Luke 13:22-30 | Few Who Are Saved

Luke 13:22–30 What we will study this time in Few Who Are Saved…01. The Setting (Luke 13:22); 02. The Question (Luke 13:23a); and 03. The Response (Luke 13:23b-30).

01. The Setting (Luke 13:22)

By taking a contextual look at this pericope, with these two parables of the Kingdom immediately following the leader of the synagogue’s rejection of Jesus after He healed the woman of the demon influenced scoliosis (Luke 13:11), we see that these two parables of the Kingdom are more then likely two teachings on the sin and evil that will enter the Church and the last days (Luke 13:18-21). Just as we saw last time that the Kingdom of Heaven isn’t large, here today we see that it’s not popular.

Luke 13:22 “And He went” seems to point back to Luke 9:51,^[1] where Dr. Luke records for us, “Now it came to pass, when the time had come for Him to be received up, that He steadfastly set His face to go to Jerusalem”. Luke 9:51 “Now it came to pass” in the Greek  (ἐγένετο δέ) serves as a turning point in this gospel by Dr. Luke. Dr. Luke has the focus change from the Galilee region to that of Jerusalem, and he highlights the final journey of Jesus towards Jerusalem (Luke 9:51-Luke 19:28). Luke 9:51 “when the time had come” in the Greek (ἐν τῷ συμπληροῶσθαι τὰς ἡμέρας) reminds us of how the Holy Spirit directed Paul to write to the Galatians, “But when the fullness of the time had come, God sent forth His Son, born of a woman, born under the law,” (Galatians 4:4). The time was getting nearer for the fulfillment of the prophecies of the death and resurrection of Jesus to be fulfilled, and He lived His life in complete obedience to the will of God (John 4:34; John 6:38). Luke 9:51 “for Him to be received up” in the Greek (της ἀναλημψεως αὐτου) which literally means, “of his taking up.”  It is derived from the same Greek verb (G353 ἀναλαμβανω) that is used of the Ascension of Jesus (Acts 1:2; Acts 1:11; Acts 1:22; 1 Timothy 3:16) after His Resurrection.^[2] Luke 9:51 “He steadfastly set His face” In the Greek (αὐτος το προσωπον ἐστηρισεν), this is graphic description that illustrates Jesus turning to face Jerusalem, for it speaks of firmness of purpose.^[3] In the Greek, “He” here is emphatic, it can be translated as “He Himself then”, hearkening us to His own prophecy in Isaiah 50:7, “I have set My face like a flint”.^[4] This alludes to Jesus’ prophetic role. For God to “set his face” against a person, city, or region (Jeremiah 21:10; Ezekiel 14:8; Ezekiel 15:7; Ezekiel as God’s spokesman in Ezekiel 6:2.) is for God to show His wrath. The opposite is for God to “make His face shine upon you, And be gracious to you” (Numbers 6:25). But here Jesus “sets his face” to go to Jerusalem not to show wrath or mercy to Jerusalem, but to face and overcome all temptations and opposition that would turn Him aside from traveling to the cross. Jesus, the Suffering Servant (Isaiah 50:5–7), is resolutely determined to go to the cross, fully aware of the torture and humiliation involved. He trusts in eventual vindication by the Father (Isaiah 50:8–9), and he knows that the cross is the only way to procure salvation for humanity (compare Isaiah 50:8–9 with Romans 8:31–34).^[5] This journey to Jerusalem is what sets in motion all that Jesus discussed with Moses and Elijah at the transfiguration in Luke 9:31. The phrase “spoke of His decease” in the Greek (ἐλεγον την ἐξοδον [elegon tēn exodon]) is written in the Imperfect active, meaning that they were talking about his ἐξοδυς [exodus].^[6] Just as the children of Israel had to go up from Egypt in their journey to the Promised Land, so too does the Christ have to go up to Jerusalem. Even though Jesus was with Israel on that first exodus (1 Corinthians 10:1–13), they repeatedly turned to idols, were filled with grumbling, rebellion and lack of faith. But on this exodus journey, Jesus will do so in perfect obedience to die as the perfect sacrifice for not only the sin of Israel, but also the sin of the whole world (John 1:29; John 3:16–18)!

Luke 13:22 “And He went through the cities and villages, teaching, and journeying toward Jerusalem.” Through these towns and villages he had sent the Seventy in advance (Luke 10:1), and He was now on His way through them, preaching as He went along.^[7]

02. The Question (Luke 13:23a)

Luke 13:23 “Then one said to Him,” Εἶπεν δέ τις αὐτῷ. We have no means of knowing whether he was a disciple or not, or what his motive was.^[8] Luke 13:23 “are there few who are saved?” εἰ ὀλίγοι οἱ σωζόμενοι. The questioner perhaps supposes that, at any rate, none but Jews will be saved. ^[9] Paul writes that the mystery now revealed is that the Gentiles, who once were excluded from the glory and riches of God’s grace, are now no longer excluded (Ephesians 3:6)! Apparently His followers were somewhat discouraged that His message of the kingdom was not sweeping the nation as they thought it would. They saw that Jesus continually met opposition as well as acceptance.^[10] Which shows that the Parables of the Kingdom were not about the growth of the Kingdom of God, but instead the dangers from within. But as we studied last time in Luke 13:18-21 where we saw the two Parables of the Kingdom that the Kingdom of God isn’t large, and more then likely these were two teachings on the sin and evil that will enter the Church and the last days. The smallness of the Kingdom is seen in the letters written by Paul to the Corinthian church (1 Corinthians 1:18-25; 1 Corinthians 2:14; 2 Corinthians 2:15–16).

03. The Response (Luke 13:23b-30)

Luke 13:23b “And He said to them,” meaning the multitude that was traveling along with Him and His apostles (cf. Luke 12:1–13:1). Jesus gives no answer to the question asked, but replies in a way that may benefit others as well as the interrogator far more than a direct answer would have done.^[11]

Luke 13:24 “Strive to enter” Ἀγωνίζεσθε εἰσελθεῖν. “Keep on striving to enter,” or, “Strain every nerve ^[12] to enter”^[13] Originally the Greek word for “Strive” (G75 ἀγωνίζομαι agōnizŏmai) was meant to contend for a prize in the games. The similiar word ἀγωνια [G74 agōnia] occurs of Christ’s struggle in Gethsemane (Luke 22:44). The narrow gate appears also in Matthew 7:13, only there it is an outside gate (πυλης [pulēs]) while here it is the entrance to the house, “the narrow door” (θυρας [thuras]).^[14] This door leads directly into the house, and is so narrow that only those who are thoroughly in earnest (βιασταί) can pass through it.^[15]

Four sub points about striving…

a. Striving for the goal is the first thought here (Luke 13:24). Exertion (1 Thessalonians 2:2) and a concentration of forces (Colossians 1:29; cf. 2 Timothy 4:7–8) are both necessary.^[16] b. Striving also calls for denial (1 Corinthians 9:25), the setting aside of provisional ends (1 Corinthians 9:27). This is not asceticism but athletic discipline (2 Timothy 4:5). It is not contempt for the world but a right ordering of priorities.^[17] c. Little reference is made to antagonists, but obstacles and dangers have to be faced (cf. 1 Thessalonians 2:2; 2 Corinthians 7:5; Jude 3).^[18] d. The goal is not just our salvation but that of others too (Colossians 1:28–29). Paul struggles “for” the church (Colossians 2:1–2; cf. Colossians 4:12–13). Prayer is crucial here (Colossians 4; Romans 15). So is unity in the Spirit (Philippians 1:27–30). The gospel brings conflict to the entire Christian life, but as we pray and stand together the sign of the cross is a sign of victory.^[19] This ought to remind us of what Jesus said in Luke 12:58. You have the length of your life to settle with God, don’t wait, because we are never guaranteed another breath! The time to get right with God is now, during the time of grace. Don’t wait for the Day of Judgment when it is too late! What Jesus is saying here is that the gate/door of salvation is narrow, which contradicts a lot of modern teachings and thoughts (universalism), especially those espoused by Rob Bell, a known universalist who teaches all are saved and a loving God cannot send anyone to hell  (Cf. The Shack by William P. Young). The “narrow gate” is the gate that leads to the hard way that leads to eternal life. The Greek word for gate (G4439 πύλη pulē, poo´-lay) describes a gate that is constricted and precise, which is exactly what true salvation by grace through faith (Ephesians 2:8-9) in Jesus alone is. This is God’s way to eternal life. The wide gate is the exact opposite; it is all-inclusive, based off of religious works and self-righteousness, with no way to Heaven (Acts 4:12) but leading to Hell (2 Peter 3:9). Luke 13:24 “for many, I say to you, will seek” “desire,” that is, with a mere wish or slothful endeavor.^[20] Luke 13:24 “seek to enter and will not be able.” ζητήσουσιν εἰσελθεῖν καὶ οὐκ ἰσχυίσουσιν. Jesus does not say that there are many who strive in vain to enter, but that there will be many who will seek in vain to enter, after the time of salvation is past. Those who continue to strive now, succeed. The change from “strive” to “seek” must also be noted.^[21] “will not be able.” Can also be translated as “Will not have strength to” which is appropriate to the attempt to force a closed door.^[22] Those who seek to enter are too late, which is an apt description of what was probably happening outside of Noah’s Ark after YHWH closed the door of the Ark (Genesis 7:16) when those on the outside left scratching and clawing at the door as the flood waters increased in size (Genesis 7:17-22). Hear what David had to say in his Psalm about the joy of forgiveness (Psalm 32:1-11) specifically the last part of Psalm 32:6. Whether it is the door on the Ark, or the narrow gate, we are to be reminded of what John Bunyan says in his book The Strait Gate, “A gate, you know, is of a double use. It is to open and shut, and so, consequently, to let in or to keep out; and to do both these at the season… And so you find of this gate of heaven, when the five wise virgins came, the gate was opened; but afterwards came the other virgins, and the door was shut. (Matt 25) So then, the entrance into heaven is called a gate, to show there is a time when there may be entrance, and there will come a time when there shall be none; and, indeed, this is a chief truth contained in the text—“Strive to enter in at the strait gate; for many, I say unto you, will seek to enter in, and shall not be able.”” [23] Jesus’ teaching was clear—a person must accept what He was saying in order to enter the kingdom. To a Jewish mind salvation was related to the kingdom, that is, a person was saved in order to enter into God’s kingdom.^[24]

Luke 13:25 Jesus now gives a story about a man closing the door and no one else could come in for they waited too late. Of course the Master of the house is Jesus, and notice that He has risen up and shut the door? We know from Scripture that once He ascended into Heaven (Acts 1:9-11) presently Jesus Christ is seated at the right hand of the Father (Romans 8:34; Ephesians 1:20; Colossians 3:1; Hebrews 1:3; Hebrews 8:1; Hebrews 10:12; Hebrews 12:2; 1 Peter 3:22; Revelation 3:21). The picture of Him sitting is as if He is calmly looking on to see who will “strive,” while entrance is practicable, and who will merely “seek” to enter in. 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.^[25] The only time that the Bible records Him standing before the Rapture is when He stood to welcome the martyr Stephen in Acts 2:33. The Greek word that is used here for “shut” here in Luke 13:25 (G608 ἀποκλεισῃ apokleisēi) and it means to slam the door fast.^[26] While the Greek word (G2925 κρουειν krouein) for “knock” here in Luke 13:25 means to keep on knocking.^[27] Luke 13:25 “open for us,” (ἀνοιξον ἡμιν [anoixon hēmin]). First aorist active imperative, at once and urgent.^[28] And unlike the selfish man with the persistent friend who comes to his house knocking at midnight for some supplies, the Master will not open this door because it is now too late!

Luke 13:26 When the attempt to force the door has failed, you will begin to use this plea…the plea is almost grotesque in its insufficiency. To have known Christ after the flesh gives no claim to admission into the kingdom.^[29] The weak plea by those who had the door closed on them will be cut short by the reply, “I tell you I do not know you, where you are from. Depart from Me, all you workers of iniquity.” (Luke 13:27) Acquaintance with Christ in the flesh does not open the door.^[30]

Luke 13:28 “There will be weeping and gnashing of teeth” Matthew frequently mentioned this reaction to judgment (Matthew 8:12; Matthew 13:42; Matthew 13:50; Matthew 22:13; Matthew 24:51; Matthew 25:30), and this is the only time that Dr. Luke mentions it. Each time it is used, it refers to judgment on sinners before the Millennium is established. “Weeping” suggests sorrow and grief (emotional agony of the lost in hell), and grinding of one’s teeth speaks of pain (physical agony in hell).^[31] I wonder if the cries of these people who are shut out are similar to the cries of the people shut out of the Ark as the waters rose? Luke 13:28 “when you see Abraham and Isaac and Jacob and all the prophets in the kingdom of God, and yourselves thrust out.” Those who are left out will see the godly who strove to enter.

Luke 13:29 Remember, as a Jew, they thought that because they were physically related to Abraham and Isaac and Jacob that they would naturally enter the Kingdom of God. People coming from all the directions on the earth represent various people groups, and could not be here referencing all of the Jews. This verse would have cut to the core all of those who were listening, because here Jesus is referring to the Gentiles who will enter into the Kingdom of God. When Jesus had begun His ministry in Nazareth, His teaching of Gentile inclusion had so maddened the crowd that they tried to kill Him (Luke 4:13–30).^[32] Luke 13:29 “and sit down in the kingdom of God.” (ἀνακλιθησονται [anaklithēsontai]). Future passive indicative third plural. Recline, of course, is the figure of this heavenly banquet. Jesus does not mean that these will be saved in different ways, but only that many will come from all the four quarters of the earth.^[33] The Jews commonly spoke of the Messianic Kingdom as a banquet (Luke 14:15; Revelation 19:9).^[34]

Luke 13:30 The Jewish people considered themselves to be first in every way, but they would be last, that is, they would be left out of the kingdom. In contrast, some Gentiles, considered last, would be in the kingdom and would really be first in importance.^[35]

---

^[1] Plummer, A. (1896). A critical and exegetical commentary on the Gospel according to S. Luke (p. 346). London: T&T Clark International.

^[2] Robertson, A. T. (1933). Word Pictures in the New Testament (Lk 9:51). Nashville, TN: Broadman Press.

^[3] Arndt, W., Danker, F. W., & Bauer, W. (2000). A Greek-English lexicon of the New Testament and other early Christian literature (3rd ed., p. 945). Chicago: University of Chicago Press.

^[4] Jamieson, R., Fausset, A. R., & Brown, D. (1997). Commentary Critical and Explanatory on the Whole Bible (Vol. 2, p. 108). Oak Harbor, WA: Logos Research Systems, Inc.

^[5] Just, A. A., Jr. (1997). Luke 9:51–24:53 (pp. 427–428). St. Louis: Concordia Publishing House.

^[6] Robertson, A. T. (1933). Word Pictures in the New Testament (Lk 9:31). Nashville, TN: Broadman Press.

^[7] Lenski, R. C. H. (1961). The Interpretation of St. Luke’s Gospel (p. 745). Minneapolis, MN: Augsburg Publishing House.

^[8] Plummer, A. (1896). A critical and exegetical commentary on the Gospel according to S. Luke (p. 346). London: T&T Clark International.

^[9] Plummer, A. (1896). A critical and exegetical commentary on the Gospel according to S. Luke (p. 346). London: T&T Clark International.

^[10] Martin, J. A. (1985). Luke. In J. F. Walvoord & R. B. Zuck (Eds.), The Bible Knowledge Commentary: An Exposition of the Scriptures (Vol. 2, p. 241). Wheaton, IL: Victor Books.

^[11] Plummer, A. (1896). A critical and exegetical commentary on the Gospel according to S. Luke (p. 346). London: T&T Clark International.

^[12] Plummer, A. (1896). A critical and exegetical commentary on the Gospel according to S. Luke (p. 346). London: T&T Clark International.

^[13] Arndt, W., Danker, F. W., & Bauer, W. (2000). A Greek-English lexicon of the New Testament and other early Christian literature (3rd ed., p. 17). Chicago: University of Chicago Press.

^[14] Robertson, A. T. (1933). Word Pictures in the New Testament (Lk 13:24). Nashville, TN: Broadman Press.

^[15] Plummer, A. (1896). A critical and exegetical commentary on the Gospel according to S. Luke (p. 346). London: T&T Clark International.

^[16] Kittel, G., Friedrich, G., & Bromiley, G. W. (1985). Theological Dictionary of the New Testament (p. 21). Grand Rapids, MI: W.B. Eerdmans.

^[17] Kittel, G., Friedrich, G., & Bromiley, G. W. (1985). Theological Dictionary of the New Testament (p. 21). Grand Rapids, MI: W.B. Eerdmans.

^[18] Kittel, G., Friedrich, G., & Bromiley, G. W. (1985). Theological Dictionary of the New Testament (p. 21). Grand Rapids, MI: W.B. Eerdmans.

^[19] Kittel, G., Friedrich, G., & Bromiley, G. W. (1985). Theological Dictionary of the New Testament (p. 21). Grand Rapids, MI: W.B. Eerdmans.

^[20] Jamieson, R., Fausset, A. R., & Brown, D. (1997). Commentary Critical and Explanatory on the Whole Bible (Vol. 2, p. 113). Oak Harbor, WA: Logos Research Systems, Inc.

^[21] Plummer, A. (1896). A critical and exegetical commentary on the Gospel according to S. Luke (p. 346). London: T&T Clark International.

^[22] Plummer, A. (1896). A critical and exegetical commentary on the Gospel according to S. Luke (p. 346). London: T&T Clark International.

[23] Bunyan, John. The Strait Gate. http://www.chapellibrary.org/johnbunyan/text/bun-strait.pdf, p. 6

^[24] Martin, J. A. (1985). Luke. In J. F. Walvoord & R. B. Zuck (Eds.), The Bible Knowledge Commentary: An Exposition of the Scriptures (Vol. 2, p. 241). Wheaton, IL: Victor Books.

^[25] Jamieson, R., Fausset, A. R., & Brown, D. (1997). Commentary Critical and Explanatory on the Whole Bible (Vol. 2, p. 113). Oak Harbor, WA: Logos Research Systems, Inc.

^[26] Robertson, A. T. (1933). Word Pictures in the New Testament (Lk 13:25). Nashville, TN: Broadman Press.

^[27] Robertson, A. T. (1933). Word Pictures in the New Testament (Lk 13:25). Nashville, TN: Broadman Press.

^[28] Robertson, A. T. (1933). Word Pictures in the New Testament (Lk 13:25). Nashville, TN: Broadman Press.

^[29] Plummer, A. (1896). A critical and exegetical commentary on the Gospel according to S. Luke (p. 347). London: T&T Clark International.

^[30] Robertson, A. T. (1933). Word Pictures in the New Testament (Lk 13:27). Nashville, TN: Broadman Press.

^[31] Barbieri, L. A., Jr. (1985). Matthew. In J. F. Walvoord & R. B. Zuck (Eds.), The Bible Knowledge Commentary: An Exposition of the Scriptures (Vol. 2, p. 50). Wheaton, IL: Victor Books.

^[32] Martin, J. A. (1985). Luke. In J. F. Walvoord & R. B. Zuck (Eds.), The Bible Knowledge Commentary: An Exposition of the Scriptures (Vol. 2, p. 241). Wheaton, IL: Victor Books.

^[33] Robertson, A. T. (1933). Word Pictures in the New Testament (Lk 13:29). Nashville, TN: Broadman Press.

^[34] Plummer, A. (1896). A critical and exegetical commentary on the Gospel according to S. Luke (p. 348). London: T&T Clark International.

^[35] Martin, J. A. (1985). Luke. In J. F. Walvoord & R. B. Zuck (Eds.), The Bible Knowledge Commentary: An Exposition of the Scriptures (Vol. 2, p. 241). Wheaton, IL: Victor Books.