Luke 9:51 – 19:40

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THE JOURNEY OF DISCIPLESHIP
Luke 9:51 – 19:40
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The journey to Jerusalem
The journey begins
51 When the Jesus has been speaking about the rejection he is going to suffer
days drew near at the hands of the leaders of Judaism (9:22), and, in the scene of
for him to be the transfiguration, Luke has told us that Jesus, Moses and Elijah
taken up, he set ‘were speaking of Jesus’ departure (exodos), which he was about
his face to go to to accomplish in Jerusalem’(9:31). Now we learn that the days are
Jerusalem. drawing near for him to be ‘taken up’ – an allusion to the taking
52 And he sent up of Elijah to heaven in the fiery chariot (2Kings 2:9-11). Noth-
messengers ing can deter Jesus from what he perceives as God’s will for him,
ahead of him. and so he ‘set his face to go to Jerusalem’.
On their way
Jesus’ ministry in Galilee began with rejection (4:16-30). His
they entered a
journey to Jerusalem begins in the same way. Luke is once again
village of the
stressing his conviction that rejection cannot thwart God’s will.
Samaritans to
There is a further allusion to Elijah in the reaction of James and
make ready for
John. One of the stories in the Elijah saga tells of his causing
him;
fire to come down from heaven to destroy those who opposed
53 but they did
him (2Kings 1:10-11). Yet another link with Elijah in found in
not receive him,
Jesus’ disciples being ‘sent ahead’ of the Lord to ‘make ready for
because his face
him’(compare 1:17,76; 3:4; 7:27).
was set toward
Jerusalem. However, here at the beginning of the journey it is made abundantly
54 When his clear that the spirit that spurs Jesus on, and so the spirit that must
disciples James motivate his disciples, is different from that which characterised
and John saw it, Elijah or which we find expressed in the following passage from
they said, ‘Lord, Ezekiel:
do you want us
I will set my face against them; although they escape from the
to command fire
fire, the fire shall still consume them; and you shall know that I
to come down am the Lord, when I set my face against them.
from heaven and
– Ezekiel 15:7
consume them?’
55 But he turned This difference is brought out in a variant text found in a number
and rebuked of ancient manuscripts:
them.
He turned and rebuked them, and said, You do not know what
56 Then they spirit you are of, for the Son of Man has not come to destroy
went on to an- the lives of human beings but to save them. Then they went on
other village. to another village.
Jesus is journeying to Jerusalem to bring pardon and peace. The
rest of this section will focus on what it is that characterises the
spirit of Jesus, and must characterise the spirit of anyone who
would accompany him.
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Luke 9:57-62
The cost of journeying with Jesus
What is needed to follow Jesus to Jerusalem? The first character 57 As they were
in this scene is obviously enthusiastic. Jesus insists that to follow going along the
him is to follow the ‘Son of Man’(see commentary on 5:24). If road, someone
he wants to follow Jesus he must be prepared to identify, as Jesus said to him, ‘I
does, with the poor in spirit who cry to the Lord in their distress. will follow you
He must be ready to share in Jesus’ mission which is to bring wherever you
about God’s redemption. go.’
58 And Jesus said
The term ‘foxes’ may refer to Herod and his supporters, while ‘birds
to him, ‘Foxes
of the air’ may refer to the Roman occupying forces. These are
have holes, and
the groups that exercise power in the land. If the scribe is seeking
birds of the air
power he had better join them. To follow Jesus is to follow the Son
have nests; but
of Man who demonstrates the judgment of God, but who does so
the Son of Man
by associating with the oppressed and powerless.
has nowhere to
The second person is someone whom Jesus invites to be his disciple, lay his head.’
and who responds positively to the invitation, addressing Jesus as 59 To another he
‘Lord’. However, family pressures are being brought to bear on said, ‘Follow
him, and he feels that he should carry out the duties expected of me.’ But he said,
him as a responsible son. ‘Lord, first let me
go and bury my
He asks to go ‘first’ to bury his father. From the fact that the man
father.’
is not already at home it is clear that his father is alive at the time
60 But Jesus said
of speaking. What he is actually asking is to leave off following
to him, ‘Let the
Jesus, to go back and stay with his father until his father dies, and
dead bury their
then, having buried his father, he would be free to come back and
own dead; but
join Jesus.
as for you, go
Jesus’ reply makes it clear that nothing, not even family obliga- and proclaim the
tions, can come before being a disciple. We must follow Jesus, kingdom of God.’
even if it means leaving our father (2:49; 5:11). With Jesus there is 61 Another said, ‘I
a new creation, a new life. Whatever was before is, by comparison, will follow you,
‘dead’. A disciple must leave everything to follow Jesus, seeking Lord; but let me
‘first’ the ‘kingdom of God’. first say farewell
to those at my
The third example is similar to the second, though this man wants
home.’ 62 Jesus
only to go ‘first’ to bid farewell to his family. Jesus’ response con-
said to him, ‘No
tinues from the previous passage the allusions to the Elijah saga.
one who puts
Elisha was ploughing when called by Elijah (1Kings 19:19-21).
a hand to the
Following Jesus requires of us a single-minded commitment to
plough and looks
carrying on the mission given us by God. We recall Jesus’ earlier
back is fit for the
words: ‘Why do you call me ‘Lord, Lord’, and do not do what I
kingdom of God.’
tell you?’(6:46).
compare
Matthew 8:19-22
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The mission of the disciples
1 After this the Lord ap- Sharing in Jesus’ mission
pointed seventy others
Jesus’ mission is expanding. The commission given earlier
and sent them on ahead
to the twelve (9:1-6) is now extended to the ‘seventy’(or,
of him in pairs to every
according to other ancient manuscripts, the ‘seventy-two’).
town and place where he
This recalls the scene where Moses shares his spirit with
himself intended to go.
the seventy elders, and the spirit comes down also on two
2 He said to them, ‘The
others in the camp (Numbers 11:10-17).
harvest is plentiful, but
the labourers are few; Luke may also intend to emphasise the universal nature
therefore ask the Lord of of the mission and be alluding to Genesis 10 which gives
the harvest to send out the nations of the world as seventy-two. These disciples,
labourers into his har- like the earlier group (9:52), are ‘sent ahead of him’. Their
vest. 3 Go on your way. mission, like that of the twelve, continues that of John
See, I am sending you the Baptist (see the commentary on 9:52).
out like lambs into the
Jesus’ mission instruction begins with a call to prayer. It
midst of wolves.
is God’s mission that they are on. Only God can provide
4 Carry no purse, no bag,
the missionaries and, for their mission to be effective, they
no sandals; and greet no
cannot rely on their own resources but must continually
one on the road. 5 What-
look to God, listen to God, and rely on God (compare
ever house you enter,
commentary on 9:3).
first say, “Peace to this
They will be like ‘lambs in the midst of wolves’, with
house!” 6 And if any-
all the vulnerability that goes with a mission of love.
one is there who shares
They are to ‘greet no one on the road’. This is not an
in peace, your peace will
instruction encouraging lack of courtesy, but an indica-
rest on that person; but
tion of the urgency of their mission and of their need to
if not, it will return to
be committed to it single-mindedly. The gift that they
you.
bring from God is the gift of ‘peace’: that harmony and
7 Remain in the same
fullness of personal and communal life that comes from
house, eating and drink-
union with God (see 1:79; 2:14,29; 7:50; 8:48). One is
ing whatever they pro-
reminded of the words of Isaiah:
vide, for the labourer
deserves to be paid. Do How beautiful upon the mountains are the feet of the
not move about from messenger who announces peace, who brings good
house to house. news, who announces salvation, who says to Zion,
8 Whenever you enter ‘Your God reigns.’
– Isaiah 52:7
a town and its people
welcome you, eat what is The peace which they offer may not be accepted. God’s
set before you; 9 cure the respect for human freedom means that there is no guarantee
sick who are there, and of success for Jesus’ apostles. Where they are welcomed
say to them, “The king- they are to continue Jesus’ healing mission, announcing
dom of God has come the good news of the ‘kingdom of God’.
near to you.”
compare Matthew 10:7-13
Matthew 9:37-38
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Luke 10:10-16
We have already witnessed Jesus being rejected (4:28- 10 But whenever you
29; 6:11; 7:34; 9:53; see 2:34), and he has spoken of the enter a town and they do
rejection that awaits him in Jerusalem (9:22). Jesus has not welcome you, go out
already warned his disciples that they too will experi- into its streets and say,
ence rejection (6:22). They must not be deterred by this, 11 “Even the dust of your
but must be faithful to their healing ministry, and keep town that clings to our
insisting on the good news that ‘the kingdom of God has feet, we wipe off in
come near to you’. They are to make clear to those who protest against you. Yet
reject them what this rejection means by shaking the dust know this: the kingdom
from their feet (see commentary on 9:5). of God has come near.”
12 I tell you, on that day
Sodom, long buried beneath the Dead Sea, was a sym-
it will be more tolerable
bol of the most wicked of Gentile cities. According to
for Sodom than for that
tradition, it was destroyed because it rejected the word
town.
of God. What will be the destruction that comes to those
13 Woe to you, Chorazin!
who reject the word that is the fulfilment of all God’s
Woe to you, Bethsaida!
words, the definitive call to salvation! Tyre and Sidon
For if the deeds of power
are castigated by the prophets because of the injustice
done in you had been
upon which their power was based. It will be worse for
done in Tyre and Sidon,
Chorazin and Bethsaida. This is not a final and all-inclu-
they would have repent-
sive condemnation of the inhabitants of these Galilean
ed long ago, sitting in
towns. Jesus’ offer of salvation is still open for accept-
sackcloth and ashes.
ance. It is, however, a warning and a rebuke, and the
14 But at the judgment it
mood indicates an expectation that, on the whole, most
will be more tolerable
will continue to reject him.
for Tyre and Sidon than
The worst rebuke is kept for Capernaum. The people of
for you.
Nazareth were envious of the deeds Jesus did there (4:23; 15 And you, Capernaum,
see 4:31; 7:1). Capernaum has seen more of Jesus, and
will you be exalted to
so more of God’s merciful design, than any other town.
heaven? No, you will be
They have been invited to be ‘exalted to heaven’. Their
brought down to Hades.
failure to believe means that they will, on the contrary, 16 Whoever listens to you
be ‘brought down to Hades’.
listens to me, and who-
Finally, Jesus expresses his identification with his mis- ever rejects you rejects
sionaries (compare the conversion experience of Paul, me, and whoever rejects
Acts 9:5). God has declared that we are to listen to Je- me rejects the one who
sus (9:35). Luke is telling his readers that they listen to sent me.’
Jesus by listening to the community of Jesus’ disciples.
compare
To reject those sent by Jesus is to reject him, and to
Matthew 10:14-16
reject him is to reject God whose mission he and they
Matthew 11:20-24
are carrying out. Matthew 10:40
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Joy in mission
The true joy of Jesus’ missionaries
17 The seventy The disciples rejoice at the power they exercise over evil. They
returned with joy, are sharing in the ministry of Jesus (4:1-12; 31-36;41; 6:18;
saying, ‘Lord, in 7:21; 8:2,33; 9:42), as he had promised (9:1).
your name even the
Some were expecting a great, final battle between good and evil
demons submit to
at the end of human history. Luke sees this battle, already won by
us!’
Jesus, as being waged here and now in the life of the Christian
18 He said to them,
community (compare Acts 3:6,16; 4:7,10,12,30; 5:41).
‘I watched Satan
fall from heaven In words reminiscent of Isaiah 14:12-15, Jesus reveals to his
like a flash of light- apostles the ultimate significance of their victory: Satan is suf-
ning. fering defeat. Jesus’ missionaries should not be afraid, for, in
19 See, I have given the words of the psalmist:
you authority to On their hands the angels of the Most High will bear you up, so
tread on snakes that you will not dash your foot against a stone. You will tread
on the lion and the adder, the young lion and the serpent you will
and scorpions, and
trample under foot.
over all the power
of the enemy; and – Psalm 91:12-13
nothing will hurt At the same time, Jesus warns them not to lose perspective.
you. They should rejoice not so much in the conquering of evil as
20 Nevertheless, in the communion with God that has been given them. Their
do not rejoice at names are in God’s scroll. They belong to him (compare Exodus
this, that the spirits 32:32; Isaiah 4:3, 56:5; Daniel 12:1; Psalm 69:29).
submit to you, but
rejoice that your
names are written
in heaven.’
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Joy in mission Luke 10:21-24
Jesus delights in his disciples
In presenting Jesus’ prayer, Luke invites us to contemplate 21 At that same hour
the heart of the Saviour whose every action is inspired by Jesus rejoiced in the
the Holy Spirit. Jesus addresses God in traditional fashion Holy Spirit and said,
as ‘Lord of heaven and earth’(see Psalm 115:15; 121:2; ‘I thank you, Father,
124:8; 134:3; Acts 4:24; 17:24). But first he calls God Lord of heaven and
‘Father’, expressing the special intimacy he experiences earth, because you
as God’s Son. Those who think of themselves as ‘wise and have hidden these
intelligent’ have rejected him; not so those who know that things from the wise
they are as infants before the revelation of God. The idea and the intelligent
is traditional: and have revealed
them to infants; yes,
The unfolding of your words gives light; it imparts
Father, for such was
understanding to the simple [‘infants’].
your gracious will.
– Psalm 119:130
22All things have been
These are the ‘poor’ addressed in the beatitudes (6:20). handed over to me by
God’s ‘gracious will’, God’s saving design as revealed by my Father; and no one
Jesus has been welcomed by them. They have cried to God knows who the Son
in their distress and have rejoiced in the obvious divine is except the Father,
authority of Jesus’ words and actions. or who the Father is
except the Son and
Having thanked his Father, Jesus goes on to speak of the
anyone to whom the
intimacy of the communion which he has with him. Revela-
Son chooses to reveal
tion comes out of this communion. Luke is portraying Jesus
him.’
as the one who fulfils and brings to perfection the revelatory
23 Then turning to the
mission of Moses (Exodus 33:12-14). God knows Moses,
disciples, Jesus said to
and Moses prays to know God, who promises to be with
them privately, ‘Bless-
him and give him rest. Concerning his special intimacy with
ed are the eyes that
Moses, God declares:
see what you see!
With him I speak face to face — clearly, not in riddles; 24 For I tell you that
and he beholds the form of the Lord. many prophets and
– Numbers 12:8; compare Deuteronomy. 34:10 kings desired to see
what you see, but did
Jesus’ communion with God goes beyond even that of
not see it, and to hear
Moses, for in this especially does Jesus fulfil the law and
what you hear, but did
the prophets. It is this intimate communion with God which
not hear it.’
Jesus shares with his disciples, and it is in this that they
should rejoice. In Jesus they are witnessing the fulfilment of
all God’s promises. In sharing his mission they are coming
compare
to know God as Father and to experience his compassion
Matthew 11:25-27
for the poor (6:36). Matthew 13:16-17
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The commandment of love
The commandment of love
25 Just then a The lawyer’s question is asked ‘to test Jesus’. He wants to know
lawyer stood Jesus’ real attitude to the Law, because for him the keeping of the
up to test Jesus. Law is the condition for receiving God’s gift of ‘eternal life’. By
‘Teacher,’ he eternal life, he means the life which comes from God and which
said, ‘what must transcends space and time.
I do to inherit
Jesus assumes the role of a teacher and turns the question back to
eternal life?’
the lawyer. The lawyer responds by quoting the Shema‘ , so-called
26 He said to
after its first word in Hebrew. In its original setting it is followed
him, ‘What is
by this injunction:
written in the
law? What do Keep these words that I am commanding you today in your
heart. Recite them to your children and talk about them when
you read there?’
you are at home and when you are away, when you lie down
27 He answered,
and when you rise. Bind them as a sign on your hand, fix them
‘You shall love
as an emblem on your forehead, and write them on the door-
the Lord your
posts of your house and on your gates.
God with all
– Deuteronomy 6:6-9
your heart,
It was a pious practice to wear a small pouch which contained this
and with all
text. It was worn on the forehead as a reminder to keep these words
your soul, and
always before one’s eyes. It was worn on the arm as a reminder to
with all your
always act in accordance with them. A mezuzah which contained
strength, and
the text of the Shema‘ was also hung at the entrance to the home.
with all your
The lawyer immediately adds a quotation from Leviticus 19:18,
mind; and your
the importance of which is borne out by the following tradition
neighbour as
concerning Rabbi Hillel the Elder, who died when Jesus was in
yourself.’
28 And he said to his early teens. Asked to give a summary of the Law, he is said
to have replied:
him, ‘You have
given the right What you yourself hate, do not do to your neighbours. This is
answer; do this the whole Law, and the rest is commentary. Go and learn it.
(‘go on doing this’) – The Babylonian Talmud, Shabbath 31a
and you will
First and foremost, love characterises God’s relationship with us:
live.’
a relationship expressed by his redemptive action. It is this love
which makes possible in us a wholehearted response of love to
God, and it is this wholehearted response to God that flows over
into our relationships with others. This point is picked up by Jesus’
disciples and repeated elsewhere in the New Testament:
Whoever does not love does not know God, for God is love.
God’s love was revealed among us in this way: God sent his
only Son into the world so that we might live through him. In
compare this is love, not that we loved God but that he loved us and sent
Matthew 22:34-40 his Son to be the atoning sacrifice for our sins.
Mark 12:28-34 – 1John 4:8-10
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The commandment of love Luke 10:25-28
So it is that Paul can write:
The whole law is summed up in a single commandment, ‘You shall love your neighbour
as yourself.’
– Galatians 5:14
The commandments, ‘You shall not commit adultery; You shall not murder; You shall
not steal; You shall not covet’; and any other commandment, are summed up in this
word, ‘Love your neighbour as yourself’.
– Romans 13:9
Likewise, James:
You do well if you really fulfil the royal law according to the scripture, ‘You shall love
your neighbour as yourself’.
– James 2:8
Love of God, that is to say, a commitment to listen to God’s word and obey his will, makes
possible a love of others that transcends natural friendship, convenience and self-interest.
Furthermore, love of others is the test of the reality of one’s love of God. As John says:
Those who say, ‘I love God,’ and hate their brothers or sisters, are liars; for those who
do not love a brother or sister whom they have seen, cannot love God whom they have
not seen.
– 1John 4:20
To know God and to listen to God will allows God’s own love to be ‘poured into our
hearts through the Holy Spirit that has been given to us’(Romans 5:5). And it is this love
that will flow back to God and out to everyone, for everyone is loved by God.
Paul’s letters are filled with exhortations to love, as are the letters of John. We will take
but one example to aid us in our reflection:
If then there is any encouragement in Christ, any consolation from love, any sharing in
the Spirit, any compassion and sympathy, make my joy complete: be of the same mind,
having the same love, being in full accord and of one mind. Do nothing from selfish
ambition or conceit, but in humility regard others as better than yourselves. Let each of
you look not to your own interests, but to the interests of others. Let the same mind be
in you that was in Christ Jesus.
– Philippians 2:1-5
Jesus approves of the answer given by the lawyer, but adds that understanding is not
enough. To ‘live’ he must actually do what he knows is to be done (10:28).
If love for God and love for one’s neighbour belong, in effect, to one and the same com-
mandment, how are we to know what to do when we find ourselves in a situation where
the demands of obedience to God and the requirements of love for one’s neighbour appear
to be in conflict? This problem is addressed in the following two scenes.
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The Good Samaritan
Love of neighbour
29 But wanting to The lawyer is unhappy with the reversal of roles and tries to gain
justify himself, the upper hand. The expected, and according to the received teach-
he asked Jesus, ing of the day, the correct answer to ‘Who is my neighbour?’ is
‘And who is my found in the following ‘wisdom’:
neighbour?’
If you do good, know to whom you do it, and you will be
30 Jesus replied,
thanked for your good deeds. Do good to the devout, and you
‘A man was go-
will be repaid - if not by them, certainly by the Most High . . .
ing down from Give to the devout, but do not help the sinner. Do good to the
Jerusalem to humble, but do not give to the ungodly; hold back their bread,
Jericho, and fell and do not give it to them, for by means of it they might subdue
into the hands you; then you will receive twice as much evil for all the good
of robbers, who you have done to them. For the Most High also hates sinners
and will inflict punishment on the ungodly. Give to the one
stripped him,
who is good, but do not help the sinner.
beat him, and
– Ben Sirach 12:1-7
went away,
leaving him half According to this understanding, one’s neighbour is a devout and
dead. observant Jew. Jesus’ behaviour regularly cut across this and the
31 Now by lawyer is still trying to expose Jesus as a person who does not fol-
chance a priest low the Law. Jesus tells the story of a man who is robbed, stripped,
was going down beaten and left half dead by the side of the road. It is important to
that road; and note that all we ever find out about him is that he is a ‘man’. Here
when he saw is our first lesson: to be a ‘neighbour’ it is enough to be a person.
him, he passed We are introduced to a priest who is travelling down the same road.
by on the other Because of his social position we are to assume that he is riding.
side. He sees the man but passes by on the other side. He feels under
32 So likewise no obligation to assist the man, because it is not at all clear that
a Levite, when he is a neighbour towards whom he has obligations.
he came to the
Furthermore, it is possible that the man is dead and a priest was
place and saw
forbidden to pass within two metres of a corpse, under pain of
him, passed by
being considered ritually unclean. To investigate would mean
on the other
running this risk. He might have to return to Jerusalem to buy
side.
and sacrifice a heifer. We are not surprised that he avoids this risk
33 But a Samari-
and continues on his way. He can always claim to be scrupulously
tan while travel-
obeying God’s injunction.
ling came near
Next comes a Levite. He, too, is on his way from Jerusalem hav-
him; and when
ing completed his cult obligations. These included pouring oil
he saw him, he
and wine on the offerings to prepare them for sacrifice. He sees
was moved with
the man. If the priest did nothing, why should he? Besides there
pity.
34 He went is not much that he can do (we are to assume that he is walking).
However, he had oil and wine with him, and so he could have
to him and
brought some ease and comfort to the man. It is easier to pour
these on a .sacrifice than to care for a neighbour!
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