The Gospel of Luke

by Pablo T. Gadenz

  Whether in parables, sayings, or discourses, the material in the central section consists mostly of Jesus’ teaching.7 By contrast, there are fewer miracle stories here (five) than in the Galilean section (seventeen, including summaries). These observations suggest that the physical journey to Jerusalem serves as a general framework for Jesus’ teaching, especially regarding the journey of discipleship, which consists in taking up one’s cross and following after Jesus (9:23). The Galilean ministry ended with various failures of the disciples (9:37–50), showing how they needed more training. Hence, in this section, Jesus will instruct the disciples—for example, on prayer (11:1–13), on not being afraid or worrying (12:1–12, 22–34), on being vigilant (12:35–48), on being trustworthy (16:1–13), on forgiveness and avoiding sin (17:1–4), on faith (17:5–6), and on accepting the kingdom like children (18:15–17). He will also speak to the crowds on the radical commitment involved in being a disciple (14:26–27, 33). Jesus also continues to teach through parables, and many famous parables that are unique to Luke occur in this section—for example, the good Samaritan (10:29–37), the rich fool (12:16–21), the prodigal son (15:11–32), the dishonest steward (16:1–8), the rich man and Lazarus (16:19–31), the persistent widow (18:1–8), and the Pharisee and tax collector (18:9–14).

  Finally, the drama of the central section unfolds with the repeated statements that Jesus is being rejected and will be put to death in Jerusalem (13:33–34; 17:25; 18:31–33). As he approaches the city, he thus repeatedly warns of its impending judgment (11:49–51; 13:6–9, 35; 19:41–44), “because you did not recognize the time of your visitation” (19:44).

  Jesus Sets His Face toward Jerusalem (9:51–62)

  51When the days for his being taken up were fulfilled, he resolutely determined to journey to Jerusalem, 52and he sent messengers ahead of him. On the way they entered a Samaritan village to prepare for his reception there, 53but they would not welcome him because the destination of his journey was Jerusalem. 54When the disciples James and John saw this they asked, “Lord, do you want us to call down fire from heaven to consume them?” 55Jesus turned and rebuked them, 56and they journeyed to another village.

  57As they were proceeding on their journey someone said to him, “I will follow you wherever you go.” 58Jesus answered him, “Foxes have dens and birds of the sky have nests, but the Son of Man has nowhere to rest his head.” 59And to another he said, “Follow me.” But he replied, “[Lord,] let me go first and bury my father.” 60But he answered him, “Let the dead bury their dead. But you, go and proclaim the kingdom of God.” 61And another said, “I will follow you, Lord, but first let me say farewell to my family at home.” 62[To him] Jesus said, “No one who sets a hand to the plow and looks to what was left behind is fit for the kingdom of God.”

  OT: 1 Kings 19:19–21; 2 Kings 1:9–12; 2:9–11; Isa 50:7; Mal 3:1

  NT: Luke 13:22; 17:11; 19:28; Acts 19:21. // Matt 8:19–22

  Catechism: Jesus’ journey to Jerusalem, 557; Jesus has nowhere to rest, 544

  Lectionary: Thirteenth Sunday Ordinary Time (Year C); Luke 9:57–62: Consecration of Virgins and Religious Profession

  [9:51]

  Significant events in Jesus’ life happen at appointed times in accord with God’s plan (see 2:6, 21–22). Here, a turning point occurs when the days are fulfilled (symplēroō) for the events regarding his exodus from death to glory (9:22, 31, 44) to begin to unfold. These events are described now as his being taken up, a reference to his ascension to heaven (see Acts 1:2, 11, 22). The phrase recalls how Elijah—who just appeared with Jesus at the transfiguration—was himself taken up into heaven (2 Kings 2:9–11). Elisha then received a double portion of Elijah’s spirit, and Jesus after his ascension will similarly grant his disciples a share in his Holy Spirit when the day of Pentecost is “fulfilled” (symplēroō, Acts 2:1).

  Jesus resolutely determined (literally, “set his face”) to journey to Jerusalem. A verse from the third †servant song of Isaiah provides key background: “I have set my face like flint, / knowing that I shall not be put to shame” (Isa 50:7). Jesus, God’s chosen †servant (Luke 9:35; Isa 42:1), is firmly setting out on his journey toward Jerusalem, aware that it is the place where he will die, like prophets before him (Luke 13:33–34). Another, related meaning of setting one’s face is the prophetic resolve needed to preach judgment:8 “Son of man, turn your face toward Jerusalem: preach against its sanctuary, prophesy against the land of Israel” (Ezek 21:7).9 As Ezekiel prophesied regarding the destruction of Jerusalem (586 BC), so Jesus will prophesy against the city and its temple, foretelling its destruction (Luke 13:35; 19:41–44; 21:6, 20–24), which the Romans carried out in AD 70.

  [9:52–53]

  Jesus sent messengers ahead of him (literally, “before his face”), thus echoing the phrase in the previous verse. In a sense, these messengers are continuing the ministry of John the Baptist: “Behold, I am sending my messenger ahead of you, / he will prepare your way before you” (7:27; see Exod 23:20; Mal 3:1), and “Prepare the way of the Lord” (Luke 3:4; Isa 40:3). The messengers indeed go to prepare for his reception.

  Setting off from Galilee going south toward Jerusalem, they cross into the region of Samaria and enter a village. However, the Samaritan villagers do not welcome Jesus. Because the destination of his journey was Jerusalem,10 they do not accept him since they considered Mount Gerizim to be the proper place to worship. Hence, the rejection is not directed against Jesus personally but is rather motivated by the general enmity between Jews and Samaritans (see the sidebar, “Samaritans,” p. 212). That the Samaritans do not “welcome” Jesus (verb dechomai) at the beginning of this central section also recalls how Jesus was not “accepted” (adjective dektos, Luke 4:24) in Nazareth, at the beginning of the Galilean section. However, Jesus does not reject the Samaritans and will indeed display a positive attitude toward them (10:33–37; 17:15–19). Eventually, with the disciples’ mission, Samaritans will accept the gospel (dechomai, Acts 8:14).

  [9:54]

  Filled with indignation at seeing Jesus rejected, James and John ask whether they should call down fire from heaven to consume them. John the Baptist had spoken about the Messiah as one who brings fire (3:16–17). Now that John has been killed, these two disciples—aptly called “sons of thunder” (Mark 3:17) for such impetuous zeal—may want to take upon themselves his role of going before Jesus “in the spirit and power of Elijah” (Luke 1:17). Elijah had indeed called down fire from heaven to consume his enemies, sent against him by the king of Samaria (2 Kings 1:9–12).11

  [9:55–56]

  However, their suggestion shows that they have misunderstood Jesus’ mission yet again (Luke 9:45–46, 49), perhaps like John the Baptist himself (7:18–23). Jesus is indeed like Elijah in many ways, but he is also greater than Elijah. He thus rebuked them. If even Jewish leaders will reject him (9:22), it is to be expected that Samaritans will reject him, so he counsels forbearance, allowing for the possibility of their turning later to the gospel (Acts 8:5–6). Jesus had also instructed his disciples to love their enemies and be merciful (Luke 6:27, 35–36). He will soon teach in parable form that such love and mercy extends even to traditional enemies such as Samaritans (10:29–37). Therefore, a warning is acceptable (see 9:5; 10:10–11), but a violent response is ruled out. Jesus and his disciples simply leave and journey to another village.

  [9:57–58]

  The misunderstanding of James and John shows their need for further training in the way of discipleship, and the journey to Jerusalem provides the perfect setting for it. The word “journey” or “way” is later used figuratively in Acts to signify the Christian way of life, “the Way of the Lord” (Acts 18:25).12 Here, as they all make their way, Luke presents three sayings of Jesus on discipleship. They occur in distinct dialogues between Jesus and unnamed individuals who are potential followers. Indeed, the verb “follow” occurs in each of the three dialogues. The individuals’ final responses are not given, leaving the dialogues open-end
ed. The effect is to invite readers—other (potential) followers—to apply the sayings to their lives.13

  In the first dialogue, someone tells Jesus, I will follow you wherever you go. In reply to this idealistic but perhaps naive statement, Jesus challenges the person to be aware of the sacrifices involved in being his disciple. If the Son of Man has nowhere to rest his head, the disciple should likewise be prepared even to give up house and home (Luke 18:29). In contrast, even foxes and birds have their homes in dens or nests. Jesus certainly does not preach a prosperity gospel!

  [9:59–60]

  In the second dialogue, Jesus takes the initiative of calling someone to follow him, as he earlier did with Levi (5:27). The individual seems willing but delays his response, asking Jesus instead to let him go first and bury his father. Burying the dead was understood to be a religious duty (Tob 1:17–19; 2:3–8), especially serious for one’s parents (Tob 4:3–4; 6:15; 14:10–13). Burial typically occurred the very day of death (Luke 23:53; Acts 5:5–10). It is not stated whether the individual’s father has already died, in which case the delay would be rather brief. If not, the request may be more of an excuse, under the guise of religious obligations toward one’s family, to delay indefinitely the response to Jesus’ call.

  Jesus’ response permits no delay: Let the dead bury their dead. This apparently severe rejoinder is a way of indicating that following Jesus should be the top priority. Delaying one’s response might indicate failure to appreciate the radical nature of the commitment. Even family obligations have to be put in proper perspective and at times set aside (Luke 8:19–21; 14:26; 18:29) or left for others who are still “dead”—in other words, those who have not yet answered Jesus’ call to discipleship (see 15:24, 32).

  Moreover, one who follows Jesus also shares in his mission: go and proclaim the kingdom of God. Jesus has just sent the Twelve on such a mission (9:1–2), and he will soon send out other disciples (10:9, 11). Delaying one’s response would therefore also mean shirking another serious obligation, that of proclaiming the kingdom.

  In context, Jesus’ words about burying the dead may also be a sign of the judgment that he is about to prophesy, since he has “set his face” toward Jerusalem (see v. 51). When the prophet Jeremiah prophesied the coming destruction of Jerusalem and its temple by the Babylonians (586 BC), a similar sign was given: “They shall die, the great and the lowly, in this land, unburied and unlamented” (Jer 16:6).14 Since Jesus will likewise prophesy the coming destruction of Jerusalem and its temple (Luke 13:35; 19:41–44), besides preaching judgment on other unrepentant towns (10:10–16), his words indicate the urgency of responding to his call.

  [9:61–62]

  A third potential disciple says: I will follow you, Lord. Like the previous individual, however, following Jesus is not first in his priorities, as he asks Jesus to let him say farewell to those at home. In response, Jesus again insists on the radical commitment required to be his follower: No one who sets a hand to the plow and looks to what was left behind is fit for the kingdom of God.15 The request and the response recall Elisha’s request to Elijah—to which he assented—to take leave of his parents before following him, when Elijah called him as he was plowing (1 Kings 19:19–21). Like his refusal to call down fire from heaven, Jesus’ response here thus contrasts with Elijah’s. As the Messiah and Son of God (Luke 9:20, 35), Jesus is greater than Old Testament prophets (11:32). Therefore, the commitment required of disciples is greater. Those who follow him must do so unconditionally.

  Mission of the Seventy-Two (10:1–20)

  1After this the Lord appointed seventy[-two] others whom he sent ahead of him in pairs to every town and place he intended to visit. 2He said to them, “The harvest is abundant but the laborers are few; so ask the master of the harvest to send out laborers for his harvest. 3Go on your way; behold, I am sending you like lambs among wolves. 4Carry no money bag, no sack, no sandals; and greet no one along the way. 5Into whatever house you enter, first say, ‘Peace to this household.’ 6If a peaceful person lives there, your peace will rest on him; but if not, it will return to you. 7Stay in the same house and eat and drink what is offered to you, for the laborer deserves his payment. Do not move about from one house to another. 8Whatever town you enter and they welcome you, eat what is set before you, 9cure the sick in it and say to them, ‘The kingdom of God is at hand for you.’ 10Whatever town you enter and they do not receive you, go out into the streets and say, 11‘The dust of your town that clings to our feet, even that we shake off against you.’ Yet know this: the kingdom of God is at hand. 12I tell you, it will be more tolerable for Sodom on that day than for that town.

  13“Woe to you, Chorazin! Woe to you, Bethsaida! For if the mighty deeds done in your midst had been done in Tyre and Sidon, they would long ago have repented, sitting in sackcloth and ashes. 14But it will be more tolerable for Tyre and Sidon at the judgment than for you. 15And as for you, Capernaum, ‘Will you be exalted to heaven? You will go down to the netherworld.’” 16Whoever listens to you listens to me. Whoever rejects you rejects me. And whoever rejects me rejects the one who sent me.”

  17The seventy[-two] returned rejoicing, and said, “Lord, even the demons are subject to us because of your name.” 18Jesus said, “I have observed Satan fall like lightning from the sky. 19Behold, I have given you the power ‘to tread upon serpents’ and scorpions and upon the full force of the enemy and nothing will harm you. 20Nevertheless, do not rejoice because the spirits are subject to you, but rejoice because your names are written in heaven.”

  OT: Gen 10; Num 11:16–30; 2 Kings 4:29; Ps 91:13; Isa 14:12–15

  NT: Matt 10:7–16; Mark 6:8–11; Luke 9:1–6, 48; John 4:35; 1 Cor 9:14; 10:27; 1 Tim 5:18. // Matt 9:37–38; 11:20–24

  Catechism: the disciples continue Jesus’ mission, 765, 787, 858; praying for laborers, 2611; laborers deserve payment, 2122; listening to the Church’s teaching, 87

  Lectionary: Luke 10:1–12, 17–20: Fourteenth Sunday Ordinary Time (Year C); Luke 10:1–9: St. Luke; Holy Orders; Luke 10:5–6, 8–9: Anointing of the Sick

  [10:1]

  Jesus gives another group of disciples the opportunity to share in his mission. Continuing his journey to Jerusalem, the Lord again sent ahead of him (“before his face,” as in 9:52) some disciples whom he had appointed (verb anadeiknymi), so that they might prepare for his arrival in every town and place where he was about to go. They are doing what was done by John the Baptist, whose “manifestation” or commissioning (noun anadeixis, 1:80) was for the purpose of going “ahead of” (literally, “before the face of”) him (7:27) to prepare his way.

  Their mission recalls that of the Twelve (9:1–6), but their number is larger: seventy[-two]. Whereas the mission of the Twelve points to the regathering of the twelve tribes of Israel, the sending out of this second group anticipates the mission to the Gentiles since seventy or seventy-two was the number of the Gentile nations (Gen 10; see Exod 1:5; Deut 32:8 NIV).16 Jesus has come as God’s salvation for both Israel and the nations (Luke 2:32). After his ascension, his disciples’ mission begins in Israel but will then extend to “all the nations” (24:47; see Acts 10:35; 11:18). Interestingly, the mission to Samaria will be a step linking the two (Acts 1:8; 8:5). Since Jesus has recently entered into Samaritan territory (Luke 9:52), the pattern of the later mission is thus anticipated here.

  The disciples are sent out in pairs, perhaps for mutual support, a practice that Jesus and the early Church will continue later.17

  [10:2]

  Before they leave, Jesus gives them extended instructions (10:2–12). First, they are to ask the master of the harvest for more laborers. The image of a harvest that is abundant signifies their mission and recalls the hundredfold yield (8:8; also John 4:35–38). Earlier, Jesus had similarly used the image of catching a great number of fish (Luke 5:6–10). Elsewhere in the Bible, the harvest image connotes God’s judgment (Joel 4:13;18 Rev 14:15). Though the accent here is on mission, Jesus will soon speak of judgment (Luke 10:14) fo
r those who do not accept him and his disciples.

  The word rendered “master” is kyrios, often translated “Lord.” The idea is that the disciples are to pray to God the Father to send out more workers, though Jesus is the one sending them out (10:1). Jesus will himself soon pray to the “Father, Lord of heaven and earth” (10:21 [emphasis added]). Also, a Scripture passage will be quoted referring to God as “Lord” (10:27). On the other hand, Jesus has himself just been called “Lord” (kyrios) by the evangelist (10:1; see 10:39, 41). In context, the disciples also repeatedly address Jesus as “Lord” (e.g., 9:54; 10:17; 11:1). Because of this double use of “Lord” for the Father and for Jesus,19 readers of the Gospel are led to recognize Jesus’ divinity and therefore the fittingness of praying also to him.

  [10:3]

  Jesus is aware of the dangers that lie ahead. The disciples will be like lambs among wolves. They may have thus wondered about their prospects for survival, let alone success: “Is a wolf ever allied with a lamb? / So the sinner with the righteous” (Sir 13:17; see Ezek 22:27; Acts 20:29). The comparison to lambs also indicates that the disciples are not being sent out as warriors to establish the kingdom of God (Luke 10:9) by force. Rather, they go bringing greetings of peace (v. 5).

  [10:4]

  Like the Twelve sent out earlier (9:3), these disciples are to leave behind all unnecessary possessions. They are to rely on divine providence at work through those who offer them hospitality. Therefore, they will carry no money bag and no sack to hold provisions. They also are to carry no sandals, probably meaning a second pair besides those one would wear. Jesus later recalls these instructions but alters them in light of new circumstances (22:35–36). The final instruction, to greet no one along the way, recalls the word of Elisha to his servant Gehazi: “If you meet anyone, give no greeting, and if anyone greets you, do not answer” (2 Kings 4:29). The reason was that Elisha was sending Gehazi on an urgent mission. Likewise, the mission of proclaiming the kingdom requires a sense of urgency, so the disciples should remain focused and avoid lengthy delays and distractions (see Luke 9:59–62).