Luke 13:23 Ulasan

In this chapter we have, I. The good improvement Christ made of a piece of news that was brought him concerning some Galileans, that were lately massacred by Pilate, as they were sacrificing in the temple at Jerusalem (Luk 13:1-5). II. The parable of the fruitless fig-tree, by which we are warned to bring forth fruits meet for that repentance to which he had in the foregoing passage called us (Luk 13:6-9). III. Christ's healing a poor infirm woman on the sabbath day, and justifying himself in it (Luk 13:11-17). IV. A repetition of the parables of the grain of mustard-seed and the leaven (Luk 13:18-22). V. His answer to the question concerning the number of the saved (Luk 13:23-30). VI. The slight he put upon Herod's malice and menaces, and the doom of Jerusalem read (Luk 13:31-35).

We have here, I. A question put to our Lord Jesus. Who it was that put it we are not told, whether a friend or a foe; for he both gave a great liberty of questioning him and returned answers to the thoughts and intents of the heart. The question was, Are there few that are saved? Luk 13:23 : ei oligoi hoi sōzomenoi - "If the saved be few? Master, I have heard thou shouldest say so; is it true?" 1. Perhaps it was a captious question. He put it to him, tempting him, with a design to ensnare him and lessen his reputation. If he should say that many would be saved, they would reproach him as too loose, and making salvation cheap; if few, they would reproach him as precise and strait-laced. The Jewish doctors said that all Israel should have a place in the world to come; and would he dare to contradict that? Those that have sucked in a corrupt nation are ready to make it the standard by which to measure all men's judgments; and in nothing do men more betray their ignorance, presumption, and partiality, than in judging of the salvation of others. 2. Perhaps it was a curious question, a nice speculation, which he had lately been disputing upon with his companions, and they all agreed to refer it to Christ. Note, Many are more inquisitive respecting who shall be saved, and who not, than respecting what they shall do to be saved. It is commonly asked, "May such and such be saved?" But it is well that we may be saved without knowing this. 3. Perhaps it was an admiring question. He had taken notice how strict the law of Christ was, and how bad the world was, and, comparing these together, cries out, "How few are there that will be saved!" Note, We have reason to wonder that of the many to whom the word of salvation is sent there are so few to whom it is indeed a saving word. 4. Perhaps it was an enquiring question: "If there be few that be saved, what then? What influence should this have upon me?" Note, It concerns us all seriously to improve the great truth of the fewness of those that are saved. II. Christ's answer to this question, which directs us what use to make of this truth. Our Saviour did not give a direct answer to this enquiry, for he came to guide men's consciences, not to gratify their curiosity. Ask not, "How many shall be saved?" But, be they more or fewer, "Shall I be one of them?" Not, "What shall become of such and such, and what shall this man do?" But, "What shall I do, and what will become of me?" Now in Christ's answer observe, 1. A quickening exhortation and direction: Strive to enter in at the strait gate. This is directed not to him only that asked the question, but to all, to us, it is in the plural number: Strive ye. Note, (1.) All that will be saved must enter in at the strait gate, must undergo a change of the whole man, such as amounts to no less than being born again, and must submit to a strict discipline. (2.) Those that would enter in at the strait gate must strive to enter. It is a hard matter to get to heaven, and a point that will not be gained without a great deal of care and pains, of difficulty and diligence. We must strive with God in prayer, wrestle as Jacob, strive against sin and Satan. We must strive in every duty of religion; strive with our own hearts, agōnizesthe - "Be in an agony; strive as those that run for a prize; excite and exert ourselves to the utmost." 2. Divers awakening considerations, to enforce this exhortation. O that we may be all awakened and quickened by them! They are such considerations as will serve to answer the question, Are there few that shall be saved? (1.) Think how many take some pains for salvation and yet perish because they do not take enough, and you will say that there are few that will be saved and that it highly concerns us to strive: Many will seek to enter in, and shall not be able; they seek, but they do not strive. Note, The reason why many come short of grace and glory is because they rest in a lazy seeking of that which will not be attained without a laborious striving. They have a good mind to happiness, and a good opinion of holiness, and take some good steps towards both. But their convictions are weak; they do not consider what they know and believe, and, consequently, their desires are cold, and their endeavours feeble, and there is no strength or steadiness in their resolutions; and thus they come short, and lose the prize, because they do not press forward. Christ avers this upon his own word: I say unto you; and we may take it upon his word, for he knows both the counsels of God and the hearts of the children of men. (2.) Think of the distinguishing day that is coming and the decisions of that day, and you will say there are a few that shall be saved and that we are concerned to strive: The Master of the house will rise up, and shut to the door, Luk 13:25. Christ is the Master of the house, that will take cognizance of all that frequent his house and are retainers to it, will examine comers and goers and those that pass and repass. Now he seems as if he left things at large; but the day is coming when he will rise up, and shut to the door. What door? [1.] A door of distinction. Now, within the temple of the church there are carnal professors who worship in the outer-court, and spiritual professors who worship within the veil; between these the door is now open, and they meet promiscuously in the same external performances. But, when the Master of the house is risen up, the door will be shut between them, that those who are in the outer-court may be kept out, and left to be trodden underfoot by the Gentiles, Rev 11:2. As to those that are filthy, shut the door upon them, and let them be filthy still; that those who are within may be kept within, that those who are holy may be holy still. The door is shut to separate between the precious and the vile, that sinners may no longer stand in the congregation of the righteous. Then you shall return, and discern betwixt them. [2.] A door of denial and exclusion. The door of mercy and grace has long stood open to them, but they would not come in by it, would not be beholden to the favour of that door; they hoped to climb up some other way, and to get to heaven by their own merits, and therefore when the Master of the house is risen up he will justly shut that door; let them not expect to enter by it, but let them take their own measures. Thus, when Noah was safe in the ark, God shut the door, to exclude all those that depended upon shelters of their own in the approaching flood. (3.) Think how many who were very confident that they should be saved will be rejected in the day of trial, and their confidences will deceive them, and you will say that there are few that shall be saved and that we are all concerned to strive. Consider, [1.] What an assurance they had of admission, and how far their hope carried them, even to heaven's gate. There they stand and knock, knock as if they had authority, knock as those that belong to the house, saying, "Lord, Lord, open to us, for we think we have a right to enter; take us in among the saved ones, for we joined ourselves to them." Note, Many are ruined by an ill-grounded hope of heaven, which they never distrusted or called in question, and therefore conclude their state is good because they never doubted it. They call Christ, Lord, as if they were his servants; nay, in token of their importunity, they double it, Lord, Lord; they are desirous now to enter in by that door which they had formerly made light of, and would now gladly come in among those serious Christians whom they had secretly despised. [2.] What grounds they had for this confidence. Let us see what their plea is, Luk 13:26. First, They had been Christ's guests, had had an intimate converse with him, and had shared in his favours: We have eaten and drunk in thy presence, at thy table. Judas ate bread with Christ, dipped with him in the dish. Hypocrites, under the disguise of their external profession, receive the Lord's supper, and in it partake of the children's bread, as if they were children. Secondly, They had been Christ's hearers, had received instruction from him, and were well acquainted with his doctrine and law: "Thou hast taught in our streets - a distinguishing favour, which few had, and surely it might be taken as a pledge of distinguishing favour now; for wouldest thou teach us, and not save us?" [3.] How their confidence will fail them, and all their pleas be rejected as frivolous. Christ will say to them, I know you not whence you are, Luk 13:25. And again (Luk 13:27), I tell you, I know you not, depart from me. He does not deny that what they pleaded was true; they had eaten and drunk in his presence, by the same token that they had no sooner eaten of his bread than they lifted up the heel against him. He had taught in their streets, by the same token that they had despised his instruction and would not submit to it. And therefore, First, He disowns them: "I know you not; you do not belong to my family." The Lord knows them that are his, but them that are not he does not know, he has nothing to do with them: "I know you not whence you are. You are not of me, you are not from above, you are not branches of my house, of my vine." Secondly, He discards them: Depart from me. It is the hell of hell to depart from Christ, the principal part of the misery of the damned. "Depart from my door, here is nothing for you, no, not a drop of water." Thirdly, He gives them such a character as is the reason of this doom: You are workers of iniquity. This is their ruin, that, under a pretence of piety, they kept up secret haunts of sin, and did the devil's drudgery in Christ's livery. [4.] How terrible their punishment will be (Luk 13:28): There shall be weeping and gnashing of teeth, the utmost degree of grief and indignation; and that which is the cause of it, and contributes to it, is a sight of the happiness of those that are saved: You shall see the patriarchs and prophets in the kingdom of God, and yourselves thrust out. Observe here, First, That the Old Testament saints are in the kingdom of God; those had benefit by the Messiah who died before his coming, for they saw his day at a distance and it reflected comfort upon them. Secondly, That New Testament sinners will be thrust out of the kingdom of God. It intimates that they will be thrusting in, and will presume upon admission, but in vain; they shall be thrust out with shame, as having no part or lot in the matter. Thirdly, That the sight of the saint's glory will be a great aggravation of sinner's misery; they shall thus far see the kingdom of God that they shall see the prophets in it, whom they hated and despised, and themselves, though they thought themselves sure of it, thrust out. This is that at which they will gnash their teeth, Psa 112:10. (4.) Think who are they that shall be saved, notwithstanding: They shall come from the east and the west; and the last shall be first, Luk 13:29, Luk 13:30. [1.] By what Christ said, it appears that but few shall be saved of those whom we think most likely, and who bid fairest for it. Yet do not say then that the gospel is preached in vain; for, though Israel be not gathered, Christ will be glorious. There shall come many from all parts of the Gentile world that shall be admitted into the kingdom of grace in this world, and of glory in the other. Plainly thus, when we come to heaven, we shall meet a great many there whom we little thought to have met there, and miss a great many thence whom we verily expected to have found there. [2.] Those who sit down in the kingdom of God are such as had taken pains to get thither, for they came from far - from the east and from the west, from the north and from the south; they had passed through different climates, had broken through many difficulties and discouragements. This shows that they who would enter into that kingdom must strive, as the queen of Sheba, who came from the utmost parts of the earth to hear the wisdom of Solomon. They who travel now in the service of God and religion shall shortly sit down to rest in the kingdom of God. [3.] Many who stood fair for heaven came short, and others who seemed cast behind, and thrown quite out of the way, will win and wear this prize, and therefore it concerns us to strive to enter. Let us be provoked, as Paul desires the Jews might be, to a holy emulation, by the zest an forwardness of the Gentiles, Rom 11:14. Shall I be outstripped by my juniors? Shall I, who started first, and stood nearest, miss of heaven, when others, less likely, enter into it? If it be got by striving, why should not I strive?

There were present at that season,.... Among the innumerable multitude of people, Luk 12:1 that were then hearing the above discourses and sayings of Christ: some that told him of the Galileans, whose blood Pilate had mingled with their sacrifices. These Galileans were very likely some of the followers of Judas Gaulonitis, or Judas of Galilee; see Act 5:37 who endeavoured to draw off the Jews from the Roman government, and affirmed it was not lawful to give tribute to Caesar; at which Pilate being enraged, sent a band of soldiers, and slew these his followers; who were come up to the feast of the passover, as they were offering their sacrifices in the temple, and so mixed their blood with the blood of the passover lambs: this being lately done, some of the company spoke of it to Christ; very likely some of the Scribes and Pharisees, whom he had just now taxed as hypocrites; either to know his sense of Pilate's conduct, that should he condemn it as brutish and barbarous, they might accuse him to him; or should he approve of it, might traduce him, and bring him into contempt among the people; or to know his sentiments concerning the persons slain, whether or no they were not very wicked persons; and whether this was not a judgment upon them, to be put to death in such a manner, and at such a time and place, and which sense seems to be confirmed by Christ's answer. Josephus (z) relating a slaughter of the Samaritans by Pilate, which bears some likeness to this, has led some, though without any just reason, to conclude, that these were Samaritans, who are here called Galileans. This history is neither related nor hinted at, by any other writer but Luke. The phrase of mingling blood with blood, is Jewish; it is said of one Trogianus the wicked (perhaps the Emperor Trajan), that he slaughtered the Jews, , "and mingled their blood with their blood"; and their blood ran into the sea, unto Cyprus (a). The Jews (b) have a notion, that "in the age in which the son of David comes, Galilee shall be destroyed.'' Here was a great slaughter of the Galileans now, see Act 5:37 but there was a greater afterwards by the Romans: it may be that the Pharisees made mention of this case to Christ, to reproach him and his followers, who were called Galileans, as his disciples chiefly were. (z) Antiqu. l. 18. c. 5. (a) T. Hieros. Succa, fol. 55. 2. Vid. Lightfoot Hor. in loc. (b) T. Bab. Sanhedrin, fol. 97. 1.

Strive to enter in at the strait gate,.... What is meant by the strait gate, and by entering in at it; see Gill on Mat 7:13. To "strive", is to be diligent in the use of means; to search the Scriptures with care; to attend on the preaching of the word with constancy, neglecting no opportunity; to pray earnestly for spiritual light, knowledge, and grace; to contend with every enemy that opposes the salvation of the soul, as sin, Satan, and the world; to bear all reproaches and persecutions, and press through all difficulties, for the prize of the incorruptible crown: the metaphor seems to be taken from the striving, wrestling, and combat in the Olympic games, for a corruptible crown: for many I say unto you, will seek to enter in, and shall not be able: either when it is too late, when the door is shut; or else before, very faintly, in a superficial manner, from a mere natural affection, from a principle of self-love, which leads every one to desire happiness; and by very indirect and improper methods, by their own civility, morality, and righteousness; by works of the law, moral, or ceremonial; or by a profession of religion, and an outward compliance with the ordinances of the Gospel, and not by Christ, and faith in him.

The narrow gate also represents the toils and sufferings of the saints. For as a victory in battle bears witness to the strength of the soldiers, so a courageous endurance of labours and temptations will make a man strong. Now our Lord does not seem to satisfy him who asked whether there are few that be saved, when He declares the way by which man may become righteous. But it must be observed, that it was our Saviour's custom to answer those who asked Him, not according as they might judge right, as often as they put to Him useless questions, but with regard to what might be profitable to His hearers. And what advantage would it have been to His hearers to know whether there should be many or few who would be saved. But it was more necessary to know the way by which man may come to salvation. Purposely then He says nothing in answer to the idle question, but turns His discourse to a more important subject.

But someone said to him, "Lord, are only a few saved?" And he said to them, "Strive to enter through the narrow door." The hall of salvation is entered through the narrow door because it is necessary to overcome the enticements of this deceitful world through labors and fasts. And he well said, "Strive to enter," because unless the struggle of the mind is fervent, the wave of the world is not overcome, by which the soul is always drawn back to the depths.

Few are those being saved, because the narrow gate cannot admit many.

This question seems to have reference to what had gone before. For in the parable which was given above, He had said, that the birds of the air rested on its branches, by which it might be supposed that there would be many who would obtain the rest of salvation. And because one had asked the question for all, the Lord does not answer him individually, as it follows, And he said unto them, Strive to enter in at the strait gate.

Christ preaches the necessity of repentance, from the punishment of the Galileans massacred by Pilate, Luk 13:1-3. And by the death of those on whom the tower in Siloam fell, Luk 13:4, Luk 13:5. The parable of the barren fig tree, vv. 6-29. Christ cures a woman who had been afflicted eighteen years, Luk 13:10-13. The ruler of the synagogue is incensed and is reproved by our Lord, Luk 13:14-17. The parable of the mustard seed, Luk 13:18, Luk 13:19; of the leaven, Luk 13:20-21. He journeys towards Jerusalem, and preaches, Luk 13:22. The question, Are there few saved? and our Lords answer, with the discourse thereon, Luk 13:23-30. He is informed that Herod purposes to kill him, Luk 13:31, Luk 13:32. Predicts his own death at Jerusalem, and denounces judgments on that impenitent city, Luk 13:33-35.

Are there few that be saved? - A question either of impertinence or curiosity, the answer to which can profit no man. The grand question is, Can I be saved? Yes. How? Strive earnestly to enter in through the strait gate - αγωνιζεσθε, agonize - exert every power of body and soul - let your salvation be the grand business of your whole life.

THE LESSON, "REPENT OR PERISH," SUGGESTED BY TWO RECENT INCIDENTS, AND ILLUSTRATED BY THE PARABLE OF THE BARREN FIG TREE. (Luk 13:1-9) Galileans--possibly the followers of Judas of Galilee, who, some twenty years before this, taught that Jews should not pay tribute to the Romans, and of whom we learn, from Act 5:37, that he drew after him a multitude of followers, who on his being slain were all dispersed. About this time that party would be at its height, and if Pilate caused this detachment of them to be waylaid and put to death as they were offering their sacrifices at one of the festivals, that would be "mingling their blood with their sacrifices" [GROTIUS, WEBSTER and WILKINSON, but doubted by DE WETTE, MEYER, ALFORD, &c.]. News of this being brought to our Lord, to draw out His views of such, and whether it was not a judgment of Heaven, He simply points them to the practical view of the matter: "These men are not signal examples of divine vengeance, as ye suppose; but every impenitent sinner--ye yourselves, except ye repent--shall be like monuments of the judgment of Heaven, and in a more awful sense." The reference here to the impending destruction of Jerusalem is far from exhausting our Lord's weighty words; they manifestly point to a "perdition" of a more awful kind--future, personal, remediless.

Lord, &c.--one of those curious questions by talking of which some flatter themselves they are religious. said unto them--the multitude; taking no notice of the man or his question, save as furnishing the occasion of a solemn warning not to trifle with so momentous a matter as "salvation."