Luke 13

**Butler’s Comments

Chapter Thirteen

(Luke 13:1-35)**

THE SON OF MAN CALLING FOR REPENTANCE

IDEAS TO INVESTIGATE:

If the Galileans were not worse sinners than others, why did God allow Pilate to mingle their blood with the sacrifices (Luke 13:1-5)?

What is repentance (Luke 13:1-5)?

Is Satan the cause of all our diseases (Luke 13:16)?

How many will be saved (Luke 13:23-24)?

Wouldn-’t it be easier to believe in Jesus if we could eat and drink in His presence (Luke 13:26)?

Why did Jesus call Herod a fox; isn-’t it wrong to call people names (Luke 13:32)?

How could Jerusalem be forsakenisn-’t it still a city today (Luke 13:35)?

**Applebury’s Comments

CHAPTER THIRTEEN

Outline**

A.

Luke continued the account of Jesus-’ ministry of teaching and healing (Luke 13:1-21).

The lesson on repentance (Luke 13:1-9).

a)

It was based on two tragic incidents (Luke 13:1-5).

(1)

The Galileans whose blood Pilate mingled with their sacrifices (Luke 13:1-3).

(a)

The question: Were they sinners more than all Galileans?

(b)

The answer: No, but unless you repent you will likewise perish.

(2)

The eighteen on whom the tower of Siloam fell (Luke 13:4-5).

(a)

The question: Were they offenders more than all others who dwelt in Jerusalem?

(b)

The answer: No, but unless you repent you will likewise perish.

b)

It was illustrated by the parable of the Fig Tree (Luke 13:6-9).

(1)

Time to repent: A man came seeking fruit for three years; finding none, he ordered it cut down.

(2)

The limit to God’s longsuffering: The vinedresser said, Give it special care for one more year; then if it doesn-’t bear fruit, cut it down.

Healing the woman with a spirit of infirmity (Luke 13:10-17).

a)

The circumstances (Luke 13:10-13).

(1)

She had had it for eighteen years.

(2)

Jesus said, Woman you are freed from your weakness.

(3)

Jesus laid His hands on her and immediately she was able to stand up straight and praise God.

b)

The reaction of the ruler of the synagogue (Luke 13:14).

(1)

He complained that the miracle had been performed on the sabbath.

(2)

The indignant ruler said, There are six days in which work is to be done; on those days come and be healed, but not on the sabbath.

c)

The Lord’s answer to the complaint (Luke 13:15-16).

(1)

He called attention to their hypocritical actions, for they led their animals to water on the sabbath.

(2)

He pointed out that this woman, a daughter of Abraham whom Satan had bound eighteen years, should be set free on the sabbath day.

d)

The effect of His remarks (Luke 13:17).

(1)

The adversaries were put to shame.

(2)

The people rejoiced for the glorious things that were done by Jesus.

A question about the kingdom: What is it like? (Luke 13:18-21).

a)

It is like a grain of mustard see that grew into a tree large enough for birds to build nests in.

b)

It is like leaven which was hid in the meal until all of it was leavened.

B.

Luke continued the account of Jesus-’ journeys that led Him to Jerusalem (Luke 13:22-35).

The question: Are there few that are saved? (Luke 13:22-30).

a)

The circumstances (Luke 13:22-23).

(1)

Jesus was teaching as He went through the cities and villages on His way to Jerusalem.

(2)

Someone asked, Lord, are they few that are saved?

b)

The answer (Luke 13:24-25).

(1)

Strive to enter by the narrow door.

(2)

But many would try to enter after the door was shut.

c)

The tragic state of those who were too later to enter (Luke 13:26-29).

(1)

Their pitiful plea: We ate and drank in your presence; we taught in your streets.

(2)

The just sentence: Depart from me, all you workers of iniquity.

(3)

The tragic state of the lost: Weeping and gnashing of teeth.

(4)

The glorious state of the saved: Many from the east and west, from the north and the south sitting at the heavenly banquet in the kingdom of God.

d)

The lesson summarized: Jesus said, There are those who are last that will be first; and first that will be last.

The Pharisees-’ warning; Herod would like to kill you. (Luke 13:31-35).

a)

They urged Him to leave the area because of Herod’s threat.

b)

Jesus-’ answer, Take this message to that fox: I am casting out demons and performing cures today and tomorrow, and on the third day I am finished with my work.

c)

It was His intention to go to Jerusalem, for no prophet perishes outside of Jerusalem.

d)

Jesus mourned over the city as He thought how they were guilty of killing the prophets; their house would be left desolate, but some would say, Blessed is he that comes in the name of the Lord.

Summary

Things were happening fast in the busy ministry of Jesus. He was meeting the opposition, teaching the disciples and the crowds, and healing the sick. He was hurrying to Jerusalem, for no prophet would perish outside of Jerusalem. He taught a lesson on repentance. It was based on two tragic events, the death of the Galileans and of those on whom the tower of Siloam fell, But these were not worse sinners than all other, for all will perish who do not repent. The lesson of the fig tree showed that time was running out; the warning was: Repent or perish. Jesus clashed again with the ruler of the synagogue when He healed a woman on the sabbath. Ridiculously, the ruler held that there were six days for work to be done but not on the sabbath; he called the healing work. Jesus-’ answer drew a sharp contrast between their attitude toward the ox or the ass and the woman, a daughter of Abraham, whom He had loosed from Satan’s bonds. The people were with Him, for they glorified God for what they had seen that day. The growth of the kingdom was presented in two parables. Like the mustard seed, it would grow to great proportions; like the leaven, the gospel of the kingdom would transform those who hide that Word in their hearts. As He was going on the way to Jerusalem, someone asked Him, Lord, are there few that are saved? The answer seemed to say, Yes, but all should strive to enter the kingdom and be one of them. Word came about Herod’s threat to kill Him. Jesus said to tell that fox that nothing could interfere with His program. But as He thought of Jerusalem where He was to die, He mourned over the city that was rejecting her King.

Questions

How does Luke indicate the continuity between the events reported in this chapter and those of the previous Chapter s?

Why was the question raised about those whose blood Pilate had mingled with their sacrifices?

What lesson did Jesus teach from it?

Why mention those on whom the tower of Siloam fell?

What lesson did Jesus teach from this incident?

What is repentance?

What are the forces that lead to repentance?

What will happen to those who do not repent of their sins?

Does accidental death suggest that God is punishing the one involved?

What do the Scriptures teach about the longsuffering of God?

What lesson did Jesus teach from the parable of the Fig Tree?

What is represented by the three years mentioned in the parable?

What is represented by the year of special care given the tree?

What was the purpose of healing the woman in the synagogue?

What was her difficulty? How long standing?

Why did Jesus say, You are loosed from your infirmity?

Why is it called a spirit of infirmity?

Why did Jesus lay His hands on the healed woman?

What did the ruler of the synagogue say about the miracle?

What is the point of the contrast between what Jesus had done and the custom of the Jews?

Why did Jesus refer to the woman as a daughter of Abraham?

What effect did Jesus-’ answer have on the adversaries?

What was the reaction of the people?

Why did Jesus speak of the growth of the kingdom at this point?

How does the parable of the Mustard Seed illustrate the nature of the growth of the kingdom?

What do the Scriptures say about the ultimate growth of the kingdom?

What lesson does the parable of the Leaven teach about the growth of the kingdom?

What must be done with the Word in order for it to transform the life of an individual?

Why did they ask if the saved are few?

What did Jesus-’ answer imply?

What do the Scriptures say about the limit God places on the Day of Salvation?

Why is the door to salvation called narrow?

What will happen to the workers of iniquity who come too late?

Why weeping and gnashing of teeth?

What do the Scriptures teach about recognition of persons in heaven?

What does being on the outside and looking in on the heavenly banquet suggest as to the nature of punishment of the wicked?

Why did Jesus speak of those coming from east, west, north, and south?

How are all these to be invited?

What is meant by saying that the last shall be first?

Why did Jesus refer to Herod as a fox?

Was this a real threat or were the Pharisees trying to frighten Jesus?

What was Jesus-’ answer to the reported threat?

What did Jesus mean by reference to the third day?

Why was He going to Jerusalem?

Why did He mourn over Jerusalem?

What was to happen to their house? Why?

Where is the quotation about the coming of the Lord found?

To what does it refer?

Luke 13:1-9

**Butler’s Comments

SECTION 1

Repentance Defined (Luke 13:1-9)**

13 There were some present at that very time who told him of the Galileans whose blood Pilate had mingled with their sacrifices. 2And he answered them, Do you think that these Galileans were worse sinners than all the other Galileans, because they suffered thus? 3I tell you, No; but unless you repent you will all likewise perish. 4Or those eighteen upon whom the tower in Siloam fell and killed them, do you think that they were worse offenders than all the others who dwelt in Jerusalem? 5I tell you, No; but unless you repent you will all likewise perish.

6 And he told this parable: A man had a fig tree planted in his vineyard; and he came seeking fruit on it and found none. 7And he said to the vinedresser, -Lo, these three years I have come seeking fruit on this fig tree, and I find none. Cut it down; why should it use up the ground?-’ 8And he answered him, -Let it alone, sir, this year also, till I dig about it and put on manure. 9And if it bears fruit next year, well and good; but if not, you can cut it down.-'

Luke 13:1-5 Importuned: The Lord’s discourse on preparation for being called to judgment reminded some of those present of the great calamity that probably had recently occurred. Pontius Pilate, procurator of Judea, had ordered some Galileans slain as they worshiped in the Temple and their blood was mingled with that of the animals they had just sacrificed. This event is extant in no other historical record than Luke’S. Pilate was the son of Marcus Pontius (according to tradition), a Roman general. Pilate was a friend of the famous Germanicus, and his wife was a granddaughter of Caesar Augustus. The Pilate we know from the Gospels and from secular history was a typical pragmatic Roman politician. He was not excessively wicked or cruel, but he was weak and vacillating and would sacrifice principle and honor for his own ends. He was assigned the most unrewarding and difficult post that existed in the Roman provincesJudea. He went there in 26 A.D. and remained about ten years. He was not particularly adept at administering his post because of the intransigent nature of the Jews and his own fear of displeasing the emperor Tiberius. Once he put shields of war which were used in worship of the emperor and a portrait of the emperor into the Temple by night. This nearly precipitated a revolution. On another occasion when he needed money to build an aqueduct into Jerusalem, he took it from the Temple’s treasury. This started a demonstration by the Jews that had to be put down by Roman force. About six years after the death of Christ he got involved in a confrontation that ended his career. A self-made prophet appeared in Samaria and claimed that the ancient Tabernacle of the Jews and its vessels were buried on the top of Mt. Gerizim. He gathered a crowd and they ascended the mountain, singing psalms and shouting patriotic slogans. Pilate sent his troops to stop the crowd but the confrontation turned into a not and a massacre. Pilate was reported to his superiors, called back to Rome, banished by Caligula to Gaul where, it is reported, he killed himself.

The Jews had the idea that any great physical calamity upon a nation or an individual must be considered a direct result of extraordinary sinfulness by the persons or person upon whom the disaster had fallen. Job’s friends attributed his calamities to Job’s sinfulness (cf. Job 22:5 ff.). Jesus-’ disciples just knew that the man born blind was a terrible sinneror his parents were (cf. John 9:1-2). This view was also held by many Gentiles (cf. Acts 28:4). Generally speaking, the understanding that physical calamity in the form of war, pestilence, flood, famine, drought, disease and death are God’s portents that this material order has been judged is correct! The Bible teaches very plainly that whirlwinds, earthquakes and other natural disasters are God’s constant warnings to this world that it is doomed and that mankind must repent in order to be saved (cf. Joe 1:1-20; Joe 2:30 to Joe 3:3; Amos 3:6; Amos 4:1-13; Romans 1:18-20; Revelation 8:1-13; Revelation 16:8-11, etc.). Even the diseases and maladies men bring on themselves as a consequence of sinful living are God’s signals for repentance (cf. Romans 1:26-27), The wrath of God is revealed from heaven against man’s sin in the dissolution and disorder of nature. Of course, the goodness and patience of God is also generally revealed in the natural order (cf. Acts 14:16-18; Acts 17:24-31; Matthew 6:25-30; Romans 4:2). But these are all general announcements from God to the world that it must repent. When people are killed by riots or accidents or natural disasters it does not mean they are all greater sinners than those who might not be killed in such calamities. Nor does it mean that the locale of any calamity signifies its recipients are worse sinners than those in a neighboring locale which might have been spared the disaster. In the book of Revelation, John predicts a great holocaust of judgment upon the Roman empire in the form of natural disasters, wars, and internal disintegration. While millions will die during those years of tribulation to come upon Rome, including many Christians, the Christians will go through the great tribulation to heaven to be with the Lamb. The impenitent will die and go to eternal torments. When God’s judgments fall upon the earth to call the world to repentance, both righteous and wicked diebut their eternal destiny is what is important.

Notice how Jesus corrected the view of His questioners without denying the fundamental truth that was already there in their minds. Yes, the two events, one deliberately brought about by Pilate’s orders and the other an accident, do mean God is calling the whole world to repentance. No, neither of the events give any justifiable reason to judge that certain people (those suffering extraordinary disasters) are more wicked than others. The Siloam Tower accident is recorded in no other historical document than Luke’Showever, accidents like this occur every day. No, violent death does not mean the victim was unquestionably some specially wicked person. But all death and all dissolution of nature means God has cursed this created universe and its destruction is inevitable! Unless every man repents, he will likewise perish in eternal death. God has promised to create a new heaven and earth which shall be eternal. He has also promised that any person who repents and enters into covenant relationship with His Son will be regenerated at that moment and will continue to be recreated, so long as repentance is continued, into the image of His Son and saved forever. All the frailties of man and nature in this present world order are focused on leading man to glorify God, if man will only repent and believe (cf. John 9:1-38; 2 Corinthians 1:8-10; 2 Corinthians 12:1-10; Hebrews 12:1-17).

Repentancewhat is it? Perhaps to see what it is not would be the place to begin. Repentance is not:

a.

Just being blue or sorry or regretful. Criminals regret getting caught but they do not repent. Judas was sorry he betrayed Christ but he committed suicidehe didn-’t repent. King Saul was sorry the kingdom was being taken from him but he didn-’t repent (cf. Matthew 27:3-10; I Samuel; 2 Corinthians 7:10, etc.).

b.

Just being hyperactive in church-work. The legalistic Pharisees were hyper-active but impenitent. Paul was more zealous than all his brethren, but needed to repent (cf. Acts 22:3-5; Philippians 3:4-11, etc.).

c.

Just reformation of outward actions; not just changing of bad habits to good habits; not just enrolling in self-improvement or image-building programs. Impenitence is deeper than the outward appearance (cf. Hebrews 4:11-13).

d.

Just penance or doing assigned acts of contrition, trying to payoff God or make atonement for one’s own sins by severity to the body (cf. Colossians 2:20 to Colossians 3:4). Going into a monastery or becoming an ascetic will not suffice for repentance.

The Greek word metanoia is translated repentance and means literally, to have another or different mind. Repentance is a change of mind. The word was used by the Greeks as a military command, about face, or reverse your march. Repentance is to go in a different direction. Biblical repentance is redirecting the mind and heart constantly toward the revealed will of God and away from worldly-mindedness. One cannot become a Christian without repentance and he cannot remain a Christian unless he continues it. Repentance is the mental, emotional and volitional metamorphosis (transformation) that changes a person from a son of darkness to a son of light. William Chamberlain in his book, The Meaning of Repentance, wrote, Repentance is a pilgrimage from the mind of the flesh to the mind of Christ. Repentance is a journey, a life long journey. A person never reaches in this life the point where he needs no more changing in his mind to that of Christ’s will.

Repentance involves a change of mentality. New direction, new knowledge is sought and gainedthe knowledge of God’s revealed will (the Bible). Scripture places great importance upon the place of the mind in a person’s relationship to God (cf. Romans 12:1-2; Colossians 3:1-4; Matthew 22:37; 1 Peter 1:13; Ephesians 4:23; Romans 8:5; Philippians 2:5 ff., etc.). The impenitent are those who are hostile in mind (Colossians 1:21; Philippians 3:16-19; James 1:8; Ephesians 4:17). If we are to truly repent, we must mind the things of God and not the things of men (cf. Matthew 16:23; Mark 8:33). Repentance means to think the thoughts of God. The thoughts of God are communicated to man only in the divinely inspired scriptures (cf. 1 Corinthians 2:9-13). The mind of man can be directed, changed, renewedit is up to man. Jesus taught that men must change their minds (repent) about what the nature of God’s kingdom iswho the Messiah isand what the right covenant relationship of men and women to God is (faith).

Repentance involves a change of values. God wants men to love what He loves and hate what He hates. What we treasure determines the formation of our character (Hosea 9:10; Matthew 6:19-21; Proverbs 23:7). Whatever is true, honorable, just, pure, lovely, graciousvalue these things (Philippians 4:8 ff.). Joy, appreciation, and satisfaction are found in fellowship with God’s revelation of what is availableand that revelation is in the Bible. Man must repent and change his values to those of God. Jesus taught men that they must treasure right relationship with Him more than all other relationships. He said men must treasure God’s word above all human opinions and traditionstreasure true and pure character above worldlinesstreasure the welfare of people above rituals and ceremonies. He insisted that men must treasure discipline above indulgence and right motives above religious play-acting.

Above all, men must value the approval of God more than the applause of men. The repentance that demands a change of values is not easy! Repentance involves a change of choice or will. The power to choose and decide is deliberately redirected in true repentance toward the expressed choices and purposes revealed as God’s will. Surrendering the autonomy of our will to the rule of God is the epitome of repentance! We are free to choose or refuse His will. Truth and the evidences for it are not, of themselves, irresistible. Man may choose either truth or falsehood. With the choice comes the responsibility to accept the divinely-decreed consequences. God is going to give us what we choose! Jesus taught that men should surrender their wills to the will of God and put self-rule to death. The peace (will) of Christ should rule (Gr. brabeueto, arbitrate or umpire) in our hearts (Colossians 3:15). Man must change his own self-determined righteousness and accept imputed righteousness from God. A kingdom with its citizens in revolt could not have peace. Men must surrender to God’s rule in order for the kingdom of God to be a reality. Unless they do, they are subversives, enemies of God.

Repentance involves a change of conduct. The logical result of a truly changed spiritual nature is godly conduct. Repentance must be effected in deeds and actions because man is body and behavior as well as thoughts and feelings. Repentance is wholistic (Romans 6:1-23). Man should conform his life to the image of God’s dear Son (cf. Romans 8:29). There are deeds worthy of repentance which the believer must do (cf. Matthew 3:8; Luke 3:8; Acts 26:20, etc.). Not everyone who says, Lord, Lord. but the one who does the will of the Father in heaven is the one who repents, (cf. Matthew 7:21).

The Bible is the story of clashing viewpoints. Therein is recorded the clash between the will of God for man, and man’s volitional rebellion against God’s will. This clash occurs along the entire front of human life. The classic example of the clashing viewpoints is shown in Mark 8:31-33 and Philippians 3:4-11, When man’s thinking centers in himself he is always antagonistic toward God. When God’s will is made the center of a man’s purpose then man finds peace. Satan assumes that even in religion man’s primary objective is to feather his own nest. Satan thinks when religion ceases to yield physical dividends man will cease to worship God (cf. Job 1:9-11). This is the mind of the flesh personified in the devil. The change represented by the transition of mind from this Satanic philosophy to that of Christ, who, in the flesh, lived as a Perfect Man, is repentance.

**Luke 13:6-9 Illustrated: **Jesus brushed aside the demand for theological argument about the relationship of disasters to human wickedness and focused on the need of all men to repentespecially the Jewish nation. While the whole world needs to repent, the primary target of the Lord’s teaching here is the Jewish people of His day, They must repent of their rejection of His messiahship lest the destruction predicted by their prophets come upon them (Deuteronomy 28:58 ff.; Daniel 9:24-27, etc.). Jesus illustrates His warning to them with this short but succinct parable.

A man planted a fig tree in his vineyard. He came seeking fruit but found none. He said to his vinedresser, I have come three years seeking fruit on this fig tree, and find none. Cut it down. The vinedresser begged for more time to cultivate it, then if it bears no fruit, he will cut it down. Whom do the characters in this story symbolize? God is the owner, Israel is the fig tree, and Jesus is the vinedresser. God has given Israel centuries to produce the fruits of repentance, but all that time (for the most part) she produced nothing in true repentance. She had been planted in a very fertile land. She had promised to produce (cf. Exodus 19:1-25) a kingdom of priests (servants of God). But through the centuries she had defaulted on her purpose. Now God is ready to cut it down but by His grace He gives Israel additional time to repent while the Messiah preaches to her. He even gives Israel forty years of grace beyond the preaching of the Messiah before He cuts her down in 70 A.D. Because she would not repent and serve her purpose, she became of no more use to God in His redemptive work, so He destroyed her.

What Jesus is saying to His audience is that repentance is something to donot just talk about. Repentance is to produce in one’s nature and life that for which he was created. Repentance is to fulfill one’s God-ordained purpose. What is applicable to the nation of Israel is applicable to the whole world and to every individual in the world. How shall such a transformation be wrought in men? First, it will be done gradually. Repentance, because it is a lifetime journey, cannot be accomplished all at one time. There is no instant repentance. Repentance is not produced by:

a.

Intimidation. Mankind cannot be frightened or forced into repentance (cf. Revelation 9:20-21).

b.

Indulgence. God makes His rain to fall on the just and unjust alike and yet all men do not repent. We cannot expect to produce repentance in people’s lives by indulging them in their self-centeredness.

c.

Intuition. Man cannot find motivation within himself to repent. The heart of man is deceitful above all things, and desperately corrupt. (Jeremiah 17:9).

d.

Intoxications, Emotional, experiental excitation does not produce lasting repentanceit does not produce stability and steadfastness. Saul did not repent though he became emotional (1 Samuel 24:16-22 and 1 Samuel 26:1 ff.).

e.

Inventions. Organized programming of people, entertaining people, or inventing new human philosophies or ideologies does not produce godly repentance.

f.

Impressiveness, Our testimony or our example is not sufficient alone to produce repentance in others. God is the only absolutely faithful Person existing (Romans 3:4) and His Life, manifested in His Son, is the only sufficient example to produce repentance.

Repentance is produced by the transforming of the human mind through the word of God (cf. Romans 12:1-2). Repentance is produced by the infusion of the will (nature) of God into the mind and nature (will) of man. This is done when the word of God is preached and men believe it (cf. Romans 10:14-17; Luke 24:47; 2 Peter 1:3-11; John 6:63). Although some of the character or will of God is revealed in nature (cf. Romans 1:18 ff; Romans 2:4; Acts 14:16-17; Acts 17:24-29), God’s will for man’s salvation is found in only one placethe Bible.

The mission of every follower of Christ is to proclaim repentance and remission of sins in Christ’s name (Luke 24:47; Acts 17:30-31, etc.). Repentance is begun when through the gospel we capture the minds of men for obedience to Christ (cf. 2 Corinthians 10:3-6). Bringing men to repentance is evangelism. The classic example of the opposite of the mind of Christ is a quotation from H. L. Mencken (1880-1956): I have done, in the main, exactly what I wanted to do. Its possible effects on other people have interested me very little. I have not written and published to please other people, but to satisfy myself, just as a cow gives milk, not to profit the dairyman, but to satisfy herself. I like to think that most of my ideas have been sound ones, but I really don-’t care.

The mission of the Christian is not to eliminate the will of man, but to conform it to the will of Christ. Alexander Campbell in The Christian System defined it as impressing the moral image of God upon the moral nature of man. It is significant that even the church of Christ itself must carry on a constant program of repentance (cf. Revelation, Chapter s 2 and 3). In any program of repentance for the world or the church, preaching the word of God is primary. There is no true repentance unless men hear and obey the word of God.

Applebury’s Comments

Repent or Perish Scripture

Luke 13:1-9 Now there were some present at that very season who told him of the Galilaeans, whose blood Pilate had mingled with their sacrifices. 2 And he answered and said unto them, Think ye that these Galilaeans were sinners above all the Galilaeans, because they have suffered these things? 3 I tell you, Nay: but, except ye repent, ye shall all in like manner perish. 4 Or those eighteen, upon whom the tower in Siloam fell, and killed them, think ye that they were offenders above all the men that dwell in Jerusalem? 5 I tell you, Nay: but, except ye repent, ye shall all likewise perish.

6 And he spake this parable; A certain man had a fig tree planted in his vineyard; and he came seeking fruit thereon, and found none. 7 And he said unto the vinedresser, Behold, these three years I come seeking fruit on this fig tree, and find none: cut it down; why doth it also cumber the ground? 8 And he answering saith unto him, Lord, let it alone this year also, till I shall dig about it, and dung it: 9 and if it bear fruit thenceforth, well; but if not, thou shalt cut it down.

*Comments

Now there were some present.*This section continues the lesson which Jesus had been giving the people while meeting the complaints of the Pharisees (Luke 11:53; Luke 12:54). Care must be exercised to keep the chapter divisions from letting us assume that a new subject begins with the new chapter. Sometimes this is true, but there are timesas in this casewhen the thought runs over into the new chapter.

Jesus had been speaking of judgment from which there is no escape. Apparently, in answer to His remarks, the people told about those Galileans whose blood Pilate mingled with their sacrifices as an example of the kind of punishment He had described. But they had missed the point. Jesus said, Do you think that these Galileans were worse than other sinners? He had just told them about the necessity of settling cases out of court before it was too late to escape punishment. He had also spoken of the sin of failing to acknowledge Him before men (Luke 12:8-9). Those who wait until He comes again will find that it is too late. The case of the Galileans seems to suggest that it was not that they were worse sinners, but that they had reached a point where repentance was impossible, since repentance must be observed before death, not after.

*whose blood Pilate had mingled with their sacrifices.*No details are given about how this happened. It is well known that the Roman soldiers were used to put down riots. They were none too careful about how they did it. It is possible that some disturbance had occurred while the people were offering their sacrifices. The soldiers may have killed the trouble makers on the spot. Their blood could have mingled easily with the blood of the animals which they were sacrificing.

*sinners above all Galileans.*It seems to be admitted that those Galileans were sinners; what they had done that was wrong is not stated. The point is: they were not worse than other Galileans who were sinners. While others might not share the fate of those whom Pilate destroyed, they, nevertheless, were facing certain destruction that called for immediate action if they were to avoid it.

*except ye repent.*Repentance is the change of the will that leads to changed conduct. In this case, the thing that should have led to that change of mind was the threat of punishment which would be worse than that which Pilate had inflicted.

The Scriptures point out at least three motivating forces that are designed to lead men to repentance, that is, change their minds and decide to do something about their situation. They are (1) the goodness of God (Romans 2:4), (2) godly sorrow for sin (2 Corinthians 7:10), and (3) the judgment to come (Acts 17:30-31).

To those who had failed to acknowledge Him, Jesus said, Repent or perish. It was an urgent matter; there was no time for delay.

*the tower of Siloam fell.*This is a case of accidental death; there was no apparent connection between it and any particular thing they had done. Were they worse sinners than others? No. But they did face the future that involved eternal punishment if they failed to acknowledge Christ before men.

*And he spake this parable.*This parable illustrates the fact that God does give men time to repent. We are reminded of the long-suffering of God in the days of Noah (1 Peter 3:20). He is long-suffering, for He does not wish that any should perish but that they should repent (2 Peter 3:9). The church at Ephesus was warned to repent or have their candlestick removed (Revelation 2:5). The history of Israel suggests that God will not tolerate the sinful conduct of men forever (Hebrews 3:7 to Hebrews 4:13; 1 Corinthians 10:5-10).

*these three years I come seeking fruit.*There is no lesson to be drawn from this time reference. It was probably the normal time to wait for the tree to produce, or it could suggest that the tree should have been producing all that time but hadn-’t done so, The tree represents the nation of Israel that was not producing the fruits of righteousness. They had been given ample time, for prophet after prophet had tried to bring them to repentance. The time of judgment was at hand; all that was left for the tree was expressed by the owner of the tree, Cut it down.

*Lord, let it alone this year also.*This is a plea for longsuffering toward a sinful people. One more year, and then if there is no fruit let it be cut down. Special care was given the tree. The year of unusual care may be the unusual privilege of the Israel to have the Lord in their midst to teach them what they should do to be pleasing to God and encourage them in every way to do it. He taught them; He healed their sick; He warned them of judgment to come; He revealed the loving Father to them; He even told them that He was to offer Himself for the sins of the people. What more could be done? And if they failed to respond, their fate would be worse than that of the Galileans or the eighteen on whom the tower fell.

Luke 13:10-17

**Butler’s Comments

SECTION 2

Repentance in Doctrine (Luke 13:10-17)**

10 Now he was teaching in one of the synagogues on the sabbath. 11And there was a woman who had had a spirit of infirmity for eighteen years; she was bent over and could not fully straighten herself. 12And when Jesus saw her, he called her and said to her, Woman, you are freed from your infirmity. 13And he laid his hands upon her, and immediately she was made straight, and she praised God. 14But the ruler of the synagogue, indignant because Jesus had healed on the sabbath, said to the people, There are six days on which work ought to be done; come on those days and be healed, and not on the sabbath day. 15Then the Lord answered him, You hypocrites! Does not each of you on the sabbath untie his ox or his ass from the manger, and lead it away to water it? 16And ought not this woman, a daughter of Abraham whom Satan bound for eighteen years, be loosed from this bond on the sabbath day? 17As he said this, all his adversaries were put to shame; and all the people rejoiced at all the glorious things that were done by him.

Luke 13:10-14 Attack: This is another occasion when Jesus had been invited to give the Sabbath teaching in one of the Jewish synagogues. This particular synagogue is somewhere in Judea (probably in Jerusalem). This is the hotbed of religious orthodoxy. There was a woman who had a spirit (Gr. pneuma) of infirmity (Gr. astheneias, lit., lack of strength, weakness). She had something that kept her bent double (Gr. sugkuptousa) and unable to stand erect for eighteen years. Apparently it was another case of demon possession. Luke calls it a spirit of infirmity and Jesus attributes her predicament to some binding by Satan (Luke 13:16). Note, there is no suggestion of immorality in this woman’s life. She was the victim of Satanic activity without any deliberate or conscious surrender to wickedness on her part. Why? We do not know. Perhaps the ancient incident in the life of Job (Job 1:1-22) may furnish some explanation. There is not even the slightest hint that this demonic invasion of her body had caused any immoral effects in her life. Here she was in the synagogue on the Sabbath. Evidently Jesus saw in her a faith that stood above some of the religious leaders and He called her a daughter of Abraham. Jesus did not grant that appellation to every Jew!

Jesus saw her. He called to her, Woman, you are freed from your infirmity. Then He laid His hands on her, and immediately her twisted and bowed frame straightened up and she continually praised God. Jesus did not have to lay His hands on her to effect the healing. He could heal with a word (He cast the demon out of the daughter of a Syrian woman with a word, Cf. Matthew 15:1-39; Mark 7:1-37). When Jesus healed it was immediately and permanently. Luke uses the Greek word apolelusai, perfect tense verb meaning, loosed and continually loosed. The healing was immediate, complete, unquestionable, unhysterical and without prolonged efforts to convince the woman she had been healed. Jesus probably laid His hands on her to make it absolutely clear that the powers of deity were in Him.

People with compassion and a common-sense judgment of what is good, right and true, would have joined the woman in rejoicing and giving praise to God. But not everyone in that synagogue had this kind of fundamental honesty and compassion. This healing was unquestionably an act of deity. The ruler of the synagogue was indignant (Gr. aganakton, originally signified physical pain or irritation). The official of the synagogue was angry because Jesus had broken a rabbinical tradition. The Old Testament Law specified only a few Sabbath restrictions. On the Sabbath, the Jew could not:

a.

Do any work (Exodus 20:9-10)

b.

Plow or harvest (Exodus 34:21)

c.

Kindle a fire (Exodus 35:3; Numbers 15:32-36)

d.

Bake or boil food (Exodus 16:23)

e.

Tread the winepress (Nehemiah 13:15)

f.

Haul goods to market (Nehemiah 13:15)

g.

Trade or sell (Nehemiah 13:16; Amos 8:5)

The main thrust of the Sabbath legislation was not negative. The prohibitions of the Law were to force a spiritually-immature people to concentrate on the real issues God ordained the Sabbath for:

a.

to give men an opportunity to trust completely in God for providing all they needed for sustenance (Exodus 16:22-29).

b.

to be for man an opportunity to sanctify himself to God’s holy way of life (Exodus 20:8 ff.; Leviticus 16:31), a day for afflicting the soul in repentance and thinking God’s thoughts.

c.

to be a day set aside for worshipping the Lord in sacrifice and offerings (Numbers 28:9 ff.).

d.

to be a day for men to do good to their fellow manto let their servants and sojourners find rest and help (Exodus 23:12 ff.; Deuteronomy 5:12-15).

The seventh day is no longer legislated as a special day since the Law was nailed to the cross (cf. Colossians 2:14; Galatians 5:2-6; Ephesians 2:14-16; Romans 14:5-9, etc.) in the death of Christ, His death abrogated the entire Law of Moses, fulfilling it, suffering its penalty, and instituting a better covenant. But Christians are to live a sabbath-kind-of-life. The Old Testament prophets kept predicting that the Messianic age was to be a sabbath-kind-of-life (cf. Isaiah 56:1-4; Isaiah 58:13-14; Jeremiah 17:19-27; Isaiah 66:22-23; Ezekiel 44:24; Ezekiel 46:3). In Hebrews 4:9 the Greek word, sabbatismos, is translated, a sabbath rest. It is a word not found anywhere in all the Greek language until Paul uses it there. Paul coined this word to express or illustrate the experience of spiritual rest he said Christians are to have in their New covenant relationship in Christ. The Christian should live a sabbath-kind-of-life every day of his lifenot just one day.

The major portion of the Jewish people never did comprehend the higher and more spiritual essence of the Law of Moses, including the Sabbath legislation. The people of the days of prophets, for the most part, profaned the Sabbath (cf. Amos 8:4-6; Ezekiel 20:12; Ezekiel 22:8; Ezekiel 22:26; Ezekiel 23:38, etc.). After the captivities of the Jews, myriads of rabbinical traditions were accumulated and enforced regarding the Sabbath. There are thirty-nine kinds of forbidden Sabbath activity in the rabbinical tractate called Shabbath. The list includes such things as tying or untying a knot, seizing any prey, writing two letters of the alphabet or sowing seed. In addition to these specific rules, there was a huge collection of traditions argued by some as binding and not binding by others. Some argued such absurdities as:

a.

It was unlawful to eat an egg laid upon the Sabbath since the hen had broken the Law by laying the egg on Sabbath.

b.

It was unlawful to slaughter an animal on Sabbath, unless it was a lousesome would only allow that the louse’s legs might be plucked off on Sabbath.

c.

Women were not allowed to look into a mirror on Sabbath lest they brush loose hairs from their shoulders and be working on Sabbath.

Some of the more liberal and conscientious rabbis held that it was legitimate to fight in self-defence on the Sabbaththat other religious duties might supersede the Sabbath such as keeping certain of the great feasts and circumcising a Jewish male-child. The saving of life takes precedence over the Sabbath (so says, Yoma 85a), so that anyone being assaulted or anyone dangerously ill (life-threatening illness) could be assisted on the Sabbath. The more rigid rabbis would have no part of such liberalism and forbade any kind of ministration to the sick on the Sabbath. The effect of such multiplication of traditions and extreme legalism about the Sabbath (and rites of purification, etc.) was that many Jews, including the rabbis, learned devious and hypocritical ways to evade them. For instance, since on the Sabbath one might only travel a Sabbath day’s journey (six stadia, or seven-eighths of a mile) a fictitious domicile would be invented, so that from that point it was within the Law to start off on another six stadia.

**Luke 13:15-17 Answer: **Jesus denounces the hypocrisy of the rabbis here in His reminder, Does not each of you on the sabbath untie his ox or his ass from the manger, and lead it away to water it? Edersheim notes that rabbinic tradition in the Talmud provided for water to be drawn for beasts on the Sabbath. Jesus is showing the vicious perversity of this rabbinic legalism which would allow a beast to be watered, but not a faithful worshipper of God to be released from the malicious cruelty of Satan’s invasion of her body. The hypocrisy of the ruler of the synagogue is evident:

a.

He was pretending to censure the crowd, but was really aiming at Jesus. But the ruler. said to the people. (Luke 13:14)

b.

He blamed the woman for coming to the synagogue for healing when he knew she came to worship. She had no idea Jesus would heal her.

c.

He placed institutional values above human values.

d.

He was more concerned about his animal property than the Sabbath. He was only pretending to hallow the Sabbath!

It is so easy to lose the sense of values with respect to people in a highly technological and institutionalized society. There is even the danger in the church that we will manipulate, count, organize, systematize and institutionalize until people lose their identity. Let the church beware! Jesus makes it plain, It is lawful to do good on the Sabbath (cf. Matthew 12:12).

God rested from His creative work and on the seventh day began His eternal sustaining or sanctifying work (cf. Genesis 2:1-3). It is as Jesus said, My father worketh until now, and I work. (John 5:17). God continues doing good, even on the Sabbath. In fact, doing good is God’s way of resting. Rest, as God defines it, is not the cessation of work, but the doing of holiness which brings peace, satisfaction, joy, spiritual growth. That is rest!

Luke used the Greek word deo which is translated in English ought. Deo is much more intense than two other Greek words (opheilo and chre) translated ought. Deo means it is binding, it is obligatory, it is inevitable, it is proper and right. There is no hint of any other option or alternative in this word. Jesus is saying that ethically and theologically, the need of this daughter of Abraham takes precedence over Sabbath laws, and especially over Sabbath traditions. The Sabbath was made for man’s highest goodnot man for the Sabbath. Jesus is saying that doing good, even in this particular case, is exactly the purpose for which God instituted the Sabbath. Not only was the woman’s body delivered from Satan’s invasion, knowledge of Jesus-’ deity was given her so she might accept the Messiah and His kingdom.

The irrefutable righteousness of Jesus-’ answer to the attack of the ruler of the synagogue had two results:

a.

His adversaries were put to shame, The Greek word kateschunonto means they were confounded or dishonored. It is doubtful that Luke is referring to their shame in connection with any repentance. Jesus-’ answers exposed His adversaries-’ hypocrisy.

b.

All the people rejoiced. They rejoiced not only that the woman had been delivered from her physical malady, but also that they had seen divine truth about God’s love for man and the real truth about the Sabbath.

Applebury’s Comments

Healing a Woman Scripture

Luke 13:10-17 And he was teaching in one of the synagogues on the sabbath day. 11 And behold, a woman that had a spirit of infirmity eighteen years; and she was bowed together, and could in no wise lift herself up. 12 And when Jesus saw her, he called her, and said to her, Woman, thou art loosed from thine infirmity. 13 And he laid his hands upon her: and immediately she was made straight, and glorified God. 14 And the ruler of the synagogue, being moved with indignation because Jesus had healed on the sabbath, answered and said to the multitude, There are six days in which men ought to work: in them therefore come and be healed, and not on the day of the sabbath. 15 But the Lord answered him, and said, Ye hypocrites, doth not each one of you on the sabbath loose his ox or his ass from the stall, and lead him away to watering? 16 And ought not this woman, being a daughter of Abraham, whom Satan had bound, lo, these eighteen years, to have been loosed from this bond on the day of the sabbath? 17 And as he said these things, all his adversaries were put to shame: and all the multitude rejoiced for all the glorious things that were done by him.

*Comments

teaching in one of the synagogues.*Luke reports a good many such incidents, but there is a reason for doing so in each case. This miracle had a two-fold purpose: (1) To teach a lesson about the kingdom of God and (2) to help a person whom Satan had bound for all those eighteen years.

*a woman that had a spirit of infirmity.*This is probably another case of demon possession, for the woman had a spirit of weakness, that is, the spirit had caused her to be weak. It was impossible for her to straighten up, and she had been that way for eighteen years. Satan had bound this daughter of Abraham, a faithful person in spite of her affliction.

*Woman, thou art loosed from thine infirmity.*Jesus laid His hands on her and immediately she was able to straighten up. But she had already been set free from the infirmity. A person who had been for so long in her condition would scarcely be expected to realize that it was possible to straighten up. The old habit would have to be overcome. The touch of the Master’s hand gave the necessary encouragement, Jesus did the same for the demon possessed boy (Mark 9:27).

*And the ruler of the synagogue.*The woman glorified God for what He had done for her, but the ruler of the synagogue indignantly condemned Jesus because He had done this on the sabbath, Was this just a pious attempt to discredit Jesus so that he might hold his own power over the people? At any rate, Jesus made his remarks look rather foolish.

*the Lord answered him.*He was the Lord of the sabbath and knew why the regulation had been given. It was not just for pious pretense or hypocritical display. He said, You hypocrites, does not each one of you on the sabbath loose his ox or his ass from the stall and lead him to water? Then shouldn-’t this daughter of Abraham whom Satan had bound these eighteen years be loosed on the sabbath? Who could say no?

*all his adversaries were put to shame.*They were seemingly placing more value on animals than human beings. They should have been ashamed. But the people rejoiced over the glorious thing that had been done.

Man’s work could be done in six days; but there was no time limit for the glorious work of God. And what better day was there to loose a faithful daughter of Abraham whom Satan had bound?

Luke 13:18-21

**Butler’s Comments

SECTION 3

Repentance in Destiny (Luke 13:18-21)**

18 He said therefore, What is the kingdom of God like? And to what shall I compare it? 19It is like a grain of mustard seed which a man took and sowed in his garden; and it grew and became a tree, and the birds of the air made nests in its branches.

20 And again he said, To what shall I compare the kingdom of God? 21It is like leaven which a woman took and hid in three measures of flour, till it was all leavened.

**Luke 13:18-19 Infamous Kingdom: **Jewish rabbis and politicians expected the messianic kingdom of God to begin in splendor, hugeness and power. Jesus tells this audience, especially the officials of the synagogue, that the messianic kingdom will begin very unpretentiously. It will begin like the tiny, speck-like mustard seed, but it will grow into a great tree. The Greek word for mustard seed, is sinapi, a word of Egyptian origin. The domestic mustard plant was known as sinapis nigra. The seed was well known for its minuteness. In good soil the plant often attained a height of 10 or 12 feet and had branches in which birds could nest or perch. The tree is a familiar figure of speech in the O.T. to portray a grand, great, benevolent kingdom (cf. Daniel 4:10-27; Ezekiel 17:22-23; Ezekiel 31:6; Ezekiel 31:12).

That the messianic kingdom of God could arrive at such greatness with such an unpretentious beginning through the Rabbi from Nazareth and His fishermen-disciples was incredible to the apocalyptic-minded Jews of that day. While Jesus Himself was in His fleshly ministry, a statistical review of His hard countable successes would have confirmed their estimate of failure. Jesus-’ kingdom did not reach the proportions of a tree while He was here on earth. God’s messianic kingdom must, by its very nature, begin unpretentiously. It does not have its origin in force, but in the acceptance of His word by free choice. His kingdom is not concerned primarily with any of this world’s riches or fame, but in character and eternity. It has no power-structures through which men must climb to the top. Its King proved that greatness is found in humble service for others. God’s great universal kingdom began in Palestine, the most obscure, despised and unlikely province of the glorious Roman empire of the first century. Its founder was a Jew, from Nazareth, in Galileea carpenter’s son, despised and hated by His own political leaders. Both He and His principal assistants were unknown, unschooled, uninfluential people. They had no army, no budget, no capital city and no support from the masses. But after the death of its founder, this kingdom grew and grew and permeated the whole world (cf. Romans 16:25-26; Colossians 1:6; Colossians 1:23; 1 Thessalonians 1:6-10; Acts 28:22; Acts 17:6, etc.). But that is the way God chose to conquer (cf. 1 Corinthians 1:27-29) and conquer He did! In Paul’s day some even of Caesar’s own household had come into this universal kingdom (cf. Philippians 1:12-13)!

Luke 13:20-21 Infectious Kingdom: The Greek word for leaven is zume. It is sour dough in a high state of fermentation. Today’s housewife uses yeast. Such fermentation makes bread dough rise giving it lightness and flavor. Unleavened bread is heavy, hard and tasteless. Leaven is used in the scriptures mostly to symbolize defilement or uncleannessto characterize the pervasive nature of evil. In this case, however, the only point to be symbolized is the infectious, contagious nature of the messianic kingdom of God. The small, insignificant kingdom provides spiritual leavening for the whole world. Quietly, silently, unobtrusively the truth of Jesus made its way into the hearts of men and women. The word of God is like leaven. It works slowly (cf. Mark 4:26-32), unseen in its working, but dynamically. It transforms as it permeates. God’s truth, heralded by the church, has its influence in all of human culture (e.g. politics, commerce, science, arts, etc.), as well as in the transformation of individual people into the image of Christ, (cf. 2 Corinthians 2:14; Romans 16:19; Romans 16:26; Colossians 1:6; Colossians 1:23; Revelation 11:15; 2 Corinthians 3:17-18; 2 Corinthians 5:17; 1 Corinthians 6:9-11). Even by the time the apostle Paul wrote his epistle to the Colossians (about 60 A.D.) this leaven-like working of the Gospel had infected the known civilized world (Colossians 1:6; Colossians 1:23) and by 313 A.D. (the edict of Constantine) it had conquered Western civilization. The Jews expected the messianic kingdom to be established almost instantaneously, spectacularly, powerfully and Jewishly. Never did they expect it to come slowly, quietly and universally. The Jews expected God to signal with some cosmic, catastrophic upheaval of political structuresthey were so accustomed to God working through such natural spectacles they could hardly envision Him working otherwise. Elijah looked for God to come in an earthquake or stormbut God came in a still, small voice (1 Kings 19:12). The prophet Zechariah had to remind the people of his day that God most often works not by might, nor by power, but by My Spirit. (Zechariah 4:6). Jesus cautioned the Jews that the kingdom would come not with observation, but within the hearts of men (Luke 17:20-21; Romans 14:17).

There are very important lessons for all followers of Jesus to learn from these two parables, First, we must not despise the smallness of things in the kingdom, God works with things small in the eyes of men (cf. 1 Corinthians 1:1-31). Second, we must not try to make the kingdom into some humanistic, big-time, proud, world-like corporation and manipulate or regiment men and women. The kingdom works like leaven. All that is necessary is that the Word of God make contact with the hearts of menthe Word itself is the only agent able to transform the dough, (cf. Hebrews 4:11-13, John 6:63, James 1:18; 1 Peter 1:22-24, etc.). Third, we must believe that the kingdom, though its beginnings are small and its working is unnoticed, will become great and accomplish its purpose and endure forever. These parables permit no pessimism or despondency. Men may take the good things of God’s creation (like the Sabbath) and violently pervert them and it may appear that such evil men control God’s kingdom. But the truth of the matter is, things are not as they appear. God’s kingdom does not operate as the kingdoms of menbut His kingdom will survive and conquer.

Applebury’s Comments

What is the Kingdom Like? Scripture

Luke 13:18-21 He said therefore, Unto what is the kingdom of God like? and whereunto shall I liken it? 19 It is like unto a grain of mustard seed, which a man took, and cast into his own garden; and it grew, and became a tree; and the birds of the heaven lodged in the branches thereof.

20 And again he said, Whereunto shall I liken the kingdom of God? 21 It is like unto leaven, which a woman took and hid in three measures of meal, till it was all leavened.

*Comments

He said therefore.*The response of the people to the miracle of healing the woman suggested the growth of the kingdom as illustrated by these parables. It is true that Matthew records them in another context which simply shows that Jesus used the parables more than once.

*It is like unto a grain of mustard seed.*The seed is small but the plant that grows from it is large enough for birds to build their nests in. Jesus had planted the seed of the kingdom, the Word of God; the people were already beginning to praise God for the things that He was doing for them.

When the kingdom was ushered in on the Day of Pentecost, the beginning was in reality small, for only three thousand out of the many that had heard the Lord or who may have heard the apostles responded to the gospel. Soon the number came to be about five thousand; then a great company of the priests became obedient to the faith (Acts 6:7). Ultimately, it will be a countless number that will wash their robes in the blood of the Lamb and make them white (Revelation 7:9-17). In triumph, the voices of heaven said, The kingdom of the world is become the kingdom of our Lord and His Christ, and he shall reign for ever and ever (Revelation 11:15).

*It is like unto leaven.*While the parable of the Mustard Seed shows the visible, outward growth of the kingdom as presented in the history of Acts and the prophecy of Revelation, the parable of the Leaven shows how this growth is to be accomplished. See note on Luke 12:1. The teaching of Jesus was already transforming the lives of people. The record in Acts shows how the gospel as it was preached by the apostles transformed lives of men and women. The transforming power of the gospel is equally effective today. But the gospel must be preached, for the leaven must be hid in the meal. The church loses sight of its mission when it turns aside to any other issue than the effective implanting of the leaven of God’s Word in the minds and hearts of people.

Luke 13:22-30

**Butler’s Comments

SECTION 4

Repentance is Difficult (Luke 13:22-30)**

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

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

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

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

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

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

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

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

Applebury’s Comments

Are the Saved Few? Scripture

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

*Comments

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

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

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

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

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

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

*weeping and gnashing of teeth.*The anguish of those who might have been in heaven with the Lord is awful to contemplate.

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

*yourselves cast forth without.*Sin separates the saints from the sinners in this life even though they are like the wheat and tares that grow in the same field. But the separation will be made distinct after death. See Luke 16:26.

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

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

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

Luke 13:31-35

**Butler’s Comments

SECTION 5

Repentance or Doom (Luke 13:31-35)**

31 At that very hour some Pharisees came, and said to him, Get away from here, for Herod wants to kill you. 32And he said to them, Go and tell that fox, -Behold, I cast out demons and perform cures today and tomorrow, and the third day I finish my course. 33Nevertheless I must go on my way today and tomorrow and the day following; for it cannot be that a prophet should perish away from Jerusalem.-’ 34O Jerusalem, Jerusalem, killing the prophets and stoning those who are sent to you! How often would I have gathered your children together as a hen gathers her brood under her wings, and you would not! 35Behold, your house is forsaken. And I tell you, you will not see me until you say, -Blessed is he who comes in the name of the Lord!-'

**Luke 13:31-33 Denunciation: **Herod Antipas was tetrach of Galilee and Perea. He was the son of Herod the Great by Malthace (a Samaritan woman) one of his father’s eight wives. Antipas married the daughter of Aretas who was a Nabatean king. While married to her he seduced and married his half-brother’s wife, Herodias, who was also his niece. He was sly, treacherous, weak-willed, insecure, sensual, opportunistic and grovelled before the Caesars for his office. Accused of treason to Caligula by his nephew, Herod Agrippa I, he was deposed about 36 A.D. and spent the remainder of his days in exile. His attitude toward Jesus was one of curiosity (to see miracles, Luke 23:7-12), yet He was jealous and fearful of Jesus-’ popularity (Luke 9:9 ff.see comments there) lest Jesus be a threat to his throne. Jesus would not present Himself before Herod, either by invitation or threat. Jesus never feared Herod, neither his influence (Mark 8:15) nor his power (Luke 13:31 ff.).

It is interesting to note that the Pharisees, of all people, warned Jesus of Herod’s intentions. It is possible that some of the Pharisees (like Nicodemus and perhaps Joseph of Arimathea) were sincerely trying to protect Him. But it is more probable that these Pharisees were hoping to scare Jesus out of Perea (Herod’s domain) into Judea or Jerusalem where the Sadducees and Pharisees had control (supervised, of course, by Pontius Pilate). They especially wanted to get Jesus away from the Galilean and Perean multitudes with whom He was still very popular. The Greek word alopeki is she-fox and some think Jesus intended His reply for Herodias who was the murdering conniver behind most of Herod’s orders. She had married Herod because he was ruler of more territory than her former husband and she was power-hungry. Whatever the case, Jesus-’ reply was that of the sovereign Son of God. His answer to Herod might be paraphrased:

a.

I work miracles; I have divine power; I have more of that to do in Perea. I will leave when I am readynot before.

b.

My program is definitely set by God. Herod will not be able to thwart it.

c.

My mission will reach its goal.

d.

I will leave at the exact time that fits My appointed schedule.

e.

I must leave here, and go to Jerusalem (sarcasm) because that is where all prophets are killed. The holy city, the messianic city of peace and righteousness is the murderess of holy men.

Three days was merely a proverbial expression for a short time. Jesus remained in Perea longer than three days. He does not go to Judea until He is called there because of the death of Lazarus (cf. Luke 17:11 with John 11:1-16).

Herod was a moral weakling. He could be manipulated by those who played on his sensual appetites. Occasionally, he regretted his wicked deeds, but he did not repent (change his mind and life). Jesus knew his heart and denounced him for what he wasa cunning, predator-like animal, a fox. Jesus-’ refusal to appear before Herod is a classic demonstration of His teaching in the Sermon on the Mount, Do not give dogs what is holy; and do not throw your pearls before swine, lest they trample them under foot and turn to attack you (Matthew 7:6).

**Luke 13:34-35 Desolation: **The reminder that He would soon (in about 3 months) be killed in Jerusalem pierces His heart, not for Himself, but for the impenitent people of the city who shall do the deed. God tried desperately to save these people and their city. He sent prophet after prophet to call them away from their own self-righteousness and to repentance, but they killed the prophets. Finally, God sent His Sonnow they will kill Him. What more can God do? He will not violate their own freedom to choose. They have chosen not to accept God’s will (cf. Jeremiah 6:16-19). He must leave them to their own rebellious designs. The Greek word here is aphietai meaning leave in the sense of abandoning, forsaking. Luke uses the Greek word eremosis in Luke 21:20 which means literally, desert, desolate place, uninhabited place. A storm of terrible destruction is coming upon this people and their city (cf. Matthew 23:37-39; Luke 21:20-24; Luke 19:41-44). It was predicted by Daniel that the Jewish nation would, after rejecting its Anointed One, bring about its own destruction in conjunction with the abomination of desolation (Roman armies) (cf. Daniel 9:24-27).

What did Jesus mean when He said, … you will not see me until you say, Blessed is he who comes in the name of the Lord?

a.

He may have meant that, while these Pharisees were trying to get Him to go to Jerusalem immediately, Jerusalem would not see Him until about 3 months later when the Passover multitudes would shout, Blessed is he who comes in the name of the Lord (cf. Matthew 21:9; Mark 11:9; Luke 19:38).

b.

He may have meant that Jerusalem did not want Him when He wanted to gather her under His wings, but she would definitely see Him again when He came in power and judgment with the Roman armies (cf. comments Luke 21:25-32).

c.

He may have meant that although Jerusalem would see Him again in the flesh when she crucified Him, she would not acknowledge Him as who He really is, Lord and God, until she sees Him at His Second Coming when every knee shall bow and every tongue confess Him as Lord (cf. Philippians 2:9-11).

Quite frankly, we do pot know which is the correct meaning. We prefer the first one because it fits the context here in Luke most suitably. We also acknowledge that Jesus made exactly the same statement in Matthew 23:37-39 after He had already made His triumphal entry into Jerusalem. The third alternative does not appear suitable because at His Second Coming all are not going to say, Blessed is he who comes. although all will acknowledge who He is.

STUDY STIMULATORS:

Do you know people today who think natural disasters or physical diseases signal the victims are worse sinners than others? Will this passage in Luke 13:1-9 help you answer them?

If repentance is a continuing thing in a man’s relationship to Christ, and is brought about by knowing and doing the revealed will of Christ, how important is Bible study or Sunday School or preaching the word?

Are you fulfilling the purpose for which God created you or are you merely cumbering the ground like the fruitless fig tree? What did God create you for?

Is it really true that doing good to a human being in need should take precedence over religious ceremonies?

Is your whole Christian life a sabbath-kind-of-life? What needs to be improved?

Do you see the church today being the unpretentious but infectious kingdom Jesus characterized in these parables?

Why will there not be many who are saved?

Do you think Jesus treated Herod correctly?

Why did Jesus leave Jerusalem to herself?

Applebury’s Comments

The Warning From Herod Scripture

Luke 13:31-35 In that very hour there came certain Pharisees, saying to him, Get thee out, and go hence: for Herod would fain kill thee. 32 And he said unto them, Go and say to that fox, Behold, I cast out demons and perform cures today and tomorrow, and the third day I am perfected. 33 Nevertheless I must go on my way today and tomorrow and the day following: for it cannot be that a prophet perish out of Jerusalem. 34 O Jerusalem, Jerusalem, that killeth the prophets, and stoneth them that are sent unto her! how often would I have gathered thy children together, even as a hen gathereth her own brood under her wings, and ye would not! 35 Behold, your house is left unto you desolate: and I say unto you, Ye shall not see me, until ye shall say, Blessed is he that cometh in the name of the Lord.

*Comments

In that very hour.*There is a close connection between this incident and the one in which Jesus answered the question about whether few are saved. The warning came in the very hour when He was teaching.

The threat of Herod raised another question, since some thought of Jesus as a temporal king. If Herod should kill Him, how could the kingdom become the mighty force which He had described in the parables of the Mustard Seed and the Leaven? But His kingdom was spiritual and He had no fear of the threats of petty rulers like Herod or even the mighty Caesars.

*Herod would fain kill thee.*This is Herod Antipas, ruler of Galilee and Perea. Jesus was operating in Perea at this time. The father of this ruler had tried to kill Jesus at His birth. Herod Antipas had caused John the Baptist to be beheaded. Perhaps the Pharisees were aware of all this and thought there was some real threat to Jesus-’ safety in the matter. It may be, of course, that they were trying to discourage people from following Him. At any rate, Jesus was unmoved by the warning.

*Go say to that fox.*He called Herod a fox because he was cunning like a fox.

*Today, tomorrow, and the third day.*No threat of violence from any ruler could stop the program of the Son of God. He intended to go on casting out demons and performing cures. He was waging war against the devil and all who were associated with him, Herod included.

The suggestion about today, tomorrow and the third day simply indicates that Jesus was moving steadily toward the goal for which He came into the world. There is no reference in the remark to the years of His ministry or the time of His resurrection. See John 10:18 for Jesus-’ own view of His mission which He would accomplish in Jerusalem.

*and the third day I am perfected.*That is, I am finished with my earthly task. See John 17:4; John 19:30.

*no prophet perish out of Jerusalem.*He had set His face to go to Jerusalem (Luke 9:51; Luke 13:22; Matthew 20:17). Jerusalem was the center of the nation. The temple was there; the sacrifices for the sins of the people were continually being offered there. Jerusalem was the place where He would offer Himself as the Lamb of God to take away the sins of the people. See Hebrews 9:11-15; Hebrews 10:1-10; Hebrews 13:10-14. Jerusalem was the city that killeth the prophets and stonest them that are sent unto her.

*O Jerusalem, Jerusalem.*According to Matthew, the lament occurred after the Triumphal Entry and shortly before the death of Jesus (Matthew 23:37-39). Luke indicates that Jesus first uttered these words as He was approaching Jerusalem while still in Herod’s territory. Some find it difficult to believe that He could have spoken these deeply emotional words more than once. But who can say that He didn-’t? Luke had made a careful study of all that he wrote. He was in a better position to know than today’s critics. Since Jerusalem was the heart of the nation that Jesus had tried so hard to win back to God, why should it be thought impossible that their rejection and plan to kill Him should cause such extreme sorrow? He had tried to gather them under His protective care but they would have none of it.

*Behold, your house is left unto you.*The word desolate is given in italics in the American Standard Version to indicate that it is supplied by the translators to make the meaning complete. R. S. V. supplies is forsaken for the same purpose. Whether He meant the temple or the nation, Jesus said your house is left to you. There was nothing more He could do for them. Within a few short years the invading armies of Rome would bring desolation to Jerusalem. *Blessed is he that cometh in the name of the Lord.*The words are quoted from Psalms 118:26. According to Matthew, they were uttered after the Triumphal Entry, but Luke has them before. Assuming that Jesus could have spoken them on two different occasions, the problem is to determine the meaning in each context.

According to Luke, Jesus was anticipating His triumphal entry into Jerusalem, for at that time the people did say, Blessed is the King that cometh in the name of the Lord (Luke 19:38). According to Matthew, they may anticipate a time of acceptance after the death and resurrection of Jesus (Matthew 22:39). There are many who are acknowledging Him as King in the period that began on Pentecost and will end with His Second Coming.

Summary

Things were happening fast in the busy ministry of Jesus. He was meeting the opposition, teaching the disciples and the crowds, and healing the sick. He was hurrying to Jerusalem, for no prophet would perish outside of Jerusalem. He taught a lesson on repentance. It was based on two tragic events, the death of the Galileans and of those on whom the tower of Siloam fell, But these were not worse sinners than all other, for all will perish who do not repent. The lesson of the fig tree showed that time was running out; the warning was: Repent or perish. Jesus clashed again with the ruler of the synagogue when He healed a woman on the sabbath. Ridiculously, the ruler held that there were six days for work to be done but not on the sabbath; he called the healing work. Jesus-’ answer drew a sharp contrast between their attitude toward the ox or the ass and the woman, a daughter of Abraham, whom He had loosed from Satan’s bonds. The people were with Him, for they glorified God for what they had seen that day. The growth of the kingdom was presented in two parables. Like the mustard seed, it would grow to great proportions; like the leaven, the gospel of the kingdom would transform those who hide that Word in their hearts. As He was going on the way to Jerusalem, someone asked Him, Lord, are there few that are saved? The answer seemed to say, Yes, but all should strive to enter the kingdom and be one of them. Word came about Herod’s threat to kill Him. Jesus said to tell that fox that nothing could interfere with His program. But as He thought of Jerusalem where He was to die, He mourned over the city that was rejecting her King.

Questions

How does Luke indicate the continuity between the events reported in this chapter and those of the previous Chapter s?

Why was the question raised about those whose blood Pilate had mingled with their sacrifices?

What lesson did Jesus teach from it?

Why mention those on whom the tower of Siloam fell?

What lesson did Jesus teach from this incident?

What is repentance?

What are the forces that lead to repentance?

What will happen to those who do not repent of their sins?

Does accidental death suggest that God is punishing the one involved?

What do the Scriptures teach about the longsuffering of God?

What lesson did Jesus teach from the parable of the Fig Tree?

What is represented by the three years mentioned in the parable?

What is represented by the year of special care given the tree?

What was the purpose of healing the woman in the synagogue?

What was her difficulty? How long standing?

Why did Jesus say, You are loosed from your infirmity?

Why is it called a spirit of infirmity?

Why did Jesus lay His hands on the healed woman?

What did the ruler of the synagogue say about the miracle?

What is the point of the contrast between what Jesus had done and the custom of the Jews?

Why did Jesus refer to the woman as a daughter of Abraham?

What effect did Jesus-’ answer have on the adversaries?

What was the reaction of the people?

Why did Jesus speak of the growth of the kingdom at this point?

How does the parable of the Mustard Seed illustrate the nature of the growth of the kingdom?

What do the Scriptures say about the ultimate growth of the kingdom?

What lesson does the parable of the Leaven teach about the growth of the kingdom?

What must be done with the Word in order for it to transform the life of an individual?

Why did they ask if the saved are few?

What did Jesus-’ answer imply?

What do the Scriptures say about the limit God places on the Day of Salvation?

Why is the door to salvation called narrow?

What will happen to the workers of iniquity who come too late?

Why weeping and gnashing of teeth?

What do the Scriptures teach about recognition of persons in heaven?

What does being on the outside and looking in on the heavenly banquet suggest as to the nature of punishment of the wicked?

Why did Jesus speak of those coming from east, west, north, and south?

How are all these to be invited?

What is meant by saying that the last shall be first?

Why did Jesus refer to Herod as a fox?

Was this a real threat or were the Pharisees trying to frighten Jesus?

What was Jesus-’ answer to the reported threat?

What did Jesus mean by reference to the third day?

Why was He going to Jerusalem?

Why did He mourn over Jerusalem?

What was to happen to their house? Why?

Where is the quotation about the coming of the Lord found?

To what does it refer?