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Luke’s gospel is remarkable, indeed unique, for having
a long central section without parallel in either of the other synoptics.
It stands out from the other gospels in that, whereas Luke follows the content
of Mark’s gospel from Luke 3:1—9:50, at that point he clearly deserts
Mark, resuming Mark’s story line only at Luke 18:15. This central section
is sometimes called the ‘Travel Document’. There is some justification
for this in that, whereas the ministry of Jesus in Luke 3:1—9:50 takes
place in Galilee, Luke 9:51—19:48 makes many mentions of his journeying
to Jerusalem (e.g. Luke 9:51-53; 13:22, 33; 17:11; 18:31) culminating in his
triumphant arrival there (19:29-44).
It is questionable however, whether Luke 9:51—19:48 can
convincingly be regarded as travelogue. The journey to Jerusalem is clearly
a leading element. But other emphases are present too. Among these are the
universal offer of salvation to all, including the Gentiles (10:29-37; 11:29-32;
13:22-30; 14:12-24, etc); the failure of the disciples to understand Jesus’
instruction (12:1-12, 41-48; 17:1-6, 22-37; 18:31-34); and a marked underlining
of the idea that his journey to Jerusalem, which will eventuate in his death,
is part of the divine purpose (12:49-50; 13:31-33; 18:31-33).
Luke 13:22-35 stands within this central section and reflects
many of its motifs. It is best approached from this perspective and against
this background.
The passage revolves around two main themes: who and how many
will be saved; and Jesus’ stern refusal to be dissuaded from going to
Jerusalem, even though it would cost him his life. Each of these solemn themes
is explored searchingly. The implied answer to the question whether few will
be saved is ‘yes’. Not only so, but those who think they will be
saved because of their lineage will have the horror of seeing the Gentiles
entering the messianic banquet, while they themselves are shut out.
The reason for their exclusion is their rejection of Jesus.
Jerusalem will not accept him any more than she accepted earlier prophets.
But death is not to be avoided. It is the path appointed for him and he will
not shrink from it.
This is a warning passage, hence the accent falls less on God’s
answer than on the danger of missing the way; less on the joy of salvation
than on the cost of it. So in verse 24 the urgent entreaty is: “Make
every effort to enter through the narrow door.” In verses 31-32 the effort
to divert Jesus from placing his life in danger by going to Jerusalem is met
not only with his stern refusal to do so, but by the implication that only
by treading the way of death will salvation be possible. Only after his death,
will his triumphant return in glory be possible (35).
The message of these verses is solemn and even somber. On the
one hand the response of the hearer is underlined. The remarkable feature
is that Jesus is not addressing those who are indifferent about whether they
enter the Kingdom of God. Their problem is that they seek to enter where no
entry is possible. “Strive to enter through the narrow door; for many,
I tell you, will try to enter and will not be able” (24). When the owner
of the house has closed the door, then there is no other recourse. Having
spent time in Jesus’ company listening to his teaching will count for
nothing. The Kingdom of God is for those who are ready to give up everything.
That being so, neither keeping company with Jesus, nor being a descendant
of Abraham will avail.
What this amounts to is spelled out in verses 31-35. It is acceptance
of Christ crucified which opens the door to eternal life. Against the advice
of some Pharisees who urged Jesus to avoid Jerusalem as a risk to his life—not
all Pharisees were hostile to Jesus—he insisted that Jerusalem was the
one place he had to go to since there his death was certain. “It is impossible
for a prophet to be killed outside of Jerusalem” (33). The two paragraphs
under study bring the Kingdom and the cross together (29; 33-34), and the
effect of doing so is to say that the Kingdom cannot come without the cross.
The Kingdom or rule of God comes only as the warring attitudes of the human
heart are put down so that in the death of Christ they are themselves put
to death. To attempt to deflect Christ from Jerusalem and the cross was to
deflect him from the soul of his mission (Luke 9:21-22, 44; 18:31-34).
(For a sermon example
from this text go to www.preachersmagazine.org and click on “Sermons”)
When the passage is read in its context, both local and general, in Luke’s
gospel, it is not difficult to discern how it may be approached in the pulpit.
Verses 22-30 are not an optional extra as the lectionary implies by placing
them in parentheses. On the contrary, they belong inseparably to verses 31-35,
as the emphatic, opening words of verse 31 make indubitably clear: “At
that very hour.” That is to say, it is precisely at the moment when Jesus
has swept aside religious pedigree and even social association with himself
as false foundations for salvation, that he proceeds directly to proclaim
the only way: following him to the cross.
There is a hard side to this passage. It speaks of only a few
being saved; of people trying to enter the Kingdom and finding the door closed;
of their claims to have known Jesus being met by the reply: “I do not
know where you came from;” of those with claims to privilege finding
their claims rebuffed, while those without them are admitted. “Some are
last who will be first, and some are first who will be last” (30). This
is strong medicine for our age which is averse to drawing sharp lines, preferring
to believe that “all roads lead to heaven.” But Jesus clearly did
not think so, and the ultimate issue is whether he is a true teacher.
At the same time the note of hardness is matched by a note of
compassion. If the way into the Kingdom is hard for the disciple, it is no
less, indeed is even harder, for the Master. It is the way of the Cross. The
cross to which Jerusalem will drive him not only breaks his body . . . it
breaks his heart. “How often have I desired to gather your children together
as a hen gathers her brood under her wings, and you were not willing. See
your house is left to you” (34-35). The Cross will indeed, break Jesus;
but it will also break Jerusalem. Her rejection of him for the false option
of national pride, will lead to her ruin. This is her last chance. She will
see him no more until his return at the end of the age in glory and judgment
(35).
One must therefore take care to preach the whole message of the passage—the two sides to salvation: what we must do, and what Christ has done; the wrong road to salvation and the right road to salvation. But we must also preach the whole message of salvation—judgment and redemption, rejection and rescue—in the spirit of the wholeness of the gospel. That is to say, in the spirit of the condemnation of sin, and the redeeming grace and mercy of God. To lose sight of either is to destroy the whole.