Sunday 30 June 2013

Background

These verses mark a new beginning in Luke's Gospel as Jesus'ministry in Galilee draws to its end and his journey to Jerusalembegins. Hitherto, Luke has marked time by the reigns of Romanrulers (Luke 1:5; 2:1; 3:1). Now, God's time frame takes over and "thedays drew near for him to be taken up" (v. 51), words anticipatingboth Jesus' death and his ascension. Place matters too, as Jesus'"way" (v. 52) takes him from Galilee southwards to Jerusalem, thecity of God's temple, centre of the world - but also the place thatkills its prophets (Luke 13:34). So Luke emphasises Jesus'determination: he "set his face" (v. 51) towards Jerusalem, knowingwhat his journey would bring.

On that journey, there is no place for violence. To reachJerusalem from Galilee, a traveller needs either to pass throughSamaria or to cross the Jordan. There was a history of hostilitybetween Jews and Samaritans (John4:9), which explains the inhospitable reception Jesus'messengers encountered. James and John are typically short-tempered- Jesus nicknamed them "Sons of Thunder" (Mark3:17). Their suggestion here (verse 54) receives short shriftas Jesus resolves the problem simply by diverting. He rejects thesuggestion of vengeance, foreshadowing his acceptance of all thatwould be done to him at journey's end (Luke22:52-53).

The journey demands absolute commitment, abandoning the securityof home to travel with the Son of Man. The comparison to foxes andbirds of the air (verse 58) may be a nature parable, or it mayallude to the foreign powers who have made their home in Israel -Jesus describes Herod as a fox (Luke13:32), and the eagle was a symbol of Roman power. Jesus shouldhave been at home in Jerusalem, God's chosen dwelling-place, butwould be expelled to die outside the city.

In Jewish tradition it was an absolute duty to pay respect toone's parents (Exodus 20:12), and ensuring decent burial was a keypart of this. Jesus makes even this relative to the demands of thekingdom of God. Those who belong to the kingdom have real life. Theduties of life outside the kingdom must be left to those who stillbelong only to that life, which is not life in all its fullness (John10:10).

The third saying has Old Testament roots (Genesis 19:26; 1Kings 19:19-21) but its main point is that to plough well, thefarmer needs to plough straight. Looking back will produce a wobblyfurrow. So to follow Christ demands a steady gaze ahead.

To Ponder

• What commitment would you find hardest to abandon for Christ'ssake?

• How might twenty first-century Western Christians walkalongside the homeless Son of Man?

• How does it change our perspective on life to split it upaccording to 'God's time' rather than 'clock time'?