping of a certain number of tabu's is in the end bound to be, in this sense, a hypocrite. The reason is this--he believes that he is a good man if he carries out the correct acts and practices, no matter what his heart and his thoughts are like. To take the case of the legalistic Jew in the time of Jesus, he might hate his fellow man with all his heart, he might be full of envy and jealousy and concealed bitterness and pride; that did not matter so long as he carried out the correct handwashings and observed the correct laws about cleanness and uncleanness. Legalism takes account of a man's outward actions; but it takes no account at all of his inward feelings. He may well be meticulously serving God in outward things, and bluntly disobeying God in inward things--and that is hypocrisy.....There is no greater religious peril than that of identifying religion with outward observance. There is no commoner religious mistake than to identify goodness with certain so-called religious acts. Church-going, bible-reading, careful financial giving, even time-tabled prayer do not make a man a good man. The fundamental question is, how is a man's heart towards God and towards his fellow-men? And if in his heart there are enmity, bitterness, grudges, pride, not all the outward religious observances in the world will make him anything other than a hypocrite. (Mark 7 - William Barclay's Daily Study Bible) Untie (3089)(luo) means to loose, release, dissolve. This word means to set free what is bound. What is ironic is that Jesus uses the verb luo in His question, which is the root word of the verb freed or apoluo and is also the verb Jesus used in Lk 13:16 to describe her release! It is as if He was saying, you hypocrite, you will loose a beast of burden but not loose a woman who is burdened! Notice the hypocrite's mouth was shut ("bound" if you will) by the truth of Jesus' question, and thus he dare not answer Him a word! Indeed, the closing of the sinful hypocrite's mouth reminds me of Paul's words in Romans 3 regarding the effect of the Law which "is holy and righteous and good" (Ro 7:12-note)... Now we know that whatever the Law says, it speaks to those who are under the Law, that every mouth may be closed, (phrasso = "may be fenced in" so to speak) and all the world may become accountable (hupodikos from hupo = under + dike = judgment - so it means under sentence, condemned) to God. (Ro 3:19-note) Comment: Indeed, this hypocrite would give an account of his wretched words at his judgment! Woe! Below are some of the RIDICULOUS REGULATIONS from the Mishnah which show how their man-made rules favored animals more than human beings!. Mishnah’s Shabbath 5:1-4 says 5:1 With what [burdens] may cattle go out [on the Sabbath] and with what may they not go out? The camel may go out with its curb, the female camel with its nose-ring, the Libyan ass with its bridle, the horse with its chain, and all beasts which wear a chain may go out with a chain and be led by the chain; and these things may be sprinkled and immersed without being removed. (Ed. Comment: Do you see the point they are making with nose-ring, bridle, chain, etc? As long as the beast did not carry a burden you could lead them out.) 2. The ass may go out with its saddle-cloth if this was fastened on [before the Sabbath].… R. Judah says: Goats may go out [with their udders] bound up if this is to keep them dry, but not if it serves to collect the milk. (Ed: NOTICE HOW RIDICULOUSLY ABSURD THEIR RULES WERE! IF ONE DID NOT KNOW BETTER, HE WOULD THINK THEY WERE WRITING LINES FOR A COMIC TO PERFORM!) 3. And with what may they not go out? A camel may not go out with a rag hung to its tail or with fore and hind legs bound together, or with hoof tied to thigh. So, too, is it with all other cattle.… 4. The ass may not go out with its saddle-cloth if this was not fastened on [before the Sabbath], or with a bell even though it is plugged, or with the ladder-yoke round its neck, or with its leg-strap.… R. Eleazar b. Azariah’s cow used to go out with the strap between its horns, which was not with the consent of the Sages. (Excerpts from Mishnah Shabbath 5:1-4) Gotquestions has this note on the Mishnah - The Mishnah is the oral law in Judaism, as opposed to the written Torah, or the Mosaic Law. The Mishnah was collected and committed to writing about AD 200 and forms part of the Talmud. A particular teaching within the Mishnah is called a midrash. Orthodox Judaism believes that Moses received the Torah (the books of Genesis, Exodus, Leviticus, Numbers, and Deuteronomy) from God and that he wrote down everything God spoke to him. However, they also believe that God gave Moses explanations and examples of how to interpret the Law that Moses did not write down. These unwritten explanations are known in Judaism as the Oral Torah. The Oral Torah was supposedly passed down from Moses to Joshua and then to the rabbis until the advent of Christianity when it was finally written down as the legal authority called halahka (“the walk”). The two main sections of the Oral Torah are the Mishnah and the Gemara....The Mishnah (משנה, “repetition”) essentially records the debates of the post-temple sages from AD 70—200 (called the Tannaim) and is considered the first major work of “Rabbinical Judaism.” After the Mishnah was published, it was studied exhaustively by generations of rabbis in both Babylonia and Israel. From AD 200—500, additional commentaries on the Mishnah were compiled and put together as the Gemara. Actually, there are two different versions of the Gemara, one compiled by scholars in Israel (c. AD 400) and the other by the scholars of Babylonia (c. AD 500). Together, the Mishnah and the Gemara form the Talmud. Since there are two different Gemaras, there are two different Talmuds: the Babylonian Talmud and the Jerusalem (or Palestinian) Talmud. The Talmud can be thought of as rabbinical commentaries on the Hebrew Scriptures, just like there are commentaries written on the Bible from a Christian perspective. In Judaism the Talmud is just as important as the Hebrew Bible. It is used to explain the laws that may not be clear in Scripture. (See also What is the Talmud?, Wikipedia article on Talmud) Luke 13:16 "And this woman, a daughter of Abraham as she is, whom Satan has bound for eighteen long years, should she not have been released from this bond on the Sabbath day?" KJV Luke 13:16 And ought not this woman, being a daughter of Abraham, whom Satan hath bound, lo, these eighteen years, be loosed from this bond on the sabbath day? a daughter of Abraham as she is Lk 3:8; 16:24; 19:9; Acts 13:26; Ro 4:12-16 whom Satan has bound for eighteen long years Lk 13:11; Jn 8:44; 2 Ti 2:26 should she not have been released from this bond on the Sabbath day Lk 13:12; Mk 2:27 Luke 13 Resources - Multiple Sermons and Commentaries Luke 13:10-17 Religion Versus Reality - Steven Cole Luke 13:10-17 Christ Creates Conflict in the Synagogue - John MacArthur JESUS CONCLUDES HIS FORCEFUL REBUTTAL And this woman A daughter of Abraham as she is - He has just spoken of the acceptable practice of one treating his ox or his donkey in a humane manner, and carries this logic over to this poor woman's horrible condition. She is a Jewess by blood relationship to father Abraham, one of God’s chosen people. The implied question is "Is this daughter of Abraham of less importance than an ox or a donkey?" Rienecker on daughter of Abraham - It indicates that she has the faith of Abraham and is a member of God’s people (s. 4 Macc. 11:28-29; the mother of the seven martyrs is called a “daughter of Abraham” because of her bravery and faith). (Borrow The New Linguistic and Exegetical Key to the Greek New Testament) Lowell
Lucas 13
Barclay notes that "In the east mustard is not a garden herb but a field plant. It does literally grow to be a tree. A height of seven or eight feet is common, and a traveler tells how once he came across a mustard plant which was twelve feet high, and which overtopped a horse and its rider. It is common to see a cloud of birds around such trees, for they love the little black mustard seeds." (Ref) Darrell Bock - Whatever (specific species of) tree is meant, Jesus is saying that the kingdom will start out small but end up big....The point is that the kingdom will end up with significant stature and will be a place where people of all races can reside comfortably....Jesus makes the point that the kingdom comes in a surprising form, not the one anticipated. That is why Matt. 13 has this parable in his “mystery” section. But the surprising humble form of the kingdom’s coming should not deceive anyone. The kingdom will still end up being a place of comfort and shelter under the protective shade of the Almighty. In fact, the shrub shall transform itself into a tree. This point is important: Jewish expectation had been of the magnificent arrival of a grand kingdom all at once (this is why the disciples wondered what role they would have in ruling). Jesus says that the kingdom comes now, but it starts out small and will gradually assume the grand scale they expected. That is why the parallels speak of the mystery of the kingdom in such texts. It is still kingdom truth, but it is a fresh element added alongside the OT picture. (BECNT- Luke) ESV Study Bible - The Jews expected the kingdom to come with apocalyptic power (ED: see Acts 1:6+), bringing God’s judgment on all evil, and hence Jesus’ teaching that it would arrive in such an “insignificant” way was surprising (cf. Luke 17:20+ = "The kingdom of God is not coming with signs to be observed"). (Borrow ESV Study Bible) Mattoon - The mustard seed is a classic illustration of the kingdom of God because of its qualities. This tiny, little seed can grow quickly into a tree as tall as seven or eight feet in height. Some have grown to heights of twelve feet. Birds flock to these trees because they love the little black mustard seeds. The growth- rate of this seed illustrates the growth of God's kingdom, and even the spiritual growth in your own personal life, if you are spiritually nourished. (Treasures from Luke)
Lucas 13
Barclay writes that "The idea of the Messianic Banquet was at once the seal and the symbol of the new era was a common feature in apocalyptic writings and an extremely popular subject of discussion, thought, and expectation." How sad for the Jews to discuss it but then miss it! Several Scriptures allude to that glorious future date on the calendar of every believer -- an invitation to dine with the King of kings at the blessed Marriage Supper of the Lamb (cp Mt 22:1-14; Mt 25:1-13; Mt 26:29; Lk 22:16; Rev 19:9+) (See several articles on the Marriage of the Lamb). Fausset writes that "The consummation of this blessed intercommunion shall be at the Marriage Supper of the Lamb, of which the Lord’s Supper is the earnest and foretaste." (cf 1Co 11:26+ = "until He comes"!) Jesus prophetically promised that He would not partake of the Passover meal again until (very important time phrase) He dines with believers in the Millennial Kingdom (Mt 26:29; Mk 14:25; Lk 22:18). Recall Jesus' incredible prophetic blessing for those who are waiting eagerly for the Master's return... “Blessed are those slaves whom the master will find on the alert when he comes; truly I say to you, that he (THIS IS JESUS HIMSELF!!!) will gird himself to serve, and have them recline at the table, and will come up and wait on them. 38 “Whether he comes in the second watch, or even in the third, and finds them so, blessed are those slaves. (Lk 12:37-38+) As Henry Cowles says "This feast is for known friends, not for old enemies." (Luke - at top of page enter 168) Keep in mind that most Jews believed that because they were Abraham's children 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. Luke 13:30 "AND BEHOLD, [SOME] ARE LAST WHO WILL BE FIRST AND [SOME] ARE FIRST WHO WILL BE LAST Young's Literal - and lo, there are last who shall be first, and there are first who shall be last.' (Luk 13:30 YLT) KJV (ALSO MORE LITERAL - DOES NOT ADD "SOME") And, behold, there are last which shall be first, and there are first which shall be last. (Luk 13:30 KJV) NET Luke 13:30 But indeed, some are last who will be first, and some are first who will be last." CSB Luke 13:30 Note this: Some are last who will be first, and some are first who will be last." ESV Luke 13:30 And behold, some are last who will be first, and some are first who will be last." NIV Luke 13:30 Indeed there are those who are last who will be first, and first who will be last." NLT Luke 13:30 And note this: Some who seem least important now will be the greatest then, and some who are the greatest now will be least important then. " NRS Luke 13:30 Indeed, some are last who will be first, and some are first who will be last." Mt 3:9,10 8:11,12 19:30 20:16 21:28 29 30 31 Mk 10:31 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 Related Passages: Matthew 19:30 “But many who are first will be last; and the last, first. Matthew 20:16 “So the last shall be first, and the first last.” Mark 10:31 “But many who are first will be last, and the last, first.” Romans 1:16 For I am not ashamed of the gospel, for it is the power of God for salvation to everyone who believes, to the Jew first and also to the Greek (GENTILES). Acts 13:46 Paul and Barnabas spoke out boldly and said, “It was necessary that the word of God be spoken to you first; since you repudiate it and judge yourselves unworthy of eternal life, behold, we are turning to the Gentiles. Acts 18:6 But when they resisted and blasphemed, he shook out his garments and said to them (JEWISH HEARERS), “Your blood be on your own heads! I am clean. From now on I will go to the Gentiles.” Acts 28:28 “Therefore let it be known to you (JEWS) that this salvation of God has been sent to the Gentiles; they will also listen.” PARADOXICAL PLACEMENT Behold (idou) - Behold (not found in Luke 12 but found 5x in Luke 13:7, 11, 30, 32, 35!) is an urgent command (aorist imperative) serves as an "attention grabber" and draws the reader's attention to the profundity of Jesus' following statement. It is a call to hear and heed the Master! Some who are last who will be first - Note "some" is added by the translators! More literally this reads "behold there are last ones who will be first." There is no "quantitation" as might be suggested by the added word "some." The last speaks most likely of the Gentiles (but we need to be careful being too dogmatic - see Robert Stein's comment below). Spurgeon suggests this means that "Many who, today, seem to be unlikely to be converted, those who are “last” in character, will yet be “first” in repentance; and there who are “first” in privileges, and even in hopefulness, who will be “last” in the great day of account. May we take home to our hearts this solemn warning!" Some are first who will be last - Again "some" is added but not in the Greek. The first in context most likely refers to the Jews, who were the first to be privileged with God's favor and the first to receive His gracious call to come into His Kingdom, but who failed to enter because of their unbelief, even as many of the Jews in the Old Testament failed to enter His rest after being warned (cf He 3:7-9+ Heb 3:10 11+) - "And to whom did He swear that they should not enter His rest (katapausis), but to those who were disobedient (apeitheo)? And so we see that they were not able to enter because of unbelief (apistia)." (Hebrews 3:18, 19+) Notice that unbelief is not just a mindset or a heart attitude, but is manifest by disobedience, failure to obey the clear instructions/commands of God.
Lucas 13:22-30
Barclay writes that "The idea of the Messianic Banquet was at once the seal and the symbol of the new era was a common feature in apocalyptic writings and an extremely popular subject of discussion, thought, and expectation." Several Scriptures allude to that glorious future date on the calendar of every believer -- an invitation to dine with the King of kings at the blessed Marriage Supper of the Lamb (cp Mt 22:1-14; Mt 25:1-13; Mt 26:29; Lk 22:16; Rev 19:9-note) (See several articles on the Marriage of the Lamb). Fausset writes that "The consummation of this blessed intercommunion shall be at the Marriage Supper of the Lamb, of which the Lord’s Supper is the earnest and foretaste." Jesus prophetically promised that He would partake of the Passover meal again until He dines with believers in the Millennial Kingdom (Mt 8:11; Mt 26:29; Mk 14:25; Lk 22:18). As Henry Cowles says "This feast is for known friends, not for old enemies." (Luke - at top of page enter 168) Luke 13:30 "AND BEHOLD, SOME ARE LAST WHO WILL BE FIRST AND SOME ARE FIRST WHO WILL BE LAST: kai idou (2SAMM) eisin (3PPAI) eschatoi hoi esontai (3PFMI) protoi, kai eisin (3PPAI) protoi hoi esontai (3PFMI) eschatoi: Mt 3:9,10 8:11,12 19:30 20:16 21:28 29 30 31 Mk 10:31 Behold (idou) - This urgent command (aorist imperative) serves as an "attention grabber" and draws the readers attention to the profundity of Jesus' following statement.