Sermon Outline, November 16

Strive to Enter, Luke 12:54-13:35

INTRODUCTION

Jesus said that blasphemy against the Son of Man will be forgiven, but that blasphemy against the Spirit will not be forgiven (Luke 12:10). The contrast has to do with different periods of Jesus’ work. He came as “Son of Man,” warning the Jews that their time is nearly expired; but the Jews will be given one more chance, when God sends Spirit-filled apostles and prophets (11:49-51; cf. Acts). The door of opportunity for Israel is fast closing and the need to repent is urgent.

The first stage of Jesus journey to Jerusalem, which began at 9:51, ends with 13:21. A new section begins in 13:22, with another reference to Jesus’ procession toward Jerusalem. The first stage of Jesus’ journey parallels the first section of Jesus’ Galilean ministry. In Galilee, Jesus began by calling Peter, James, and John (5:1-11), and His journey to Jerusalem begins with a rebuke to the “sons of Zebedee” (9:53-56). The first stage of His Galilean ministry ended with a healing on the Sabbath that filled the Jewish leaders with rage (6:6-11). Likewise, the first stage of Jesus’ journey to Jerusalem ends with a healing on the Sabbath that humiliates His opponents (13:10-17). Jesus’ parable of leaven (13:21) hearkens back to the leaven of the Pharisees (12:1), and shows that 12:1?E3:21 is a subunit within the section 9:51?E3:21.

THE TEXT
“Then He also said to the multitudes, ‘Whenever you see a cloud rising out of the west, immediately you say, “A shower is coming”; and so it is. And when you see the south wind blow, you say, “There will be hot weather”; and there is. Hypocrites! You can discern the face of the sky and of the earth, but how is it that you do not discern this time?’ . . . “(Luke 12:54-13:35).

SIGNS OF THE TIMES
12:54-13:9 forms a single subsection. Luke 13:1 indicates that the stories of the Galileans and the tower of Siloam were reported to Jesus on the same occasion when He was rebuking the multitudes for their blindness to the signs of the times. The death of the Galileans and the fall of the tower of Siloam are among the things that Jesus wants the multitudes to analyze.

In context, Jesus’ instruction to “make an effort to settle” out of court has two implications. First, He is encouraging the people to make peace with God before His judgment falls. Second, He is warning the Jews about the ultimate consequences of their resistance to Rome: If they continue to offer militant resistance, they will be destroyed. The Galileans whose blood was mingled with the blood of sacrifices and the people who perished when the tower of Siloam fell ?E these are only the beginning. Someday, thousands of Jews will be slaughtered in the temple and will be crushed beneath the rubble of the city.

By warning Jews against hot-headedness, Jesus is not only offering prudent political advice. He is also charging Israel with a failure to be Israel. Israel was called to be a light to the Gentiles, an instrument for the salvation of the nations. Instead of pursuing this goal, the Jews have come to despise the Romans. Because Israel has failed in her calling, the kingdom will be given to another people. Jesus and His followers will be the new Israel. The multitudes, influenced by the “leaven of the Pharisees” (12:1) have become hypocritical (13:56). Like the fig tree, they have only a short time to bring forth fruit before being cut down.

SABBATH
The woman in the synagogue has been “bent double” for eighteen years because of a “spirit of infirmity” (v. 11). Her condition, like that of many of the people Jesus heals, represents the condition of Israel as a whole. She is a “daughter of Abraham” who has been in bondage to Satan (v. 16). Jesus demonstrates His purpose in coming by laying hands on her and freeing her from her sickness. As elsewhere in the gospel, the fact that this occurs on the Sabbath points to the Sabbatical nature of Jesus’ mission. He comes to release the oppressed from bondage, to announce and bring in a great Sabbath feast.

On this same occasion, Jesus tells two parables concerning the kingdom. Both emphasize the contrast between small and hidden beginnings and later growth. The parable of the mustard seed draws on OT passages that depict great empires as trees in which subject nations nest like the birds (Ezekiel 17; Daniel 4:10-12). Though Jesus’ kingdom is small like a seed, it will eventually grow to become the greatest of empires, and the nations will find refuge in its branches.

FEW THAT BE SAVED?
The small beginnings of the kingdom of God raise the obvious question, “Are there few that be saved?” This is a serious question for Jews, who read biblical prophecies about the nations streaming to Zion (e.g., Isaiah 2:1-4). Elsewhere in the gospels, Jesus answers Yes to this question: Many are called but few are chosen (Matthew 7:13-14; 22:14). But this is not a statement about the whole history of the church. Both the question and Jesus’ answer are about the time of His own ministry. As He travels toward Jerusalem, few respond to Him with faith.

And no wonder: The Pharisees are setting traps for Jesus and Herod intends to kill Him (12:31), yet Jesus continues His journey to Jerusalem in the company of “myriads” of people (12:1), which renders Him conspicuous. To associate with Jesus is to become a target for the Jewish leaders and Herod. Discipleship is risky, and many are adopting a “wait and see” attitude.

Jesus doesn’t answer the question directly. Instead, he encourages the questioner, and all the other listeners, to make sure that they enter the kingdom before it is too late. Shortly the door will shut and the party will begin. Witnessing Jesus’ ministry will not be enough to get anyone into the kingdom (vv. 26-27). Nor does physical descent from Abraham, Isaac and Jacob guarantee a ticket to the feast (vv. 28-29). Only those who become followers of Jesus will be admitted. The people who come to Jesus will be the true Israel, gathered from the four corners of the earth, reclining at table in the feast of the kingdom.

DESOLATED HOUSE
What looks like prudence is actually impenitence, and the “risk” of discipleship is the safer option. Those who seek to save their lives (by holding back from Jesus) will lose their lives; those who lose their lives for Jesus’ sake will find them.

Jesus describes His vocation in terms of a three-day sequence. He heals and casts out demons for two days, but the third day is the goal (v. 32). He is to be about His Father’s business for two days, and will be found on the third (cf. Luke 2:46). Going about His Father’s business means also suffering at the hands of the Jewish leaders, Herod and the Romans, but on the third day He will reach his goal.

These spiritual maxims have a very specific meaning in the first-century situation. Those who do not take advantage of the opportunity to enter the kingdom will be locked out. They will gnash their teeth when they see the kinds of people who are admitted. Those who refuse to come under the wings of Jesus (cf. Psalm 17:8; 36:7; 57:1) will be exposed to judgment. Jerusalem is the mother of Israel, but her children are scattered and vulnerable to the “fox,” Herod (v. 31). Jesus longs to act like a mother to Israel, gathering the scattered children of Jerusalem to Himself. When fire falls from heaven on Jerusalem, only those under Jesus’ wings will be preserved.