CHAPTER XIII

Theme: The Work Thou Gavest Him to Do

13:1–5     Be Converted or Perish

13:6–9     The Parable of The Barren Fig Tree

and

The Magnanimous Vineyard-Keeper

13:10–17     The Healing of a Crippled Woman on the Sabbath

13:18–21     The Parable of The Mustard Seed

and

The Parable of The Yeast

13:22–30     “Strive to Enter by the Narrow Door”

13:31–35     Jerusalem Characterized and Lamented

13:1–5 Be Converted or Perish

13 1 Now at that very time there arrived⁴¹⁰ some people who informed Jesus about the Galileans whose blood Pilate had mingled with their sacrifices. 2 He answered, “Do you think that because these Galileans suffered like this they were greater sinners than all (the other) Galileans? 3 I tell you, No; but unless you are converted, you will all likewise perish. 4 Or those eighteen people on whom the tower at Siloam fell, killing them, do you think that they were more guilty than all (other people) living in Jerusalem? 5 I tell you, No; but unless you are converted, you will similarly perish.”

1. Now at that very time there arrived some people who informed Jesus about the Galileans whose blood Pilate had mingled with their sacrifices.

Between the close of chapter 12 and the beginning of chapter 13 there is a twofold connection: (a) topical: the necessity of conversion is stressed both here and there; (b) temporal; note “at that very time,” therefore probably during Christ’s final trip to Jerusalem.

It is impossible to be more specific. Neither Josephus nor any other writer, sacred or secular, relates this incident. All we really know is what Luke tells us here, namely, that while some people who lived in Galilee and had made a pilgrimage to Jerusalem were busily engaged in offering their sacrifices in the temple, they were suddenly cut down, upon orders of Pilate. Consequently, in some sense, the blood of these Galileans was mingled with their sacrifices. That Pilate was cruel we know. See on 3:1 and on 23:1.

Exactly when this gruesome event had taken place and why the governor had caused them to be murdered is not stated. To be sure, all kinds of elaborations have been attempted. We are told, for example, that the reported incident must have occurred in connection with the Feast of Dedication, and that the reason Pilate had done this was that these men from Galilee were zealots, members of a nationalistic party that was openly and aggressively opposed to Roman rule. But all this is theory.

What is clearly implied is only this: the informers and/or the people who were crowding around Jesus did not interpret this incident as an illustration of Pilate’s cruelty—such, at least, was not their main purpose—but rather as an evidence of the divine displeasure with the slaughtered Galileans. Their reasoning was: the victims of Pilate’s wrath must have been very wicked, indeed; otherwise God would not have allowed them to be put to death in this fashion.

Thus interpreted, the next two verses become understandable:

2, 3. He answered, Do you think that because these Galileans suffered like this they were greater sinners than all (the other) Galileans? I tell you, No; but unless you are converted, you will all likewise perish.

The notion that personal disaster is the result of personal sin was deeply rooted in the consciousness of the Jew; see, for example, Job 4:7; 8:20; 11:6; 22:5–10; John 9:2. Jesus not only refuted it but also emphasized that without genuine conversion no one is saved; all perish.

Note especially the word likewise and in verse 5 similarly. These words can be regarded as accurate English equivalents of the original. In both cases (original and English) they are somewhat ambiguous. The meaning could conceivably be either: (a) in the same manner, or (b) also. If (a) is correct, Jesus would be saying, “If you are not converted, you will perish in the same horrible manner,” or perhaps “just as suddenly.” Some of those who accept that interpretation link the Master’s words with the terrible massacre of the Jews in the year a.d. 70. More reasonable, however, it would seem to me, is (b), according to which Jesus is simply telling the people that unless they experience a complete and radical change they also will perish. Not for a moment should they imagine that they can escape the judgment of God just because they happen to be the seed of Abraham. See Luke 3:7, 8.

Jesus makes very plain that what he has just now affirmed applies not only to Galileans but also to everybody else, including even the inhabitants of Jerusalem: 4, 5. Or those eighteen people on whom the tower at Siloam fell, killing them, do you think that they were more guilty than all (other people) living in Jerusalem? I tell you, No; but unless you are converted, you will similarly perish.

The tower of Siloam was the one built inside the southeast portion of Jerusalem’s wall. It was located near the pool of Siloam. The water from the spring Gihon was carried to the pool within the city. See L. H. Grollenberg, op. cit., map 33, plate 327 (pp. 114, 115). See also N.T.C. on John 9:7, Vol. II, pp. 75, 76. Further: Neh. 3:15, 26; Isa. 8:6; Josephus, Jewish War V.145.

Evidently there had been an accident. The tower of Siloam had fallen, crushing eighteen people to death. Jesus points out, however, that these eighteen people were not more guilty—more highly indebted to God—than the rest of the Jerusalemites.

Every man in the audience should examine his own heart and life, and should ask himself the question, “Has the basic change, from Satan to God, from darkness to light, from sin to holiness, taken place in my own life? Have I truly repented and do I really place all my confidence in God, serving him alone? In other words, Am I converted?” If not, let him ask God to enable him to take that important step. Says Jesus, “Unless you are converted, you, too, will perish.”

For Practical Lessons and Greek Words, etc., see pp. 697–698.

13:6–9 The Parable of The Barren Fig Tree

and

The Magnanimous Vineyard-Keeper

6 And he told this parable: “A man had a fig tree, planted in his vineyard; and he came looking for fruit on it, but did not find any. 7 So he said to the vineyard-keeper, ‘Look here! For three years now I’ve been coming, constantly looking for fruit on this fig tree, but I do not find any. Cut it down! Why should it use up the soil?’

8 “But he replied, ‘Sir, leave it alone this year also, while I dig around it and put on manure. 9 Then if it bears fruit afterward—; but if not, you may cut it down.’ ”

If the central lesson of verses 1–5 is “Be converted,” then that of verses 6–9 is “Be converted NOW.” Do not delay!

The parable, as such, is as follows:

6. And he told this parable: A man had a fig tree, planted in his vineyard; and he came looking for fruit on it, but did not find any.

It generally takes a long time for a fig tree to bear fruit.⁴¹¹ This tree had been planted in the owner’s vineyard, as was not unusual, for that generally meant that the tree would be given the best care.

Finally the time arrived when it was reasonable to expect fruit on this tree. On this kind of tree fruit is not visible from a long distance. It is generally hidden beneath the foliage, so that one must come and look for it. This the owner did, but he did not find any. The following year he kept looking again, with the same result. So also the third year.

7. So he said to the vineyard-keeper, Look here! For three years now I’ve been coming, constantly looking for fruit on this fig tree, but I do not find any. Cut it down! Why should it use up the soil?

As the owner saw it, this tree was worse than useless: not only did it fail to produce fruit but it also occupied space that could be put to better use, and by means of its strong roots it was drawing from the soil moisture and minerals needed by other plants. Therefore the owner said to the vinedresser or vineyard-keeper, “Cut it down,” etc.

8, 9. But he replied, Sir, leave it alone this year also, while I dig around it and put on manure. Then if it bears fruit afterward—; but if not, you may cut it down.

The vinedresser was visibly disturbed when he heard these words. It would appear that this fig tree had become an object of his special interest. And now the owner had ordered him to cut it down! Everything within him rebelled at the thought. He therefore begged for permission to dig around the tree, thereby loosening the soil so that both the sun and the clouds could perform their separate tasks more effectively with respect to this tree. Also, he wanted to enrich the soil by spreading manure around the tree.

The man became emotional, as appears from the words, “Then if it bears fruit afterward.…” At this point there was, as it were, a lump in his throat, so that he could not even finish the sentence. Finally, a few additional words issued from his lips: “but if not, you may cut it down.”

At this point of the commentary you are reading the author must put in a remark that has nothing to do with exegesis. This particular “story” is of special interest to me. When we (my wife and I) settled in Boca Raton, Florida, we planted several fruit trees around our house, one of them being a very small tangelo tree. Not long after planting it, it was doing so poorly that “everybody” told us the tree had died and should be pulled out of the ground and replaced by something more promising. Though we are certainly no arborists, we could not think of accepting the advice of our well-meaning friends. So we did something similar to what the vinedresser of this parable received permission to do. We dug around the tree and applied fertilizer. The result? Ever since that time the tree has been doing very well. In fact, this past fall we picked no less than four hundred large delicious tangelos from that tree!

Purposely the Lord does not state whether the fig tree of this parable ever bore fruit. The answer is left to the hearers … and readers. Let each supply the answer in his own life, and may that answer be favorable!

The one main lesson has already been stated: Turn to the Lord without delay! Since the role of the magnanimous vineyard-keeper is very significant, a subsidiary truth can now be added: God is very patient. However, his patience does not last forever. One day—God alone knows when that day will arrive—the opportunity to be saved will be withdrawn. The procrastinator will die in his sins and be lost forevermore.

If the fig tree, planted in a vineyard, has symbolical significance (and it probably does—see N.T.C. on Matthew, pp. 773–775), it would refer to highly privileged Israel.⁴¹² As a nation it did not turn to the Lord. Result? Read Luke 20:16; 21:20–24. The challenge presented to everyone is clear:

“Seek Jehovah while he may be found; call upon him while he is near: let the wicked forsake his way, and the unrighteous man his thoughts; and let him return to Jehovah, and he will have mercy on him, and to our God, for he will abundantly pardon.”⁴¹³

Practical Lessons Derived from Luke 13:1–9

Verses 2–4

“Do you think … they were greater sinners … more guilty? Unless you are converted, you will all likewise perish.” Jesus teaches that when calamity strikes we should ask, “What lesson is there in this for me?”

Verse 5

“Unless you are converted, you will similarly perish.” The doctrine of salvation by grace through faith by no means cancels human responsibility.

Verse 8

“Sir, leave it alone this year also.” It is good to derive comfort from the doctrine of God’s patience with us, but are we “imitators of God” in this respect? See Eph. 5:1.

Verse 9

“But if not, you may cut it down.” Someone wrote:

There is a line by us unseen

That crosses every path,

The hidden boundary between

God’s patience and his wrath.

O where is that mysterious bourne

By which our path is crossed,

Beyond which God himself has sworn

That he who goes is lost?

How far can one go on in sin?

How long will mercy spare?

Where does grace end and where begin

The confines of despair?

An answer from the sky is sent:

Ye who from God depart,

While it is called today repent,

And harden not your heart.

Notes on Greek Words, Phrases, and Constructions in 13:1–9

Verse 1

ἐν αὐτῷ τῷ καιρῷ, at that very time. For καιρός see the note on 12:56 on page 690.

ἔμιξεν, third per. s. aor. indicat. of μίγνυμι, to mingle. Cf. mix.

Verse 2

πεπόνθασιν, third per. pl. 2nd perf. indicat. of πάσχω, to suffer. Cf. passion.

Verses 3–5

Note third class (future more vivid) conditional sentence in verses 3 and 5, with (in both cases) ἐάν followed by sec. per. pl. pres. subjunct. of μετανοέω in the protasis, and sec. per. pl. fut. indicat. middle of ἀπόλλυμι in the apodosis.

For the verb μετανοέω see the note on 10:13 on page 588; also the detailed discussion in N.T.C. on Matthew, pp. 196, 197, and on Mark, pp. 57, 58.

In verse 4 note ὀφειλέται, nom. pl. of ὀφειλέτης, debtor, guilty person, sinner. Cf. ὀφείλω, to owe, be indebted, deserve.

Verse 6

συκῆν, acc. s. of συκῆ, fig tree. Cf. sycamore.

εἶχεν, third per. s. imperf. of ἔχω, to have.

πεφυτευμένην, acc. s. fem. perf. pass. participle of φυτεύω, to plant, modifies συκῆν. Cf. neophyte, spermatophyte.

ἀμπελῶνι, dat. s. of ἀμπελών, vineyard.

Verse 7

ἀμπελουργόν, acc. s. of ἀμπελουργός* (ἄμπελος plus ἔργον), vineyard-worker or -keeper, vinedresser.

τρία ἔτη ἀφ᾽ οὗ, for three years since the time when = for three years now.

ἔρχομαι ζητῶν. Note progressive action emphasis: I’ve been coming, constantly looking for.

ἔκκοψον, sec. per. aor. imperat. act. of ἐκκόπτω; literally, to cut out, where we say: to cut down. Note sec. per. s. fut. (volitive) indicat. act. of the same verb in verse 9.

ἱνατί = ἵνα τί, in order that what; or: for what reason; even more briefly: why.

καταργεῖ, third per. s. pres. indicat. act. of καταργέω, here in the sense of to wear down, to render useless, to use up. In the New Testament this verb is used 25 times by Paul; for the rest, only here and in Heb. 2:14. For the meaning of this verb in Paul’s epistles see N.T.C. on Galatians, pp. 137, 139; and on I and II Thessalonians, p. 183.

Verse 8

Note the first per. s. aor. act. subjunctives (after ἕως ὅτου) σκάψω, from σκάπτω*, to dig (cf. scoop), and βάλω, from βάλλω, to throw, put (cf. hyperbole).

κόπρια, acc. pl. of κόπριον*, manure, dung.

Verse 9

κἂν (= καὶ ἐάν) μὲν … μέλλον. Here note the sudden breaking off of a statement, allowing the listener or reader to complete it. For other examples of “aposiopesis” see Mark 11:32; Luke 22:42; Acts 23:9.

13:10–17 The Healing of a Crippled Woman on the Sabbath

10 Now he was teaching in one of the synagogues on the sabbath. 11 And look, a woman who had an evil spirit in her that had kept her in a state of infirmity for eighteen years!⁴¹⁴ She was bent double and could not straighten up at all. 12 When Jesus saw her, he called her to him and said to her, “Woman, you are released from your infirmity.” 13 Then he put his hands on her, and immediately she was raised upright and began to glorify God.⁴¹⁵

14 But the ruler of the synagogue, indignant because on the sabbath Jesus had performed an act of healing, responded by saying to the crowd, “There are six days on which work must be done. So come on those days and be healed, and not on the sabbath.”

15 The Lord answered him, saying, “You hypocrites! Does not each of you on the sabbath untie his ox or his donkey from the stall and lead it away to water it? 16 Then should not this woman, a daughter of Abraham, whom Satan has bound for no less than eighteen years, be released from this bond on the sabbath day?”

17 As he said this, all his opponents were being put to shame,⁴¹⁶ but all the people were rejoicing over all the glorious deeds that were being done by him.

A. The Miracle

The previous section ended with “But if not, you may cut it down”; that is, if genuine conversion does not result, doom follows. The present section indicates that Christ’s opponents, instead of turning to the Lord in sorrow for their sins (i.e., in true repentance) and in faith, became all the more hardened.

The scene is that of Jesus teaching in a synagogue, probably for the last time during his earthly ministry. At least this is the last recorded instance of such synagogue teaching by our Lord.

10. Now he was teaching in one of the synagogues on the sabbath. Just where this was is not stated, nor when the incident occurred. A reasonable assumption is that the place was somewhere in Perea, and the time on some sabbath during the last few months of Christ’s earthly ministry; hence, not long before his death by crucifixion.

As the story develops it becomes clear that particular emphasis is placed on the fact that it was on the sabbath that this miracle took place.

11. And look, a woman who had an evil spirit in her that had kept her in a state of infirmity for eighteen years! She was bent double and could not straighten up at all.

The vividness of the original is retained by omitting a verb in the first part of this sentence; hence, “And look, a woman …!” It would seem, therefore, that this woman entered the synagogue while Jesus was teaching. Poor woman! Her condition was pitiable. If she was not actually demon-possessed—the expression “having a spirit of infirmity” would seem to favor the suggestion that she was—at the very least, she was demon-influenced. And this to such an extent that during a period of no less than eighteen years (repeated in verse 16) she had suffered from an infirmity which was apparently spondylitis deformans.⁴¹⁷ This, as the same authority informs us, implies that “the bones of her spine were fused into a rigid mass” and that “she was bent double and could not straighten up at all.” Her ailment must also have been very painful, as such conditions affecting the spine generally are.

We are told that this affliction had already lasted for eighteen years. This period of eighteen years should be taken literally. This must be emphasized in view of the fact that there are those who claim that the note of time is merely Luke’s rhetorical device to aid the memory. They reach that conclusion because in the same chapter the evangelist also tells us that the tower of Siloam fell on eighteen people (verse 4). Well, rhetorical devices and memory aids are fine, but they do not cancel historical accuracy. There is no reason to doubt Luke’s word (verse 11) and that of the Lord himself (verse 16).

12, 13. When Jesus saw her, he called her to him and said to her, Woman, you are released from your infirmity. —Then he put his hands on her, and immediately she was raised upright and began to glorify God.

Though Jesus was busily engaged in teaching, the entrance of this woman did not bother him. On the contrary, he saw in it an opportunity to make happy, to heal, to save. And we may well add, also an opportunity to show what kind of activities were right and proper on the sabbath!

Picture the scene. The woman, upon hearing that Jesus was going to be teaching in the synagogue, went there. Perhaps the news that Jesus was going to be teaching there that day had reached her late. Having arrived, she takes her place in the back of the auditorium, and, of course, on the side where the women sat. Jesus, busily engaged in speaking the words of life, sees what is taking place. His heart goes out to this woman. Gently he calls her to the front. Then, in accents firm and tender he addresses her, uttering the most wonderful words she had ever heard, “Woman, you are released from your infirmity.” Simultaneously, putting his hands on her, he exerts his divine power and heals her immediately, completely, and permanently. In full view of the entire assembled congregation she is now standing upright and is glorifying … God, fully realizing that it was by the power of God—and not of Satan or any of his underlings—power working through Jesus, that she had been cured. She had been delivered not only from her physical affliction but also from Satan (see verse 16).

In a situation such as this one would expect that at once every eye would fill with tears of joy and that the entire assembly, at the suggestion of the leader, would rise to sing or shout a doxology. But what actually happens?

B. The Criticism

14. But the ruler of the synagogue, indignant because on the sabbath Jesus had performed an act of healing, responded by saying to the crowd, There are six days on which work must be done. So come on those days and be healed, and not on the sabbath.

The following items require attention:

1. This man was responsible for the maintenance of order at the service and for the selection of those who would perform its various functions; such as, leading in prayer, Scripture reading, and preaching. He was probably the head of the local board of elders in charge of the synagogue. See on 8:41.

2. He was indignant. Why? Perhaps because his “authority” had been bypassed? Judging only by what he actually said, we might conclude that his anger resulted from the fact that, as he saw it, the sabbath had been desecrated. He must have thought that “man was made for the sabbath” (cf. Mark 2:27, 28).

3. The ruler responded; that is, he reacted to the situation.

4. He was a hypocrite, for though he was angry with Jesus, he criticized the crowd. He probably lacked the nerve to attack Jesus personally.

5. He misinterpreted the divine sabbath commandment. To be sure, he was literally correct when he said, “There are six days on which work must be done.” See Exod. 20:9, 10; Deut. 5:13. But he evidently ignored such interpretative passages as Gen. 2:1–3; Isa. 58; and Micah 6:8.

C. The Answer to the Criticism

15, 16. The Lord answered him, saying, You hypocrites! Does not each of you on the sabbath untie his ox or his donkey from the stall and lead it away to water it? Then should not this woman, a daughter, of Abraham, whom Satan has bound for no less than eighteen years, be released from this bond on the sabbath day?

Note the plural: hypocrites, “you and all those in agreement with you.” For the essence of this hypocrisy see point (4) above. Besides, though this ruler professed to be so thoroughly concerned about keeping the law, his real concern was to discredit the Great Benefactor!

Next, Jesus points out how very inconsistent his opponents are. They hold that on the sabbath it is entirely proper to lead an animal away from its stall in order to water it … provided, however, that the animal carry no burden on the sabbath!⁴¹⁸ If, then, the needs of animals may be supplied even on the sabbath, must not human needs be met, on every day of the week, including certainly the sabbath? Is this “daughter of Abraham” of less importance than an ox or a donkey? Besides, is it really true that Satan must be allowed to keep this woman in bondage for still another day—on top of the eighteen years during which he has already held her a captive—just because it happens to be the sabbath? Is not the sabbath the very day when more than ever one should exert himself to the utmost to destroy the works of the devil?

D. Result

17. As he said this, all his opponents were being put to shame, but all the people were rejoicing over all the glorious deeds that were being done by him.

So crushing had been Christ’s argument, and so effective his rebuke, that all the adversaries—this ruler of the synagogue and those who had sided with him—were silenced and were hanging their heads for very shame.

At the same time the people in general continued to rejoice, and this not only because of this one striking miracle but because of all the glorious deeds that were being done by the Savior.

For Practical Lessons and Greek Words, etc., see pp. 711–716.

13:18–21 The Parable of The Mustard Seed

and

The Parable of The Yeast

Cf. Matt. 13:31–33; Mark 4:30–32

18 He said therefore, “What is the kingdom of God like, and to what shall I compare it? 19 It is like a mustard seed which a man took and planted in his garden; and it grew to be a tree, and the birds of the air lodged in its branches.”

20 Again he said, “To what shall I compare the kingdom of God? 21 It is like yeast which a woman took and put into⁴¹⁹ three measures of wheat flour, until the whole batch had risen.”⁴²⁰

A. The Mustard Seed

18. He said therefore, What is the kingdom of God like, and to what shall I compare it?

As the very phrase “He said therefore” indicates, there is a connection between the immediately preceding section and this one. The nature of that connection has been indicated. See p. 537. To this it might be added that not only did the healed woman glorify God, but “all the people were rejoicing over all the glorious deeds that were done by Jesus” (13:17). Even though some of that rejoicing may have been of a superficial nature, it is not necessary to suppose that all of it was. The kingdom was growing … like a mustard seed.

What we have in verse 18 is an oratorical question to arouse interest. Note the striking resemblance in form to the similarly double question found in Isa. 40:18 and to the one in Luke 7:31. Such a question was a device to sharpen the interest of the audience.

Speaking, then, about the growth of the kingdom, Jesus continues:

19. It is like a mustard seed which a man took and planted in his garden; and it grew to be a tree, and the birds of the air lodged in its branches.

Though the same parable occurs also in Matthew (13:31, 32) and in Mark (4:30–32), the emphasis is different. In these other Gospels there is a much stronger emphasis on the contrast between the tiny seed and the huge shrub than there is in Luke. To be sure, even here in Luke that contrast is implied, but now the attention is focused more definitely on the size of the full-grown plant. In fact, in Luke the diminutive size of the seed is not even mentioned. The plant resulting from the mustard seed grows and grows until it becomes as tall as a tree.

In actual life the mustard plant reaches ten feet, sometimes even fifteen (hence, may reach as high as from three to four and one-half meters). In the fall of the year when the branches have become rigid, birds of many species find here a shelter from the storm, rest from weariness, and shade from the heat of the sun. Similarly the kingdom of God, once established, expands and keeps on expanding. As to the birds finding shelter in the shade of the “tree” (cf. Ezek. 17:22–24; Dan. 4:20, 21), does not this indicate that the kingdom becomes a blessing for men of every clime, race, and nation?

Within forty years of Christ’s death the gospel had reached all the great centers of the Roman world, and ever so many out-of-the-way places besides. Since that time it has been spreading, gaining people of every race. It is doing this today. “From vict’ry unto vict’ry his army shall be lead.” Cf. Matt. 24:14.

B. The Yeast

20. Again he said, To what shall I compare the kingdom of God?

For explanation see on verse 18. The similar manner in which these two little parables—the one of the mustard seed and the one of the yeast—are introduced points to the fact that Jesus considered them to be a pair. This conclusion would tend to support the theory according to which the first of the pair symbolizes the outward growth of the kingdom; the second, its inner expansion.

21. It is like yeast which a woman took and put into three measures of wheat flour, until the whole batch had risen.

With respect to this parable there is wide diversity of interpretation. R. W. Funk, op. cit., pp. 56, 64, 68, believes that the theory according to which each parable has one main point must be scrapped. The right way in parable interpretation, as he sees it, is “away-from-here.” He interprets the three measures of meal (verse 21) to mean “the sacramental power of the kingdom, the festive occasion of an epiphany.” By all means read his interesting book.

Lenski, op. cit., p. 468, is of the opinion that the woman in this parable symbolizes the church.

And G. C. Morgan, in The Parables and Metaphors of Our Lord, pp. 59–65, reasons that the yeast is something evil, “the principle of disintegration.”

I, the author of this commentary, disagree, though I appreciate the many fine things all these three authors have written. I again urge the readers to study Funk’s, Lenski’s, and Morgan’s books. One should never depend merely on what someone else writes about the ideas of such stimulating and thought-provoking writers. Besides, along the way one can pick up many fine ideas even in the writings with which one cannot fully agree.

As to Funk, it is my belief that the restoration of the allegorical method of parable interpretation will open a Pandora’s Box of fanciful interpretations. Besides, what is so strange about the three measures of flour? To be sure, it is a large batch, but not unusual. See Gen. 18:6; Judg. 6:19; I Sam. 1:24. And is it not true that the very size of the batch serves to bring out the tremendously effective penetrating and transforming power of the rule of God in hearts and lives?

As to Lenski, is it not altogether natural that the person who produces homemade bread is a woman? There is no need to introduce the church at this point.

And as to Morgan, nowhere does Scripture even hint that when yeast is used as a leaven in baking bread it is evil!

What we should do is practice economy in interpretation. The point Jesus is making in this parable is this: the reign of God, introduced into human hearts and lives from without, once having entered, exerts a wholesome, penetrating, and transforming influence within and from within outward, upon hearts and lives. It leads men onward toward the goal of perfection God has set for them. In doing so, it favorably affects every sphere of life in which they move.

For the meaning of the word measures (original sata, pl. of saton) see the note on 13:21 on page 714.

The believer’s purpose is not merely to get to heaven when he dies, or only to be an instrument in God’s hand to bring others there, but everywhere to bring every thought of whatever kind into submission to, and therefore harmony with, the mind and will of Christ (see II Cor. 10:5); that is, to demand that not only every tongue but also every “domain of life” shall exalt him. Therefore Christ’s true follower actively promotes such causes as the abolition of slavery, the restoration of women’s rights, the alleviation of poverty, the repatriation, if practicable, of the displaced (if not practicable then help of some other kind), the education of the illiterate, the reorientation of fine arts along Christian lines, etc. He promotes honesty among those who govern and those who are governed, as well as in business, industry, and commerce. He does all this not apart from but in connection with, in fact as part and parcel of, the evangelization of the world. That this “yeast” of the rule of Christ in human hearts, lives, and spheres has already exerted a wholesome influence in thousands of ways, and that this influence is still continuing, is clear to all who have eyes to see. All one has to do is to compare conditions—for example, the treatment of prisoners of war, of women, of workmen, of the underprivileged—in countries where Christ’s rule has not yet become acknowledged to any great extent with those existing in nations where this principle has already been operative for some time on a generous scale.

For Practical Lessons and Greek Words, etc., see pp. 711–716.

13:22–30 “Strive to Enter by the Narrow Door”

Cf. Matt. 7:13, 14, 21–23; 8:11, 12; 19:30; 25:10–12, 41

22 Now he was traveling through cities and villages, teaching and making his way to Jerusalem. 23 Someone asked him, “Lord, will the saved be few in number?” He said to them, 24 “Strive to enter through the narrow door; for many, I tell you, will seek to enter and will not be able. 25 When once the owner of the house gets up and closes the door, and you begin to stand outside and to knock⁴²¹ on the door, saying, ‘Lord, open (the door) for us,’ he will answer and say to you, ‘I do not know where you come from.’ 26 Then you will begin to say,⁴²² ‘We ate and drank in your presence, and you taught in our streets.’ 27 But he will reply, ‘I do not know where you come from. Depart from me, all you wrongdoers.’ 28 There shall be weeping and grinding of teeth, when you see Abraham and Isaac and Jacob and all the prophets in the kingdom of God, but you yourselves thrown out. 29 And they will come from east and west, and from north and south, and will recline at table in the kingdom of God. 30 Moreover, note well, there are some (now) last who will (then) be first, and there are some (now) first who will (then) be last.”

22. Now he was traveling through cities and villages, teaching and making his way to Jerusalem.

The beginning of this journey was indicated in 9:51. It would seem that Jesus was not in a hurry. He stopped at the cities and villages along the way. In fact, he lingered long enough at these places to be able to teach there.

For a possible connection between verses 22–30 and the immediately preceding section see p. 537.

23a. Someone asked him, Lord, will the saved be few in number?

According to a widely-held Jewish opinion, endorsed by the rabbis, Israel as a whole would be saved.⁴²³ On the other hand, according to the teaching of Jesus the line of demarcation between saved and unsaved was not nationalistic but distinctly spiritual. See Luke 4:25–27; 6:20–38, 46–49; 7:9; 8:4–15; 11:29–52. It is not surprising that someone asked Jesus whether the saved were few in number. Is it not true that wherever Jesus went he proclaimed that only those whose hearts were comparable to good soil, only those who were willing to deny themselves, only those who not only heard his teaching but also were putting it into practice, would be saved? That left out a great many. Was not the inference legitimate, then, that only a few would enter the gate to the palace of salvation?

23b, 24. He said to them, Strive to enter through the narrow door; for many, I tell you, will seek to enter and will not be able.

Jesus handled this question as he had handled Peter’s (12:41, 42). He did not give a direct answer, but did something far more important and necessary: he told the inquirer, and also the entire assembled multitude—note plural “you”—that everyone should strive to enter through the narrow door.

The verb to strive, as it occurs in the original, has given rise to our English verb to agonize. It places us not on the battlefield but in the arena or in the wrestling-ring. The struggle is fierce. Our opponents are Satan, sin, self (the old, sinful nature).

To strive means to exert oneself to the full, to strain every nerve in our struggle with these opponents.

The narrow entrance door mentioned here reminds one of Matt. 7:13, 14: “Enter by the narrow gate; for wide is the gate and broad the way that leads to destruction, and many are those that enter by it. For narrow is the gate and constricted the way that leads to life, and few are those who find it.”

The words, “Many … will seek to enter and will not be able,” are an earnest warning to all to leave the ways of wickedness and unconcern at once and to accept the Savior and the salvation he offers as a free gift. On the other hand, these words were not meant to scare God’s children. They do not mean that entrance into the palace of salvation is only for those who are without sin. All those who struggle—in obedience to the command, “Strive to enter”—will enter.

Another misconception must be removed. The command, “Strive to enter,” does not imply that salvation is, after all, the product of human exertion and not of grace. It is all of grace, enabling grace. The true situation is described in Phil. 2:12, 13, “With fear and trembling continue to work out your own salvation, for it is God who is working in you both to will and to work for his good pleasure.”

25. When once the owner of the house gets up and closes the door, and you begin to stand outside and to knock on the door [or: and you stand outside and knock on the door], saying, Lord, open (the door) for us, he will answer and say to you, I do not know where you come from.

There comes a time when the owner—Jesus himself; see verse 26b—of the palace of salvation will shut the door. Those who have refused to strive will then be standing outside, furiously knocking on the door in order to get in. The scene here pictured reminds us of Matt. 25:1–13; see especially verses 10b, 11 of that parable.

26, 27. Then you will begin to say [or: Then you will say], We ate and drank in your presence, and you taught in our streets. But he will reply, I do not know where you come from. Depart from me, all you wrongdoers.

The Final Judgment Dialogue

Between Jesus and The Lost

The Dialogue The Lost	Explanatory Remarks
Lord, open the door for us.	Those who during their life on earth never acknowledged him as their Lord call him “Lord” now … but in vain.
Jesus
I do not know where you come from.	Where were they when the door was still open? They were always “elsewhere,” not where they should have been.
The Lost
We ate and drank in your presence, and you taught in our streets.	Did some of these people perhaps eat of the miraculously multiplied bread-cakes? As if the presence and teaching of Jesus in their streets would be sufficient for salvation! Did they even go out of their way to hear Jesus? But if they did, at least they did not believe and act on his message. Merely outward contact with Jesus has never saved anybody. A vital change is needed.
Jesus
I do not know where you come from. Depart from me, all you wrongdoers.	Wrongdoers: Literally “workers of unrighteousness.” Even at this very moment they are proving that they are indeed “workers of unrighteousness,” for they are urging Jesus to break his own word by opening the door for them. For the terrible word Depart see also Ps. 6:8; 119:115; 139:19; Matt. 7:23; 25:41.

What we have in verses 25b through 27 is a description of the final judgment as it affects the lost.

In immediate connection with the thought of verse 27, Jesus now tells his audience 28, 29. There shall be weeping and grinding of teeth, when you see Abraham and Isaac and Jacob and all the prophets in the kingdom of God, but you yourselves thrown out. And they will come from east and west, and from north and south, and will recline at table in the kingdom of God.

For the expression “weeping and grinding of teeth” see also Matt. 8:12; 13:42, 50; 22:13; 24:51; 25:30. In Luke it occurs only in this one passage. Somewhat similar is Rev. 18:19.

The weeping is that of inconsolable, never-ending wretchedness, and utter, everlasting hopelessness. The accompanying grinding or gnashing of teeth is that of frenzied anger, unmitigated rage. For this weeping and grinding of teeth there are three causes:

a. They “see” (are made aware of the presence of) Abraham, Isaac, Jacob, and all the prophets in the kingdom of God; that is, the kingdom in its final consummation.

b. They also take note of the fact that ever so many others, including (converted) Gentiles, from every region of the earth—east, west, north, and south—are participating in the Messianic banquet (cf. Matt. 8:11, 12).

c. They themselves are “thrown out”; that is, not only was admission refused, but also they were forcefully expelled.

30. Moreover, note well, there are some (now) last who will (then) be first, and there are some (now) first who will (then) be last.

In connection with the immediate context, referring to the contrasted conditions of the saved and the lost, the “last” who will then be “first” may refer to those people who at first lacked the means of grace, but when they received them, joyfully accepted them. Similarly, the “first” who will then be “last” may indicate those who from the very first had these means of grace but ignored them. In line with this interpretation, among the “last” who will then be “first” there will be many a Gentile. Among the “first” who will then be “last” there will be many a Jew.

We must, however, be careful. In view of the fact that Scripture clearly teaches that there are not only degrees of suffering in hell (Luke 12:47, 48) but also degrees of glory in the restored universe (I Cor. 15:42), the possibility must not be excluded that Jesus means that even among those ultimately saved there will be those who were “first” in honor, prestige, etc., here, but who will be “last” in degree of glory there. Similarly that among those ultimately saved there will be those “last” in reputation here, who will be “first” there.

Note should also be taken of the fact that Jesus does not say that all those who are “first” now will be “last” then; only “some.” The same applies to those who are “last” now.

For Practical Lessons and Greek Words, etc., see pp. 711–716.

13:31–35 Jerusalem Characterized and Lamented

Cf. Matt. 23:37–39

31 At that very time some Pharisees came and said to Jesus, “Get out and move on from here, for Herod wants to kill you!” 32 He replied, “Go and tell that fox, ‘Look, I am casting out demons and performing cures today and tomorrow, and on the third day I reach my goal. 33 But I must continue on my way today, tomorrow, and the next day, because it would never do for a prophet to meet his death outside Jerusalem!’

34 “Jerusalem, Jerusalem, who kills the prophets and stones those that are sent to her! How often would I have gathered your children together as a hen gathers her brood under her wings, but you would not! 35 Behold, your house is abandoned to you. And I tell you, You will certainly not see me until the time arrives when you will say, ‘Blessed is he who comes in the name of the Lord.’ ”

A. Characterized

In spite of the earnest and well-meant words of warning Jesus had uttered (see verses 24–30) there were those who wanted, above everything else, to do away with him, as again becomes evident:

31. At that very time some Pharisees came and said to Jesus, Get out and move on from here, for Herod wants to kill you!

Herod Antipas was the tetrarch who held sway over Galilee and Perea, the very region through which Jesus had been and was still traveling. It will be recalled (see on 3:1) that this ruler started his reign in the year 4 b.c., and was going to continue in that capacity until a.d. 39. Now some Pharisees inform Jesus that Herod wants to kill him and that he therefore should depart from the Galilee-Perea region. An obvious way for Jesus to do this would be to go to Judea as quickly as possible.

Was it not friendly and considerate of these Pharisees to issue this warning? Nevertheless, Jesus does not thank them. Why not? This will become clear as the story proceeds:

32. He replied, Go and tell that fox, Look, I am casting out demons and performing cures today and tomorrow, and on the third day I reach my goal.

The very fact that Jesus sends these Pharisees to Herod with a message would seem to indicate that he knew that there was a close relationship between his informers and the tetrarch. To be sure, basically Herod and the Pharisees were opposed to each other. Religiously they stood far apart; that is, outwardly. Also, did not Herod represent Rome, the hated oppressor? Nevertheless, in their attitude to Jesus, Herod and the Pharisees were friends. For evidence read Mark 3:6; 12:13. And, of course, Jesus knew this.

Both wanted Jesus to go to Judea. Herod, perhaps because he was afraid that the Jesus movement might cause political trouble for him. Perhaps also because Jesus reminded him too much of John the Baptist. It would seem that the presence of Jesus in Galilee or in Perea bothered Herod’s conscience. See Luke 9:7–9. By his “wife”(?) Herod had been tricked into murdering the Baptist. He probably did not care to become responsible for another murder of this kind. But if he could get rid of Jesus by threatening him, all might work out well. So he seems to have thought.

As for the Pharisees, they also wanted Jesus in Judea, specifically in Jerusalem; and the sooner the better. Reason: they realized that in Judea their influence was far more potent than anywhere else.

Jesus told the Pharisees, “Go and tell that fox,” etc. Why did he call Herod a fox? According to some, to indicate Herod’s insignificance. That is possible. The more commonly held view that it was because of the tetrarch’s slyness or craftiness agrees better with the context. Jesus saw through Herod’s trick: making use of others to try to scare him away from the territory under Herod’s control, and suggesting that they give him a “friendly” warning, while, all the time, Herod himself remained in the background!

Further, by informing Herod, via these Pharisees, that he, Jesus, is casting out demons and performing cures, Jesus is reminding the “fox” of the fact that from Jesus he really has nothing to fear. Jesus is helping Herod’s subjects. He certainly is not hurting them in any way.

But Jesus reminds Herod also that not the tetrarch’s timetable but God’s will be carried out. On the third day—that is, on the divinely appointed day, not a day earlier nor a day later—“I will reach my goal,” says Jesus. What a glorious way of describing his death. By means of that death he would be reaching his goal, that goal being the redemption of his people. See Matt. 20:28; Mark 10:45.

33. But I must continue on my way today, tomorrow, and the next day, because it would never do for a prophet to meet his death outside Jerusalem!

How ironic this statement, yet how true! In Jerusalem the Sanhedrin gathered, deliberated, made decisions, and was going to condemn Jesus to death. It was Jerusalem that killed the prophets. So Jesus must continue on his way today, tomorrow, and the next day; every day in exact accordance with God’s plan from eternity, until he reached Jerusalem, also according to the divine counsel; and until he was crucified … in fulfilment of prophecy. Jerusalem, the holy city? Rather, Jerusalem “who kills the prophets.”

B. Lamented

Did Jesus utter this lament twice: now, on his way toward Jerusalem, and a little later, during the week of the Passion (Matt. 23:37–39)? Or is Luke incorporating some material from Matthew (or from some other source) into his Gospel, since it fits into the present context so very neatly?

I accept the latter alternative. If these words were spoken earlier than the almost exactly similar ones found in Matt. 23:37–39, I do not understand how at this earlier time Jesus would have been able to say, “You will certainly not see me until,” etc.

But note how beautifully inspiration operates. The same evangelist, namely, Luke, who has been inserting notes of time ever so often (10:21; 11:27, 37, 53; 13:31) omits every indication of time at the beginning of 13:34. Therefore, there is no problem at all.

34. Jerusalem, Jerusalem, who kills the prophets and stones those that are sent to her! How often would I have gathered your children together as a hen gathers her brood under her wings, but you would not!

This outpouring of grief is addressed to “Jerusalem” because this city, being the capital, Israel’s very heart and center, symbolizes the spirit or attitude of the nation as a whole. Intense emotion, unfathomable pathos, finds its expression in the repetition of the word Jerusalem. Cf. “altar, altar” (I Kings 13:2), “Martha, Martha” (Luke 10:41), “Simon, Simon” (Luke 22:31), and such multiple repetitions as “O my son Absalom, my son, my son Absalom! if only I had died for you, O Absalom, my son, my son!” (II Sam. 18:33); and “Land, land, land, hear the word of the Lord” (Jer. 22:29; cf. 7:4). That the nation was indeed guilty of killing and stoning God’s official ambassadors is clear from Matt. 5:12. See N.T.C. on that passage. Proof for “How often would I have gathered your children together” is found first of all in the Gospel of John (2:14; 5:14; 7:14, 28, 37; [8:2]; 10:22, 23).

Incidentally, this statement of Jesus also shows that even the Synoptics, though stressing Christ’s work in and around Galilee, do bear testimony to the extensive labor which Jesus had performed in Jerusalem and vicinity. Bearing in mind, however, that Jerusalem represented the nation, it should be pointed out that Christ’s sympathy and yearning love had by no means been confined to the inhabitants of this city or even of Judea. It had been abundantly evident also in the northern regions. See Matt. 9:36; 11:25–30; 15:32; Luke 15; etc.

The simile Jesus uses is unforgettable. A chicken hawk suddenly appears, its wings folded, its eyes concentrated on the farmyard, its ominous claws ready to grasp a chick. Or, to change the figure, a storm is approaching. Lightning flashes become more frequent, the rumbling of the thunder grows louder and follows the electrical discharges more and more closely. Raindrops develop into a shower, the shower into a cloudburst. In either case what happens is that with an anxious and commanding “cluck, cluck, cluck!” the hen calls her chicks, conceals them under her protecting wings, and rushes off to a place of shelter. “How frequently,” says Jesus, “I have similarly yearned to gather you. But you refused to come.” Did they really think that his threats were empty, his predictions of approaching woe ridiculous?

The result of these constant refusals, this hardening of heart, is described in verse 35. Behold, your house is abandoned to you. And I tell you, You will certainly not see me until the time arrives when you will say, Blessed is he who comes in the name of the Lord.

“Your house” does not merely indicate “your temple,” but “your city.” Nevertheless, the temple is certainly included. For fulfilment see on 21:20, 24, 28. The meaning of “You will certainly not see me,” etc., is that after the week of the passion Jesus will not again publicly reveal himself to the Jews until the day of his second coming. Except for a brief transitionperiod (Acts 13:46), the day of special opportunity for the Jews is past. At Christ’s return upon the clouds of glory “every eye shall see him” (Rev. 1:7). “Blessed is he who comes in the name of the Lord” (see on Luke 19:38) will then be on every lip. Those who repented before they died will then, at that glorious coming, proclaim Christ joyfully; the others ruefully, remorsefully, not penitently. But so majestic and radiant will be Christ’s glory that all will feel impelled to render homage to him. Cf. Isa. 45:23; Rom. 14:11; Phil. 2:10, 11.⁴²⁴

Practical Lessons Derived from Luke 13:10–35

Verses 15, 16

“Does not each of you on the sabbath untie his ox.… Should not this woman … bound for no less than eighteen years, be released …?” The sabbath must be observed, to be sure. Jesus never advocated sabbath laxity. On the other hand, when sabbath rules and regulations become so rigid that the dictates of both mind (verse 15) and heart (verse 16) are left unheeded, we are on the wrong track. Works of charity and works of necessity are not only allowed; they are required. Study Isa. 58; John 5:17.

Verse 19

“It [the kingdom of God] is like a mustard seed which … grew to be a tree.” Real growth or progress is the product not of evolution but of the reign of God in human hearts and lives. And such progress is not limited to one nation—for example, the Jews—but affects Jew and Gentile alike. There is no other hope for the world.

Verse 21

“It [the kingdom of God] is like yeast which a woman took and put into three measures of wheat flour, until the whole batch had risen.” The difference between “the social gospel” and the teaching of this parable is that the former focuses its attention solely on society as a whole, neglecting the needs of individual hearts and lives, while the latter, by first of all radically changing hearts and lives, works from within outward, thus creating better conditions all around. Contrast the effectiveness of Rome’s spurts of philanthropic endeavor with the effects of Paul’s conversion!

Verse 23

“Lord, will the saved be few in number?” Much time wasted in vain speculation could be put to better use in gospel proclamation.

Verse 24

“The narrow door.” Yes, the door is narrow, but it is wide enough to admit “the chief of sinners.” See Eph. 3:8; I Tim. 1:15.

Chief of sinners though I be,

Jesus shed his blood for me;

Died that I might live on high,

Lives that I may never die.

—William McComb

Verse 32

“And on the third day I reach my goal,” that is, I will have accomplished my mission. We, too, are in this life to reach a goal, to accomplish a mission. What is that goal or mission? See I Cor. 9:22; 10:31; Phil. 1:19–21.

Verse 34

“Jerusalem, Jerusalem, who kills the prophets.” The holy city … a prophet-killer! At last it killed the greatest Prophet of all. And he, symbolized by a hen gathering her brood under her wings, reveals his tender compassion. Hallelujah, what a Savior!

However, if even now Jerusalem does not repent, then doom comes at last, for it cannot be denied that verse 35 reveals “the wrath of the Lamb.” Cf. Rev. 6:16. By and large, Jerusalem did not repent. It killed Jesus. The wrath was poured out (a.d. 70), and on the day of the final judgment will descend on all impenitents (II Thess. 1:8, 9).

Notes on Greek Words, Phrases, and Constructions in 13:10–35

Verse 11

ἦν συγκύπτουσα, third per. s. periphrastic imperf. of συγκύπτω*, to be bent double.

ἀνακύψαι, aor. act. infinitive of ἀνακύπτω, to raise oneself, bend back, straighten up. In 21:28 to look up.

εἰς τὸ παντελές, at all; in Heb. 7:25 “to the uttermost” (A.V.).

Verse 12

ἀπολέλυσαι, sec. per. s. perf. indicat. pass. of ἀπολύω (ἀπό plus λύω), to release; in pass., to be released. See the note on 2:29 on page 176.

Verse 13

ἀνωρθώθη, third per. s. aor. indicat. pass. of ἀνορθόω (ἀνά plus ὀρθόω); in the pass., as here, to be straightened out, raised upright, set straight.

Verse 14

ἀγανακτῶν, nom. s. masc. pres. participle of ἀγανακτέω, to be indignant. Cf. Matt. 20:24; 21:15; 26:8; Mark 10:14, 41; 14:4; II Cor. 7:11.

ἐθεράπευσεν, third per. s. aor. indicat. act. of θεραπεύω, to heal. Derived from the same verb is θεραπεύεσθε, sec. per. pl. pres. imperat. pass. See the note on 4:23 on page 261.

Verses 15, 16

From the very common verb λύω, to loosen, release, untie, are derived λύει, third per. s. pres. indicat. act., to untie (verse 15); and λυθῆναι, aor. pass. infinitive, in the passive (verse 16) to be released.

Verse 17

κατῃσχύνοντο, third per. pl. imperf. pass. of καταισχύνω; in pass. to be put to shame. Luke uses this verb only here, but it occurs 10 times in Paul’s epistles, beginning with Rom. 5:5; also in I Peter 2:6; 3:16.

ἐπὶ πᾶσιν τοῖς ἐνδόξοις, over all the glorious deeds. Cf. 7:25, “in gorgeous apparel” (or: “gorgeously appareled”); I Cor. 4:10, “you are honored!”; “the church radiant (in purity).”

Verse 19

κόκκῳ, dat. of κόκκος, seed. In all the Synoptic passages in which this word occurs (Matt. 13:31; 17:20; Mark 4:31; Luke 13:19; 17:6) the reference is to the κόκκος σινάπεωϚ, mustard seed. John 12:24 mentions a grain or kernel of wheat; I Cor. 15:37, a grain of wheat “or of something else.”

κῆπον, acc. s. of κῆπος, garden. By some this word is held to be related to σκάπτω, to dig (a garden). Elsewhere in the New Testament this word is found only in John’s Gospel, 4 times: 18:1, 26; 19:41 (twice).

κλάδοις, dat. pl. of κλάδος, branch; from κλάω, to break in pieces. This is the only Lucan passage in which the word occurs. But it is found also in Matthew (13:32; 21:8; 24:32), Mark (4:32; 13:28); and Romans 11 (verses 16–21, 5 times in these few lines).

Verse 21

ἐνέκρυψεν, third per. s. aor. indicat. act. of ἐγκρύπτω, to hide in, or put into, mix into.

ἀλεύρου, gen. of ἄλευρον, wheat flour; cf. ἀλέω, to grind. By some this word is connected with the stem μαλ (μάλευρον = ἄλευρον); cf. English mill; German mahlen; Dutch malen, to grind.

σάτα, acc. pl. of σάτον, derived from Hebrew s^eah, about one and one-half peck. Cf. Hag. 2:16; Josephus, Antiquities IX.85. “Three measures of wheat flour” is by N.E.B. considered the equivalent of “half a hundredweight of flour.”

Verse 22

Note descriptive and continuative (durative) tenses: the imperfect, “he was traveling,” and the present, “teaching and making his way.…”

κατά, distributive, as in 8:1; 9:6, 23; 11:3, etc.

πορείαν, acc. s. of πορεία, journey, in the New Testament occurring only here and in James 1:11, where the meaning of the pl. of this noun is in dispute, being variously rendered: “ways,” “undertakings,” “pursuits,” “business,” etc. The connection between the noun πορεία and the verb πορεύω is obvious.

Verse 23

εἰ, interrogative particle; here, as often, particularly in the kind of Greek that is influenced by Hebrew and Aramaic, introducing a direct question.

οἱ σωζόμενοι: nom. pl. masc. pres. pass. participle of σώζω, to save. Is the reference to “those who are being saved” or to “those destined to be saved”? According to Robertson, Translation, Luke, pp. 83, 301, the latter. But see also commentaries on Luke 13:23 and on Acts 2:47. And see L.N.T. (A. and G.), and it will become clear that “those who are to be saved” and “those who are being saved” are both possible. Perhaps, in view of the present context, here in Luke 13:23 the questioner was thinking of the total number of those who would ultimately be saved.

Verse 24

ἀγωνίζεσθε, sec. per. pl. pres. imperat. of ἀγωνίζομαι, to fight, struggle, strive, strain every nerve. Cf. agonize.

ἰσχύσουσιν, third per. pl. fut. indicat. of ἰσχύω, a verb of which Luke is fond. He uses it 8 times in his Gospel, 6 times in Acts; hence 14 times in all, as often as all the rest of the New Testament together (4 times each in Matthew and Mark, once each in John, Galatians, Philippians, Hebrews, James, and Revelation). The meaning is basically: to be strong; hence, to be in good health, to have value, be valid; and, as here, to be able.

Verses 25, 26

ἀφ᾽ οὗ, supply χρόνου; hence, “from the moment when,” or “when once.”

In verse 25 note the aor. subjunct. middle, and in verse 26 the future indicat. middle, of the verb ἄρχω, to begin. But this verb may be redundant. See the note on 11:53 on page 647, and see L.N.T. (A. and G.), p. 113.

Verse 27

ἀπόστητε, sec. per. pl. 2nd aor. imperat. intransit. of ἀφίστημι, to depart.

Verse 28

κλαυθμός, weeping. Cf. κλαίω, to weep. It is probable that our English verbs to claim, exclaim, and also to cry, as well as the Dutch and German klagen (to lament, complain), are derived from the same stem.

βρυγμός, gnashing, grinding; cf. βρύχω, to gnash the teeth (Acts 7:54). The combination “weeping and grinding of teeth” is found also in Matt. 8:12; 13:42, 50; 22:13; 24:51; 25:30.

Verse 29

ἀνακλιθήσονται, third per. pl. fut. indicat. pass. of ἀνακλίνω; in the pass. as here, to recline. For use of this verb in the active voice see 2:7 and 12:37.

Verse 32

ἀλώπεκι, dat. s. of ἀλώπηξ, fox. See the note on 9:58 on page 565.

ἰάσεις ἀποτελῶ: I am performing cures.

ἰάσεις, acc. pl. of ἴασις, cure; see also Acts 4:22, 30, and the note on 4:23 on page 261.

τελειοῦμαι, first per. s. pres. (here prophetic or futuristic) indicat. pass. of τελειόω, to bring to the goal, or: to completion. Hence, the passive τελειοῦμαι means “I am being brought to the goal”; in other words, “I reach my goal.”

Verse 33

δεῖ με … πορεύεσθαι; lit.: “It is necessary for me to be journeying.” Somewhat freer translation: “I must continue on my way.”

οὐκ ἐνδέχεται, it is not accepted or permitted. This rendering does justice to the basic verb δέχομαι, to accept, receive. The rendering “It would not do” (Berkeley), “It would never do” (Phillips), “It will not do” (Dutch, Nieuwe Vertaling; note original: “het gaat niet aan”) is not only technically correct but also retains the cutting irony in this exclamation. This holds also for “It is unthinkable” (N.E.B.).

Verse 34

Note sharp contrast between ἠθέλησα, first per. s. aor. indicat. in the middle of verse 34, and οὐκ ἠθελήσατε, sec. per. pl. aor. indicat. at the close of the verse. Both are forms of ἐθέλω or θέλω, to be willing, wishing, desiring.

ὄρνις, in the New Testament only here and in Matt. 23:37, bird; specifically hen.

νοσσιάν, acc. s. of νοσσιά, brood of young birds; classical νεοσσιά, literally “new ones.” Cf. new, novice.

πτέρυγας, acc. pl. of πτέρυξ, wing. See also Matt. 23:37; Rev. 4:8; 9:9; 12:14; and for the related πτερύγιον see the note on 4:9 on page 242.

Verse 35

ἀφίεται, third per. s. pres. (linear) indicat. pass. of ἀφίημι; here, to abandon. For more on this verb see the note on 4:39 on page 271.

Summary of Chapter 13