Lucas 13

Kenneth Wuest · Citado em PreceptAustin

Lucas 13

Wuest - Repent is the translation of metanoeō which in classical Greek meant “to change one’s mind or purpose, to change one’s opinion.” The noun metanoia meant “a change of mind on reflection.” These two words used in classical Greek signified a change of mind regarding anything, but when brought over into the New Testament, their usage is limited to a change of mind in the religious sphere. They refer there to a change of moral thought and reflection which follows moral delinquency. This includes not only the act of changing one’s attitude towards and opinion of sin but also that of forsaking it. Sorrow and contrition with respect to sin, are included in the Bible idea of repentance, but these follow and are consequent upon the sinner’s change of mind with respect to it. The word metamelomai is used in Mt. 21:29, 32, 27:3; 2Cor. 7:8; Heb. 7:21, where it is translated “repent.” Metanoeō is the fuller and nobler term, expressive of moral action and issues. It is the word used by NT, writers to express the foregoing meaning. In the case of Judas, metamelomai means “remorse.” In the case of Heb. 7:21 it means only to change one’s mind. The act of repentance is based first of all and primarily upon an intellectual apprehension of the character of sin, man’s guilt with respect to it, and man’s duty to turn away from it. The emotional and volitional aspects of the act of repentance follow, and are the result of this intellectual process of a change of mind with respect to it. This means that the correct approach of the Christian worker to a sinner whom he wishes to lead to the Lord is that of clearly explaining the issues involved. When the unsaved person is made to clearly understand the significance of sin, the intellectual process of changing his mind with respect to it can follow, with the result that sorrow, contrition, and turning away from it will also follow. A mere emotional appeal to the sinner is not the correct one. The Greek word metanoeō tells us that the intellectual appeal must come first, since the act of repenting is basically a mental one at the start. (Wuest's word studies from the Greek New Testament: for the English reader) You will all likewise perish (apollumi) - Notice this is in a sense a conditional clause, a "promise" (albeit a negative one), so to speak, so that if one does not repent, then Jesus promises they will surely perish. Notice the adjective "all" is "all inclusive." In other words there is no "escape clause" in Jesus' solemn, hopefully sobering words! Jesus is not saying (as some commentaries suggest) the hearers would perish in the same horrible manner or just as suddenly. His point is that His hearers should not delude themselves and imagine they will escape the judgment of God on sin and sinners, which is to perish eternally! The Jews had a misunderstanding that since their father was Abraham, they had a "free pass" regarding God's judgment of sin. Ryrie's note on Mt 3:9+ explains that "The common teaching of that day said that the Jews participated in the merits of Abraham, which made their prayers acceptable, helped in war, expiated sins, appeased the wrath of God, and assured a share in God's eternal kingdom. Consequently, the people were startled when John (Mt 3:2, 8) and Jesus (Mt 4:17) preached the necessity of personal repentance." (Borrow Ryrie Study Bible Expanded Edition)

Lucas 13

Wuest note on symbol (parabole) of the Tabernacle in Hebrews 9:9 - Parable "is an illustration thrown in alongside of a truth to make the latter easier to understand… The Greek word means “that which is thrown alongside of something else” to explain it. Thus, the tabernacle was an object lesson used to explain spiritual truth. As long as it remained an object lesson, thus a recognized institution, it was clear that the actual tabernacle to which it pointed was not yet in use. The tabernacle in Israel, and later, the temple, remained that object lesson during the history of Israel, until the veil of the temple was rent." (Hebrews Commentary) Luke's uses of parable - Lk. 4:23; Lk. 5:36; Lk. 6:39; Lk. 8:4; Lk. 8:9; Lk. 8:10; Lk. 8:11; Lk. 12:16; Lk. 12:41; Lk. 13:6; Lk. 14:7; Lk. 15:3; Lk. 18:1; Lk. 18:9; Lk. 19:11; Lk. 20:9; Lk. 20:19; Lk. 21:29 Fig tree (4808)(suke from sukon = a fig) is the fig-tree the Latin word ficus (see Wikipedia). The LXX distinguishes between the early fig and the (unripe) late fig (olunthos), and also has sukon for the “fig orchard.” The fig tree is an ancient and important tree in Palestine and claims special dignity in Judges 9:7ff. To sit under one's vine and fig tree is to enjoy peace. Figurative use occurs in, e.g., Isa 28:4; Jer. 8:13; Hos. 9:10: Mic. 7:1; Pr. 27:18. The fig tree is the only tree mentioned in Eden (Ge 3:7). Today the fig tree is still common in Palestine. Casting its leaves in autumn, it seems very bare, but its big leaves offer shade in summer. The early fruits form in March and are ripe in May. The late figs ripen on the new shoots and are the main crop (August to October). The fig tree is of no special importance in Jn 1:48, 50, where the point of the story is not that Nathanael is under this tree but that Jesus has an inner knowledge of Nathanael that is demonstrated by mentioning a fact that is readily checked, namely, his being under the fig tree. The figure in Mt. 7:16 and Lk. 6:44 combines grapes and figs (as in the OT) in contrast to thorns and thistles. In context it illustrates the saying about the bad tree that cannot bear good fruit with a reference first to words (Lk. 6:45) but mainly to acts (Lk 6:46ff.; Mt. 7:21ff.). The saying, which has the character of proverbial wisdom, forms a general rule but carries a sharp edge against opponents whose words and acts betray their evil disposition.. James 3:12 recalls Mt. 7:16 but is directed against sins of the tongue. That the same mouth should bless and curse is just as unnatural as that one tree should bear the fruits of another. The comparison is not exact, for the tree does not carry two different fruits, some good and some bad. The point, however, is that the use of the tongue for both good and ill is contrary to nature.. In the parable of the unfruitful fig tree in Lk. 13:6ff. Jesus teaches that his summons to repentance offers a final period of grace before judgment strikes. The cursing of the fig tree in Mk 11:12ff, and Mt 21:18ff. is the only miracle of judgment in the Synoptists and symbolizes the cursing of unfruitful Israel. In its setting it raises the question whether one might expect to find edible figs (possibly early unripe figs or late figs from the previous season) at the time of the Passover. To deal with this problem various theories have arisen, e.g., that the story is misplaced, or that it is a legend explaining a prominent withered fig tree, or that it rests on a misunderstood saying. The parable of the fig tree in Mk. 13:28-29; Mt. 24:32-33; Lk. 21:29ff. is related to the apocalyptic signs of the end, i.e., future signs of future events. A theory advanced by some scholars is that originally it refers to signs of the kingdom in the works of Jesus (cf. Lk. 12:54ff.), but its present context is plain. Rev. 6:13 compares the stars that plunge from heaven to the ounthoi that the storm shakes from the fig tree (cf. Is. 34:4). (from TDNT Abridged edition) See also ISBE article on fig trees Zodhiates - The fig tree has been cultivated in Palestine from ancient times (Dt. 8:8; Isa. 34:4), and is also found growing wild. The fruit is pear-shaped and the small, green figs appear before the leaves. At a certain size their interior is filled with minute, white flowers which leads to the common impression that this tree never blossoms. When the leaves have appeared, if there is no fruit among them, the fig tree will be barren for that season (Mt. 21:19). Two types of figs are mentioned in the Bible. One is the early fig of which a few ripen and are gathered in June (Isa. 28:4; Hos. 9:10; Mic. 7:1), but most of this early fruit falls off before it is perfected (Rev. 6:13). The second or main crop ordinarily does not ripen until August. These are the "green figs" of Song 2:13. Bethphage means "house of green figs." The sprouting of the fig tree was one of the earliest indications of summer (Song 2:13; Mt. 24:32; Lk 21:29, 30), and a failure to bear fruit was a great calamity (Jer 8:13; Joel 1:7, 12; Hab. 3:17, 18). A long, dark-colored fig sometimes hangs on the trees all winter. These various kinds of figs are eaten as they come from the tree and are also dried in clumps or cakes (1 Sa 25:18). They seem to have been a common item of food and to have possessed medicinal properties (2 Ki 20:7). The Lord's cursing of the fig tree in Mk 11:14, 21 occurred about the beginning of April when, as Mark states, the time for ripe figs had not come. It seems, then, that Christ should not have sought figs out of season. However, the tree was in leaf and fruit might have been expected. Jesus pronounces a curse upon the tree that it should from that time never bear fruit. Mt 21:20-22 and Mk 11:20-24 clearly indicate that the purpose of Jesus' action is to give to His disciples an object lesson about the power of faith. Interpretations which find in the fig tree a symbol of apostate Israel or religious hypocrites are unwarranted by the context. (Borrow The Complete Word Study Dictionary: New Testament) Suke - 16x in 15v - fig tree Matthew 21:19 Seeing a lone fig tree by the road, He came to it and found nothing on it except leaves only; and He said to it, "No longer shall there ever be any fruit from you." And at once the fig tree withered. MacArthur's sermon - Matthew 21:18-22 The Way of The Fig Tree: The Promise Without Performance Matthew 21:20 Seeing this, the disciples were amazed and asked, "How did the fig tree wither all at once?" Matthew 21:21 And Jesus answered and said to them, "Truly I say to you, if you have faith and do not doubt, you will not only do what was done to the fig tree, but even if you say to this mountain, 'Be taken up and cast into the sea,' it will happen. Matthew 24:32 "Now learn (aorist imperative) the parable from the fig tree: when its branch has already become tender and puts forth its leaves, you know that summer is near; The first figs ripen in late May or early June. MacArthur's sermon - Matthew 24:32-35: The Imminence of Christ's Return Mark 11:13+ Seeing at a distance a fig tree in leaf, He went to see if perhaps He would find anything on it; and when He came to it, He found nothing but leaves, for it was not the season for figs. Vine - Note: A "fig tree" with leaves must have young fruits already, or it will be barren for the season. The first figs ripen in late May or early June. The tree in Mark 11:13 should have had fruit, unripe indeed, but existing. In some lands "fig trees" bear the early fruit under the leaves and the later fruit above the leaves. In that case the leaves were a sign that there should have been fruit, unseen from a distance, underneath the leaves. The condemnation of this fig tree lay in the absence of any sign of fruit

Lucas 13

Wuest: And He said to them, Be endeavoring with a strenuous zeal to enter through the narrow door, because many, I am saying to you, will seek to enter and will not be able (Eerdmans) Weymouth: Strain every nerve to force your way in through the narrow gate," He answered; "for multitudes, I tell you, will endeavour to find a way in and will not succeed. Young's: Be striving to go in through the straight gate, because many, I say to you, will seek to go in, and shall not be able; Strive to enter through Lk 21:36; Ge 32:25,26; Mt 11:12; Jn 6:27; 1 Cor 9:24-27; Phil 2:12,13; Col 1:29; Heb 4:11; 2 Peter 1:10 the narrow door Mt 7:13,14 for many, I tell you, will seek to enter and will not be able Pr 1:24-28; 14:6; 21:25; Eccl 10:15; Isa 1:15; 58:2-4; Ezek 33:31; Mk 6:18-20; Jn 7:34; 8:21; 13:33; Ro 9:31-33; 10:3 Luke 13 Resources - Multiple Sermons and Commentaries Luke 13:22-30 The Narrow Door - Steven Cole Luke 13:22-30 Are Just a Few Being Saved? Part 1 Luke 13:22-30 Are Just a Few Being Saved? Part 2 Related Passages: Matthew 7:13-14+ “Enter (aorist imperative see our need to depend on the Holy Spirit to obey) through the narrow gate; for (TERM OF EXPLANATION - EXPLAINS WHY WE MUST STRIVE TO URGENTLY ENTER THROUGH THE NARROW GATE LEST WE BE ATTRACTED TO ENTER BY THE BROAD GATE) the gate is wide and the way is broad that leads to destruction, and there are many who enter through it. 14 “For (TERM OF EXPLANATION) the gate is small and the way is narrow that leads to life, and there are few who find it. ENERGETIC EFFORT AND THE NARROW GATE Keep the context in mind in interpreting this passage - Jesus is on His way to Jerusalem to die. His words of warning in answer to this question are some of the last words He will speak. There is an urgency about His mission and His message speaks of that urgency. O how we all need to seek by the enablement of His Spirit to imitate His passion for people's souls. Strive (agonizomai in the present imperative calling for us to depend on the Holy Spirit to obey) to enter by the narrow (stenos) door (thura) - KJV (based on Textus Receptus) has gate instead of door > KJV = "strait gate" (pule).- Jesus says entering to the Kingdom of God (aka "salvation," "born again,") is not easy, but calls for Spirit energized agonizing effort. It's not just that "God has a wonderful plan for your life," so come on in! That soft sell Gospel is deadly and deceives the person who hears it into thinking all they have to do is pray a prayer (just "Ask Jesus into your heart") or make a decision to follow Jesus! (See easy believism) Then they think that since they have done this, they have "fire insurance" to protect them from eternal Hell. This is a very dangerous teaching, for then it is very difficult to tell someone like this that Jesus said the "gate is small" and you must strive to enter by the narrow gate! Strive (agonizomai) smacks of self-effort, as if sinners could do anything to merit salvation. Jesus' main point is that salvation is not the easy way some teachers (even so-called evangelical) promote it to be. It calls for self-denial (Lk 9:23+), for love of Jesus greater than love of even one's relatives (Lk 14:26+) or one's possessions (Lk 14:33+), etc. It calls for taking up a cross (Lk 14:27+). And yet it is still a narrow door that is entered only by grace through faith alone in Christ Alone! Although it is discussed more below, note that strive is a command in the present imperative calling for life long agonizing effort, a striving which will only end when we enter into glory! The implication is that once we are in the narrow gate, we cannot take our foot off of the gas pedal, so to speak! This makes sense to me, because I know that I must fight the strong lusts of my fallen flesh every day (not to mention fighting our other two mortal enemies, the world and the devil), knowing those ungodly desires can be conquered in the power of the Spirit (Ro 8:13), but also knowing they will return to tempt me to commit sin (1Pe 2:11). I think this is why Paul uses the same verb agonizomai in some of his very last words to Timothy - "I have fought (agonizomai in perfect tense) the good fight." (2Ti 4:7+) If this verse is taken out of context, it might suggest that sinners would be able to do something (some work) that would merit entrance by the narrow door and thus one could "work" his or her way to heaven. Nothing could be further from the truth that Jesus intended to convey! Jesus is not teaching works based righteousness (which is nothing but filthy rags at best - Isa 64:6), but that following Him has a cost. Jesus and not Jewish legalism (keeping of the laws which no one can do perfectly - Jas 2:10) is the door (Jn 10:9) that enters the house (salvation) in this passage and in Mt 7:13+ He is the narrow gate that leads to the narrow way. He is entered with only one "key" and that is belief or faith in Him (Jn 14:6, Acts 16:31). The Bible repeatedly states that salvation is ONLY by grace through personal faith in the Gospel of Jesus Christ and that this transaction is independent of human works or merit (Ep 2:8, 9+). What Jesus is describing in the issuance of the command to strive is the unpopular truth that that the way of salvation is narrow and "difficult", truths which are unpacked in more detail in the following comments. Spurgeon introduces his sermon on this verse - THE precepts of our Lord Jesus Christ are dictated by the soundest wisdom. He has given us divine prescriptions for the health of our souls, and his commandments, though clothed with sovereign authority, are spoken in such infinite kindness that we may regard them as the advice of a true and faithful friend. This is not a legal, but a gospel exhortation, “Strive to enter in at the strait gate.” He Himself is the only gate, or the door, by which we can find admission, and the way to enter in through Jesus Christ is not by working, but by believing. Then, as to the strife we are urged to carry on, it is an earnest endeavour to steer clear of all the rocks, and shoals, and quicksands of popular fallacies and deceitful traditions, and to sail in the deep waters, with His covenant for our chart, and His Word for our compass, in simple obedience to His statutes, trusting to Him as our pilot, whose voice we always hear, though His face we cannot see. The storm signal may well rouse your fears; the cry of peril had need excite your caution. The mere mention sounds like a menace. “Many shall seek to enter in, and shall not be able.” Listen to that warning, lest ye be amongst the “many” that founder—mayhap you shall be among the few that escape. Hearken to what Jesus tells you shall come to pass with the multitude, that it may never come to pass with you as individuals. (Luke 13:24 The Strait Gate) NET Bible on strive - The idea is to "strain every nerve to enter" because of the supreme importance of attaining entry into the kingdom of God. J B Phillips gives the right sense of Jesus' command to strive o enter - "The Kingdom is not entered by drifting but by decision." (ED COMMENT - But I would add the caveat that it is not just a "decision" because one can make a decision without ever having any change of their heart. A mental decision without repentance and genuine faith will take a person straight to Hell. Those who make intellectual decisions for Christ are like those who cry "Lord, Lord," but do not do what the Lord says. Their fruitless, ungodly life reveals that what they spoke with their lips was not backed up by a transformed life). “We are not saved by effort, but we shall not believe without effort.” -- Alexander MacLaren Cyril of Alexandria exhorts us to listen to Jesus' words in this "hard saying" for even as "A ship is guided to the right port by means of the helm...the word of God pilots the soul of man, and leads him without risk of error to everything that is necessary for salvation." (Sermon Luke 13:22ff) Norval Geldenhuys notes that "As very often happened, the Saviour does not give a direct reply to the speculative question, but points out to those present the practical side of the matter: they are not to waste their time and strength in arguments as to how many will be saved, but everyone must strive hard and make sure that he himself is saved, for whether the saved are to be many or few one thing is certain—the gate leading to life is strait, and only those who strive with might and main, and whole-heartedly to enter, will be saved. (Borrow Commentary on the Gospel of Luke : the English text with introduction, exposition and notes) D L Moody - WHO are we to strive with? Not with the gate-keeper. The gate-keeper stands with the gate wide open, and he says, “Come in, come in!” All the striving is with the flesh; it is with this old carnal nature of ours....MANY a man would be willing to enter into the kingdom of God, if he could do it without giving up sin. People sometimes wonder why Jesus Christ, who lived six hundred years before Mohammed, has gotten fewer disciples than Mohammed today. There is no difficulty in explaining that. A man may become a disciple of Mohammed, and continue to live in the foulest, blackest, deepest sin; but a man cannot be a disciple of Christ without giving up sin. (Sermon)

Lucas 13

Lucas 13

Lucas 13

Lucas 13

Lucas 13:22-30

Lucas 13:24