Luke 13:22-35
Notes on surrounding context:
51 When the days drew near for him to be taken up, he set his face to go to Jerusalem.
Jesus is ‘on his way’ to his crucifixion at Jerusalem. In describing various events in the context of that journey, Luke also is on his way through this central teaching section of his gospel; and we, on our way through our study of it, reach a group of seven episodes which Luke has linked together, in each of which Jesus responds to something that has been said, or that has happened, in his presence.
It may well be that Luke intends Jesus’s first words in this section to be the heading for the whole of it. Certainly the picture he places before our mind’s eye can refer to all seven episodes. It is the memorable picture of the ‘narrow door’ (13:24).
Notes on Passage:
It was entirely logical, then, for the question to be posed concerning the repentance demanded by this prophet. John had enjoined them to flee the wrath to come (3:7) and had warned of a pruning of the people (3:9) and a winnowing (3:17). So has Jesus delivered oracles of warning, the latest of which was the threat of sudden death unless they repented (13:1–5). The question therefore of how many would be saved is pertinent. It is characteristic of Luke, however, to have Jesus turn a theoretical question into an existential challenge (cf. 10:37). Jesus’ listeners are to “struggle” within the time available to squeeze past hoi polloi (“the many”) to be among those who are saved.
In Western culture many people believe that there are many ways to God, that the road to heaven is like the interstate highway (or motorway) system—there are many available routes. In contrast, Jesus compares spiritual blessing to entering a banquet room where, once the door is closed, entry is no longer allowed.
Jesus is clear from the start: “Make every effort to enter through the narrow door.” The verb here, make every effort, or better “strive” (NRSV; Greek agōnizomai), suggests great labor and struggle in the effort to get through the door. The verb is used in other contexts of an athlete in training (
Unless all human life is just a game; unless we are mistaken in our strong sense that our moral and spiritual choices matter; unless, after all, the New Testament as a whole has badly misled us—then it really is possible to stroll past the open gate to the kingdom of God, only to discover later the depth of our mistake.
But in the second place, the significant words of his little parable about the householder’s locked door are really those with which it starts: ‘When once the householder has risen up and shut the door …’. That is, to a question concerning the number of the saved, Jesus gives an answer concerning the time of salvation. At present the door is still open. But ‘when once’ locking-up time has arrived, the chance to get in will be past.
Earlier, when there had been opportunity to get to know the Lord, those outside had not been interested. So the Lord now says, “I don’t know you or where you come from.” The Lord’s denial perplexes those who appeal for entry, since they once had meals in Jesus’ presence and listened to his teaching in the streets. But Jesus’ reply makes it clear that exposure is not knowledge. Something more than presence is required in coming to know Jesus. So he tells them, “I don’t know you or where you come from. Away from me, all you evildoers!” Outward contact with Jesus means nothing; inward reception is everything (
The parable warns people not to assume they are in the kingdom on the basis of exposure to Jesus or on the basis of elect ethnic origin.
The image is of the kingdom of God as a banquet. For the antecedents, see esp. Moses and the elders eating and drinking in God’s presence (
leave this place: Since Jesus is already heading away from Galilee (Herod’s fiefdom) toward Jerusalem, it is unclear what they might mean: go even faster? Escape this particular village? Or do they seek to deter Jesus from his prophetic destiny of fulfilling an exodos in Jerusalem, so that their message is really “lay low, stop this noise, and you will be safe?”
The suffering has a duration. The desolation will last until they say, “Blessed is he who comes in the name of the Lord.” When they recognize that Jesus has been sent from God, blessing will return. The language of this statement is from
ave this place: Since Jesus is already heading away from Galilee (Herod’s fiefdom) toward Jeru
blessed is the one who is coming: As in the parallel of
The concept of a remnant chosen by God from a larger population is found clearly in the writings of the Essenes who saw themselves as that “saved” group (cf. CD 1:4) and who scorn other Jews, the “ungodly of the covenant” (1QM 1:2).
It was entirely logical, then, for the question to be posed concerning the repentance demanded by this prophet. John had enjoined them to flee the wrath to come (3:7) and had warned of a pruning of the people (3:9) and a winnowing (3:17). So has Jesus delivered oracles of warning, the latest of which was the threat of sudden death unless they repented (13:1–5). The question therefore of how many would be saved is pertinent. It is characteristic of Luke, however, to have Jesus turn a theoretical question into an existential challenge (cf. 10:37). Jesus’ listeners are to “struggle” within the time available to squeeze past hoi polloi (“the many”) to be among those who are saved.
