{"id":25522,"date":"2022-09-24T11:08:58","date_gmt":"2022-09-24T16:08:58","guid":{"rendered":"https:\/\/www.biblia.work\/bible-commentary\/exegetical-and-hermeneutical-commentary-of-luke-1322\/"},"modified":"2022-09-24T11:08:58","modified_gmt":"2022-09-24T16:08:58","slug":"exegetical-and-hermeneutical-commentary-of-luke-1322","status":"publish","type":"post","link":"https:\/\/www.biblia.work\/bible-commentary\/exegetical-and-hermeneutical-commentary-of-luke-1322\/","title":{"rendered":"Exegetical and Hermeneutical Commentary of Luke 13:22"},"content":{"rendered":"

And he went through the cities and villages, teaching, and journeying toward Jerusalem. <\/i><\/b><\/h3>\n

22-30. <\/strong> The Narrow Door.<\/p>\n

22<\/strong>. he went through the cities and villages<\/em> ] Some see in this the starting-point of a separate journey. The expression is too vague on which to build. It may imply a fresh progress after some brief period of rest.<\/p>\n

Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n

Cities and villages – <\/B>Chiefly of Galilee, and those which were between Galilee and Jerusalem.<\/P>

Teaching and journeying – <\/B>This evinces the diligence of our Lord. Though on a journey, yet he remembered his work. He did not excuse himself on the plea that he was in haste. Christians and Christian ministers should remember that when their Master traveled he did not conceal his character, or think that he was then freed from obligation to do good.<\/P> <\/p>\n

Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n

Verse 22<\/span>. Journeying toward Jerusalem.<\/B><\/I>] Luke represents all that is said, from Lu 9:51<\/span>, as having been done and spoken while Christ was on his last journey to Jerusalem. See Clarke on <\/span>Lu 9:51<\/span><\/span>, and See Clarke on <\/span>Lu 12:58<\/span><\/span>, and see the Preface<\/I>.<\/P><\/p>\n

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n

Still wherever we find our blessed Lord, we find him teaching, and that not by an exemplary life only, but by word of mouth. There are different opinions whether our Saviour was now journeying towards Jerusalem with respect to the passover, or some other great festival of the Jews. <\/P> <\/p>\n

Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n

And he went through the cities and villages<\/strong>,…. Either of Galilee, or of Judea, or both; since he was upon his journey from Galilee, through Judea, to Jerusalem, as it follows:<\/p>\n

teaching and journeying toward Jerusalem<\/strong>; as he was journeying he taught in every place he came, where he could have an opportunity; his delight was to do good both to the bodies and souls of men; and he was constant and assiduous in it.<\/p>\n

Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n

Journeying on unto Jerusalem <\/B> ( <\/SPAN><\/span>). Making his way to Jerusalem. Note tenses here of continued action, and distributive use of <\/SPAN><\/span> with cities and villages. This is the second of the journeys to Jerusalem in this later ministry corresponding to that in Joh 11<\/span>. <\/P> <\/p>\n

Fuente: Robertson’s Word Pictures in the New Testament<\/b><\/i><\/h4>\n

<\/strong><\/p>\n

TEACHINGS GOING UP TO JERUSALEM V. 22-33<\/p>\n

<\/strong><\/p>\n

1) “And he went through the cities and villages,” <\/strong>(kai dieporeueto kata poleis kai komas) “And he journeyed throughout cities and villages,” of Perea on His last long journey to Jerusalem, and to Calvary, Isa 53:1-12<\/span>.<\/p>\n

2) “Teaching, and journeying toward Jerusalem.” <\/strong>“Teaching and journeying into Jerusalem,” teaching, preaching, and healing, as His custom was, as He went, Luk 4:16-18<\/span>; Mat 9:35<\/span>; Mar 6:6<\/span>; Act 10:38<\/span>.<\/p>\n

Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n

Luk 13:22<\/span><\/p>\n

. Journeying towards Jerusalem. It is uncertain whether Luke speaks only of one journey, or means that, while Christ walked throughout Judea, and visited each part of it for the purpose of teaching, he was wont to go up to Jerusalem at the festivals. The former clause, certainly, appears to describe that course of life which Christ invariably pursued, from the time that he began to discharge the office which had been committed to him by the Father. To make the latter clause agree with this, the meaning will be, that, when the festivals were at hand, he attended, along with others, (226) the holy assemblies. <\/p>\n

(226) “ Sa coustume estoit de se trouver;” — “his custom was to be present.” <\/p>\n

Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n

CRITICAL NOTES<\/em><\/p>\n

Luk. 13:22<\/span>. Went through cities<\/strong>, etc.Not a direct journey. To Jerusalem<\/strong>.The last journey through Pera to Jerusalem.<\/p>\n

Luk. 13:23<\/span>. Then said one<\/strong>.Probably a Jew (see Luk. 13:28<\/span>); he can hardly have been a disciple. The question he asked was one frequently debated in Jewish schools, some maintaining universal salvation, others limiting it to a few elect (2Es. 8:1<\/span>). It is plain that by salvation is here meant final acceptance with God and entrance into heaven. Christ does not directly answer the question, but turns the attention of his hearers to the sort<\/em> of persons that will be saved, rather than to their relative number<\/em>. In Luk. 13:29<\/span>, however, the fact that the saved will be many in number seems to be hinted at.<\/p>\n

Luk. 13:24<\/span>. Said unto them<\/strong>.Not simply to him who asked the question; the answer Christ had to give deserved the attention of all. Strive<\/strong>.In the plural; the word used is a very strong one, being taken from the contests in the arena, and might be rendered: strain every nerve to force your way in. Strait gate<\/strong>.Rather, narrow door (R.V.): the word gate having been probably taken from Mat. 7:13<\/span>. Seek to enter in<\/strong>.I.e.<\/em>, evidently by some other way than the narrow door of repentance and faith. There may be a contrast between seeking<\/em> (i.e.<\/em>, desiring) and striving<\/em>.<\/p>\n

Luk. 13:25<\/span>. When once<\/strong>.Lit. from the time that. There is great force in the abrupt transition from Luk. 13:24<\/span> to Luk. 13:25<\/span>. The image of the closed door is preserved. The master of the house, at a certain hour, rises from the table and closes the door, so that even the inmates who may be lingering out too late are not only refused admission, but are not recognised as members of his family (Speakers Commentary<\/em>). Some commentators have sought to tone down the harshness of the passage by punctuating it differently: Shall not be able when once the master, etc. The result is a faulty, clumsy construction of sentences in both the Greek and the English. Open to us<\/strong>.Entrance claimed as a right based on former acquaintanceship, or, in other words, upon external privileges rather than worthiness of character.<\/p>\n

Luk. 13:26<\/span>. In thy presence<\/strong>.A very different thing from eating and drinking with Him (cf. Mat. 26:29<\/span>; Rev. 3:20<\/span>). The Christian can scarcely fail to think of the Lords Supper as an illustration of eating and drinking in Christs presence.<\/p>\n

Luk. 13:27<\/span>. Workers of iniquity<\/strong>.This is a peculiar phrase; it means persons engaged in the hire and receiving the wages of unrighteousness. In the corresponding passage in St. Matthew the word translated iniquity means lawlessness; the word here used means unrighteousnessdisregard of the fundamental principles of Gods kingdom. This is an indication of the independence of the two accounts of the discourse.<\/p>\n

Luk. 13:28<\/span>. Weeping and gnashing of teeth<\/strong>.The signs respectively of grief and rage. Thrust out<\/strong>.Rather, cast forth without (R.V.), cast forth because as Jews they had been born in the covenant.<\/p>\n

Luk. 13:29<\/span>. And they shall come<\/strong>.In this and the preceding verse is the real answer to the question of Luk. 13:23<\/span> given: They shall be many<\/em>; but what is that to you if you be not among them? (Alford<\/em>).<\/p>\n

Luk. 13:30<\/span>. There are last<\/strong>, etc.I.e.<\/em>, some who are first to believe will fall from their high place, and vice vers<\/em>. This has been strikingly fulfilled in the ruin of the Oriental Churches, which were the first to be founded and were once in a flourishing condition. The Mother Church of Jerusalem, too, has declined, while Gentile offshoots have flourished.<\/p>\n

MAIN HOMILETICS OF THE PARAGRAPH.<\/em>Luk. 13:22-30<\/span><\/em><\/p>\n

The question, Lord, are there few that be saved? might in itself be the anxious inquiry of a devout mind, animated by a true love for others. But the tone of Christs reply inclines one to conclude that the question had been inspired by frivolous curiosity. Our Lord does not say anything as to the number of the saved, but He speaks of many<\/em> who will seek to enter into the kingdom of heaven and not be able. The reasons for this state of matters are that the door of entrance is narrow, and exertion is needed for pressing in at it, and that one day the door will be shut. From the nature of the reply which Christ makes we are justified in concluding that the man who put the question had no doubt about his own salvation, and trusted in his privileges, as a son of Abraham, as raising him above all danger of losing the inheritance of eternal life. Our Lord, however, warns him and all who were present of the conditions on which entrance into the kingdom of heaven is based, and of the danger of being excluded from it. He uses the familiar figure of a feast to which guests are invited, and describes the attitude taken up by the Master of the house towards guests and towards would-be guests.<\/p>\n

I. The Master of the house<\/strong>.This can be no other than Himself, for in Luk. 13:26<\/span> He speaks of eating and drinking at the tables of men, and of teaching in the streets of their cities. We note, therefore, the contrast which He implies as existing between the relations which He then held with men and those which one day He would assume. Now He is an ambassador from God, persuading men to be reconciled to Him, and laying the foundation of a lasting peace between heaven and earth. But a time will come when He will sternly banish from His presence those who have refused to accept Him as their Lord, and to obey His commands. The supreme authority to open and shut the door of the kingdom of heaven, which He here claims, is in striking contrast to His present circumstances. There is at first something repellent in the sternness of attitude which He represents Himself as assuming towards some who will seek to enter in. But a moments consideration convinces us that there is nothing unjust or unduly harsh in His procedure. Those whom He excludes are the self-righteous and hypocriticalthose who, under a guise of discipleship, have been workers of iniquity (Luk. 13:27<\/span>). The very idea of such persons being admitted, without undergoing a change of characterfor in their supposed dialogue with Him they do not seem to recognise the necessity for any such changeis utterly absurd. Heaven would cease to be heaven if the ungodly were received indiscriminately into it. However sad, therefore, it is to think of any of us excluded from it, we cannot accuse the Master of the house as manifesting injustice in the course which He takes. On the contrary, we see His broad and generous love displayed in the invitation given to all who dwell in the earth to press into the kingdom. Not alone from the favoured nation of Israel, but from east and west, north and south, does He anticipate receiving guests at the heavenly banquet.<\/p>\n

II. The guests who obtain admittance<\/strong>.They are those who strivethose who are really in earnest in religion and put forth their whole strength to secure entrance into the kingdom of heaven. They realise the greatness of the blessings which it implies, and are determined to make them their own; they discern the obstacles that lie in the way of the fulfilment of their desire, and resolutely overcome them. Such obstacles consist in the weakness of the carnal nature, which cannot for long continue in any holy enterprise; in the temptations which beset the life; and in the severe requirements of the law of God. But those who are found worthy to enter the kingdom of heaven recognise their own weakness, and in humility rely upon Divine strength; they trust, not in themselves, but in their Saviour and God. Hence, though the door into the kingdom is too narrow to admit the self-righteous and unbelieving, it allows those who draw near in humility and faith to enter in. To strive implies not only great, but also sustained<\/em> effortan attitude and endeavour steadily maintained from day to day. Religion, therefore, is not merely a mood belonging to special times and occupations, but it is an influence that should tell upon every department of the life. While doing many<\/em> things, the Christian can still be bent upon doing the one<\/em> thing; in all that engages his attention and employs his powers he can find opportunity for honouring and serving God. Genuine holiness is a distinguishing mark of those who are guests in the heavenly kingdom. It is the result of their humility and faith and endeavour, and qualifies them to partake in those spiritual blessings which God has reserved for them that love Him.<\/p>\n

III. The would be guests who are excluded<\/strong>.They seem to be excluded by the will of the Master of the house, but they are really self-excluded. They have not striven<\/em>, and therefore have failed to find entrance. In other words, they have not been in earnest in religionthey have been content with merely professing devotion to Christ, and have all through been workers of iniquity. They claim to know Christ, but He<\/em> does not know them as belonging to Him. Another master has had them in his service, and from him they must receive their recompense. The knowledge of Christ upon which they lay such stress is merely external. They have been in His presence, but have not been in communion with Him; they have heard His voice, but have not obeyed His word. The privileges they have enjoyed, but by which they have not profited, turn to their condemnation. Those who thought highly of themselves, and stood prominently forward as professed disciples, find themselves on their true level at the lastand in a low place. Others, upon whom they may have looked with contempt, come to the front, and are welcomed to the feast, from which they are excluded. And how great will be the misery of those who are thus thrust out Christ hints in the significant phrase, there shall be the weeping and the gnashing of teethsorrow and pain, in comparison with which all other emotions and sensations of that type are as nothing. It is in mercy that Christ reveals the suffering to which those who reject God and goodness doom themselves; He draws aside the veil that we may be warned, and may take advantage of the day of grace and of the offer of salvation.<\/p>\n

SUGGESTIVE COMMENTS ON <\/em>Luk. 13:22-30<\/span><\/em><\/p>\n

Luk. 13:22-30<\/span>. Who may Enter the Kingdom?<\/em><\/p>\n

I. Few or many?<\/strong> An idle and useless question.<\/p>\n

II. None enter without personal effort<\/strong>.<\/p>\n

III. Some will never enter<\/strong>.<\/p>\n

IV. Some will be too late in seeking to enter<\/strong>.<\/p>\n

V. Some will enter from unexpected quarters<\/strong>.Taylor<\/em>.<\/p>\n

Luk. 13:23<\/span>. Are there few that be saved?<\/em>The inquirer was evidently doubtful as to whether many would be saved, but had no doubt that he himself would be saved. Many, like him, are very much interested in questions of religion which have no direct bearing upon conduct, but are merely speculative. Christ here refuses to gratify a prurient curiosity, and advises arduous endeavours to enter into the kingdom of God.<\/p>\n

How the Question may be Asked<\/em>.This question may <\/p>\n

(1) be asked haughtily<\/em> by one who has his mind made up on the point, and is prepared to contradict a reply which does not meet with his approval. <\/p>\n

(2) It may be uttered good-naturedly<\/em>, with vague good wishes and hopes on behalf of self and others. <\/p>\n

(3) It may be proposed with a measure of anxiety<\/em> and godly fear.<\/p>\n

What Sort rather than How Many<\/em>.It rather concerns us to know what sort<\/em> of persons will be saved, than how many<\/em> or how few<\/em>.<\/p>\n

Luk. 13:24-30<\/span>. The Necessity for Striving<\/em>.<\/p>\n

I. The duty of earnest and strenuous diligence in religious life.<\/p>\n

II. The reason for this duty.Every one may be saved, but many will not, through their own fault. Many who think they are secure of a place in the kingdom will find themselves shut out (Luk. 13:24-28<\/span>). While others, who might be supposed, from their meagre advantages, to be unprepared for it, will find an entrance into it.<\/p>\n

Luk. 13:24-25<\/span>. Two great dangers<\/strong>.<\/p>\n

I. The door is a narrow one<\/strong>.Too narrow to admit those who are burdened with sinful habits, and those who are puffed up with a trust in their self-righteousness.<\/p>\n

II. The door will one day be shut<\/strong>.The time of probation will draw to an end; the offer of mercy which has been slighted will be withdrawn.<\/p>\n

Luk. 13:24<\/span>. Strive<\/em>.<\/p>\n

1. By earnest prayer.
2. By strenuous resistance to temptation.
3. By avoiding all occasions of sin.
4. By attending diligently on every means of grace.<\/p>\n

Strive to enter<\/em>.Difficulties in our way.<\/p>\n

I. From our own natural state. <\/p>\n

1. Ignorance.
2. Unbelief.
3. Aversion to good, and proneness to evil.<\/p>\n

II. From the nature of a religious life, it requires<\/p>\n

1. Faith.
2. Repentance.
3. Mortification of sinful desires.
4. Self-denial.<\/p>\n

III. From the opposition of enemies.
The strait gate<\/em>.<\/p>\n

I. Where does it stand?<\/strong>Not above the sky; it is here on earth, at the entrance of the path to the mansion.<\/p>\n

II. The difference between striving and seeking<\/strong>.It is a real distinction. There may be seeking without striving, inquiry without eagerness.<\/p>\n

III. The inability of many to enter<\/strong>. This has nothing to do with the purposes of the Most High, but only with the strength of man. The strength of nature is perfect weakness in the mortal struggle; but how fully, how sufficiently, has help been provided!Smith<\/em>.<\/p>\n

Will seek to enter in<\/em>, etc.Where striving<\/em> is necessary, mere seeking<\/em> or desiring<\/em> will not avail. Entrance is refused <\/p>\n

(1) to those also who seek too late (Pro. 1:28-29<\/span>; Isaiah 1-15; Joh. 7:34<\/span>; Heb. 12:17<\/span>), and <\/p>\n

(2) to those seek to come in by other ways than by the one Door (Joh. 10:9<\/span>; Joh. 14:6<\/span>).<\/p>\n

Not be able<\/em>.<\/p>\n

1. Because they seek half-heartedly.
2. Or seek in the wrong way.
3. Or seek too late.<\/p>\n

An Exhortation and a Warning<\/em>.<\/p>\n

I. Strive<\/strong>.Lit. agonise, obey and fulfil the holy will of God, whatever struggles or sacrifices may be involved in so doingput forth the intensest effort of which you are capable.<\/p>\n

II. Many will seek and not be able<\/strong>.Many, indeed all, have a desire to be admitted into heaven, but only some are willing to undertake the arduous labour which is needed to secure entrance into that kingdom.<\/p>\n

Seek and not be able<\/em>.Some seek admission into the favour of God and eternal happiness without conversion, or faith in the Divine Saviour; others seek the blessing in a slothful manner, or in the use of such means as God has never appointed; others, with reserves for their worldly interest, reputation, or sinful pleasures, or for avoiding reproach or persecution. In these and similar ways, many come short of salvation, notwithstanding convictions, temporary seriousness and earnestness, and partial reformation. But it is by procrastination especially that men will seek to enter in and not be able.Scott<\/em>.<\/p>\n

Hath shut to the door<\/em>.He who will not open the door of his heart in this life to the Saviour when He knocks, will knock in vain there for the Saviour to open His door to him.<\/p>\n

Ground for Suspecting that we are not Striving<\/em>.If my religion is only a formal compliance with those modes of worship which are in fashion where I live; if it cost me no pain or trouble; if it lays me under no rules or restraint; if I have no careful thoughts and sober reflections about it;is it not great weakness to think that I am striving to enter in at the strait gate<\/em>?Law<\/em>.<\/p>\n

Unseasonable Seeking<\/em>.It is not the weakness of the endeavour which is blamed, but its being out of season<\/em>, the right time having been squandered away. This is represented as not less culpable, nor less extreme in the dangerous nature of its consequences, than the want of all effort. He who has not sowed in spring must expect no success, how earnestly soever he labours in harvest.Olshausen<\/em>.<\/p>\n

Luk. 13:25-27<\/span>. A Note of Warning<\/em><\/p>\n

I. No nearness of external communion with Christ will avail at the Great Day, in place of that holiness without which no man shall see the Lord.
II. The style<\/em> which Christ announces that He will then assumethat of absolute Disposer of mens eternal destiniesand contrast this with His despised and rejected condition when He uttered these words.Brown<\/em>.<\/p>\n

Fruitless Seeking<\/em>.These verses contain two examples of fruitless and vain seeking to enter<\/p>\n

I. They knock and call, but too late.
II. They appeal, but in vain, to their acquaintance with the master of the house. Observe the striking climax: first, standing some time without, then knocking, then calling, finally reminding of former acquaintance; but all in vain.<\/p>\n

Luk. 13:25<\/span>. When once the Master<\/em>, etc.<\/em>Awfully sublime and vivid picture. At present He is represented as in a sitting<\/em> posture, as if calmly looking on to see who will strive while entrance is practicable. But this is to have an end, by the great Master of the house Himself rising and shutting the door, after which there will be no admittance.Brown<\/em>.<\/p>\n

The Closed Door<\/em>.A reason why this striving is so important: because there will be a day when the gate will be shut<\/em>. The figure is the usual one, of a feast, at which the householder entertains (in this case) the members of his family. These being assembled, he rises and shuts the door, and none are afterwards admitted.Alford<\/em>.<\/p>\n

Luk. 13:26<\/span>. Eaten and Drunk in Thy Presence<\/em>.<\/p>\n

1. External acts of communion with Christ.
2. Outward privileges enjoyed. Neither of these will avail us if in the meantime we have been workers of iniquity.<\/p>\n

In thy presence<\/em>.Very different from the drinking with you of which He speaks in Mat. 26:29<\/span>, and from the I will sup with him and he with Me in Rev. 3:20<\/span>.<\/p>\n

Taught in our streets<\/em>.<\/p>\n

1. Salvation brought very near.
2. The absence of the disposition of heart which would lead to receiving His words and doing them.<\/p>\n

Claiming a Right<\/em>.The earnestness is not that of those seeking for mercy, but of those claiming a right, and basing their claim on something merely external.<\/p>\n

Luk. 13:27<\/span>. Workers of iniquity<\/em>.Those in the employ of, and receiving the wages of, unrighteousness.<\/p>\n

Luk. 13:28-29<\/span>. Many in the Kingdom of God<\/em>.In these verses the real answer to the question of Luk. 13:23<\/span> is given: They shall be many<\/em>, but what is that to you, if you be not among them?<\/p>\n

Luk. 13:28<\/span>. Weeping and gnashing of teeth<\/em>.<\/p>\n

1. Sorrow at the loss of privileges and blessings.
2. Rage at seeing others enter on the possession of them.<\/p>\n

Luk. 13:30<\/span>. Last which shall be first<\/em>, etc<\/em>.<\/p>\n

1. Those disadvantageously placed, who overcome obstacles in their way.
2. Those highly privileged, who do not avail themselves of the opportunities within their reach. The Church at Jerusalem, and the Oriental Churches, furnish illustrations of the latter.<\/p>\n

First which shall be last<\/em>.Prodigals often repent, and get before decent moralists; the Gentile converts obtained the priority to the Jewish nation; splendid hypocrites apostatise, and open persecutors become preachers of the gospel, and those who have been the grief and reproach of families and neighbourhoods, sometimes become their chief credit and blessing; whilst plausible characters are by this very circumstance rendered more inveterate against the truth.Scott<\/em>.<\/p>\n

An Encouragement and a Warning<\/em>.<\/p>\n

1. An encouragement to those called late in life.
2. A solemn warning to those called early, urging them to be humble and ever mindful of their unworthiness before God, lest they be overtaken by others, or forfeit their reward altogether.<\/p>\n

They must be on their guard against trusting to appearances or to the permanence of present circumstances and conditions: priority in time is not necessarily priority in position.
This word should strike terror into the heart of the greatest saints (Luther<\/em>).<\/p>\n

Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell<\/b><\/i><\/h4>\n

Butlers Comments<\/strong><\/p>\n

SECTION 4<\/strong><\/p>\n

Repentance is Difficult (<\/strong>Luk. 13:22-30<\/span><\/strong>)<\/strong><\/p>\n

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

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

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

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

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

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

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

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

Appleburys Comments<\/strong><\/p>\n

Are the Saved Few?
Scripture<\/p>\n

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

Comments<\/p>\n

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

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

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

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

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

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

weeping and gnashing of teeth.The anguish of those who might have been in heaven with the Lord is awful to contemplate.<\/p>\n

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

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

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

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

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

Fuente: College Press Bible Study Textbook Series<\/b><\/i><\/h4>\n

(22) And he went through the cities and villages, teaching, and journeying.<\/strong>Literally, making a journey,<\/em> as implying a circuit deliberately planned. This is apparently the continuation of the same journey as that of which Luk. 9:51<\/span> recorded the beginning. There seems reason to believe, as stated in the Note on that passage, that it lay chiefly through the cities and villages of Pera, the modern Hauran,<\/em> on the east side of the Jordan. Such a journey, though with comparatively little record of what happened on it, is implied in Mat. 19:1<\/span>, Mar. 10:1<\/span>, in the retirement beyond Jordan of Joh. 10:40<\/span>. It had led our Lord at first through Samaria (Luk. 9:52<\/span>), then back to Samaria and Galilee again (Luk. 17:11<\/span>), then either from the east, crossing the river, or from the west to Jericho (Luk. 18:35<\/span>).<\/p>\n

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n

22<\/strong>. <\/strong> He went through their cities and villages<\/em> This is Luke’s general heading for the Peraean ministry <\/em> of Jesus. The cities and villages <\/em> were those of the Transjordanic region, including Bethabara and the localities generally of John’s baptisms. See map.<\/p>\n

But Luke really gives the teachings of Jesus for the closing two days of the Peraean ministry. See note on Luk 13:31<\/span>.<\/p>\n

Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n

THE PERAEAN MINISTRY, BETWEEN THE FEAST OF DEDICATION AND THE RETIREMENT TO EPHRAIM. Luk 13:22<\/span> to Luk 17:10<\/span>. See Harmony, p. 101.<\/p>\n

Jesus went to the Feast of Dedication, Joh 10:22-40<\/span>. After which, according to Joh 10:40<\/span>, he went to beyond Jordan, (Peraea,) where John at first baptized, and there abode. Many, as John assures us, who had the original testimony of the Baptist, were convinced of its fulfilment in him, and became believers on him. Of this PERAEN MINISTRY Luke here gives an account; covering apparently, however, but the two or three closing days. Jesus, then, as we learn from John, departed to raise Lazarus, and then retired to Ephraim.<\/p>\n

A marked fact <\/em> in this brief account of the Peraean ministry is the conversion of many Jewish publicans and [Gentile] sinners, <\/em> and the Lord’s defences of them against the malignity of their Phariseean assailants. This contest draws out from Jesus a series of most striking discourses and parables. Jericho and the Jordan region probably abounded in Publicans and a Gentile population.<\/p>\n

Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n

‘And he went on his way through cities and villages, teaching, and journeying on to Jerusalem.’<\/p>\n

Having established the principle Jesus then went out to put it into practise. He went through their cities and villages preaching, and this preaching would necessarily include the preaching of the Kingly Rule of God. Indeed in a sense that was what all His preaching was about, the Kingly Rule of God in its many forms. And as He did so He went on towards Jerusalem. For it was what He would accomplish at Jerusalem that would cause the triumph of the Kingly Rule of God.<\/p>\n

Fuente: Commentary Series on the Bible by Peter Pett<\/b><\/i><\/h4>\n

Salvation in the Kingdom of God (The Narrow Gate) ( Mat 7:13-14<\/strong><\/span><\/strong> ; Mat 7:21-23<\/strong><\/span><\/strong> ) <\/strong> In Luk 13:22-30<\/span> Jesus teaches the people about the principles of obtaining Heaven by enter in by the narrow gate. Jesus will begin teaching that this narrow way is a reference to the pureness of the heart, or true righteousness. The decision to leave all behind and follow Jesus begins with humility (Luk 14:7-11<\/span>) and benevolence (Luk 14:12-14<\/span>). A person then forsakes the cares of this world (Luk 14:15-24<\/span>) as well as their own family bonds (Luk 14:25-35<\/span>). They begin to seek and to save the lost souls (Luk 15:1-32<\/span>). Good stewardship to this calling is needed (Luk 16:1-13<\/span>) and managing the riches that God entrusts to us (Luk 16:14-31<\/span>). Only then can a person begin to understand what true faith in God involves (Luk 17:5-10<\/span>). This kind of faith is not a one-time decision, but a series of daily decision of being a faithful servant. <\/p>\n

Luk 13:23<\/strong><\/span> <\/strong> Comments <\/em><\/strong> Jesus Christ is travelling through Jewish cities and villages, teaching them concerning the Kingdom of God. Prior to His public appearance, a Jew would have considered himself as a true child of God and on his way to Heaven. However, Jesus’ teachings began to change their view of Heaven and Hell.<\/p>\n

Luk 13:24<\/strong><\/span> “Strive to enter in at the strait gate” – <\/strong> Word Study on “strive” – <\/em><\/strong> BDAG<\/em> says the Greek word (G75<\/span>) means, “strain every nerve.” From this Greek word, we derive the English word “agonize.”<\/p>\n

Comments –<\/em><\/strong> The phrase “strait gate” means, “a narrow door.” Jesus Christ is the door.<\/p>\n

Luk 13:24<\/strong><\/span> “for many, I say unto you, will seek to enter in”<\/strong> Illustration – <\/em><\/strong> See the Parable of the Sower to see that many people are making attempts to enter, but fail.<\/p>\n

Luk 13:25<\/strong><\/span>  When once the master of the house is risen up, and hath shut to the door, and ye begin to stand without, and to knock at the door, saying, Lord, Lord, open unto us; and he shall answer and say unto you, I know you not whence ye are:<\/p>\n

Luk 13:25<\/strong><\/span><\/strong> “and hath shut to the door”<\/strong> – Comments <\/em><\/strong> When does the door shut? Mat 25:10<\/span>; Mat 25:13<\/span> says this refers to the coming of the Son of Man. Mat 25:31-32<\/span> says that Jesus is coming to judge the nations.<\/p>\n

Mat 25:10<\/span>, “And while they went to buy, the bridegroom came; and they that were ready went in with him to the marriage: and the door was shut.”<\/p>\n

Mat 25:31-32<\/span>, “When the Son of man shall come in his glory, and all the holy angels with him, then shall he sit upon the throne of his glory: And before him shall be gathered all nations: and he shall separate them one from another, as a shepherd divideth his sheep from the goats:”<\/p>\n

Luk 13:28<\/strong><\/span> <\/strong> Comments <\/em><\/strong> The prophets were the best-known characters of the Old Testament next to Abraham, Isaac, and Jacob.<\/p>\n

Luk 13:29<\/strong><\/span> <\/strong> Comments <\/em><\/strong> The description of people coming from the four corners of the earth means that people from every nation on earth will be able to be part of the Kingdom of God while the Jews reject their Messiah (Luk 13:28<\/span>).<\/p>\n

Luk 13:30<\/strong><\/span> <\/strong> Comments <\/em><\/strong> The Jews were first to be entrusted with the oracles, covenants, and promises of God; but many of them will be last because they rejected the Messiah. In contrast, there will be many Gentile nations that will be the last to hear the Gospel of Jesus Christ, who will embrace this message and be first in the Kingdom of God.<\/p>\n

Fuente: Everett’s Study Notes on the Holy Scriptures<\/b><\/i><\/h4>\n

Discourse: Jesus Teaches on<\/strong> <\/em> Perseverance: Persecutions (Towards Jerusalem) <\/strong> In Luk 13:22<\/span> to Luk 17:10<\/span> Jesus moves further towards Jerusalem as He makes His way through the villages of Samaria and Galilee. In this section, Jesus trains His disciples in the area of perseverance in the midst of persecutions. The way into the Kingdom of God is narrow (Luk 13:22-30<\/span>). The decision to leave all behind and follow Jesus begins with humility (Luk 14:7-11<\/span>) and benevolence (Luk 14:12-14<\/span>). A disciple of Christ forsakes the cares of this world (Luk 14:15-24<\/span>) as well as his family bonds (Luk 14:25-35<\/span>). A disciple begins to seek and to save the lost souls (Luk 15:1-32<\/span>). Good stewardship to this calling is needed (Luk 16:1-13<\/span>) and managing the riches that God entrusts to us (Luk 16:14-31<\/span>). Only then can a disciple begin to understand what true faith in God involves (Luk 17:5-10<\/span>). This kind of faith is not a one-time decision, but a series of daily decision of being a faithful servant.<\/p>\n

Luk 15:1<\/span> to Luk 17:10<\/span> contains a continuous discourse by the Lord Jesus on perseverance in relation to the office of the prophet. The fundamental duty of the prophet is to preach the Gospel to the lost (Luk 15:1-32<\/span>), being good stewards of one’s prophetic gifts (Luk 16:1-13<\/span>), not covetous (Luk 16:14-31<\/span>), neither offensive (Luk 17:1-4<\/span>), so that their gifts may grow and flourish (Luk 17:5-10<\/span>). <\/p>\n

Outline – <\/em> Here is a proposed outline:<\/p>\n

1. Jesus Instructs on Striving to Enter the Kingdom Luk 13:22-30<\/span><\/p>\n

2. Corrects Pharisees on Fulfillment of His Ministry Luk 13:31-35<\/span><\/p>\n

3. Jesus Heals & Corrects the Pharisees on the Law Luk 14:1-6<\/span><\/p>\n

4. Jesus Teaches on Humility Luk 14:7-11<\/span><\/p>\n

5. Jesus Teaches on Benevolence Luk 14:12-14<\/span><\/p>\n

6. Jesus Teaches on Forsaking Cares of the World Luk 14:15-24<\/span><\/p>\n

7. Jesus Teaches on Forsaking All Luk 14:25-35<\/span><\/p>\n

8. Discourse: Jesus Teaches on Perseverance Luk 15:1<\/span> to Luk 17:10<\/span><\/p>\n

a) Jesus Corrects Pharisees on Seeking the Lord Luk 15:1-32<\/span><\/p>\n

i) Parable of Lost Sheep Luk 15:1-7<\/span><\/p>\n

ii) Parable of Lost Coin Luk 15:8-10<\/span><\/p>\n

iii) Parable of Lost Son Luk 15:11-32<\/span><\/p>\n

b) Jesus Instructs Disciples on Stewardship Luk 16:1-13<\/span><\/p>\n

c) Jesus Corrects Pharisees on Covetousness Luk 16:14-31<\/span><\/p>\n

d) Jesus Teaches Disciples on Offences Luk 17:1-4<\/span><\/p>\n

e) Jesus Teaches the Apostles on Faith & Duty Luk 17:5-10<\/span><\/p>\n

Fuente: Everett’s Study Notes on the Holy Scriptures<\/b><\/i><\/h4>\n

Entering in at the strait gate:<\/p>\n

v. 22<\/strong>. And He went through the cities and villages, teaching, and journeying toward Jerusalem.<\/strong><\/p>\n

v. 23<\/strong>. Then said one unto Him, Lord, are there few that be saved? And He said unto them,<\/strong><\/p>\n

v. 24<\/strong>. Strive to enter in at the strait gate; for many, I say unto you, will seek to enter in, and shall not be able.<\/strong><\/p>\n

v. 25<\/strong>. When once the master of the house is risen up and hath shut to the door, and ye begin to stand without and to knock at the door, saying, Lord, Lord, open unto us; and He shall answer and say unto you, I know you not whence ye are,<\/strong><\/p>\n

v. 26<\/strong>. then shall ye begin to say, We have eaten and drunk in Thy presence, and Thou hast taught in our streets.<\/strong><\/p>\n

v. 27<\/strong>. But He shall say, I tell you, I know you not whence ye are; depart from Me, all ye workers of iniquity.<\/strong><\/p>\n

v. 28<\/strong>. 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.<\/strong><\/p>\n

v. 29<\/strong>. And they shall come from the East, and from the West, and from the North, and from the South, and shall sit down in the kingdom of God.<\/strong><\/p>\n

v. 30<\/strong>. And, behold, there are last which shall be first, and there are first which shall be last.<\/p>\n

<\/strong> The final goal of Jesus was Jerusalem; thither He was making His way by easy stages. But, according to His plan, He stopped in the cities and villages along the way, continuing the work of His ministry with unabated faithfulness to the last. Teaching was the main occupation of Jesus at this time, the outstanding feature of His work. And His teaching doubtless touched again and again upon the admonition to be prepared for the last great day with its judgment. This fact caused some person in one of the places visited by Jesus to ask Him the half-idle, half-serious question, whether there would be only a few to be saved. He that is concerned seriously about his salvation does not put the question that way, but rather sets his mind upon the way of attaining salvation for himself. Jesus therefore does not answer the question directly, but addresses the questioner and all that share his curiosity in a serious admonition. Every person should strive earnestly, struggle as seriously, and exert himself as assiduously as an athlete coveting victory, to enter into heaven through the narrow gate. Heaven is here pictured as a house from which certain people exclude themselves. They strive to enter, they seek a way, but of their own choosing, and therefore their efforts are idle, their attempts futile: they are not able to accomplish their purpose. There is only one Way, and that is Jesus Christ, the Savior. Faith in His salvation will open the door; every other method is bound to fail. “Why, for what reason, can they not enter? For that reason that they do not know what the narrow gate is; for that is faith, which makes a person small, yea, altogether nothing, that he must despair of his own works and cling only to God’s grace, forgetting all other things because of that. But the saints of Cain’s kind think that good works are the narrow gate; therefore they do not become humble, do not despair of their works, yea, they gather them with great sacks, hang them around themselves, and thus endeavor to get through; but they have as little chance to go through as the camel with its great hump has to pass through the eye of a needle. ” The hour is coming when the master of the house, God Himself, will arise from His throne. Jesus, sitting at the right hand of God the Father Almighty, through the Gospel is calling out to all men: Come, for all things are now ready. He is waiting for them to accept the invitation, He has set a certain time of grace. But when that time has elapsed, then He will close the door. He will return in heavenly glory before the whole world, and then the door to heaven will no longer be open. The time of the world and the time of grace will then be at an end. Then some will want to come to the closed door and rap and call to the Lord to open to them. But it will be too late. They have not heeded the invitation in time, and now the Lord gives them the terrible answer: I know you not. They do not belong to His own, they have not turned to Him in repentance and faith. Even if they insist upon it, as the Jews could do in the full sense of the word, that He had lived in their midst, had eaten and drunk before them, that He had taught them on their streets, they will receive the same answer, and they must stand back from Him and be condemned as workers of iniquity. Note: On the last day those that were Christians in name only will try to frame similar excuses, reminding the Lord of the fact that they heard the Word of God in a church where the pure doctrine was proclaimed, that they were baptized, that they were instructed in the Christian doctrine. And even those that merely lived in a Christian Community, and occasionally permitted Christian influence to graze them, will come and try to state this fact as an argument. But all arguing will be too late. The fact remains that all such people did not accept Jesus and His Word, but stubbornly remained in their sins, and therefore will die and be condemned in their sins. Then, when it is too late, remorse will come. Then there will be weeping in helpless fury and in delayed sorrow for sins; then there will be gnashing of teeth over a foolishness that has been recognized as such too late. And not the least part of damnation will consist in this, that these poor souls will see the blessedness of Abraham and Isaac and Jacob in heaven, while they themselves will be rejected and condemned to the everlasting abyss of hell. And not only will the patriarchs and prophets enjoy the bliss of the kingdom of heaven, but there will be representatives from the East and from the West and from the North and from the South, all reclining at the feast of joy and happiness before the throne of God. And all this the unfortunate late-comers, that procrastinated once too often, will be able to see, Luk 16:23-24<\/span>. The Lord here uses the same thoughts which He has employed also in other places where He has touched upon the necessity of being prepared. There are resemblances to the story of the ten virgins, to the rich man and poor Lazarus, to the Last Judgment, to the story of the centurion of Capernaum. And the gist of the warning is always the same, not to depend upon outward membership of the Church, not to delay real repentance until it is too late. For there are last that will be first, and there are first that will be last. Such as believe, by reason of the circumstances of their life, that they are members of God’s kingdom, as the Jews did on account of their descent from Abraham, will find themselves last and excluded from the blessedness of heaven. But many that became members of the Church from conviction of their hearts, without having had the advantages which church members had from their youth, may become first, since they have repented truly and realized the things that pertain to their peace. All things being equal, the person that grows up in the midst of the Church, is baptized in infancy, learns the truth of Scriptures in a Christian school, and is always surrounded by the best conditions, should have the best knowledge and the soundest faith in Jesus, the Savior. But if such a person disregards these blessings and the greater responsibility resting upon him, his punishment will be all the greater, as one that despised the riches of the mercy and grace of God, not knowing that the goodness of God was calling him to repentance, Luk 12:47-48<\/span>.<\/p>\n

Fuente: The Popular Commentary on the Bible by Kretzmann<\/b><\/i><\/h4>\n

2. A Serious Answer to an Idle Question (Luk 13:22-30<\/span>)<\/p>\n

22And he went through the cities and villages, teaching, and journeying toward Jerusalem. 23Then said one unto him, Lord, are there few that be saved? And [But] he <\/span>2<\/span>4said unto them, Strive [] to enter in at the strait gate [through the narrow door4<\/span>]: for many, I say unto you, will seek to enter in, and shall not be able. 25When once the master of the house is risen up, and hath shut to the door, and ye begin to stand without, and to knock at the door, saying, Lord, Lord, open unto us; and he shall answer and say unto you, I know you not whence ye are: 26Then shall ye begin to say, We have eaten and drunk in thy presence, and thou hast taught in our streets. 27But [And] he shall say, I tell you, I know you not whence ye are; depart from me,all ye<\/em> workers of iniquity. 28There 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<\/em> thrust out. 29And they shall come from the east, and from<\/em> the west, and from the north, and from<\/em> the south, and shall sit down [recline at table, ] in the kingdom of God. 30And, behold, there are last which shall be first; and there are first which shall be last.<\/p>\n

EXEGETICAL AND CRITICAL<\/strong><\/p>\n

Luk 13:22<\/span>. And He went<\/strong>.According to our view the historical matter which Luke gives in Luk 13:22<\/span> to Luk 17:10<\/span>, should follow immediately after the Saviours presence at the feast of the Purification of the Temple, Joh 10:22-39<\/span>. From Jerusalem the Saviour repaired to the land beyond Jordan, and the region where John at first baptized, Joh 10:40<\/span>. There He remained until the account of the sickness of Lazarus called Him to Bethany, Joh 11:6<\/span>. About this time, therefore, there took place the journey from Pera to Juda, which lasted about three days, and nothing hinders us in Lukes narrative of travel, Luk 13:22<\/span> seq.<\/em>, from understanding particularly this journey. See<\/em> Wieseler, l. c.<\/em>, p. 322. With Luke 17<\/span>, then, the account of the Saviours last journey to the feast of Purification properly first begins. That we are at liberty to understand the words ., Luk 13:22<\/span>, quite as well of the direction as of the purpose of the journey, will hardly be disputed; but that it here must<\/em> be taken in the former signification, results from the comparison with John 2:54. Jesus answer also to the Pharisees, which He, according to Luk 13:31<\/span>, gave them on the very day of the departure, agrees in respect to the chronological datum<\/em> contained therein in a remarkable manner with Joh 11:6<\/span>; and even the conjecture of the above-named chronologist appears to us by no means without reason, that the name Lazarus in the parable, Luk 16:19-31<\/span>, was also chosen by the Saviour intentionally, in the thought of His just-deceased friend.<\/p>\n

Luk 13:23<\/span>. Then said one<\/strong>.Time and place are not particularly stated. Even the matter of the question would not give us any right to pass a less favorable judgment upon the inquirer, if the Saviours answer did not of itself induce the conjecture that the man hitherto had not been rightly in earnest to procure his own salvation. In any case he was only an external follower of Jesus, Luk 13:24<\/span>, who did not suppose that there could be any ground for him to be seriously concerned about the deliverance of his own soul. Apparently the question had been elicited by what he had, either himself or from others, come to know of the lofty strictness of the requirements of Jesus, to which, however, only few gave ear.<\/p>\n

Are there few that be saved?<\/strong>Respecting the peculiar significance of in such questions see Meyer, ad loc. Dubitanter interrogat, ita ut interrogatio videatur directa esse<\/em>. Saved by reception into the Messianic kingdom under the conditions fixed therefor.<\/p>\n

Luk 13:24<\/span>. Strive<\/strong>, , Certate<\/em>.From the way in which the Saviour answers, it sufficiently appears how He judges the question and the questioner. It appears from this that the man had not asked this question from inward interest, nor even from compassion upon so many who might perhaps be lost, and least of all out of concern for the salvation of his own soul. It had rather been a question from pure curiosity, which was joined with frivolity and pride. Without giving a distinct decision, the Saviour brings the question immediately from the sphere of abstract theory to that of pure Praxis, and does not even address His words to the questioner alone, with whom He does not further converse, but to all who were to-day listening to Him. That, however, the Saviours instruction contains an answerit is true indirect, but yet satisfactory and powerfulto the question addressed Him, strikes us at once on comparing the two, and we cannot, therefore, find any ground for the conjecture that such questions are only employed by Luke, as well here as in Luk 12:41<\/span>, as elsewhere, in order to continue the discourse (De Wette). On the other hand, precisely such traits appear to us to bear the stamp of life and movement, freshness and simplicity. We may with safety assume that the questioner was more or less surprised at the small number of the followers of Jesus, but quite as certainly did he hold himself assured, above many, of the inheritance of eternal life, according to the popular faith of the Jews: Omni Israelit erti portio in mundo futuro<\/em>. See<\/em> Lightfoot, ad loc.<\/em><\/p>\n

The narrow door<\/strong>.Comp. Lange on Mat 7:13<\/span><\/em>. We can find nothing improbable in supposing that the Saviour used so simple and speaking an image in His public instructions more than once, and the less as it is here brought up in a peculiar way.<\/p>\n

Many shall seek<\/strong>.We have doubtless here to understand such a seeking as does not yet deserve the name ,a seeking, therefore, without true earnestness, and without the firm purpose to obtain entrance at any price. Even when one knows more than a superficial longing to be saved, he often seeks its satisfaction in his own way, and therefore misses the true goal. It is worthy of notice that those who are here represented as desire it is true the entrance, but not definitely . One may do much for his own salvation, and without success, if he omits the one thing that is needful.<\/p>\n

Shall not be able<\/strong>.Understand principally the moral impossibility of entering into Gods kingdom in another way than that of the narrow gate (=). When this shall come to light the Saviour shows, Luk 13:25-27<\/span>.<\/p>\n

Luk 13:25<\/span>. When<\/strong> (namely).The Luk 13:25-27<\/span> contain two examples of fruitless and vain seeking to enter. First, they knock<\/em>, and call, but too late; then, Luk 13:27<\/span>, they appeal, but without reason, to their acquaintance with the master of the house. The similitude is not borrowed from a wedding to which single guests come too late (Mat 25:10-12<\/span>), but from a family whose head has waited as long as possible for a return of the members of the family wandering about outside; who now, when the time of waiting has expired, inexorably refuses to admit them. Observe the striking climax: first, standing some time without, then knocking, then calling, finally reminding of former acquaintance, but all in vain.<\/p>\n

I know ye not whence ye are<\/strong>.With these words the Lord in the most decided way denies that they, let them be otherwise what they would, are members of His<\/em> family. This declaration is immediately after repeated, yet with still greater emphasis, which sufficiently shows that the judgment is inexorable, and that a stern follows it. How can He call them workers of iniquity if He is so wholly ignorant of them? For this very reason: because they outwardly stood so very near to Him, and have become inwardly so very strange to Him; have become, in the figurative sense, barbarians, whose origin is so wholly from a remote distance, so deeply back in the darkness, that the Lord of worlds, so to say, cannot know their descent; and because they, by the fact that they have for the Saviour of the world so darkened their being, betray that they must have come by great evil deeds to this terrible self-marring. Lange.<\/p>\n

Luk 13:26<\/span>. We have eaten and drunk<\/strong>.See<\/em> on Mat 7:22<\/span>. Here we are especially to emphasize the fact that it is an eating and drinking before the Lord () that is spoken of, without inward communion with Him; while what follows, in our streets, is meant to signify that He had previously, at all events, known them well, and that it was almost impossible that they should now be so entirely strange to Him. The attempt to bring the apparently so forgetful master of the house in this way to recollection is taken from the very life. The reminder of His teaching and preaching on the streets indicates at the same time that it is no one else that is here spoken of than the very Christ who appeared in the flesh.<\/p>\n

Luk 13:28<\/span>. There shall be<\/strong>.In a certain sense a third , and that the most terrible of all. The expelled are now represented as those who find themselves in the midst of night (hell), but at this remove are yet witnesses of the joy which awaits the members of the family. As participants of this joy the patriarchs and prophets of the Old Testament come here into the foreground, the spiritual ancestors of the same children who now, through their own fault, have become so wretched. The Marcionitic reading, , designedly withdraws from the representation this Israelitish element which the connection necessarily requires, and is, therefore, on this internal ground to be rejected (against Volkmar).<\/p>\n

Luk 13:29<\/span>. And they shall come<\/strong>.See<\/em> on Mat 8:11-12<\/span>.It is worthy of note that here the mention of the is omitted, which we find in the parallel passage. For the Saviour would, by the repetition of this word, even here, have given a decided answer to the question (Luk 13:23<\/span>), which, however, was not in His intention, and was in conflict with His wisdom in teaching. Yet, from the image of a company at table, we may perhaps infer that we are not to understand individuals only<\/em>. As respects, moreover, the significance of the judgment here passed by the Saviour, we must undoubtedly concede that by it, according to the connection, not eternal damnation, but the temporal exclusion of the Jews from the blessings of the Messianic kingdom is meant (Stier), while on the other hand nothing hinders, us either from referring the here-applied Biblical method of speech in its whole force to the eternal fate of those who persevere in unbelief and impenitence even to the end.<\/p>\n

Luk 13:30<\/span>. There are last<\/strong>.Respecting the originality of these gnomes, uttered in various places and in different connections, we cannot in any one passage decide. Meyer. The sense is, however, in the different passages, different. Mat 19:30<\/span> the are it is true , but not for that entirely excluded from the kingdom of God; here they decidedly are. There it is only a putting back, here it is an entire rejection, that takes place. There the Saviour had in mind servants craving reward, here unbelieving rejectors of Himself. Besides, He here speaks (without article) in a wholly general manner of some<\/em> and of some<\/em> , and thereby leads the questioner (Luk 13:22<\/span>) back into his own heart, that he may maturely weigh on which side he stands.<\/p>\n

What impression this whole instruction of the Saviour made upon this unnamed man the Scripture does not mention. Apparently it was too superficial to enable him to fathom in its whole fulness the deep sense of the wordthe decided announcement of the rejection of Israel. It, however, remains remarkable, and also serves as a proof that these chapters in Luke have reference to the last period in the public life of our Lord, that it is precisely here and in the three parables of the following chapter, that this thought of the calling of the Last before the unthankful First, comes so strongly into the foreground. It is shown in this that the fruitless labor of Jesus on the house of Israel is now soon to come to an end.<\/p>\n

DOCTRINAL AND ETHICAL<\/strong><\/p>\n

1. This whole discourse affords a weighty contribution to the right estimation of the kingdom of God. On the one hand this appears before us as something in the highest degree desirable. He who enters therein is blessed (Luk 13:23<\/span>); he finds himself in the most desirable company of the blessed (Luk 13:28-29<\/span>), and has received a place among the first (Luk 13:30<\/span>); but on the other hand it is impossible to inherit this kingdom without personal conflict, and although not a few sit there at table (Luk 13:29<\/span>), yet many seek access in vain (Luk 13:24<\/span>). Without doubt the Saviour has here in the mention of these fruitless seekers, not only the unrighteous, but also the self-righteous in mind. Accordingly, the here proposed question is not hard to answer. The entrance to the kingdom of God is not so difficult as many have believed, for the narrow door stands open to all; but this entrance, again, is not so easy as many imagine, for only with hard conflict does one enter therein, and many seek it in vain.<\/p>\n

2. As upon the nature of this kingdom, so is there here thrown upon the character of its King a bright light. On the one hand we are seized with a sense of His holy severity; on the other, of His love stooping to the dust. But above all we admire His incomparable wisdom in teaching, by which He knows how to bring back the questioner from the unfruitful domain of speculation to that of Praxis. In this view the Saviour is a never-equalled example, especially for spiritual converse with such members of the Church as direct their eye rather to the dark than to the bright side of the Gospel; who subtilize upon the ; who would rather dispute about predestination than listen to the personal requirements of faith and conversion; in a word, who continually are beginning, where on the other hand they ought to stand still and conclude. Comp. Deu 29:29<\/span>. Unnecessary questions the Gospel answers only to a certain degree; but to the one thing that is needful the answer is to be read, Act 16:30-31<\/span>.<\/p>\n

3. Here also, as in Luk 13:34-35<\/span>, the Saviour gives for the failure of so many to be saved, an ethical, no metaphysical ground. He considers the matter entirely from the anthropological side. Very especially is this method a fitting and profitable one for popular instruction.<\/p>\n

4. What the Saviour here says in relation to the rejection of Israel must be complemented from that which His apostle teaches respecting this (Rom 11:25-26<\/span>); the gifts and calling of God are without repentance. What, however, gives to this instruction the highest significance for all following times and races, is the earnest declaration that no outer participation in the blessings of the Messianic kingdom can give claim to future blessedness, unless one has really taken in earnest the requirement of .<\/p>\n

5. The inexorable sternness with which the householder, even after the repeated calling and begging, unconditionally refuses entrance, contrasts remarkably with the great laxity with which many preachers and theologians continually bring forward the as an infallible expectation. Without the solemn conception of an everlastingly too late, the preaching of the Gospel is robbed of its most salutary salt.<\/p>\n

6. Even if we do not venture with Bengel to maintain that in the order of the four regions of Heaven (East, West, North, South), the course of the history of missions, which began in the Orient, and now stand in the South, is given, yet unquestionably the here-uttered principle: There are last, &c., has its great significance, even for Christian mission labor. Many nations that might be called first, compared with other participants of the faith, and heirs of the kingdom, have retrograded, because they have become sluggish and cold. Others, who were originally poor, unknown, and in the background, come forward in the ranks of Christian nations with honor. And what is here said of first and last has found its literal fulfilment in Israel and the heathen world. Christian Europe may well pray that this may not become true in respect of itself, and that the rain of the Spirit which bedews America and the remote heathen lands, may not continue withheld from its own soil.<\/p>\n

HOMILETICAL AND PRACTICAL<\/strong><\/p>\n

The question: What shall I do to be saved? the most urgent question of life.The question whether few are saved, may be put from different motives: 1. From idle curiosity; 2. from concealed concern; 3. from secret pride; 4. from true love of man.Salvation no matter of abstract speculation, but of persevering personal conflict.Strive to enter in: 1. A weighty requirement; 2. a just requirement; 3. a beneficent requirement; 4. a practicable requirement.Many seek to enter in but are not able: 1. When they will enter in through another door than the narrow one; 2. when they will enter in through the narrow door indeed, but only if they have made it somewhat wider; 3. when they will enter in through the narrow door indeed, but without leaving behind what cannot be taken along.Salvation as far from being easy as from being impossible.The solemn significance of the everlastingly too late. First are able, but will not; afterwards will, but are not able.The narrow door: 1. Sought too slothfully; 2. found too late.The door is closed: 1. When? 2. for whom? 3. for how long?We must be born of God, or else the Lord Himself does not know whence we are.No excuses will help when the day of grace has gone by.Knocking at the door of grace helps on this side, but not on the other side, of the grave.The increased anger of the Jews when they saw that others were called to the participation of the salvation by themselves refused, revealed itself even in their bitterness towards the first believing Gentiles. Acts 15:45, 46.The fathers called out of pure grace, the children thrust out by their own fault.The kingdom of God is like to a feast: 1. The entertainment; 2. the entertainer; 3. the guests; 4. the spectators.A too-late repentance is in vain. Many first shall be last; many last shall be first. 1. The truth of this saying: a.<\/em> in the days of the Saviour, b.<\/em> in the Christian world of all following days, c.<\/em> in the sphere of missions; 2. Causes of this phenomenon: a.<\/em> pride and slothfulness of many first, b.<\/em> the earnestness and eagerness for salvation of many last, c.<\/em> the holy love of God which regards all according to their works; 3. Value of this observation: it preaches a.<\/em> to the last courage, b.<\/em> to the first humility, c.<\/em> to both faith on the Lord, who will be the centre of union between first and last.This saying should terrify the greatest saints. Luther.<\/p>\n

Starke:It is indeed of moment to know the character of those who are saved, but not the number of the saved.Canstein:Men have indeed the desire for future blessedness, but it is the smallest number who value it so highly that for it they are willing to give up the present and visible.Quesnel:God has His hours, which man must not let slip by in vain.Zeisius:Late repentance seldom true repentance.Osiander:Hypocrites are before God, with all their outward holiness, but workers of iniquity.Brentius:Who here in the kingdom of grace will not be a citizen, and member of Gods family, cannot be such in the kingdom of glory; one has relation to the other.They who are farthest from the kingdom of God often receive it most eagerly.Lord, everlasting thanks to Thee that Thou hast also called the heathen!Canstein:God has at all times the Church on earth; He is not bound to any nation.Boast not of thy prerogatives above others; it may before evening turn out otherwise than it was at early morning.Heubner:There was here a question of curiosity. Many such there are; so was also the question concerning the salvation of the heathen, and concerning evil angels, among theologians, often more a curious one than otherwise.The idle expectations of those who imagine themselves to have a right to salvation.Not rank or nation, or the like, makes worthy of salvation, but doing according to Jesus will.<\/p>\n

Footnotes:<\/strong><\/p>\n

[4]<\/span>Luk 13:24<\/span>., according to B., D., L., [Cod. Sin., T.] The Rec.<\/em> is taken from Mat 7:13<\/span>.<\/p>\n

Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange<\/b><\/i><\/h4>\n

And he went through the cities and villages, teaching, and journeying toward Jerusalem. Then said one unto him, Lord, are there few that be saved? And he said unto them, Strive to enter in at the strait gate: for many, I say unto you, will seek to enter in, and shall not be able. When once the master of the house is risen up, and hath shut to the door, and ye begin to stand without, and to knock at the door, saying, Lord, Lord, open unto us; and he shall answer and say unto you, I know you not whence ye are: Then shall ye begin to say, We have eaten and drunk in thy presence, and thou hast taught in our streets. But he shall say, I tell you, I know you not whence ye are; depart from me, all ye workers of iniquity. 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. And they shall come from the east, and from the west, and from the north, and from the south, and shall sit down in the kingdom of God. And, behold, there are last which shall be first, and there are first which shall be last.<\/p>\n<\/p>\n

The whole of this passage will be at once abundantly clear, if we consider the very different characters which the Lord Jesus describes under those striking particulars; and whom he had in view. Jesus is here drawing that line of everlasting discrimination, between those who have indeed all the advantages of Gospel privileges, but who never felt their power; and the true seed of Abraham, Isaac, and Jacob, who are in the Covenant of Redemption. If the Reader will only attend to the features the Lord hath marked, he will at once discern them. They strive to enter in; but it is in their own strength. They plead the privileges they have had of ordinances; they have eaten and drunk in Christ’s presence; yea, many had heard Christ preaching; and yet there is not one atom of grace in all this. These are all outward things, and may be very punctually attended, and yet never bring the heart to God. Gentiles who never heard of Christ may be brought into a saving acquaintance with Christ; while those Jews, who professed their apprehension of Jehovah, from being favored with the principles of revelation even in the midst of the blaze of the Gospel, should be so wholly unconscious of its power. So that the Gentiles, which were last and afar off, become first; while the Jews, who were first in Gospel privileges, were last, in rejecting the counsel of God, against their own souls.<\/p>\n

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n

22 And he went through the cities and villages, teaching, and journeying toward Jerusalem. <\/p>\n<\/p>\n

<\/strong><\/p>\n

Ver. 22. See Mat 9:35<\/span> ; Mar 6:6<\/span> . <\/p>\n

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n

22 30.<\/strong> ] ANSWER TO THE QUESTION AS TO THE NUMBER WHO SHALL BE SAVED. Our Lord repeats, occasion being given by a question peculiar to Luke, parts of His discourses spoken elsewhere, as referred to below.<\/p>\n

Fuente: Henry Alford’s Greek Testament<\/b><\/i><\/h4>\n

22.<\/strong> ] This notice includes what follows in the cycle of this last journey, but disclaims any definiteness of place or time for it. But certainly it seems to follow in natural order after our Lord’s solemn warnings to repentance at the beginning of this chapter.<\/p>\n

The enquirer can hardly have been a disciple of Jesus (see Luk 13:28 ), but most likely a Jew from the multitude<\/em> , who had heard his discourses, and either from Jewish pride, or perhaps from real desire to learn from Him, put this question.<\/p>\n

Fuente: Henry Alford’s Greek Testament<\/b><\/i><\/h4>\n

Luk 13:22-30<\/span> . Are there few that be saved?<\/em> This section is a mosaic of words found dispersed in the pages of Mt.: the strait gate<\/em> (Luk 13:24<\/span> ) in Mat 7:14<\/span> ; the pleading for admission<\/em> (Luk 13:26-27<\/span> ) recalls Mat 7:21-23<\/span> ; the exclusion from the kingdom<\/em> (Luk 13:28-29<\/span> ) reproduces Mat 8:11-12<\/span> ; the apothegm<\/em> in Luk 13:30<\/span> = Mat 19:30<\/span> ; Mat 20:16<\/span> . The parabolic word concerning the master of the house (Luk 13:25<\/span> ) seems to be an echo from the parable of the ten virgins<\/em> . The question as to the number of the saved introducing the group need not be an artificial heading furnished by Lk. or the compiler of his source.<\/p>\n

Fuente: The Expositors Greek Testament by Robertson<\/b><\/i><\/h4>\n

Luk 13:22<\/span> is a historical notice serving to recall the general situation indicated in Luk 9:51<\/span> . So again in Luk 17:11<\/span> . “Luke gives us to understand that it is always the same journey which goes on with incidents analogous to those of the preceding cycle,” Godet. Hahn, however, maintains that here begins a new division of the history and a new journey to Jerusalem, yet not the final one. This division extends from this point to Luk 17:10<\/span> , and contains (1) words of Jesus on the way to Jerusalem (Luk 13:22-35<\/span> ), (2) words spoken probably in Jerusalem (Luk 14:1-24<\/span> ), (3) words spoken after the return to Galilee. , teaching; the main occupation of Jesus as He went from village to village. The long section from Luk 9:51<\/span> to Luk 18:14<\/span> is chiefly didactic in contents, though an occasional healing is recorded. . ., the is epexegetic = and at the same time; His face set towards Jerusalem as He taught.<\/p>\n

Fuente: The Expositors Greek Testament by Robertson<\/b><\/i><\/h4>\n

Luke<\/p>\n

THE STRAIT GATE<\/p>\n

Luk 13:22 – Luk 13:30 <\/strong> .<\/p>\n

‘Are there few that be saved?’ The questioner’s temper and motives may be inferred from the tone of Christ’s answer, which turns attention from a mere piece of speculative curiosity to the grave personal aspect of the condition of ‘salvation,’ and the possibility of missing it. Whether few or many went in, there would be many left out, and among these some of the listeners. Jesus speaks to ‘them,’ the multitude, not to the questioner. The men who approach solemn subjects lightly, and use them as material for raising profitless questions for the sake of getting religious teachers in a corner, exist still, and are best answered after Christ’s manner.<\/p>\n

Of course, the speaker meant by being ‘saved’ participation in Messiah’s kingdom, regarded in the carnal Jewish fashion; and our Lord’s reply is primarily directed to setting forth the condition of entrance into that kingdom, as the Jew expected it to be manifested on earth. But behind that immediate reference lies a solemn unveiling of the conditions of salvation in its deepest meaning, and of the danger of exclusion from it.<\/p>\n

I. We note, first, the all-important exhortation with which Christ seeks to sober a frivolous curiosity. <\/p>\n

<\/strong> In its primary application, the ‘strait gate’ may be taken to be the lowliness of the Messiah, and the consequent sharp contrast of His kingdom with Jewish high-flown and fleshly hopes. The passage to the promised royalty was not through a great portal worthy of a palace, but by a narrow, low-browed wicket, through which it took a man trouble to squeeze. For us, the narrow gate is the self-abandonment and self-accusation which are indispensable for entrance into salvation.<\/p>\n

‘The door of faith’ is a narrow one; for it lets no self-righteousness, no worldly glories, no dignities, through. Like the Emperor at Canossa, we are kept outside till we strip ourselves of crowns and royal robes, and stand clothed only in the hair-shirt of penitence. Like Milton’s rebel angels entering their council chamber, we must make ourselves small to get in. We must creep on our knees, so low is the vault; we must leave everything outside, so narrow is it. We must go in one by one, as in the turnstiles at a place of entertainment. The door opens into a palace, but it is too strait for any one who trusts to himself.<\/p>\n

There must be effort in order to enter by it. For everything in our old self-confident, self-centred nature is up in arms against the conditions of entrance. We are not saved by effort, but we shall not believe without effort. The main struggle of our whole lives should be to cultivate self-humbling trust in Jesus Christ, and to ‘fight the good fight of faith.’<\/p>\n

II. We note the reason for the exhortation. <\/p>\n

<\/strong> It is briefly given in Luk 13:24 last clause, and both parts of the reason there are expanded in the following verses. Effort is needed for entrance, because many are shut out. The questioner would be no better for knowing whether few would enter, but he and all need to burn in on their minds that many will not<\/em> .<\/p>\n

Very solemnly significant is the difference between striving<\/em> and seeking<\/em> . It is like the difference between wishing and willing. There may be a seeking which has no real earnestness in it, and is not sufficiently determined, to do what is needful in order to find. Plenty of people would like to possess earthly good, but cannot brace themselves to needful work and sacrifice. Plenty would like to ‘go to heaven,’ as they understand the phrase, but cannot screw themselves to the surrender of self and the world. Vagrant, halfhearted seeking, such as one sees many examples of, will never win anything, either in this world or in the other. We must strive, and not only seek.<\/p>\n

That is true, even if we do not look beyond time; but Jesus carries our awed vision onwards to the end of the days, in the expansion of his warning, which follows in Luk 13:25 – Luk 13:27 . No doubt, the words had a meaning for His hearers in reference to the Messianic kingdom, and a fulfilment in the rejection of the nation. But we have to discern in them a further and future significance.<\/p>\n

Observe that the scene suggested differs from the similar parable of the virgins waiting for their Lord, in that it does not describe a wedding feast. Here it is a householder already in his house, and, at the close of the day, locking up for the night. Some of his servants have not returned in time, have not come in through the narrow gate, which is now not only narrow, but closed by the master’s own hand. The translation of that is that, by a decisive act of Christ’s in the future, the time for entrance will he ended. As in reference to each stage of life, specific opportunities are given in it for securing specific results, and these can never be recovered if the stage is past; so mortal life, as a whole, is the time for entrance, and if it is not used for that purpose, entrance is impossible. If the youth will not learn, the man will be ignorant. If the sluggard will not plough because the weather is cold, he will ‘beg in harvest.’ If we do not strive to enter at the gate, it is vain to seek entrance when the Master’s own hand has barred it.<\/p>\n

The language of our Lord here seems to shut us up to the conclusion that life is the time in which we can gain our entrance. It is no kindness to suggest that perhaps He does not shut the door quite fast. We know, at all events, that it is wide open now.<\/p>\n

The words put into the mouths of the excluded sufficiently define their characters, and the reasons why they sought in vain. Why did they want to be in? Because they wished to get out of the cold darkness into the warm light of the bountiful house. But they neither knew the conditions of entrance nor had they any desire after the true blessings within. Their deficiencies are plainly marked in their pleas for admission. At first, they simply ask for entrance, as if thinking that to wish was to have. Then, when the Householder says that He knows nothing about them, and cannot let strangers in, they plead as their qualification that they had eaten and drunk in His presence, and that He had taught in their streets. In these words, the relations of Christ’s contemporaries are described, and their immediate application to them is plain.<\/p>\n

Outward connection with Jesus gave no claim to share in His kingdom. We have to learn the lesson which we who live amidst a widely diffused, professing Christianity sadly need. No outward connection with Christ, in Christian ordinances or profession, will avail to establish a claim to have the door opened for us. A man may be a most respectable and respected church-member, and have listened to Christian teaching all his days, and have in life a vague wish to be ‘saved,’ and yet be hopelessly unfit to enter, and therefore irremediably shut out.<\/p>\n

The Householder’s answer, in its severity and calmness, indicates the inflexible impossibility of opening to such seekers. It puts stress on two things-the absence of any vital relationship between Him and them, and their moral character. He knows nothing about them, and not to be known by the Master of the house is necessarily to be shut out from His household. They are known of the Shepherd who know Him and hear His voice. They who are not must stay in the desert. Such mutual knowledge is the basis of all righteousness, and righteousness is the essential condition of entrance.<\/p>\n

These seekers are represented as still working iniquity. They had not changed their moral nature. They wished to enter heaven, but they still loved evil. How could they come in, even if the door had been open? Let us learn that, while faith is the door, without holiness no man shall see the Lord. The worker of iniquity has only an outward relation to Jesus. Inwardly he is separated from Him, and, at last, the outward relation will be adjusted to the inward, and departure from Him will be inevitable, and that is ruin.<\/p>\n

III. Boldly and searchingly personal as the preceding words had been, the final turn of Christ’s answer must have had a still sharper and more distasteful edge. <\/p>\n

<\/strong> He had struck a blow at Jewish trust in outward connection with Messiah as ensuring participation in His kingdom. He now says that the Gentiles shall fill the vacant places. Many Jews will be unable to enter, for all their seeking, but still there will be many saved; for troops of hated Gentiles shall come from every corner of the earth, and the sight of them sitting beside the fathers of the nation, while Israel after the flesh is shut out, will move the excluded to weeping-the token of sorrow, which yet has in it no softening nor entrance-securing effect, because it passes into ‘gnashing of teeth,’ the sign of anger. Such sorrow worketh death.<\/p>\n

Such fierce hatred, joined with stiff-necked obstinacy, has characterised the Jew ever since Jerusalem fell. ‘If God spared not the natural branches, take heed lest He also spare not thee.’ Israel was first, and has become last. The same causes which sent it from the van to the rear have worked like effects in ‘Christendom,’ as witness Asia Minor and the mosques into which Christian churches have been turned.<\/p>\n

These causes will produce like effects wherever they become dominant. Any church and any individual Christian who trusts in outward connection with Christ, and works iniquity, will sooner or later fall into the rear, and if repentance and faith do not lead it or him through the strait gate, will be among those ‘last’ who are so far behind that they are shut out altogether. Let us ‘be not high-minded, but fear.’<\/p>\n

Fuente: Expositions Of Holy Scripture by Alexander MacLaren<\/b><\/i><\/h4>\n

NASB (UPDATED) TEXT: Luk 13:22-30<\/p>\n

22And He was passing through from one city and village to another, teaching, and proceeding on His way to Jerusalem. 23And someone said to Him, “Lord, are there just a few who are being saved?” And He said to them, 24″Strive to enter through the narrow door; for many, I tell you, will seek to enter and will not be able. 25Once the head of the house gets up and shuts the door, and you begin to stand outside and knock on the door, saying, ‘Lord, open up to us!’ then He will answer and say to you, ‘I do not know where you are from.’ 26Then you will begin to say, ‘We ate and drank in Your presence, and You taught in our streets’; 27and He will say, ‘I tell you, I do not know where you are from; depart from Me, all you evildoers.’ 28In 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. 29And they will come from east and west and from north and south, and will recline at the table in the kingdom of God. 30And behold, some are last who will be first and some are first who will be last.”<\/p>\n

Luk 13:22 Here again is Luke’s emphasis on Jesus traveling on His way to Jerusalem to His divine appointment (cf. Luk 9:51; Luk 13:22; Luk 17:11; Luk 18:31; Luk 19:11; Luk 19:28; Act 2:23; Act 3:18; Act 4:28; Act 13:29).<\/p>\n

Luk 13:23 “Lord, are there just a few who are being saved” This was a highly discussed issue among the rabbis (cf. Mat 7:13-14). They argued whether all the Jews would be saved from God’s wrath on Judgment Day or just certain sects within Judaism (their own). This question may also relate to the OT concept of “remnant” (cf. Isa 10:20-23; Isa 16:14; Micah 2:17; Mic 4:6-8; Mic 5:7-9; Mic 7:18-20). The tragedy of ancient Israel was that although they were the special chosen nation of YHWH, most never had a personal faith relationship with Him. Israel’s history is one of judgment, restoration, and judgment again. The prophets only saw a faithful remnant (shr) returning from Assyrian and Babylonian exile.<\/p>\n

SPECIAL TOPIC: THE REMNANT, THREE SENSES <\/p>\n

Luk 13:24 “Strive to enter through the narrow door” This is a Present middle (deponent) imperative – plural. The term “strive” means “to enter an athletic contest.” We get the English word “agony” from this Greek term (cf. Luk 22:44). This is not emphasizing works righteousness, but that following Jesus costs. Jesus, not Jewish legalism, is the door to salvation (cf. Luk 13:25-26; Joh 10:1-3; Joh 10:7; Galatians). In Mat 7:13 it is a narrow gate that leads to a path, but here it is a narrow door that enters the house.<\/p>\n

“for many, I tell you, will seek to enter and will not be able” This asserts that many of those who thought they were certain of entrance into the kingdom will be surprised (cf. Luk 13:28; Mat 8:12). This is a shocking verse for legalists of all ages and cultures. Salvation is not human effort, but a response of personal faith to God’s gift and provisionJesus (cf. Joh 10:1-18; Joh 14:6). The picture here may be of many people wailing outside a small door and trying to enter all at once. At the moment of the Parousia there will be no time to prepare or act (cf. Mat 15:1-13).<\/p>\n

Luk 13:25 This is very similar to the eschatological parable of preparation and persistence found in Mat 15:1-13. Whenever one encounters Jesus, that is the time of salvation. People must not put off the spiritual decision that needs to be made today. In this parable, when the host of the feast recognizes that the time for the meal has come, He locks the door so that no more guests may come in.<\/p>\n

Humans do not initiate spiritual decisions. They can only respond to God’s initiation (cf. Joh 6:44; Joh 6:65). God has spoken through Christ. They must respond now or be locked out of the Messianic banquet.<\/p>\n

Luk 13:26 “we ate and drank in Your presence” Often Jews trusted in their racial ancestry (cf. Luk 3:8; Joh 8:31-59) or religious performance (cf. Mat 7:21-23). Knowing Jesus in the flesh or simply calling on His name (liturgically or flippantly) is not equivalent to a personal faith relationship (cf. Joh 1:12; Joh 3:16; Rom 10:9-13).<\/p>\n

Luk 13:27<\/p>\n

NASB”I do not know where you are from”<\/p>\n

NKJV”I do not know you, where are you from”<\/p>\n

NRSV, NJB”I do not know where you came from”<\/p>\n

TEV”I don’t know where you came from”<\/p>\n

Luk 13:25; Luk 13:27 are parallel, but Luk 13:27 seems to have dropped the pronoun “you” (humas) in the ancient Greek manuscripts P75 (early third century), B (fourth century), L (eighth century), and 070 (sixth century). The question comes, “Was it originally an exact parallel?” Many other ancient texts have it (cf. MSS , A, W, and most early versions). Jesus’ words to these hearers paralleled His words to the religionists of Mat 7:21-23! Religious rules, actions, and liturgy, without personal faith, were a horrible tragedy to national Israel and a modern tragedy to legalists!<\/p>\n

M. R. Vincent, Word Studies, p. 192, asserts that the phrase (“where are you from”) relates to the speaker’s birthplace or family. If so, this may refer to the Jewish preoccupation with Abraham as their ancestor (cf. Mat 3:9; Joh 8:33; Joh 8:37; Joh 8:39). The two Jewish hopes were (1) their racial ancestry and (2) their Mosaic temple (cultus). Jesus depreciates both and replaces them with personal faith in Himself as the only way to be right with God.<\/p>\n

“all you evildoers” This seems to be a quote of Psa 6:8 (cf. Mat 7:23).<\/p>\n

Luk 13:28 “there will be weeping and gnashing of teeth” This is used for eschatological rejection (cf. Mat 8:12; Mat 13:42; Mat 13:50; Mat 22:13; Mat 24:15; Mat 25:30; Rev 18:19). These Jews are grieving (see Special Topic at Luk 10:13) because<\/p>\n

1. Abraham and the Patriarchs will be with Jesus<\/p>\n

2. these Jewish leaders will not be with Jesus<\/p>\n

3. Gentiles from all over the world will be with Jesus<\/p>\n

NASB”but yourselves being thrown out”<\/p>\n

NKJV”and yourselves thrust out”<\/p>\n

NRSV”and you yourselves thrown out”<\/p>\n

TEV”while you are thrown out”<\/p>\n

NJB”and yourselves thrown out”<\/p>\n

The imagery of a locked entrance (cf. Luk 13:24-25) is changed and intensified to an extraction. Some who thought they were in will be cast out. The image has switched from a house owner to the Kingdom of God.<\/p>\n

Luk 13:29 “recline at the table in the kingdom of God” This refers to the imagery of the Messianic banquet (cf. Isa 25:6-8; Isa 55:1-2; Isa 65:13-14), often referred to in the book of Revelation as the Wedding Feast of the Lamb (cf. Rev 3:20; Rev 19:9). This is an inaugural event of the beginning of the consummated Kingdom of God (cf. Luk 14:15; Luk 22:16; Luk 22:30).<\/p>\n

Luk 13:30 Luk 13:25-27 refer to Jesus’ hearers. Some respond to Him, some think they have responded to Him, and many openly reject Him. The eschatological consequences for rejecting Him are severe.<\/p>\n

Luk 13:30 relates to the evaluation of believers within the Kingdom. Those who seemed so prominent here will not be in heaven (cf. Mat 19:30; Mat 20:16; Mar 10:31). God’s ways of evaluation are different from human ways (cf. Isa 55:8-11). Motives and attitudes will one day be known and rewarded.<\/p>\n

Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley<\/b><\/i><\/h4>\n

through. Greek. kata. App-104. <\/p>\n

journeying = progressing. <\/p>\n

toward. Greek. eis. App-104. <\/p>\n

Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n

22-30.] ANSWER TO THE QUESTION AS TO THE NUMBER WHO SHALL BE SAVED. Our Lord repeats, occasion being given by a question peculiar to Luke, parts of His discourses spoken elsewhere, as referred to below.<\/p>\n

Fuente: The Greek Testament<\/b><\/i><\/h4>\n

Luk 13:22. , towards) His route was arranged with a view to reaching Jerusalem at the terminus of a journey especially memorable. See Luk 13:33, ch. Luk 17:11, Luk 18:31, Luk 19:11; Luk 19:28.<\/p>\n

Fuente: Gnomon of the New Testament<\/b><\/i><\/h4>\n

Luk 13:22-30<\/p>\n

16. THE NARROW DOOR<\/p>\n

Luke 13:22-30<\/p>\n

22 And he went on his way through cities and villages,-Jesus now has his face set toward Jerusalem; Jesus now makes a fourth circuit through the villages and towns of Galilee previous to his going up to Jerusalem to attend the feast. Many think that this was the summer and fall before he was crucified, and that the “cities and villages” mentioned here are the cities and villages in Perea. If they mean the cities in Galilee, it was the fourth time that he had visited the cities in that country; but if it is meant that he visited the cities and villages in Perea he did not make the long circuit to Galilee. Authorities differ with respect to the meaning of these “cities and villages.” He could have gone through Galilee on a circuit and then crossed the Jordan south of the Sea of Galilee and visited Perea and then proceeded to Jerusalem; it is possible for him to have visited the cities on both sides of the Jordan, and thus visited Galilee and Perea. However, the point is clear that he was headed toward Jerusalem and that he visited cities and villages on the way to Jerusalem. It is to be noted that he taught in all of these villages.<\/p>\n

23, 24 And one said unto him,-Jesus is here asked a question. We are not told what city Jesus was in at this time. Someone asked Jesus: “Lord, are they few that are saved?” He seems to inquire if there are few that be saved or many. The Jews are said to have had many curious theories on this subject. Some supposed all Israelites would be saved; others, that very few would escape, as of all who came out of Egypt, but two entered Canaan. The question clearly means whether the saved would be few or many, and it is supposed that he had reference to the Jews. Jesus did not answer the curiosity of this inquirer, but gave answer to an infinitely more vital question: “How could they themselves be saved?” Jesus directed his answer not to the one who made the inquiry only, but to “them,” or to the masses who were about him. He exhorts all to strive “to enter in by the narrow door.” This is similar to the teaching in Matthew (Mat 7:13-14), where Jesus contrasts the two ways. “Strive” is the word used in contending for a prize in the games, and denotes the utmost effort put forth. It takes all that one can do to enter heaven; no one need think that he can work only part of the time and enter heaven. Many will “seek to enter in,” but “shall not be able.” Many seek halfheartedly, while others will put forth their utmost.<\/p>\n

25-27 When once the master of the house is risen up,-It is difficult to determine the connection of this verse. “The master of the house” is the one who controls the house; when he has arisen from his seat in order to shut the door, all corners are shut out. The figure of a wedding feast is still preserved, and the guests are called; the doors are left open for their entrance; the servants are sent out to call them, and when the feast begins the doors are shut upon those who refused to come or those who came too late. The late-comers knock and ask admission, but the master answers them and turns them away. This teaches that the gospel call has its limitations of time; the door of mercy is open for a time, but not indefinitely; if men would enter they must pass in while the door stands open. The master will rise in his dignity and authority and close the door and will say: “I know not whence ye are; depart from me, all ye workers of iniquity.” These Jews had heard Jesus; he had taught in their streets; they had witnessed his wonderful miracles, but had rejected him, and had judged themselves unworthy of his blessings. “Workers of iniquity” mean those who do evil; they are the ones who have followed unrighteous practices as a trade; their occupation was sin.<\/p>\n

28 There shall be the weeping-The “workers of iniquity,” those who were hired for the wages of sin to do evil, shall reap their reward in due season. The weeping, the gnashing mentioned here, expresses intense and unexampled anguish. In this life pain is not pain as compared to the anguish of soul in perdition. They shall weep because they have lost their favor with God, and shall gnash their teeth in anguish because others enter in and they are rejected. Those who by procrastination and inaction suffer the time of admission to the gospel feast to pass by, will mourn and lament when they see from afar the banquet of bliss where Abraham, Isaac, Jacob, and the prophets are permitted to feast, while they are excluded from the presence of God.<\/p>\n

29 And they shall come from the east and west,-Salvation will be extended to the Gentiles; not only those who were near, but all those most distant, from all parts of the earth shall be called. (Isa 45:6; Isa 49:6.) They shall come from all quarters and recline at the table according to the prediction of the prophets and the commission given by Jesus. To recline at the table with Abraham, Isaac, and Jacob was to the Jewish mind a representation of the highest honors and the greatest happiness. Many Gentiles shall become spiritual descendants of the fathers in faith (Heb 11:8-10), participators of the kingdom of God below (Col 1:13) and above (2Pe 1:11). Some think that this has reference to the second coming of Christ, while others that it has reference to the privileges and blessings of the gospel.<\/p>\n

30 And behold, there are last who shall be first,-Jesus used this expression at the close of the parable of the “laborers in the vineyard.” (Mat 20:16.) It seems that there will be such a reversal of present relations; that many of those who seemed most likely to have been the favored guests will be excluded; while others, whose prospects for such an honor were far less favorable, will be selected as the recipients. The last are first in being permitted to enjoy a banquet from which the others were excluded.<\/p>\n

Fuente: Old and New Testaments Restoration Commentary<\/b><\/i><\/h4>\n

A Great Crisis — Luk 13:22-35<\/p>\n

And He went through the cities and villages, teaching, and journeying toward Jerusalem. Then said one unto Him, Lord, are there few that be saved? And He said unto them, Strive to enter in at the strait gate: for many, I say unto you, will seek to enter in, and shall not be able. When once the master of the house is risen up, and hath shut to the door, and ye begin to stand without, and to knock at the door, saying, Lord, Lord, open unto us; and He shall answer and say unto you, I know you not whence ye are: then shall ye begin to say, We have eaten and drunk in Thy presence, and Thou hast taught in our streets. But He shall say, I tell you, I know you not whence ye are; depart from Me, all ye workers of iniquity. 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. And they shall come from the east, and from the west, and from the north, and from the south, and shall sit down in the kingdom of God. And, behold, there are last which shall be first, and there are first which shall be last. The same day there came certain of the Pharisees, saying unto Him, Get Thee out, and depart hence: for Herod will kill Thee. And He said unto them, Go ye, and tell that fox, Behold, I cast out devils, and I do cures to-day and to-morrow, and the third day I shall be perfected. Nevertheless I must walk to-day, and tomorrow, and the day following: for it cannot be that a prophet perish out of Jerusalem. 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! Behold, your house is left unto you desolate: and verily I say unto you, Ye shall not see Me, until the time come when ye shall say, Blessed is He that cometh in the name of the Lord- Luk 13:22-35.<\/p>\n

This portion of Lukes Gospel brings us to a great crisis in the history of Israel. For three years our blessed Lord had presented Himself to the people as the promised King, the One who the Old Testament prophets had predicted would come in the fulness of time to reign here on the earth; but He had met with ever-increasing opposition. The leaders rejected Him from the very first. They would not recognize Him nor His credentials. They positively refused to see in Him the promised Messiah. For three years they had closed their hearts to Him, and the time had come when Israel, for the present, must be set to one side, and soon the call of God would go out to the Gentile world.<\/p>\n

Jesus left Galilee and traveled slowly down the eastern side of the Sea of Galilee and the Jordan River, through Decapolis and Perea, in order to reach Jerusalem in time for the Passover-the last Passover which He was to eat with His disciples. On the very day of the feast He was to die as the true Paschal Lamb. As they journeyed through the villages and talked together, one turned to Him and asked, Lord, are there few that be saved? This is a question that arises in many hearts. Will there be comparatively few in heaven, or will there be many? Now the Lord does not exactly answer this question here. There are several passages of Scripture which I think answer it very clearly. We know that all children who die in infancy will be saved, because our Lord Jesus definitely declared, It is not the will of your Father which is in heaven, that one of these little ones should perish. This, in itself, gives us some idea of the vast multitude of the redeemed. But of those who have grown to years of maturity, there have been far more who have spurned the Word of God than who have received it. None will be saved who reject the light which God gives them. All such are condemned justly. But on this occasion, our Lord, instead of answering the question, stressed the importance of being tremendously in earnest in view of the coming day. He said unto them, Strive to enter in at the strait gate: for many, I say unto you, will seek to enter in, and shall not be able. It is not that we are to be saved by our own efforts, for by these we would never be saved at all; but we must be in earnest when the door to life stands open, and we are invited to enter in; we must be sure that we heed the gracious invitation and do not pass carelessly by, lest we find at last that we have lost our opportunity.<\/p>\n

Jesus adds, When once the master of the house is risen up, and hath shut to the door, and ye begin to stand without, and to knock at the door, saying, Lord, Lord, open unto us; and he shall answer and say unto you, I know you not whence ye are. We may well take these warning words to our hearts today for they are intended for us as truly as for the people of Israel of old. The door into the kingdom of God still stands open, but it is a narrow door. None can pass through that door with their sins upon them. But as Christ Himself is the Door, we may find in Him deliverance from our sins, and thus enter into the way of life. The narrow way is that of subjection to Christ; a way that involves denial of self and recognition of our responsibility to live for Him whose grace alone can save us.<\/p>\n

I plead with you to give heed to the words of our Lord, Strive to enter in at the strait gate. Do not let anything keep you from making sure of your eternal salvation. But be like the man in Bunyans Pilgrims Progress, who, when he heard of the impending destruction of the city in which he lived and learned that life was to be found only through entering the wicket gate, refused to be turned aside by any of his own townspeople, and putting his fingers in his ears, ran from them crying, Life! Life! Eternal Life! and so made his way toward the shining light pointed out to him by Evangelist.<\/p>\n

Jesus warns of the danger of unreality as He continues His discourse: Then shall ye begin to say, We have eaten and drunk in thy presence, and thou hast taught in our streets. Or, as many might put it, We have attended church; we have sung gospel hymns; we have listened to sermons; we have given money to help in missionary endeavors. But these things cannot save. So He adds, But he shall say, I tell you, I know you not whence ye are; depart from me, all ye workers of iniquity. You will remember in the tenth chapter of Johns Gospel, our Lord says: My sheep hear My voice, and I know them, and they follow Me: and I give unto them eternal life; and they shall never perish, neither shall any man pluck them out of My hand. My Father, which gave them Me, is greater than all; and no man is able to pluck them out of My Fathers hand. Now observe the contrast. His own sheep are those who entered by the strait gate and took the narrow way. They are all those who believed the gospel. He says of these, I know them. Notice the difference as to those mentioned here to whom He shall say, I tell you, I know you not whence ye are; depart from Me, all ye workers of iniquity. There are none to whom He will say, I used to know you but I do not know you anymore; I knew you once, but you have forfeited the right of all recognition. He says to all who are lost: I never knew you! Not one soul will be found knocking on the outside of that closed door who was once saved and then forfeited salvation; but there will be thousands, I am afraid, perhaps myriads, who thought they were Christians, and their friends on earth thought they were, and yet the Lord will say to them in that day, I never knew you! They have never been really born of God.<\/p>\n

The Lord was speaking particularly to those of Israel who had heard His message, who had been told He was the promised Messiah and King; yet the great majority had refused to believe in Him. He says, 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. Notice the evidence of full recognition of those who had entered into the other world-they will know Abraham, Isaac, and Jacob, and the prophets. They will behold them even though they are on the other side of the great gulf; they will see beyond into the heavenly aspect of the kingdom, the fathers of Israel, and the prophets whose Scriptures they had professed to cherish; but they, themselves, who had failed to recognize the Redeemer when He came to deliver them, will be shut out in the darkness. Oh, be warned lest the day come for you when you shall see in yonder glory, father, mother, friends, and dear ones who knew and loved Christ; yet you, yourself, be shut out because you did not receive the Saviour. Receive Him now if you have never received Him before, even as these words ring in your ears. You need His blood to wash away your sins. Receive Him now in faith. The moment you do so He receives you, and you pass through the strait gate. Israel had that opportunity but they lost it. They forfeited their privileges; therefore, the day drew near when they would be cast out and others would take their place. And they shall come from the east, and from the west, and from the north, and from the south, and shall sit down in the kingdom of God. There are millions from the Gentile world who have come in to appropriate and enjoy that which Israel despised. So we are told, And, behold, there are last which shall be first, and there are first which shall be last. Israel was first in Gods plan for blessing and now she is last. The same day there came certain of the Pharisees, saying unto Him, Get Thee out, and depart hence: for Herod will kill Thee. They pretended to be interested in saving the life of our Lord, but they did not understand that no one could take it until He Himself laid it down. Knowing all that was before Him and perceiving their deceitful attitude, He said unto them, Go ye, and tell that fox, Behold, I cast out devils, and I do cures to-day and to-morrow, and the third day I shall be perfected. That is, perfected as to salvation. We read in the second chapter of Hebrews that He who was ever perfect as to His character; was made perfect as the Captain of our salvation by His death on the cross.<\/p>\n

He had set His face to go to Jerusalem and finish His testimony there, where He was to lay down His life for our redemption. As He thought of that city-the city that was privileged above every other city on earth but which knew not the time of its visitation-He cried, 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! In these words He tells us the yearning that is in the heart of God, not only for Jerusalem and for the people of Israel, but for all men everywhere who turn carelessly and indifferently away from His message.<\/p>\n

From heaven His eye is downward bent,<\/p>\n

Still glancing to and fro<\/p>\n

Whereer in this wide wilderness,<\/p>\n

There roams a child of woe.<\/p>\n

And as the rebel chooses wrath,<\/p>\n

God wails his hapless lot,<\/p>\n

Deep-breathing from His heart of love,<\/p>\n

I would, but ye would not!<\/p>\n

If unsaved, I plead with you, do not hurt the heart of God by continuing to reject His Son. He loved you enough to give Christ to die for you. You could not insult Him more than by spurning that Gift, and saying, I am not interested in Christ. On the other hand, there is nothing you could do which would gladden the heart of God more than to say, I receive Thy Son; I trust Him now as my Saviour; I own Him as my Lord. It is written, That if thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised Him from the dead, thou shalt be saved.<\/p>\n

We have next the Lords words directed to those who had spurned His testimony. With Israel it was final rejection. They did not realize that they had crossed the dead-line. The Lord said, Behold, your house is left unto you desolate: and verily I say unto you, Ye shall not see Me, until the time come when ye shall say, Blessed is He that cometh in the name of the Lord. The crisis had been reached in Gods dealing with Israel for that age. From that time on, as one may see by reading any of the Gospels, there was no attempt made to win the whole nation of Israel. They have closed the door upon themselves. So God gave them up to hardness of heart. Not until the Lord returns will the nation come to repentance. Ever since He said, Your house is left desolate, Israel has been set aside and is no longer in the place of a favored people. On the other hand He offers deliverance to every individual Israelite who will turn to Him and trust Him. There is no difference, for all have sinned, and come short of the glory of God. There is no difference between Jew and Greek: for the same Lord over all is rich unto all who call upon Him. In the book of Acts we see the Lord through Peter, pleading with the people of Israel to save themselves from that unrighteous generation by acknowledging the Saviour whom the nation, as such, has repudiated. But the day of Israels regeneration as a whole is deferred until the once-rejected Jesus is manifested in glory, and they look upon Him whom they pierced and bow in repentance at His feet. <\/p>\n

Fuente: Commentaries on the New Testament and Prophets<\/b><\/i><\/h4>\n

Chapter 5<\/p>\n

Are There Few That Be Saved?<\/p>\n

Multitudes there are who, like the Jews of hold, have all the advantages and privileges of outward gospel ordinances and public worship, multitudes enjoy the practice of religion and a form of godliness, who never know the saving power of Gods omnipotent mercy. Multitudes keep up the exercises of religion with great diligence, who know nothing of Gods salvation. They strive to enter into the kingdom of God; but it is in their own strength. They eat and drink in Christs presence; and many hear Christ and him crucified faithfully preached, who perish without him. Others, scattered among the nations of the world, who never had such privileges, upon hearing the gospel, have the Lord Jesus revealed in them and believe. Such is the discrimination of grace that the last are made first and the first are made last.<\/p>\n

I am of the firm and ever deepening conviction that most religious people are lost. Most of the people I preach to in churches throughout this country and around the world are yet in the gall of bitterness and in the bond of iniquity. It is not as easy as you might suppose to find one who truly knows the Lord Jesus Christ. There are few who trust Christ, few who are committed to Christ, few who are in love with the Lord Jesus Christ.<\/p>\n

Gods elect, contrary to popular opinion, are not to be found in every church. It may well be true that there are few in any gospel church. In the last day multitudes, vast multitudes of religious men and women, who are absolutely sure they are saved, will hear the Son of God say, Depart from me, and shall be forever consigned to the torments of the damned (Mat 7:21-23). They believed the truth about Christ. They professed faith in Christ. They preached in the name of Christ. They performed miracles in the name of Christ. They performed many wonderful works in the name of Christ. They had perfect peace, confidence, and assurance that they were saved, born of God, heirs of heaven, and eternal glory. But they were lost, without God, without Christ, without hope. Any honest man who reads those three verses in Matthew 7 must be compelled to ask himself, Lord, is it I? As John Newton put it in one of his hymns <\/p>\n

Tis a point I long to know,<\/p>\n

Oft it causes anxious thought,<\/p>\n

Do I love the Lord, or no,<\/p>\n

Am I his or am I not?<\/p>\n

It is a fact plainly revealed in holy scripture that the vast majority of those who profess faith in Christ and think that all is well with their immortal souls are lost, in the broad road of destruction, which leads to eternal ruin. Therefore, the Lord Jesus Christ says to you and me, Strive to enter in at the strait gate: for many, I say unto you, will seek to enter in, and shall not be able. Let us make neither more nor less of this solemn exhortation than our Lord means by it. And the best way to determine what he means is to look into the context.<\/p>\n

A Striking Question<\/p>\n

The Lord Jesus was making his way toward Jerusalem where he would lay down his life for his people. There he would make atonement for our sins by suffering all the horrid wrath of God in our room and stead unto death, satisfying the justice of God for us. As he went his way to Calvary, he taught the gospel. One day, as he walked in the streets teaching the multitudes around him, obviously, someone thought of what the scriptures teach about divine election and concluded that since there were not many disciples following the Master, and God has only chosen some to be saved, there must be only a few who will be saved.<\/p>\n

Satan commonly perverts precious, gospel doctrine into something hard in the minds of men, and takes that which ought to encourage sinners to trust Christ, and makes it a barrier before them. That seems to have been the case here. So one of those who walked with and heard the Lord Jesus raised this question: Are there few that be saved?<\/p>\n

It is likely that this question was asked by a Jew, and that the two parables illustrating the smallness of the kingdoms beginning suggested it to him. The Jews extended their exclusive spirit even to their ideas of a world to come, so that they believed none but their chosen race would behold its glories. The questioner wanted the Saviour to give his approval to this narrow Jewish spirit, or else to take a position which would subject him to the charge of being unpatriotic. <\/p>\n

Whatever the mans motive was in asking this question, the Lord Jesus answered his question with a very needful admonition: Strive to enter in at the strait gate: for many, I say unto you, will seek to enter in, and shall not be able (Luk 13:24). What does it matter whether Gods elect are few or many, if you are not one of them? The Master answered this mans question directly, urging him to make sure that he is in the number, however large or small it might be. Satan does not care if you discuss and debate the things of God twenty-four hours a day, seven days a week as long as you go on to hell without Christ. Multitudes go to hell talking about religion.<\/p>\n

People like to poke fun at those of us who believe and preach the blessed, gospel doctrine of divine election, saying, You folks believe that there are only a select few who will be saved. Well, yes, that is what we believe. Our Lord Jesus Christ said plainly, Many are called, but few are chosen (Mat 22:14). Those are the words of God himself. That settles the question.<\/p>\n

I know that in the end Gods elect will be a multitude which no man can number, ten thousand time ten thousand, and thousands of thousands. Who can tell how many elect infants God has mercifully taken to glory in his acts of judgment upon their ungodly parents? Yet, at any one time, Gods elect in this world are few, very few, when compared with the multitudes who perish. In the days of Noah only Noah found grace in the eyes of the Lord. Lot was the only person in Sodom whom God had chosen. Of the vast multitude who left Egypt, only two, Joshua and Caleb, entered the land of promise. The rest perished in unbelief. There were 851 prophets at Carmel, only Elijah knew God. When Nehemiah returned to Jerusalem, he said, I and some few men with me came to do the work (Neh 2:12). Isaiah said that when the judgment of God came upon the earth, there would be few men left (Isa 2:6). A great multitude was carried away into Babylon; but when they came to Jeremiah in repentance, they said, we are left but a few of many (Jer 42:2).<\/p>\n

Our Lord Jesus said concerning the way of faith and life, Few there be that find it (Mat 7:14). And in his parables Christ made it plain that there are few that be saved (Luk 13:20-25). At the last time, in that age of the church depicted by Sardis there will be only a few names found among the faithful (Rev 3:4).<\/p>\n

This is the teaching of holy scripture: Among the multitudes who wear the name of Christ, and profess to be his followers, there are only a few who are saved. The rest are perishing under the delusion of a false hope.<\/p>\n

Hear the word of the Lord, and be warned. Are you among the many who are perishing; or are you among the few who are chosen, the few who trust Christ alone for eternal salvation? With the apostle Peter, I solemnly admonish you to give diligence to make your calling and election sure. Has Christ been revealed in you? Do you know the Son of God? Do you truly trust Christ alone as your Saviour? Is Jesus Christ your Lord and Master? If you will be honest, you can know whether or not you are among the few whom God has chosen. You can know your election. Paul told the Thessalonians plainly that he knew they were Gods elect for five reasons (1Th 1:4-10). These are certain identifying marks of Gods elect.<\/p>\n

Gods elect hear and receive the gospel in the power of the Holy Spirit (1Th 1:5). Being taught of God, they are assured of Divine truth.<\/p>\n

Gods elect follow Christ (1Th 1:3; 1Th 1:6). Like Christ, those who are truly born of God, believe God, serve God with patience, hope, and love, and walk before him in the joy of faith. Like their Master, the people of God persevere in the hour of trial. They follow him.<\/p>\n

Gods elect are committed to Christ and to the gospel of his grace (1Th 1:8).<\/p>\n

Gods elect repent of their sins and turn to God with a true heart (1Th 1:9).<\/p>\n

Gods elect live in this world as men and women of expectation and hope, waiting for his son (1Th 1:10).<\/p>\n

If indeed you and I are among those who are elect of God, our hearts should be filled with gratitude, praise, and admiration for him (Rom 11:33-36). The only difference between the many who perish and the few who are chosen is the difference which grace has made (1Co 4:7; 2Th 2:10-14). As for me, I gladly ascribe the whole of my salvation to God, who loved me freely with an everlasting love and saved me by his grace. By the grace of God I am what I am. I am chosen by grace, redeemed by grace, called by grace, given faith to believe by grace, preserved by grace, and free grace alone shall bring me safely into heavens eternal glory (Jud 1:24-25).<\/p>\n

Oh to grace, how great a debtor,<\/p>\n

Daily Im constrained to be!<\/p>\n

A Sobering Exhortation<\/p>\n

Then our Lord Jesus Christ gives us this very sobering exhortation: Strive to enter in at the strait gate: for many, I say unto you, will seek to enter in, and shall not be able (Luk 13:24). The word strive means to agonize, labour fervently, and fight to enter in at the strait gate. The word strait means narrow, constricted, contracted, or close. Here the Lord is showing us our responsibility. Our concern must not be what others may do, or even what may happen to others. Our responsibility is to seek the Lord ourselves, whether anyone else does or not.<\/p>\n

The unbelief and indecision of others will be no excuse in the last day. We must never follow the multitudes. If we go to heaven alone, we must resolve by the grace of God to do so. If we follow Christ alone, we must be resolved to let all others perish if they will, but we will not perish with them. Whether we have many with us, or few, our responsibility is plain Strive to enter in.<\/p>\n

We must not go on in our unbelief, saying, I can do nothing until God draws me. It is my responsibility to draw near to God. Strive to enter in. Gods election and my own inability have nothing to do with my responsibility. I must strive to enter in. The kingdom of heaven suffereth violence, and the violent take it by force (Mat 11:12).<\/p>\n

A Solemn Warning<\/p>\n

Then our Lord sets before us a very plain and solemn warning (Luk 13:25-30). When once the master of the house is risen up, and hath shut to the door, and ye begin to stand without, and to knock at the door, saying, Lord, Lord, open unto us; and he shall answer and say unto you, I know you not whence ye are. The long and short of that is this: There is a day coming when the forbearance of God shall come to an end. He declares, My Spirit shall not always strive with man (Gen 6:5). You can make what you want of that. Men can argue and debate for the rest of their lives about whether that is sound doctrine or rank Arminianism. I really have no interests in their wrangling. My concern is for your soul. And I know this, there is a day appointed by God when the door of mercy, which has been open to you for so long, shall be shut.<\/p>\n

There comes a time when men and women cannot be saved, even while they live they are dead (Pro 1:22-31; Hos 4:17). He, that being often reproved hardeneth his neck, shall suddenly be destroyed, and that without remedy (Pro 29:1). Our Lord is saying, Strive to enter in now while you may, while the door is open before you, for the door will not always be open (Jer 7:13-16).<\/p>\n

A Day Of Reckoning<\/p>\n

Then our Lord assures us that there is a day of reckoning and righteous judgment coming.<\/p>\n

Then shall ye begin to say, We have eaten and drunk in thy presence, and thou hast taught in our streets. But he shall say, I tell you, I know you not whence ye are; depart from me, all ye workers of iniquity. 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. And they shall come from the east, and from the west, and from the north, and from the south, and shall sit down in the kingdom of God. And, behold, there are last which shall be first, and there are first which shall be last (Luk 13:26-30).<\/p>\n

Many who think they are saved shall find themselves at last under the wrath of the Lamb (Luk 13:26-28). Their religious profession, their great experiences, their doctrinal knowledge, their mighty works will all be vanity.<\/p>\n

All will see what is right when it is too late. Hell is a place where truth is known too late! But in that last day all believers shall receive the full reward of heaven and eternal glory (Luk 13:29-30).<\/p>\n

In this whole passage our Lord is making an illusion to the ancient marriage feasts, which were held at night. The house would be all lit up. And those who were admitted to the marriage feast would be in the light. Those who were excluded were in darkness outside, outer darkness. The guests entered by a narrow wicket gate, at which the porter stood to prevent any uninvited people from rushing into the feast. When all who had been invited were in the house, the door was shut. It would not be opened to those who were without, no matter how much they knocked (2Co 5:18 to 2Co 6:2).<\/p>\n

Come, humble sinner, in whose breast<\/p>\n

A thousand thoughts revolve,<\/p>\n

Come with your guilt and fear oppressed,<\/p>\n

And make this last resolve<\/p>\n

Ill go to Jesus, though my sin<\/p>\n

Hath like a mountain rose;<\/p>\n

I know his courts Ill enter in,<\/p>\n

Whatever may oppose.<\/p>\n

Prostrate Ill lie before his throne,<\/p>\n

And there my guilt confess;<\/p>\n

Ill tell him Im a wretch undone,<\/p>\n

Without his sovereign grace.<\/p>\n

Ill to the gracious King approach,<\/p>\n

Whose sceptre pardon gives;<\/p>\n

Perhaps he may command my touch,<\/p>\n

And then the suppliant lives!<\/p>\n

Perhaps he will admit my plea,<\/p>\n

Perhaps will hear my prayer;<\/p>\n

But if I perish, I will pray,<\/p>\n

And perish only there.<\/p>\n

I can but perish if I go,<\/p>\n

I am resolved to try;<\/p>\n

For if I stay away, I know,<\/p>\n

I must forever die.<\/p>\n

But, if I die with mercy sought,<\/p>\n

When I the King have tried,<\/p>\n

This were to die (Delightful thought!)<\/p>\n

As sinner never died.<\/p>\n

Edmund Jones<\/p>\n

Fuente: Discovering Christ In Selected Books of the Bible<\/b><\/i><\/h4>\n

through: Luk 4:43, Luk 4:44, Mat 9:35, Mar 6:6, Act 10:38 <\/p>\n

journeying: Luk 9:51, Mar 10:32-34<\/p>\n

Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n

2<\/p>\n

City and village are often used interchangeably in the New Testament. When named together as in this place, the former is somewhat the larger.<\/p>\n

Fuente: Combined Bible Commentary<\/b><\/i><\/h4>\n

WE see in these verses a remarkable question asked. We are told that a certain man said to our Lord, “Are there few that be saved?”<\/p>\n

We do not know who this enquirer was. He may have been a self-righteous Jew, trained to believe that there was no hope for the uncircumcised, and no salvation for any but the children of Abraham. He may have been an idle trifler with religion, who was ever wasting his time on curious and speculative questions. In any case, we must all feel that he asked a question of deep and momentous importance.<\/p>\n

He that desires to know the number of the saved, in the present dispensation, need only turn to the Bible, and his curiosity will be satisfied. He will read in the sermon on the mount these solemn words, “Strait is the gate and narrow is the way that leadeth unto life, and few there be that find it.” (Mat 7:14.)-He has only to look around him, and compare the ways of the many with the word of God, and he will soon come to the conclusion, if he is an honest man, that the saved are few. It is an awful conclusion. Our souls naturally turn away from it. But Scripture and facts alike combine to shut us up to it. Salvation to the uttermost is offered to men. All things are ready on God’s part. Christ is willing to receive sinners. But sinners are not willing to come to Christ. And hence few are saved.<\/p>\n

We see, secondly, in these verses, a striking exhortation given. We are told that when our Lord Jesus Christ was asked whether few would be saved, He said, “Strive to enter in at the strait gate.” He addressed these words to the whole company of His hearers. He thought it not good to gratify the curiosity of his questioner by a direct reply. He chose rather to press home on him, and all around him, their own immediate duty. In minding their own souls, they would soon find the question answered. In striving to enter in at the strait gate they would soon see whether the saved were many or few.<\/p>\n

Whatever others may do in religion the Lord Jesus would have us know that our duty is clear. The gate is strait. The work is great. The enemies of our souls are many. We must be up and doing. We are to wait for nobody. We are not to inquire what other people are doing, and whether many of our neighbors, and relatives, and friends are serving Christ. The unbelief and indecision of others will be no excuse at the last day. We must never follow a multitude to do evil. If we go to heaven alone we must resolve that by God’s grace we will go. Whether we have many with us or a few, the command before us is plain-“Strive to enter in.”<\/p>\n

Whatever others may think in religion the Lord Jesus would have us know that we are responsible for exertion. We are not to sit still in sin and worldliness, waiting for the grace of God. We are not to go on still in our wickedness, sheltering ourselves under the vain plea that we can do nothing till God draws us. We are to draw near to Him in the use of the means of grace. How we can do it is a question with which we have nothing to do. It is in obedience that the knot will be untied. The command is express and unmistakable-“Strive to enter in.”<\/p>\n

We see, thirdly, in these verses, a day of awful solemnity described. We are told of a time when “the master of the house shall rise and shut the door,” when some shall “sit down in the kingdom of God,” and others be “shut out” for evermore. About the meaning of these words there can be no doubt. They describe the second coming of Christ and the day of judgment.<\/p>\n

A day is coming on the earth when the long-suffering of God towards sinners shall have an end. The door of mercy, which has been so long open, shall at last be shut. The fountain opened for all sin and uncleanness shall at length be closed. The throne of grace shall be removed, and the throne of judgment shall be set up in its place. The great assize of the world shall begin. All that are found impenitent and unbelieving shall be thrust out forever from God’s presence. Men shall find that there is such a thing as “the wrath of the Lamb.” (Rev 6:16.)<\/p>\n

A day is coming when believers in Christ shall receive a full reward. The Master of the great house in heaven shall call His servants together, and give to each a crown of glory that fadeth not away. They shall sit down with Abraham, and Isaac, and Jacob, and rest forever from warfare and work. They shall be shut in with Christ, and saints, and angels, in the kingdom of heaven, and sin, and death, and sorrow, and the world, and the devil, shall be eternally shut out. Men shall see at last that “To him that soweth righteousness there is a sure reward.” (Pro 11:18.)<\/p>\n

We see, lastly, in these verses, a heart-searching prophecy delivered. Our Lord tells us that in the day of His second coming, “Many will seek to enter in at the strait gate, and shall not be able.”-They will “knock at the door, saying, Lord, Lord, open to us,” but will find no admission.-They will even plead earnestly, that “they have eaten and drunk in Christ’s presence, and that he has taught in their streets.”-But their plea will be unavailing. They will receive the solemn answer, “I know not whence ye are; depart from me all ye workers of iniquity.” Religious profession, and formal knowledge of Christ will save none who have served sin and the world.<\/p>\n

There is something peculiarly striking in our Lord’s language in this prophecy. It reveals to us the awful fact, that men may see what is right when it is too late for them to be saved. There is a time coming when many will repent too late, and believe too late,-sorrow for sin too late, and begin to pray too late,-be anxious about salvation too late, and long for heaven too late. Myriads shall wake up in another world, and be convinced of truths which on earth they refused to believe. Earth is the only place in God’s creation where there is any infidelity. Hell itself is nothing but truth known too late.<\/p>\n

The recollection of this passage should help us to set a right estimate on things around us. Money, and pleasure, and rank, and greatness, occupy the first place now in the world. Praying, and believing, and holy living, and acquaintance with Christ, are despised, and ridiculed, and held very cheap. But there is a change coming one day! The last shall be first, and the first last. For that change let us be prepared.<\/p>\n

And now let us ask ourselves whether we are among the many or among the few? Do we know anything of striving and warring against sin, the world, and the devil? Are we ready for the Master’s coming to shut the door? The man who can answer these questions satisfactorily is a true Christian.<\/p>\n

==================<\/p>\n

Notes-<\/p>\n

v28.-[Are there few that be saved?] Whitby remarks, “This question seems to have been propounded agreeably to that sentiment of the Jews, that all Israelites should have their portion in the world to come.”-Perhaps the question would be translated more literally, “Are the saved few?”<\/p>\n

It may be well to remark here, that we have no warrant for supposing that the aggregate number of those who are lost will prove finally to be greater than the number of the saved. When all the infants who die without knowing good from evil, and all the “nations of the saved,” who shall be converted after the calling in of the Jews, are added to the ranks of God’s elect under the present dispensation, they shall be a multitude that no man can number. They will probably far exceed in number those who are lost.<\/p>\n

[He said unto them.] Let it be noted, that our Lord’s answer was not directed only to the man who asked the question, but to all the people around Him. He probably knew that the question arose from a common opinion prevalent amongst all Jews, and that His questioner was only the mouth-piece of many. He therefore addresses His reply to all His hearers.<\/p>\n

v24, v25, &c.-[Strive, &c.] Major says, “In these verses allusion is made to nuptial feasts. These were celebrated by night. The house was filled with lights. Thus they who were admitted have the benefit of light; but they who were excluded were in darkness outside the house,-‘outer darkness,’-which necessarily appeared more gloomy compared with the light within.” The guests entered by a narrow wicket gate, at which the porter stood to prevent the unbidden from rushing in. When all that had been invited were arrived, the door was shut, and not opened to those who stood without, however much they knocked.<\/p>\n

[Strive to enter in.] The Greek word rendered “strive,” is that from which we take our English word “agonize.” It implies great exertion and conflict. It is elsewhere translated, “labor fervently,” and “fight.” (Col 4:12. 1Ti 6:12.)<\/p>\n

[At the strait gate.] The Greek preposition which we here render “at,” is almost always translated “through,” when found in sentences so constructed as the one before us.<\/p>\n

[Many…will seek…not be able.] Stier labours to make out a distinction here between “seeking” to enter, and “striving” to enter. He appears to think that our Lord is speaking of things which happen while men are alive, and that the reason why many are not able to enter in, is to be found in the defective manner of their attempts. They indolently “seek,” but do not earnestly “strive.”<\/p>\n

This distinction appears to me over-refined and quite unnecessary. The time when men shall “seek to enter,” and “not be able,” seems to me, most plainly, to be at the last day, when the door of mercy is shut for ever. The whole context shows this, and the language used is parallel to that in the parable of the wise and foolish virgins. (Mat 25:11.)<\/p>\n

Moreover the Greek word which we translate “seek” happens to be the very same which is used in the famous promise, “Seek and ye shall find: knock and it shall be opened unto you.” (Mat 7:7.) To argue therefore from this passage that men may seek to enter in at the gate of life, and not be able, while they are alive, appears to me a harsh and needless straining of Scripture. That there is a state of mind to which some may come in which they shall seek God after a manner, and yet not find Him, I do not deny. It is taught in Pro 1:28. All I maintain is that it is not taught here. The lesson taught here is simply this, that there will be a time when men shall find the gate of life closed, and shall desire entrance in vain when it is too late.<\/p>\n

It appears to me very doubtful whether there ought to be a “full stop” at the end of the 24th verse, and whether the sense does not indicate that a comma only is sufficient.<\/p>\n

v25.-[When once the master.] The language used in this verse is clearly that of parable.<\/p>\n

[I know you not.] Let this expression be noted. It is again emphatically used in the 27th verse. It is not safe to lay too much stress on expressions used in parables in the establishment of doctrine. Nevertheless this repeated sentence, “I know you not,” appears hard to be reconciled with the opinion that saints may fall away and be lost. The lost in the passage before us are clearly people whom the Lord does not know, and never did know.<\/p>\n

v26.-[We have eaten and drunk in thy presence.] It does not appear that these words have any necessary reference to the sacrament of the Lord’s Supper. The expression, “eat and drink” is frequently used in the New Testament to describe familiar intercourse. (See Luk 5:30, and Luk 22:30.)<\/p>\n

v27.-[Depart from me…iniquity.] The similarity between this expression and Mat 25:41, appears to show clearly that the time described is the second coming of Christ, and the judgment day.<\/p>\n

v28.-[Ye shall see.] This expression seems to prove that the lost shall see afar off the glory and blessedness of the saved, and that the sight shall add to their misery.<\/p>\n

[Abraham, and Isaac, and Jacob…in the kingdom of God.] Let this expression be noted. It shows that Old Testament saints will share the glory of the kingdom of God with Gentile believers. There seems no room here for the opinion, which some hold, that Old Testament saints and believers who have lived since the day of Pentecost shall not be together in glory;-and that Abraham, Isaac, and Jacob are not members of that Church which is the Bride and the Lamb’s Wife. Both the present verse, and the one following, and the kindred passage in Matthew, (Mat 8:11,) appear distinctly to contradict this notion.<\/p>\n

v29.-[They shall come.] This verse describes the calling of the Gentiles of all nations and people and tongues into the Church. They are to sit down in the same kingdom with the patriarchs and prophets.<\/p>\n

[East…west…north…south.] Bengel suggests the idea that these points of the compass are intentionally arranged thus, to show the order in which the Gentiles would be called in all over the world. It certainly is a fact that the Gospel first took root in Syria and Asia Minor, then spread on to the West of Europe and along the shores of the Mediterranean, then turned northward to the Scandinavian nations and Britain, and since that time has spread, wherever it has spread, toward the south, in Africa, Asia, South America, and the South Pacific Ocean.<\/p>\n

v30.-[There are last…first…are first…last.] This is a proverbial expression which was literally fulfilled when the Gospel was first preached, and has often been fulfilled since, both in churches and individuals. The Jews who were first became last, and the Gentiles who were last became first. The churches of Asia Minor and Africa were called first, and were famous when Britain was only a field for missionaries. But now those churches have become last, and the British Churches fill the foremost position in Christendom. And they too, “if they continue not in God’s goodness, will be cut off.” (Rom 11:22.)<\/p>\n

Fuente: Ryle’s Expository Thoughts on the Gospels<\/b><\/i><\/h4>\n

Luk 13:22. Through cities and villages. The journey was not direct.<\/p>\n

Teaching and journeying into Jerusalem. In this and the succeeding chapters (14-18). Specimens of His teaching are given.<\/p>\n

Fuente: A Popular Commentary on the New Testament<\/b><\/i><\/h4>\n

Observe here, 1. The unwearied pains and diligence of our holy Lord in preaching and publishing the glad tidings of the gospel to lost sinners: He went through the cities and villages teaching; not in great and populous cities only, but in poor and obscure villages also; not preaching by his exemplary life only, but by his holy doctrine likewise. Let such preachers, who look upon the work of preaching as the least part of their business, consider the indefatigable pains which our Lord took in that work; and how will his diligence shame our negligence! <\/p>\n

Observe, 2. A curious question put to our Saviour concerning the number of those that should be saved, whether they should be few or many: Lord, are there few that be saved?<\/p>\n

Where note, how curiously inquisitive we naturally are after the knowledge of things that do not concern us, how forward to pry into unrevealed secrets, and to search into God’s hidden counsel; it concerns us rather to understand what sort of persons shall be saved, than how many shall be saved, and to make sure that we be of that sort.<\/p>\n

Observe, 3. Our Saviour gives no direct answer to the curiousity of this inquiry, but turns his speech from him to the people: Jesus said unto them, strive to enter in at the strait gate, etc. For the clear understanding of which expression we must know, that Christ alludes to the feasts and marriage suppers among the Jews: they that were invited did enter by a gate which was very strait and narrow; and as soon as the invited were once entered, the gate was shut, and opened no more. Here Christ bids them strive to enter into the kingdom of heaven, before the gate is shut against them, and their entrance, by means of their coming too late, be made impossible to them: Strive to enter…for many will seek, etc.<\/p>\n

Where note,<\/p>\n

1. The metaphor which Christ is pleased to set forth heaven, and the happiness of a future state, by; he compares it to a strait gate: to a gate, to denote the possibility of entering; to a strait gate, to denote the difficulty of entrance: a gate supposes the entrance possible, but a strait gate bespeaks the entrance difficult.<\/p>\n

2. Here is a duty urged and enforced upon all those that expect the happiness of another life, and desire to enter in at this strait gate, and that is, a diligent and industrious striving: Strive to enter in at the strait gate.<\/p>\n

3. We have a forcible argument and motive to excite and quicken us to the practice of this duty, drawn from the paucity, or small number, of those that shall obtain salvation in a dying hour: Many will seek to enter in, but shall not be able.<\/p>\n

Learn thence,<\/p>\n

1. That heaven or the happiness of a future state, is attainable.<\/p>\n

2. That it is not attainable without labor and difficulty.<\/p>\n

3. That all those difficulties may be happily overcome by a diligent and industrious striving.<\/p>\n

Fuente: Expository Notes with Practical Observations on the New Testament<\/b><\/i><\/h4>\n

Luk 13:22-24. And he went through the cities and villages, &c. Being on his way to Jordan from the northeast parts of Pera; teaching Wheresoever he came; journeying toward Jerusalem To which he had now begun to steer his course, intending to be there at the approaching feast of dedication, (Joh 10:22,) and to spend the little remainder of his time, during his continuance upon earth, in that city, or in the neighbouring parts, no more returning to these northern regions, till he should appear there after his resurrection. Then said one unto him Somewhere on the road, probably soon after he had described the success of the gospel by the parables of the mustard-seed and the leaven: Lord, are there few that be saved That is, shall but few be saved eternally? For the whole context, and especially our Lords answer, evidently shows, that no temporal preservation, but salvation from the wrath to come, and the enjoyment of eternal life, are intended. It is uncertain what motive induced this person to make this inquiry at this time, or what gave occasion to his making it. Perhaps the strictness of Christs doctrine made him apprehensive, that, according to it, few would be saved; and as this might be a stumbling-block in his way, therefore he wished for satisfaction on that head, in order to the removal of it. And his motive might be, not mere curiosity, as most commentators have supposed, but a desire to receive that information which might at once solve a difficulty with which he was perplexed, and minister in other respects to his spiritual profit: namely, that if the Lord Jesus (of whom, as a teacher, he seems to have formed a high opinion) should inform him but few would be saved, he might strive to be of those few; or if he should give him reason to think that the generality of his countrymen were in a safe state, and should attain eternal life, he might give himself no further unnecessary alarm, but might content himself with resembling them, and living as they did. From whatever motive the person here spoken of made the inquiry, and whatever gave occasion to his making it, our Lord thought proper, in his answer, to give him that advice upon it which might tend to his own salvation, it being not our concern to know how many will be saved, but how we may be saved. Our Lord therefore replied, Strive, &c. As if he had said, By inquiring thus into the condition of others, you seem to be at ease with respect to yourselves. I must therefore advise you, instead of occupying your minds, and spending your time in such inquiries, with relation to others, to attend rather to what more nearly concerns yourselves, and be solicitous to secure your own salvation. For I must assure you, that though, as Jews, you have great advantages, the gate leading to eternal life is still strait; and that if you would be saved you must exert yourselves to the utmost.<\/p>\n

Though our Lord does not here positively say, whether few or many would be saved; yet, in terming the gate strait, whereby the way leading unto eternal life is entered, he certainly intimates what he had elsewhere plainly declared, (see on Mat 7:13-14,) that but few of the adult Jews, of that generation, would be saved, whatever might be the case with that people in some future age. And is the Christian Church in general in a much better state than the Jewish Church was then in? Can professing Christians enter heaven without being conformed in principle and practice to the doctrine of Christ, any more than the Jews could enter it without a conformity to that of Moses and the prophets? But our Lords exhortation here implies another thing, namely, that the few that do enter in at this gate, do not enter without much opposition and difficulty. For this reason, also, he terms the gate strait, and exhorts us to strive, or rather to agonize, as the word properly signifies, that is, to contend and strive as in an agony, or, to exert our utmost strength to enter in, as Doddridge renders it, a sense which the word certainly very fully expresses; importing the act of contending in the most ardent and resolute manner, as with antagonists in games or in war; and may well be considered as intimating that the strait gate is beset with a variety of enemies, through which, if we aspire to a crown of eternal glory, we must force our way; a representation equally just and awakening. Compare 1Co 9:25; Col 1:29; 1Ti 6:12; 2Ti 4:7. Here, says Dr. Whitby, Christ shows, that the number of them who may be saved is not defined by any decree of God, excluding all others from salvation, or rendering them unable to attain it; for, in that case, Christ must in vain have exhorted them to use their diligence to enter in at this strait gate; and yet, by saying, strive as in an agony to do it, he shows, that to do this requires great constancy, zeal, diligence, and courage, and a strong conflict with the devil, the world, and the flesh and therefore, that those only who thus strive will obtain it. For many will seek to enter in, and shall not be able Trusting in their privileges as descendants of Abraham, in circumcision, in being favoured with the oracles and ordinances of God, and, in the mean time, living in neglect of faith, love, and obedience, of the mediation of the Messiah, of reconciliation with God through him, and the influences of the Divine Spirit; of the justification of their persons, and the renovation of their nature, and all the blessed fruits thereof. But not only many brought up Jews, but many Christians, so called, shall seek to enter in at this strait gate, and shall not be able: 1st, Because they seek in a wrong way, a way different from that which God hath prescribed, not bringing forth fruits worthy of repentance; not believing in Christ, and in the truths and promises of the gospel, with a faith working by love, and with their heart unto righteousness, or not following after holiness, without which no man shall see the Lord, or doing this in their own strength, and not in due dependence on the grace of the Divine Spirit. Or, 2d, They barely seek, and do not strive, or, agonize; do not seek with all their hearts, and with all diligence in the use of means. Or, 3d, as is implied in the next verse, they seek when it is too late, using, perhaps, importunate entreaties, (like the foolish virgins in the parable, Matthew 25.,) after the period of their trial is concluded, and their state is finally and irreversibly determined.<\/p>\n

Fuente: Joseph Bensons Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n

Second Cycle: A New Series of Incidents in the Journey, Luk 13:22 to Luk 17:10. <\/p>\n

Ver. 22 serves as an introduction to this whole cycle. Jesus slowly continues His journey of evangelization (, He proceeded through the country), stopping at every city, and even at every village (, distributive), taking advantage of every occasion which presents itself to instruct both those who accompany Him and the people of the place, only pursuing in the main a general direction toward Jerusalem (, ). Nothing could be more natural than this remark, which is founded on the general introduction, Luk 9:51, and in keeping with the analogous forms used in cases of summing up and transition, which we have observed throughout this Gospel. <\/p>\n

1. The Rejection of Israel, and the Admission of the Gentiles: Luk 13:23-30. An unforeseen question calls forth a new flash. It was probably evoked by a saying of Jesus, which appeared opposed to the privileges of Israel, that is to say, to its national participation in the Messianic blessedness. <\/p>\n

Fuente: Godet Commentary (Luke, John, Romans and 1 Corinthians)<\/b><\/i><\/h4>\n

LXXXIX. <\/p>\n

THE STRAIT GATE. WARNED AGAINST HEROD. <\/p>\n

(Pera.) <\/p>\n

cLUKE XIII. 22-35. <\/p>\n

c22 And he went on his way through cities and villages, teaching, and journeying on unto Jerusalem. [This verse probably refers back to Luk 13:10, and indicates that Jesus resumed his journey after the brief rest on the Sabbath day when he healed the woman with the curvature of the spine.] 23 And one said unto him, Lord, are they few that are saved? [It is likely that this question was asked by a Jew, and that the two parables illustrating the smallness of the kingdom’s beginning suggested it to him. The Jews extended their exclusive spirit even to their ideals of a world to come, so that they believed none but the chosen race would behold its glories. The circumstances attending to the conversion of Cornelius, recorded in Acts, show how this exclusiveness survived even among Jewish Christians. The questioner wished Jesus to commit himself to this narrow Jewish spirit, or else to take a position which would subject him to the charge of being unpatriotic.] And he said unto them, 24 Strive [literally, agonize] to enter in by the narrow door: for many, I say unto [488] you, shall seek to enter in, and shall not be able. [Jesus answers that many shall be excluded from the kingdom, and that the questioner, and all others who hear, need to exercise themselves and give the matter their own personal attention lest they be among that many. The passage should be compared with that in Matthew, Mat 19:30, Mat 20:10), to be interpreted by such passages as Mat 21:31, Rom 9:30, Rom 9:31. The Jew who thought the Gentile had no hope at all, and that he himself was sure of salvation, would be surprised to find that his opinion was the very reverse of the real fact as time developed it.] 31 In that very hour there came certain Pharisees, saying to him, Get thee out, and go hence: for Herod would fain kill thee. [This shows that Jesus was in the territory of Herod Antipas, and hence probably in Pera. The Pharisees, no doubt, wished to scare Jesus that they might exult over his fright. We might suppose, too, that their words were untrue, were it not that Jesus sends a reply to Herod. Herod long desired to see Jesus ( Luk 9:9, Luk 23:8), but it was not likely that he desired to put him to death. He was, doubtless, glad enough to get Jesus out of his territory, lest he might foment an uprising, and to this end he employed this strategy of sending messengers to warn Jesus under the guise of friendship.] 32 And he said unto them, Go and say to that fox [i.e., say to that crafty, sly fellow. The fox is a type of craftiness and treachery. We have no other instance where Jesus used such a contemptuous expression; but Herod richly merited it. An Iduman by his father, a Samaritan by his mother, a Jew by profession, and a heathen by practice, he had need to be foxy by nature. And he was even now playing the fox by sending these messengers], Behold, I cast out demons and perform cures to-day and to-morrow, and the third day I am perfected. 33 Nevertheless [although I know what lies before me] I must go on my way to-day and to-morrow and the day following: for [490] it cannot be that a prophet perish out of Jerusalem. [Wieseler, Meyer, Alford, and other able commentators think that the days mentioned in this difficult passage are literal days. If the language is to be thus construed, the saying amounts to a promise to leave Herod’s territory in three days. Such construction, however, is not consistent with the elevation of the sentiment and the solemnity of its repetition. Three days are thus sometimes used proverbially to designate a short time ( Hos 6:2), and they are unquestionably so used here. The meaning then is this: “For a little while I liberate and heal and abide in your territory to disturb your peace. But in a few days I shall be perfected in my office as a liberator and healer, after which I shall be seen no more in your territory. And though I understand these plots against me, I must fill up my time and go on my course till I suffer martyrdom at Jerusalem, which has the gruesome honor of being the prophet-slaying city.” This word “perfected” in this passage finds its complement in the “It is finished” of Joh 19:30. Both the verbs are derived from the Greek word telos, which means end or completion. Compare also 2Co 12:9, Phi 3:12, Heb 2:10, Heb 5:8, Heb 5:9, Heb 11:40. John the Baptist having perished at Machrus in Pera is regarded as an exception to this rule and the prophets die at Jerusalem. The exception does not disprove the rule, if it be a true exception; which may be questioned, since John died at the hands of Herod and Herodias, neither of whom were, properly speaking Jews. John, therefore, died as a prophet to foreigners rather than as a prophet to the Jewish people.] 34 O Jerusalem, Jerusalem, that killeth the prophets, and stoneth them that are sent unto her! how often would I have gathered thy children [inhabitants] together, even as a hen gathereth her own brood under her wings, and ye would not! [Jesus repeated these words again as recorded in Mat 23:37-39. With such beautiful imagery does Jesus set forth his tender love for the people of that city which he knew would soon compass his death.] 35 Behold, your house [temple] is left unto [491] you desolate [he was about to withdraw from the temple, which for centuries to come was to be visited by no heavenly messenger whatever]: and I say unto you, Ye shall not see me, until ye shall say, Blessed is he that cometh in the name of the Lord. [It is hardly possible that these words can refer to the triumphal entry for their fulfillment ( Mat 21:9). The use of them on that occasion may have had no reference to his prediction. They undoubtedly refer to the Parousia, or second coming of the Lord in his glory, before which time the Jews must turn and believe ( Rom 11:25-27). Not until they were thus prepared would they again see him without whom they were now rejecting.]<\/p>\n

[FFG 488-492]<\/p>\n

Fuente: McGarvey and Pendleton Commentaries (New Testament)<\/b><\/i><\/h4>\n

ARE THE SAVED FEW?<\/p>\n

Luk 13:22-29. Our Savior answers the above question in the affirmative i.e., that the saved are few certainly a very alarming affirmation of our Infallible Lord. Shall you and I be numbered with those favored few? And He was journeying through cities and villages, teaching and making his way toward Jerusalem. He is over in Perea, the country of the two and a half tribes east of the Jordan, preaching the gospel of the kingdom and healing the sick. And one said to Him, Lord, are the saved few? (That is, Are those who are saved many or few?) The answer is a decisive affirmation that the saved are few. This awful result is not because the people do not desire to be saved, but stupefied by the enemy, they take too much risk. They are willing to walk as near-hell as possible, just so as not to fall into it. When an English nobleman advertised for a carriage- driver, three young men report in his office, candidates for the position. Turning to Number One, he says: Sir, there is an awful precipice, five hundred feet sudden fall, along one of my carriage roads; how near can you run to it with perfect security? Dropping his head a moment, looking up, he says, Sir, I can run within eighteen inches of: it with perfect safety. Then turning to Number Two, he said, Sir; What have you to say for yourself? O, I can run within a foot of it with the utmost safety, thinking he had to beat the other one or miss the job. Finally, turning to Number Three, who by this time is much excited, and in response to the noblemans question, How near can you run? throws up both hands and exclaims, Sir, if I drive your carriage, I shall run as far from it as I can every time. Well, says the nobleman, you are the very man I want to drive it. I would not, for a bushel of money, risk my wife and children in the hands of one of these other fellows. While nobody is willing to go to hell, they take the risk of going too nigh the brink. Consequently devils lasso them, trip them up, and tumble them in by millions, the only way to escape hell being to go as far from it as you can.<\/p>\n

And He said to them, Agonize to enter in through the narrow door, because many, I say unto you, shall seek to enter in and shall not be able. The pearly gate through which we enter the celestial metropolis is not narrow, but amply capacious for the ingress and egress of the sainted millions and angelic billions. This is the door of admission into the kingdom of grace, which we pass through in regeneration, so narrow, contracted, and difficult of entrance that the soul must give up everything, and squeeze naked through that strait gate. The E. V. strive is too weak for the Greek agonidzesthe; i.e., agonize. This verb is from agona, the gladiatorial combat in which the gladiator fought for his life, doomed to die on the spot or conquer his antagonist. Hence this word means to put forth all the power of soul, mind, body, home, estate, influence, and everything we can possibly command, subsidize, or utilize. I have seen so much of this in our revivals, people agonizing as in the throes of death, fainting away, and losing the power of their bodies, lying for hours as if they were dead. We do not attach spiritual moment to physical demonstrations, but merely mention the latter by way of illustrating the soul-agony, without which, Jesus says, no one shall enter. We live in an age of superficialism, and, sad to say, it is pre-eminent in religion as well as everything else appertaining to this life. Many seek; but Jesus says they shall not enter in without this soul-agony. The Civil War over slavery deluged the land with blood and heaped it with the slain. Terrible was the suffering of the Nation while that deep-rooted, eating cancer was being torn loose by cannon-balls and cut out with the sword. Sin has so interwoven the warp and woof of the spiritual, mental, and physical constitution, that it is like drawing eye- teeth, cutting off right hands, and plucking out right eyes to get rid of it and enter the kingdom of God.<\/p>\n

When the landlord may rise up and close the door, and you will begin to stand without and knock at the door, saying, Lord, open unto us; and, responding, He will say to you, I know not whence you are; then you will begin to say, We were accustomed to eat and drink in your presence, and You taught in our streets; and He will say, I say unto you, I know not whence you are; depart from Me, all ye workers of iniquity. Our Lord is here addressing the preachers and members of the popular Churches. What a scene in the judgment-day, when these Church members come up from every land and clime, and knock for admission into heaven, having spent their lives in certain anticipation of getting there! When Jesus tells them He knows them not, they remind Him of the sacrament which they had participated in, in the house of God on the holy Sabbath, thus eating and drinking in His presence, when His Word was read and expounded in their Churches. How awful the final issue, Depart from Me, all ye workers of unrighteousness! The truth of the matter is, they were strangers to the righteousness of Christ by which we are justified, having spent their lives in the delusion, finally to wake up in hell. Now these people were all, in a sense, seeking to enter; yet they were strangers to that soul-agony peculiar to the spiritual birth. Everything is born into the world with excruciating pain and agony, thus vividly symbolizing the birth of the soul.<\/p>\n

And there shall be weeping and gnashing of teeth when you shall see Abraham, Isaac, and Jacob, and all the prophets, in the kingdom of God, and you yourselves cast out. They verily believed that they were in the unbroken succession of the patriarchs and prophets, and avowedly and pertinaciously claimed to have the same religion which had cheered their holy ancestry in a dying hour. But you see they were egregiously mistaken. How history repeats itself! Good Lord, send down awakening power to the Church of the present day, and alarm the slumbering millions in the track of fallen Judaism! If the followers of Luther, Bunyan, Knox, Fox, and Wesley only had the religion which filled and thrilled these heroic spirits, qualifying them to light up the world in their day and generation, and kindle the signal fires on the summits of evangelistic mountains, which brightly glow today and will shine on till Jesus comes, they would certainly be all right; but O what a weeping and wailing when they shall see these sainted prophets, as well as those of the old dispensation, along with the apostles and martyrs, safe in the kingdom of God, and they themselves cast out!<\/p>\n

And they shall come from the east, and from the west, and from the north, and from the south, and shall sit down in the kingdom of God. This is a beautiful prophecy relating to the call of the Gentiles, which our Lord gave in the Great Commission, just before He left the world. The kingdom of God, as you see here, both in the olden times and the Gospel Age, is the Divine administration, in contradistinction to Satans government, with which all the wicked are identified. Hence we see that the saints of all ages have been citizens of the kingdom of God. That kingdom, however, like everything else in the Divine economy, is wonderfully evolutionary in its character, symbolized by the starlight in antediluvian times; the moon approaching the horizon in the patriarchal ages, and shining in her beauty amid the glittering constellations in the Mosaic dispensation; day dawning with John the Baptist, and the sun rising when Jesus was born in Bethlehem, who shone upon the earth till He reached the celestial zenith, then ascending into glory; the noonday culminating at Pentecost, the sun going not down, like the diurnal orb, but, as in the days of Joshua, standing still amid the heavens, evolving floods of hallowed light, bursting forth on heathen nations, thus expediting our Lords return, in glory to reign, when that blessed kingdom, which has been the light and glory of all the saints, from Abel down to the latest generations, shall no longer be restricted to the souls of men, but reach out and girdle the whole world, every monarch doffing his crown at the feet of King Jesus, who shall be coronated and sceptered King of kings and Lord of lords;<\/p>\n

For He shall have dominion over river, sea, and shore, Far as the eagles pinion or doves light wing can soar;<\/p>\n

Satan having been arrested as a common criminal and locked up in hell, no longer on earth to mar the beauty and glory of the Lords triumphant kingdom, in millennial victories girdling the globe, and bringing back the bright memories of an unfallen Eden.<\/p>\n

Fuente: William Godbey’s Commentary on the New Testament<\/b><\/i><\/h4>\n

Luk 13:22-30. The Narrow Entrance into Life.Parallels are found in Mat 7:13 f., Mat 25:11 f., Mat 7:21-23; Mat 8:11 f; Mat 19:30. The two preceding parables serve to lead up to a resumption of teaching concerning the Judgment. The villages are apparently in Pera. An inquirer wonders if there are few who are in the way of salvation, and is bidden with other hearers to make sure that he is in it himself. The Kingdom may be extensive (Luk 13:19; Luk 13:21), yet to secure entrance is no light task, but a strenuous struggle. The mention of the narrow door (Luk 13:24), a familiar figure, suggests another door, that of the festal chamber. The Master rises up (from table or dais) to shut it. There are occasions when, though one knocks (Luk 11:9), the door is not openedmere acquaintance or even association with the Messiah does not entitle a man to the blessings of the Kingdom. Luk 13:24-25 should be connected as in mg. A full stop may be put after door (Luk 13:25 a). From this reminiscence of the Parable of the Bridesmaids, though the stress here is rather on conduct than on time, we are taken back to the Sermon on the Mount and to Mat 8:11 f.*, where the arrangement is better. Lk. tries to adapt a contrast between Jews and Gentiles to one between Christians and non-Christians, though in Luk 13:29 f. he must refer to Gentiles.<\/p>\n

Fuente: Peake’s Commentary on the Bible<\/b><\/i><\/h4>\n

13:22 {6} And he went through the cities and villages, teaching, and journeying toward Jerusalem.<\/p>\n

(6) Against those who had rather err with many than go right with a few, and because of this through their own indifference they are shut out of the kingdom of God.<\/p>\n

Fuente: Geneva Bible Notes<\/b><\/i><\/h4>\n

2. Entrance into the kingdom 13:22-30<\/span><\/p>\n

Another question led to this teaching. The thematic connection with Jesus’ words implying the small beginning of the kingdom (Luk 13:19; Luk 13:21) should be obvious. As elsewhere, Luke recorded Jesus teaching lessons and using illustrations and expressions that the other Gospel writers wrote that He used in other contexts. Jesus’ repetition is understandable in view of His itinerant ministry and His great skill as a teacher.<\/p>\n

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n

Luke employed similar geographical summary statements in Acts too to indicate divisions in his narrative (e.g., Luk 12:25; Luk 14:27-28; Luk 16:4; et al). They give a sense of movement and progress in material that is essentially didactic. Jesus’ general movement was toward Jerusalem and the Cross, though He seems to have proceeded without haste and with many pauses for teaching. The goal is the important feature, not how Jesus reached it. He gave the following teaching on the way.<\/p>\n

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"

And he went through the cities and villages, teaching, and journeying toward Jerusalem. 22-30. The Narrow Door. 22. he went through the cities and villages ] Some see in this the starting-point of a separate journey. The expression is too vague on which to build. It may imply a fresh progress after some brief period … Continue reading “Exegetical and Hermeneutical Commentary of Luke 13:22”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-25522","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/25522","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=25522"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/25522\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=25522"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=25522"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=25522"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}