From 9:51 to 18:14, Luke appears to abandon Mark’s narrative to follow his other sources. The basic structure is the same as in Mark 10, where Jesus is on a journey from Galilee to Jerusalem, but the journey motif appears in Luke on a much grander scale.[1]
Just as the journey is the occasion of teaching given by Jesus in Mark, so also in Luke the main content of this section is teaching given by Jesus. However, whereas Mark gives mainly teaching for disciples at this point, Luke alternates teaching for disciples with teaching meant for the crowds or for Jesus’ opponents.
There is some debate as to where this section ends (e.g., 19:10, 19:28, or 19:44). In geographic terms, 19:44 marks the end of the journey, but whatever decision is made about this, it is clear that the section takes up about 40% of the Gospel.
Luke apparently attached considerable importance to this journey of Jesus and his disciples. But different conclusions have been reached about the significance of this section for Luke.
- Evans notes parallels with the situation of Moses who, ‘in leading Israel towards the Promised Land, sends out one emissary from each tribe “to search the land for us, and bring us word again of the way by which we must go up, and the cities unto which we shall come”, and who appoints seventy elders to receive of his spirit and to share his work.’[2]
- Filson notes how Luke has reduced the significance of Galilee and the Galilean ministry in his Gospel: Luke knows that it was at Jerusalem that the final decision concerning Jesus’ ministry and appeal had to be made. He therefore so structures his Gospel as to build attention and suspense directed towards that final crisis and decision at Jerusalem.[3]
- Filson relates this to the great travel narrative in Acts 19:21 – 28:16. The rejection of the gospel in Jerusalem does not spell the defeat of God’s purpose but signifies a new beginning. The climactic last journey to Jerusalem is undertaken by Jesus ‘to give a final challenge to his people and especially to its leaders.’[4]
- Marshall observes that there are constant reminders throughout the section of the journey (9:51-6, 57 [the call to follow keeps movement in view here and in 14:25-33]; 10:1, 38; 11:53; 13:22, 33; 17:11; 18:31, 35; 19:1, 11, 28), but says that it is impossible to reconstruct an itinerary that runs clearly through the section. The journey provides Luke with a framework in which to include much important material from his own unique source. It is also a way of stressing that Jerusalem was the goal of Jesus’ ministry.: ‘the dark hints adumbrated in 9:22, 31 and 44 are emphasised, and the coming passion throws its shadow over what precedes it, so that the whole of this section is to be seen in the context of the cross and resurrection of Jesus.’[5]
How does Luke achieve this focus on the significance of Jesus’ last journey to Jerusalem?
In 9:18-27, the necessity of Jesus’ death is first announced with its consequences for disciples. As in the other Synoptics, this extraordinary prediction by Jesus is confirmed by the Transfiguration, where Jesus speaks with Moses and Elijah about his ‘departure’ (τὴν ͗έξοδον αὐτοῦ), which he was to ‘accomplish’ (πληροῦν) at Jerusalem (Lk. 9:31 only), and the voice from heaven declares ‘This is my Son, my Chosen; listen to him!’ A second passion prediction precedes the journey narrative in 9:43-45.[6]
The editorial note in 9:51 introduces the journey with these solemn words: ‘when the days drew near for him to be received up, he set his face to go to Jerusalem.’ The expression τὰς ἡμέρας τῆς ἀναλήμψεως αὐτοῦ probably refers to the whole sequence of events culminating in his ascension that achieved salvation.[7] Luke indicates that when the time had come for this to happen (ἐγένετο δὲ ἐν τῷ συμπληροῦσθαι) Jesus determined to go to Jerusalem.[8]
Apart from the editorial notes indicated above, reminding the reader of the slow progress of Jesus and his disciples toward Jerusalem, there are significant comments such as those in 13:31-35. Jesus will not be deterred by Herod from reaching his goal (τελειοῦμαι, v. 32). Since his ministry is clearly that of a prophet (cf. 4:18-30; 7:16; 9:18-19; 24:19), he must take his message to Jerusalem, which is the centre of Judaism and the place from which God’s word must go forth for the benefit of the nations in OT teaching (e. g., Isaiah 2:1-4). However, that will mean suffering, like all the other prophets, at the hands of that rebellious city. Then follows a lament (13:34-35) over Jerusalem, (compare Mt. 23:37-39 in a different context). Compare the lament in Luke 19:41-44 (Luke only) which immediately precedes Jesus’ entrance into Jerusalem and marks the climax of the journey.
‘The Parable of the Ten Minas’ (19:11-27 [cf. Mt. 25:14-30]) is introduced with the note that Jesus told this parable ‘because he was near to Jerusalem, and because they supposed that the kingdom of God was to appear immediately.’ The teaching of Jesus about the kingdom has clearly suggested that his journey to Jerusalem is in order to usher in everything predicted by the prophets. However, like the nobleman in the parable, Jesus must go into ‘a far country to receive a kingdom and then return’. It is a time for disciples to be faithful with what they have received from Jesus, as he moves ahead into suffering and death and thus comes into his kingly power (cf. 23:42).[9]
Resseguie argues that Luke has put together these chapters using the following narrative technique:[10]
a. The voice of Jesus dominates the narrative, shifting and evaluating all other voices: ‘whenever a voice emerges that is nonconcurrent with Jesus’ own it is re-evaluated from his perspective’ (e.g. 11:39-44; 16:14-15).
b. The Evangelist on occasion divides the characters into two distinct groups and then uses a highly evaluative term such as ‘adversaries’ to influence our thinking (e.g. 13:7). This heightens for the reader the ideological differences between the point of view of Jesus and the view voiced by other characters’ (e.g. 13:14, 17; 15:1; 16:14).
c. Although these phenomena are found elsewhere in the Gospel, the conflict between ideological points of view in the central section is much more pronounced (especially between Jesus and the religious authorities). Indeed, ‘the purpose of a part of Luke’s central section is to present in sharp relief two conflicting ideological points of view – the view of Jesus, and the view opposed to his.’[11]
Resseguie’s insights should be combined with the previous observations about this section dramatising the approach to the cross. The mounting opposition shows the truth of Jesus’ predictions and prepares readers for his betrayal and death. Meanwhile, there is significant teaching about discipleship along the way.
Borgman perceives a chiastic structure in the journey narrative, suggesting that Luke arranged the teaching of Jesus in terms of certain principles or ‘theme clusters’. These are repeated for emphasis, sometimes being expanded or even qualified.[12]
In my commentary, I have chosen to treat the parable in 19:1–27 as the end of the central section and highlighted the way Luke portrays the significance of the journey to Jerusalem for Jesus and his teaching about discipleship, following this structure:[13]
1. Opposition and opportunity (9:51 – 10:24)
A. Dealing with rejection (9:51–56)
B. Three would-be followers (9:57–62)
C. The commissioning of the Seventy-two (10:1–16)
D. Reflecting on the mission (10:17–24)
2. Fulfilling the law of love (10:25-42)
A. Love for God and neighbour (10:25–37)
B. The priority of listening to Jesus’s teaching (10:38–42)
3. Looking to God in prayer (11:1–13)
4. Signs of the kingdom and mounting opposition (11:14–54)
A. Challenges about the meaning and significance of Jesus’ ministry (11:14–36)
B. Woes against the Pharisees and experts in the law (11:37–54)
5. Preparing for judgment (12:1 – 13:9)
A. Enduring persecution (12:1–12)
B. Being rich towards God (12:13–34)
C. Watchfully serving (12:35–53)
D. Interpreting the present time (12:54 – 13:9)
6. Reversals present and future (13:10 – 14:35)
A. Release from Satan’s power and the coming of the kingdom (13:10–21)
B. Who will enter the kingdom? (13:22–30)
C. Jesus and the fate of Jerusalem (13:31–35)
D. Anticipating the feast in the kingdom of God (14:1–24)
E. Counting the cost (14:25–35)
7. Seeking the lost (15:1–32)
A. Rejoicing in heaven and on earth (15:1–10)
B. Welcoming the lost home (15:11–32)
8. Prudent and compassionate use of wealth (16:1–31)
A. Worldly wisdom and the kingdom of God (16:1–13)
B. Challenging the lovers of money (16:14–18)
C. The fate of money lovers (16:19–31)
9. The daily demands of discipleship (17:1–10)
A. No stumbling blocks (17:1–2)
B. A readiness to forgive (17:3–4)
C. Expectant faith (17:5–6)
D. Obedient service (17:7–10)
10. When and where is the kingdom? (17:11–37)
A. The healing of ten leprous men (17:11–19)
B. The kingdom present and still to come (17:20–37)
11. Depending on God (18:1–30)
A. Praying for justice (18:1-8)
B. Asking for mercy (18:9–14)
C. Seeking salvation (18:15–30)
12. The journey’s end (18:31–19:27)
A. A final prediction (18:31–4)
B. A surprising confession (18:35–43)
C. An unexpected disciple (19:1–10)
D. A timely warning (19:11–27)
[1] Strictly speaking, the journey in Mark begins at 9:30, as Jesus and the disciples pass through Galilee. The first indication that they are actually in Judea and crossing the journey is found in 10:1. Mark records no contact with Samaritans as Luke 9:52-56; 17:11 does.
[2] Evans, C. F., ‘The Central Section of Luke’s Gospel’, in D. E. Nineham (ed.), Studies in the Gospels, (Oxford: Oxford University, 1957), 38.
[3] Filson, F. V., ‘The Journey Motif in Luke-Acts’, in W. W. Gasque & R. P. Martin, Apostolic History and the Gospel (Exeter: Paternoster, 1970), 71.
[4] Filson, ‘Journey Motif’, 69.
[5] Marshall, I. H., The Gospel of Luke. A Commentary on the Greek Text, NIGTC (Exeter: Paternoster, 1978), 401.
[6] This is the ‘new exodus’ promised by Isaiah that saves God’s people eschatologically and inaugurates a new covenant. It is established by the Servant of the Lord in his atoning death and heavenly exaltation (Lk. 22:20, 37; 23:35; 24:44-49). Cf. D. W. Pao, Acts and the Isaianic New Exodus (Grand Rapids: Baker Academic, 2000)
[7] The term ἀναλήμψις thus points to the significance of the ascension for the enthronement of the Messiah, making it possible for him to pour out the Spirit and empower his witnesses to take his salvation to the nations (cf. Lk. 24:45-49; Acts 2:33-36). The exaltation of the Servant of the Lord after his suffering is predicted in Is. 52:13-15 and proclaimed as fulfilled in Acts 3:13.
[8] The theme of fulfilment is emphasised in various ways throughout Luke-Acts. In the journey narrative it is highlighted at 9:51; 12:50; 16:16-17; 18:31-32, with the cross and resurrection being the main focus. Well before these events happen, their significance is progressively articulated.
[9] As Jesus draws near to Jerusalem, the imminent arrival of the kingdom is suggested in various ways (10:9, 1; 17:20-21; 18:16-17, 24-30). The parable in 19:11-27 climaxes this sequence. It nuances the expectation of an imminent kingdom by urging the crowd to recognise their king and recognise the need for him to ‘go away’ and then return in judgment.
[10] Resseguie, J. L., ‘Point of View in the Central Section of Luke’, JETS 25/1 (1982), 41-47. Cf. Resseguie, J. L., ‘Interpretation of Luke’s Central Section (Luke 9:51-19:44) since 1856’, Studia Biblica et Theologica 5:2 (October 1975), 3-36.
[11] Resseguie does not say so, but it would seem that this intensification of conflict has something to do with the journey to Jerusalem and the crisis that it will provoke: people will need to decide whether they are for or against the Christ and his message.
[12] P. C. Borgman, The Way according to Luke: hearing the whole story of Luke-Acts (Grand Rapids: Eerdmans, 2006), 77-78. The geographical journey is minimally significant for Borgman, but the metaphorical sense of journeying God’s Way is strong (cf. 20:21). The journey begins and ends with the theme of peace and the whole segment is ‘a journey into the meaning of God’s kingdom’.
[13] David G. Peterson, Luke (Hodder & Stoughton, 2024), 203–344. Some of my headings reflect those of other commentators.
David G. Peterson 