Prerequisite Qualification of the Disciples: Partakers of Jesus’ Mission as His Disciples

GENERAL TREATMENT OF THE TEXT OF LUKE 9:51-62

I. TRAVEL TO JERUSALEM NARRATIVE

A. Relation between Synoptic Gospels

Jesus’ last journey to Jerusalem can be found only in Luke. He has an extensive detailed narrative that no other rival gospels can match. Matthew has only two verses (19:1-2) that come close to what Luke has (9:51). Mark has one verse that is somewhat similar. When Mark is given the priority to be the first Gospel, it is obvious that Luke does not follow Mark but adds his own material, including possibly material found in Q and L as well.

B. Preview of the Passion of Christ

Luke opens up his narrative with the very distinctive phrase “taken up” or “ascended“ to point toward the inevitable death of Jesus on the cross. Mark does not provide us anything about this event in his Gospel. I wonder why he did not mention it! In his Gospel, Jesus is presented as the obedient, wonder-working servant of God. However, I still find it puzzling that both Matthew and Mark do not mention the event that can be seen as the pre-passion buildup moment. Jesus is setting his face toward Jerusalem (8:52-56), and the attitude of Samaritans and their refusal to receive Jesus has significant theological weight. Matthew has spent ¼ of his writing on the Passion Week; Mark had 1/3 of his narrative dedicated to the Passion Week. But they do not have one of the events that indicate what awaits Jesus in Jerusalem.

We know how much Matthew likes to talk about Jesus’ healing ministry in his Gospel. Thus, he has Jesus exorcising and healing people, and a multitude following him in Galilean land. Luke has Jesus sending messengers to the Samaritan village; it consists of messengers going to prepare the way for the coming Messiah. This is the only place in Luke that Samaritans are sketched in a negative tone.

C. Prerequisite Demands and Cost of Following Christ

In relation to Matthew, Luke’s account of three would-be followers is slightly different. Matthew (8:19:22) mentions a scribe (γραμματεὺς) as a prospective disciple. Luke does not identify the man; he simply refers to him as ‘someone’ (τις). Again, Matthew likes to suggest the second would-be follower as another μαθητῶν (8:21), whereas Luke merely mentions him as another man (9:59). The rest of the conversation between Jesus and these would-be followers is very similar in Matthew (8:20-22), except Luke has three characters conversing with Jesus about following him (9:61). Thus, it leaves us with minor textual discrepancies in Matthew’s and Luke’s accounts.

II. WORD STUDY – συμπληρόω

Συμπληρόω occurs only three times throughout the Bible. Two of them occur in Luke (8:23; 9:51), and one occurs in Acts (2:1). The Septuagint does not contain this word at all. However, the uses of συμπληρόω can be found in the early Christian literature by Philo and Josephus. Luke chose συμπληρόω to mean “be swamped” (8:23) and “come to an end” or “be fulfilled” (9:51). The former meaning “be swamped” is used as συνεπληροῦντο (they were being filled or swamped with water). In the latter uses, συμπληροῦσθαι (were approaching or drew near) (9:51) indicates the general idea of coming to the end of a particular period of time or fulfillment. In other words, God’s plan is going to be revealed and implemented soon.

III. TREATMENT OF CONTEXT

A. Jesus’ Messianic Manifestation

Prior to rejection from the Samaritans, Luke has the feeding of five thousand, a series of exorcisms, the great confession of Peter, Jesus’ prediction of his death and resurrection, and his transfiguration narratives. All these narratives serve one purpose that confirms Jesus is who he claimed to be. He is the very Son of God. Those were the messianic acts that validate Jesus’ claims. In the meantime, Jesus is also trying to teach the disciples what is awaiting them in Jerusalem. The reason for Samaritan’s refusal to receive Jesus and his disciples is because he set his face toward Jerusalem. The correlation between the language of “taken up” and “set his face toward Jerusalem” can help readers comprehend the Lucan Christology. They tell us that Jesus will be taken up, or he is ascending to heaven. In order for this great thing to actually happen, he has to go to Jerusalem. In the grand scheme of God’s plan for salvation, Jesus, who has just demonstrated to his disciples and the people of Galilee that he is the deliverer, now must face a horrific death.

B. Jesus’ Humiliating Rejection

Here comes the Lord of the heavens and the earth, wanting to go to the Samaritan village. However, Samaritans did not show any interest in hosting Jesus and his disciples. Their political prejudice against Jews clearly overrules their good, modest practice of showing great hospitality to the guest. Jesus, on different occasions, was received warmly. This time, however, it was the different setting that overshadowed the previous reports of them becoming very positive toward Jesus. They did not like Jesus’ idea of traveling to Jerusalem. It is understood that Jesus is certainly going to worship in the Jerusalem Temple. This one fact changed their hearts, because Samaritans believed that the true God of Israel must be worshipped in their land, Mount Gerizim.

C. Enhanced Preview – Rejection and Humiliation

The turning down of Jesus’ messengers’ request from Samaritans is humiliating. Ancient people would always grant a guest’s request for food and lodging if they had it. This provoked two brothers—John and James. The Samaritans’ antagonistic attitude toward Jesus can be compared to the one in Nazareth, where his people rejected him. In terms of humiliation, the settings are different, but the truth is, on both occasions, they humiliated Jesus. While reading this narrative, our interpretation of the Greek verb ἐδέξαντο can provide us a very different picture of what really happened there. This root form of this verb simply means, «to receive» or «to welcome,» or «to extend hospitality.» If this is the case, the text should read, “They received him not,” instead of “They rejected or refused to receive him.” Luke could have used ἀποδοκιμάζω (to reject) to communicate the narrative; that was ever the case. The passive form of “δέχομαι” is translated into the active form. The result gives the whole new interpretation that makes Samaritans actively reject Jesus.

On the other hand, if we go with the majority of the scholars who turned the passive form of δέχομαι to the active form in their translation, the narrative will point to Samaritans actively rejecting Jesus because they did not like Jesus going to Jerusalem. Either way we translate this sentence, what does not change is the fact that Jesus was denied to minister to them. He was not received in Samaria. Those who follow Jesus Christ will be rejected and humiliated, both now and in the future.

IV. LIFE IS AT STAKE FOR FOLLOWING CHRIST

The very first step in following him is to reject yourself. This idea decentralizes you, and Christ becomes the center of your life. He reigns over all. He now takes the lead. Jesus is interested in wholehearted commitment—an absolute surrender.

Knowing what was going to happen to him, Jesus was so adamant about going to Jerusalem and facing the cruel fate. His impeccable character, marked by resoluteness and uncompromising commitment, serves as a lesson for his disciples. At this point, the disciples had no idea what was going to happen. Still, the event is going to be the reminder for them of what it means to follow Jesus. Following Christ comes with a high price. The prerequisite demands of following Christ can make people nervous. He demands unswerving commitment, love for God, and passion for his mission. Nothing comes before these qualifications.

The very first step in following him is to reject yourself. This idea decentralizes you, and Christ becomes the center of your life. He reigns over all. He now takes the lead. Jesus is interested in wholehearted commitment—an absolute surrender.

To surrender self to God, our ego must be put to death. The portrait of carrying one’s own cross is the constant reminder that we might end up with the same fate as Jesus had. Rejection and humiliation become a part of our lives. Next, no duties or responsibilities can substitute God’s commandment. Obedience to his commandment shows the level of our commitment to God. Merely physically following Christ cannot be counted as discipleship. They can be followers, just as more than five thousand followed Jesus during those days when he fed them in the deserts of Israel. But when it mattered the most, during the night he was betrayed, flogged, and later crucified, almost no one was with him. Therefore, following Christ requires commitment that comes with a high price.