Lucas 13
A.T. Robertson · Citado em PreceptAustin
Lucas 13
Robertson observes that "Jesus comments on the incident, but not as the reporters had expected. Instead of denunciation of Pilate he turned it into a parable for their own conduct in the uncertainty of life." NET Note - This is an event that otherwise is unattested, though several events similar to it are noted in Josephus (see excerpt below). It would have caused a major furor. (Excerpt adapted from Josephus 2.9.2-4) After this he (Pilate) raised another disturbance, by expending that sacred treasure which is called Corban upon aqueducts, whereby he brought water from the distance of four hundred furlongs. At this the (Jewish) multitude had indignation; and when Pilate came to Jerusalem, they came to his tribunal, and made a clamor. Now when he was apprized aforehand of this disturbance, he mixed his own soldiers in their armor with the multitude, and ordered them to conceal themselves under the habits of private men, and not indeed to use their swords, but with their staves to beat those that made the clamor. He then gave the signal from his tribunal [to do as he had bidden them]. Now the Jews were so sadly beaten, that many of them perished by the stripes they received, and many of them perished as trodden to death by themselves; by which means the multitude was astonished at the calamity of those that were slain, and held their peace. (AS AN ASIDE HERE IS ANOTHER FASCINATING EXCERPT FROM JOSEPHUS THAT MENTIONS JESUS - Now there was about this time Jesus, a wise man, if it be lawful to call him a man; for he was a doer of wonderful works, a teacher of such men as receive the truth with pleasure. He drew over to him both many of the Jews and many of the Gentiles. He was [the] Christ. And when Pilate, at the suggestion of the principal men amongst us, had condemned him to the cross, those that loved him at the first did not forsake him; for he appeared to them alive again the third day; as the divine prophets had foretold these and ten thousand other wonderful things concerning him. And the tribe of Christians, so named from him, are not extinct at this day. - Josephus Antiquities of the Jews 18.3.3) Pilate (JESUS BEFORE PILATE) (Pontius Pīlātus, Greek: Πόντιος Πιλάτος, Pontios Pilatos) was the fifth prefect of the Roman province of Judaea from AD 26–36. He served under Emperor Tiberius, and is best known today for the trial and crucifixion of Jesus. Click for article on Pontius Pilate in Holman Bible Dictionary (Or another article in ISBE) Wikipedia excerpt on Pontius Pilate - The sources for Pilate's life are an inscription known as the Pilate Stone (SEE PICTURE OF THIS GREAT ARCHAEOLOGICAL DISCOVERY IN 1961 MUSEUM PICTURE), which confirms his historicity and establishes his title as prefect; a brief mention by Tacitus; Philo of Alexandria; Josephus; the four canonical gospels; the Acts of the Apostles; the First Epistle to Timothy; the Gospel of Nicodemus; the Gospel of Marcion; and other apocryphal works. Based on these sources, it appears that Pilate was an equestrian of the Pontii family, and succeeded Valerius Gratus as prefect of Judaea in AD 26. Once in his post he offended the religious sensibilities of his subjects, leading to harsh criticism from Philo, and many decades later, Josephus. According to Josephus circa AD 93, Pilate was deposed and sent to Rome by Lucius Vitellius after harshly suppressing a Samaritan uprising, arriving just after the death of Tiberius which occurred on 16 March in AD 37. Pilate was replaced by Marcellus. John
Lucas 13
Robertson - Making his way to Jerusalem. Note tenses here of continued action, and distributive use of kata with cities and villages. This is the second of the journeys to Jerusalem in this later ministry corresponding to that in John 11. Teaching (didasko present tense) - Was He just passing through or was He passing through with a purpose? Yes, Jesus was passing through, but was always conscious of redeeming the time (Eph 5:16+), knowing that the most evil day in eternity would soon be upon Him. And so here we see Jesus redeeming the precious opportunities by teaching the people. These were among some of His last words before the Cross! Clearly they are words everyone would want to hear and heed, for the last words of a dying Man are never wasted words, but always filled with significance and import! Especially if that dying Man is Jesus! THOUGHT - Jesus did not waste one precious moment! And neither should we as we are "passing through" this world blinded to His life giving Gospel (2Co 4:4+, 2Co 4:5,6+ Jn 3:18-21+ Acts 26:17-18+)! Like Jesus we are aliens and strangers (1Pe 1:1+, 1Pe 2:11+) who are God's workmanship (see God's Masterpiece, His Poiema) on mission to accomplish the good works for our Master (e.g., see Ep 2:10+, Php 2:13+ Ep 5:18+ Gal 5:16+). Redeem the Time Beloved, we are called to walk in His steps (1Pe 2:21+, cp Jn 13:15 1Co 11:1 Ep 5:2+ Php 2:3 4+ Php 2:5+ 1Jn 2:6 1 Jn 3:16 Re 12:11+), and yes that will bring persecution (Jn 15:19 20 Lk 6:22; 21:17 Jn 17:14 15 Mt 10:34, 35, 36 take comfort in Jn 16:33,14:27), but it also conveys a responsibility (and accountability one day future 2Ti 2:15+) to continually teach the Word of Life (Php 2:16+, 1Jn 1:1) to faithful men and women who will be able to teach others also (2 Ti 2:2+, cp Jesus commission in Mt 28:18 19 20 especially Mt 28:20!) The NET Note says that the statement that Jesus was proceeding on His way to Jerusalem "is the first of several travel notes in Luke's Jerusalem journey section of Luke 9–19 w Luke 17:11 While He was on the way to Jerusalem, He was passing between Samaria and Galilee. Luke 18:31 Then He took the twelve aside and said to them, “Behold, we are going up to Jerusalem, and all things which are written through the prophets about the Son of Man will be accomplished. Luke 19:28 After He had said these things, He was going on ahead, going up to Jerusalem. Luke 19:41 When He approached Jerusalem, He saw the city and wept over it, And proceeding (poieo - present tense) on His way (poreia) to Jerusalem - More literally this reads "making progress toward Jerusalem" or "making His journey toward Jerusalem." Jesus walked along those dusty roads with His disciples knowing that the end of the road was His death on a Roman Cross, but fully cognizant that this would accomplish His triumph over sin, death and Satan! Mark summarizes Jesus' journey... They were on the road going up to Jerusalem, and Jesus was walking on ahead of them; and they were amazed, and those who followed were fearful. And again He took the twelve aside and began to tell them what was going to happen to Him, saying, “Behold, we are going up to Jerusalem, and the Son of Man will be delivered to the chief priests and the scribes; and they will condemn Him to death and will hand Him over to the Gentiles. “They will mock Him and spit on Him, and scourge Him and kill Him, and three days later He will rise again.” (Mark 10:32-34+) Passing (1279) (diaporeuomai from diá = through + poreúomai = to go) means to go or pass through. Used 5x in 5v in NAS = Lk 6:1; 13:22; 18:36; Ac 16:4; Ro 15:24+. Teaching (1321)(didasko from dáo= know or teach) in the present tense describes Jesus focus and passion, continually giving instruction, continually redeeming the time (Ep 5:16KJV-note) which could have been in a formal or informal setting. Luke does not give us more details about the where and when of His continuous teaching. One can imagine that walking from one city or village to another was also a time in which Jesus was continually teaching His disciples. He knew His days were numbered and soon the disciples would be on their own until He was resurrected (and until His Spirit was sent in Acts 2:1-4, cf Jn 14:16-18). In Scripture to teach means to pass on the truth about the Word of God, the God of the Word and the faith of the saints, with the goal of influencing their understanding (cf Eph 4:23-note, Col 3:10-note) and stimulating obedience to the truth taught and resultant Spirit energized transformation and Christ-likeness (2 Cor 3:18-note, cf Ro 12:2-note). The essence of a disciple in fact is that he or she is a learner. The teacher teaches and the disciple hears and processes what is heard so that this truth affects his or her innermost being. Ultimately the purpose of didasko is to shape the will of the one taught. Finally, teaching of sound doctrine is vital to the growth and stabilization of one's faith (cp Ro 10:17-note). It is notable that in the Gospels Jesus is addressed as Rabbi or Teacher more than any other name, which clearly attests to the importance He placed on this activity. In fact some 45 of the 58 NT uses of the Greek word for teacher (didaskalos) are used of Jesus (most of these referring to His public teaching). In addition 47 of 97 occurrences of didasko are used in the Gospels to describe the teaching activity of Jesus. Teaching was also a primary activity of the leaders of the early church (see Acts 4:2, 18, 5:21, 25, 28, 42, etc). How tragic that we are seeing a drift away from the teaching of sound doctrine (1Ti 4:6 2Ti 4:3+ Titus 1:9+) from the pulpits, even in churches that refer to themselves as "Bible churches"! Proceeding (present tense = continually) (4160)(poieo) usually means to make, to do or accomplish, this latter in the sense of undertaking some action and here in Lk 13:22 speaking of making His way (His purpose - see discussion of "way" below) to Jerusalem. Way (4197)(poreia from poreuomai = to go as in Lk 10:38) is a noun which means a going away, journey (BDAG = "a planned movement over a considerable distance"), a venture and is used here and James 1:11 "so too the rich man in the midst of his pursuits will fade away (the rich man on his [business] journeys or more generally in his undertakings or pursuits)." In James poreia means conduct, way of life, one's course or manner of life (Of the ‘way’ that one should take). Gilbrant on poreia - In classical Greek poreia denotes a “trip” or “journey.” It also bears a metaphoric meaning of “behavior” or “way of life” (Liddell-Scott). The papyri use poreia almost exclusively in the literal sense of “journey” or for concrete items associated with a journey, such as a passport or caravan. The Septuagint uses poreia for literal journeys (as in Nehemiah 2:6 and Jonah 3:3,4) and metaphorically for the course of life, both of individuals (Pr 4:27) and nations (Isa 8:11). Friberg - strictly going; literally journey, trip (Lk 13.22); plural, of business comings and goings undertakings, pursuits (probably Jas 1.11-note); figuratively way of life; plural ways (possibly Jas 1.11-note) Poreia is used 17x in 16v in the Septuagint Num. 33:2; Neh. 2:6; Ps. 68:24; Prov. 2:7; Prov. 4:27; Prov. 26:7; Isa. 3:16; Isa. 8:11; Jer. 10:23; Jer. 18:15; Jon. 3:3; Jon. 3:4; Nah. 1:8; Nah. 2:5; Hab. 3:7; Hab. 3:10 Jonah 3:3 So Jonah arose and went to Nineveh according to the word of the LORD. Now Nineveh was an exceedingly great city, a three days’ walk. 4 Then Jonah began to go through the city one day’s walk; and he cried out and said, “Yet forty days and Nineveh will be overthrown.” Luke 13:23 And someone said to Him, "Lord, are there just a few who are being saved?" And He said to them, KJV Luke 13:23 Then said one unto him, Lord, are there few that be saved? And he said unto them, are there just a few who are being saved Mt 7:14; 19:25; 20:16; 22:14 And He said to them Lk 12:13-15; 21:7,8; Mt 24:3-5; Mk 13:4,5; Jn 21:21,22; Acts 1:7,8 Luke 13 Resources - Multiple Sermons and Commentaries Luke 13:22-30 The Narrow Door - Steven Cole Luke 13:22-30 Are Just a Few Being Saved? Part 1 Luke 13:22-30 Are Just a Few Being Saved? Part 2 NOT ARE JUST A FEW SAVED BUT AM I SAVED? And someone said to Him - Some have said this may have even been one of His 12 disciples but Lk 13:28 suggests that such would be unlikely (unless of course it was Judas Iscariot!) Why this question? We do not know. Perhaps He had taught on the Kingdom of God as recorded in Matthew where Jesus plainly stated "“Again I say to you, it is easier for a camel to go through the eye of a needle, than for a rich man to enter the kingdom of God.” (Mt 19:24) This declaration prompted a similar question from His disciples "When the disciples heard this, they were very astonished and said, “Then who can be saved?” And looking at them Jesus said to them, “With people this is impossible, but with God all things are possible.” (Mt 19:25-26) So whoever is asking the question views Jesus as Lord. This does not necessarily mean they are a believer, for this title was sometimes used to convey a sense of respect. But at least they respect Him! It is surprising that they did not address Him as didaskalos or Teacher (or even Rabbi), given the fact that He was clearly teaching as they journeyed. Lord (kurios) are there just a few Who are being saved (sozo)? - He is asking the wrong question. The question for every man and woman to ask is "Am I saved?" And Jesus turns the question of the solitary man into an answer to the masses ("to them") that were around Him.
Lucas 13:22-30
Robertson - Making his way to Jerusalem. Note tenses here of continued action, and distributive use of kata with cities and villages. This is the second of the journeys to Jerusalem in this later ministry corresponding to that in John 11. Teaching (1321) (didasko [word study] from dáo= know or teach; English = didactic; see also studies of noun didaskalia and adjective didaktikos) means to provide instruction or information in a formal or informal setting. In the 97 NT uses of didasko the meaning is virtually always to teach or instruct, although the purpose and content of the teaching must be determined from the context. Luke uses the present tense to vividly picture the focus and passion of our Lord Jesus Christ to redeem every precious moment (Ep 5:16KJV-note) as He walked along those dusty roads with His disciples knowing that the end of the road was His death on a Roman Cross, but fully cognizant that this would accomplish His triumph over sin, death and Satan! Can you imagine being one of the disciples constantly hearing the Truth Himself teaching accurately the Word of Truth. Only His glorious countenance in heaven could be better! (Ps 16:11, Rev 21:3-note Rev 21:4-note Rev 21:5-note Rev 21:6-note Rev 21:7-note Rev 22:3-note Rev 22:4-note Rev 22:5-note) Beloved, we are called to walk in His steps (1Pe 2:21-note, cp Jn 13:15 1Co 11:1 Ep 5:2-note Php 2:3 4-note Php 2:5-note 1Jn 2:6 3:16 Re 12:11-note), and yes that will bring persecution (Jn 15:19 20 Lk 6:22; 21:17 Jn 17:14 15 Mt 10:34, 35, 36 take comfort in Jn 16:33,14:27), but it also conveys a responsibility (and accountability one day future 2Ti 2:15-note) to continually teach the Word of Life (Php 2:16-note, 1Jn 1:1) to faithful men and women who will be able to teach others also (2Ti 2:2-note, cp Jesus commission in Mt 28:18 19 20 especially Mt 28:20!) In Scripture to teach means to pass on the truth about the Word of God, the God of the Word and the faith of the saints, with the goal of influencing the understanding and stimulating obedience to the truth taught and resultant Spirit energized transformation and Christ-likeness. The essence of a disciple in fact is that he or she is a learner. The teacher teaches and the disciple hears and processes what is heard so that this truth affects his or her innermost being. Ultimately the purpose of didasko is to shape the will of the one taught. Finally, teaching of sound doctrine is vital to the growth and stabilization of one's faith (cp Ro 10:17). It is notable that in the Gospels Jesus is addressed as Rabbi or Teacher more than any other name, which clearly attests to the importance He placed on this activity. In fact some 45 of the 58 NT uses of the Greek word for teacher (didaskalos) are used of Jesus (most of these referring to His public teaching). In addition 47 of 97 occurrences of didasko are used in the Gospels to describe the teaching activity of Jesus. Teaching was also a primary activity of the leaders of the early church (see Acts 4:2, 18, 5:21, 25, 28, 42, etc). How tragic that we are seeing a drift away from the teaching of sound doctrine (1Ti 4:6 2Ti 4:3-note Titus 1:9-note) from the pulpits, even in churches that refer to themselves as "Bible churches"! John