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In Luke 13:22-35, Jesus’ first response to the question about whether or not it will be few who are saved is to compare the kingdom to a narrow door. It’s not a complex interstate highway system with many ways and options for entrance and exit. It’s a single narrow door. Jesus then explains that this narrow door, which has been left open to all who would strive to enter, will one day be shut. Behind the shut door is an amazing banquet. Yet, this feast, intended to bring joy and satisfaction will be a moment of despair for many who did not enter through the narrow way. Jesus’ compassion is evident as he explains that he must continue on to Jerusalem where certain death awaits him. 

There are many wide open doors, but inside there’s no banquet and no eternal life — only death. Jesus said in Luke 13:24, “Strive to enter through the narrow door.” He also said in John 14:6, “I am the way and the truth and the life. No one comes to the Father except through me.”

Luke 13:10-21 combines the healing-exorcism of a woman on a Sabbath day with two short parables. It’s a conflict story, in a religious environment, on a religious day, with a religious ruler. But the Jews recognize neither the kingdom of God, nor the King himself. Instead they fixate on violations of law. Jesus is provoking them to answer this question — “Why am I healing this woman on this day?” It’s not about demon possession or what is permitted on the Sabbath, but rather about the identity of the King and the nature of God’s kingdom. God’s Son, the King, delivers and rescues from slavery (Deuteronomy 5:15). Jesus follows his miracle with two parables explaining how God’s kingdom, imperceptible at first, grows upward and outward as well as inward and through. This miracle and these parables lead us to identify the King and better understand the kingdom. Paradoxically, life is given through death, and the kingdom will grow worldwide after the seed has germinated. Jesus said in John 12:23-24, “Truly, truly, I say to you, unless a grain of wheat falls into the earth and dies, it remains alone; but if it dies, it bears much fruit.” Eventually, safety and rest will be found by many throughout the world in the branches of the tree.

Jesus did not hesitate to preach about topics that are largely avoided in today’s church. Sin, judgment, and repentance are unpopular but vital truths for believers and unbelievers. Twice Jesus says in Luke 13:1-9, “I tell you; but unless you repent, you will all likewise perish” (vv. 3, 5). 

In the Bible, the word repent means “to change one’s mind.” The Bible also tells us that true repentance has fruit, that is — it will result in a change of actions. Having been compared to two sides of a coin, repentance and faith are distinct but inseparable. 

Repentance is not a work of righteousness that we do to earn salvation (Titus 3:5). No one can repent and come to God unless God first convinces of the sin of unbelief (John 6:44; 16:7-11). Repentance is something God gives, and it is only possible because of his grace (Acts 5:31; 11:18; 2 Timothy 2:25). No one can repent unless God grants repentance. All of salvation, including repentance and faith, is a result of God drawing us, opening our eyes, and changing our hearts. God’s longsuffering leads us to repentance (2 Peter 3:9), as does his goodness and kindness (Romans 2:4).

The 1647 Westminster Confession of Faith (chapter 15, section 3-4)
3. Although repentance be not to be rested in as any satisfaction for sin, or any cause of the pardon thereof which is the act of God’s free grace in Christ; yet is it of such necessity to all sinners that none may expect pardon without it.

• a. Ezek 16:61-63; 36:31-32.
• b. Hosea 14:2, 4; Rom 3:24; Eph 1:7.
• c. Luke 13:3, 5; Acts 17:30-31.

4. As there is no sin so small but it deserves damnation, so there is no sin so great that it can bring damnation upon those who truly repent.

• a. Mat 12:36; Rom 5:12; 6:23.
• b. Isa 1:16, 18; 55:7; Rom 8:1.

In Luke 12:35-59 Jesus tells his followers to be ready for the return of their master by faithfully serving others. Those who he finds ready are given a promise of joy. Joy will be theirs because when he comes he will dress himself to serve them! Jesus also explains that when he comes he will bring God's perfect justice. God's justice might seem severe, but it is also wonderful. It is wonderful because the new heavens and earth he brings with him will have no evil, no decay, no death, and no injustice. He will accomplish this by plunging himself into God's justice, paying the debt for all who come to him in faith. Jesus finishes this section by urging his listeners not to delay in making a decision to embrace him as God's Messiah. Have you?

Luke chapter 12 explores and exposes whether we seek affirmation vertically from God, or horizontally from people, possessions, and false security. Jesus’s message and life are counter-cultural to everything we’ve been taught:

1. Life Is Much More Than the Abundance of Possessions (12:13-21).
2. Anxiety Is Closely Connected to a Fixation on Stuff (12:22-31).
3. Treasure on Earth Is Corruptible and Insecure (12:32-34).

John Purdy, in his book Parables At Work, offers a challenging contemporary application of this parable to the modern pursuit for materialist success and happy retirement years. He says, “If we hold that true wisdom is to be rich toward God, then work will have a limited place in our lives. We shall work hard enough to provide the necessities; we shall leave the future in God's hands. We will not make work a means of securing our lives against all possible calamities.”

In chapter 12 Luke continues to show us the urgency of responding rightly to Jesus. What or who we fear reveals what or who we value most. The word “fear” is used 5x in this passage. Fear is directional, and like love and anger, the direction that fear moves reveals what we love and find most important. In this passage, Jesus instructs us to fear God’s omniscience (12:1-3), to fear God’s judgment (12:4-7), to remember that God cares for us more than many sparrows (so “fear not” 12:7), and then to go out and provide a fearless witness (12:8-12).

Luke 11:14-36 highlights the need to respond to Jesus. Jesus teaches there is no neutrality between his kingdom and the kingdom of darkness. Two things indicate the crumbling of Satan’s kingdom. First, the defeat of demons (11:14, 15, 18, 19, 20). Second, the undermining of Satan’s fortifications (11:22).

Jesus then refers to, “the sign of Jonah. For as Jonah became a sign to the people of Nineveh, so will the Son of Man be to this generation” (Luke 11:29-30). The sign of Jonah includes three elements: the preaching of repentance (5:32; 13:3, 5; 15:7, 10), the preaching of judgment (13:1–9, 23–30, 34–35; 20:9–19; 22:20–28; 23:28–31), and divine rescue (24:5–7). Even though there are obstacles to following Jesus, he is the stronger man, greater than a human king or prophet, and the light that penetrates darkness. Therefore, follow him.

In Luke 11:37-54, we see one of the strongest condemnation discourses by Jesus, aimed at the Pharisees and Lawyers. Jesus opens with a principal statement highlighting their religious hypocrisy (vs 39-40). A person cannot expect to please God if he or she is externally obedient yet internally cold, unrepentant, and unloving. God made (and cares) about the outside and inside of a person.

Jesus elaborates by issuing three “woes” aimed at the Pharisee and three at the Lawyer. These denunciations are grounded in heartless legalism, pride, and false guidance/teaching that not only affect themselves, but their followers too.

Jesus offers us a better way; right religion is the outflow of a transformed heart that loves God and loves people. Jesus is the only way to the Father, the key to the knowledge of God, and the door to eternal life. Everyone who looks on the Son and believes in him has eternal life, and will be raised up on the last day (John 6:40).

What does it mean to be a disciple of Jesus? In Luke 10:39 we learn that Mary was focused on the Lord, whereas Martha was distracted, anxious, and troubled about many things (10:40-41). The problem is not Martha’s hospitality or service, but what was revealed in Martha’s comment to Jesus about Mary. Through Mary we learn something about discipleship — we are called into a close personal relationship with Jesus.

Following this scene, the disciples ask Jesus to teach them to pray (11:1). Jesus provides an example (11:2-4), then follows it with two exaggerated illustrations (11:5–8, 11–13) that argue from the lesser to the greater. Both illustrations begin with a question. The answer is that a friend will wake up at midnight to help, and a good father would never replace something good with something harmful. Therefore, “ask, and it will be given to you; seek, and you will find; knock, and it will be opened to you. For everyone who asks receives, and the one who seeks finds, and to the one who knocks it will be opened… If you then, who are evil, know how to give good gifts to your children, how much more will the heavenly Father give the Holy Spirit to those who ask him!” (11:9–10, 13).

In Genesis 11 people gathered to build a tower and a city rather than disperse as God instructed them. This event reveals humanity’s propensity for self-exaltation (tower) and self-preservation (a city). In God’s wise sovereignty, he has used the confusion of languages to disperse and protect us rather than destroy us. In Acts 2 we get a glimpse of God miraculously reversing the linguistic barriers to allow people from every nation to hear the good news of salvation in Jesus Christ. We are then given a future glimpse of God’s redemptive plan in Revelation 5:9-10 where “they sang a new song, saying, ‘Worthy are you to take the scroll and to open its seals, for you were slain, and by your blood you ransomed people for God from every tribe and language and people and nation, and you have made them a kingdom and priests to our God, and they shall reign on the earth.” God’s plan for the nations has always been the church, one kingdom and one unified people in Christ.

After summarizing the entire Old Testament Law with the statement “love God and love your neighbor as yourself,” the lawyer asked Jesus, “Who is my neighbor?” His motives are revealed by the word “test” in Luke 10:25. The lawyer had people he wanted to exclude from his obligation to love and still be considered legally righteous. 

Jesus answered his question by telling a story. A man was traveling to Jericho and was beaten, stripped, and left for dead on the side of a road. A priest and Levite came across the man in misery but passed along the other side of the road to avoid him. A Samaritan, however, displayed love in action as he cared for the man and paid for the expenses. Jesus made a Samaritan the hero of the story to expose the Jewish lawyer's prejudice and reveal that he was asking the wrong question. The real question is not, “Who is my neighbor,” but rather, “Am I a loving neighbor to all who come into contact with me?” Jesus told him, “You go, and do likewise” (verse 37).

In chapter 10 of Luke, Jesus sends out 72 disciples to prepare the way before him. We learn that every disciple has a mission, an exclusive message, and a high motivation. Our message is exclusive because that is what Jesus taught. He said in John 14:6, “I am the way and the truth and the life; no one comes to the Father but through Me.” The apostles taught, “there is no other name given under Heaven whereby we can be saved” (Acts 4:12). There is only one way to the Father. Therefore, we reject pluralism (several ways) and inclusivism (all will find their way). 

If you have seen Jesus clearly you should proclaim him boldly (Luke 10:23-24). We are called to share the good news victory, the life-shaping history-changing event of Jesus’ life, death, and resurrection (1 Corinthians 15:56-58).

In chapter 9 of Luke, Peter confesses that Jesus is not merely one more in a row of prophets — Elijah, John the Baptist, or some other prophet. Peter says, you are “the Christ of God.” What’s interesting is that after Peter gets the person of Jesus correct (his identity), he immediately gets a revelation of his work (sacrificial death). At this point Jesus says, “Follow me.” 

In chapters 1 to 8, Luke is answering the question, “Who is Jesus?” Chapters 9 through 19 answer the question, “If he is the Christ of God (the Messiah), what does it mean to follow him?" The word follow is a key word for the next nine chapters, and this chapter lays out the basics and pitfalls of it. In this section we get to observe the disciples struggle with pride, tribalism and sectarianism, vengeance and racism, and the subtle dangers of comfort and security.

Jesus continues to press upon their heart what he already told them, “If anyone would come after me, let him deny himself and take up his cross daily and follow me” (Luke 9:23).

In chapter 9 of Luke’s Gospel account, he continues to answer the question, “Who is Jesus?”

After explaining the cross work he must accomplish (9:22) and the cross-bearing awaiting those who follow him (9:23-26), Jesus provides hope. “But I tell you truly, there are some standing here who will not taste death until they see the kingdom of God” (9:27).

In the middle of a string of inquiries about who Jesus is (Herod, popular opinion, the disciples, and Peter himself) three men are taken to the top of a mountain to get a glimpse of the kingdom and the king. It’s certainly not what they expected with Jesus’ appearance being altered and his talking with two Old Testament leaders (9:28-36).

A glimpse of the kingdom (the transfiguration is a prolepsis) is intended to provide hope, just as a glimpse of the kingdom provided hope to Daniel and Ezekiel. Piercing all the other opinions and perceptions comes the Father’s estimation — “a voice came out of the cloud, saying, ‘This is my Son, my Chosen One; listen to him!’” (9:35).

“For whatever was written in former days was written for our instruction, that through endurance and through the encouragement of the Scriptures we might have hope” (Romans 15:4). Hope is a confident expectation in something (some future event) or someone (some deliverer-rescuer king) or some place (a kingdom paradise) bigger and more sure than our current reality.