CRITICAL NOTES
Luke 13:22. Went through cities, etc.—Not a direct journey. To Jerusalem.—The last journey through Peræa to Jerusalem.
Luke 13:23. Then said one.—Probably a Jew (see Luke 13:28); he can hardly have been a disciple. The question he asked was one frequently debated in Jewish schools, some maintaining universal salvation, others limiting it to a few elect (2EEsther 8:1). It is plain that by salvation is here meant final acceptance with God and entrance into heaven. Christ does not directly answer the question, but turns the attention of his hearers to the sort of persons that will be saved, rather than to their relative number. In Luke 13:29, however, the fact that the saved will be many in number seems to be hinted at.
Luke 13:24. Said unto them.—Not simply to him who asked the question; the answer Christ had to give deserved the attention of all. Strive.—In the plural; the word used is a very strong one, being taken from the contests in the arena, and might be rendered: “strain every nerve to force your way in.” Strait gate.—Rather, “narrow door” (R.V.): the word “gate” having been probably taken from Matthew 7:13. Seek to enter in.—I.e., evidently by some other way than the narrow door of repentance and faith. There may be a contrast between seeking (i.e., desiring) and striving.
Luke 13:25. When once.—Lit. “from the time that.” There is great force in the abrupt transition from Luke 13:24 to Luke 13:25. “The image of the closed door is preserved. The master of the house, at a certain hour, rises from the table and closes the door, so that even the inmates who may be lingering out too late are not only refused admission, but are not recognised as members of his family” (Speaker’s Commentary). Some commentators have sought to tone down the harshness of the passage by punctuating it differently: “Shall not be able when once the master,” etc. The result is a faulty, clumsy construction of sentences in both the Greek and the English. Open to us.—Entrance claimed as a right based on former acquaintanceship, or, in other words, upon external privileges rather than worthiness of character.
Luke 13:26. In thy presence.—A very different thing from “eating and drinking with Him” (cf. Matthew 26:29; Revelation 3:20). The Christian can scarcely fail to think of the Lord’s Supper as an illustration of eating and drinking in Christ’s presence.
Luke 13:27. Workers of iniquity.—This is a peculiar phrase; it means “persons engaged in the hire and receiving the wages of unrighteousness.” In the corresponding passage in St. Matthew the word translated “iniquity” means “lawlessness”; the word here used means “unrighteousness”—“disregard of the fundamental principles of God’s kingdom.” This is an indication of the independence of the two accounts of the discourse.
Luke 13:28. Weeping and gnashing of teeth.—The signs respectively of grief and rage. Thrust out.—Rather, “cast forth without” (R.V.), “cast forth” because as Jews they had been born in the covenant.
Luke 13:29. And they shall come.—“In this and the preceding verse is the real answer to the question of Luke 13:23 given: ‘They shall be many; but what is that to you if you be not among them?’ ” (Alford).
Luke 13:30. There are last, etc.—I.e., some who are first to believe will fall from their high place, and vice versâ. This has been strikingly fulfilled in the ruin of the Oriental Churches, which were the first to be founded and were once in a flourishing condition. The Mother Church of Jerusalem, too, has declined, while Gentile offshoots have flourished.
MAIN HOMILETICS OF THE PARAGRAPH.— Luke 13:22-30
The question, “Lord, are there few that be saved?” might in itself be the anxious inquiry of a devout mind, animated by a true love for others. But the tone of Christ’s reply inclines one to conclude that the question had been inspired by frivolous curiosity. Our Lord does not say anything as to the number of the saved, but He speaks of “many who will seek to enter into the kingdom of heaven and not be able.” The reasons for this state of matters are that the door of entrance is narrow, and exertion is needed for pressing in at it, and that one day the door will be shut. From the nature of the reply which Christ makes we are justified in concluding that the man who put the question had no doubt about his own salvation, and trusted in his privileges, as a son of Abraham, as raising him above all danger of losing the inheritance of eternal life. Our Lord, however, warns him and all who were present of the conditions on which entrance into the kingdom of heaven is based, and of the danger of being excluded from it. He uses the familiar figure of a feast to which guests are invited, and describes the attitude taken up by the Master of the house towards guests and towards would-be guests.
I. The Master of the house.—This can be no other than Himself, for in Luke 13:26 He speaks of eating and drinking at the tables of men, and of teaching in the streets of their cities. We note, therefore, the contrast which He implies as existing between the relations which He then held with men and those which one day He would assume. Now He is an ambassador from God, persuading men to be reconciled to Him, and laying the foundation of a lasting peace between heaven and earth. But a time will come when He will sternly banish from His presence those who have refused to accept Him as their Lord, and to obey His commands. The supreme authority to open and shut the door of the kingdom of heaven, which He here claims, is in striking contrast to His present circumstances. There is at first something repellent in the sternness of attitude which He represents Himself as assuming towards some who will seek to enter in. But a moment’s consideration convinces us that there is nothing unjust or unduly harsh in His procedure. Those whom He excludes are the self-righteous and hypocritical—those who, under a guise of discipleship, have been “workers of iniquity” (Luke 13:27). The very idea of such persons being admitted, without undergoing a change of character—for in their supposed dialogue with Him they do not seem to recognise the necessity for any such change—is utterly absurd. Heaven would cease to be heaven if the ungodly were received indiscriminately into it. However sad, therefore, it is to think of any of us excluded from it, we cannot accuse the Master of the house as manifesting injustice in the course which He takes. On the contrary, we see His broad and generous love displayed in the invitation given to all who dwell in the earth to press into the kingdom. Not alone from the favoured nation of Israel, but from east and west, north and south, does He anticipate receiving guests at the heavenly banquet.
II. The guests who obtain admittance.—They are those who “strive”—those who are really in earnest in religion and put forth their whole strength to secure entrance into the kingdom of heaven. They realise the greatness of the blessings which it implies, and are determined to make them their own; they discern the obstacles that lie in the way of the fulfilment of their desire, and resolutely overcome them. Such obstacles consist in the weakness of the carnal nature, which cannot for long continue in any holy enterprise; in the temptations which beset the life; and in the severe requirements of the law of God. But those who are found worthy to enter the kingdom of heaven recognise their own weakness, and in humility rely upon Divine strength; they trust, not in themselves, but in their Saviour and God. Hence, though the door into the kingdom is too narrow to admit the self-righteous and unbelieving, it allows those who draw near in humility and faith to enter in. “To strive” implies not only great, but also sustained effort—an attitude and endeavour steadily maintained from day to day. Religion, therefore, is not merely a mood belonging to special times and occupations, but it is an influence that should tell upon every department of the life. While doing many things, the Christian can still be bent upon doing the one thing; in all that engages his attention and employs his powers he can find opportunity for honouring and serving God. Genuine holiness is a distinguishing mark of those who are guests in the heavenly kingdom. It is the result of their humility and faith and endeavour, and qualifies them to partake in those spiritual blessings which God has reserved for them that love Him.
III. The would be guests who are excluded.—They seem to be excluded by the will of the Master of the house, but they are really self-excluded. They have not striven, and therefore have failed to find entrance. In other words, they have not been in earnest in religion—they have been content with merely professing devotion to Christ, and have all through been “workers of iniquity.” They claim to know Christ, but He does not know them as belonging to Him. Another master has had them in his service, and from him they must receive their recompense. The knowledge of Christ upon which they lay such stress is merely external. They have been in His presence, but have not been in communion with Him; they have heard His voice, but have not obeyed His word. The privileges they have enjoyed, but by which they have not profited, turn to their condemnation. Those who thought highly of themselves, and stood prominently forward as professed disciples, find themselves on their true level at the last—and in a low place. Others, upon whom they may have looked with contempt, come to the front, and are welcomed to the feast, from which they are excluded. And how great will be the misery of those who are thus “thrust out” Christ hints in the significant phrase, “there shall be the weeping and the gnashing of teeth”—sorrow and pain, in comparison with which all other emotions and sensations of that type are as nothing. It is in mercy that Christ reveals the suffering to which those who reject God and goodness doom themselves; He draws aside the veil that we may be warned, and may take advantage of the day of grace and of the offer of salvation.
SUGGESTIVE COMMENTS ON Luke 13:22-30
Luke 13:22-30. Who may Enter the Kingdom?
I. Few or many? An idle and useless question.
II. None enter without personal effort.
III. Some will never enter.
IV. Some will be too late in seeking to enter.
V. Some will enter from unexpected quarters.—Taylor.
Luke 13:23. “Are there few that be saved?”—The inquirer was evidently doubtful as to whether many would be saved, but had no doubt that he himself would be saved. Many, like him, are very much interested in questions of religion which have no direct bearing upon conduct, but are merely speculative. Christ here refuses to gratify a prurient curiosity, and advises arduous endeavours to enter into the kingdom of God.
How the Question may be Asked.—This question may
(1) be asked haughtily by one who has his mind made up on the point, and is prepared to contradict a reply which does not meet with his approval.
(2) It may be uttered good-naturedly, with vague good wishes and hopes on behalf of self and others.
(3) It may be proposed with a measure of anxiety and godly fear.
What Sort rather than How Many.—It rather concerns us to know what sort of persons will be saved, than how many or how few.
Luke 13:24-30. The Necessity for Striving.
I. The duty of earnest and strenuous diligence in religious life.
II. The reason for this duty.—Every one may be saved, but many will not, through their own fault. Many who think they are secure of a place in the kingdom will find themselves shut out (Luke 13:24-28). While others, who might be supposed, from their meagre advantages, to be unprepared for it, will find an entrance into it.
Luke 13:24-25. Two great dangers.
I. The door is a narrow one.—Too narrow to admit those who are burdened with sinful habits, and those who are puffed up with a trust in their self-righteousness.
II. The door will one day be shut.—The time of probation will draw to an end; the offer of mercy which has been slighted will be withdrawn.
Luke 13:24. “Strive.”—
1. By earnest prayer.
2. By strenuous resistance to temptation.
3. By avoiding all occasions of sin.
4. By attending diligently on every means of grace.
“Strive to enter.”—Difficulties in our way.
I. From our own natural state.
1. Ignorance.
2. Unbelief.
3. Aversion to good, and proneness to evil.
II. From the nature of a religious life, it requires—
1. Faith.
2. Repentance.
3. Mortification of sinful desires.
4. Self-denial.
III. From the opposition of enemies.
“The strait gate.”
I. Where does it stand?—Not above the sky; it is here on earth, at the entrance of the path to the mansion.
II. The difference between striving and seeking.—It is a real distinction. There may be seeking without striving, inquiry without eagerness.
III. The inability of many to enter. This has nothing to do with the purposes of the Most High, but only with the strength of man. The strength of nature is perfect weakness in the mortal struggle; but how fully, how sufficiently, has help been provided!—Smith.
“Will seek to enter in,” etc.—Where striving is necessary, mere seeking or desiring will not avail. Entrance is refused
(1) to those also who seek too late (Proverbs 1:28-29; Isaiah 1-15; John 7:34; Hebrews 12:17), and
(2) to those seek to come in by other ways than by the one Door (John 10:9; John 14:6).
“Not be able.”—
1. Because they seek half-heartedly.
2. Or seek in the wrong way.
3. Or seek too late.
An Exhortation and a Warning.
I. Strive.—Lit. “agonise,” obey and fulfil the holy will of God, whatever struggles or sacrifices may be involved in so doing—put forth the intensest effort of which you are capable.
II. Many will seek and not be able.—Many, indeed all, have a desire to be admitted into heaven, but only some are willing to undertake the arduous labour which is needed to secure entrance into that kingdom.
“Seek … and not be able.”—Some seek admission into the favour of God and eternal happiness without conversion, or faith in the Divine Saviour; others seek the blessing in a slothful manner, or in the use of such means as God has never appointed; others, with reserves for their worldly interest, reputation, or sinful pleasures, or for avoiding reproach or persecution. In these and similar ways, many come short of salvation, notwithstanding convictions, temporary seriousness and earnestness, and partial reformation. But it is by procrastination especially that men “will seek to enter in and not be able.”—Scott.
“Hath shut to the door.”—He who will not open the door of his heart in this life to the Saviour when He knocks, will knock in vain there for the Saviour to open His door to him.
Ground for Suspecting that we are not Striving.—If my religion is only a formal compliance with those modes of worship which are in fashion where I live; if it cost me no pain or trouble; if it lays me under no rules or restraint; if I have no careful thoughts and sober reflections about it;—is it not great weakness to think that I am striving to enter in at the strait gate?—Law.
Unseasonable Seeking.—It is not the weakness of the endeavour which is blamed, but its being out of season, the right time having been squandered away. This is represented as not less culpable, nor less extreme in the dangerous nature of its consequences, than the want of all effort. He who has not sowed in spring must expect no success, how earnestly soever he labours in harvest.—Olshausen.
Luke 13:25-27. A Note of Warning—
I. No nearness of external communion with Christ will avail at the Great Day, in place of that “holiness without which no man shall see the Lord.”
II. The style which Christ announces that He will then assume—that of absolute Disposer of men’s eternal destinies—and contrast this with His “despised and rejected” condition when He uttered these words.—Brown.
Fruitless Seeking.—These verses contain two examples of fruitless and vain seeking to enter—
I. They knock and call, but too late.
II. They appeal, but in vain, to their acquaintance with the master of the house. Observe the striking climax: first, standing some time without, then knocking, then calling, finally reminding of former acquaintance; but all in vain.
Luke 13:25. “When once the Master,” etc.—Awfully sublime and vivid picture. At present He is represented as in a sitting posture, as if calmly looking on to see who will “strive” while entrance is practicable. But this is to have an end, by the great Master of the house Himself rising and shutting the door, after which there will be no admittance.—Brown.
The Closed Door.—A reason why this striving is so important: because there will be a day when the gate will be shut. The figure is the usual one, of a feast, at which the householder entertains (in this case) the members of his family. These being assembled, he rises and shuts the door, and none are afterwards admitted.—Alford.
Luke 13:26. Eaten and Drunk in Thy Presence.—
1. External acts of communion with Christ.
2. Outward privileges enjoyed. Neither of these will avail us if in the meantime we have been workers of iniquity.
“In thy presence.”—Very different from the drinking “with you” of which He speaks in Matthew 26:29, and from the “I will sup with him and he with Me” in Revelation 3:20.
“Taught in our streets.”—
1. Salvation brought very near.
2. The absence of the disposition of heart which would lead to receiving His words and doing them.
Claiming a Right.—The earnestness is not that of those seeking for mercy, but of those claiming a right, and basing their claim on something merely external.
Luke 13:27. “Workers of iniquity.”—Those in the employ of, and receiving the wages of, unrighteousness.
Luke 13:28-29. Many in the Kingdom of God.—In these verses the real answer to the question of Luke 13:23 is given: “They shall be many, but what is that to you, if you be not among them?”
Luke 13:28. “Weeping and gnashing of teeth.”—
1. Sorrow at the loss of privileges and blessings.
2. Rage at seeing others enter on the possession of them.
Luke 13:30. “Last which shall be first,” etc.—
1. Those disadvantageously placed, who overcome obstacles in their way.
2. Those highly privileged, who do not avail themselves of the opportunities within their reach. The Church at Jerusalem, and the Oriental Churches, furnish illustrations of the latter.
“First which shall be last.”—Prodigals often repent, and get before decent moralists; the Gentile converts obtained the priority to the Jewish nation; splendid hypocrites apostatise, and open persecutors become preachers of the gospel, and those who have been the grief and reproach of families and neighbourhoods, sometimes become their chief credit and blessing; whilst plausible characters are by this very circumstance rendered more inveterate against the truth.—Scott.
An Encouragement and a Warning.—
1. An encouragement to those called late in life.
2. A solemn warning to those called early, urging them to be humble and ever mindful of their unworthiness before God, lest they be overtaken by others, or forfeit their reward altogether.
They must be on their guard against trusting to appearances or to the permanence of present circumstances and conditions: priority in time is not necessarily priority in position.
“This word should strike terror into the heart of the greatest saints” (Luther).