64 To the Lord of the cross

Luke 13:22-30
Isaiah 53:10-12
T The claim of sympathizer

"And He was passing through from one city and village to another, teaching, and proceeding on His way to Jerusalem." (22)@Because it is written down in Verse 31 that Herod is going to murder Jesus, probably it seems that these "towns and villages" are Perea districts. Herod Antipas was a feudal lord of Galilee and Perea. The article of Jewish local patrol which begins from visit of Bethany (10:38-42), and the article of dispatch of 70 disciples in the front of it; probably it was done in Perea where a party of Jesus spent a considerable period. And in Perea, it would be this patrol purpose to want to visit the towns villages which did not visit yet. Such way of visit means that the visit to Jerusalem of Jesus approached. Therefore, would Luke add it, "He was proceeding on His way to Jerusalem", expressly? Luke continues staring at that one point now.

In the middle of the trip, a certain person asked, "Lord, are there just a few who are being saved?" (23). He seemed to be one of the inside people who walked over towns and villages with Jesus. If this place is Perea, it is thought that he was a disciple of Jesus, or a sympathizer of Jesus (pro-group of Jesus); probably, he would be a sympathizer. His work of Perea, it seemed He stayed in the house in metropolis; and He walked around neighboring towns and villages after based in that house, like He did it in Galilee. Therefore, people thronged to that house during absence and might wait for Jesus to come home. During that time, people would hear the story from disciples who keep absence of Jesus, and would think over and over about His teaching whom they have heard until now, I imagine it so. There would be a lot of people who believed Jesus and became disciples, and there would be the people who did not believe Him, but became sympathizers of Jesus; and such a large number of the people were around Jesus.

The claim of such sympathizer comes out to a story of Jesus. "We ate and drank in Your presence, and You taught in our streets" (26) This person took pride that he was at the position near to Jesus and was "a saved person". Probably, he would have a strong interest in the salvation of Zion. However, Jesus criticizes Pharisees strictly. Who would be saved, without a Jew being saved? His question was simple.


U Something is insufficient

Jesus said. "Strive to enter by the narrow door; for many, I tell you, will seek to enter and will not be able." (24) Anyway, Jesus does not count this questioner to "a saved person". By the way, what is the thing that "I am saved"? When I guessed from this way that He is speaking, "enter by the narrow door"; "the person who was settled to enter in the kingdom of God", it seemed the understanding of average for a then Jew. It's unclear by what you judge "I am saved". Probably, this person was such one. "For many, I tell you, will seek to enter and will not be able"; it will point a then Jew. However, Jesus put Jew and sympathizer on top of one another, here, and warned to the person of sympathizer that he must not become like a Jew, particularly a Pharisee. While He is pouring eyes to him particularly...

Naturally, he, this sympathizer, was a Jew, too. Therefore, he assumed oneself "a saved person", as a really chosen people of Jew. "I was near to Jesus like this, (I ate and drank with Him and was taught from Him)"; it was the conviction from the acquaintance with Jesus. He called to Jesus, "Lord". He was a simple sympathizer; but, strangely, he guessed the center of the Gospel precisely which said the authorization of Jesus was necessary, to enter the kingdom of God. However, he only looked at the inside from the entrance for an instant, but did not go into the gate. A sympathizer was such people. Therefore Jesus said, "Strive to enter by the narrow door".The word of "to strive" means "the hard fight" in the competition; Paul often used it (in Philippians, 1:30 etc.); but, indeed he seemed to be a disciple of Paul, Luke would seem to say that the faith to believe Jesus is to leave for the goal while having a hard fight. The gate of the kingdom of God is really narrow, even if there are many people who wish to enter there, and He lets nobody. Something is insufficient. Will not it be an important thing for the people of "a modern sympathizer", to fill that empty place?


V To the Lord of the cross

Jesus said successively. "Once the head of the house gets up and shuts the door, and you begin to stand outside and knock on the door, saying, 'Lord, open up to us!' then He will answer and say to you, 'I do not know where you are from.' Then you will begin to say, 'We ate and drank in Your presence, and You taught in our streets'; and He will say 'I tell you, I do not know where you are from; Depart from Me, all you evildoers'." (25-27) When the master closes a door, it is thought that a banquet (the wedding ceremony) began inside. The story of ten daughters who met a bridegroom with a candlestick came out in Matthew Chapter 25; but five daughters did not prepare oil for the supplement of candlestick, and while they went to look for it, a bridegroom arrived, and a door was closed, and a banquet has begun. Though they cry aloud as "Lord, please open here!", but the master says "I do not know you" and is brusque. Indeed, does not it look just like this story? The word which was repeated twice, "I do not know you"; it means "I do not know where you are from". This points at a visitor being a person invited by the Lord. The master of this banquet (the kingdom of God) is Jesus, and invited guest will be a person of faith. For the person who is not an invited guest, it is never possible to go into that banquet. We seem to hear the declaration of Jesus here which is saying a sympathizer is such people. And they were said in this way. "Depart from Me, all you evildoers." This is quotation of Psalms 6:8, but it will mean that their "sin" is not broken off. The event of the cross is intertwined there. Will not this be a message of Luke?

Salvation, it means "the salvation (the redemption of sin) from sin by the redemption of the cross" in a modern evangelism church, but it is thought that it succeeds Paul theology. Luke was taught such Paul theology thoroughly. The most important thing to enter the kingdom of God; it depends on whether your sin is forgiven by the cross of Jesus; and it demands our answer "I believe Him", for the question "Do you believe Him?". Because Luke was writing about the post event of the cross now it has been hidden, but when this sympathizer was asked whether he confesses to Jesus with "My Lord, My God!" (John 20:28), but this sympathizer could only answer it "no?"; this was a message of Luke to people of the sympathizers whom there were around him.

The message of Luke gives voltage remarkably. "There will be weeping and gnashing of teeth there when you see Abraham and Isaac and Jacob and all the prophets in the kingdom of God, but yourselves being cast out. And they will come from east and west, and from north and south, and will recline at the table in the kingdom of God." (28-30) A lot of Jews came to the foreigner church of Luke Era, and they were really sympathizers. They watched Jesus only by own way. I repeat it once again, but, for the people of such sympathizer that there is a lot even in this present age, they lack something. I wish that you meet the Lord of the cross and hear the permission of sin by Him. Now, you are asked, "Do you believe Me?". Please, answer to Him, "My Lord, My God!".


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