Text -- Luke 13:21-35 (NET)

13:21 It is like yeast that a woman took and mixed with three measures of flour until all the dough had risen.”

The Narrow Door

13:22 Then Jesus traveled throughout towns and villages, teaching and making his way toward Jerusalem. 13:23 Someone asked him, “Lord, will only a few be saved?” So he said to them, 13:24 “Exert every effort to enter through the narrow door, because many, I tell you, will try to enter and will not be able to. 13:25 Once the head of the house gets up and shuts the door, then you will stand outside and start to knock on the door and beg him, ‘Lord, let us in!’ But he will answer answer you, ‘I don’t know where you come from.’ 13:26 Then you will begin to say, ‘We ate and drank in your presence, and you taught in our streets.’ 13:27 But he will reply, ‘I don’t know where you come from! Go away from me, all you evildoers!’ 13:28 There will be weeping and gnashing of teeth when you see Abraham, Isaac, Jacob, and all the prophets in the kingdom of God but you yourselves thrown out. 13:29 Then people will come from east and west, and from north and south, and take their places at the banquet table in the kingdom of God. 13:30 But indeed, some are last who will be first, and some are first who will be last.”

Going to Jerusalem

13:31 At that time, some Pharisees came up and said to Jesus, “Get away from here, because Herod wants to kill you.” 13:32 But he said to them, “Go and tell that fox, ‘Look, I am casting out demons and performing healings today and tomorrow, and on the third day I will complete my work. 13:33 Nevertheless I must go on my way today and tomorrow and the next day, because it is impossible impossible that a prophet should be killed outside Jerusalem.’ 13:34 O Jerusalem, Jerusalem, you who kill the prophets and stone those who are sent to you! How often I have longed to gather your children together as a hen gathers her chicks under her wings, but you would have none of it! 13:35 Look, your house is forsaken! And I tell you, you will not see me until you say, ‘Blessed is the one who comes in the name of the Lord!’”

Commentary -- Verse Notes / Footnotes

NET Notes: Luk 13:21

¹ tn Grk “hid in.”

² sn This measure was a saton, the Greek name for the Hebrew term “seah.” Three of these was a very large quantity of flour, since a saton is a little over 16 lbs (7 kg) of dry measure (or 13.13 liters). So this was over 47 lbs (21 kg) of flour total, enough to feed over a hundred people.

³ tn Grk “it was all leavened.”

sn The parable of the yeast and the dough teaches that the kingdom of God will start small but eventually grow to permeate everything. Jesus’ point was not to be deceived by its seemingly small start, the same point made in the parable of the mustard seed, which preceded this one.

NET Notes: Luk 13:22

¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

³ tn This is a distributive use of κατά (kata); see L&N 83:12.

⁴ tn Or “cities.”

⁵ tn Grk “making his journey toward.” This is the first of several travel notes in Luke’s Jerusalem journey section of Luke 9-19; other notes appear at 17:11; 18:31; 19:28, 41.

⁶ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

NET Notes: Luk 13:23

¹ tn Here δέ (de) has not been translated.

² tn Grk “said to.”

³ sn The warnings earlier in Jesus’ teaching have led to the question whether only a few will be saved.

⁴ tn Here δέ (de) has been translated as “so” to indicate that Jesus’ reply was triggered by the preceding question.

NET Notes: Luk 13:24

¹ tn Or “Make every effort” (L&N 68.74; cf. NIV); “Do your best” (TEV); “Work hard” (NLT); Grk “Struggle.” The idea is to exert one’s maximum effort (cf. BDAG 17 s.v. ἀγωνίζομαι 2.b, “strain every nerve to enter”) because of the supreme importance of attaining entry into the kingdom of God.

NET Notes: Luk 13:25

¹ tn The syntactical relationship between vv. 24-25 is disputed. The question turns on whether v. 25 is connected to v. 24 or not. A lack of a clear connective makes an independent idea more likely. However, one must then determine what the beginning of the sentence connects to. Though it makes for slightly awkward English, the translation has opted to connect it to “he will answer” so that this functions, in effect, as an apodosis. One could end the sentence after “us” and begin a new sentence with “He will answer” to make simpler sentences, although the connection between the two sentences is thereby less clear. The point of the passage, however, is clear. Once the door is shut, because one failed to come in through the narrow way, it is closed permanently. The moral: Do not be too late in deciding to respond.

² tn Or “the master of the household.”

³ tn Or “rises,” or “stands up.”

⁴ tn Or “Sir.”

⁵ tn Grk “Open to us.”

⁶ tn Grk “and answering, he will say to you.” This is redundant in contemporary English and has been simplified to “he will answer you.”

⁷ sn For the imagery behind the statement “I do not know where you come from,” see Ps 138:6; Isa 63:16; Jer 1:5; Hos 5:3.

NET Notes: Luk 13:26

¹ sn This term refers to wide streets, and thus suggests the major streets of a city.

NET Notes: Luk 13:27

¹ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

² tc Most mss (Ì^75* A D L W Θ Ψ 070 Ë^1,13 Ï) have ἐρεῖ λέγω ὑμῖν (erei legw Jumin; “he will say, ‘I say to you’”) here, while some have only ἐρεῖ ὑμῖν (“he will say to you” in א 579 pc lat sa) or simply ἐρεῖ (“he will say” in 1195 pc). The variety of readings seems to have arisen from the somewhat unusual wording of the original, ἐρεῖ λέγων ὑμῖν (erei legwn Jumin; “he will say, saying to you” found in Ì^75c B 892 pc). Given the indicative λέγω, it is difficult to explain how the other readings would have arisen. But if the participle λέγων were original, the other readings can more easily be explained as arising from it. Although the external evidence is significantly stronger in support of the indicative reading, the internal evidence is on the side of the participle.

tn Grk “he will say, saying to you.” The participle λέγων (legwn) and its indirect object ὑμῖν (Jumin) are redundant in contemporary English and have not been translated.

³ sn The issue is not familiarity (with Jesus’ teaching) or even shared activity (eating and drinking with him), but knowing Jesus. Those who do not know him, he will not know where they come from (i.e., will not acknowledge) at the judgment.

⁴ tn Grk “all you workers of iniquity.” The phrase resembles Ps 6:8.

NET Notes: Luk 13:28

¹ sn Weeping and gnashing of teeth is a figure for remorse and trauma, which occurs here because of exclusion from God’s promise.

² tn Grk “and Isaac and Jacob,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

³ sn The kingdom of God is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20-21.

⁴ tn Or “being thrown out.” The present accusative participle, ἐκβαλλομένους (ekballomenous), related to the object ὑμᾶς (Jumas), seems to suggest that these evildoers will witness their own expulsion from the kingdom.

NET Notes: Luk 13:29

¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events in the discourse.

² tn Grk “they”; the referent (people who will come to participate in the kingdom) has been specified in the translation for clarity.

³ tn Grk “and recline at table,” as 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away. The word “banquet” has been supplied to clarify for the modern reader the festive nature of the imagery The banquet imagery is a way to describe the fellowship and celebration of accompanying those who are included as the people of God at the end.

⁴ sn The kingdom of God is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20-21.

NET Notes: Luk 13:30

¹ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

² tn Grk “behold.”

³ sn Some are last who will be first, and some are first who will be last. Jesus’ answer is that some who are expected to be there (many from Israel) will not be there, while others not expected to be present (from other nations) will be present. The question is not, “Will the saved be few?” (see v. 23), but “Will it be you?”

NET Notes: Luk 13:31

¹ tn Grk “At that very hour.”

² sn See the note on Pharisees in 5:17.

³ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

⁴ tn Grk “Go away and leave from here,” which is redundant in English and has been shortened to “Get away from here.”

⁵ sn Herod refers here to Herod Antipas. See the note on Herod Antipas in 3:1.

NET Notes: Luk 13:32

¹ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

² tn The participle πορευθέντες (poreuqente") has been taken as indicating attendant circumstance.

³ sn That fox. This is not fundamentally a figure for cleverness as in modern western culture, but could indicate (1) an insignificant person (Neh 4:3; 2 Esd 13:35 LXX); (2) a deceiver (Song Rabbah 2.15.1 on 2:15); or someone destructive, a destroyer (Ezek 13:4; Lam 5:18; 1 En. 89:10, 42-49, 55). Luke’s emphasis seems to be on destructiveness, since Herod killed John the Baptist, whom Luke calls “the greatest born of women” (Luke 7:28) and later stands opposed to Jesus (Acts 4:26-28). In addition, “a person who is designated a fox is an insignificant or base person. He lacks real power and dignity, using cunning deceit to achieve his aims” (H. W. Hoehner, Herod Antipas [SNTSMS], 347).

⁴ sn The third day is a figurative reference to being further on in time, not a reference to three days from now. Jesus is not even in Jerusalem yet, and the events of the last days in Jerusalem take a good week.

⁵ tn Or “I reach my goal.” The verb τελειόω (teleiow) is a key NT term for the completion of God’s plan: See Luke 12:50; 22:37; John 19:30; and (where it has the additional component of meaning “to perfect”) Heb 2:10; 5:8-9; 7:28.

NET Notes: Luk 13:33

¹ tn This is the frequent expression δεῖ (dei, “it is necessary”) that notes something that is a part of God’s plan.

² tn Or “unthinkable.” See L&N 71.4 for both possible meanings.

³ tn Or “should perish away from.”

⁴ sn Death in Jerusalem is another key theme in Luke’s material: 7:16, 34; 24:19; Acts 3:22-23. Notice that Jesus sees himself in the role of a prophet here. Jesus’ statement, it is impossible that a prophet should be killed outside Jerusalem, is filled with irony; Jesus, traveling about in Galilee (most likely), has nothing to fear from Herod; it is his own people living in the very center of Jewish religion and worship who present the greatest danger to his life. The underlying idea is that Jerusalem, though she stands at the very heart of the worship of God, often kills the prophets God sends to her (v. 34). In the end, Herod will be much less a threat than Jerusalem.

map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

NET Notes: Luk 13:34

¹ sn The double use of the city’s name betrays intense emotion.

² tn Although the opening address (“Jerusalem, Jerusalem”) is direct (second person), the remainder of this sentence in the Greek text is third person (“who kills the prophets and stones those sent to her”). The following sentences then revert to second person (“your… you”), so to keep all this consistent in English, the third person pronouns in the present verse were translated as second person (“you who kill… sent to you”).

³ sn How often I have longed to gather your children. Jesus, like a lamenting prophet, speaks for God here, who longed to care tenderly for Israel and protect her.

⁴ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

⁵ tn Grk “you were not willing.”

NET Notes: Luk 13:35

¹ sn Your house is forsaken. The language here is from Jer 12:7 and 22:5. It recalls exilic judgment.

² sn A quotation from Ps 118:26. The judgment to come will not be lifted until the Lord returns. See Luke 19:41-44.