The Second Stage of Our Lord's Journey to Jerusalem
THE adjective "second" is the title of this article presents the thought that there were different stages of our Lord's final journey to Jerusalem, at which time He was crucified. In Luke 13:22 we have this language: "And he went on his way through cities and villages, teaching, and journeying on unto Jerusalem." In Luke's record of the Gospel we see three journeys mentioned: One in 9:51; another in 13:22; and the last one in 17:11. These three statements have given Bible students much difficulty interpreting the message. There are many things recounted in Luke 9:51-18:14 that are not found in any of the other records of the Gospel. In John 7:2-11:54 we see accounts of various events that are likewise not found in any of the other Gospel records of the life of Christ. For instance, in 7:2 we see that Jesus goes toward Jerusalem at the Feast of Tabernacles--the last year of His ministry. Then again, we see Him going toward Bethany, near Jerusalem, to raise Lazarus from the dead (John 11:1-17). Again, we see Him going to Jerusalem at the last Passover, at which He was executed (John 11:54-57). In this block of scripture (John 7:1-12:1) we see three trips to Jerusalem. Are these three journeys mentioned by Luke, as referred to above, the same as those narrated by John in the passage under consideration? There are certain elements that seem to indicate that they are; at the same time there are certain facts and details that make a harmony of the two records rather difficult. But the dissimilarities in the records can be harmonized and one account can be considered as supplemental of the other. This view is the usual one taken by conservative scholars of today. Let us for a moment look at the harmony between the records and thus prepare ourselves for an appreciation of the special passage of scripture for our present study--Luke 13:22-35.
In Luke 9:51 we are told that, Jesus "stedfastly set his face to go to Jerusalem." It must be remembered that Jerusalem was the capital of Judea. Following this verse we have a record of things and events that transpired in Judea in the text from Luke 9:51-13:21. In John 7:1-10:21 we have an account of discussions that Jesus had with the Jerusalem authorities and certain discourses of His which occurred at the Feast of Tabernacles of this same year, found in 7:1-10:21. It is most highly probable that Jesus went to Jerusalem and had His clash with the leaders of Israel as is found in John 7:1-10:21. Then after the Feast of the Tabernacles He engaged in His latter Judean ministry, as is found in Luke 9:51-13:21. This ministry continued until the Feast of Dedication, which occurred possibly three months after the Feast of Tabernacles. The Lord Jesus returned to Jerusalem at this Feast of Dedication, which occurs around our Christmas season, and spoke of the things recorded in John 10:22-39.
After this feast He left Judea and went beyond the Jordan into Perea where John baptized at first (John 10:40-42). His great Perean ministry, of which we read in Luke 13:22-17:10, extended from the Feast of Dedication, to the time that Lazarus died. As He engaged in this ministry in Perea, He was gradually working His way towards Jerusalem. He therefore accomplished the works and did the teaching recorded in Luke 13:22-17:10. When Lazaras died, his sisters sent for Jesus, as we see in John 11:1-17. Thus the Perean ministry was brought to a close by our Lord's answering the call of the bereaved sisters of Lazarus.
Many of the people believed on Christ, not only because of the fact that He raised Lazaras from the dead, but because of Lazarus' own testimony. When the Jerusalem authorities plotted the destruction of Jesus, He left Judea and headed northward to a little town called Ephraim, where He stayed with His disciples. According to all the facts, from there He went northward and joined the band of pilgrims that were going from Galilee, through Perea, down to Jerusalem to observe the Passover, at which He was executed. It was at this point that all the records converge, as we see from Matthew 19:1ff., Mark 10:1ff., Luke 17:11ff., and John 12:1ff.
From the facts just recounted, it is possible for us to see just when in the ministry of our Lord the events of the present lesson occurred. We shall now examine the text of Luke 13:22-30.
"22 And he went on his way through cities and villages, teaching, and Journeying on unto Jerusalem. 23 And one said unto him, Lord, are they few that are saved? And he said unto them, 24 Strive to enter in by the narrow door: for many, I say unto you, shall 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, open to us; and he shall answer and say to you, I know you not whence ye are; 26 then shall ye begin to say, We did eat and drink in thy presence, and thou didst teach in our streets; 27 and he shall say, I tell you, I know not whence ye are; depart from me, all ye workers of iniquity. 28 There shall be the weeping and the gnashing of teeth, when ye shall see Abraham, and Isaac, and Jacob, and all the prophets, in the kingdom of God, and yourselves cast forth without 29 And they shall come from the east and west, and from the north and the south, and shall sit down in the kingdom of God. 30 And behold, there are last who shall be first and there are first who shall be last."
According to verse 22 Jesus went on His way through cities and villages as He journeyed toward Jerusalem. The cities and villages here mentioned can be none other than the cities and villages of Perea, the country which constitutes part of Transjordan of the present day. As they were journeying, one asked Him: "Lord, are they few that are saved?" Why this person, asked the question we are not told. It would indeed be interesting to know the reason.
In reply the Lord exhorted that men should strive to enter in by the narrow door (vs. 24). In the Sermon on the Mount the Lord spoke of the way of life as being a narrow path and the way to destruction as being the broad road. In the terms of the former language He spoke of this way of life as being a narrow door, through which one enters into life eternal. Men are, according to this statement, urged to strive to enter. Many shall, according to our Lord's statement, strive to enter but will be unable to do so. Only those who strive shall be able to enter. But what is the meaning of the word "strive" as here used? It is taught very explicitly and clearly in many passages of the Scriptures that salvation is a matter of the grace of God, of which we take hold by faith. Thus the striving urged here cannot be that of human efforts to attain salvation. In view of these facts it is quite evident that, by the word "strive" our Lord meant that a person should be particular and make no mistake in his quest for the way of life. This interpretation is in perfect accord with all plain declarations of the Scripture on the point.
According to verse 25 there comes a time when it will be too late to strive to enter into the kingdom of God. When once the master of the house has risen up and has shut the door, then it is too late. Our Lord applied this principle to those to whom He was speaking, for He said that they would begin to stand without and to knock, imploring that the door be opened. But the Lord would answer and say to them: "I know you not whence ye are; 26 then shall ye begin to say, We did eat and drink in thy presence, and thou didst teach in our streets; 27 and he shall say, I tell you, I know not whence ye are; depart from me, all ye workers of iniquity." By this language we see that our Lord meant by the word "know" something more than mere acquaintance. One must know the Lord Jesus Christ in a personal manner. By this I mean what the Lord Jesus indicated by the expression, "Ye must be born again." Figuratively speaking, Jesus comes into our cities and towns, and we brush shoulders with Him, but take little cognizance of His presence. We ignore Him, and He passes by. The door of opportunity for us which such an experience makes is closed and we become callous and non-responsive to the gospel call. When we reach that point, the door is closed. It is forever too late!
Looking forward to the time when He shall return and establish the kingdom of God upon earth in its visible and outward form, Jesus declared that there will be weeping and gnashing of teeth when those with whom He has brushed shoulders shall see Abraham, Isaac, and Jacob, and the prophets in the kingdom of God, but they shall see themselves cast out. These ancient worthies of faith and servants of God will be in that glorious kingdom, whereas those who have not availed themselves of the opportunity of entering will be denied entrance. We are told that the rejected ones, the lost, will see Abraham, Isaac, and Jacob, and the prophets in the kingdom of God. This means exactly what it says. The lost will be held in confinement in Sheol during the great millennial reign of our Lord. If at any time, they cast their glance, figuratively speaking toward the earth, they will be able to see Abraham, Isaac, and Jacob, and the prophets in their resurrection bodies here on earth, enjoying the great blessings of the Kingdom Age; whereas they will not share in those blessings. This passage throws light upon the question as to whether or not those who are departed can know and understand what is going on here upon the earth.
Herod's Hostility Against Jesus
In verses 31-33 we have the following language: "31 In that very hour there came certain Pharisees, saying to him, Get thee out, and go hence: for Herod would fain kill thee. 32 And he said unto them, Go and say to that fox, Behold, I cast out demons and perform cures to-day and to-morrow, and the third day I am perfected. 33 Nevertheless I must go on my way to-day and to-morrow and the day following: for it cannot be that a prophet perish out of Jerusalem." Certain Pharisees were friendly to Jesus and showed their attitude by warning Him to leave the territory of Herod Antipas who was hostile to Him. These Pharisees were an exception to the general rule of that sect, most of whom were hostile to the Lord Jesus. It is quite refreshing to see these friendly ones.
Herod would have slain the Lord Jesus if he had had an opportunity, or dared to do so. It is quite probable that his hostility against Jesus was aroused because of jealousy. Doubtless Herod recognized in Jesus a person with messianic possibilities. He was performing the very acts and deeds which the Messiah would do.
Jesus replied to his friends by saying that they should inform Herod, the sly old fox, that He was casting out demons and performing cures today and tomorrow, and that on the third day He would be perfected. Herod was a tricky, conniving man, with only sinister and selfish purposes. By our Lord's casting out demons, He showed that He had authority over Satan and the evil spirits. He likewise showed by His curing diseases that He was Master in the realm of sickness. His performing such works were His credentials as the Messiah.
But what is meant by His performing cures "to-day and to-morrow, and the third day I am perfected"? Various answers have been given to this question. Some scholars think that it was a proverbial expression, and that Jesus used it just to indicate His continued activity. This is a possible interpretation. Others think that He spoke of three literal days; still others, that He was speaking of the three years of His public ministry. There are, however, those who think that He implied by this a long period of time; others, that He meant by it a short period of time. Still others are of the opinion that He was speaking of an indefinite period of time. The facts of the context are so very scanty that it is impossible for anyone to be dogmatic with reference to any one of these interpretations. Jesus evidently meant to tell Herod something about His stay in the latter's realm. What is meant by "and the third day I am perfected"? The marginal reading of the American Standard Version is "end my course." If this rendering is accepted, Jesus would be saying to Herod that He would be in the latter's territory only three days, or a very short time. If, on the other hand, the three days mentioned in these verses referred to the three years and a fraction of our Lord's public ministry, then His being perfected would refer to the same thought which is expressed several times in the Hebrew letter: that our Lord was made perfect through suffering. But, as stated above, it is impossible for one to be dogmatic on this point. We shall have to leave the question unsettled.
Jesus' Lament Over Jerusalem
"0 Jerusalem, Jerusalem, that killeth the prophets, and stoneth them that are sent unto her! how often would I have gathered thy children together even as a hen gathereth her own brood under her wings, and ye would not! 35 Behold, your house is left unto you desolate: and I say unto you, Ye shall not see me, until ye shall say, Blessed is he that cometh in the name of the Lord" (vss. 34,35). Our Lord knew that He was going to Jerusalem and foretold the fate that was awaiting Him. Nevertheless, He set His face like a flint to go to that city. He knew that Herod would not kill Him, but that He would be executed in Jerusalem by the religious authorities there. We must not confound this lament with the one that is recorded in Matthew 23:37-39. This latter passage was the conclusion to a sermon preached by our Lord on the last day of His public ministry in Jerusalem.
According to our Lord's statement He would often have gathered Israel together for her final restoration, but she willed that He should not do that. Thus the human will frequently hinders and delays God's carrying out His first and highest purpose for the individual. The Jerusalem that kills the prophets that are sent unto her are the leaders, for it was they always who clamored for the death sentence against the prophets.
It is rather difficult for us to determine what is meant by "your house." Some think that it refers to the Jewish Sanhedrin, that was called by the rabbis "Beth Din," which means the house of judgment. Others think that the house refers to the Temple. The language could apply to either or to both.
Eventually Israel will reverse the decision which she made against Jesus nineteen hundred years ago and will plead for Him to return. When the Jews reach this point and, in genuine repentance and contrition of heart, plead for Him to return, He will do so. His coming at that time will be the rising of the Sun of Righteousness, that brings healing with His rays of glory.
"Hail! the heaven-born Prince of Peace!
Hail the Sun of Righteousness!
Light and life to all He brings,
Risen with healing in His wings:..."
