God’s Purposes

Luke 13: 31 - 35 (February 28, 2010)

1) The Text

31At that very hour some Pharisees came and said to him, “Get away from here, for Herod wants to kill you.” 32He 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. 33Yet 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.’ 34Jerusalem, 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! 35See, 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.’”

2) The Context

This passage consists of two pericopes (i.e., an extract or selection from a book, especially a reading from a Scripture that forms part of a church service), "The Warning against Herod" (Luke 13:31-3) and "The Lament over Jerusalem" (13:34-35). They are located within the so-called Travel Narrative in the Gospel of Luke (9:51-19:27). Ever since 9:51, Jesus and his followers are on a long journey from Galilee to Jerusalem.

Although the section is designated a "narrative," there is actually not much narrative in it. It contains teachings primarily; for example, most of the parables of Jesus that Luke has collected appear in this section. The teaching materials consist primarily of (1) instruction for Jesus’ disciples; (2) controversies with opponents; and (3) words of judgment. The two passages being discussed here fit into the latter two categories.

The first of the pericopes begins with the approach of some Pharisees who warn Jesus about "Herod," which would have been Herod Antipas, ruler of Galilee (technically a "tetrarch," or ruler of a fourth of the former kingdom of Herod the Great), 4 B.C.—A.D. 39. Why this Herod would have sought to kill Jesus is not said. The most plausible reason would be that he thought of Jesus as, in some way, a successor to John the Baptist; some had even claimed that "John had been raised from the dead" (9:7), and that Jesus was he.

This pericope appears in Luke without parallels in the other gospels. It is special Lucan material. The second has a parallel at Matthew 23:37-39. The wording is almost identical in Matthew and Luke. The lament over Jerusalem in Luke, 13:34-35 seems to be out of place. Jesus is still in Galilee in Luke's narrative. He does not arrive at Jerusalem until 19:41. Matthew's placement of the lament, however, is more fitting for anyone who seeks to construct a chronology of Jesus' ministry, for he places the lament at 23:37-39 after Jesus' entry into the city of Jerusalem (21:10).

3) Interpretation

This text provides an opportunity to address the problem of religious prejudice that arises out of preconceived notions and stereotypical generalizations. Christians have traditionally viewed Pharisees as enemies of Jesus. Yet the evidence in the gospels does not unequivocally present such a picture. In this text they seem to offer Jesus protection from Herod. How often we form an opinion about a person or a group without really attempting to understand them as persons of value. Christians have made the name Pharisee equivalent to hypocritical legalism. While Pharisees did have a tendency to become legalistic, they were in fact committed to Hebrew Scriptures and sought ways to live by the biblical commandments.

Another way that religious prejudice can be seen in this text is in the attitude that Herod and Jerusalem have toward Jesus. Both see Jesus as a threat and seek ways to get rid of him. Herod is a political figure and his concern is that Jesus appears to be disturbing the peace in Galilee. In one sense, Herod had nothing to worry about because the message of Jesus was about the kingdom of God and not a political agitation against Herod. In another sense, Herod had everything to worry about because when people take the kingdom of God seriously Herod could lose his political leverage with the people. Through peaceful resistance Ghandi brought about the collapse of the British regime in India when armed resistance failed.

Herod seeks to kill Jesus. But, as the story will unfold, the real threat to Jesus is not Herod but Jerusalem. How is it that Jerusalem, the holy city, this religious capital, has become known as the city that kills prophets and will shortly put to death God’s final envoy? Why is it that it is often the religious establishment that has so much conflict with prophets?

What needs to be heard here is not the fixing of blame for the death of Jesus on Judaism or the whole city of Jerusalem. This text is a call to all of us who have been immersed in a particular religious tradition to search ourselves. How easy it is to think that our own understanding of the faith is the absolute truth and therefore any view that challenges our own must be interpreted as unorthodox and condemned and eliminated.

On the other hand, religious truth can be viewed as a matter of individual decision not to be questioned by anyone else. Passionate commitment to an unflinching faith and uncompromising faithfulness to God are labeled as fanaticism. Yet the text presents to us a model in Jesus worthy of consideration. Jerusalem in its passionate zeal brings about the death of prophets and Jesus. Jesus, on the other hand, in his passionate commitment to God’s purposes journeys resolutely to Jerusalem to carry out his mission, knowing full well that such a course is replete with dangers. In his zeal to carry out the purposes of God he is willing to undergo suffering and death.

Here we have two contrasting pictures of religious zeal--Jerusalem and Jesus. Religious passion drives Jerusalem to murderous ends. Religious passion moves prophets and Jesus to fulfill God’s mission at the cost of their lives. We who follow in the footsteps of Jesus are faced with a challenge. Will we adopt the model of faithfulness to God’s purposes even if it means vulnerability and suffering? And if so, when? God is like a mother hen making repeated attempts to gather her chicks under her wings, but the chicks are going their own way. Divine judgment will eventually come but God’s judgment is tempered with grace, mercy, and the hope of redemption.

4) Thought Exercise

What is God’s mission for you, for our church?

How much are we willing to contend with to fulfill these missions?