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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Luke 13:23–30. His four-level outline is real structure in the source text, so it is rendered as structure.
We have here,
I.A question put to our Lord Jesus.
Who it was that put it we are not told, whether a friend or a foe; for he both gave a great liberty of questioning him and returned answers to the thoughts and intents of the heart. The question was, Are there few that are saved? Luk 13:23 : ei oligoi hoi sōzomenoi - "If the saved be few? Master, I have heard thou shouldest say so; is it true?" 1. Perhaps it was a captious question. He put it to him, tempting him, with a design to ensnare him and lessen his reputation. If he should say that many would be saved, they would reproach him as too loose, and making salvation cheap; if few, they would reproach him as precise and strait-laced. The Jewish doctors said that all Israel should have a place in the world to come; and would he dare to contradict that? Those that have sucked in a corrupt nation are ready to make it the standard by which to measure all men's judgments; and in nothing do men more betray their ignorance, presumption, and partiality, than in judging of the salvation of others. 2. Perhaps it was a curious question, a nice speculation, which he had lately been disputing upon with his companions, and they all agreed to refer it to Christ. Note, Many are more inquisitive respecting who shall be saved, and who not, than respecting what they shall do to be saved. It is commonly asked, "May such and such be saved?" But it is well that we may be saved without knowing this. 3. Perhaps it was an admiring question. He had taken notice how strict the law of Christ was, and how bad the world was, and, comparing these together, cries out, "How few are there that will be saved!" Note, We have reason to wonder that of the many to whom the word of salvation is sent there are so few to whom it is indeed a saving word. 4. Perhaps it was an enquiring question: "If there be few that be saved, what then? What influence should this have upon me?" Note, It concerns us all seriously to improve the great truth of the fewness of those that are saved.
II.Christ's answer to this question, which directs us what use to make of this truth.
Our Saviour did not give a direct answer to this enquiry, for he came to guide men's consciences, not to gratify their curiosity. Ask not, "How many shall be saved?" But, be they more or fewer, "Shall I be one of them?" Not, "What shall become of such and such, and what shall this man do?" But, "What shall I do, and what will become of me?" Now in Christ's answer observe,
1.A quickening exhortation and direction: Strive to enter in at the strait gate. This is directed not to him only that asked the question, but to all, to us, it is in the plural number: Strive ye. Note,
(1.)All that will be saved must enter in at the strait gate, must undergo a change of the whole man, such as amounts to no less than being born again, and must submit to a strict discipline.
(2.)Those that would enter in at the strait gate must strive to enter. It is a hard matter to get to heaven, and a point that will not be gained without a great deal of care and pains, of difficulty and diligence. We must strive with God in prayer, wrestle as Jacob, strive against sin and Satan. We must strive in every duty of religion; strive with our own hearts, agōnizesthe - "Be in an agony; strive as those that run for a prize; excite and exert ourselves to the utmost."
2.Divers awakening considerations, to enforce this exhortation. O that we may be all awakened and quickened by them! They are such considerations as will serve to answer the question, Are there few that shall be saved?
(1.)Think how many take some pains for salvation and yet perish because they do not take enough, and you will say that there are few that will be saved and that it highly concerns us to strive: Many will seek to enter in, and shall not be able; they seek, but they do not strive. Note, The reason why many come short of grace and glory is because they rest in a lazy seeking of that which will not be attained without a laborious striving. They have a good mind to happiness, and a good opinion of holiness, and take some good steps towards both. But their convictions are weak; they do not consider what they know and believe, and, consequently, their desires are cold, and their endeavours feeble, and there is no strength or steadiness in their resolutions; and thus they come short, and lose the prize, because they do not press forward. Christ avers this upon his own word: I say unto you; and we may take it upon his word, for he knows both the counsels of God and the hearts of the children of men.
(2.)Think of the distinguishing day that is coming and the decisions of that day, and you will say there are a few that shall be saved and that we are concerned to strive: The Master of the house will rise up, and shut to the door, Luk 13:25. Christ is the Master of the house, that will take cognizance of all that frequent his house and are retainers to it, will examine comers and goers and those that pass and repass. Now he seems as if he left things at large; but the day is coming when he will rise up, and shut to the door. What door?
[1.]A door of distinction. Now, within the temple of the church there are carnal professors who worship in the outer-court, and spiritual professors who worship within the veil; between these the door is now open, and they meet promiscuously in the same external performances. But, when the Master of the house is risen up, the door will be shut between them, that those who are in the outer-court may be kept out, and left to be trodden underfoot by the Gentiles, Rev 11:2. As to those that are filthy, shut the door upon them, and let them be filthy still; that those who are within may be kept within, that those who are holy may be holy still. The door is shut to separate between the precious and the vile, that sinners may no longer stand in the congregation of the righteous. Then you shall return, and discern betwixt them.
[2.]A door of denial and exclusion. The door of mercy and grace has long stood open to them, but they would not come in by it, would not be beholden to the favour of that door; they hoped to climb up some other way, and to get to heaven by their own merits, and therefore when the Master of the house is risen up he will justly shut that door; let them not expect to enter by it, but let them take their own measures. Thus, when Noah was safe in the ark, God shut the door, to exclude all those that depended upon shelters of their own in the approaching flood.
(3.)Think how many who were very confident that they should be saved will be rejected in the day of trial, and their confidences will deceive them, and you will say that there are few that shall be saved and that we are all concerned to strive. Consider,
[1.]What an assurance they had of admission, and how far their hope carried them, even to heaven's gate. There they stand and knock, knock as if they had authority, knock as those that belong to the house, saying, "Lord, Lord, open to us, for we think we have a right to enter; take us in among the saved ones, for we joined ourselves to them." Note, Many are ruined by an ill-grounded hope of heaven, which they never distrusted or called in question, and therefore conclude their state is good because they never doubted it. They call Christ, Lord, as if they were his servants; nay, in token of their importunity, they double it, Lord, Lord; they are desirous now to enter in by that door which they had formerly made light of, and would now gladly come in among those serious Christians whom they had secretly despised.
[2.]What grounds they had for this confidence. Let us see what their plea is, Luk 13:26. First, They had been Christ's guests, had had an intimate converse with him, and had shared in his favours: We have eaten and drunk in thy presence, at thy table. Judas ate bread with Christ, dipped with him in the dish. Hypocrites, under the disguise of their external profession, receive the Lord's supper, and in it partake of the children's bread, as if they were children. Secondly, They had been Christ's hearers, had received instruction from him, and were well acquainted with his doctrine and law: "Thou hast taught in our streets - a distinguishing favour, which few had, and surely it might be taken as a pledge of distinguishing favour now; for wouldest thou teach us, and not save us?"
[3.]How their confidence will fail them, and all their pleas be rejected as frivolous. Christ will say to them, I know you not whence you are, Luk 13:25. And again (Luk 13:27), I tell you, I know you not, depart from me. He does not deny that what they pleaded was true; they had eaten and drunk in his presence, by the same token that they had no sooner eaten of his bread than they lifted up the heel against him. He had taught in their streets, by the same token that they had despised his instruction and would not submit to it. And therefore, First, He disowns them: "I know you not; you do not belong to my family." The Lord knows them that are his, but them that are not he does not know, he has nothing to do with them: "I know you not whence you are. You are not of me, you are not from above, you are not branches of my house, of my vine." Secondly, He discards them: Depart from me. It is the hell of hell to depart from Christ, the principal part of the misery of the damned. "Depart from my door, here is nothing for you, no, not a drop of water." Thirdly, He gives them such a character as is the reason of this doom: You are workers of iniquity. This is their ruin, that, under a pretence of piety, they kept up secret haunts of sin, and did the devil's drudgery in Christ's livery.
[4.]How terrible their punishment will be (Luk 13:28): There shall be weeping and gnashing of teeth, the utmost degree of grief and indignation; and that which is the cause of it, and contributes to it, is a sight of the happiness of those that are saved: You shall see the patriarchs and prophets in the kingdom of God, and yourselves thrust out. Observe here, First, That the Old Testament saints are in the kingdom of God; those had benefit by the Messiah who died before his coming, for they saw his day at a distance and it reflected comfort upon them. Secondly, That New Testament sinners will be thrust out of the kingdom of God. It intimates that they will be thrusting in, and will presume upon admission, but in vain; they shall be thrust out with shame, as having no part or lot in the matter. Thirdly, That the sight of the saint's glory will be a great aggravation of sinner's misery; they shall thus far see the kingdom of God that they shall see the prophets in it, whom they hated and despised, and themselves, though they thought themselves sure of it, thrust out. This is that at which they will gnash their teeth, Psa 112:10.
(4.)Think who are they that shall be saved, notwithstanding: They shall come from the east and the west; and the last shall be first, Luk 13:29, Luk 13:30.
[1.]By what Christ said, it appears that but few shall be saved of those whom we think most likely, and who bid fairest for it. Yet do not say then that the gospel is preached in vain; for, though Israel be not gathered, Christ will be glorious. There shall come many from all parts of the Gentile world that shall be admitted into the kingdom of grace in this world, and of glory in the other. Plainly thus, when we come to heaven, we shall meet a great many there whom we little thought to have met there, and miss a great many thence whom we verily expected to have found there.
[2.]Those who sit down in the kingdom of God are such as had taken pains to get thither, for they came from far - from the east and from the west, from the north and from the south; they had passed through different climates, had broken through many difficulties and discouragements. This shows that they who would enter into that kingdom must strive, as the queen of Sheba, who came from the utmost parts of the earth to hear the wisdom of Solomon. They who travel now in the service of God and religion shall shortly sit down to rest in the kingdom of God.
[3.]Many who stood fair for heaven came short, and others who seemed cast behind, and thrown quite out of the way, will win and wear this prize, and therefore it concerns us to strive to enter. Let us be provoked, as Paul desires the Jews might be, to a holy emulation, by the zest an forwardness of the Gentiles, Rom 11:14. Shall I be outstripped by my juniors? Shall I, who started first, and stood nearest, miss of heaven, when others, less likely, enter into it? If it be got by striving, why should not I strive?
Historical interpretation
Nine Centuries of Reception
11 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
For the Fathers above mentioned, before the times of the Law, forsaking the sins of many gods to follow the Gospel way, received the knowledge of the most high God; to whom many of the Gentiles were conformed through a similar manner of life, but their children suffered estrangement from the Gospel rules; and herein it follows, And behold they are last which shall be first, and they are first which shall be last.
(in reg. ad int. 240.) For as in earthly life the departure from right is exceeding broad, so he who goes out of the path which leads to the kingdom of heaven, finds himself in a vast extent of error. (int. 241.). But the right way is narrow, the slightest turning aside being full of danger, whether to the right or to the left, as on a bridge, where he who slips on either side is thrown into the river.
(Hom. in Psalm 1, 15.) For the soul wavers to and fro, at one time choosing virtue when it considers eternity, at another preferring pleasures when it looks to the present. Here it beholds ease, or the delights of the flesh, there its subjection or captive bondage; here drunkenness, there sobriety; here wanton mirth, there overflowing of tears; here dancing, there praying; here the sound of the pipe, there weeping; here lust, there chastity.
(reg. brev. ad int. 282.) He perhaps speaks to those whom the Apostle describes in his own person, saying, If I speak with the tongues of men and of angels, and have all knowledge, and give all my goods to feed the poor, but have not charity, it profiteth me nothing. For whatever is done not from regard to the love of God, but to gain praise from men, obtains no praise from God.
And it is not fitting that we should fear men, but rather God. For this reason, if we should do such [wicked] things, the Lord has said, "Even though you were gathered together to me in my very bosom, yet if you were not to keep my commandments, I would cast you off, and say unto you, Depart from me; I know you not whence you are, you workers of iniquity."
(24, 40. in Matt.) What then is that which our Lord says elsewhere, My yoke is easy, and my burden is light? (Matt. 11:30.) There is indeed no contradiction, but the one was said because of the nature of temptations, the other with respect to the feeling of those who overcame them. For whatever is troublesome to our nature may be considered easy when we undertake it heartily. Besides also, though the way of salvation is narrow at its entrance, yet through it we come into a large space, but on the contrary the broad way leadeth to destruction.
Christ has hidden enemies. All those who live unjust and irreligious lives are Christ's enemies, even if they are signed with his name and are called Christians. I mean the ones to whom he is going to say, "I do not know you," and they say to him, "Lord, in your name we ate and drank. In your name, we performed many deeds of power. What did we eat and drink in your name?" You see that they did not value their food very highly, and yet it was with reference to it that they said they belonged to Christ. Christ is the food that is eaten and drunk. Even Christ's enemies eat and drink him. The faithful know the Lamb without spot on which they feed, if only they fed on it in such a way that they are not liable to punishment! The apostle says, "Whoever eats and drinks unworthily is eating and drinking judgment upon himself."
(Serm. 111.) Or else, our Lord confirmed the words He heard, that is, by saying that there are few who are saved, for few enter by the strait gate, but in another place He says this very thing, Narrow is the way which leadeth unto life, and few there are who enter into it. (Matt. 7:14.) Therefore He adds, For many I say unto you shall seek to enter;
(Serm. 111.) Now our Lord in no wise contradicts Himself when He says, that there are few who enter in at the strait gate, and elsewhere, Many shall come from the east and the west; (Matt. 8:11.) for there are few in comparison with those who are lost, many when united with the angels. Scarcely do they seem a grain when the threshing floor is swept, but so great a mass will come forth from this floor, that it will fill the granary of heaven.
(Mor. 11. c. 50.) Now when He was about to speak of the entrance of the narrow gate, He said first, strive, for unless the mind struggles manfully, the wave of the world is not overcome, by which the soul is ever thrown back again into the deep.
(Moral. 2. c. 5.) For God not to know is for Him to reject, as also a man who speaks the truth is said not to know how to lie, for he disdains to sin by telling a lie, not that if he wished to lie he knew not how, but that from love of truth he scorns to speak what is false. Therefore the light of truth knows not the darkness which it condemns. It follows, Then shall ye begin to say, We have eaten and drunk in thy presence, &c.
And He will say to you: I do not know where you come from. Depart from me, all you workers of iniquity. He does not (say) that the feasting of legal festivals helps, one whom the piety of faith does not commend, the knowledge of Scriptures does not make known to God, whom the iniquity of deeds shows to His eyes as unworthy.
Urged thereto by their love of safety, yet shall not be able, frightened by the roughness of the road.
The master of the house is Christ, who since as very God He is every where, is already said to be within those whom though He is in heaven He gladdens with His visible presence, but is as it were without to those whom while contending in this pilgrimage, He helps in secret. But He will enter in when He shall bring the whole Church to the contemplation of Himself. He will shut the door when He shall take away from the reprobate all room for repentance. Who standing without will knock, that is, separated from the righteous will in vain implore that mercy which they have despised. Therefore it follows, And he will answer and say to you, I know you not whence ye are.
Or mystically, he eats and drinks in the Lord's presence who eagerly receives the food of the word. Hence it is added for explanation, Thou hast taught in our streets. For Scripture in its more obscure places is food, since by being expounded it is as it were broken and swallowed. In the clearer places it is drink, where it is taken down just as it is found. But at a feast the banquet does not delight him whom the piety of faith commends not. The knowledge of the Scriptures does not make him known to God, whom the iniquity of his works proves to be unworthy; as it follows, And he will say unto you, I know not whence ye are; depart from me.
But the twofold punishment of hell is here described, that is, the feeling cold and heat. For weeping is wont to be excited by heat, gnashing of teeth by cold. Or gnashing of teeth betrays the feeling of indignation, that he who repents too late, is too late angry with himself.
Many also at first burning with zeal, afterwards grow cold; many at first cold, on a sudden become warm; many despised in this world, will be glorified in the world to come; others renowned among men, will in the end be condemned.
For he did not visit the small places only, as they do who wish to deceive the simple, nor the cities only, as they who are fond of show, and seek their own glory; but as their common Lord and Father providing for all, He went about every where. Nor again did He visit the country towns only, avoiding Jerusalem, as if He feared the cavils of the lawyers, or death, which might follow therefrom; and hence he adds, And journeying towards Jerusalem. For where there were many sick, there the Physician chiefly showed Himself. It follows, Then said one unto him, Lord, are there few that be saved?
Or it is said to the Israelites, simply because Christ was born of them according to the flesh, and they ate and drank with Him, and heard Him preaching. But these things also apply to Christians. For we eat the body of Christ and drink His blood as often as we approach the mystic table, and He teaches in the streets of our souls, which are open to receive Him.
Observe also that they are objects of wrath in whose street the Lord teaches. If then we have heard Him teaching not in the streets, but in poor and lowly hearts, we shall not be regarded with wrath.
This also refers to the Israelites with whom He was speaking, who receive from this their severest blow, that the Gentiles have rest with the fathers, while they themselves are shut out. Hence He adds, When you shall see Abraham, Isaac, and Jacob, in the kingdom of God, &c.
But we as it seems are the first who have received from our very cradles the rudiments of Christian teaching, and perhaps shall be last in respect of the heathens who have believed at the end of life.
Having spoken in parables concerning the increase of the teaching of the Gospel, He every where endeavours to spread it by preaching. Hence it is said, And he went through the cities and villages.
This question seems to have reference to what had gone before. For in the parable which was given above, He had said, that the birds of the air rested on its branches, by which it might be supposed that there would be many who would obtain the rest of salvation. And because one had asked the question for all, the Lord does not answer him individually, as it follows, And he said unto them, Strive to enter in at the strait gate.
Or the teeth will gnash which here delighted in eating, the eyes will weep which here wandered with desire. By each He represents the real resurrection of the wicked.
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Summary
Luke 13:27 presents Jesus' stark declaration to those who, despite outward religious association or superficial acquaintance, are ultimately rejected from God's kingdom. This verse, part of a broader discourse on the "narrow door," underscores that genuine salvation is not based on mere proximity or intellectual knowledge of Christ, but on an intimate, transformative relationship evidenced by a life of righteousness, contrasting sharply with those characterized as "workers of iniquity." It serves as a solemn warning about the finality of divine judgment and the critical importance of authentic discipleship.
Context
Literary Context
This verse is the culmination of Jesus' teaching in Luke 13:23-30, prompted by an anonymous question: "Lord, are there few that be saved?" (Luke 13:23). Instead of a direct numerical answer, Jesus pivots to a call for urgent, personal effort: "Strive to enter in at the strait gate" (Luke 13:24). He then describes a future scenario where many will seek to enter after the door is shut, only to be denied by the master of the house. Their pleas, "We have eaten and drunk in thy presence, and thou hast taught in our streets" (Luke 13:26), highlight a superficial familiarity with Jesus, which Jesus decisively rejects in verse 27, revealing the true basis for exclusion. The subsequent verses (Luke 13:28-30) further elaborate on the reversal of expectations, where many from the east, west, north, and south will recline at the feast, while "the first shall be last, and the last first."
Historical & Cultural Context
In first-century Jewish society, there was a prevailing assumption that all Israelites, by virtue of their lineage and participation in religious rituals, were assured a place in God's kingdom. Jesus' teaching here directly challenges this ethno-centric and works-based presumption. The imagery of a "master of the house" shutting a door and denying entry would have resonated with the common experience of a host controlling access to a private dwelling or banquet. The concept of "knowing" someone in a deep, relational sense (beyond mere acquaintance) was crucial in the ancient Near East, signifying a bond of covenant, loyalty, and shared life. Jesus' declaration "I know you not" would therefore have been a devastating pronouncement, implying a complete lack of such a covenantal relationship, despite their claims of proximity or shared experiences.
Key Themes
This verse powerfully contributes to several overarching themes in Luke's Gospel and biblical theology. Foremost is the theme of Genuine Discipleship vs. Superficial Piety. Jesus consistently emphasizes that true faith involves more than outward conformity or religious activity; it demands a transformed heart and a life of obedience, as seen in the parable of the two builders in Luke 6:46-49. Another crucial theme is The Urgency of Repentance and Decision. The "narrow door" metaphor implies a limited time and a necessary effort to enter, contrasting with the complacency of those who assume their salvation. This urgency is echoed throughout Jesus' ministry, such as His call to repent or perish in Luke 13:3. Finally, the verse highlights the Sovereignty and Finality of Divine Judgment. The master's definitive "depart from me" underscores that salvation is ultimately a divine prerogative, and judgment will be based not on human claims of familiarity, but on the Lord's intimate knowledge of one's true character and relationship with Him, a theme also present in Matthew 25:31-46.
Exposition and Analysis
Key Word Analysis
This verb, often implying a deep, experiential, and intimate knowledge, is crucial here. When Jesus says "I know you not," it's not a lack of intellectual awareness of their existence, but a profound absence of a personal, relational, and covenantal bond. It signifies that despite their claims of proximity ("eaten and drunk in thy presence"), there is no shared life or fellowship. This contrasts sharply with the saving knowledge of God that brings eternal life, as described in John 17:3.
Derived from ergon (work), this term denotes one who toils or labors. Here, it is used in a negative sense, identifying individuals whose characteristic "work" or lifestyle is defined by "iniquity." It's not merely about isolated sinful acts, but about a prevailing orientation of life, a pattern of behavior that is contrary to God's righteousness. This stands in stark contrast to those who are "workers together with God" (2 Corinthians 6:1).
This word signifies injustice, unrighteousness, or wrongfulness, both in character and action. It describes a moral state or a pattern of behavior that is contrary to God's standards of justice and righteousness. Coupled with "workers," it paints a picture of lives actively engaged in or characterized by moral wrongdoing, despite outward religious appearances. This is the opposite of the righteousness that God desires and empowers through faith.
Verse Breakdown
"But he shall say, I tell you"
This introduces the Lord's definitive and authoritative pronouncement, emphasizing the finality and certainty of His judgment. The "he" refers to the master of the house, who is clearly identified with Jesus Himself in this parabolic context.
"I know you not whence ye are"
This is the core of the rejection. The Lord declares a complete lack of intimate, saving knowledge of these individuals. Their origin ("whence ye are") is unknown to Him in a relational sense, implying they are not truly His, not part of His household or family, regardless of their claims of association.
"depart from me, all [ye] workers of iniquity"
This is the ultimate, irreversible command of exclusion. It is a sentence of banishment from the Lord's presence and kingdom. The descriptor "workers of iniquity" reveals the true nature of their lives—a consistent pattern of unrighteousness that disqualifies them from genuine relationship with God, despite their outward religious claims.
Literary Devices
Luke 13:27 employs several powerful literary devices. The most prominent is Irony, as those who claim familiarity with Jesus ("eaten and drunk in thy presence, and thou hast taught in our streets") are met with His absolute denial of knowing them. This highlights the ironic contrast between their self-perception and the divine reality. There is also a strong element of Exclusion/Separation, vividly portrayed by the command "depart from me." This phrase, echoing other judgment passages, emphasizes a final, irreversible division between those who belong to Christ and those who do not. Finally, the phrase "workers of iniquity" functions as a potent Label or Epithet, succinctly defining the character and ultimate destiny of the rejected. It is a concise and damning summary of their spiritual state, emphasizing that their very "work" or life's orientation is contrary to God's will.
Theological and Thematic Connections
Luke 13:27 profoundly impacts our understanding of salvation and discipleship, asserting that true faith is not merely intellectual assent or participation in religious rituals, but a transformative, personal relationship with Jesus Christ that results in a life of practical righteousness. The "knowledge" Jesus speaks of is not cognitive recognition but intimate, covenantal fellowship. Those who are "workers of iniquity" are not simply people who commit occasional sins (as all do), but whose lives are characterized by a pattern of unrighteousness, demonstrating a fundamental disconnect from God's will and nature. This verse serves as a stark warning against spiritual complacency and self-deception, emphasizing that the final judgment will be based on the authenticity of one's relationship with Christ, evidenced by the fruit of their lives.
Reflection and Application
Luke 13:27 is a piercing call to honest self-examination for every person who claims the name of Christ. It challenges us to look beyond outward religious activity, church attendance, or even theological knowledge, and to genuinely ask: "Does Jesus truly know me in an intimate, saving way? Is my life characterized by a pursuit of righteousness, or am I, in essence, a 'worker of iniquity'?" This verse compels us to cultivate a deep, living, and obedient relationship with Jesus, one that transforms our character and actions. It reminds us that salvation is not a passive inheritance but an active, striving pursuit of the narrow path, requiring daily repentance and commitment to Christ's Lordship. The urgency is palpable: the door will one day be shut, and the opportunity for genuine entry will pass.
Questions for Reflection
FAQ
What does Jesus mean by "I know you not"?
When Jesus says, "I know you not," He is not referring to a lack of intellectual awareness. The Greek word used (eídō) often implies a deep, experiential, and intimate knowledge, much like the knowledge shared in a close relationship or covenant. Therefore, Jesus is declaring that there is no genuine, personal, and transformative relationship between Him and these individuals, despite their claims of familiarity or shared experiences (e.g., "We have eaten and drunk in thy presence" in Luke 13:26). It signifies a profound spiritual disconnect and the absence of a saving fellowship.
Who are the "workers of iniquity"?
The "workers of iniquity" (Greek: ergatai adikias) refers to individuals whose lives are characterized by unrighteousness, injustice, or moral wrongdoing. It's not about committing isolated sins, which all humans do (Romans 3:23), but about a prevailing orientation or pattern of life where unrighteousness is the dominant characteristic or practice. Despite any outward religious claims or activities, their actions demonstrate a fundamental opposition to God's will and a lack of genuine transformation. This phrase is also used in Matthew 7:23 to describe those who performed spiritual acts but were not truly known by Christ.
Does this verse mean that salvation can be lost?
This verse primarily emphasizes the nature of true salvation and the basis of final judgment, rather than the mechanics of losing salvation. It warns against a false assurance based on superficial religious association or external acts, rather than a genuine, transforming relationship with Christ. Those who are told "I know you not" were never truly known by Him in a saving way to begin with, despite their self-perception. The focus is on the necessity of authentic faith that produces righteous fruit as evidence of a true relationship, as opposed to a mere profession of faith that lacks inward reality (Matthew 7:16-20).
Christ-Centered Fulfillment
Luke 13:27, though a stern warning, finds its ultimate Christ-centered fulfillment in the person and work of Jesus as the exclusive "narrow door" and the one through whom true knowledge of God is granted. The "master of the house" who denies entry is none other than Christ Himself, the ultimate judge. Those rejected are "workers of iniquity" because they have not embraced the righteousness that is found only in Him. Jesus, through His perfect life, atoning death, and glorious resurrection, has provided the only means for humanity to be reconciled to God and escape the condemnation of iniquity. He is the Lamb of God who takes away the sin of the world, offering His righteousness to all who believe (Romans 3:21-26). The "knowledge" that saves is not merely knowing about Jesus, but intimately knowing Him as Lord and Savior, a relationship forged by His grace and sustained by His Spirit (John 17:3). Thus, the warning to "depart from me" underscores the vital necessity of entering into a genuine, transformative relationship with Christ now, for He is the way, the truth, and the life, and no one comes to the Father except through Him.