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by Marilyn Salmon
The Journey Narrative
The journey narrative is a special feature of Luke's gospel. Within this
literary framework are some of the most familiar and loved stories of Jesus.
Some are found only in Luke, and recognized by traditional titles, such as The
Good Samaritan and The Prodigal Son. Other parables, sayings, and teachings have
parallels in Matthew and Mark but do not occur in the same order. The
arrangement of material within the journey to Jerusalem is clearly intentional.
The author reminds readers at key points in the narrative that we are on our way
to Jerusalem (see 13:21 and 17:10) and enjoins us to connect the individual
stories to the larger literary context.
The phrase "set his face" is unique to Luke and suggests Jesus' resolute and
single-minded purpose toward his destiny. It signals a transition to this long
central section of the gospel and also recalls themes announced earlier.
Jerusalem has a prominent place in Luke. Luke begins and ends in the temple in
Jerusalem. Jerusalem is the location of Jesus' death but also his resurrection
and ascension. Acts begins in Jerusalem with Jesus' ascension and the Pentecost
story.
Jerusalem functions symbolically on several levels in this gospel. The story
Luke tells is firmly located in the faith and institutions of Israel from
beginning to end. After Jesus was circumcised, Mary and Joseph bring the infant
Jesus to the Temple to "do what was customary according to the law." On this
occasion, Simeon tells Mary, "This child is destined for the falling and rising
of many in Israel, and to be a sign that will be opposed..." (2:33-34). On the
first leg of the journey to Jerusalem, Jesus and his disciples travel through a
Samaritan village and evoke the long-standing antipathy between Samaritans and
Judeans over the Temple (9:52-53), both a fulfillment of Simeon's prophecy and a
foreshadow of opposition ahead.
The Disciples' Journey
The sayings on discipleship at the outset of the journey indicate that Jesus
does not travel alone. He has disciples eager to follow him. Jesus' instructions
to would-be disciples seem harsh and unreasonable. No time to arrange for a
funeral, even for a parent. No time to say good bye to family and friends. No
one who looks back is fit for the Kingdom of God.
His words here may strike us as uncharacteristic of our image of Jesus. Some
commentators question whether or not Jesus could possibly have spoken them.
Whether or not they represent Jesus' own words, they make an important point
about discipleship. Jesus' response to legitimate requests to postpone the
journey reminds Christians in every generation that there are always justifiable
excuses to defer the journey or put off the claims of discipleship. Other
important matters compete for our attention. Some must make heart-wrenching
choices, but there is urgency about Jesus' mission to bring forth God's reign.
Jesus compels us to proclaim the Kingdom of God. This is our Christian vocation
and must be our first priority.
Preaching on the Way to Jerusalem
Luke's journey narrative is indeed fitting for the Pentecost Season with its
focus in Christian discipleship. I know the preaching habit—an understandable
one—of considering only the week's assigned readings for the coming Sunday's
sermon, but Luke is a literary masterpiece that lends itself well to reading the
parts in relationship to the whole story. Themes that are announced at the
beginning persist through the gospel. Preachers, who relate the individual
gospel lections to their location within the larger literary framework of the
journey to Jerusalem, and within the entire gospel, will likely find this an
enriching habit for preaching Luke during this season. Neil Elliot's comment on
this text in the People's Bible (Fortress Press, 2008) is instructive: "All that
Jesus teaches about justice, about the right use of wealth, about prayer and
steadfastness in his cause, he teaches as he leads his followers toward a final
confrontation in Jerusalem."
Professor of New Testament
United Theological Seminary,
St. Paul, MN
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