22. And he went through the cities and villages, teaching, and journeying toward Jerusalem.
23. Then said one unto him, Lord, are there few that be saved? And he said unto them,
24. Strive to enter in at the strait gate; for many, I say unto you, will seek to enter in, and shall not be able.
25. When once the master of the house is risen up, and hath shut to the door, and ye begin to stand without, and to knock at the door, saying, Lord, Lord, open unto us; and he shall answer and say unto you, I know you not whence ye are:
26. Then shall ye begin to say, We have eaten and drunk in thy presence, and thou hast taught in our streets.
27. But he shall say, I tell you, I know you not whence ye are; depart from me, all ye workers of iniquity.
28. There shall be weeping and gnashing of teeth, when ye shall see Abraham, and Isaac, and Jacob, and all the prophets, in the kingdom of God, and you yourselves thrust out.
29. And they shall come from the east, and from the west, and from the north, and from the south, and shall sit down in the kingdom of God.
30. And, behold, there are last which shall be first; and there are first which shall be last.
(Memorize verses 24, 25.)
Golden Text: “Strive to enter in at the strait gate.” Luke 13:24.
NOTE.—The lessons for the second quarter of 1896 are a continuation of the studies in Luke, and will complete that book. As the portion of Scripture critically examined from week to week comprises only a portion of the book itself, we would again urge the need of careful perusal and study of those portions between lessons, i. e., the book should be studied chapter by chapter. When possible, also, parallel accounts given by the other Gospel writers should be read, and if the student has time, he may obtain a comprehensive view of the life and words of Christ by a comparison of the four Gospels as he goes along. A good harmony of the Gospels would doubtless be found of aid. Jesus was probably somewhere in Perea at the time of this lesson.
SUGGESTIVE QUESTIONS.
(1) What was Jesus doing at this time? Verse 22. (2) What question was asked him? Verse 23. Note 1. (3) What did Jesus admonish them to do? Verse 24. Note 2. (4) How would many fare? Same verse. (5) To whom did Jesus liken those who should not be able to enter in? Verse 25, first part. Note 3. (6) What would those on the outside do and say? Same verse. (7) What reply will the master give? (8) What will they begin to say? Verse 26. (9) What answer will be made? Verse 27. Note 4. (10) What did Jesus say would cause them great sorrow? Verse 28. (11) From whence will come the redeemed of the Lord? Verse 29. Note 5. (12) What were the Lord’s final words? Verse 30. Note 6.
NOTES.
1. Are there few that be saved?—The Syriac reads, “Whether they were few, who would have life?” Who it was that asked the question is immaterial. In whatever spirit it was asked, whether for purposes of controversy, or through honest motives, it showed a curiosity which Jesus only inferentially answered at this time. He turned his remarks so as to emphasize the great need of personal salvation. Still, in other discourses it is plainly taught that the number of the saved will be small as compared with the number of the lost. See Matt. 7:13, 14; Luke 12:32. But many will be saved,—a great multitude,—and the earth will be peopled according to the purpose of God. Rev. 7:9; Isa. 45:18.
2. Strive to enter in.—The reply was addressed to all his hearers. The figure was well understood in its application to salvation, or entry into the kingdom of God, which Jesus had just been discoursing upon. The Greek is agonizomai, to agonize, i. e., to struggle, as an athlete for victory, or to contend for a prize. See 1 Cor. 9:25; Heb. 12:4. The words used well illustrate the fact that the victory over sin can be gained only by severe effort. It is a constant warfare. But no one need be discouraged because this is so, for the foe, the mighty, has been conquered by One who is mightier, and whose power is freely given to those who ask it. The strait gate, that is, the narrow door. The word is the same as in verse 25. All that hinders any from entering is a lack of perseverance and trust in God, or, as illustrated in the figure, they neglect opportunities, and come too late.
3. Hath shut to the door.—This would be done by any householder at night. It was also the custom at wedding feasts. W. Ward thus gives a bit of his experience at a wedding in India, where the custom prevails. When the bridegroom went into the house of the bride, “the door was immediately shut, and guarded by sepoys. I and others expostulated with the doorkeepers, but in vain. Never was I so struck with the Lord’s beautiful parable as at this moment: and the door was shut. I was exceedingly anxious to be present while the marriage formulas were repeated, but was obliged to depart in disappointment.” Just now the door of salvation is open, but there will come a time when it will be closed. The apostle says, “Behold, now is the accepted time; behold, now is the day of salvation.” 2 Cor. 6:2. That is, it is dangerous to delay action. You have no guarantee of another day of life.
4. Whence ye are.—Of what household, or family, or tribe. They did not belong to him, and he knew not where they belonged, or where they hailed from. By their own words they were condemned. They had eaten and drunk where he had been, and had listened to his teachings in their streets. But they had scoffed at his words, hence he calls them “workers of iniquity.” In verse 26 more direct reference is made by Jesus to his own daily work than in the rest of the parable.
5. Sit down.—Recline is perhaps the better word, as the idea of sitting or reclining at table is in the text. The Jews were accustomed to regard as one of the chief elements of happiness in the kingdom of the Messiah, “the privilege of participating in splendid festive entertainments along with the patriarchs of the nation.” Christ used a familiar idea in his discourse. The figure of a marriage feast is common in this connection. See Matt. 22:2; Luke 12:37; 14:16; Rev. 19:9.
6. There are last which shall be first, etc.—In its general application this expression doubtless refers to two classes,—those who have received much light, and others who have received little. The former, because of the opportunities that have come to them of learning much of the will of God, might justly be looked to as examples, showing forth his praises. Their reward would be an abundant entrance into the kingdom. But they have neglected the opportunities, refused to enter the open door of salvation, and consequently have lost the position they might have occupied. The other class have conscientiously lived up to the light that has come to them, altho small, and their faithfulness will be rewarded by the chiefest gifts. Thus the final conditions of the two classes will be reversed. The expression also justifies a local application, as referred to in verses 28 and 29. In point of nearness, both in time and proximity, they were in the presence of the Light of the World, while Abraham, Isaac, Jacob, and the prophets might be said to be farthest away. Too, the uttermost parts of the earth,—the gentiles of the north, the east, the south, and the west,—would enter in before the unbelieving Jews. The expression was a convenient form in which to force home the point of his remarks. The chief thing was not to know how many or what other persons would be saved, but to make sure of their own salvation.
