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Luke 13

There were present at that season some that told him of the Galilaeans, whose blood Pilate had mingled with their sacrifices.

And Jesus answering said unto them, Suppose ye that these Galilaeans were sinners above all the Galilaeans, because they suffered such things?

I tell you, Nay: but, except ye repent, ye shall all likewise perish.

Or those eighteen, upon whom the tower in Siloam fell, and slew them, think ye that they were sinners above all men that dwelt in Jerusalem?

I tell you, Nay: but, except ye repent, ye shall all likewise perish.

He spake also this parable; A certain man had a fig tree planted in his vineyard; and he came and sought fruit thereon, and found none.

Then said he unto the dresser of his vineyard, Behold, these three years I come seeking fruit on this fig tree, and find none: cut it down; why cumbereth it the ground?

And he answering said unto him, Lord, let it alone this year also, till I shall dig about it, and dung it:

And if it bear fruit, well: and if not, then after that thou shalt cut it down.

And he was teaching in one of the synagogues on the sabbath.

And, behold, there was a woman which had a spirit of infirmity eighteen years, and was bowed together, and could in no wise lift up herself.

And when Jesus saw her, he called her to him, and said unto her, Woman, thou art loosed from thine infirmity.

And he laid his hands on her: and immediately she was made straight, and glorified God.

And the ruler of the synagogue answered with indignation, because that Jesus had healed on the sabbath day, and said unto the people, There are six days in which men ought to work: in them therefore come and be healed, and not on the sabbath day.

The Lord then answered him, and said, Thou hypocrite, doth not each one of you on the sabbath loose his ox or his ass from the stall, and lead him away to watering?

And ought not this woman, being a daughter of Abraham, whom Satan hath bound, lo, these eighteen years, be loosed from this bond on the sabbath day?

And when he had said these things, all his adversaries were ashamed: and all the people rejoiced for all the glorious things that were done by him.

Then said he, Unto what is the kingdom of God like? and whereunto shall I resemble it?

It is like a grain of mustard seed, which a man took, and cast into his garden; and it grew, and waxed a great tree; and the fowls of the air lodged in the branches of it.

And again he said, Whereunto shall I liken the kingdom of God?

It is like leaven, which a woman took and hid in three measures of meal, till the whole was leavened.

And he went through the cities and villages, teaching, and journeying toward Jerusalem.

Then said one unto him, Lord, are there few that be saved? And he said unto them,

Strive to enter in at the strait gate: for many, I say unto you, will seek to enter in, and shall not be able.

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, Lord, open unto us; and he shall answer and say unto you, I know you not whence ye are:

Then shall ye begin to say, We have eaten and drunk in thy presence, and thou hast taught in our streets.

But he shall say, I tell you, I know you not whence ye are; depart from me, all ye workers of iniquity.

There shall be weeping and gnashing of teeth, when ye shall see Abraham, and Isaac, and Jacob, and all the prophets, in the kingdom of God, and you yourselves thrust out.

And they shall come from the east, and from the west, and from the north, and from the south, and shall sit down in the kingdom of God.

And, behold, there are last which shall be first, and there are first which shall be last.

The same day there came certain of the Pharisees, saying unto him, Get thee out, and depart hence: for Herod will kill thee.

And he said unto them, Go ye, and tell that fox, Behold, I cast out devils, and I do cures to day and to morrow, and the third day I shall be perfected.

Nevertheless I must walk to day, and to morrow, and the day following: for it cannot be that a prophet perish out of Jerusalem.

O Jerusalem, Jerusalem, which killest the prophets, and stonest them that are sent unto thee; how often would I have gathered thy children together, as a hen doth gather her brood under her wings, and ye would not!

Behold, your house is left unto you desolate: and verily I say unto you, Ye shall not see me, until the time come when ye shall say, Blessed is he that cometh in the name of the Lord.

What does Luke 13:28 mean?

Explanation

This verse from the Gospel of Luke speaks of a moment of realization and anguish for those who are excluded from the Kingdom of God.

The imagery of "weeping and gnashing of teeth" is one that Jesus used to describe the deep regret and turmoil that will be felt by those who are not part of the divine kingdom, despite having had the opportunity to be so during their lifetime.

The mention of patriarchs like Abraham, Isaac, and Jacob, along with "all the prophets," alludes to a gathering of the righteous – the honored ancestors of the Jewish faith who exemplify faithfulness to God.

The verse emphasizes the stark contrast between the joy of the righteous who enter the kingdom and the sorrowful fate of those who find themselves outside of it. The idea is that those thrust out will be aware of what they have missed, which intensifies their grief.

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Historical Context

Luke 13:28 falls within a discourse where Jesus is teaching as he makes his way toward Jerusalem.

The cultural and historical context is the Jewish expectation of the Messianic age, a time believed to bring redemption for Israel and restoration of the people in God's favor.

Jesus' words would have been especially poignant to a Jewish audience who revered Abraham, Isaac, and Jacob and expected to join them in the coming kingdom because of their shared heritage.

Theological Insights

From a theological perspective, this verse can be interpreted through various lenses:

Eschatological – It provides a glimpse into the Last Judgment and the final state of souls, distinguishing between those included in the kingdom and those excluded.
Covenantal – It suggests that inclusion in the kingdom is not merely a matter of lineage but is contingent upon one's response to God's invitation, reflecting the New Covenant theology where faith supersedes ethnic origin or observance of the Law.
Ethical – It serves as a moral warning that neglecting to follow God's will can lead to a dire outcome, despite one's religious background or associations.

Practical Applications

The verse reminds believers of the importance of living a life that aligns with the teachings and expectations of their faith.

It also provides motivation for introspection and repentance, encouraging individuals to actively seek inclusion in the kingdom of God rather than assuming it, and to extend this invitation to others with love and urgency.

Cross-References

Matthew 8:11-12: "And I say unto you, That many shall come from the east and west, and shall sit down with Abraham, and Isaac, and Jacob, in the kingdom of heaven.

But the children of the kingdom shall be cast out into outer darkness: there shall be weeping and gnashing of teeth."

Matthew 13:42: "And shall cast them into a furnace of fire: there shall be wailing and gnashing of teeth."
Matthew 22:13: "Then said the king to the servants, Bind him hand and foot, and take him away, and cast him into outer darkness; there shall be weeping and gnashing of teeth."

Language Study

"Weeping" (κλαυθμός, klauthmos) – conveys intense crying or lamentation.
"Gnashing" (βρυγμός, brugmos) – suggests grinding or clenching of teeth out of pain or anger.
"Thrust out" (ἐκβαλλόμενοι, ekballomenoi) – implies forceful expulsion.

Cultural and Religious Comparisons

In various cultures, exclusion from a blissful afterlife or divine presence is a common theme. For example, in ancient Egypt, the unworthy were denied passage into the Field of Reeds. In Greek mythology, humanities could be banished to Tartarus.

Christianity's notion of exclusion from the kingdom of God has parallels in these ancient beliefs about separation in the afterlife based on earthly actions.

Scientific Perspectives

The verse uses expressive language to articulate human emotions of disdain and regret.

While these are not directly measurable through scientific means, they relate to the study of psychology and human behavior. The physical act of weeping and teeth-gnashing can accompany intense emotional experiences, phenomena that are studied within the field of psychosomatic medicine.

Commentaries

Commentators offer diverse perspectives:

Traditionalists typically view this verse as a reinforcement of the dire consequences of unbelief and the importance of accepting Jesus' teachings.
Critical scholars may analyze the language and context to understand how this teaching fit within the broader narrative of Jesus' ministry and its impact on various audiences.
Social justice advocates might focus on the inclusive nature of the kingdom as open to all who respond to God's call, not just a select ethnic group, and apply this inclusivity to modern social issues.

Luke 13

Luke 13

What does Luke 13:28 mean?

Explanation

Top Rated Luke Books

Historical Context

Theological Insights

Practical Applications

Cross-References

Language Study

Cultural and Religious Comparisons

Scientific Perspectives

Commentaries

Want more context?

What does Luke 13:28 mean?

Explanation

Top Rated Luke Books

Historical Context

Theological Insights

Practical Applications

Cross-References

Language Study

Cultural and Religious Comparisons

Scientific Perspectives

Commentaries

Want more context?