Lucas 13

Charles Spurgeon · Citado em PreceptAustin

Lucas 13

Spurgeon - There will be no true glory for Jerusalem until the Jews are converted; there will be no return of Christ to that royal city until they shall welcome him with louder hosannas than they gave when he rode in triumph through the streets, and entered into the temple. The Lord grant that we may never reject Christ! Let us run, even now, like little chicks, and hide beneath the wings of the Eternal.

Lucas 13

Spurgeon - There is a time for felling fruitless trees, and there is an appointed season for hewing down and casting into the fire the useless sinner. “In that case, I will plead for it no longer, for it will have had its full time of testing, and every opportunity of bearing fruit: ‘After that thou shalt cut it down.”’ The parable is so simple that it needs no explanation, and therefore our Lord Jesus has not given any. May we all make a personal application of its solemn teaching! Amen. (Luke 13 - exposition) Warren

Lucas 13

Spurgeon - They will be very respectful; they will call him, “Lord.” They will be very earnest; they will pray, “Lord, Lord.” They will be very simple and very honest in their request: “Open unto us.” They will be very personal: “Open unto us.” Such will the prayers of the ungodly be when they wake up to the fact that they are shut out of heaven. And you begin to stand outside and knock (krouo in present tense - continually) on the door (thura), saying, 'Lord (kurios), open up (anoigo in aorist imperative) to us!' - When the door is shut, the day of grace will have come to an end. Today is the day to call Jesus "Lord", not when the door is shut! And if we call Him "Lord" it must not just be with our lips but should be reflected by our lives! (see passages below) To call Jesus Lord is to surrender to His sweet will, and live obediently. Here when it is too late, even these lost souls recognize Him as Lord (cf Php 2:9-11). How much more should saved souls now choose to recognize Him as as Lord and to submit to His will for their life! Notice how sin deceives these sinners (He 3:13-see deceitfulness of sin) so that they think they can address Jesus as "Lord" even though they demonstrated no evidence that they had surrendered their selfish will to His perfect will during their lifetime! They do things like the song says "my way", not "my Master's way"! Their sinful behavior points to their self-centered belief. Do not be deceived by a soft profession without a sure possession! Then He will say to them "I do not know (eido) where you are from" - Then is after they knock and command that He open the door. Notice that "them" is plural, so Jesus is not addressing this only to the one who asked a question (Lk 13:23 "someone said to Him") but to the entire audience (and to all who read His words). Again Jesus uses the plural for "you." The point is that they had no personal relationship with the Lord, as emphasized by the Lord's categorical denial of relationship. R Kent Hughes has some piercing comments - We may be preachers and have perhaps ministered to thousands. We may be Sunday school teachers and point many little ones to Christ. We may be missionaries and are held up as paragons of sacrifice, and yet end up as castaways. Why? Because mighty works do not save us, but only vital union with Christ through real faith. So the burning question is, does Christ know you? Are you in authentic relationship with Him? The corollary question is, has the relationship with Christ that you claim to have turned you away from evil? Are you morally improved from God’s point of view? Or will he say, “Away from me you evildoer!”? The telling question is not a matter of ministry or standing in the church but of authentic righteousness. (See Luke: That You May Know the Truth) Woe! Other verses that describe the tragedy of calling Jesus Lord but not obeying Him as Lord... And why do you call (present tense = this was their habitual practice!) Me, 'Lord, Lord,' and do not do (poieo in the present tense = this was also their habitual practice, their lifestyle!) what I say? (Lk 6:46+) Comment: Did you notice the "disconnect" between what they said and what they did (more accurately what they did NOT do)? Profession never saved anyone! In Titus 1:16+ they were continually professing [present tense] but they were also continually denying [present tense] by their deeds! Deeds do not save! Deeds do demonstrate the authenticity of one's profession. Profession must always be coupled with possession. The English definition of profession is an open but often false declaration or claim! Do not be deceived dear reader! And later the other virgins also came, saying, ' Lord, open up for us.' But he answered and said, 'Truly I say to you, I do not know you.' (Mt 25:11, 12) Not everyone who says to Me, 'Lord, Lord,' will enter the kingdom of heaven; but he who does (present tense = as their habitual practice - the idea is that this is their general direction, not perfection!) the will of My Father who is in heaven. “Many will say to Me on that day, ‘Lord, Lord, did we not prophesy in Your name, and in Your name cast out demons, and in Your name perform many miracles?’ (Notice He does not dispute their claims! Miracles don't save us, except one miracle, the miracle of a circumcised heart, a new heart, a new [miraculous] birth!) “And then I will declare to them, ‘I never knew you; DEPART FROM ME, YOU WHO PRACTICE LAWLESSNESS.’ (Mt 7:21-23+) Francis Chan (Watch short video entitled "Erasing Hell") - toward the end of His life, Jesus told a parable about second chances (Luke 13:22–30). Jesus is making His way to Jerusalem, and His disciples ask how many people will end up being saved. Jesus answers that few will be saved, but even worse, many who think they are saved will end up on the “outside” of the kingdom, so to speak. While outside, they’ll knock on the door to see if Jesus will let them in. What will happen when Jesus comes to the door? According to those who believe that there are second chances after death, Jesus answers, “Come on in!” He has to, right? To think that Jesus would answer any other way is cruel. It would be unloving and unjust! Could Jesus actually say, “ ‘Door’s locked. Sorry. If you had been here earlier, I could have done something. But now, it’s too late’ ”? Yes, actually, He could. Though we may wish for the door to fling open, Jesus says that He will do the opposite: “When once the master of the house has risen and shut the door, and you begin to stand outside and to knock at the door, saying, ‘Lord, open to us,’ then he will answer you, ‘I do not know where you come from.… Depart from me, all you workers of evil!’ In that place there will be weeping and gnashing of teeth, when you see Abraham and Isaac and Jacob and all the prophets in the kingdom of God but you yourselves cast out.” (Luke 13:25–28) This passage “gives no hint whatever that the door will remain permanently open.” If Jesus believed in second chances for those who reject Him in this life, then this parable is dangerously misleading. For those who follow Jesus, there is everlasting life in the presence of God, but for those who don’t follow Him, there will be punishment. And as we have seen in this chapter, the Bible doesn’t seem to hold out hope for a second chance. How scary this is for those who will find themselves on the other side of the door wanting to come in, banging and begging, wishing they had made some different choices while they had the opportunity. It’s sobering to think about this parable. Jesus did not say these words so we would one day merely discuss them in a book. Like all Scripture, this parable is meant to impact our souls. Please take some time to at least read it again. Read it with care. Read it with conviction, knowing that there will be people on the outside, in a terrible place of punishment. A place called hell. (From Francis Chan - Erasing Hell: What God Said About Eternity and the Things We Made Up.) Luke 13:26 "THEN YOU WILL BEGIN TO SAY, "WE ATE AND DRANK IN YOUR PRESENCE, AND YOU TAUGHT IN OUR STREETS" We ate and drank in Your presence, and You taught in our streets Isa 58:2; 2 Ti 3:5; Titus 1:16 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 Then you (plural) will begin to say - Always take a moment when you encounter an expression of time (in this case "then") and query the text with questions like "When is then?" or "What will happen then?", etc. Jesus is warning that hearing His words of invitation must be coupled with heeding His words of warning! We ate and drank in Your presence - Seeing Jesus or sitting with Jesus at a dinner table never saved anyone. Sharing a meal normally speaks of intimacy in the ancient world (e.g., see Jesus' invitation in Rev 3:20+) but that would not be sufficient to bring about salvation. The speakers may perhaps be alluding to the time when Jesus fed the five thousand (Jn 6:10) but when they were faced with His "hard teaching", refused to become His true followers, even departing from Him in that moment of crisis (cp strive to enter!) (Jn 6:53-65 -- see the crisis point reached in Jn 6:66). Judas Iscariot had an even closer relationship to Jesus, masquerading as a disciple (who did not depart in Jn 6:66) and yet his subsequent departure proved that Judas was not a genuine disciple (Read Jn 13:26-30, cf 1Jn 2:19+). External appearances, no matter how convincing to other men, mean nothing unless there has been an internal change, a "circumcision" of one's heart (See Excursus on Circumcision Of the Heart). Spurgeon - They came to the communion-table. They used to hear sermons indoors and out of doors. “Thou hast taught in our streets.” Matthew

Lucas 13

Spurgeon - They shall be judged by their works. If they were workers of iniquity, it proved that they were unrenewed and unsaved. Christ will not endure their company, but will say to them, “Depart from me.” Matthew Henry minces no words noting that "This is their ruin, that, under a pretence of piety, they kept up secret haunts of sin, and did the devil’s drudgery in Christ’s livery (Ed: identifying uniform, distinctive dress, outward appearance - cp 2Ti 3:5-note)." Cyril of Alexandria adds that "the light has no communion at all with the darkness: nor can any one he near unto the perfectly pure God who is held by the pollutions of sin, and whose stain is not yet washed away." (Sermon) This passage parallels Jesus' declaration in the Sermon on the Mount... Not everyone who says to Me, 'Lord, Lord,' will enter the kingdom of heaven (Equates with genuine salvation); but he who does (present tense = their habitual practice, the general direction of their life. Note: Direction not perfection!) the will of My Father Who is in heaven (i.e., their holy [supernatural not natural!] behavior proves that they have a holy [supernatural] Source of power, the Holy Spirit - Their works show their faith to be genuine, saving faith. Be careful, Do Not Misinterpret! = their doing of the will of the Father does not save them, for by works no man can be saved [justified - declared righteous] Ro 3:20-note, Ro 3:28-note. Their supernaturally enabled works simply show they are saved!). 22 Many (This ought to make us weep, beloved! And even more so when we consider the "many" who will go to destruction in Mt 7:13+) will say to Me on that day, 'Lord, Lord, did we not prophesy in Your name, and in Your name cast out demons, and in Your name perform many miracles?' (Notice Jesus does not dispute or discount their claims of the "miraculous"! So what? Beware of following any "miracle" worker whose lifestyle does not produce the good fruit of godliness!) 23 "And then I will declare to them, 'I never (absolute denial that at any time I ever) knew (ginosko - in context this speaks of utmost intimacy ~ union, oneness, in Christ and Christ in us) you; DEPART (present imperative = command calling for continuous action!) FROM ME, YOU WHO PRACTICE (worked at it with active zeal and the present tense indicates this was their habitual practice, their general lifestyle) LAWLESSNESS.' (Mt 7:21+, Mt 7:22, 23+) Steven

Lucas 13

Spurgeon - This was a matter of common town talk, so of course they brought the news to Jesus. Notice how wisely he used this shameful incident. You and I too often hear the news of what is happening, but we learn nothing from it; our Saviour’s gracious mind turned everything to good account; he was like the bee that gathers honey from every flower. (Luke 13 - exposition) The Galileans whose blood Pilate had mixed with their sacrifices - This group died while performing their religious duty! See Josephus below for his mention of Pilate and Jewish deaths (but the truth is we can only speculate). Apparently recently the Galileans (Jews) were put to death in some way under the auspices of Pilate. The phrase "blood...mixed with their sacrifices" is interesting because presumably the Galilean Jews whose blood had been shed had come to the Temple to offer sacrifices (animal blood)! And if their human blood had literally mixed with (or mingled with) the blood of their sacrifices, this detail indicates they were slain while they were carrying out the sacrifices. Only a depraved, callous man (like Pilate) would stoop to the low level of ordering such savage slaughter while men were carrying out acts of worship!

Lucas 13

Spurgeon - There would come upon them also, because of their sin, a sudden and overwhelming calamity. When we read of the most dreadful things happening to you we may conclude that something similar will happen to us if we are impenitent; if not in this world, yet in that which is to come. (Luke 13 - exposition) Repent (3340)(metanoeo from meta = with, among + noeo = to think, exercise the mind <> from nous = mind - see study = metanoia) means to have another mind. Metanoeo means to change one's mind in respect to sin, God, and self. To turn to God and from sin (Luke 15:7 = "one sinner who repents", cf 1Th 1:9+). It is not an intellectual decision but a change of mind that issues in a change of behavior. This change of mind may, especially in the case of Christians who have fallen into sin, be preceded by sorrow (2Cor 7:8-11); but sorrow for sin, though it may cause repentance, is not repentance. Metanoeo - 32v - repent(26), repented(5), repents(3). (TAKE A MOMENT AND WORK THROUGH THESE IMPORTANT PASSAGES ON REPENTANCE TAKING NOTES ABOUT WHAT EACH TEACHES) Matt. 3:2 (e.g., tells you why repentance is urgent); Matt. 4:17 (e.g., tells you why you must repent); Matt. 11:20; Matt. 11:21; Matt. 12:41; Mk. 1:15 (e.g., tells you repentance is intimately related to believe, both being energized by God's grace, God's Spirit); Mk. 6:12; Lk. 10:13; Lk. 11:32; Lk. 13:3; Lk. 13:5; Lk. 15:7; Lk. 15:10; Lk. 16:30; Lk. 17:3; Lk. 17:4; Acts 2:38; Acts 3:19; Acts 8:22; Acts 17:30; Acts 26:20; 2 Co. 12:21; Rev. 2:5; Rev. 2:16; Rev. 2:21; Rev. 2:22; Rev. 3:3; Rev. 3:19; Rev. 9:20; Rev. 9:21; Rev. 16:9; Rev. 16:11 Will perish (622)(apollumi from apo = away from or wholly + olethros = state of utter ruin <> ollumi = to destroy <> root of apollyon [Re 9:11] = destroyer) means to destroy utterly but not to annihilate, that is, not to cause to cease to exist. Most often it describes the utter ruin of man without Christ as their Refuge (Ps 46:1, Ps 18:2) from the storm to come (1Th 1:10). In Lk 13:33 it describes Jesus perishing that men who accept His sacrifice might not perish and thereby suffer eternal ruin. Sadly, those who perish, will wish that it had meant cessation of existence because their eternal torment will be so horrible (Lk 13:25-28+)! The picture of the verb apollumi is of a human life that is forever ruined and is no longer usable for its intended purpose. In other words apollumi is not the loss of being per se, but is more the loss of well-being. The utter, eternal tragedy is that the person can no longer serve or fulfill the purpose for which they were created in the imago dei, that purpose being to "to glorify God, and to enjoy Him forever" as succinctly expressed in the first point of the Westminster Shorter Catechism. J I Packer says it is "the regular Greek word for wrecking and ruining something, so making it useless for its intended purpose." Apollumi speaks of the absolute antithesis of what man was meant to be before God, Paul explaining that the Lord Jesus and His mighty angels will be revealed from heaven "dealing out retribution to those who do not know God and to those who do not obey the Gospel of our Lord Jesus (Who on earth declared "repent and believe in the Gospel" Mk 1:15+). These will pay the penalty (dike - judgment) of eternal destruction (olethros, root word of apollumi), away from the presence of the Lord and from the glory of His power,(2 Th 1:7-9+) In short apollumi means to render useless. The Gospel promises everlasting life for everyone who repents and believes in Jesus. The failure to possess this life will result in utter ruin and eternal uselessness but not cessation of existence! Apollumi - 86v - bring(1), destroy(17), destroyed(9), dying(1), end(1), killed(1), lose(10), loses(7), lost(14), much(1), passed away(1), perish(14), perishable(1), perished(4), perishes(1), perishing(6), put to death(1), ruined(3). Matt. 2:13; Matt. 5:29; Matt. 8:25; Matt. 9:17; Matt. 10:6; Matt. 10:28; Matt. 10:39; Matt. 10:42; Matt. 12:14; Matt. 15:24; Matt. 16:25; Matt. 18:11; Matt. 18:14; Matt. 21:41; Matt. 22:7; Matt. 26:52; Matt. 27:20; Mk. 1:24; Mk. 2:22; Mk. 3:6; Mk. 4:38; Mk. 8:35; Mk. 9:22; Mk. 9:41; Mk. 11:18; Mk. 12:9; Lk. 4:34; Lk. 5:37; Lk. 6:9; Lk. 8:24; Lk. 9:24; Lk. 9:25; Lk. 9:56; Lk. 11:51; Lk. 13:3; Lk. 13:5; Lk. 13:33; Lk. 15:4; Lk. 15:6; Lk. 15:8; Lk. 15:9; Lk. 15:17; Lk. 15:24; Lk. 15:32; Lk. 17:27; Lk. 17:29; Lk. 17:33; Lk. 19:10; Lk. 19:47; Lk. 20:16; Lk. 21:18; Jn. 3:16; Jn. 6:12; Jn. 6:27; Jn. 6:39; Jn. 10:10; Jn. 10:28; Jn. 11:50; Jn. 12:25; Jn. 17:12; Jn. 18:9; Acts 5:37; Acts 27:34; Rom. 2:12; Rom. 14:15; 1 Co. 1:18; 1 Co. 1:19; 1 Co. 8:11; 1 Co. 10:9; 1 Co. 10:10; 1 Co. 12:23; 1 Co. 15:18; 2 Co. 2:15; 2 Co. 4:3; 2 Co. 4:9; 2 Thess. 2:10; Heb. 1:11; Jas. 1:11; Jas. 4:12; 1 Pet. 1:7; 2 Pet. 3:6; 2 Pet. 3:9; 2 Jn. 1:8; Jude 1:5; Jude 1:11; Rev. 18:14 Two Sorts of Men - Puritan Daily Readings I tell you, Nay: but, except ye repent, ye shall all likewise perish. Luke 13:3 But I foresee there are two things that are likely to harden the unconverted, and make me lose all my labor, except they can be taken out of the way: and that is, the misunderstanding on those two words: [the wicked] and [turn.] Some will think to themselves, it is true, the wicked must turn or die; but what is that to me? I am not wicked, though I am a sinner, as all men are. Others will think, “it is true that we must turn from our evil ways; but I am turned long ago: I hope this is not now to do.” And thus, while wicked men think they are not wicked, but are already converted, we lose all our labor in persuading them to turn. I shall therefore, before I go any farther, tell you here who are meant by the wicked, and who they are that must turn or die; and also what is meant by turning, and who they are that are truly converted…a wicked man and a converted man are contraries. No man is a wicked man that is converted, and no man is a converted man that is wicked; so that to be a wicked man, and to be an unconverted man, is all one. LUKE 13:1-5 "Repent, and believe in the gospel" (Mark 1:15+). Ever wondered about people who say they believe in Jesus yet demonstrate no evidence of a change of heart? They show no remorse for wrongdoing, no longing for righteousness. They lack repentance. Several years ago a prominent underworld figure attended a large evangelistic crusade. Realizing that the cause of evil would be weakened if this man would be converted, those conducting the meeting witnessed to him about Christ. One night they urged him to "open the door" of his heart and let Jesus in. The man supposedly accepted the Lord, but as the months passed his lifestyle remained the same. When confronted with this fact, the gangster said that no one had told him that in saying yes to Jesus he would be turning his back on his former life. He knew of Christian football players, Christian cowboys, Christian politicians—why not a Christian gangster? When they explained the need for repentance, the man wanted nothing more to do with Christianity. The Greek word for repentance, metanoia, means "to change the mind." This involves thinking rightly about sin, self, and God. We recognize that we are condemned sinners before God and unable to save ourselves. We turn from our self-sufficiency to Christ and by faith receive Him as our Savior. If we are willing to repent, God will empower us. But we need to know that turning to Christ means turning from sin. We can't have one without the other. —D.J.D. We do not repent in order to go to Christ; we go to Christ in order to repent. Vance Havner - "Except Ye Repent" Luke 13:1-9 WE have almost forgotten that repentance is necessary to salvation. In this superficial day, when people glibly "accept Christ" and join the church on a "decision day" with no sense of sin or joy in salvation—the depths having never been stirred—we need to remember the words of our Lord, "Except ye repent, ye shall all likewise perish." In the thirteenth chapter of Luke, our Lord mentions two disasters of that time in which a number of people had been killed. It was the common opinion that such people were greater sinners than the average to bring down such calamity upon themselves. But our Lord declares that "there is no difference." All are sinners, and unless we repent we shall all alike perish. We have our own way of reckoning one man a worse sinner than another, but in God's sight we are all lost until we are saved; and if a man is lost, he cannot be more lost than another. If you are not a believer on Christ, you need not be any worse than you are right now to be lost, for it is your lack of believing that condemns you (John 3:18). Jesus told a parable of a barren fig tree, whose owner was about to destroy it, when the vinedresser interceded to give it another chance. He was speaking of the Jews—typified in Scripture by the fig tree—who had the opportunity for the Messiahs ministry but had not received Him. It should also remind us that God is giving us an opportunity to bear fruit unto Him, and He wants fruit, not mere leaves of profession. He healed a crippled woman on the Sabbath, and immediately the Pharisaic ruler of the synogogue objected. Jesus sternly calls His accuser a hypocrite and rebukes him. He speaks of the woman as one "whom Satan hath bound," which throws light upon His attitude toward sickness as a shackle of Satan. Often we regard sickness as the will of God, when we ought to face it as a scourge of the devil. When Jesus was asked whether few would be saved (Luke 13:23) He did not answer directly, but bade His hearers to strive to enter in at the strait gate. Many who were highly favored will be cast out, while the babes and simple souls will be saved. It has ever been so: the privileged Jews first refused Him while the untaught Gentiles received Him. Through the ages the first have been last and the last first. When warned that Herod would kill Him, our Lord replies by calling the king a "fox" and telling him that He could not be hindered by any king. Jesus adds a statement of awful irony about Jerusalem: "I must get on to Jerusalem, for it is unthinkable that a prophet should be killed elsewhere. They have killed so many there that it is natural to expect it." He closes with a lament over the city that He gladly would have gathered unto Himself. One day He will return, and Israel shall look upon Him whom they have pierced and shall say, "Blessed is He that cometh in the name of the Lord." Today, the papers tell us of continuous return to Palestine and the revival of that land—the greatest miracle of modern times. The stage is being set for the Lord's return. Are you ready? Walter Chantry - Our ears have grown accustomed to hearing men told to “accept Jesus as your personal Saviour,” a form of words which is not found in Scripture. It has become an empty phrase. These may be precious words to the Christian—“personal Saviour.” But they are wholly inadequate to instruct a sinner in the way to eternal life. They wholly ignore an essential element of the Gospel, namely repentance. And that necessary ingredient of Gospel preaching is swiftly fading from evangelical pulpits, though the New Testament is filled with it.… Paul confronted the intellectuals of Mars’ Hill by preaching, “God now commandeth all men everywhere to repent” ( Acts 17:30 ). This was no optional note on the apostolic trumpet. It was the melody, the theme of their instructions to sinners. Merely to talk about “accepting a personal Saviour” eliminates this crucial imperative. (from Today’s Gospel: Authentic or Synthetic?) J I Packer on preaching hell - To announce the reality of hell is a testing and grueling task. The compassion and fellow-feeling that should mark all Christian communicators require us to do it, not with gloating and contempt, but with tears, if not in our eyes, then in our hearts. Any appearance of off-handness in our manner will surely discredit our matter, just because it discredits us as human beings. It is hard to take seriously a message from a messenger who does not appear to take it seriously himself, or at any rate not to feel about it as a good man should. R. W. Dale once said that D. L. Moody had a right to preach about hell because he so clearly did so from a weeping heart. John MacArthur on the need for repentance - Over the past five years or so, I have had opportunities to minister in many of the nations that we used to call “Iron Curtain” countries. There I have encountered a surprisingly vigorous evangelical church—solidly biblical, doctrinally orthodox, and alive. Western Christians generally do not comprehend or appreciate the vitality of Eastern European churches without visiting them firsthand. The churches are full—often uncomfortably packed—with crowds standing outside looking through windows. The people are earnest in their commitment to Christ in a way that is rare among Western Christians. Their services are worshipful, subdued, yet intensely passionate. Spontaneous weeping is as common as laughter. Prayer for the lost and personal evangelism are on the hearts and minds of these people more than social activities and sports. The focus of their message to the world is a clear call to repentance. Eastern European Christianity typically refers to new Christians as “repenters.” When someone comes to Christ, fellow believers say the new Christian has “repented.” Usually new believers are given the opportunity to stand before the church and verbalize their repentance. In nearly every church service I have attended in the former Soviet Union, at least one new convert has made a public confession of repentance. It is entirely biblical for the church to make repentance the chief feature of its message to the unsaved world. After all, the gospel calls people to come to the One who can deliver them from sin. People who don’t feel guilt and want to be delivered from the power and penalty of sin wouldn’t even want a deliverer. Did you realize that our Lord’s Great Commission demands that we preach repentance? Luke alone of all the Gospels records the content of the message Jesus commanded His disciples to preach: “that repentance for forgiveness of sins should be proclaimed in His name to all the nations” ( Luke 24:47). As we shall shortly see, repentance was the substance of the church’s message to a hostile world throughout the Book of Acts. The Bible is clear: Repentance is at the heart of the gospel call. Unless we are preaching repentance we are not preaching the gospel our Lord has charged us to preach. If we fail to call people to turn from their sins, we are not communicating the same gospel the apostles proclaimed. The Western church has subtly changed the thrust of the gospel. Instead of exhorting sinners to repent, evangelicalism in our society asks the unsaved to “accept Christ.” That makes sinners sovereign and puts Christ at their disposal. In effect it puts Christ on trial and hands the judge’s robes and gavel to the inquirer—precisely opposite of what should be. Ironically, people who ought to be concerned about whether Christ will accept them are being told by Christians that it is the sinner’s prerogative to “accept Christ.” This modified gospel depicts conversion as “a decision for Christ” rather than a life-transforming change of heart involving genuine faith, repentance, surrender, and rebirth unto newness of life. (Borrow The Vanishing Conscience) A. W. Tozer wrote - The formula “Accept Christ” has become a panacea of universal application, and I believe it has been fatal to many.… The trouble is that the whole “Accept Christ” attitude is likely to be wrong. It shows Christ [appealing] to us rather than us to Him. It makes Him stand hat-in-hand awaiting our verdict on Him, instead of our kneeling with troubled hearts awaiting His verdict on us. It may even permit us to accept Christ by an impulse of mind or emotions, painlessly, at no loss to our ego and no inconvenience to our usual way of life. For this ineffectual manner of dealing with a vital matter we might imagine some parallels; as if, for instance, Israel in Egypt had “accepted” the blood of the Passover but continued to live in bondage, or the prodigal son had “accepted” his father’s forgiveness and stayed on among the swine in the far country. Is it not plain that if accepting Christ is to mean anything there must be moral action that accords with it? (See chapter "What it Means to Accept Christ") P G Matthew - But unless you repent, you too will all perish. —Luke 13:3 In Luke 13, Jesus was told by some in the crowd that Pilate had killed some Galileans while they were worshiping. Perhaps they had committed a serious crime against Pilate and the authority of Rome, and they mistakenly had assumed that they would be safe in Jerusalem and in the temple courts, that the law would not catch them. The real issue in this passage, however, is that those Jews who reported this to Jesus did so with the assumption that those who had been murdered by Pilate must have been very wicked people. And they meant by implication that they themselves must be very righteous. In fact, if we study Judaism, whether it is conservative, reformed, or orthodox, we will notice that there is no conception of salvation based on genuine repentance and faith. No, the Jews thought they were already God’s children. But, notice, Jesus spoke something in reply that was absolutely unexpected. What did he say? “Do you think that these Galileans were worse sinners than all the other Galileans because they suffered this way? I tell you, no!” And then he gave a further bombshell. He looked directly at those who thought they were righteous, who assumed they had no need for a Savior, and warned, “I tell you, unless you repent, you too will all perish.” Jesus focused his attention on the most important issue in the life of these self-satisfied people. He was saying plainly that all people are sinners in need of a Savior. Not only the Gentiles, not only the Galileans, whom the Jerusalemites looked down upon, but all are sinners. Notice how quickly he directed his listeners to the issues of sin, death, and hell. He said, in effect, “You who pretend to be righteous and think you have no need for salvation, you who like to talk about theology—it is you who are in serious danger right now.” There is a real hell where all impenitent sinners shall suffer eternally. Jesus warns all self-righteous and impenitent people what awaits them. But, thank God, we can be saved if we repent and cry out to him, “Lord, have mercy on me, a sinner.” Jesus came to save sinners, and only sinners, from perishing. Let us acknowledge our sins and cry out to him. Who’s to Blame When Towers Fall? By Dr. Ed Dobson Scripture: Luke 13:1–8, especially verse 3 Unless you repent you will all likewise perish. Introduction: This week, the news, ceremonies, and perhaps our own minds will remind us of the terrible tragedy of September 11, 2001. When tragedies strike, who is responsible? Some well-known TV Christian personalities pronounced September 11th as God’s judgment on America for their sins. Some people blame governments, some people blame God, some people blame the victims for their sin. So who is to blame? Jesus was once asked a very similar question that will help us sort out this issue. 1. Background. This passage is not intended for those whose lives have been broken because of their personal falling towers. This is written to those of us who at a distance observe tragedy, observe falling towers, and wonder, “Why God? Who’s to blame? Who’s responsible?” The disciples and Jesus were discussing two events: A. A Story of Terrible Personal Suffering (v. 1). Pilate apparently discovered a plot by the Galilean Zealots, the violently nationalistic Jews, to attack the Roman army or authorities. When these Galileans came to Jerusalem, to the temple to offer their sacrifices, Pilate instructed his soldiers to go into the temple to the altar and kill these Galileans. Their own personal blood mingled with the blood of the animals they brought for sacrifice. B. A Story of Inexplicable Personal Disaster (v. 4). The next story Jesus brings up as an example: It’s about a falling tower. Nobody killed the people in the tower, but the tower simply fell. It had to be a rather large tower by first-century standards, because 18 people were inside. Without warning, without notice, the tower falls and they are killed in the rubble. 2. Questions Raised by Jesus. A. Were the Victims Worse Sinners (v. 2)? The essence of Jesus’ question suggests that terrible personal suffering, or inexplicable national disaster, can always be traced to personal sin. If you were a first-century Jew, and you heard about the Galileans you would say, “They deserved it. God zapped them, they were terrible sinners.” So Jesus raises the question: Do you think these Galileans were worse sinners than all the other Galileans because they died such a terrible death? B. Were the Victims Guiltier (v. 4)? The people in the first century thought that God had this ledger or this scale and when you do something wrong, you become indebted to God, you are guilty before God, and you owe God something. Somehow the people in the tower of Siloam had accumulated such a heavy debt to God, that God had had enough of them. 3. Jesus’ Answer (v. 3). I love the answer of Jesus, “I tell you, no.” However, with Jesus, just about the time you take a “Whew, great answer,” He turns right around and gets in your face: “but unless you repent, you will all likewise perish” (v. 3). A. We Are All Sinners. Jesus is saying to the crowds, “You’re in the business of making judgment about who’s the worse sinner? Who is more indebted to God? Who is guiltier before God?” Jesus said, “I’m here to tell you, ‘You’re a sinner as well.’ ” B. We All Need to Repent. What is repentance? It’s a change of heart and a change of mind that leads to a change of direction. Paul said being sorry for your sin is not enough (2 Cor. 7:10). It must be a godly sorrow that through the working of the Holy Spirit in your life brings about genuine repentance, a change of heart, a change of mind, a change of direction—turning to the Lord. C. We All Need to Repent While We Can (v. 6). We’re the fig tree in this story. The gardener who allows more time for repentance is God, but He’s also the One who cuts the tree down when it doesn’t bear fruit. Conclusion: If you’ve never repented of your sin, turned to Christ, and given your life to Him, you are living somewhere between the second chance and the last chance. The fact that you are here this morning may indicate that God is cultivating the soil of your heart. The Holy Spirit is plying, touching, convicting, convincing, drawing you to Christ. Jesus is saying, not only are you a sinner, not only do you need to repent, but you need to repent now. While God is kind, while He is long-suffering, while He is patient, while He is the God of the second chance, at some point He will become the God of the last chance. And who knows when the tower will fall on you or fall on me? (Who's to Blame when Towers Fall ) REPENT OR PERISH - E F Hallock TEXT: Luke 13:1–5. INTRODUCTION: Noah preached repentance to his generation; they repented not and perished. Jonah preached repentance to Nineveh; they repented and lived. Jesus has preached repentance to us; He “came into Galilee, preaching the gospel of God, and saying, ‘The time is fulfilled, and the kingdom of God is at hand; repent and believe in the gospel” (Mark 1:14–15). I. Elements of repentance. A. It is not mere penance, sorrow, and confession; they may follow it, however. B. It is a change of mind, attitude, and purpose; these result in forsaking of sin, and in faith in our Lord Jesus Christ (Acts 20:21). II. Reasons for repentance. A. God will judge you (see Acts 17:31; Rom. 14:10c–12; 2 Cor. 5:10). B. God has commanded you to repent. C. God will allow you to perish unless you repent. D. God is good (Rom. 2:4). III. Obstacles to repentance. A. Love of sins. B. Fear of evil companions. C. Religious prejudice. D. The pride of learning (not learning but the pride of learning). E. Willful selfishness—“The set of your soul.” CONCLUSION: “Those whom I love, I reprove and chasten; so be zealous and repent. Behold, I stand at the door and knock; if any one hears my voice and opens the door, I will come in to him and eat with him, and he with me” (Rev. 3:19–20). Luke 13:4 "Or do you suppose that those eighteen on whom the tower in Siloam fell and killed them were worse culprits than all the men who live in Jerusalem? KJV Luke 13:4 Or those eighteen, upon whom the tower in Siloam fell, and slew them, think ye that they were sinners above all men that dwelt in Jerusalem? NLT Luke 13:4 And what about the eighteen people who died when the tower in Siloam fell on them? Were they the worst sinners in Jerusalem? in Siloam Neh 3:15; Jn 9:7,11 the tower...fell and killed them 1 Ki 20:30; Job 1:19 were worse culprits. Luke 13:7:41,42; 11:4; Mt 6:12; 18:24 Luke 13:1-9 What We Should Learn From Tragedies - Steven Cole Luke 13:1-5 Supernatural Lessons from a Natural Disaster - John MacArthur Multiple Sermons and Commentaries - Luke 13 Resources Pool of Siloam JERUSALEMITES KILLED SUDDENLY, UNEXPECTEDLY! Or do you suppose that those eighteen on whom the tower in Siloam fell and killed them were worse culprits (opheiletes) than all the men who live in Jerusalem - So those who died in Lk 13:1 at the hands of Pilate are now mentioned on the same plane as those who died in this accident. Again Jesus leaves no doubt that they were are no worse (not more guilty or more highly indebted to God - see opheiletes = debtors) than all the others who lived in Jerusalem. He is speaking very clearly, and not in parable, so His hearers can be sure to understand what He is saying. THOUGHT - Jesus' choice of culprits (opheiletes) is surely not accidental, for every sinner is like these 18, a debtor to God because of committing countless sins against Him. Play A Debtor to Mercy Alone. A debtor to mercy alone, Of covenant mercy I sing; Nor fear, with Thy righteousness on, My person and offering to bring. The terrors of law and of God With me can have nothing to do; My Savior's obedience and blood Hide all my transgressions from view. (AMEN! HALLELUJAH!) The work which His goodness began, The arm of His strength will complete; His promise is yea and amen, And never was forfeited yet. Things future, nor things that are now, Not all things below nor above Can make Him His purpose forego, Or sever my soul from His love. My name from the palms of His hands Eternity will not erase; Impressed on His heart it remains In marks of indelible grace. Yes, I to the end shall endure, As sure as the earnest is given More happy, but not more secure, The glorified spirits in heaven. (See Inscribed on His Hands)

Lucas 13

Spurgeon - The owner seems to say, “If I had not found fruit the first year, I should have thought that the season was unfavourable; if I had found no fruit the second year, I might have thought that peradventure the tree was a little out of condition, and would come round again; but when I come for three years, and three years consecutively I find no fruit, then it is clear that the fig tree is a barren one. Why should it stay here, and spoil the soil, occupy the place that a good fig tree might have occupied, and take away the nutriment from other trees?” So if, after many years, some of you have brought forth no fruit, God may well complain about you. You are eating the bread that might have nourished a saint. You are occupying a place in which your influence is injurious to others. Others do less because you do nothing. I pray the Holy Spirit to bring this home to the conscience of any barren professor whom it may concern, lest the command should go forth, “Cut it down; why cumbereth it the ground?” (Luke 13 - exposition) Cut it down! (ekkopto) Why does it even use up (katargeo) the ground? - The command is aorist imperative calling for this to be done immediately! Do not delay! Time is up! What is he saying with this question? The point is that the useless fig tree was using up space and nutrients in the ground that could have been used for other fig trees. For example, it's root system would be drawing water and minerals that could be utilized by other trees. Thus the command to cut it down. Mattoon - Let me say that I believe the Lord will sometimes call a wayward Christian home to glory because their testimony is hurting the cause of Christ. The barren believer is doing more harm than good (ED: BUT BE VERY CAREFUL, BECAUSE A PERSON WHO CLAIMS TO BE A BELIEVER AND ABSOLUTELY NEVER BEARS FRUIT NEEDS TO BE WARY AND SOBERLY READ 2Cor 13:5+, cf Lk 8:15+). Where would this idea come from in the Bible? Paul hints of this in the first letter to the Corinthians which was a very carnal church. Notice what he says about those who had a frivolous attitude about the Lord's supper. Read 1 Corinthians 11:28-30. These folks brought God's judgment upon themselves. They ended up "sleeping" which is a term for death. Many of them died. (Treasures from Luke) Behold (2400) (idou) Spurgeon reminds us that "Behold is a word of wonder; it is intended to excite admiration. Wherever you see it hung out in Scripture, it is like an ancient sign-board, signifying that there are rich wares within, or like the hands which solid readers have observed in the margin of the older Puritanic books, drawing attention to something particularly worthy of observation." I would add, behold is like a divine highlighter, a divine underlining of an especially striking or important text. It says in effect "Listen up, all ye who would be wise in the ways of Jehovah!" Idou is used by the Biblical writers to (1) prompt or arouse the reader's attention (introducing something new or unusual), (2) to mark a strong emphasis ("Indeed!" Lk 13:16) and (3) to call the reader to pay close attention (very similar to #1) so that one will listen, remember or consider Idou in Luke and Acts - Lk. 1:20; Lk. 1:31; Lk. 1:36; Lk. 1:38; Lk. 1:44; Lk. 1:48; Lk. 2:10; Lk. 2:34; Lk. 2:48; Lk. 5:12; Lk. 6:23; Lk. 7:27; Lk. 7:34; Lk. 9:30; Lk. 10:3; Lk. 10:19; Lk. 11:31; Lk. 11:32; Lk. 11:41; Lk. 13:7; Lk. 13:16; Lk. 13:30; Lk. 13:32; Lk. 13:35; Lk. 14:2; Lk. 15:29; Lk. 17:21; Lk. 17:23; Lk. 18:28; Lk. 18:31; Lk. 19:8; Lk. 19:20; Lk. 22:10; Lk. 22:21; Lk. 22:31; Lk. 22:38; Lk. 22:47; Lk. 23:14; Lk. 23:15; Lk. 23:29; Lk. 24:4; Lk. 24:13; Lk. 24:49; Jn. 4:35; Acts 1:10; Acts 2:7; Acts 5:9; Acts 5:28; Acts 7:56; Acts 8:36; Acts 9:10; Acts 10:17; Acts 10:19; Acts 10:21; Acts 10:30; Acts 11:11; Acts 12:7; Acts 13:11; Acts 13:25; Acts 13:46; Acts 20:22; Acts 20:25; Acts 27:24; Looking (2212)(zeteo) implies giving attention and priority to and deliberately pursuing after. The most common sense of this word is to "seek". Webster says that to seek means to go in search or quest of, to look for, to try to discover, to search for by going from place to place. In this verse zeteo is in the present tense signifying the owner of the vineyard was continually seeking fruit from the fig tree. Zeteo in Luke and Acts - Lk. 2:48; Lk. 2:49; Lk. 5:18; Lk. 6:19; Lk. 9:9; Lk. 11:9; Lk. 11:10; Lk. 11:16; Lk. 11:24; Lk. 11:29; Lk. 12:29; Lk. 12:31; Lk. 13:6; Lk. 13:7; Lk. 13:24; Lk. 15:8; Lk. 17:33; Lk. 19:3; Lk. 19:10; Lk. 19:47; Lk. 20:19; Lk. 22:2; Lk. 22:6; Lk. 24:5; Acts 9:11; Acts 10:19; Acts 10:21; Acts 13:8; Acts 13:11; Acts 16:10; Acts 17:5; Acts 17:27; Acts 21:31; Acts 27:30 Fruit (2590)(karpos) ) is used in its literal sense to refer to fruit, produce or offspring, which describes that which is produced by the inherent energy of a living organism. Karpos is what something (a tree, a plant, etc) naturally produces. In most of the NT uses fruit refers to what a saint supernaturally produces by the enabling power of the Holy Spirit (see types of spiritual fruit), by Whom we "abide" in the Vine, our Lord Jesus Christ, Who made it clear that "apart from (Him) we can do (absolutely) nothing (supernatural and of eternal value, cf Jn 15:5 and Jn 15:16 = "that you would go and bear fruit, and that your fruit would remain [present tense = continually]"). Luke's uses of karpos - Lk. 1:42-note; Lk. 3:8-note; Lk. 3:9-note; Lk. 6:43-note; Lk. 6:44-note; Lk. 8:8-note; Lk. 12:17-note; Lk. 13:6; Lk. 13:7; Lk. 13:9; Lk. 20:10; Acts 2:30 Finding (2147) heurisko means to find after searching and so to discover (Mt 7:7), to find accidentally or without seeking (Mt 12:44), to experience for oneself and to to obtain or procure (He 9:12). Figuratively, heurisko speaks of a spiritual or intellectual discovery gained through observation = reflection, perception, investigation (Ro 7:21). Because heurisko is such a common verb and has various meanings, always examine the context to help you discern the most appropriate definition. Heurisko in Luke and Acts - Lk. 1:30; Lk. 2:12; Lk. 2:45; Lk. 2:46; Lk. 4:17; Lk. 5:19; Lk. 6:7; Lk. 7:9; Lk. 7:10; Lk. 8:35; Lk. 9:12; Lk. 9:36; Lk. 11:9; Lk. 11:10; Lk. 11:24; Lk. 11:25; Lk. 12:37; Lk. 12:38; Lk. 12:43; Lk. 13:6; Lk. 13:7; Lk. 15:4; Lk. 15:5; Lk. 15:6; Lk. 15:8; Lk. 15:9; Lk. 15:24; Lk. 15:32; Lk. 17:18; Lk. 18:8; Lk. 19:30; Lk. 19:32; Lk. 19:48; Lk. 22:13; Lk. 22:45; Lk. 23:2; Lk. 23:4; Lk. 23:14; Lk. 23:22; Lk. 24:2; Lk. 24:3; Lk. 24:23; Lk. 24:24; Lk. 24:33; Acts 4:21; Acts 5:10; Acts 5:22; Acts 5:23; Acts 5:39; Acts 7:11; Acts 7:46; Acts 8:40; Acts 9:2; Acts 9:33; Acts 10:27; Acts 11:26; Acts 12:19; Acts 13:6; Acts 13:22; Acts 13:28; Acts 17:6; Acts 17:23; Acts 17:27; Acts 18:2; Acts 19:1; Acts 19:19; Acts 21:2; Acts 23:9; Acts 23:29; Acts 24:5; Acts 24:12; Acts 24:18; Acts 24:20; Acts 27:6; Acts 27:28; Acts 28:14 Cut down (1581)(ekkopto from ek =from, out + kópto = cut) literally means to cut off or from (literally of a tree - Mt 3:10). It was used as a military metaphor meaning to cut in on, throw obstacles in the way of, or cut up the road so that normal movement was impossible. It means to cause to cease by removing, to do away with, to eliminate and more figuratively as in the present verse to hinder, frustrate, impede or retard. Ekkopto - 10v - cut...off(5), cut down(5). Matt. 3:10; Matt. 5:30; Matt. 7:19; Matt. 18:8; Lk. 3:9; Lk. 13:7; Lk. 13:9; Rom. 11:22; Rom. 11:24; 2 Co. 11:12 Use up (2673) (katargeo from kata = intensifies meaning + argeo = to be idle or inactive from argos = ineffective, idle, inactive from a = without + érgon = work) literally means to reduce to inactivity or to make the power of something ineffective (in this case the soil or ground) and reduced to inactivity (i.e., not able to be used for other fig trees). What is some of the fruit a believer might look for in their life? (adapted from Mattoon) (Treasures from Luke) The Fruit of Soul-winning - Pr 11:30, Jn 4:36 The Fruit of Spiritual Growth - Ro 6:22 Mt 13:23 The Fruit of the Spirit of God - Gal 5:22-23. The Fruit of Surrender and Supplying Others Needs. - Ro 15:26,28. The Fruit of Service to Christ - Colossians 1:10 The Fruit of Speaking Praises to God - Heb 13:15 The Fruit of Serenity or Peace - John 14:27 The Fruit of Shunning Sinfulness & Shame - Matthew 3:8 The Fruit of Submission and Obedience to the Lord - John 15:10 Related Resources: What is the key to bearing fruit as a Christian? What does it mean to be a fruitful Christian? What is the fruit of the Holy Spirit? The Fruit of the Holy Spirit – What is love? The Fruit of the Holy Spirit – What is joy? The Fruit of the Holy Spirit – What is peace? The Fruit of the Holy Spirit – What is patience? The Fruit of the Holy Spirit – What is kindness? The Fruit of the Holy Spirit – What is goodness? The Fruit of the Holy Spirit – What is faithfulness? The Fruit of the Holy Spirit – What is gentleness? The Fruit of the Holy Spirit – What is self-control? Luke 13:8 "And he answered and said to him, 'Let it alone, sir, for this year too, until I dig around it and put in fertilizer; KJV Luke 13:8 And he answering said unto him, Lord, let it alone this year also, till I shall dig about it, and dung it: NET Luke 13:8 But the worker answered him, 'Sir, leave it alone this year too, until I dig around it and put fertilizer on it. Let it alone, sir, for this year too Ex 32:11-13,30-32; 34:9; Nu 14:11-20; Josh 7:7-9; Ps 106:23; Jer 14:7-9,13-18; 15:1; 18:20; Joel 2:17; Ro 10:1; 11:14; 2 Pe 3:9 Luke 13:1-9 What We Should Learn From Tragedies - Steven Cole Luke 13:6-9 Living on Borrowed Time - John MacArthur Multiple Sermons and Commentaries - Luke 13 Resources THE LONG-SUFFERING VINE-DRESSER Let it alone (aphiemi in aorist imperative), sir for this year too Until I dig around it and put in fertilizer- The Vine-dresser pleads for more time (for this year) for the fig tree. This is an appeal to the patience and longsuffering of God (cf Lam 3:22-23). The compassionate vine-dresser is interceding for the barren fig tree to be "forgiven" as it were and to be given another chance. Digging would loosen the soil and fertilizer would be given a chance to exert soil's growth promoting effect.

Lucas 13

Spurgeon - When there happened a very remarkable miracle. The parable that preceded it was a parable of judgment; the miracle that followed was a miracle of mercy and grace. (Luke 13 - exposition) Mattoon - In this passage we find a wide variety of priorities and attitudes in people that are found in our own lives today. A sick woman, a sensitive Savior, the synagogue's ruler, and a smiling crowd all reveal their priorities by their attitudes, actions, and articulation as a crooked woman was straightened out by Jesus. From all these different personalities, we learn what is truly important and what to avoid. Your priorities will determine the decisions you make each day. Many times they will influence your behavior and how you treat other people. It is for this reason, we need to make sure that we have proper priorities instead of poor ones. From this story, we will gain insight on what is important to God as Jesus straightens out a crooked woman. What is important to the Lord should be important to us. (Treasures from Luke) Bock - The miracle is a “mirror miracle,” in that it replays the Sabbath healings of Lk 4:31–41 and Lk 6:6–11 and will be reinforced by another Sabbath account in Lk 14:1–6. Here is new opportunity and another chance. Will the fig tree bear fruit (Lk 13:6–9)? Have Jesus’ previous warnings been heeded when miracles are again displayed on the Sabbath? This miracle examines whether the crowds and leadership have responded to Jesus’ strong and explicit warnings. The rebuke of Lk 13:15 shows that they have not....The decision against Jesus fails to discern the time. All that is left for those who refuse to respond is peril. Thus, more warnings will follow this passage (Lk 13:22–35), along with yet another failure to accept what God is doing on the Sabbath (Lk 14:1–6). (A Sabbath Healing Rejected Luke 13:10-17) Synagogue (4864)(sunagoge from sunágo = lead together, assemble or bring together) refers to a group of people “going with one another” (sunago) literally describes a bringing together or congregating in one place. Eventually, sunagoge came to mean the place where they congregated together. The word was used to designate the buildings other than the central Jewish temple where the Jews congregated for worship. Historically, the Synagogues originated in the Babylonian captivity after the 586 BC destruction of the temple by Nebuchadnezzar and served as places of worship and instruction. Teaching (present tense - continually)(1321)(didasko from dáo= know or teach; English = didactic; see noun didaskalia and adjective didaktikos) means to provide instruction or information in a formal or informal setting. In all the various forms, the root meaning carries with it the idea of systematic teaching or systematic training. It is the word that is used to refer to a choir director who trains a choir over a long period of rehearsals until they are able to perform. 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. Sabbath (4521)(sabbaton from shabath - 07676 = to cease from work, intermission - see note on shabath) has two main meanings: (1) Sabbath, the seventh day of the week, held sacred by the Jews— a. singular = Mt 12:8; Mk 2:27f; Lk 6:7, 9; Jn 5:9f, 18; Acts 1:12; 13:27, 44. b. Plural = of more than one Sabbath Acts 17:2.—ta sabbata = for a single Sabbath day Mt 28:1a; Mk 1:21; 2:23f; Lk 4:16; 13:10; Ac 16:13. Jewish Sabbath was the 7th day of week and was kept originally by a total cessation from all labor as even the kindling of a fire, but apparently without any public solemnities except an addition to the daily sacrifice in the tabernacle and the changing of the shewbread (Ex 20:8, 31:13; Lv 24:8; Nu 15:32, 28:9). The custom of reading the Scriptures in public assemblies and synagogues appears to have been introduced after the exile (cf. Neh 8; Lu 4:16). Sabbaton is used in Lev 16:31 = “It is to be a Sabbath of solemn rest (Lxx repeats the word = "sabbata sabbaton") for you, that you may humble (Lxx = tapeinoo - same verb in Jas 4:10, 1 Pe 5:6) your souls; it is a permanent statute. (2) week— a. Singular = Mk 16:2, 9; Lk 18:12; 1 Cor 16:2.— b. Plural = of a single week Mt 28:1b; Mk 16:2; Lk 24:1; Jn 20:1, 19; Acts 20:7; 1 Cor 16:2 The Sabbath was a sign between the Lord and the nation of Israel—the sign of the Old Covenant (the Law)—that they might know He is the Lord Who sanctifies them, sets them apart. Israel was to observe the Sabbath because it was holy, set apart, for them. The one who profaned the Sabbath, did not treat it as holy, was put to death. The Sabbath, the seventh day, was to be a day of complete rest. Israel was to keep it throughout their generations as a perpetual covenant. But after the captivity arose the school of the Pharisees, and by them the attractive (positive) character of the Sabbatical observances was destroyed. In place of the joy, they imposed upon the people the yoke of a scrupulous, slavish sabbatarianism which made the Sabbath an END instead of a MEANS, hampered the spirit of true worship, and laid greater stress upon a punctilious obedience to mere human regulations than upon God's commands in the Law. Some of their ridiculous Sabbath prohibitions included: walking in the grass on the Sabbath because its bruising effect would constitute a kind of threshing; wearing nailed shoes because they would be viewed as carrying a burden. It was against this absurd perversion of the commandment that the Lord Jesus protested. He refused to sanction Pharisaical legalism and vigorously defended His Sabbath miracles (see table below). Jesus kept the Sabbath in the highest sense of the term. He observed every jot and tittle of the Mosaic Law in the freedom of the spirit. He taught us that acts of necessity and mercy are to be performed always (as in this story in Lk 13:10-17), even on the Sabbath, and worldly occupations are to be put as far as possible out of our thoughts. In the Christian church the first day of the week (Sunday) has been substituted for the last day (Saturday) as a day of worship and rest. This, however, is in commemoration of the resurrection of Christ. Christians are to do what the New Testament says. Jesus fulfilled the ceremonial, sacrificial part of the Old Testament law when He died on the cross (Hebrews 10:7-10). He told Peter that the dietary laws no longer applied to the church (Acts 10). True believers keep the moral part of God’s laws as they live by His Spirit (Ro 8:1ff -see notes). BORROW Kittel's Theological Dictionary of the New Testament (TDNT) pages 988, 990-991, 992 FOR 4 PAGE DISCUSSION ON SABBATON Friberg on sabbaton - strictly ceasing from labor, rest; (1) both singular and plural used for the seventh day of the week (Saturday) (Mt 12.1, 2); (2) as the sacred festival held each week on the seventh day, beginning with sundown Friday evening and ending at sundown Saturday evening (Jn 19.31); (3) singular and plural as a designation for the span of seven days week (Mt 28.1b; Lk 18.12); (4) combined into phrases kata pan = (on) every Sabbath (Acts 13.27); sabbatou hodos = literally Sabbath day's journey, i.e. 2,000 cubits or paces, about 800 meters or 875 yards, denoting the distance the traditional law allowed a Jew to travel on the Sabbath (Acts 1.12); kata mian sabbatou = every Sunday, on the first day of every week (1 Co 16.2); (he) mia (ton) sabbaton = the first day of the week (Jn 20.1); dis tou sabbatou = twice a week (Lk 18.12) (Borrow the Analytical Lexicon of the Greek New Testament) Gilbrant - OT Background for Sabbath - This noun is a Greek transliteration of the Hebrew term shabbāth, which was probably derived from the verb sāvath, “to cease.” “Sabbath” referred to the day when all work ceased (cf. Lev 23:32; 2 Chr 36:21). After God established a covenantal relationship with Israel, He instituted a Sabbath-day observance among the Jews that was to serve as a memorial of the Exodus (Dt 5:15). Exodus 20 shows that the way Israel was to observe the Sabbath was analogous to God’s rest (cf. Ge 2:3): no work on the seventh day of each week (Ex 20:8-11). The Israelite Sabbath was a unique institution in the ancient Near East that testified to the covenant relationship between God and His people (Ex 31:12-17; Jer 17:19-27; Ezek 20:12-21). In the Old Testament the Hebrew term shabbāth is used most frequently to designate observance of the seventh day by ceasing from work and participating in cultic activity (Ex 16:29; 20:8-11; 31:15; Lev 23:3). The “Sabbath” also came to be used to designate certain feast days. In Leviticus 16:31 (cf. Lev 23:32) it is used of the Day of Atonement, and it can also be found in reference to the Feast of Trumpets (first day of the seventh month, Lev 23:24) and to the first and last days of the Feast of Booths (Lev 23:39). In Leviticus 25:2,4 shabbāth is used for the sabbatical year which included the idea of a “Sabbath rest” for the land (leaving it fallow, Lev 25:6). The command to cease from work had a humanitarian as well as religious purpose. Its observance made provision so “thine ox and thine ass may rest, and the son of thy handmaid, and the stranger, may be refreshed” (Ex 23:12). However, it is somewhat difficult to specify the exact nature of this cessation from work. For example, it did not apply to guard duty (2 Ki 11:4-12). By the end of the Old Testament period the emphasis on observing the Sabbath as a day of cessation from work and participation in corporate religious activity also came to include a time of theological reflection (cf. McCann, “Sabbath," ISBE 4:250). The prophet Jeremiah exhorted the Israelites to “hallow the Sabbath day” (Jer 17:27). Ezekiel echoed this emphasis by saying that such observance would be a “sign” that the people know God (Ezek 20:12,20). From the Exodus to the period of the exile, the Sabbath was to be positively observed, remembered, and hallowed as a witness to God’s saving activity in both creation and in deliverance from captivity (Complete Biblical Library). Mounce - Generally speaking, work is prohibited on the Sabbath. Rabbinic works are replete with lists of what is permitted or prohibited on this day. Various unavoidable obligations (mortal danger, helping in the event of severe sickness, childbirth, the preparation and implementation of burnt offerings) supersede the Sabbath law. The Sabbath was a time of celebration at home with feasting, the inviting of guests, and special blessings closing the day. It was also a time for worship in the temple or synagogue (Lk. 4:16-note; Acts 13:5, 14, 42-44; 14:1; 16:13; 17:2, 16; 18:4; 19:8). Sabbaton in the NT agrees with Jewish usage and is in keeping with what is known from Jewish sources, e.g., priestly work is permitted (Mt. 12:4-5), picking ears of corn is banned (Mk. 2:23-28), helping the sick is allowed only in life or death situations (Mk 3:1), the body of Jesus is buried before the Sabbath (Mk 15:42), the Sabbath is a day of rest (Lk 23:56), items are not to be carried (Jn 5:9-10), circumcision is also permitted (Jn 7:22-23), travel is limited (Acts 1:12), and Scripture is read (Acts 13:15, 27). Jesus had repeated conflicts with the Jews over observing the Sabbath. Most of these are over what is and is not permitted. Picking ears of corn (Mt. 12:1-8; Mk. 2:23-28; Lk. 6:1-5) is breaking the law according to the Pharisees, and while Jesus does not challenge the law, he does put forth the concept that human need overrides ritual law. Several conflicts center around Jesus’ healing on the Sabbath: the healing of a man with a withered hand (Mt. 12:9-14; Mk. 3:1-6; Lk. 6:6-11), the disabled woman (Lk. 13:10-17), a man crippled for thirty-eight years (Jn. 5:1-9, 16-17; 7:22), and the man born blind (Jn. 9). Jesus insisted that it was always lawful to do good on the Sabbath (Mt. 12:12). According to Jesus the Sabbath was made for man, not man for the Sabbath (Mk. 2:27-28). That is, in the creation story, God did not create a Sabbath and then create a human being to keep it; rather, he first created a human being, then knowing human beings would need rest, created the Sabbath for their benefit. The Lord wants us to enjoy the day of rest, not be burdened by it. (Mounce's Complete Expository Dictionary of Old and New Testament Words) W E Vine - Noun Neuter — sabbaton | sabbata — sab'-bat-on - the latter, the plural form was transliterated from the Aramaic word, which was mistaken for a plural; hence the singular, sabbaton, was formed from it. The root means "to cease, desist" (Heb., shabath; cp. Arab., sabata, "to intercept, interrupt"); the doubled b has an intensive force, implying a complete cessation or a making to cease, probably the former. The idea is not that of relaxation or refreshment, but cessation from activity. The observation of the seventh day of the week, enjoined upon Israel, was a sign between God and His earthly people, based upon the fact that after the six days of creative operations He rested, Ex 31:16,17 , with Ex 20:8-11. The OT regulations were developed and systematized to such an extent that they became a burden upon the people (who otherwise rejoiced in the rest provided) and a byword for absurd extravagance. Two treatises of the Mishna (the Shabbath and Erubin) are entirely occupied with regulations for the observance; so with the discussions in the Gemara, on rabinical opinions. The effect upon current opinion explains the antagonism roused by the Lord's cures wrought on the "Sabbath," e.g., Mt 12:9-13 ; Jn 5:5-16 , and explains the fact that on a "Sabbath" the sick were brought to be healed after sunset, e.g., Mk 1:32 . According to rabbinical ideas, the disciples, by plucking ears of corn (Mt 12:1 ; Mk 2:23 ), and rubbing them (Luke 6:1-note), broke the "Sabbath" in two respects; for to pluck was to reap, and to rub was to thresh. The Lord's attitude towards the "Sabbath" was by way of freeing it from these vexatious traditional accretions by which it was made an end in itself, instead of a means to an end (Mark 2:27). In the Epistles the only direct mentions are in Col 2:16-note , "a sabbath day," RV (which rightly has the singular, see 1st parag., above), where it is listed among things that were "a shadow of the things to come" (ie., of the age introduced at Pentecost), and in Hebrews 4:4-11 , where the perpetual sabbatismos is appointed for believers; inferential references are in Romans 14:5 ; Galatians 4:9-11 . For the first three centuries of the Christian era the first day of the week was never confounded with the "sabbath;" the confusion of the Jewish and Christian institutions was due to declension from apostolic teaching.Notes: (1) In Mt 12:1,11 , where the plural is used, the AV (as the RV) rightly has the singular, "the sabbath day;" in Matthew 12:5 the AV has the plural (see above). Where the singular is used the RV omits the word "day," Matthew 12:2 ; 24:20 ; Mark 6:2 ; Luke 6:1 ("on a sabbath"); 14:3; John 9:14 ("it was the sabbath on the day when ..."). As to the use or omission of the article the omission does not always require the rendering "a sabbath;" it is absent, e.g., in Matthew 12:2 . (2) In Acts 16:13 , "on the sabbath day," is, lit., "on the day of the sabbath" (plural). (Vine's Expository Dictionary of Old Testament and New Testament Words) Resources on Sabbath: Baker's Evangelical Dictionary of Biblical Theology - Sabbath American Church Dictionary Sabbath American Tract Society Sabbath Easton's Bible Dictionary Sabbath Day's Journey Sabbath Fausset Bible Dictionary Sabbath Holman Bible Dictionary Sabbath Sabbath Day's Journey Second Sabbath Hastings' Dictionary of the Bible Sabbath Day's Journey Sabbath Hastings' Dictionary of the NT Sabbath Sabbath Sabbath Day's Journey Smith Bible Dictionary Sabbath Vines' Expository Dictionary Sabbath 1911 Encyclopedia Britannica • Sabbath Condensed Biblical Cyclopedia • Sabbath and Feasts International Standard Bible Encyclopedia • Court of the Sabbath • Day before the Sabbath • Second Sabbath • Sabbath • Sabbath Day's Journey • Sabbaths of Years • Morrow after the Sabbath Kitto Biblical Cyclopedia • Sabbath McClintock and Strong's Bible Encyclopedia • Sabbath School. • Sabbath Days Journey • Second-First Sabbath The Nuttall Encyclopedia • Sabbath Jewish Encyclopedia • Lamp, Sabbath • Jewish Sabbath Journal • Sabbath and Sunday • Sabbath Lights • Sabbath Leaves • Sabbath • Sunday and Sabbath Questions on the Sabbath: What day is the Sabbath, Saturday or Sunday? Do Christians have to observe the Sabbath day? How is Jesus our Sabbath Rest? What is the Sabbath day? What does it mean that Jesus is the Lord of the Sabbath? Is Sunday the Christian Sabbath? What does it mean to remember the Sabbath day and keep it holy? What is the Lord’s day? Is working on Sunday a sin? Did Constantine change the Sabbath from Saturday to Sunday? Sabbaton - 62v - Sabbath(58), Sabbaths(1), week(9). Matt. 12:1; Matt. 12:2; Matt. 12:5; Matt. 12:8; Matt. 12:10; Matt. 12:11; Matt. 12:12; Matt. 24:20; Matt. 28:1; Mk. 1:21; Mk. 2:23; Mk. 2:24; Mk. 2:27; Mk. 2:28; Mk. 3:2; Mk. 3:4; Mk. 6:2; Mk. 16:1; Mk. 16:2; Mk. 16:9; Lk. 4:16-note; Lk. 4:31-note; Lk. 6:1-note; Lk. 6:2; Lk. 6:5; Lk. 6:6; Lk. 6:7; Lk. 6:9-note; Lk. 13:10; Lk. 13:14; Lk. 13:15; Lk. 13:16; Lk. 14:1; Lk. 14:3; Lk. 14:5; Lk. 18:12; Lk. 23:54; Lk. 23:56; Lk. 24:1; Jn. 5:9; Jn. 5:10; Jn. 5:16; Jn. 5:18; Jn. 7:22; Jn. 7:23; Jn. 9:14; Jn. 9:16; Jn. 19:31; Jn. 20:1; Jn. 20:19; Acts 1:12; Acts 13:14; Acts 13:27; Acts 13:42; Acts 13:44; Acts 15:21; Acts 16:13; Acts 17:2; Acts 18:4; Acts 20:7; 1 Co. 16:2; Col. 2:16--note Sabbaton - 90v in the Septuagint Ex 16:23,25-26,29; 20:8,10; 31:13-16; 35:2-3; Lev. 16:31; 19:3,30; 23:3,15,32,38; 24:8; 25:2,4,6; 26:2,34-35,43; Num. 15:32-33; 28:9-10; Deut. 5:12,14-15; 2 Ki. 4:23; 11:5,7,9; 1 Chr. 9:32; 23:31; 2 Chr. 2:3; 8:13; 23:4,8; 31:3; 36:21; Neh. 9:14; 10:32,34; 13:15ff,21-22; Ps. 23:1; 37:1; 47:1; 91:1; 93:1; Hos. 2:13; Amos 6:3; 8:5; Isa. 1:13; 56:2,4,6; 58:13; 66:23; Jer. 17:21-22,24,27; Lam. 2:6; Ezek. 20:12-13,16,20-21,24; 22:8,26; 23:38; 44:24; 45:17; 46:1,3-4,12 SEVEN SABBATH MIRACLES Jesus sends a demon out of a man Mark 1:21-28 Jesus heals Peter's mother-in-law Mark 1:29-31 Jesus heals a lame man by the pool of Bethesda John 5:1-18 Jesus heals a man with a deformed hand Mark 3:1-6 Jesus restores a crippled woman Luke 13:10-17 Jesus heals a man with swollen arms and legs Luke 14:1-6 Jesus heals a man born blind John 9:1-16 James Smith - Luke 13:10-16. I would not champ the hard cold bit As thou—of what the world thinks fit, But take God's freedom, using it. —E. B. Browning. Coleridge's definition of freedom is, "The unfettered use of all the powers which God for use hath given." Before all the powers that God hath given us can be used for Him the fetters of sin and the power of Satan must be broken. The woman before us here, "whom Satan had bound," and whom Christ set at liberty, is a perfect example of how a sin-bound soul may enter into the freedom of God. She was— I. Crooked. "Bowed together" (v. 11). She had been bound by Satan for eighteen years (v. 16). Completely deformed by the power of the Devil. It is always Satan's business, wherever he can, to bow down the souls of men to the earth. Sin never fails to make a crook in the will and thoughts of those under its dominion. Their name is legion, who are so bound together by the love of the world that they cannot lift their faces to Heaven. Crooked through the constant use of the muck-rake. II. Helpless. "She could in no wise lift up herself" (v. 11). It was utterly impossible for her to break the cords that bound her face to the earth. She had been so long bowed down that her deformity had become fixed, like a crooked tree of eighteen years old. She was perfectly conscious of her outward disfigurement, and had often tried to straighten herself up, but "she could not." How like this is to those who are morally "bowed together" through drink, lust, or temper, and who again and again have attempted to lift themselves up, but they cannot, back they go to their natural deformity. III. Anxious. She was in the synagogue on the Sabbath day, when Jesus was there (v. 10-11). Perhaps it was because He was there that she was there; at any rate she was putting herself in the way of getting blessing. It does not matter where we take our sin-crooked souls, there is no deliverance for them so long as we avoid the presence of the Son of God and refuse to hear His Word. If Bartimeus had bolted over the fence when he heard that Jesus was passing by, instead of praying, he would have certainly remained in his blindness. IV. Invited. "Jesus called her to Him" (v. 12). He saw many in the synagogue, but He called her, for He came not to call the righteous, but sinners to repentance. The Spirit of the Lord was upon Him to proclaim liberty to the captives, and the opening of the prison to them that are bound (Isa. 61:1). True to His mission, He searches out this helpless one "whom Satan had bound, lo, these eighteen years." Jesus Christ alone hath the keys of all the prison houses of Satan (Rev. 1:18). When He opens no man can shut. V. Touched. "He laid His hands on her" (v. 13). Jesus Christ comes into personal contact with every soul whom He saves. He cannot delegate this great work to another. He is ready to lay His healing and fetter-breaking hand upon all who accept His invitation, as this poor woman did. The woman mentioned in Luke 8:44 came without any special invitation, and touched His garment, and was instantly delivered. The results are the same, whether He condescends to touch us, or suffers us to touch Him, it is all of grace on His part. His hands are the hands of infinite love and power, they are never exercised in vain. VI. Delivered. Notice the terms used, "Loosed from thine infirmity,... made straight,... loosed from this bond" (v. 12). It was to her a full salvation. It consisted of a deliverance from her own weakness, a freedom from the binding power of Satan, and a being made straight for future life and work. She was now a monument of His gracious wonder-working power. Such is His salvation. A loosing of the soul from the bondage of Satan and moral infirmity, and a making of the heart straight for an upright life and loving service. Therefore the song of the saved is, "Unto Him who loved us, and... loosed us from our sin by His own blood" (Rev. 1:5, R.V.). VII. Thankful. "Immediately she glorified God" (v. 13). A new song was put into her mouth as soon as her feet had been taken out of the horrible pit of her eighteen years' bondage through Satan (Ps 40:2, 3). The snare was broken by the power of Him who came "to heal all that were oppressed by the Devil" (Acts 10:38), and now her soul had escaped like a bird, and was singing her song of praise high up in the wide, pure Heaven of God's redeeming love. Luke 13:11 And there was a woman who for eighteen years had had a sickness caused by a spirit; and she was bent double, and could not straighten up at all. KJV Luke 13:11 And, behold, there was a woman which had a spirit of infirmity eighteen years, and was bowed together, and could in no wise lift up herself. Young's Literal - and lo, there was a woman having a spirit of infirmity eighteen years, and she was bowed together, and not able to bend back at all, caused by a spirit Lk 13:16; 8:2; Job 2:7; Ps 6:2; Mt 9:32,33 for eighteen years had had a sickness Lk 8:27,43; Mk 9:21; Jn 5:5,6; 9:19-21; Acts 3:2; 4:22; 14:8-10 she was bent double, and could not straighten up at all Ps 38:6; 42:5; Ps 145:14; 146:8 Luke 13 Resources - Multiple Sermons and Commentaries Luke 13:10-17 Religion Versus Reality - Steven Cole Luke 13:10-17 Christ Creates Conflict in the Synagogue - John MacArthur BEHOLD A WOMAN BENT DOUBLE! This story is found only in the Gospel of Luke. And there was - The KJV is much more vivid here, because the Greek is literally "And lo" or "And behold", which the modern translations unfortunately ignore, not only in this passage but also in Lk 13:16. Spurgeon - Observe the word “Behold” here. Sometimes, in old books, they used to put a hand in the margin to call attention to something special in the text (Ed: Like many of us do today with a yellow highlighter! Behold is like a "yellow highligher!"), so, this word seems as though nobody in the synagogue was worthy of such special notice as the most forlorn and desolate individual there: “a woman which had a spirit of infirmity eighteen years, and who bowed together, and could in no wise lift up herself.” It was to be a happy Sabbath for her, though she did not know it. She used to go to the synagogue, though it must have been painful for her to be present; possibly, she could not even see the minister, she was so “bowed together.” It must have been a great surprise to her when the Saviour called her to Him, and said to her, “Woman, thou art loosed from thine infirmity.” The Lutheran commentator R C H

Lucas 13

Spurgeon - See what Christ can do. After I had preached this morning, I had to speak with just such a woman as this, one who has been, for many years, the victim of deep despondency. How I wished that I could lay my hands on her, and say, “Woman, thou art loosed from thine infirmity”! But we cannot work such a miracle as that. It is Christ who must do it all; and blessed be his name, he is always great at a pinch! Christ loves to come in at a dead lift. When we are all beaten, and we have reached man’s extremity, then it is Christ’s opportunity. Oh, you poor despairing woman, bent double by your sadness, the Lord’s hand can restore you: and we pray for you tonight, even the thousands pray for you at this moment! Lord, lay thine hand upon that poor child of infirmity! His adversaries might well be ashamed, and the people might well rejoice at such a display of his power and mercy; but the point I want you to notice is that the poor woman was set at liberty by the Lord Jesus on the Sabbath-day. There is another Sabbath miracle recorded in the next chapter. (See Lk 14:1-6) (Luke 13 - exposition) And began glorifying (doxazo) God - Imperfect tense pictures her giving praise to God again and again. It is interesting that the woman’s gratitude is shown in her praising of God, not Jesus. She praised God because she recognized the connection between Jesus and the act of God’s power in healing her. Spurgeon adds on glorifying God - I should think she did. We have no record of what she said; she may have merely cried out, “Hallelujah”; but the very look of her, her streaming eyes filled with gratitude, her face beaming with delight, all tended to glorify God. Even if she had said nothing, her being made straight would of itself have glorified God; and, just as that once crooked woman could glorify God, so can a guilty sinner, crushed and helpless, glorify God. It was when Christ’s hands were laid upon her that she was made straight. Oh, that he would lay his hands on some of you! May this be to you the saving Sabbath of the year, that God may be glorified in you. (Luke 13 - exposition) Matthew Henry “When crooked souls are made straight, they will show it by their glorifying God” Her reaction reminds me of Jesus' words in John 9:1-3 As He passed by, He saw a man blind from birth. 2 And His disciples asked Him, “Rabbi, who sinned, this man or his parents, that he would be born blind?” 3 Jesus answered, “It was neither that this man sinned, nor his parents; but it was so that the works of God might be displayed (phaneroo = caused to be clearly visible) in him. Comment: And compare what happens when clearly supernatural "good works" are "displayed" in us, so that they are clearly understood by the witnesses to be "God works" -- Mt 5:16 says " your good works....glorify your Father Who is in heaven." Compare similar reactions Luke 5:25-26+ Immediately he got up before them, and picked up what he had been lying on, and went home glorifying God. 26 They were all struck with astonishment and began glorifying God; and they were filled with fear, saying, “We have seen remarkable things today.” Luke 7:16+ Fear gripped them all, and they began glorifying God, saying, “A great prophet has arisen among us!” and, “God has visited His people!” Luke 17:14-15+ When He saw them, He said to them, “Go and show yourselves to the priests.” And as they were going, they were cleansed. 15 Now one of them, when he saw that he had been healed, turned back, glorifying God with a loud voice, 16 and he fell on his face at His feet, giving thanks to Him. And he was a Samaritan. Luke 18:43 Immediately he regained his sight and began following Him, glorifying God; and when all the people saw it, they gave praise to God. Steven

Lucas 13

Spurgeon - The Lead upholdeth all that fall (Ps 145:14KJV) . Read this verse in connection with the preceding (Ps 145:13), and admire the unexpected contrast: he who reigns in glorious majesty, yet condescends to lift up and hold up those who are apt to fall. The form of the verb shows that he is always doing this; he is Jehovah upholding. His choice of the fallen, and the falling, as the subjects of his gracious help is specially to be noted. The fallen of our race, especially fallen women, are shunned by us, and it is peculiar tenderness on the Lord's part that such he looks upon, even those who are at once the chief of sinners and the least regarded of mankind. The falling ones among us are too apt to be pushed down by the strong: their timidity and dependence make them the victims of the proud and domineering. To them also the Lord gives his upholding help. The Lord loves to reverse things, he puts down the lofty, and lifts up the lowly. And raiseth up all those that be bowed down. (Ps 145:14KJV) Another deed of condescension. Many are despondent, and cannot lift up their heads in courage, or their hearts with comfort; but these he cheers. Some are bent with their daily lead, and these he strengthens. Jesus loosed a daughter of Abraham whom Satan had so bound that she was bowed down, and could by no means lift up herself. In this he proved himself to be the true Son of the Highest. Think of the Infinite bowing to lift up the bowed, and stooping to be leaned upon by those who are ready to fall. The two "ALL'S" should not be overlooked: the Lord has a kindly heart towards the whole company of the afflicted. Ps. 146:8 The LORD opens the eyes of the blind; The LORD raises up (Lxx = anorthoo) those who are bowed down; The LORD loves the righteous; Spurgeon on raises up those bowed down - This also Jesus did literally, thus doing the work peculiar to God. Jehovah consoles the bereaved, cheers the defeated, solaces the despondent, comforts the despairing. Let those who are bowed to the ground appeal to him, and he will speedily upraise them. Glorifying (1392)(doxazo from doxa = glory) has a secular meaning of to think, suppose, be of opinion, (Aeschylus, Sophocles, Xenophon, Plato, Thucydides) but generally is not used in this sense in Scripture. Doxazo means to praise, honor or magnify (Mt 5:16; 6:2; Lk 5:25f; Ac 11:18; Ro 11:13; 1 Cor 12:26; 1 Pt 4:16) and to clothe in splendor, glorify (John 8:54; 13:31f; 17:1, 4; 21:19; 2 Cor 3:10; 1 Pt 1:8; of life after death John 12:16, 23; Ac 3:13; Ro 8:30). The imperfect tense pictures her as over and over, again and again giving glory to God. Wouldn't you have loved to have been present at this "praise and worship service?" Doxazo (and the theme of glorying) is a favorite verb of Luke - Lk. 2:20; Lk. 4:15; Lk. 5:25; Lk. 5:26; Lk. 7:16; Lk. 13:13; Lk. 17:15; Lk. 18:43; Lk. 23:47; Acts 3:13; Acts 4:21; Acts 11:18; Acts 13:48; Acts 21:20; ILLUSTRATION OF THE LORD MEETING YOUR NEED - Pastor Dale Robbins writes of an occasion early in his ministry when he and his wife were barely making ends meet and the Lord met their need: When I arrived home, my wife Jerri saw the worry on my face. I had $3 in my wallet and there was one can of soup in the cupboard. After our meager supper, I quietly leafed through my Bible in the dim light. Tears streamed from my eyes. I wondered whether we were really called by God. I felt like giving up. Then I thought, "What alternative do I have? Who else but God do I have to turn to for help?" I read the verse: "The effectual fervent prayer of a righteous man availeth much" (James 5:16)... Encouraged, yet still burdened, Jerri and I knelt at opposite ends of the little trailer to seek God. Into the night we prayed, until sleep finally overtook us. I was awakened by a pounding at the door. From the window I could see the brilliant orange sunrise behind the city skyline. A fresh, white blanket of snow now covered the ground. Again, the knocking came. "Who is it?" I asked. A mystery voice replied, "I've got something for you." Cautiously, I opened the door. There stood a short man with a grin on his face and two brown grocery bags in his arms. He quickly shoved the bags in the doorway, then turned, and walked away. Jerri joined me. Stunned, we began to look through the bags. There were bread, meat, canned goods, and several cans of my favorite soup. They were the same items and brands we normally purchased. There was also a can of shaving cream. Who knew I had just used my last ounce of shaving cream? On the bottom of one sack was an envelope with cash. Later, I discovered it was the precise amount needed to fill our gas tank to get us to our next destination. On that wintry Saturday morning in Syracuse, my wife and I wept in our trailer and thanked God for hearing and answering our prayer. No one on the planet knew about our need; only our Lord God Almighty. He dispatched a little grinning man to minister to us. Beloved, as the Lord met their need, He can meet your needs, too. (Mattoon) (Treasures from Luke) The Healing - Luke 13:10-17 - Vance Havner ONE of those colorful pictures from our Lord's ministry that carries many human-interest elements is found in Luke 13:10-17. The Lord was teaching on the Sabbath in one of the synagogues. The day of worship found Him at the house of the Lord. He was not one of those whose manner is to forsake the assembling of themselves together with other believers on a pretext of "worshiping in the great outdoors." He found in His audience a woman afflicted with a spirit of infirmity, bent over for 18 years. I am struck with the phrase "spirit of infirmity." Our Lord went on to say later that it was Satan who had crippled her. There are thousands today shackled with a spirit of infirmity, bound by Satan. Some are not really sick, organically, but bound in mind by fears and obscure mental conditions. They think they are sick, and they need the liberating touch of the Lord. Jesus healed this woman, and immediately she was made straight and glorified God. It must have been an exciting time. The man who finds himself released from a spirit of infirmity has a right to praise God; and though he may be a disturbing nuisance to the dignified, God is pleased with the praise of His creatures. It seems almost incredible that anyone should have complained at such an occurrence, but the ruler of the synagogue was angry because Jesus had healed her on the Sabbath. Imagine a soul so warped that it can overlook the loosing of a body bound 18 years and see only the breaking of a custom. But these are still among us. If a revival should break out in the average church today and the "hallelujahs" of souls set free resounded through the house of God, the Pharisees would still object and be more concerned about the infraction of a custom than the freeing of a soul. Our Lord answered this man by calling him a hypocrite and citing that the Law allowed the loosing of an ox or ass on the Sabbath to lead it to water. Surely then this poor woman could be loosed from her infirmity on the Sabbath day. Jesus looked over everything else to see human need. He was interested in helping souls, not in observing customs. The Sabbath was made for man and not man for the Sabbath—and He used the less to serve the greater. The adversaries were ashamed, we read, and all the people rejoiced. There has never been a great spiritual movement that did not stir up the opposition of the rulers of the synagogue. The great reformers and preachers of the past had to contend with the contemporary preachers of their day, the established customs of their times. Finney was reviled because of his new measures. Wesley and Whitefield met the scorn of established religion. Spurgeon was ridiculed as a wild sensationalist. But the common people have heard them gladly and have rejoiced at the power of God shown through them. Anyone who would walk in the steps of the Lord and give himself to loosening the spirit of infirmity in men and women must expect to displease the rulers of the synagogue, but he will find the poor and weak and despised praising God for him! Luke 13:14 But the synagogue official, indignant because Jesus had healed on the Sabbath, began saying to the crowd in response, "There are six days in which work should be done; so come during them and get healed, and not on the Sabbath day." KJV Luke 13:14 And the ruler of the synagogue answered with indignation, because that Jesus had healed on the sabbath day, and said unto the people, There are six days in which men ought to work: in them therefore come and be healed, and not on the sabbath day. But the synagogue official Lk 8:41; Acts 13:15; 18:8,17 indignant because Jesus had healed on the Sabbath Lk 6:11; Jn 5:15,16; Ro 10:2 There are six days in which work should be done Ex 20:9; 23:12; Lev 23:3; Ezek 20:12 get healed, and not on the Sabbath day Lk 6:7; 14:3-6; Mt 12:10-12; Mk 3:2-6; Jn 9:14-16 Luke 13 Resources - Multiple Sermons and Commentaries Luke 13:10-17 Religion Versus Reality - Steven Cole Luke 13:10-17 Christ Creates Conflict in the Synagogue - John MacArthur A COLD, CALLOUSED "CLERIC" But - term of contrast. Into what should have been a scene of joy and focusing on God (as she was doing), arose angry opposition to Jesus' miracle. This is absolutely amazing! And amazingly sad! The synagogue official (archisunagogos) - As we see over and over in the Gospels, the stiffest opposition to Jesus arose from those who were supposedly the most "religious." Things have not changed much, as much of the most intense opposition to Spirit filled workers for Christ, comes from church leaders, including the lay leaders (deacons, elders). I speak from personal experience! Courson notes that "On the Sabbath, Jesus loosed the woman who had been bound physically. But because of their rules and regulations regarding the Sabbath, this religious leader would remain bound in false piety and hypocrisy." As an aside, whatever role Satan (or his minions) had in the woman's infirmity, now they jumped on this synagogue official. As Adam

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Spurgeon adds "He did not dare to speak to Christ. I suppose the majesty of Christ’s manner overawed him, so he struck at the people directly, and at Christ through them. Now our Lord did not go sideways to work when he replied to him." (Luke 13 - exposition) There are six days in which work should (dei) be done (ergazomai); so come during them and get healed (therapeuo), and not on the Sabbath (sabbaton) day - The irony of his indignant reaction is that his soul was far more "crooked" than the poor woman's body and he did not get healed! It is also not clear what "work" Jesus had done for He had only spoken and then touched the woman. These interactions could hardly be called "work" but that small detail would not hold back the cold-hearted synagogue official from accusing Jesus of of "work." What difference did truth make to these hypocrites any way?

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Spurgeon - It served him right. This is just the word that would naturally come to the lips of the Saviour. Because be was loving and tender, he could not endure this hypocritical indignation: “The Lord then answered him, and said, Thou hypocrite,”.....The Jews had reduced the Sabbath to a day of idleness and luxury. The only thing they forbade themselves was the doing of anything. Now the Sabbath was never intended to be spent in idleness and luxury. It should be spent in the worship of God; and works of mercy and works of piety make the Sabbath Day holy, instead of being contrary to its demands. And our Saviour, by giving rest to that poor burdened woman, was in truth, making Sabbath in her body and in her soul. (Luke 13 - exposition) Does not each of you on the Sabbath untie (luo) his ox or his donkey from the stall and lead him away to water him? - A rhetorical question of course! The obvious answer is yes and thus the hypocritical official could not refute it, for he knew everyone would take care to water his beast of burden on the Sabbath. Indeed even the strict code of the Mishnah allowed humane treatment of animals, but sadly limited similar humane treatment of humans! What a contrast Jesus presented with the hypocrite who was willing to untie (luo) his beast of burden but was unwilling to see a woman released or "untied" (luo Lk 13:16) from a horrible deformity! Darrell Bock - Jesus’ question is rhetorical, a statement that the Jews often labor for their cattle’s sake. They cannot dispute that this is common practice (indicated by hekastos, each), which raises the issue of how an animal can fare better than a human on the Sabbath. Thus the leaders are condemned by their own practice. They show compassion to animals, but not to humans. It is this issue of inconsistency and priority in creation that Jesus raises....how can an animal be treated with more concern on the sacred day than a person? Such an attitude is a reversal of the created order (Luke 12:6–7; 1 Cor. 9:9). (A Sabbath Healing Rejected) Leon

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Spurgeon - A very conclusive argument. You may do deeds like this on the Sabbath; and you may come and be healed on the Sabbath, even though it should involve you in a journey. It is so needful that you should get the bread of heaven, so needful that you should get the blessing of Christ, that on this day you may come and be healed. (Luke 13 - exposition) NET Note - The charge here is hypocrisy, but it is only part one of the response. Various ancient laws detail what was allowed with cattle; see Mishnah Shabbat 5 (see below) The Mishnah also describes the wells at which cattle can drink without violating the Sabbath (m. ˓Erub. 2.1–4). At Qumran, CD 11.5–6 allowed travel up to two thousand cubits (three thousand feet) for pasturing (Marshall 1978: 558–59; Manson 1949: 275).

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Spurgeon says "Nobody had told him that she had been eighteen years bound, (Ed: And no one had told him Satan had any role in the malady) but He knew all about it,—how she came to be bound, what she had suffered during the time, how she had prayed for healing, and how the infirmity still pressed upon her. In one minute He had read her history and understood her case.” Beloved, what are you dealing with that you think "Jesus doesn't really understand what I am going through in this current adversity? Cast that thought aside -- HE CARES! HE KNOWS! HE IS ABLE! (to "loosen" you if that is His good and acceptable and perfect will!) Lo or behold (Lo)(2400) see discussion on idou. It is interesting that most of the newer translations either omit this "behold" and only the Young's Literal translating it "and this one, being a daughter of Abraham, whom the Adversary bound, LO, eighteen years, did it not behove to be loosed from this bond on the sabbath-day?' Notice that here Jesus uses idou to emphasize or draw attention to the length of time the poor woman was crippled --18 long years. And in fairness the NAS and NET both actually do translate the "behold" with the word "long" which does have the effect of emphasizing the 18 years of deformity. Ryle on Satan has bound - This is a remarkable expression. It appears that Satan is permitted to inflict bodily illness and disease. See Job 1–2 and 1 Corinthians 5:5.

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Spurgeon - You get a little grace tonight; let that Divine Man take but a grain of the mustard seed of his grace, and drop it into your heart, which he will have prepared like a garden, and there is no telling what will come of it. That sigh, that tear, that wish, will grow into holiness of life and zeal of conduct. It may be but very little in its beginning, but it will grow. Both good and evil begin with very small eggs, but they grow into great things. (Luke 13 - exposition) All His opponents (antikeimai - literally those lining up face to face with Him) were being humiliated (kataischuno - put to shame, made to feel guilty - but likely not guilty enough to repent!) - All means "all" without exception. So the synagogue official was just the front man, the mouthpiece for the host of hypocrites. One can see them now all the more committed to coming up with a way to get back at Jesus and to rid themselves of their Divine Adversary once and for all! Were being humiliated (kataischuno) is in the vivid imperfect tense, which wonderfully pictures the adversaries of Jesus repeatedly being disgraced and put to shame. "They were not ashamed because they had been convinced, but because they were confounded." (Alford) This picture recalls the words of the psalmist "There I will cause the horn of David to spring forth; I have prepared a lamp for Mine anointed (mashiyach - clearly a reference to the Messiah). His (Messiah's) enemies I will clothe with shame; But upon himself his crown shall shine." (Psalm 132:17-18) Listen to Spurgeon's description of their shame as not just temporal but eternal - "They (ALL HIS OPPONENTS) shall be utterly defeated, they shall loathe their evil design, they shall be despised for having hated the Ever Blessed One. Their shame they will be unable to hide, it shall cover them: God will array them in it for ever, and it shall be their convict dress to all eternity." (Ps 132 - Treasury of David) SECOND EFFECT: CROWD KEPT REJOICING The entire crowd (throng, confused multitude) was rejoicing (chairo) over all the glorious things being done by Him - Notice their joy was not just over the miraculous cure for the woman but over all the glorious things. On the other note that they were not rejoicing over all the glorious things being said by Him, things that pertained to repentance and belief leading to eternal life! And so while the entire crowd was rejoicing, sadly the entire crowd was not believing in Jesus! Rejoicing over Jesus is not the same as relationship with Jesus. Rejoicing is in the imperfect tense picturing the crowd rejoicing over and over. Imagine how this must have added even greater shame to Jesus' opponents, not to mention hardening their resolve to kill Him! MacArthur emphasizes that "although stunned and amazed by Christ’s power to heal (cf. Luke 4:36-note; Luke 9:43-note), that does not necessarily mean that they put their full trust in Him. Some did (cf. Luke 16:16+), but others continued to reject Him, likely along with those who hailed Him as Messiah at the triumphal entry, then cried for His blood a few days later (Mt 27:22, 23, 24-26). The woman’s healing is analogous to God’s sovereign work in salvation, and serves as a metaphor for what God offered to do for Israel. He passes by the religious and self-righteous and chooses the humble, bent over by the burden of their sin, without hope of deliverance by their own power, and sovereignly delivers them from Satan’s power and lifts them up to praise and glorify Him." (See Luke Commentary)

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Spurgeon - What business is that of ours? Our business is far more practical, to be saved ourselves, and to endeavor to be the means of saving others. Jesus did not answer the question; but he did what was better. That is a question that I have heard a great many times. What is the fascination that makes men so fond of asking it? I do think that some ask it as if they almost hoped that there would be few. If they do not go to our Ebenezer or Rehoboth, what can become of them? Surely you cannot expect that there should be any good come to those that do not frequent Salem and Enod. What must they hope? In that spirit the question is often asked; but, brethren, may God lift us up above that spirit, and make us desire that there should be multitudes saved. I suppose that one of the surprises of heaven will be to see vastly many more there than we ever dreamt would reach that place. Jesus Christ gave a very practical answer. It was no answer, and yet was the best of answers. (Luke 13 - exposition) Kent Hughes suggests that this "was a smug, self-complacent question because the general understanding among the Jews was that all Jews except the very worst would be saved. The Mishnah (See discussion of Talmud) was explicit about this: "All Jews have a share in the World to Come, as it says, (Isaiah 60:21), “Thy people are all righteous; they shall inherit the land for ever, the branch of my planting, the work of my hands, that I may be glorified.” These have no share in the World to Come: One who says that [the belief of] resurrection of the dead is not from the Torah, [one who says that] that the Torah is not from Heaven, and one who denigrates the Torah." (Sanhedrin 10.1) ( Luke Commentary) Warren

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Spurgeon - A question which has been asked many times since. If a book could be published by authority detailing the number of the saved, many would hasten to read it. It would be far more wise to ask, “Shall I be saved?” We may get a clear answer to that personal inquiry, but upon the larger question we are not yet in possession of more than clouded light. “If but three persons are to be saved, why should not I be one of them?” was a sensible remark we once heard from an earnest seeker. (The Interpreter: Spurgeon's Devotional Bible) Henry Cowles adds that "Jesus answered, not to that question of curiosity, comparatively unimportant, but to a kindred one infinitely more vital—How can ye yourselves be saved!—Noticeably he directed this answer, not to that one person who put the question, but "to them"—to the masses who were about Him—the whole audience. (Henry Cowles - Luke - at top of page enter 168) John Stevenson observes that... This is one of those types of questions that you hear from unbelievers: "What about the man in Africa?" Jesus doesn’t immediately answer it. He says, "Instead of worrying about the man in Africa, you should be worrying about the man who is standing in your sandals." Do you see it? The man asks, "Lord, are there just a few who are being saved?" And Jesus answered, "Make certain that you are one of those few." There are several points made throughout this passage. The door is narrow and not everyone enters (Lk 13:24). The door is only open for a short time and then it will be shut (Lk 13:25). The door will only be open to those who know Jesus and who are known by Him (Lk 13:26). There is time for you to know Him today, but tomorrow may be too late. The door will be opened to many rather than just a few (Lk 13:29 30). This was the original question. Now it is finally answered. But it is not answered in the way that the question anticipated. (Kingdom Controversies) Cyril of Alexandria explains that Jesus was not evading the question but that it was His practice "to meet His questioners, not of course according to what might seem good to them, but as having regard to what was useful and necessary for His hearers. And this He especially did when any one wanted to learn what was superfluous and un-edifying. For what good was there in wishing to learn, whether there be many or few that be saved? What benefit resulted from it to the hearers? On the contrary it was a necessary and valuable thing to know in what way a man may attain to salvation. He is purposely silent therefore with respect to the useless question which had been asked Him, but proceeds to speak of what was essential, namely, of the knowledge necessary for the performance of those duties by which men can enter in at the strait and narrow door." (Sermon Luke 13:22ff) Holman Christian Study Bible - The question "are there few being saved?" may reflect two important realities about Jesus' ministry: (1) Many of His teachings insisted that true discipleship comes with many difficult challenges (Ed: cp Mk 8:35, Lk 14:33+, et al), and (2) though large crowds came to hear Jesus in every town and village, there were relatively few who authentically followed Him as disciples (Ed: cp response of the disciples in Jn 6:66 [most following because of the "benefits" Jesus offered such as "free bread" Jn 6:10-13)] and Jesus' test of discipleship Jn 8:31 directed at those who had "believed" Jn 8:30 but who proved to be only professors who manifested intellectual assent and not genuine belief when in this same section sought to stone Him for declaring Himself to be "I Am" - Jn 8:58, 59, cp similar pattern Titus 1:16+). (See CSB Study Bible - Borrow HCSB Study Bible)

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Spurgeon - You can get into the broad road (Mt 7:13) without striving; but you must “strive to enter in at the strait gate.” Strive for that which requires self-denial, that which humbles you, that which goes against the grain, that which is not according to human nature. Do not imagine that grace is to be had while you are half asleep, and that heaven is to be gained on a feather bed. Strive, strive, for many will seek in vain to enter. Seeking is not enough; it must come to a holy violence: “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 will that be? That will be when you are in another state. (Luke 13 - exposition) Strive (75) (agonizomai from agon = conflict or the place of assembly for the athletic contests and then a reference to the contests which were held there, gives us English "agony" - cp the picture portrayed in Lk 22:44 = "agonia") means to exert oneself, to fight, to labor fervently, to strive (devote serious effort or energy = implies great exertion against great difficulty and suggests persistent effort), to struggle, to contend with an adversary - all of these actions picturing an intense struggle for victory. When you read that the gloves of the Greek boxer were fur lined on the inside, but ox-hide with lead and iron sewed on the outside and that the loser in a wrestling match had his eyes gouged out, you get some sense of appreciation of the intensity of the Greek athletic contests and you can imagine how much effort such a contest might motivate! That is a picture of agonizomai which encompassed the concentration, discipline, conviction, and effort needed to win in athletic competition. It pictures a runner straining every nerve to the uttermost ("agonizing") to cross the goal in first place. Jesus uses the present imperative which is a command calling for continual striving, striving that is evidenced as one's lifestyle, one's habitual practice. And continual striving calls for continual dependence upon the supernatural power of the Holy Spirit. The picture is one of a continual contention, a lifelong war (manifest by many "battles"). But with whom are we to be continually contending and/or warring? Until we see Jesus face to face, our intractable, unyielding, inveterate, unyielding, entrenched, incorrigible, obstinate, powerful and wily enemies are the world, the flesh and the devil. In other words we must never, ever let down our guard (cp Mt 26:41+), for our mortal enemies never lay down their arms and call a truce! Notice that the verb strive is in the plural which addresses this command not just to the questioner but to the entire audience present (and by way of application to every reader/hearer of those words). How would my day to day life be different if I really understood what Jesus was commanding and if I really daily took up my cross and surrendered to His sweet will (word)? Consider praying "Search me, O God, and know my heart. Try me and know my anxious thoughts and see if there be any hurtful way in me, and lead me in the everlasting way." (Ps 139:23, 24+). Study the 8 uses of agonizomai in the NT and see if they don't give some additional understanding on what it means to strive - Lk. 13:24; Jn. 18:36; 1 Co. 9:25; Col. 1:29 (e.g., making disciples of Jesus - Col 1:28); Col. 4:12 (e.g., striving in prayer); 1 Tim. 4:10; 1 Tim. 6:12 (e.g., Paul's command to his disciple Timothy); 2 Tim. 4:7 (e.g.,Paul final "epitaph") Puritan Thomas Watson wrote "Sometimes the work we are to do for heaven is set out by striving. Luke 13:24, "Strive to enter in at the strait gate." Strive as in an agony—strive as for a matter of life and death. Though we must be men of peace—yet, in matters of religion, we must be men of strife. It is a holy strife—a blessed contention. Indeed, the Apostle said, "Let nothing be done through strife"; but, though strife does not do well among Christians—yet it does well in a Christian. He must strive with his own heart—or he will never get to heaven. (The Heavenly Race) SOME THOUGHTS ON WHAT IT MEANS TO STRIVE Note first that strive is a command calling for continual obedience and remember that God never commands something of us that He does not enable or empower. It follows that if someone is able to continually strive (whatever that looks like - which will be elaborated on below), they show themselves to be genuine believers with a new heart and a supernatural power provided by the indwelling Spirit to strive (See also discussion of the Need for the Holy Spirit to obey NT commands). Stated another way, striving does not save us but it proves we are saved. Faith alone saves, but faith that saves is never alone. We are not saved by works but by a faith that works. One "fruit" of genuine faith is a God given power to strive and fight and keep on doing so to the very end (Mt 24:13). The English dictionary definition also helps us to understand what it means to strive = to devote serious energy or effort, to endeavor, to struggle in opposition, to make an effort to accomplish an end, implying great exertion against great difficulty and specifically calling for persistent effort. To make great efforts. To use intense exertions. To endeavor with earnestness. To labor hard. The various senses of strive are applicable to exertions of body or mind. A workman strives to perform his task before another. A student strives to excel his fellows in improvement. To contend. To contest. To strain. To struggle in opposition to another. To be in contention or dispute and often followed by against or with before the person or thing opposed; e.g., strive against temptation; strive for the truth. To fight vigorously against. Make every effort. To do one's utmost. To "give it one's all." "To knock oneself out." "To make an all-out effort." "To bend over backwards." "To go for broke." "To leave no stone unturned."

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Spurgeon notes that) There are many broad ways, as Bunyan says, that abut upon it; but you may know them by their being broad, and you may know them by their being crowded. The Christian man has to swim against the current; he has to do more than that, he has to go against himself, so narrow is the road (Ed: And so narrow is the door!); but if you wish to go down to perdition, you have only to float with the stream, and you can have any quantity of company that you like....Do not be ashamed of being called narrow. (cp 2Ti 1:8-note, 2Ti 1:12-note) Do not be ashamed of being supposed to lead a life of great precision and exactness. There is nothing very grand about breadth, after all. And I have noticed one thing: the "broadest" men I have ever met with in the best sense have always kept to the narrow way, and the "narrowest" people I know are those who are so fond of the broad way. (Scroll down page to Exposition from Mt 7:13-14). Steven

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Spurgeon - Now is the accepted time, but ere long the day of grace and of this mortal life will end, and then it will be too late to seek for mercy. (The Interpreter: Spurgeon's Devotional Bible) Norman Geisler - LUKE 13:24—Do all seekers find God? PROBLEM: Jesus says, “Seek and you will find.” Other passages of Scripture reaffirm the same truth (1 Chron. 28:9; Isa. 55:6; Acts 10:35). Yet, according to Jesus, “many … will seek to enter and will not be able” (Luke 13:24). Likewise, Jesus said in John, “You will seek Me and not find Me” (John 7:34). SOLUTION: All who earnestly seek God, find Him, for “He is a rewarder of those who diligently seek Him” (Heb. 11:6). In fact, God is “longsuffering toward us, not willing that any should perish” (2 Peter 3:9). Of course, there are those who seek God on their own terms (by human works) who will not be saved, since it is “not by works of righteousness which we have done, but according to His mercy He saved us” (Titus 3:5). The Bible says, “there is a way which seems right to a man, But its end is the way of death” (Prov. 14:12). Further, there are those who seek too late, namely, after they die for “it is appointed for men to die once, but after this the judgment” (Heb. 9:27). But there is no one who comes to God in this life in penitence, falling upon His mercy, that does not receive His gracious gift of salvation. SEEKERS WHO DO FIND GOD SEEKERS WHO DO NOT FIND GOD Those coming God’s way Those coming their own way Those who come in time Those who wait too late Those coming in repentance Those coming in remorse Judas regretted his sin (Matt. 27:4), but Peter repented of his. Hence, Judas is lost (John 17:12), and Peter is saved. (Luke 13:24—Do all seekers find God? - Defending Inerrancy) Will seek (2212) (zeteo) means to try to learn location of something often by movement from place to place in process of searching. Try to find by searching for what is lost. Zeteo describes man's search for God (Acts 17:27). There is a seeking which Jesus commends but it is before the door is shut... Matthew 6:33+ "But (contrast with Mt 6:32) seek (present imperative see our need to depend on the Holy Spirit to obey) first His kingdom (and by "default" the King of that kingdom, Christ Jesus) and His righteousness (Which He gives as a gift by grace to those who place their trust in His perfect righteousness and substitutionary atonement), and all these things will be added to you. Able (2480) (ischuo from ischus = might) means to be strong in body or in resources. Ischuo can speak of physical power (Mk 2:17, 5:4, 9:12). It can speak of having the required personal resources to accomplish some objective as in Php 4:13 or conversely with the negative speaks of that which is good for nothing (Mt 5:13-note). Ischuo - 28x in 28v in NAS - Mt 5:13; 8:28; 9:12; 26:40; Mark 2:17; 5:4; 9:18; 14:37; Luke 6:48; 8:43; 13:24; 14:6, 29f; 16:3; 20:26; John 21:6; Acts 6:10; 15:10; 19:16, 20; 25:7; 27:16; Gal 5:6; Phil 4:13; Heb 9:17; Jas 5:16; Rev 12:8. NAS = able(5), am...strong enough(1), been able(1), can(1), can do(1), could(8), force(1), good(1), healthy(2), means(1), overpowered(1), prevailing(1), strong enough(3), unable*(2). Luke 13:24 - James Smith Introduction. The first time He spoke of the Strait Gate was in the Sermon on the Mount. Three years afterwards, when many had forsaken Him and few were pressing forward to the Kingdom, He again spake of the Strait Gate (Mt 7:13), but added one little word, "Strive." No stronger word is to be found in Bible; it could be better understood by the word "agonise." Strive, agonise, exert every power of body and soul; strain every nerve; let the salvation of your soul for the time being, be the chief business of your life. And we can say, if sinners saw themselves as God sees they would really realise their need, and would strive. I. Yours Would be the Violence of the Hungry. 1. It's holiday time, children have gone to the Park, they have forgotten all about the time, and do not arrive for dinner until the middle of afternoon. 2. Ravenously hungry—cannot wait—lay hand on crusts and scraps of food. 3. Hunger of soul leads to violence—to intent earnestness. II. Yours will be the Violence of the Thirsty. 1. Mungo Park, the one who discovered the Niger, was almost dying of thirst. Rain fell for an hour, and he succeeded in quenching his thirst by soaking his clothes and sucking them dry. He heard a loud croaking of frogs. "A heavenly sound," said he, and he discovered a shallow muddy pool. 2. Soul-thirst will lead you to do desperate things. 3. "Blessed are they that hunger and thirst after righteousness." III. You would Know Something of the Violence of the Drowning. 1. Frank Bullen tells of one who fell overboard, who gripped the rope thrown to him so tightly that it was imbedded in the flesh. 2. Are you sinking in the waters of conviction? If so, you will require no exhortation to earnestness. Warren

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Spurgeon - THERE IS A CROWD OF PEOPLE WHO WILL SEEK TO ENTER AND WILL NOT BE ABLE. Who are these? If you look closely at the crowd who this day seek to pass, methinks you will see a considerable difference between seeking and striving. You are not merely advised to seek; you are urgently bidden to strive. Striving is a more vehement exercise than seeking. Are you amongst those who coolly seek admission because, forsooth, they suppose it is the proper thing? Many there be who come up to the gate of mercy and seek to enter, not striving, not particularly anxious, certainly far enough from being agitated. And when they look at the gate they object to the lintel because it is too low, nor will they deign to stoop. There is no believing in Jesus with a proud heart. He that trusts Christ must feel himself to be guilty, and acknowledge it. He never will savingly believe till he has been thoroughly convinced of sin. But many say, “I will never stoop to that. Unless I have something to do in the work, and share some of the merit, I cannot enter.” No, sirs, some of you are quite unable to believe in Christ because you believe in yourselves. As long as a man thinks himself a fine fellow, how can he think well of Jesus? You eclipse the sun; you hold up your own little hands before the sunlight; how can you expect to see? You are too good to go to heaven, or, at least, too good in your own apprehension. Oh! man. I pray God prick that bubble, that blown-up bladder, and let out the gas, that you may discern what you really are, for you are nothing, after all, but a poor worm, contemptible, notwithstanding your conceit and pride, in spite of your poverty, an arrogant worm, that dares to lift up its head when it has nothing to glory in. Oh! bow thyself in lowly self-abhorrence, else thou mayest seek to enter, but shalt not be able! Some are unable to enter because the pride of life will not let them. They come to this gate in their carriage and pair, and expect to drive in, but they cannot get admission. There is no different way of salvation for a peer of the realm than for a pauper in the workhouse. The greatest prince that ever lived must trust Jesus just as the meanest peasant does. I recollect a minister once telling me that he attended the bedside of a very proud woman, of considerable wealth, and she said to him, “Do you think, sir, that when I am in heaven, such a person as Betty—my maid—will be in the same place as I am? I never could endure her company here. She is a good servant in her way, but I am sure I could not put up with her in heaven.” “No, madam,” said he, “I do not suppose you will ever be where Betty will be.” He knew Betty to be one of the humblest and most consistent of Christian women anywhere; and he might have told her proud mistress that in the sight of God meekness is preferable to majesty. The Lord Jesus, in the day of his coming, will wipe out all such distinctions as may very properly exist on earth, though they cannot be recognised beyond the skies. Oh! rich man, glory not in thy riches! All thy wealth, if thou couldest take it with thee, would not buy a single paving-stone in the streets of heaven. This poor stuff—do not trust in it. Oh! lay it aside as a crown of glorying, and pass humbly through the gate with Lazarus! Some are unable to enter because they carry contraband goods with them. When you land in France, there stands the gendarme, who wants to see what you are carrying in that basket. If you attempt to push by, you will soon find yourself in custody. He must know what is there; contraband goods cannot be taken in. So at the gate of mercy—which is Christ—no man can be saved if he desire to keep his sins. He must give up every false way. “Oh!” saith the drunkard, “I’d like to get to heaven, but I must smuggle in this bottle somehow.” “I would like to be a Christian,” says another; “I do not mind taking Dr. Watts’s hymns with me, but I should like sometimes to sing a Bacchanalian song, or a light-some serenade.” “Well,” cries another, “I enjoy myself on Sunday with God’s people, but you must not deny me the amusements of the world during the week; I cannot give them up.” Well, then, you cannot enter, for Jesus Christ never saves us in our sins; he saves us from our sins. “Doctor,” says the fool, “make me well, but I’d like to keep my fever.” “No,” saith the doctor, “how can you be well while you keep the fever?” How can a man be saved from his sins while he clings to his sins? What is salvation but to be delivered from sin? Sin-lovers may seek to be saved, but they shall not be able; while they hug their sins, they cannot have Christ. Some of you are in this grievous predicament. You have been attending this house of prayer a good long time. I do not know what hinders you, but this I do know, there is a worm somewhere eating out the heart of that fair-looking apple. Some private sin that you pamper is destroying your souls. Oh! that you had grace to give it up, and to come in by the strait gate, trusting in Jesus Christ! Not a few are unable to enter in because they want to postpone the matter until to-morrow. To-day, at any rate, you are engaged with other plans and projects. “A little longer let me revel in some of the sensual enjoyments of life, and afterwards I will come in.” Procrastinators are among the most hopeless of people. He that hath “to-morrow” quivering on his lips is never likely to have grace reigning in his heart. Others, and these are in the worst plight of all, think that they are in, and that they have entered. They mistake the outside of the gate for the inside. A strange mistake to fall into, but many do thus delude themselves. They rub their backs against the posts, and then they tell us they are “as near heaven as anybody else.” They have never passed the threshold; they have never found shelter in Christ, albeit they may have felt wonderfully excited at a revival meeting, and sung as loudly and lustily as any of the congregation:— “I do believe, I will believe.” There is a considerable show of reformation about them. Although they have not got a new garment, they have mended up the old one. They are not new creatures, but still they are better behaved creatures than they were before. And they are “all right.” Be not deceived, my dear friends; do beware of mistaking a work of nature for the operation of God’s grace. Do not be taken in by the devil’s counterfeits. They are well made; they look like genuine; when they are brand new they shine and glitter like fine gold, but they will not stand the test; every one of them will have a nail driven through them one day; they will never pass current with God. If you have a religion, let it be real and true, not feigned and hypocritical. Of all cheats, the man who cheats himself is certainly the least wise, and, as I think, he is the least honest. Do not play the knave with thine own soul. Suspect thyself too much rather than too little. Better journey to heaven in terror of hell than dream of the happy land while drifting in the other direction. “Ah! that deceit should steal such gentle shapes!” Be on your guard, every one of you. Let not any man deceive himself. Thus it is that a crowd—I had almost said a countless crowd—of people nowadays seek to enter in, but for manifold reasons they are not able to do so. (Luke 13:24 The Strait Gate) James Hastings - THE NARROW DOOR Strive to enter in by the narrow door: for many, I say unto you, shall seek to enter in, and shall not be able.—Luke 13:24. THIS solemn warning was provoked by a very simple inquiry. One disciple ventured to put into words the question which often rises up, unbidden, in the hearts of us all: “Lord, are there few that be saved?” What could be more natural and innocent to ask? Yet in Christ’s ears the question sounded almost frivolous, and He rebuked it by grave, stern sentences which drove home on the questioner’s conscience the urgency of his own salvation. Our Lord could never tolerate the theological speculations in which men dissipate their religious earnestness and fritter away their spiritual energies. When we go to Him with our eager questionings about the future, He always brings us back to the unspeakable seriousness of our own present. When we ask Him about the end of the world and the date of the judgment day, we hear Him answer: “Let your loins be girded about, and your lamps burning; and ye yourselves like unto men that wait for their Lord.” “What I say unto you, I say unto all, Watch.” And so also when we speculate over the destiny of those heathen multitudes who have lived and died without the true Light, the New Testament straightway recalls us to our personal accountability: “This is the condemnation, that light is come into the world, and men loved darkness rather than light.” “Walk as children of light.” And again, when we strive to peer into God’s final secrets and to forecast the latter end of all souls, we are arrested by these piercing, heart-searching words, and bidden to strive to enter by the door. Let us ask— I. What Door is This? II. How are we to Enter? I WHAT DOOR IS THIS The door to which Christ refers is the entrance into His Kingdom. By this figure He places before His hearers the great alternatives of life, and summons them to decision. There are two gates, two ways, two goals, two sides of the throne, two kinds of foundation for the house we build: and we have to make our choice between them. We can go in at the strait gate, or at the wide gate, but not at both. We can travel in the broad way, or the narrow way, but not in both. We can build on the rock, or on the sand, but not on both. We shrink from making this decisively plain to ourselves, that the decisiveness of our action or inaction may also remain veiled; but it is implied even in this foolish question; it is emphasized in our Lord’s answer; and it is the one conviction without which thought on this subject is fruitless. The ideas we have formed of salvation and perdition, of life saved and life lost, of the bright banqueting-hall and the outer darkness, of heaven and hell, may be erroneous enough; but there can be no reason for thinking of such things at all, and as little profit in it, unless we feel that in the very nature of the case these are alternatives which for ever exclude each other. Christ’s answer bears directly on this, and is wholly plain and practical. “Strive to enter in by the narrow door.” 1. This is a narrow door. In the Authorized Version it is called a “strait gate,” and the term “strait” is, of course, quite a different word from “straight.” Straight means that which is not crooked; strait is an old-fashioned word meaning narrow. We find the same word used by our Lord in Matt. 7:13, 14; and there He explains fully what the strait gate means. “Strait is the gate, and narrow is the way, which leadeth unto life.” The strait gate and the narrow way mean the way of eternal life, the way of salvation, the gate or entrance to the Kingdom. The gate is strait to our weak, unwilling nature, however gloriously open and free in itself. It is too low for pride, which will not come down from its high horse to enter on foot like a beggar, or like a little child. It is too narrow for philosophy, for the wisdom of this world; it is too definite, exclusive, and dogmatic. It is too strait for earthliness and greed. The rich man cannot bring his gear and his gains in with him, and so from the very threshold he turns away sorrowful, for he has great possessions. ¶ There was a man—a lean, cold, spectral man—never sunny, genial, poetical, for a day in his life; skin and bone—skin and bone. And they called him a Pharisee. He stood in all his erect leanness, and said how often he fasted, what tithes he paid, and what an excellent man he was. Jesus Christ said, “Well, you cannot go in at this gate. You will have to lay down and trample under foot all that fasting and tithe-paying, all that excellent virtue, for ‘strait is the gate’!” A man has to lay down a great deal before he can get through this gate. He has to take a great many idols out of his pockets and throw them away; then to go through the chambers of his mind and take out theory after theory, by the hundred, and blow them away. Except ye be converted and become as little children—simple-minded, gentle, pure, loving, trustful children—ye cannot enter into the Kingdom of Heaven. Great, tall men, who believe in themselves—who are afraid they will knock their heads against the stars if they stand right up—cannot, cannot get in. The gate truly is strait and the way narrow! (1) The way is called narrow in opposition to the wide gate, and the wide gate is not so hard to understand. A wide gate is one through which you can pass easily, carrying what you please, and no questions are asked. That, Jesus tells us, is the kind of gate which opens on the way that leads to destruction. You can go in with your money, your pride, your sloth, your appetites, your vices, whatever you please. Nothing is excluded, and there is no toll. The consequence is that many do go in. The wide gate is always busy; the broad way thronged with travellers. You can drift in with the stream, you can have the pleasant sense of being well supported; you can maintain a certain self-respect by pointing to the large numbers of people, of all possible capacities, tastes, and characters, who have taken that way. Nevertheless, it leads to destruction. ¶ Moshesh, the Basuto chief, played fast and loose with the missionaries, giving himself up to the devices of the magicians, and in particular to those of a prophetess called Mantsupha. This witch declared she worshipped the same God as the missionaries, but that, as she had herself been up to Heaven, her information was first-hand, whereas theirs was only second-hand from a book. This information was, first, that polygamy was lawful; secondly, that the way to heaven was not a narrow way, as the missionaries maintained, but a very broad way, for as God was the Supreme Chief, many people must always be coming and going from this place, and consequently the road had to be very wide indeed. It was about four months before his death, five years later, that Moshesh gave tokens of a real spiritual change. The missionaries had almost ceased to hope for this. One day towards the close of 1869, M. Jousse came to see him, and he begged him to read the Bible. The passage chosen was the 14th of John. It had always been a favourite with the old chief, who when he came to the sixth verse repeated it after him: “No man cometh unto the Father, but by me.” “Son of Mokachane,” said M. Jousse, “a throne is prepared for you in heaven; believe in Jesus the Saviour of the world, and you will be there.” It was just as if he heard the message of salvation for the first time. A heaven opened to the sinner, and a Saviour who presents it to us—these were the two ideas he grasped. After the missionary left he had this passage read to him again, and reproached the Christians round him with having concealed the Way of Salvation from him, though he had heard it hundreds of times. In the middle of the same night he sent some of them to M. Jousse to say, “Moshesh declares himself a Christian.” M. Jousse at once came, and the next day sent to four other missionaries, who all visited Moshesh and were astounded at the reality of the change they witnessed. He summoned each of his sons to his bedside to hear his testimony. He also sent for the prophetess Mantsupha, the same who had declared the road to heaven was a broad road and who since then had herself become a Christian. Taking both her hands he said, “My sister, my sister, we both come from very far off, but now we must both walk in the narrow way.” (2) The narrow door is the door of renunciation, and it is left for every man to say what in his case must be renounced before he can enter. No sin can go through: the narrow door calls for repentance, and renunciation of evil. No sham can go through: it demands renunciation of acted insincerity, and a humble resolve to walk in the truth. No compromising relations with evil can go through, no tenderness for old associations which ignore God, no disposition to fret or pity ourselves; and hence for some there is no entrance unless they pluck out a right eye, cut off a right hand or a right foot, and enter halt or maimed or blind rather than stay outside. To come to the narrow door is to feel that what lies beyond is the one thing needful, and that it is a good bargain, for the sake of it, to renounce all that has ever been dear to us. Christ here reminds us that the commonest of all temptations is that of making our religion easy. But the path of serious moral effort can never be other than narrow and arduous. And here, as in other things, it is the first step that costs so much. Someone has said that “though it is hard to become a Christian, it is easy to be a Christian.” This means, I suppose, that it is the initial stage of a Christian life that is supremely tasking. The struggle is to enter in through the narrow door of renunciation. Christ’s purpose here is to make us feel that in the case of every child of man some such struggle is imperative. The old apologue of the choice of Hercules was more profoundly true than was suspected by pagan fathers who taught it to their children. All moral life involves a choice between two distinct alternatives. And Christian life is arduous, because renunciation stands at its threshold; and no one, however he may seek to do so, can enter the Kingdom of God without the serious effort and struggle implied in preferring to the easy way of self-pleasing the rough and difficult pathway of duty. ¶ The whole career of Christian in the Pilgrim’s Progress carries out the ideas of the wicket gate and the narrow way leading to life, on which few enter, and in which fewer still persevere to the end. Bunyan realized the gravity and the perils of the spiritual quest in a fashion which is hardly popular to-day. He would have endorsed every syllable of Browning’s sentence: “How very hard it is to be a Christian!” The consecrated life of self-surrender and self-denial taxes to their utmost all the highest powers of the soul. Let no man think that sudden in a minute All is accomplished and the work is done;— Though with thine earliest dawn thou shouldst begin it Scarce were it ended in thy setting sun. We pervert the Gospel, when we preach it as a broad gate and a smooth way, when we practise it by shunning the thorns and choosing the flowers. ¶ If ignorance and passion are the foes of popular morality, it must be confessed that moral indifference is the malady of the cultivated classes. The modern separation of enlightenment and virtue, of thought and conscience, of the intellectual aristocracy from the honest and vulgar crowd, is the greatest danger that can threaten liberty. When any society produces an increasing number of literary exquisites, of satirists, sceptics and beaux esprits, some chemical disorganization of fabric may be inferred. What was it that Mephistopheles lacked? Not intelligence certainly but goodness. 2. Look at life and ask what high and noble achievement there is, the doing of which does not make the same severe demands that Christ makes on His followers. Art and science and literature require of their votaries the homage of an undivided heart. Before supreme excellence can be attained in any pursuit or calling the price has to be paid to the uttermost farthing. Professional life is a winnowing, selecting process that works with automatic energy; and it is a patent fact of observation that in all things requiring strain and effort the few succeed, the many fail. Everywhere in every department of human activity the same spectacle meets the eye; the broad, smooth road of ease and popularity is thronged by the multitudes who are contented to take life as they find it, while the narrow path of strenuous endeavour is trodden by the self-renouncing few. ¶ The artist must bring to his work the ardour of the young lover or the missionary. No matter what his artistic organization, if he is satisfied with a few hours’ hard work—no matter how hard—and can throw thought of it aside and say he has done enough for the day and will throw aside “shop”; not for him will be a place on the highest level for all time. 3. The door, though narrow, is now open. The entrance is without money and without price. There are no conditions imposed by Him who set it open, and one great difficulty is to convince the entrants that there must be no conditions self-imposed by them. This gate is perfectly open to all who come just as they are. For there are no limits in the invitation, no conditions in the coming, and no objections to the comers. Hear the King’s own word: “Come unto me, all ye that labour and are heavy laden.” Could words be plainer, sweeter, than these? If there were not another word, were not this enough? But, as if to anticipate every possible objection, He adds: “Him that cometh to me I will in no wise cast out.” The door is not narrow in the sense of keeping out any who come as they are invited. The thirsty comer never found the fountain sealed. The purseless comer never was denied the wine and milk because he brought no price—he was expressly told to come purseless. The beggar from the highway has never wanted room at this banquet because he came in rags to the door; the weary and the heavy-laden never came and were refused rest; the greatest sinner that ever lived will not come in vain—when he comes as the chief of sinners, to be saved. ¶ Dr. John Paton, the great missionary to the New Hebrides, tells us in his autobiography a very tender incident. He tells us that his brother Walter was a sailor, that he went to sea when quite a young lad, and that after a voyage or two no more was heard of him. The sea has great secrets to tell some day. But that mother’s heart could never conclude that she would never see her boy’s face again. At least she resolved that, should he ever come by day or by night, there would be a welcome for him at the old fireside. And so the last thing she did every night before she retired to rest was to take the door off the latch and leave it open to admit the lost boy. Should he ever come, even in the midnight, there was to be no bar against his entrance. And that mother’s heart was only a faint picture of what the great Father’s heart is in Jesus Christ. 4. But the door, now open, will be shut one day, and the effort to enter will be unavailing. Many do not seek entrance till it is too late. What a time to begin to think of entering—when the Master of the house has risen and shut-to the door! Is a man to keep God and the universe in everlasting suspense? Is the world to wait for ever to see whether I will make up my mind? If not, there is the possibility of beginning too late; of refusing to be serious till the door is shut, and seriousness no longer avails. “To-day, if ye shall hear his voice, harden not your hearts.” Delay becomes fatal, because it begets irresolution, and nothing more easily than irresolution becomes chronic, incurable, irreparable. Decent people probably lose more by it than by all the sins they confess put together. They lose eternal life by it when it makes them, as it eventually does, incapable of the grand decisive renunciation by which alone we can pass the strait gate. ¶ J. M. Barrie has given us in A Window in Thrums a very pathetic picture of Jamie’s homecoming. When some of the neighbours saw Jamie prowling about in the gloaming near the old home, his face seemed to them like that of a man who had come “straucht frae hell.” He had gone back to the old home. He meant to go back in penitence to find safety and rest, at the old fireside, and in the shelter of a mother’s wounded but forgiving and tender love; but he was too late. The door of the old cottage was shut upon all that, and father and mother and sister were gathered to God, and he was alone. “There is a nest of thrushes in the glen; When we come back we’ll see the glad young things,” He said. We came not by that way again, And Time and thrushes fare on eager wings! “Yon rose”—she smiled—“but no, when we return, I’ll pluck it then.” ’Twas on a summer day. The ashes of the rose in Autumn’s urn Lie hidden well. We came not back that way. We do not pass the selfsame way again, Or, passing by that way, nothing we find As it before had been; but death, or stain, Hath come upon it, or the wasteful wind. The very earth is envious, and her arms Reach for the beauty that detained our eyes; Yea, it is lost, beyond the aid of charms, If, once within our grasp, we leave the prize. Thou traveller to the unknown Ocean’s brink, Through Life’s fair fields, say not, “Another day This joy I’ll prove”: for never, as I think, Never shall we come back this selfsame way! II HOW ARE WE TO ENTER 1. “Strive to enter in.” Our Lord turns from the speculative question to the practical one, and declares that effectual salvation must begin in strenuous personal action. Whether many or few attain final blessedness is not an issue fixed by a Divine decree into which we may venture to probe, but rests with each separate seeker after life. In so many words, the Great Teacher says, “Before you concern yourselves with your neighbours’ destiny, and that of the race, look well to your own soul.” Does not the Master, for the moment, here seem to put Himself on the side of spiritual selfishness? Such counsels run counter to some things we hear at the present time, and half justify the taunt directed against the evangelical faith of our fathers that its one watchword was, “Give heed to yourself first and make sure of heaven.” But no broad survey of the words of Jesus can justify the criticism that, in caring for the spiritual state of the individual, He overlooks the multitude. To give heed to ourselves may be the noblest way of serving our neighbours. By zealously working out individual salvation, we shall further, with supreme success, the spiritual well-being of the community. 2. Our Lord places momentous emphasis upon struggle. The word “agonize” which He employs suggests the fierce desperate onset of the wrestler. In modern usage the word has come to stand for keen, bitter suffering, but it implied, at first, the tension of effort in the man himself, rather than the burden of pain laid upon him. He who would enter the Kingdom and find himself secure from all that threatens his well-being, must be a Samson Agonistes. Like Jacob, by the brook Jabbok, he must contend. The strong-willed, dauntless wrestler, whose heart dilates, whose muscles are stretched, whose veins expand, and who puts the entire weight of his body into the work, is the type of the spirit which cannot fail of salvation. A one-sided presentation of the gospel may sometimes depict this supreme task as free from hardship and difficulty. To do some things is child’s play, because no barriers lie across the pathway by which we move. Formidable forces, however, bar our progress towards the door which is set before us—the terrible and diversified autocracies of unseen evil, principalities, powers, and the rulers of the darkness of this world; worst of all, in the heart of a man himself they too often find an ally. Sin is no trifling purposeless accident in the history of an irresponsible race, but a camp of unholy legions wedged in between man and his highest destinies, and it must needs be overthrown. He who does not put his whole strength into the task, and that right early, will irretrievably fail. ¶ To send a consumptive nurse to minister to consumptives would be a hollow and extravagant affectation of altruism. Her highest duty is to care for herself and recover the health which fits for service. When the fire-alarm rings a dozen streets away, no one expects the patients in a fever-ward, or in an infectious hospital, to answer the call. It is humanity for all such to stay within bounds till they are convalescent. They may give a hand in putting out the next fire. It is no mark of barbarism to quarantine a plague-stricken ship, even though Red Cross doctors, on the way to the battlefield, may be amongst the passengers. We must save ourselves, before curiously dropping our plummet into the mysteries of the last things, and working out in a curious sum the ratio of the redeemed to the reprobate. ¶ We have all been thrilled with the story of Lucknow in the war of the Indian Mutiny. An English army was mustering on the banks of the Jumna, eager to reach the Oudh capital; but the mutineers in force guarded every approach. At last Havelock thought he was strong enough to try. He made a gallant effort to break the iron circle,—striking boldly, doing his utmost; but in vain. He had to wait for reinforcements. When these came he tried again. Every inch of ground, as it were, he had to battle for. Slowly, painfully, in agonies of conflict, he made his way. And though, when he at last succeeded and reached the beleaguered city, there was boundless welcome for him, it might well be said that he had to agonize through “a strait gate” to his waiting and longing countrymen. So must we agonize to enter the Kingdom of Heaven. 3. This call to a more vehement strife after salvation derives much of its intenseness and solemnity from that significant hour in the Master’s own history and in the redemptive destinies of mankind which was so near at hand. The Son of Man had passed that last turn in His pathway which brought the cross into view, and His sensibilities already felt the strain and oppression of the great tragedy. It seemed to Him scarcely conceivable that men could be saved unless they entered into the inwardness of His redemptive passion. He had set Himself to work out the deliverance of the race, through conflict and infinite distress, and the experience of reconciliation with God in each individual member of the race must needs come through a conscious oneness with Himself. Salvation cannot be made so easy by the vicarious act of another that the recipient of it is released from all obligation to strive. ¶ Just as the tremors of the earth are registered by fine instruments placed in a modern observatory, so the cross was a sensitive seismograph in which the forces battling to frustrate and overthrow the Divine in man, displayed all their rage and convulsion. As the Son of Man hung there He felt within Himself the fierce tumultuous upheavings of the nethermost hell, and he endured the cross by a strong transcendent counterpassion. It was inconceivable that the forces which asserted themselves in the crisis of the agony, and were even now rending His sacred soul, would leave the individual to work out his salvation without stress or friction. ¶ The true cross of the Redeemer was the sin and sorrow of this world; that was what lay heavy on His heart, and that is the cross we shall share with Him, that is the cup we must drink of with Him if we would have any part in that Divine love which is one with His sorrow. ¶ Our chemists liquefy atmospheric air by applying portentously cold temperatures, two or three hundred degrees below freezing-point, and it has been found that under these ultra-Arctic conditions chemical reactions are no longer possible. The sun’s rays lose their actinic power. A lecturer at the Royal Institution several years ago exposed to the light sensitized paper, parts of which had been sponged with liquid air. The parts untouched were changed in tint, as in the ordinary processes of photography, but the sponged parts were proof against the action of the sunbeams. In these phenomenally low temperatures substances, which have the most violent chemical affinity for each other, refuse to combine. And is there not a corresponding fact in the sphere of religion? Whilst our natures are abnormally cold the intensest emanations from the Light of the World cannot transform us; the likeness of His death and resurrection fails to imprint itself on our natures. Luke 13:25 Once 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. Once the head of the house gets up Ps 32:6; Isa 55:6; 2 Cor 6:2; Heb 3:7,8; 12:17 and shuts the door Ge 7:16; Mt 25:10 Lord, open up to us Lk 6:46; Mt 7:21,22; 25:11,12 I do not know where you are from Lk 13:27; Mt 7:23; 25:41 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 The door is strait and the way narrow and uphill, but one moment in heaven will make amends for a lifetime of striving to enter! Once the head of the house gets up and shuts the door - This explains Lk 13:24b, why they will not be able to enter the door. The great lesson of this passage is that the call of the Gospel has limitations of time, for the door named "mercy" will not remain open indefinitely - yes, for a time but not forever. Entrance is only possible while the narrow door stands wide open. Every pitiful or plausible plea will be to no avail. The door is sealed shut. Those outside are hopelessly and forever debarred. Shuts the door means that conversion and pardon for sin are no longer available, no longer possible! This day comes to every sinner who dies outside of the safety of the "Ark" of Christ Jesus, for once the door of the ark is closed, it cannot be reopened (cp Ge 7:16, 21, 1Pe 3:20). An unrepentant sinner's last heartbeat and last breath is equivalent to the head of the house shutting the door, shutting out that person's soul eternally from entrance into the kingdom of heaven and God's very presence! This is a terrible thought to ponder beloved. It should drive us to travel the highways and byways proclaiming the good news while the door of salvation and the day of grace remain open! (Let the following "modernized" version of an old Fanny Crosby hymn motivate you to go forth [cp Mt 9:37, 38] - Rescue The Perishing) Matthew Henry has some poignant comments on the "door of distinction"...Now, within the temple of the church there are carnal professors who worship in the outer-court, and spiritual professors who worship within the veil; between these the door is now open, and they meet promiscuously in the same external performances. But, when the Master of the house is risen up, the door will be shut between them, that those who are in the outer-court may be kept out.... As to those that are filthy, shut the door upon them, and let them be filthy still (Re 21:8-note, Re 21:27-note Re 22:15-note); that those who are within may be kept within, that those who are holy may be holy still (Re 22:14-note). The door is shut to separate between the precious and the vile, that sinners may no longer stand in the congregation of the righteous. Then you shall return, and discern betwixt them. A door of denial and exclusion. The door of mercy and grace has long stood open to them, but they would not come in by it, would not be beholden to the favour of that door; they hoped to climb up some other way, and to get to heaven by their own merits, and therefore when the Master of the house is risen up he will justly shut that door; let them not expect to enter by it, but let them take their own measures. Thus, when Noah was safe in the ark, God shut the door, to exclude all those that depended upon shelters of their own in the approaching flood. (Luke 13 Commentary) The Psalmist warns of the danger of procrastinating in regard to one's eternal destiny Therefore, let everyone who is godly pray to You in a time when You may be found; Surely in a flood of great waters they will not reach him. (Psalm 32:6-note) Isaiah issues a warning calling for an immediate response from the readers... Seek (red = this is imperative!) the LORD while He may be found (Ed: While the "door" is still open!); Call upon Him while He is near (Ed: Before He closes the "door" AS HE DID in Noah's day when the flood came - Ge 7:16-17, 23!). (Isaiah 55:6) Paul issues a warning to the unrepentant sinner quoting the Lord Who... says, "AT THE ACCEPTABLE TIME I LISTENED TO YOU, AND ON THE DAY OF SALVATION I HELPED YOU." Behold, (command to draw the hearer's attention to what follows) now is "THE ACCEPTABLE TIME," behold, now is "THE DAY OF SALVATION" (2Cor 6:2) Comment: In the preceding context (2Co 5:20), Paul as an ambassador of Christ, has just begged the sinful readers on His behalf to be reconciled to God. Paul echoes Jesus' warning (Lk 13:22-30) that the acceptable time...the day of salvation will not last forever. The sinner must strive to enter today! Observe the repetition of expressions of time and two "behold's" calculated to grab the reader's attention and bring them to a point of decision (now)! Murray Harris writes that "To emphasize the seriousness and urgency of his appeal and to highlight the privilege of the present and the danger of procrastination, Paul quotes Isaiah 49:8 and then applies the passage to the age of grace." (See The Expositor's Bible Commentary) Alexander

Lucas 13

Spurgeon comments: The last verse sets forth very forcibly the contrast between the righteous and the ungodly, thus making the blessedness of the godly appear all the more remarkable. Usually we see Ebal and Gerizim, the blessing and the curse, set the one over against the other, to invest both with the greater solemnity. The wicked shall see it, and be grieved. The ungodly shall first see the example of the saints to their own condemnation, and shall at last behold the happiness of the godly and to the increase of their eternal misery. The child of wrath shall be obliged to witness the blessedness of the righteous, though the sight shall make him gnaw his own heart. He shall fret and fume, lament and wax angry, but he shall not be able to prevent it, for God's blessing is sure and effectual. He shall gnash with his teeth. Being very wrathful, and exceedingly envious, he would fain grind the righteous between his teeth; but as he cannot do that, he grinds his teeth against each other. And melt away. The heat of his passion shall melt him like wax, and the sun of God's providence shall dissolve him like snow, and at the last the fire of divine vengeance shall consume him as the fat of rams. How horrible must that life be which like the snail melts as it proceeds, leaving a slimy trail behind. Those who are grieved at goodness deserve to be worn away by such an abominable sorrow. The desire of the wicked shall perish. He shall not achieve his purpose, he shall die a disappointed man. By wickedness he hoped to accomplish his purpose -- that very wickedness shall be his defeat. While the righteous shall endure for ever, and their memory shall be always green; the ungodly man and his name shall rot from off the face of the earth. He desired to be the founder of a family, and to be remembered as some great one: he shall pass away and his name shall die with him. How wide is the gulf which separates the righteous from the wicked (Lk 16:26), and how different are the portions which the Lord deals out to them (Lk 16:23 24). O for grace to be blessed of the Lord! This will make us praise him with our whole heart. Gnashing (1030) (brugmos from brucho = grind, make sounds striking teeth together)(see gnashing teeth below) describes striking, grinding or biting of teeth together. The picture is of one making a grating sound by rubbing one's teeth together as an expression of anger, pain, suffering. In the context of the NT uses brugmos is a manifestation or picture of the extreme anguish and utter despair of those consigned to eternal torment in hell. Webster says gnash means to strike the teeth together as in anger or pain, both emotions probably in play in the fires of hell. The root verb brucho is used in Acts 7:54+ to describe the Jews who were "cut to the quick" by Stephen's sermon and began "gnashing their teeth at him", clearly a manifestation of intense anger (and guilt). TDNT says the root brucho was used "of the cry of pain of a stag mortally wounded by snake-bite." Brugmos - 7x in 7v in the NAS - Matt. 8:12; Matt. 13:42; Matt. 13:50; Matt. 22:13; Matt. 24:51; Matt. 25:30; Lk. 13:28 (see these passages above under the discussion of weeping) The only OT use is in the Septuagint translation of Pr 19:12.= "King's wrath is like the roaring (growling; Lxx = brugmos) of a lion." See (aorist middle subjunctive in Luke 13:28 in the Textus Receptus) (3700) (optanomai) means be visible to, appear to. To be seen. To look at, behold; middle present participle; to allow oneself to be seen, to appear: Acts 1:3. Optanomai does not appear in classical Greek literature till approximately 164 B.C. (Moulton-Milligan). The term is derived from the aorist passive form of ōphthēn, “I let myself be seen, I appear” (Bauer). In its one use as a passive participle in the New Testament, optanomai describes the actual visible appearances, not visions, of Christ during the 40 days following His resurrection. Luke stated that these manifestations served as “infallible proofs” (Acts 1:3). Strong's Dictionary = 1) to look at, behold 2) to allow one's self to be seen, to appear Origin: a (middle voice) prolonged form of the primary (middle voice) optomai {op'-tom-ahee}, which is used for it in certain tenses, Zodhiates - fut. ópsomai, aor. pass. ṓphthēn, aor. subjunctive ṓpsēsthe (Luke 13:28), pass. in Acts 1:3 (1 Kgs. 8:8), used to supply the aor. mid. and pass. and the future tenses for horáō (3708), to see. To see, perceive with the eyes, to look at, trans. implying not only the mere act of seeing but also the actual perception of what one sees, thus differing from blépō (991), to see, behold (Matt. 24:30; 26:64; 28:7; Mark 16:7; John 16:17 [cf. Matt. 5:8; Mark 13:26; 14:62; 16:7; Luke 3:6; 17:22; 21:27; John 1:50, 51; 16:16, 19, 22; 19:37]; Acts 20:25; Rom. 15:21; Heb. 12:14; 13:23; 1 John 3:2; Rev. 22:4). (I) To look upon, behold, contemplate, followed by eis (1519), unto (John 19:37 from Zech. 12:10; see Ps. 8:4; Is. 17:8). (A) In the form of an aor. pass., ṓphthē is used in a pass. sense meaning to be seen, appear (Matt. 17:3; Mark 9:4; Luke 1:11; 9:31; 22:43; 24:34; Acts 2:3; 7:2, 26, 30, 35; 9:17; 13:31; 16:9; 26:16; 1 Cor. 15:5–8; 1 Tim. 3:16; Heb. 9:28; Rev. 11:19; 12:1, 3). Particularly and spoken of things, followed by en (1722), in, of place (Rev. 11:19; 12:1, 3); with the dat. of person (Acts 2:3; 16:9). Spoken of angels followed by the dat. of person, such as Zechariah (Luke 1:11, “there appeared unto him an angel”; 22:43; Acts 7:30, 35; see Sept.: Ex. 3:2; Judg. 6:12); of God (Acts 7:2; see Gen. 12:7; 17:1); of dead persons (Matt. 17:3, “appeared unto them Moses”; Mark 9:4); with en, in, of manner (Luke 9:31, “who appeared in glory”); of Jesus after His resurrection (Luke 24:34; Acts 9:17; 13:31; 26:16; 1 Cor. 15:5–8; 1 Tim. 3:16). In the fut., ópsomai (Matt. 28:7, 10 “there shall ye see him”; Luke 3:6 “All flesh shall see the salvation of God” [cf. Is. 40:5; Luke 13:28; John 11:40; Acts 2:17, cf. Joel 2:28; 3:1; Rev. 1:7]). Parallel with the meaning of suníēmi (4920), to comprehend, understand (Rom. 15:21). Fut. pass. ophthḗsomai (Heb. 9:28). (II) In the sense of to visit (John 16:22; Heb. 13:23). See Sept.: 2 Sam. 13:5; 2 Kgs. 8:29. As mid., meaning to show oneself, present one’s self to or before someone (Acts 7:26; Sept.: 2 Kgs. 14:8). (III) With the meaning to see take place, witness (Luke 17:22, “to see one of the days”). Fut. pass. ophthḗsomai, as causative (Acts 26:16, “a witness both of these things which thou hast seen and of those things in the which I will appear unto thee”). (IV) In the fut., sú ópsei or in the pl. humeís ópsesthe, see thou to it, look ye to it, a milder form for the imper. (Matt. 27:4, 24; Acts 18:15). (V) To experience, attain to, enjoy (John 3:36, “shall not see life” or enjoy life; Sept.: Ps. 48:20. In a wider sense, to see God, to be admitted to His presence, enjoy His fellowship and special favor, the figure being drawn from the customs of oriental courts (Matt. 5:8; Heb. 12:14; Rev. 22:4). (Borow The Complete Word Study Dictionary: New Testament) See (3708)(horao) Note that the aorist mid. and pass. and the future tenses are supplied by óptomai (see above), to see. Horao means to see, perceive with the eyes, look at, trans. implying not the mere act of seeing, but also the actual perception of some object, thus differing from blepo, to see. Friberg - ὁράω impf. ἑώρων; fut. mid. ὄψομαι; 2aor. εἶδον; pf. ἑώρακα; 1aor. pass. ὤφθην; 1fut. pass. ὀφθήσομαι; see also εῖδον; (1) transitively; (a) of sense perception - see, perceive, catch sight of (Mt 24:30); go to see, visit (Heb 13:23); (b) as seeing what is being communicated supernaturally - see (Lk 1:22); passive become visible, appear (Acts 16:9); (c) in an experiential way as coming to knowledge - see, experience, know, witness (Jn 1:50); (d) of mental and spiritual perception - perceive, take note, recognize, find out (Acts 8:23); (2) intransitively; (a) look at someone (Jn 19:37); (b) predominately used in warnings and instructions - see to (it) (Mt 27:4); take care (lest) (Mt 18:10); look out for, watch out, be on guard (against) (Mt 16:6); elliptically ὅρα μή don’t do that! (Rev 19:10) (Borrow Analytical Lexicon of the Greek New Testament) Gilbrant - Classical Greek Various forms of this verb appear in Greek antiquity: horō, horoō, orēmi, and horeō (on the formation and forms see Liddell-Scott). Its meanings in classical Greek include “see, look” (with the eyes), “look at, view, observe” something. In a metaphorical sense “to see” is “to perceive mentally,” “to discern” (ibid.). The idea of “see” is conveyed by multiple Greek terms (e.g., blepō, optanomai, theōreō), and there are many derivatives of horaō (e.g., horama, horasis, horatos). Since “to see” is to participate in life itself (Michaelis, “horaō,” Kittel, 5:316), it is easy to imagine the various roles it assumes. It transcends the language barriers of everyday living and enters the vocabulary of philosophy, religion, and science. Horaō thus describes ordinary “sight” of physical, tangible objects, but it can also denote spiritual perception, seeing in dreams and visions, and “perceiving” or “understanding” mental complexities. “To see” thus captures the quality of many senses; Michaelis notes that “horaō can even be used for akouō (’to hear’)” (ibid.). The Greeks viewed “sight” or “seeing” as the main avenue of perception. This is reflected even in their religious systems. The Greeks were a “people of the eye” (ibid., 5:319), in distinction to the Hebrews who were primarily a “people of the ear” (e.g., Deuteronomy 6:4, “Hear … O Israel”). Whereas Greeks at times erected visible statues or saw gods in terms of human and animal forms, the Israelites served an unseen God (e.g., Exodus 19:20, 21). Later as Greeks like Plato drew distinctions between the “real” and “perceived” world, “sight’s” preeminence gave way to the “mind” (nous [3426]), which could perceive “true reality.” “Nevertheless—and this is worth noting—for the Greeks even supreme and purely intellectual striving is always a seeing” (ibid., 5:321). Septuagint Usage Ten Hebrew words are translated by horaō (including the form optesthai). The majority of times rā’âh, “see,” is the counterpart. Horaō concerns visible seeing, such as the land Abraham saw (Genesis 13:15) or the events witnessed by Joshua (Joshua 8:21). Supernatural visions, sights, and events are also “made to appear,” and “sight” or “spiritual perception” plays an important role in the religion of Israel (e.g., Exodus 3:2, 3, 16; 24:11). God “appears” to individuals (e.g., Exodus 4:5, to Moses; Genesis 12:7; 17:1; 18:1, to Abraham). Prophets “see” the revelation of God and His will for the people, although this may often involve a word from the Lord that needs to be heard (e.g., Ezekiel “sees” visions but speaks a word from the Lord [usually blepō]). The spiritual condition of Israel is often depicted as their inability to see and understand (e.g., Isaiah 6:9, 10; Ezekiel 12:2). “Seeing” also involves “mental perception” and “consideration.” Thus “appearing” leads to “hearing” (Deuteronomy 31:11) and “to see” means “to discover,” “acquire an understanding of” (e.g., 1 Samuel 19:3 [LXX 1 Kings 19:3]). The Septuagint is familiar with all the classical understandings and freely uses horaō in both a religious and nonreligious sense (for more on horaō in the Old Testament see ibid., and Dahn, “See, Vision, Eye,” Colin Brown, 3:513f.). New Testament Usage As in the Septuagint and classical Greek horaō is only one of many terms used to convey the idea of “see, perceive” in the New Testament. The general sense of to “see” with one’s eyes is clearly present in the New Testament (e.g., Acts 20:25), although predominantly horaō concerns a “seeing” on a supernatural or spiritual plane. Thus visions are “seen” (e.g., Luke 1:22; Acts 2:17; 16:9), and divine revelations or manifestations “appear” (Luke 1:11; 22:43; John 1:51; Acts 2:3; 7:2, 30; 9:17; 1 Corinthians 9:1; 1 Timothy 3:16; 1 John 1:1–3). At times the imperative use, hora or horate, “beware” or “see to, take care of, take care” (cf. blepete), occurs. This functions as a warning (Matthew 9:30; Mark 8:15; Luke 12:15; 1 Thessalonians 5:15). “Sight” during the earthly ministry of Jesus denoted “recognition” that He is indeed who His miracles showed Him to be. Thus in Luke Jesus pronounced His disciples “blessed” because they were seeing the manifestations of the Kingdom that prophets only longed to see (Luke 10:23, 24; Greek, blepō). In the future mankind “will see” the coming of the Son of Man (Matthew 24:30; parallel Mark 13:26; Revelation 1:7) and His reigning in glory (Matthew 26:64; parallel Mark 14:62). Future sight is also part of the age to come (Luke 13:28). John’s Gospel makes particular use of the motif of seeing. While God is not seen (John 1:18), He can be known by seeing Jesus: “He that hath seen me (Jesus) hath seen the Father” (John 14:9). Jesus is seen with the eyes of faith (John 16:16, 17, 19, 22; cf. Hebrews 11:27). Jesus was “seen” by the witnesses who testified of Him (John 19:35; cf. 3:11, 32), and the witnesses of the Risen Lord declared they had seen the Lord (John 20:18, 25; cf. Acts 22:15; 26:16; 1 Corinthians 15:5–8). Such sight elicits faith, but those who have faith without having seen are blessed (John 20:29; cf. 1 Peter 1:8), and in his first epistle, John wrote that those who insist on sinning have not “seen” Him (1 John 3:2; cf. 3 John 11; cf. Hebrews 12:14). Thus “seeing” continues to play an important role in the religious language of the New Testament. Sight can even represent “salvation” (cf. Luke 3:6; John 3:36; Hebrews 12:14; 1 John 3:2). “To see” is to grasp by faith that the Son is indeed come and that He offers salvation to all mankind (Romans 15:21). Horao - 432v - appear(2), appeared(21), appearing(1), behold(3), beware(1), certainly seen(1), do(2), look(5), look after(1), looked(12), perceive(3), recognizing(1), saw(180), see(129), seeing(20), seen(63), seen...see(1), sees(2), suffer(1), undergo(3), underwent(1), watch(2), witnessed(1). Matt. 2:2; Matt. 2:9; Matt. 2:10; Matt. 2:11; Matt. 2:16; Matt. 3:7; Matt. 3:16; Matt. 4:16; Matt. 4:18; Matt. 4:21; Matt. 5:1; Matt. 5:8; Matt. 5:16; Matt. 8:4; Matt. 8:14; Matt. 8:18; Matt. 8:34; Matt. 9:2; Matt. 9:8; Matt. 9:9; Matt. 9:11; Matt. 9:22; Matt. 9:23; Matt. 9:30; Matt. 9:36; Matt. 11:8; Matt. 11:9; Matt. 12:2; Matt. 12:38; Matt. 13:14; Matt. 13:15; Matt. 13:17; Matt. 14:14; Matt. 14:26; Matt. 16:6; Matt. 16:28; Matt. 17:3; Matt. 17:8; Matt. 18:10; Matt. 18:31; Matt. 20:3; Matt. 21:15; Matt. 21:19; Matt. 21:20; Matt. 21:32; Matt. 21:38; Matt. 22:11; Matt. 23:39; Matt. 24:6; Matt. 24:15; Matt. 24:30; Matt. 24:33; Matt. 25:37; Matt. 25:38; Matt. 25:39; Matt. 25:44; Matt. 26:8; Matt. 26:58; Matt. 26:64; Matt. 26:71; Matt. 27:3; Matt. 27:4; Matt. 27:24; Matt. 27:49; Matt. 27:54; Matt. 28:6; Matt. 28:7; Matt. 28:10; Matt. 28:17; Mk. 1:10; Mk. 1:16; Mk. 1:19; Mk. 1:44; Mk. 2:5; Mk. 2:12; Mk. 2:14; Mk. 2:16; Mk. 4:12; Mk. 5:6; Mk. 5:14; Mk. 5:16; Mk. 5:22; Mk. 5:32; Mk. 6:33; Mk. 6:34; Mk. 6:38; Mk. 6:48; Mk. 6:49; Mk. 6:50; Mk. 7:2; Mk. 8:15; Mk. 8:24; Mk. 8:33; Mk. 9:1; Mk. 9:4; Mk. 9:8; Mk. 9:9; Mk. 9:14; Mk. 9:15; Mk. 9:20; Mk. 9:25; Mk. 9:38; Mk. 10:14; Mk. 11:13; Mk. 11:20; Mk. 12:15; Mk. 12:28; Mk. 12:34; Mk. 13:14; Mk. 13:26; Mk. 13:29; Mk. 14:62; Mk. 14:67; Mk. 14:69; Mk. 15:32; Mk. 15:36; Mk. 15:39; Mk. 16:5; Mk. 16:7; Lk. 1:11; Lk. 1:12; Lk. 1:22; Lk. 2:15; Lk. 2:17; Lk. 2:20; Lk. 2:26; Lk. 2:30; Lk. 2:48; Lk. 3:6; Lk. 5:2; Lk. 5:8; Lk. 5:12; Lk. 5:20; Lk. 5:26; Lk. 7:13; Lk. 7:22; Lk. 7:25; Lk. 7:26; Lk. 7:39; Lk. 8:20; Lk. 8:28; Lk. 8:34; Lk. 8:35; Lk. 8:36; Lk. 8:47; Lk. 9:9; Lk. 9:27; Lk. 9:31; Lk. 9:32; Lk. 9:36; Lk. 9:49; Lk. 9:54; Lk. 10:24; Lk. 10:31; Lk. 10:32; Lk. 10:33; Lk. 11:38; Lk. 12:15; Lk. 12:54; Lk. 13:12; Lk. 13:28; Lk. 13:35; Lk. 14:18; Lk. 15:20; Lk. 16:23; Lk. 17:14; Lk. 17:15; Lk. 17:22; Lk. 18:15; Lk. 18:24; Lk. 18:43; Lk. 19:3; Lk. 19:4; Lk. 19:7; Lk. 19:37; Lk. 19:41; Lk. 20:14; Lk. 21:1; Lk. 21:2; Lk. 21:20; Lk. 21:27; Lk. 21:29; Lk. 21:31; Lk. 22:43; Lk. 22:49; Lk. 22:56; Lk. 22:58; Lk. 23:8; Lk. 23:47; Lk. 23:49; Lk. 24:23; Lk. 24:24; Lk. 24:34; Lk. 24:39; Jn. 1:18; Jn. 1:33; Jn. 1:34; Jn. 1:39; Jn. 1:46; Jn. 1:47; Jn. 1:48; Jn. 1:50; Jn. 1:51; Jn. 3:3; Jn. 3:11; Jn. 3:32; Jn. 3:36; Jn. 4:29; Jn. 4:45; Jn. 4:48; Jn. 5:6; Jn. 5:37; Jn. 6:2; Jn. 6:14; Jn. 6:22; Jn. 6:24; Jn. 6:26; Jn. 6:30; Jn. 6:36; Jn. 6:46; Jn. 7:52; Jn. 8:38; Jn. 8:56; Jn. 8:57; Jn. 9:1; Jn. 9:37; Jn. 11:31; Jn. 11:32; Jn. 11:33; Jn. 11:34; Jn. 11:40; Jn. 12:9; Jn. 12:21; Jn. 12:40; Jn. 12:41; Jn. 14:7; Jn. 14:9; Jn. 15:24; Jn. 16:16; Jn. 16:17; Jn. 16:19; Jn. 16:22; Jn. 18:26; Jn. 19:6; Jn. 19:26; Jn. 19:33; Jn. 19:35; Jn. 19:37; Jn. 20:8; Jn. 20:18; Jn. 20:20; Jn. 20:25; Jn. 20:27; Jn. 20:29; Jn. 21:21; Acts 2:3; Acts 2:17; Acts 2:27; Acts 2:31; Acts 3:3; Acts 3:9; Acts 3:12; Acts 4:20; Acts 6:15; Acts 7:2; Acts 7:24; Acts 7:26; Acts 7:30; Acts 7:31; Acts 7:34; Acts 7:35; Acts 7:44; Acts 7:55; Acts 8:18; Acts 8:23; Acts 8:39; Acts 9:12; Acts 9:17; Acts 9:27; Acts 9:35; Acts 9:40; Acts 10:3; Acts 10:17; Acts 11:5; Acts 11:6; Acts 11:13; Acts 11:23; Acts 12:3; Acts 12:16; Acts 13:12; Acts 13:31; Acts 13:35; Acts 13:36; Acts 13:37; Acts 13:41; Acts 13:45; Acts 14:9; Acts 14:11; Acts 15:6; Acts 16:9; Acts 16:10; Acts 16:19; Acts 16:27; Acts 16:40; Acts 18:15; Acts 19:21; Acts 20:25; Acts 21:32; Acts 22:14; Acts 22:15; Acts 22:18; Acts 26:13; Acts 26:16; Acts 28:4; Acts 28:15; Acts 28:20; Acts 28:26; Acts 28:27; Rom. 1:11; Rom. 11:22; Rom. 15:21; 1 Co. 2:9; 1 Co. 8:10; 1 Co. 9:1; 1 Co. 15:5; 1 Co. 15:6; 1 Co. 15:7; 1 Co. 15:8; 1 Co. 16:7; Gal. 1:19; Gal. 2:7; Gal. 2:14; Gal. 6:11; Phil. 1:27; Phil. 1:30; Phil. 2:28; Phil. 4:9; Col. 2:1; Col. 2:18; 1 Thess. 2:17; 1 Thess. 3:6; 1 Thess. 3:10; 1 Thess. 5:15; 1 Tim. 3:16; 1 Tim. 6:16; 2 Tim. 1:4; Heb. 2:8; Heb. 3:9; Heb. 8:5; Heb. 9:28; Heb. 11:5; Heb. 11:13; Heb. 11:23; Heb. 11:27; Heb. 12:14; Heb. 13:23; Jas. 2:24; Jas. 5:11; 1 Pet. 1:8; 1 Pet. 3:10; 1 Jn. 1:1; 1 Jn. 1:2; 1 Jn. 1:3; 1 Jn. 3:1; 1 Jn. 3:2; 1 Jn. 3:6; 1 Jn. 4:20; 1 Jn. 5:16; 3 Jn. 1:11; 3 Jn. 1:14; Rev. 1:2; Rev. 1:7; Rev. 1:12; Rev. 1:17; Rev. 1:19; Rev. 1:20; Rev. 4:1; Rev. 5:1; Rev. 5:2; Rev. 5:6; Rev. 5:11; Rev. 6:1; Rev. 6:2; Rev. 6:5; Rev. 6:8; Rev. 6:9; Rev. 6:12; Rev. 7:1; Rev. 7:2; Rev. 7:9; Rev. 8:2; Rev. 8:13; Rev. 9:1; Rev. 9:17; Rev. 10:1; Rev. 10:5; Rev. 11:19; Rev. 12:1; Rev. 12:3; Rev. 12:13; Rev. 13:1; Rev. 13:2; Rev. 13:11; Rev. 14:1; Rev. 14:6; Rev. 14:14; Rev. 15:1; Rev. 15:2; Rev. 15:5; Rev. 16:13; Rev. 17:3; Rev. 17:6; Rev. 17:8; Rev. 17:12; Rev. 17:15; Rev. 17:16; Rev. 17:18; Rev. 18:1; Rev. 18:7; Rev. 19:10; Rev. 19:11; Rev. 19:17; Rev. 19:19; Rev. 20:1; Rev. 20:4; Rev. 20:11; Rev. 20:12; Rev. 21:1; Rev. 21:2; Rev. 21:22; Rev. 22:4; Rev. 22:9 Thrown out (throw, send, drive, take, put) (1544) ekbállō from ek = out + bállō = to cast, throw, drive) means to cast, throw out often with the idea of force (Mt. 8:12; 15:17; 25:30; Acts 16:37, 27:38; Lxx - Lev. 14:40). To throw out of an area or object, throw out, jettison (Mt 21:39 Acts 27:18). Frequently used of casting out demons (Mt 7:22, Mt 8:16, 31,9:34, 10:1, etc). Used of casting or throwing unbelievers into outer darkness (hell). In Luke 6:22 ekballo means to scorn one's name ("cast it out" so to speak). Mark 1:12 "Immediately the Spirit impelled Him (Jesus) to go out into the wilderness." Ekballo - 74v - brings(3), cast(28), casting(5), casts(5), drive(4), driven(1), drove(4), eliminated*(1), leads(1), leave(1), put(2), puts(1), puts forth(1), putting(1), scorn(1), send(2), sending...away(1), sent(3), sent...away(1), take(6), threw(3), throw(3), throwing(1), thrown(1), took(1) Matt. 7:4; Matt. 7:5; Matt. 7:22; Matt. 8:12; Matt. 8:16; Matt. 8:31; Matt. 9:25; Matt. 9:33; Matt. 9:34; Matt. 9:38; Matt. 10:1; Matt. 10:8; Matt. 12:20; Matt. 12:24; Matt. 12:26; Matt. 12:27; Matt. 12:28; Matt. 12:35; Matt. 13:52; Matt. 15:17; Matt. 17:19; Matt. 21:12; Matt. 21:39; Matt. 22:13; Matt. 25:30; Mk. 1:34; Mk. 1:39; Mk. 1:43; Mk. 3:15; Mk. 3:22; Mk. 3:23; Mk. 5:40; Mk. 6:13; Mk. 7:26; Mk. 9:18; Mk. 9:28; Mk. 9:38; Mk. 9:47; Mk. 11:15; Mk. 12:8; Mk. 16:9; Mk. 16:17; Lk. 4:29; Lk. 6:22; Lk. 6:42; Lk. 9:40; Lk. 9:49; Lk. 10:2; Lk. 10:35; Lk. 11:14; Lk. 11:15; Lk. 11:18; Lk. 11:19; Lk. 11:20; Lk. 13:28; Lk. 13:32; Lk. 19:45; Lk. 20:12; Lk. 20:15; Jn. 2:15; Jn. 6:37; Jn. 9:34; Jn. 9:35; Jn. 10:4; Jn. 12:31; Acts 7:58; Acts 9:40; Acts 13:50; Acts 16:37; Acts 27:38; Gal. 4:30; Jas. 2:25; 3 Jn. 1:10; Rev. 11:2 Torment (931) (basanos - cp "touchstone" - basanite, Latin = lapis Lydius) is used only 3x in the NT (Mt 4:24+ = "pains" [NAS]; Lk 16:23 16:28+) and originally referred to a stone used for testing gold and other metals, and then came to mean applying torture (e.g., the torture-rack) to question and extort prisoners’ confessions. Therefore ''basanos'' must refer to a most extreme form or degree of human suffering - severe pain associated with torture and torment! basanos - our English word basanite indicates [a] basically, a touchstone to test gold and other metals [Basanite was used in this way - If you use one thing as a touchstone of another, you use it as a test by which you judge the second thing = a 'Lydian stone'] used for testing gold because pure gold rubbed on it left a peculiar mark]; [b] Basanos described the instrument of torture by which slaves were tortured; i.e., were forced to reveal the truth by torturing them [see metaphor]; and [c] torment or acute pain). The derivative verb basanizo means literally to rub on the touchstone (basanos) or to test by means of the touchstone and then to test or make proof of anything. Figuratively, the verb basanizo refers to any severe distress, and so means to afflict, to harass, to vex, to torment. Basanizo then can mean to subject one to severe torment or distress, as with diseases (Mt 8:6), with birth pangs (Re 12:2), by the threat of Jesus' punishment of demonic spirits (Mt 8:29, Mk 5:7, Lk 8:28), by prophetic warnings (Re 11:10), of the torment associated with God's righteous judgment (Rev 14:10, 20:10) BDAG describes basanos as "severe pain occasioned by punitive torture" and records an ancient writing from Herodas describing torture ordered by a court to exhort a confession. (Arndt, W., Danker, F. W., & Bauer, W. A Greek-English Lexicon of the New Testament and Other Early Christian Literature) TDNT - The basanos was originally used by inspectors of coins, then the word became a commercial term for checking calculations, later it was used figuratively for testing, and finally it came to signify putting to the test by torture. (Kittel, G., Friedrich, G., & Bromiley, G. W. Theological Dictionary of the New Testament. Eerdmans) Specific torments in the Luke passage (Lk 16:19-31) are the flame, in agony, the sight of the righteous, thirst, the victims’ memories of their previous lives, and the realization that they are in a hopeless situation. The related verb basanizo means to test by rubbing a Touchstone (assaying tool) . There are 11 uses of basanos in the Septuagint (1Sa 6:3 4, 8, 17 Ezek 3:20; 7:19; 12:18; 16:52, 54; 32:24, 30) and some 45 uses of basanos in the Apocryphal writings - 1 Macc 9:56; 2 Macc 7:8; 9:5; 3 Macc 3:27; 4 Macc 4:26; 5:6; 6:27, 30; 7:2, 10, 16; 8:9, 19; 9:5f, 9, 16, 18; 10:11, 16; 11:1, 6, 23; 12:12; 13:15; 14:5, 8, 11; 15:11, 18ff, 32; 16:1f, 17; 17:3, 7, 10, 23; 18:20f; Wis 2:19; 3:1; 17:12; 19:4; Sir 33:27 Webster defines a Touchstone as a black siliceous stone related to flint and formerly used to test the purity of gold - pure gold leaves a yellow streak on the touchstone. Figuratively touchstone (Touchstone = metaphor) came to mean a test or criterion for determining the quality or genuineness of a thing. Related Resources: Eternal punishment What is the outer darkness in Matthew 22:13? Will there be tears in heaven? What does hell look like? How hot is hell? Is hell literally a place of fire and brimstone? How is an eternity in hell a just punishment for only a human lifetime of sin? Steve Lawson - sermon on The Great White Throne Judgment! Richard Mayhue - Hell: Never, Forever or Just for Awhile? (25 pages) Question: "What does the Bible mean when it refers to the gnashing of teeth?" Answer: The precise phrase gnashing of teeth is found in several places in the Bible and is used exclusively in reference to the final judgment of sinners, where it is combined with either weeping or wailing. The Greek phrase for “gnashing of teeth” literally means “grinding one’s teeth together.” Surely, part of what the gnashing of teeth communicates is pain, especially when the gnashing is combined with weeping. When a person hits his thumb with a hammer, he will commonly squeeze his eyes closed and grind his teeth together hard. The weeping and gnashing of teeth in Scripture, however, is much more dreadful, partly because it lasts for eternity. Gnashing one’s teeth shows up elsewhere in Scripture in contexts other than feeling pain. In Acts 7:54+ the gnashing of teeth is done in anger because of what Stephen had said to the Jewish Council: “They were furious and gnashed their teeth at him.” Psalm 37:12 says, “The wicked plot against the righteous and gnash their teeth at them” (see also Psalm 35:16; 112:10; and Lamentations 2:16). In these passages, wicked persons gnash their teeth at righteous persons as the wicked plot against them or disapprove of them. Apparently, gnashing teeth was a sign of great disrespect and anger. Jesus’ first reference to weeping and gnashing of teeth comes in Matthew 8:12+ where He compares the kingdom of heaven to a feast where “many” come from all parts of the world to “recline at the table with Abraham, Isaac and Jacob.” The others, however, are thrown into “outer darkness” where there is weeping and gnashing of teeth. In His parable of the weeds sown in the field, Jesus again describes the fate of those who reject Him, this time adding to the description “the fiery furnace” into which they will be cast (Matthew 13:41–42+). The story of the guest who comes to the wedding feast of the Lamb without the proper clothing is cast into outer darkness where there is weeping and gnashing of teeth (Matthew 22:11–13), as is the wicked servant described in Matthew 24:44–51 and the worthless servant in the parable of the talents (Matthew 25:14–30). All these references to weeping and gnashing of teeth have one thing in common—the undeniable fact that those who do not belong to Christ will suffer a terrible fate, while His children will enjoy bliss in heaven with Him forever. Hell will be a place of anguish, remorse, pain, and misery. Heaven will be a place where God eventually “will wipe every tear from their eyes. There will be no more death or mourning or crying or pain, for the old order of things has passed away" (Revelation 21:4). The misery that causes the gnashing of teeth will be unknown in heaven, and there will be no weeping, no wailing, and no tears. Sadly, those who reject God will realize in hell what they have truly lost, and the realization that there is no “second chance” will cause them to feel the full weight of the pain that goes with that knowledge. The anguish of being separated from God does not go away. It is eternal and unrelenting. We all deserve that kind of punishment: “For all have sinned and fall short of the glory of God” (Romans 3:23), but God, in His mercy, made it possible for us to avoid that eternal pain and suffering. Paul explains, “For the wages of sin is death, but the gift of God is eternal life in Christ Jesus our Lord” (Romans 6:23). All who accept the gift God has provided through the death and resurrection of Jesus Christ will escape the everlasting weeping and gnashing of teeth. Paul proclaims, “If you confess with your mouth, ‘Jesus is Lord,’ and believe in your heart that God raised him from the dead, you will be saved. For it is with your heart that you believe and are justified, and it is with your mouth that you confess and are saved” (Romans 10:9–10). Jesus uses powerful imagery like wailing and gnashing of teeth to illustrate the importance of turning away from the sin that leads to hell and turning to Him who alone provides salvation. Croft Pentz - THE SHUT DOOR Luke 13:24–30 This parable speaks of opportunities that come our way today but are gone tomorrow. Jesus warns that some day the door to heaven will be shut. In Noah’s time (Gen. 6:3), God gave men opportunity to be saved, but they rejected it. Now is the day of salvation—2 Cor. 6:2. We have no guarantee of what tomorrow will bring—Prov. 27:1. The prophets exhort us to seek the Lord while He may be found—Isa. 55:6. Today may be your last opportunity. I. The Way—v. 24 Note the words of Jesus in Matt. 7:13–14. A. The promise—John 14:1–3. God is preparing a place for us. Note the words of John 3:16, “Not perish, but have everlasting life.” B. The pathway—John 14:6. Jesus is the only way. There is a way that seems right, but the end is death—Prov. 14:12. Note also Acts 4:12. C. The people—those who have their names in the Lamb’s book of life—Rev. 20:15. Our names are written in this book when we are born again—John 3:1–8. II. The Wrong—vv. 25–26 These people were religious but not righteous. Religion is man’s way; righteousness is God’s way. A. Formality without faith—Matt. 7:21–23. One may have all the forms of Christianity, yet not be a child of God. See Eph. 2:8–9. B. Ritual without reality—Mark 7:6. Too many give only lip service to the Lord—Luke 6:46. The apostle Paul knew the Lord in a personal way—2 Tim. 1:12. To be in Christ is to know Him personally. C. Religion without righteousness—Titus 1:16. Their works prove they are not God’s children. When one is born again, he becomes a new person—2 Cor. 5:17. III. The Weeping—vv. 27–28 A. The separation from God—v. 27. 1. Wicked separated from the just—Matt. 13:49. 2. Sheep separated from the goats—Matt. 25:32. 3. Christian separated from the sinner—Luke 17:34. B. The sorrow—v. 28. 1. Reality of hell—Ps. 9:17; Dan. 12:2; Matt. 25:41. 2. Residents of hell—Rev. 21:8. 3. Redemption from hell—2 Peter 3:9; Rom. 6:23. The door to heaven is now open. It may be closed tomorrow. Those who hear God’s voice but harden their hearts will be destroyed—Prov. 29:1. Don’t depend on a religious experience—accept Christ as your personal Saviour today. He will make you righteous with His righteousness. Being religious is not enough—you must be born again. Luke 13:29 "AND THEY WILL COME FROM EAST AND WEST AND FROM NORTH AND SOUTH, AND WILL RECLINE AT THE TABLE IN THE KINGDOM OF GOD: Ge 28:14 Isa 43:6 49:6 54:2,3 66:18-20 Mal 1:11 Mk 13:27 Ac 28:28 Eph 3:6 7 3:8 Col 1:6,23 Rev 7:9,10 Luke 13 Resources - Multiple Sermons and Commentaries Luke 13:22-30 The Narrow Door - Steven Cole Luke 13:22-30 Are Just a Few Being Saved? Part 1 Luke 13:22-30 Are Just a Few Being Saved? Part 2 Related Passage: Matthew 8:10-12+ (Story of the healing of the Centurion's son) Now when Jesus heard this, He marveled and said to those who were following, “Truly I say to you, I have not found such great faith with anyone in Israel. I say to you that many will come from east and west, and recline at the table with Abraham, Isaac and Jacob in the kingdom of heaven; 12 but the sons of the kingdom (The Jews) will be cast out into the outer darkness; in that place there will be weeping and gnashing of teeth.” (THE FACT THAT VERSE 12 REFERS TO JEWS AND IS CONTRASTED WITH THOSE COMING FROM EAST AND WEST WOULD SUPPORT THE INTERPRETATION THAT THOSE FROM EAST AND WEST ARE GENTILES.) GUESS WHO'S COMING TO DINNER?... AND WHO'S NOT! They will come from east and west and from north and south - The "four corners" of the world. Who is "they?" In context this probably refers to Gentiles who have "striven" and entered through the narrow door by grace through faith, the only way (Jn 14:6) into the Kingdom of God, entering through the Door, the Messiah (Jn 10:9). Spurgeon on the identity of the they - Rank outsiders, far off heathen, outrageous sinners, harlots; “they shall come,” and repent, and “sit down in the kingdom of God,” and this shall cut to the quick those who were hearers of the Word, but who perished because they were workers of iniquity. Will recline at the table - This is a prophecy to be fulfilled in the Millennial Kingdom. This banquet represents the fulfillment of the prophecy in Isaiah 25:6-9 (cp the striking contrast presented in Isaiah 65:13-14). In Jesus’ day the Jews viewed themselves as uniquely privileged because of the patriarchs and felt that the Gentiles were excluded from the kingdom of God. How wrong they were! Jesus in effect turns their banqueting table upside down! Imagine the shock of the Jews in the audience as they heard Jesus' radical words! Isaiah 25:6-9 The LORD of hosts will prepare a lavish banquet for all peoples on this mountain (MOUNT ZION ~ JERUSALEM IN THE MILLENIUM); A banquet of aged wine, choice pieces with marrow, And refined, aged wine. 7 And on this mountain He will swallow up the covering which is over all peoples, Even the veil which is stretched over all nations. 8 He will swallow up death for all time (1Co 15:55-58+), And the Lord GOD will wipe tears away from all faces (Rev 7:17+, Rev 21:4+), And He will remove the reproach of His people from all the earth; For the LORD has spoken. 9 And it will be said in that day, “Behold, this is our God for Whom we have waited that He might save us. This is the LORD for Whom we have waited; Let us rejoice and be glad in His salvation.” AMEN! Isaiah 65:13-14 Therefore, thus says the Lord GOD, “Behold, My servants will eat, but you will be hungry. Behold, My servants will drink, but you will be thirsty. Behold, My servants will rejoice, but you will be put to shame. 14 “Behold, My servants will shout joyfully with a glad heart, But you will cry out with a heavy heart, And you will wail with a broken spirit (cf Mt 13:28). C H Spurgeon - It will very much aggravate the sorrows of the lost to see so many saved whose prospects did not appear to be one half so hopeful as their own. The least likely to be saved shall be saved; the blackest sinners, the vilest outcasts, the grossest unbelievers, shall be brought to repentance and faith, and shall be saved; while those who were first in privileges, children of godly parents, professors of religion, those who appeared in every way likely to be saved first, will be left to the last, and be shut out of the kingdom of God, never to enter (cf Lk 13:30). God grant, in his infinite mercy, that nobody in the Tabernacle tonight may be of that unhappy number! Amen. William

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Spurgeon - Think of the Pharisees being concerned about Christ’s life! What an affectation of regard! Yet it was only affectation. We must always be on our guard against the foes of God even when they speak most fairly; indeed, it is their agreeable, affectionate words that we have most cause to dread. Saying to Him Go away, leave here for Herod wants to kill You- In Luke's last record of a direct encounter with the Pharisees Jesus had issued several scathing "Woes" (Lk 11:42, 43, 44, 46, 47, 52+) and as a result "the scribes and the Pharisees began to be very hostile and to question Him closely on many subjects." (Lk 11:53+). Go away is a command in aorist imperative (Do this now! Don't delay! is the idea) and leave is in the present imperative (Keep on leaving! is the idea). Keep in mind that at this time Jesus was either in Perea (favored by

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Spurgeon says "Behold is a word of wonder; it is intended to excite admiration. Wherever you see it hung out in Scripture, it is like an ancient sign-board, signifying that there are rich wares within, or like the hands which solid readers have observed in the margin of the older Puritanic books, drawing attention to something particularly worthy of observation." I would add, behold is like a divine highlighter, a divine underlining of an especially striking or important text. It says in effect "Listen up, all ye who would be wise in the ways of Jehovah!" Idou in Luke and Acts - Lk. 1:20; Lk. 1:31; Lk. 1:36; Lk. 1:38; Lk. 1:44; Lk. 1:48; Lk. 2:10; Lk. 2:34; Lk. 2:48; Lk. 5:12; Lk. 6:23; Lk. 7:27; Lk. 7:34; Lk. 9:30; Lk. 10:3; Lk. 10:19; Lk. 11:31; Lk. 11:32; Lk. 11:41; Lk. 13:7; Lk. 13:16; Lk. 13:30; Lk. 13:32; Lk. 13:35; Lk. 14:2; Lk. 15:29; Lk. 17:21; Lk. 17:23; Lk. 18:28; Lk. 18:31; Lk. 19:8; Lk. 19:20; Lk. 22:10; Lk. 22:21; Lk. 22:31; Lk. 22:38; Lk. 22:47; Lk. 23:14; Lk. 23:15; Lk. 23:29; Lk. 24:4; Lk. 24:13; Lk. 24:49;Acts 1:10; Acts 2:7; Acts 5:9; Acts 5:28; Acts 7:56; Acts 8:36; Acts 9:10; Acts 10:17; Acts 10:19; Acts 10:21; Acts 10:30; Acts 11:11; Acts 12:7; Acts 13:11; Acts 13:25; Acts 13:46; Acts 20:22; Acts 20:25; Acts 27:24 Perform (658)(apoteleo from apó = intensifies the meaning of + teleo = complete) means to perfect, accomplish or achieve the natural purpose. Apoteleo is a strong word, implying an ultimate and final consummation. The only other NT use of this verb is to describe sin "accomplishing" death (James 1:15+), essentially the opposite end result compared to Luke's use describing Jesus' purpose to cure. In other words in James apoteleo personifies SIN as "running its course" and of reaching its goal (the final stage). Here in Luke, Jesus says in essence I must finish my course (cf Paul's words " I have finished the course" - 2 Ti 4:7+) Cures (healings) (2393) iasis from iaomai = to heal) describes the process or act of healing, of giving a cure, a mode of healing or a remedy. In the present context Luke seems to emphasizing the physical healing, the lame man's deliverance from physical affliction and now made whole, and restored to bodily health. Three times in the NT - In Luke 13:32 Jesus states He is the One Who is able to "perform cures." And so Jesus is the Healer not only on earth (Lk 13:32), but now in Heaven as Jehovah Rapha (Acts 4:30). Iasis is used in the great Messianic passage Malachi 4:2 “But for you who fear My name, the Sun of righteousness will rise with healing (Heb = marpe; Lxx = iasis) in its wings; and you will go forth and skip about like calves from the stall." Iasis - 3x in 3v in the NT - Lk 13:32, Acts 4:22, Acts 4:30. Reach...goal (5048)(teleioo related to teleios from telos = an end, a purpose, an aim, a goal) means to accomplish or bring to an end or to the intended goal (telos). It means finished and wanting nothing necessary for completeness. This verb does not mean simply to terminate something but to carry it out to the full finish, in this case clearly referring to Jesus' mission to provide redemption for sinful mankind. Teleioo - 23v - accomplish(2), accomplished(1), finish(1), fulfill(1), full number(1), made perfect(4), made...perfect(1), make...perfect(1), make perfect(1), perfect(2), perfected(7), reach...goal(1), spending the full number(1). Lk. 2:43; Lk. 13:32; Jn. 4:34; Jn. 5:36; Jn. 17:4; Jn. 17:23; Jn. 19:28; Acts 20:24; Phil. 3:12; Heb. 2:10; Heb. 5:9; Heb. 7:19; Heb. 7:28; Heb. 9:9; Heb. 10:1; Heb. 10:14; Heb. 11:40; Heb. 12:23; Jas. 2:22; 1 Jn. 2:5; 1 Jn. 4:12; 1 Jn. 4:17; 1 Jn. 4:18 Vance Havner - "Go, Tell That Fox" When the Pharisees tried to frighten our Lord with a threat from Herod our Lord gave an amazing answer, found only in Luke. He said in effect, "I have a life work to do and a ministry to perform and I will complete it" (Luke 13:32). When man sets out to do the will of God he will hear from the Pharisees and the "foxes," to use our Lord's word for Herod, who intends to divert and destroy it. But this passage is just another way of saying that when we are in God's work and will we are immortal until our work is done. When the Pharisees and the foxes try to confuse and discourage us with their predictions and warnings, let us tell them we are on God's schedule and He who has begun a good work in us will finish it. The man who has set out to do the will of God in his life is linked up with heaven, and nothing that happens on earth can defeat him unless he himself departs from what God called him to do and be. Jesus was often saying, "My time is not yet come." Then on the night of His arrest in the Garden of Gethsemane He said, "This is your hour, and the power of darkness" (Luke 22:53, italics mine). His hour and the Jewish leaders' hour met in a head-on collision. It looked like Jesus lost, but He won through death and resurrection. Whoever lives for Christ is immortal; he lives until his work is finished on earth, and he then continues life in heaven. Luke 13:33 Nevertheless I must journey on today and tomorrow and the next day; for it cannot be that a prophet would perish outside of Jerusalem. KJV Luke 13:33 Nevertheless I must walk to day, and to morrow, and the day following: for it cannot be that a prophet perish out of Jerusalem. I must journey on today and tomorrow and the next day Jn 4:34; 9:4; 11:54; 12:35; Acts 10:38 for it cannot be that a prophet would perish outside of Jerusalem. Lk 9:53; Mt 20:18; Acts 13:27 Luke 13 Resources - Multiple Sermons and Commentaries Luke 13:31-35 Christ Would, But They Would Not - Steven Cole Luke 13:31-33 Who Really Killed Jesus? - John MacArthur THE DIVINE NECESSITY OF JESUS' MISSION Nevertheless - (Term of contrast) - in spite of or despite what the Pharisees had just mentioned. The Pharisees put forward a travel "itinerary", but Jesus countered that He had His own "itinerary." They had told Him to go away and leave, but He responds that He MUST journey to Jerusalem. And guess Who prevailed? I must (dei) journey on today and tomorrow and the next day - I must speaks of His obligation, a "divine necessity," so to speak, for He was compelled to fulfill His goal of dying as the sacrificial Lamb of God, Who takes away the sins of the world (John 1:29). Jesus knows He must fulfill the Father's "predetermined plan" (Acts 2:23+) of redemption and He would accomplish His Father's will perfectly (Jn 4:34, Jn 17:4). Jesus was not saying that He would arrive in Jerusalem in three days, but that He would continue moving to fulfill His mission and not to escape Herod's evil plans. Jesus was not motivated in His journey by the peril of Herod, but by the plan of His Father. Journey is the verb poreuomai - used more frequently by Luke than any other Gospel or NT writer. This verb is used in the crucial point in Luke's Gospel which marked Jesus setting His face toward Jerusalem and completion of His mission: Lk 9:51+When the days were approaching for His ascension, He was determined to go (poreuomai) to Jerusalem; For it cannot be (endechomai) that a prophet (prophetes) would perish (apollumi) outside of Jerusalem (cf the fate of prophets - Lk 4:24-note; Lk 6:22-23-note; cf. Acts 7:52, Neh 9:26; Jer 2:30) - For (term of explanation) explains why Jesus had to keep journeying to Jerusalem. God's grand and majestic plan of redemption would not and could not be thwarted by men. He would die in Jerusalem and nowhere else.

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Spurgeon - What a terrible contrast! “I would,.... and ye would not.” May the Lord Jesus never have to say that to any of us! Just as a hen gathers her brood (of young birds) under her wings - If you have been raised on a farm (as I was), this metaphorical picture is truly worth a thousand words as the saying goes. When does a hen gather her chicks? When she sees danger coming. The irony here is that the Pharisees told Jesus He was in danger, when in fact they were the ones in (eternal) danger and in need of being gathered under the protective pinions (Ps 91:4) of Yeshua! Take a moment to watch the video below, which has a few poignant titles, but presents an even more poignant picture which will give you just a glimpse into the heart of Jesus and the passion He must have felt as He spoke the haunting words "Yerushalayim, Yerushalayim." If the melody and lyrics of the song Yerushalayim did not break your heart like Yeshua's heart broke over Yerusahalayim, then watch this video of a mother hen and her chicks. You can almost feel the pain in the heart of our Lord Jesus as you watch this mother hen shelter her precious chicks. Oh my! Indeed, may God grant us grace to join the psalmist in prayer in Psalm 122:6 and PRAY FOR THE PEACE OF JERUSALEM. You would (thelo) not have it - ("you would have none of it! = NET; "you were unwilling" = NIV) Jesus' literal words are "You would not!" He uses the negative particle "ouk" (from "ou") which conveys absolute negative. "You ABSOLUTELY would not!" The pathos of His words ring down through the ages shouting loudly of Jerusalem's (Israel's) unwillingness to be the object of the His redeeming love! Spurgeon - There was their weakness, they were like a brood of chickens; there was his power to protect them, like a hen gathers her brood under her wings; yet there was their infatuation, that they would rather perish than come and be sheltered beneath his almighty wings: “and ye would not.” Mattoon -They "would not!" This word is very emphatic in the Greek text. They absolutely refused the Lord! Their stubbornness caused them to reject the Savior. Have you ever been rejected? Have you been spurned by others? It can be very painful. Remember that pain, and realize that is how Jesus feels when you reject Him. Israel rejected the Lord that loved them dearly. When Handel's servant used to bring him his chocolate in the morning, he often stood silent with astonishment to see his master's tears56 mixing with the ink as he penned his composition. It is related that a friend, calling upon the great musician when in the act of composing those pathetic words in Isaiah 53:3, "He was despised and rejected of men," he found him absolutely broken and sobbing. Oh, the pain that Christ must have felt from the rejection of His people and from those who reject Him today. (Treasures from Luke) John 1:11 He came to His own, and those who were His own did not receive Him. John 5:43 “I have come in My Father’s name, and you do not receive Me; if another comes in his own name, you will receive him. John 12:48 “He who rejects Me and does not receive My sayings, has one who judges him; the word I spoke is what will judge him at the last day. MacArthur on Israel's "would not" - By doing so (rejecting God's care) they continued their long history of distrust, disobedience, and rebellion against God that began when they were delivered from slavery in Egypt. They rebelled against Him at least ten times during their years of wandering in the wilderness (Ex 14:10–12; 15:22–24; 16:1–3; 16:19–20; 16:27–30; 17:1–4; 32:1–35; Nu 11:1–3, 4–34; 14:3). As they, at last, stood on the brink of entering the Promised Land, Moses reiterated the law of God to the new generation of Israelites, those whose fathers had rebelled and died in the wilderness (Nu 14:1–38). He reminded them that obedience would bring blessing and disobedience cursing, and they promised to obey (Dt. 26:17). As an object lesson to reinforce that principle, the people were commanded to hold a dramatic cere mony after they entered Canaan. Half of the tribes were to stand on Mt. Ebal (near Shechem) and recite the blessings of obedience (Deut. 27:12), while the other six stood across the valley on Mt. Gerizim and recited the curses for disobedience (Dt 27:13–26). Sadly, throughout subsequent history, Israel chose the path of disobedience, and has experienced the curses. From the repeated cycles of disobedience during the period of the judges, through the time of the divided kingdom, until the destruction and exile first of the northern kingdom of Israel and then the southern kingdom of Judah, Israel’s history was largely one of rebellion, as 2 Ki 17:7–17 chronicles. (And the result was 2 Ki 17:18-20) (See Luke Commentary) Gather together (1996)(episunago from epi = on, upon, near + sunago = to lead or bring together; related = episunagoge = a gathering together - 2Th 2:1, Heb 10:25, cf sunagoge) means to lead or bring together upon a place. Twice Jesus uses this verb to describe His heart's desire for the Jewish "children" of Jerusalem (Lk 13:34, Mt 23:37). In an almost ironic use, Jesus describes vultures gathering over a dead body (Lk 17:37) in the context of time of the Great Tribulation which will purge and refine God's Chosen People to bring forth a righteous remnant. Along the same lines, in the Septuagint (Lxx) episunago is used by the prophet Zechariah (Zech 12:3, 14:2) as he describes the future end times gathering of the Gentile nations against God's holy city Jerusalem, an event which occurs toward the end of the Great Tribulation, just preceding the establishment of Messiah's Millennial Kingdom on earth. The irony is that Israel refused to be gathered together by their Messiah, so He would allow the anti-Semitic nations to be gathered together against His holy city, but this time He would intervene and save the city and a righteous remnant! Amazing grace indeed! In Psalm 106:47 the psalmist prays "Save us, O LORD our God, and gather (Lxx - episungao) us from among the nations," this request expressing an understanding that Jehovah would scatter the Jews throughout the world because of their continued rebellion (Dt 28:64-65). He will answer this prayer and bring them back to their land in the future in the same general time that the Stone (Messiah) returns (Da 2:34-35-note, Da 2:44-45-note) to set up His Millennial kingdom (see Ezek 34:13, 16, 36:24, 25, 26) I wanted (2309)(thelo) speaks of Jesus desire, readiness and resolve (see below) to gather in His chosen people. Jesus then uses the identical verb (thelo) to describe His rejection by His chosen people in the Holy City. Would (thelo) is a verb which primarily speaks of the exercise of one's will, whether motivated by desire (in this context lack of), a sense of readiness (again lack of) or a feeling of resolve (again lack of). Jerusalem lacked the desire, readiness and resolve to receive her long expected Messiah. Can you imagine Jesus' pain, as the perfect Man, as He spoke these words which would prove tragically true in the coming days. James Smith - Luke 13:34. THIS lament was over a guilty city, and reveals— 1. A Gracious Purpose. Not judgment, but salvation. "As a hen gathereth." 2. Infinite Mercy. Gathered under His wings. Persecutors, murderers, etc. 3. Almighty Power. "How often would I." 4. Longsuffering Compassion. "How often." 5. Heart - Rending Anguish. "O Jerusalem, Jerusalem." 6. Wilful Resistance "But ye would not." 7. Wounded Love. "Your house is left to you desolate" Rod Mattoon - Have you ever been rejected? Have you been spurned by others? It can be very painful. Remember that pain, and realize that is how Jesus feels when you reject Him. Israel rejected the Lord that loved them dearly. When Handel's servant used to bring him his chocolate in the morning, he often stood silent with astonishment to see his master's tears mixing with the ink as he penned his composition. It is related that a friend, calling upon the great musician when in the act of composing those pathetic words in Isaiah 53:3, "He was despised and rejected of men," he found him absolutely broken and sobbing. Oh, the pain that Christ must have felt from the rejection of His people and from those who reject Him today. Let me add here, that if you are facing rejection right now, there is a Savior that is waiting to embrace you with His arms of love. He can take what seems dark and painful, and turn it into something wonderful. In 1896, a twelve year old African-American girl was raped at knife point in Chester, Pennsylvania. Nine months later, a baby girl was born and her mother named her Ethel. Her mother rejected her and Ethel was raised by her grandmother. Raised in poverty and the tough back streets of Philadelphia, Ethel became a troubled child. Then in 1908, Ethel gave her life to Christ at a Methodist revival meeting. Ethel was gifted with a beautiful voice and in 1917, she began singing in vaudeville shows. She expanded her talents to the theater, film, and television. Throughout her career, Ethel grew closer to the Lord. Then in 1957, Ethel Waters, the once shunned little girl from Chester, Pennsylvania, began touring with Billy Graham. She was a regular during the Graham crusades for the next twenty years. As a gospel singer, Ethel knew God had a special purpose for her life. One of her favorite songs was "His Eye Is On the Sparrow" because, Ethel said, her "precious Jesus always had His eye on this little sparrow." No matter what start you have had in life, Christ has a magnificent future waiting for you. Yes, the Jews rejected the Lord. It did hurt, I'm sure. Why did they do this? Why do people do this today? Why do people reject the Lord Jesus Christ? Let me share some thoughts. (Treasures from Luke) Why do People Reject the Lord? 1. They Detest His Authority and Word Isaiah 5:24— Therefore as the fire devoureth the stubble, and the flame consumeth the chaff, so their root shall be as rottenness, and their blossom shall go up as dust: because they have cast away the law of the Lord of hosts, and despised the word of the Holy One of Israel. Jeremiah 6:19— Hear, O earth: behold, I will bring evil upon this people, even the fruit of their thoughts, because they have not hearkened unto my words, nor to my law, but rejected it. 1 Samuel 8:7— And the Lord said unto Samuel, Hearken unto the voice of the people in all that they say unto thee: for they have not rejected thee, but they have rejected me, that I should not reign over them. 2. They Doubt His Promises and Power At the Promised Land, Israel would not enter because they focused on the size of their enemies instead of the power of God and His promises. For the next 40 years, they wandered in the wilderness. They did not believe God's promises and power to enable them to defeat their enemies. Doubt and unbelief cause people to reject the Lord and His Word today. Romans 3:3— For what if some did not believe? shall their unbelief make the faith of God without effect? 3. The Domination and Direction of the Wrong Crowd The nation of Israel eventually rejected God's rule over their nation and wanted a king to rule over them because they wanted to be like the other nations around them. 1 Samuel 10:19— And ye have this day rejected your God, who himself saved you out of all your adversities and your tribulations; and ye have said unto him, Nay, but set a king over us. Now therefore present yourselves before the Lord by your tribes, and by your thousands. 4. The Desire for Sinful, Wasteful Living People also reject the Lord because they have a greater love for their sin than for Him. 2 Kings 17:15— And they rejected his statutes, and his covenant that he made with their fathers, and his testimonies which he testified against them; and they followed vanity, and became vain, and went after the heathen that were round about them, concerning whom the Lord had charged them, that they should not do like them. Isaiah 66:4— I also will choose their delusions, and will bring their fears upon them; because when I called, none did answer; when I spake, they did not hear: but they did evil before mine eyes, and chose that in which I delighted not. 5. Determination to Live Life One's Own Way and Not be Disrupted Some folks reject the Lord because they are determined to live their own way. In spite of the truth that is presented to them, they willfully and deliberately reject Christ. These folks refuse to trust in Him. They want to live their life any way they wish with no one telling them what to do and how to live. Their attitude is, "I want NO disruptions." When Christ removed the demons and sent them into the pigs, He disrupted the lives of the people, who in turn, rejected Him and commanded Him to leave. Matthew 8:34— And, behold, the whole city came out to meet Jesus: and when they saw him, they besought him that he would depart out of their coasts. 1 Samuel 15:23— For rebellion is as the sin of witchcraft, and stubbornness is as iniquity and idolatry. Because thou hast rejected the word of the Lord, he hath also rejected thee from being king. John 15:24— If I had not done among them the works which none other man did, they had not had sin: but now have they both seen and hated both me and my Father. Isaiah 65:12— Therefore will I number you to the sword, and ye shall all bow down to the slaughter: because when I called, ye did not answer; when I spake, ye did not hear; but did evil before mine eyes, and did choose that wherein I delighted not. 6. Deception The deceptions of sinful living cause people to reject the Lord. People believe they won't get hurt or make light of their sin. They develop habits that eventually enslave them and their family. Amos 2:4— Thus saith the Lord; For three transgressions of Judah, and for four, I will not turn away the punishment thereof; because they have despised the law of the Lord, and have not kept his commandments, and their lies caused them to err, after the which their fathers have walked: People also reject the Lord because they have deceived themselves into thinking they don't need Him or there is nothing wrong with them. The Jews rejected Christ because they thought they were righteous and had no need for a Savior. Acts 13:46— Then Paul and Barnabas waxed bold, and said, It was necessary that the word of God should first have been spoken to you: but seeing ye put it from you, and judge yourselves unworthy of everlasting life, lo, we turn to the Gentiles. 7. The Deduction that Christ and the Cross are Foolish and Not Important The message of Christ and the cross are foolish to those who are headed for destruction! Isaiah prophesied that the Lord would be rejected because He would be considered not important at all. This is why folks reject Him today. Jesus is not important to them. Isaiah 53:2b-3... For he shall grow up before him as a tender plant, and as a root out of a dry ground: he hath no form nor comeliness; and when we shall see him, there is no beauty that we should desire him. [3] He is despised and rejected of men; a man of sorrows, and acquainted with grief: and we hid as it were our faces from him; he was despised, and we esteemed him not. Notice what Paul said. 1 Corinthians 1:18— For the preaching of the cross is to them that perish foolishness; but unto us which are saved it is the power of God. 1 Corinthians 1:23— But we preach Christ crucified, unto the Jews a stumblingblock, and unto the Greeks foolishness; 8. Dissatisfaction with God's Plan God's plan was to provide His people with manna in the wilderness. Eventually, they became dissatisfied with this food. They griped and complained and longed for the days in Egypt. Their ungratefulness led to bitterness toward the Lord. Numbers 11:20— But even a whole month, until it come out at your nostrils, and it be loathsome unto you: because that ye have despised the Lord which is among you, and have wept before him, saying, Why came we forth out of Egypt? 9. Defects and Discrepancies in the Lives of Christians Unfortunately, some folks will reject Jesus Christ because of the sinful or rude behavior of Christians. People watch what we do and how we live. Any flaw or weakness in your life will be magnified in the eyes of people looking for your mistakes. When we are inconsistent, indifferent, immoral, inconsiderate, ill-mannered, intolerable, and impossible to reason with, we flat-out turn people off. They reject our Lord because they reject us. Christians are ambassadors of Christ. God uses His people to reach out to others. 2 Corinthians 5:20— Now then we are ambassadors for Christ, as though God did beseech you by us: we pray you in Christ's stead, be ye reconciled to God. Sad to say, some do a lousy job in representing Him! We are warned about being a stumbling block to others. Romans 14:13— Let us not therefore judge one another any more: but judge this rather, that no man put a stumblingblock or an occasion to fall in his brother's way. 1 Corinthians 8:9— But take heed lest by any means this liberty of yours become a stumblingblock to them that are weak. (Treasures from Luke) EDITORIAL COMMENT - The above elements can be summed up in the truth that root problem is the problem of the heart - sinners hate God and hate His Son because their hearts are hardened by the sin which they love. James Smith - THE SAVIOUR’S LAMENT LUKE 13:34 This lament was over a guilty city, and reveals— 1. A Gracious Purpose. Not judgment, but salvation. “As a hen gathereth.” 2. Infinite Mercy. Gathered under His wings. Persecutors, murderers, etc. 3. Almighty Power. “How often would I.” 4. Longsuffering Compassion. “How often.” 5. Heart-Rending Anguish. “O Jerusalem, Jerusalem.” 6. Wilful Resistance “But ye would not.” 7. Wounded Love. “Your house is left to you desolate” Luke 13:35 "Behold, your house is left to you desolate; and I say to you, you will not see Me until the time comes when you say, 'BLESSED IS HE WHO COMES IN THE NAME OF THE LORD!'" KJV Luke 13:35 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. Behold, your house is left to you desolate Lk 21:5,6,24; Lev 26:31,32; Ps 69:25; Isa 1:7,8; 5:5,6; 64:10,11; Da 9:26,27; Micah 3:12; Zec 11:1,2; 14:2; Acts 6:13,14 you will not see Me until the time comes when you say Ho 3:4,5; Jn 7:34-36; Jn 8:22-24; Jn 12:35,36; Jn 14:19-23 BLESSED IS HE WHO COMES IN THE NAME OF THE LORD Lk 19:38-40; Ps 118:26; Isa 40:9-11; 52:7; Zec 12:10; Mt 21:9; Mk 11:9; Mk 11:10; Jn 12:13; Ro 10:9-15; 2 Cor 3:15-18 Luke 13 Resources - Multiple Sermons and Commentaries Luke 13:31-35 Christ Would, But They Would Not - Steven Cole Luke 13:34-35 Divine Compassion for Those Deserving Condemnation, Part 1 - John MacArthur Luke 13:34-35 Divine Compassion for Those Deserving Condemnation, Part 2 - John MacArthur Luke 13:34-35 Divine Compassion for Those Deserving Condemnation, Part 3 - John MacArthur Luke 13:34-35 Divine Compassion for Those Deserving Condemnation, Part 4 - John MacArthur Luke 13:34-35 Divine Compassion for Those Deserving Condemnation, Part 5 - John MacArthur Matthew's related passage: Jerusalem, Jerusalem, who kills the prophets and stones those who are sent to her! How often I wanted to gather your children together, the way a hen gathers her chicks under her wings, and you were unwilling. 38“Behold, your house is being left to you desolate! 39“For I say to you, from now on you will not see Me until you say, ‘BLESSED IS HE WHO COMES IN THE NAME OF THE LORD!’” (Mt 23:37-39) Jerusalem Destroyed 70 AD ISRAEL'S HOUSE WILL BE FORSAKEN Behold (2400) idou - This interjection is second person singular aorist imperative, middle voice. You say "so what?" First this is command to each individual (singular), to "initiate" the action of looking and to participate in the results or effect of the looking (that's the sense of the middle voice). And it is a command in the aorist imperative, which conveys a sense of urgency - Do this now! Do not procrastinate! It is much like an order from a commanding general to his troops! And so Jesus is saying "Pay very close attention to what follows!"

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Spurgeon - It will very much aggravate the sorrows of the lost to see so many saved whose prospects did not appear to be one half so hopeful as their own. (Spurgeon, C. H. The Interpreter: Spurgeon's Devotional Bible) William

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Spurgeon - A question which has been asked many times since. If a book could be published by authority detailing the number of the saved, many would hasten to read it. It would be far more wise to ask, “Shall I be saved?” We may get a clear answer to that personal inquiry, but upon the larger question we are not yet in possession of more than clouded light. “If but three persons are to be saved, why should not I be one of them?” was a sensible remark we once heard from an earnest seeker. (Spurgeon, C. H. The Interpreter: Spurgeon's Devotional Bible) Henry Cowles adds that "Jesus answered, not to that question of curiosity, comparatively unimportant, but to a kindred one infinitely more vital—How can ye yourselves be saved!—Noticeably he directed this answer, not to that one person who put the question, but "to them"—to the masses who were about Him—the whole audience. (Henry Cowles - Luke - at top of page enter 168) John Stevenson observes that... This is one of those types of questions that you hear from unbelievers: "What about the man in Africa?" Jesus doesn’t immediately answer it. He says, "Instead of worrying about the man in Africa, you should be worrying about the man who is standing in your sandals." Do you see it? The man asks, "Lord, are there just a few who are being saved?" And Jesus answered, "Make certain that you are one of those few." There are several points made throughout this passage. The door is narrow and not everyone enters (Lk 13:24). The door is only open for a short time and then it will be shut (Lk 13:25). The door will only be open to those who know Jesus and who are known by Him (Lk 13:26). There is time for you to know Him today, but tomorrow may be too late. The door will be opened to many rather than just a few (Lk 13:29 30). This was the original question. Now it is finally answered. But it is not answered in the way that the question anticipated. (Kingdom Controversies) Cyril of Alexandria explains that Jesus was not evading the question but that it was His practice "to meet His questioners, not of course according to what might seem good to them, but as having regard to what was useful and necessary for His hearers. And this He especially did when any one wanted to learn what was superfluous and un-edifying. For what good was there in wishing to learn, whether there be many or few that be saved? What benefit resulted from it to the hearers? On the contrary it was a necessary and valuable thing to know in what way a man may attain to salvation. He is purposely silent therefore with respect to the useless question which had been asked Him, but proceeds to speak of what was essential, namely, of the knowledge necessary for the performance of those duties by which men can enter in at the strait and narrow door." (Sermon Luke 13:22ff) Holman Christian Study Bible comments that "The question "are there few being saved?" may reflect two important realities about Jesus' ministry: (1) Many of His teachings insisted that true discipleship comes with many difficult challenges (Ed: cp Mk 8:35, Lk 14:33, et al), and (2) though large crowds came to hear Jesus in every town and village, there were relatively few who authentically followed Him as disciples (Ed: cp response of the disciples in Jn 6:66 [following because of the "benefits" Jesus offered such as "free bread" Jn 6:10 11 12 13)] and Jesus' test of discipleship Jn 8:31 directed at those who had "believed" Jn 8:30 but who proved to be only professors who manifested intellectual assent and not genuine belief when in this same section sought to stone Him for declaring Himself to be "I Am" - Jn 8:58, 59, cp similar pattern Titus 1:16-note). (HCSB)

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Spurgeon - Now is the accepted time, but ere long the day of grace and of this mortal life will end, and then it will be too late to seek for mercy. (Spurgeon, C. H. The Interpreter: Spurgeon's Devotional Bible) Able (2480) (ischuo [word study] from ischus = might) means to be strong in body or in resources. Ischuo can speak of physical power (Mk 2:17, 5:4, 9:12). It can speak of having the required personal resources to accomplish some objective as in Php 4:13 or conversely with the negative speaks of that which is good for nothing (Mt 5:13-note). Jesus says that those who fail to enter the narrow door will have no power to enter once it is shut. Ischuo - 28x in 28v in NAS - Mt 5:13; 8:28; 9:12; 26:40; Mark 2:17; 5:4; 9:18; 14:37; Luke 6:48; 8:43; 13:24; 14:6, 29f; 16:3; 20:26; John 21:6; Acts 6:10; 15:10; 19:16, 20; 25:7; 27:16; Gal 5:6; Phil 4:13; Heb 9:17; Jas 5:16; Rev 12:8. NAS = able(5), am...strong enough(1), been able(1), can(1), can do(1), could(8), force(1), good(1), healthy(2), means(1), overpowered(1), prevailing(1), strong enough(3), unable*(2). David

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Spurgeon reminds us that "Behold is a word of wonder; it is intended to excite admiration. Wherever you see it hung out in Scripture, it is like an ancient sign-board, signifying that there are rich wares within, or like the hands which solid readers have observed in the margin of the older Puritanic books, drawing attention to something particularly worthy of observation." I would add, behold is like a divine highlighter, a divine underlining of an especially striking or important text. It says in effect "Listen up, all ye who would be wise in the ways of Jehovah!" Some who are last who will be first - Note "some", not all! The last speaks of the Gentiles. Note the quantifier "some" describes a portion of those in both groups, the first (Jews) and the last (Gentiles) who will enter the narrow door of salvation by grace through faith in Christ. Some are first who will be last - The first in context most likely refers to the Jews, who were the first to be privileged with God's favor and the first to receive His gracious call to come into His Kingdom, but who failed to enter because of their unbelief, even as many of the Jews failed to enter His rest after being warned (cp He 3:7, 8, 9-note Heb 3:10 11-note) - "And to whom did He swear that they should not enter His rest (katapausis), but to those who were disobedient (apeitheo)? And so we see that they were not able to enter because of unbelief (apistia)." (Hebrews 3:18, 19-note)

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