Chapters 13:22-16:13 in Luke's gospel, is made up of six episodes which describe both those who enter the kingdom and those who remain outside. So, who does get into the kingdom? Not those we expect, for the first shall be last and the last first. It is those who humble themselves in repentance who get in. Religious Judaism does not get in, for Israel is now a forsaken city.

v31. The pharisees warn Jesus that Herod Antipas, who ruled Galilee and Transjordan, is uneasy about him. Probably Herod is a bit worried that he has another John the Baptist on his hands.

v32. Jesus defiantly asserts the priority of his messianic mission, of his journey to Jerusalem, "day after day", and of its "completion" on that "final" day in his death, resurrection, ascension and enthronement. Jesus' mission, in words and signs, stands over and above the intentions of "that fox", a third-rate political hack. Jesus' goal is to follow the way set before him by the Father and thus achieve "his consecration and enthronement into the messianic office", Earle Ellis.

The "today and tomorrow" just means "day after day", or "day by day"; it refers to the steady progress of time reaching its conclusion on the "third day." The "third day" means the "final day", the last day in the sequence of days. Jesus may be linking "the third day" with his resurrection, but it is more likely that this "final day" is his reaching Jerusalem and the "goal" of his high priestly consecration through death, resurrection and ascension, Heb.2:10, 5:9.

v33. Jesus restates v32 underlining two points. First, his journey to Jerusalem is one determined by God, "it is necessary" and he cannot turn aside from it. Second, the journey will inevitably follow its course to suffering and death. Of course, prophets have died outside of Jerusalem, but Jesus ironically makes the point that it is "inappropriate" for a messenger from God, in particular this messenger, to be set upon and murdered outside of Jerusalem.
      v34. Jesus now utters a lament for Jerusalem. Although his words are directed toward Jerusalem, the city and its inhabitants are but representative of the people of Israel and of their rejection of the messiah. Jesus speaks as the prophet of the Lord, personalizing God's word to his people; his words are similar to Stephen's in Acts 6. The simple fact is that the people of Israel have continually rejected God's gracious kindness extended to them through his prophets, and now they reject this kindness in Jesus.

v35. Jesus concludes with a prophetic word of doom for the people of Israel. The imagery Jesus uses is of the departure of the Shekinah glory (God's glorious presence) from his house (temple/Jerusalem/people). The final state of a rebellious people of God is the withdrawal of his Spirit from their midst. The disciples would soon symbolically affirm the kingship of Christ in the words of Psalm 118:26. These words were sung at the enthronement of David, along with the other kings of the Davidic line and they will be sung again for Jesus as he enters the throne room of the Ancient of Days for his coronation. There is a mystical sense where, not just rebellious Israel, but all mankind will witness this moment, will join in proclaiming the words, but will weep, for it is all too late, her house is "forsaken".

Jesus, on our behalf, travelled the way to Jerusalem, of glory through suffering and death. In Jesus, we have completed that journey and so we sit in glory with him. Yet, as part of our preparation for rule in eternity, Jesus sets us on the pathway he once trod.

Our passage for study gives us two insights into the journey:

There is a "must" about it. We don't have to follow the pathway that Jesus has laid out, it does not effect our salvation. Yet, if we place ourselves in the center of God's will, our training toward eternity will be hastened through the interaction of applied Biblical truth and life's circumstances.

For Jesus, the business of the moment was to "drive out demons and heal people". These were the messianic signs heralding the coming kingdom - the reign of God. The business of the moment was freedom, setting free those bound in sin and death, both the sinner and the self-righteous. The inevitable "goal" of this pathway is glory through suffering.

This then should be our way - to strive for the freedom of the lost in the face of rejection and failure.

The Old Testament prophets, as well as Jesus, warned Israel that their failure to hear the Word of the Lord would bring desolation to their house. Jesus and the apostles warned the church of the same scenario. The Lord will gather a people to himself, but institutional power, ministerial approval and success, congregational survival, conformism, and above all, legalism, often deafen the hearing of God's people. This is the danger that all believers face.

We are privileged to share in the life of the Christian church, but this should not lessen our critical view, nor our responsibility to constantly assess the danger of apostasy.

1. Discuss the idea of placing ourselves in the center of God's will, not for the purpose of salvation, nor for some eternal reward, but to prepare us for our rule with Christ in eternity.

2. Identify the dangers of becoming a forsaken city.