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1richardbsmith
Luke 13:31-35
Some Pharisees came and said to Jesus, "Get away from here, for Herod wants to kill you."
He said to them, "Go and tell that fox for me, 'Listen, I am casting out demons and performing cures today and tomorrow, and on the third day I finish my work.
Yet today, tomorrow, and the next day I must be on my way, because it is impossible for a prophet to be killed outside of Jerusalem.' Jerusalem, Jerusalem, the city that kills the prophets and stones those who are sent to it!
How often have I desired to gather your children together as a hen gathers her brood under her wings, and you were not willing! See, your house is left to you. And I tell you, you will not see me until the time comes when you say, 'Blessed is the one who comes in the name of the Lord.'"
Some Pharisees came and said to Jesus, "Get away from here, for Herod wants to kill you."
He said to them, "Go and tell that fox for me, 'Listen, I am casting out demons and performing cures today and tomorrow, and on the third day I finish my work.
Yet today, tomorrow, and the next day I must be on my way, because it is impossible for a prophet to be killed outside of Jerusalem.' Jerusalem, Jerusalem, the city that kills the prophets and stones those who are sent to it!
How often have I desired to gather your children together as a hen gathers her brood under her wings, and you were not willing! See, your house is left to you. And I tell you, you will not see me until the time comes when you say, 'Blessed is the one who comes in the name of the Lord.'"
2richardbsmith
Have not looked at the reading this week as much as my usual. The BCP lectionary for 2 Lent adds the preceding verses:
VSS 22-31
Jesus went through one town and village after another, teaching as he made his way to Jerusalem. Someone asked him, "Lord, will only a few be saved?"
He said to them, "Strive to enter through the narrow door; for many, I tell you, will try to enter and will not be able. When once the owner of the house has got up and shut the door, and you begin to stand outside and to knock at the door, saying, 'Lord, open to us,' then in reply he will say to you, 'I do not know where you come from.'
Then you will begin to say, 'We ate and drank with you, and you taught in our streets.' But he will say, 'I do not know where you come from; go away from me, all you evildoers!' There will be weeping and gnashing of teeth when you see Abraham and Isaac and Jacob and all the prophets in the kingdom of God, and you yourselves thrown out.
Then people will come from east and west, from north and south, and will eat in the kingdom of God. Indeed, some are last who will be first, and some are first who will be last."
VSS 22-31
Jesus went through one town and village after another, teaching as he made his way to Jerusalem. Someone asked him, "Lord, will only a few be saved?"
He said to them, "Strive to enter through the narrow door; for many, I tell you, will try to enter and will not be able. When once the owner of the house has got up and shut the door, and you begin to stand outside and to knock at the door, saying, 'Lord, open to us,' then in reply he will say to you, 'I do not know where you come from.'
Then you will begin to say, 'We ate and drank with you, and you taught in our streets.' But he will say, 'I do not know where you come from; go away from me, all you evildoers!' There will be weeping and gnashing of teeth when you see Abraham and Isaac and Jacob and all the prophets in the kingdom of God, and you yourselves thrown out.
Then people will come from east and west, from north and south, and will eat in the kingdom of God. Indeed, some are last who will be first, and some are first who will be last."
3richardbsmith
Comparing the verses in wording and in location and context with the Matthean parallels gives some indication as to the varied interpretation and emphases between the two gospels.
It is interesting though that the verses containing the lament over Jerusalem are almost exactly word for word. Still even with these verses there is a different context for the laments.
It is interesting though that the verses containing the lament over Jerusalem are almost exactly word for word. Still even with these verses there is a different context for the laments.
4richardbsmith
Luke 13 "Strive to enter through the narrow door; for many, I tell you, will try to enter and will not be able"
In the Lukan context the verse seems to address Jews and to support the Lukan theme of Gentiles replacing Jews as the New Israel.
Compare to Matthew 7.13-14, the Sermon on the Mount, where the verse seems to have a more ethical focus, both because of the context within the Sermon and because of the use of phrases "leads to destruction" and "leads to life".
13
Enter through the narrow gate; for the gate is wide and the road is easy that leads to destruction, and there are many who take it.
14
For the gate is narrow and the road is hard that leads to life, and there are few who find it.
In the Lukan context the verse seems to address Jews and to support the Lukan theme of Gentiles replacing Jews as the New Israel.
Compare to Matthew 7.13-14, the Sermon on the Mount, where the verse seems to have a more ethical focus, both because of the context within the Sermon and because of the use of phrases "leads to destruction" and "leads to life".
13
Enter through the narrow gate; for the gate is wide and the road is easy that leads to destruction, and there are many who take it.
14
For the gate is narrow and the road is hard that leads to life, and there are few who find it.
5richardbsmith
In Luke the narrow door saying is in response to a question "Whether many will be saved."
Again in the context, with a focus to the Jews, it seems to ask, for Luke, whether all Israel or only a remnant will be saved.
My question is if this question within the context of the Judaism of the 1st century would be considering eternal life after death, or the survival of the Jewish people.
And whether the answer to my question differs if it is asked of Luke and his Christian audience or of the Jews of Jesus' time, some 50-60 years earlier.
Again in the context, with a focus to the Jews, it seems to ask, for Luke, whether all Israel or only a remnant will be saved.
My question is if this question within the context of the Judaism of the 1st century would be considering eternal life after death, or the survival of the Jewish people.
And whether the answer to my question differs if it is asked of Luke and his Christian audience or of the Jews of Jesus' time, some 50-60 years earlier.
6richardbsmith
Lk 13.25 When once the owner of the house has got up and shut the door, and you begin to stand outside and to knock at the door, saying, 'Lord, open to us,' then in reply he will say to you, 'I do not know where you come from.'
The phrase "Lord, open to us." is exactly the phrasing used in Matthew 25.10-12.
Mt 25.10b And the door was shut 11 Later the other bridesmaids came also, saying, ‘Lord, lord, open to us.’ 12 But he replied, ‘Truly I tell you, I do not know you.’
The surrounding story is different and the specifics about the rejected crowd's claim to know Jesus is different.
There are other explanations, but it seems to me that Luke and Matthew have used a spare Q saying to amplify their own understanding.
Luke that the Jews have rejected Jesus.
Matthew that preparation and readiness are key.
Matthew's parable is in Jerusalem, close upon the crucifixion. There is a message of urgency in the context and in the parable.
The phrase "Lord, open to us." is exactly the phrasing used in Matthew 25.10-12.
Mt 25.10b And the door was shut 11 Later the other bridesmaids came also, saying, ‘Lord, lord, open to us.’ 12 But he replied, ‘Truly I tell you, I do not know you.’
The surrounding story is different and the specifics about the rejected crowd's claim to know Jesus is different.
There are other explanations, but it seems to me that Luke and Matthew have used a spare Q saying to amplify their own understanding.
Luke that the Jews have rejected Jesus.
Matthew that preparation and readiness are key.
Matthew's parable is in Jerusalem, close upon the crucifixion. There is a message of urgency in the context and in the parable.
7richardbsmith
Luke 13.28-29 is the close of the argument that the Jews will be left out of the kingdom. The verses are paralleled by Matthew 8:11-12, again in the Sermon on the Mount.
And again the focus seems different - Jews rejected for Luke and the ethical choice for Matthew.
Both include the recognition of the welcome of many from all directions.
And again the focus seems different - Jews rejected for Luke and the ethical choice for Matthew.
Both include the recognition of the welcome of many from all directions.
8richardbsmith
The exchange about Herod the fox is only in Luke.
It is interesting because of the seemingly good relationship between the Pharisees and Jesus, and their apparent concern for Jesus' well being.
The passage points to Luke's focus on Jerusalem as the center of the story and on completing the work in Galilee before Jesus comes to his finished work in Jerusalem.
Herod is seen as having no power to control Jesus' work or the timing of events.
It is interesting because of the seemingly good relationship between the Pharisees and Jesus, and their apparent concern for Jesus' well being.
The passage points to Luke's focus on Jerusalem as the center of the story and on completing the work in Galilee before Jesus comes to his finished work in Jerusalem.
Herod is seen as having no power to control Jesus' work or the timing of events.
