26 May 2018 — El luto de Jesús
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From His birth the Prince of Peace was the target of murderers. It is, shockingly, a most remarkable reality about Christ’s life that so many wanted to kill Him. After all, Jesus was without sin or evil, perfect, absolutely righteous, holy, compassionate, generous, and benevolent. He offered what everyone desperately needs: mercy and grace in the forgiveness of sin, eternal life, freedom from judgment, deliverance from eternal punishment in hell, and everlasting joy in heaven. Further, He offered those not as things to be earned, achieved, or merited, but as a free gift to be received. Ironically, the one who called for the very best in people brought out the very worst in them.
The attempts on Jesus’ life began long before the outset of His public ministry. When He was still an infant Herod the Great, patriarch of the Herodian dynasty, ruled Judea. As an Idumean (Edomite) in league with Caesar, Herod was viewed with suspicion by the Jews. That heightened the fear that made him constantly anxious that someone would usurp his power. Herod was a sociopath whose paranoia reached a horrific climax when late in his reign magi arrived from the east declaring that the king of the Jews had been born and they were seeking him. Fearing a rival to his throne, Herod determined from the Jewish religious leaders that the Messiah was to be born in Bethlehem () so he could kill him. Not sure exactly which child was the threat, he irrationally and brutally ordered the slaughter of all the boys two and under in that area in a vain attempt to kill Jesus in the mass murder ().
At the outset of His ministry the Lord cleansed the temple of the merchants and moneychangers who were corrupting His Father’s house (). Outraged, the Jewish authorities demanded to know by what authority He had so boldly acted. Knowing that already they desired to kill Him,
Respondió Jesús y les dijo: Destruid este templo, y en tres días lo levantaré.
Mas él hablaba del templo de su cuerpo.
Dijeron luego los judíos: En cuarenta y seis años fue edificado este templo, ¿y tú en tres días lo levantarás?
Respondió Jesús y les dijo: Destruid este templo, y en tres días lo levantaré.
As verse 21 notes,
Mas él hablaba del templo de su cuerpo.
“Jesus answered them, ‘Destroy this temple, and in three days I will raise it up.’ ” As verse 21 notes, “He was speaking of the temple of His body.”
Even the people of His hometown of Nazareth tried to kill Jesus the first time He spoke in their synagogue. They were outraged when He offended their spiritual pride by describing them as spiritually poor, blind, captive, and oppressed (). And when He further reinforced that point by reminding them that they were like their ancestors who rejected the word of God, so that Elijah and Elisha went to minister to two humble, penitent Gentile outcasts, it was too much for their nationalistic pride and self-righteousness to bear. Infuriated, they exploded in an emotional effort to murder Him by throwing Him off a cliff (vv. 28–29).
“He was speaking of the temple of His body.”
Even the people of His hometown of Nazareth tried to kill Jesus the first time He spoke in their synagogue. They were outraged when He offended their spiritual pride by describing them as spiritually poor, blind, captive, and oppressed (). And when He further reinforced that point by reminding them that they were like their ancestors who rejected the word of God, so that Elijah and Elisha went to minister to two humble, penitent Gentile outcasts, it was too much for their nationalistic pride and self-righteousness to bear. Infuriated, they exploded in an emotional effort to murder Him by throwing Him off a cliff (vv. 28–29).
The Jewish religious leaders—Pharisees, Sadducees, Herodians, scribes, chief priests, and high priests—collectively also sought to murder Jesus, because He violated and condemned their corrupt, apostate, self-righteous religion. Their hatred of Him for cleansing the temple intensified when Jesus affirmed His deity after healing a man on the Sabbath.
Por esto los judíos aun más procuraban matarle, porque no sólo quebrantaba el día de reposo, sino que también decía que Dios era su propio Padre, haciéndose igual a Dios.
Throughout Christ’s ministry they sought an opportunity to take His life (; ; ; , ; ). Eventually, they succeeded in pressuring the Romans into crucifying Him (as He Himself had predicted [; ; ; ]). Following the lead of their rulers, the Jewish crowds too sought Jesus’ death ().
“For this reason therefore,” the apostle John notes, “the Jews [the religious leaders] were seeking all the more to kill Him, because He not only was breaking the Sabbath, but also was calling God His own Father, making Himself equal with God” (). Throughout Christ’s ministry they sought an opportunity to take His life (; ; ; , ; ). Eventually, they succeeded in pressuring the Romans into crucifying Him (as He Himself had predicted [; ; ; ]). Following the lead of their rulers, the Jewish crowds too sought Jesus’death ().
Pilate, although he pronounced Jesus innocent (, ), in the end also wanted Him dead. Fearing a riot (), and even more that the Jewish leaders would report him to Caesar (), Pilate ordered Jesus to be executed (). His soldiers gleefully carried out those orders ().
This passage introduces yet another villainous, would-be killer of Jesus, Herod Antipas.
MacArthur, J. (2013). (pp. 225–227). Chicago, IL: Moody Publishers.
Intro B
A proper view of God understands that He is not only sovereign and holy, but also gracious and compassionate. John Calvin, known for his emphasis on the biblical truth of God’s absolute holiness and sovereignty, nonetheless cautioned, “Your idea of [God’s] nature is not clear unless you acknowledge him to be the origin and fountain of all goodness” (Institutes, I.II.3).
A proper view of God understands that He is not only sovereign and holy, but also gracious and compassionate. John Calvin, known for his emphasis on the biblical truth of God’s absolute holiness and sovereignty, nonetheless cautioned, “Your idea of [God’s] nature is not clear unless you acknowledge him to be the origin and fountain of all goodness” (Institutes, I.II.3).
Compassion is part of God’s essential goodness. He proclaimed Himself to Moses on Mt. Sinai to be
Y pasando Jehová por delante de él, proclamó: ¡Jehová! ¡Jehová! fuerte, misericordioso y piadoso; tardo para la ira, y grande en misericordia y verdad;
In the psalmist declared,
Clemente es Jehová, y justo;
Sí, misericordioso es nuestro Dios.
Isaiah reminded Israel,
“compassionate and gracious, slow to anger, and abounding in lovingkindness and truth” (; cf. , ). In the psalmist declared, “Gracious is the Lord, and righteous; yes, our God is compassionate.” Isaiah reminded Israel, “The Lord longs to be gracious to you, and therefore He waits on high to have compassion on you” (), while the prophet Joel encouraged his countrymen, “Now return to the Lord your God, for He is gracious and compassionate” (). James reminded his suffering readers that “the Lord is full of compassion and is merciful” (; cf. ; ; ; ; ).
Por tanto, Jehová esperará para tener piedad de vosotros, y por tanto, será exaltado teniendo de vosotros misericordia; porque Jehová es Dios justo; bienaventurados todos los que confían en él.
while the prophet Joel encouraged his countrymen,
“Gracious is the Lord, and righteous; yes, our God is compassionate.” Isaiah reminded Israel, “The Lord longs to be gracious to you, and therefore He waits on high to have compassion on you” (), while the prophet Joel encouraged his countrymen, “Now return to the Lord your God, for He is gracious and compassionate” (). James reminded his suffering readers that “the Lord is full of compassion and is merciful” (; cf. ; ; ; ; ).
Rasgad vuestro corazón, y no vuestros vestidos, y convertíos a Jehová vuestro Dios; porque misericordioso es y clemente, tardo para la ira y grande en misericordia, y que se duele del castigo.
“The Lord longs to be gracious to you, and therefore He waits on high to have compassion on you” (), while the prophet Joel encouraged his countrymen, “Now return to the Lord your God, for He is gracious and compassionate” (). James reminded his suffering readers that “the Lord is full of compassion and is merciful” (; cf. ; ; ; ; ).
James reminded his suffering readers that
He aquí, tenemos por bienaventurados a los que sufren. Habéis oído de la paciencia de Job, y habéis visto el fin del Señor, que el Señor es muy misericordioso y compasivo.
God dispenses His compassion according to His sovereign will. He declared to Moses,
“Now return to the Lord your God, for He is gracious and compassionate” (). James reminded his suffering readers that “the Lord is full of compassion and is merciful” (; cf. ; ; ; ; ).
“the Lord is full of compassion and is merciful” (; cf. ; ; ; ; ).
God dispenses His compassion according to His sovereign will. He declared to Moses, “I will be gracious to whom I will be gracious, and will show compassion on whom I will show compassion” (; cf. ). His compassion is unfailing. In spite of God’s devastating judgment on Israel, Jeremiah could still affirm, “The Lord’s lovingkindnesses indeed never cease, for His compassions never fail. They are new every morning; great is Your faithfulness” (; cf. v. 32). God’s compassion inclines Him to forgive sin. After David sinned with Bathsheba, he cried out to God, “Be gracious to me, O God, according to Your lovingkindness; according to the greatness of Your compassion blot out my transgressions” (). It was His compassion that prompted the Lord to forgive Israel’s sins (). promises repentant sinners that God will show compassion on them and pardon their sins (cf. ). The parable of the two sons () illustrates God’s compassion for lost sinners.
Y le respondió: Yo haré pasar todo mi bien delante de tu rostro, y proclamaré el nombre de Jehová delante de ti; y tendré misericordia del que tendré misericordia, y seré clemente para con el que seré clemente.
His compassion is unfailing. In spite of God’s devastating judgment on Israel, Jeremiah could still affirm,
Por la misericordia de Jehová no hemos sido consumidos, porque nunca decayeron sus misericordias.
Nuevas son cada mañana; grande es tu fidelidad.
God’s compassion inclines Him to forgive sin. After David sinned with Bathsheba, he cried out to God,
“I will be gracious to whom I will be gracious, and will show compassion on whom I will show compassion” (; cf. ). His compassion is unfailing. In spite of God’s devastating judgment on Israel, Jeremiah could still affirm, “The Lord’s lovingkindnesses indeed never cease, for His compassions never fail. They are new every morning; great is Your faithfulness” (; cf. v. 32). God’s compassion inclines Him to forgive sin. After David sinned with Bathsheba, he cried out to God, “Be gracious to me, O God, according to Your lovingkindness; according to the greatness of Your compassion blot out my transgressions” (). It was His compassion that prompted the Lord to forgive Israel’s sins (). promises repentant sinners that God will show compassion on them and pardon their sins (cf. ). The parable of the two sons () illustrates God’s compassion for lost sinners.
Ten piedad de mí, oh Dios, conforme a tu misericordia;
Conforme a la multitud de tus piedades borra mis rebeliones.
It was His compassion that prompted the Lord to forgive Israel’s sins (). promises repentant sinners that God will show compassion on them and pardon their sins (cf. ). The parable of the two sons () illustrates God’s compassion for lost sinners.
“The Lord’s lovingkindnesses indeed never cease, for His compassions never fail. They are new every morning; great is Your faithfulness” (; cf. v. 32). God’s compassion inclines Him to forgive sin. After David sinned with Bathsheba, he cried out to God, “Be gracious to me, O God, according to Your lovingkindness; according to the greatness of Your compassion blot out my transgressions” (). It was His compassion that prompted the Lord to forgive Israel’s sins (). promises repentant sinners that God will show compassion on them and pardon their sins (cf. ). The parable of the two sons () illustrates God’s compassion for lost sinners.
“Be gracious to me, O God, according to Your lovingkindness; according to the greatness of Your compassion blot out my transgressions” (). It was His compassion that prompted the Lord to forgive Israel’s sins (). promises repentant sinners that God will show compassion on them and pardon their sins (cf. ). The parable of the two sons () illustrates God’s compassion for lost sinners.
God especially has demonstrated compassion for Israel.
Mas Jehová tuvo misericordia de ellos, y se compadeció de ellos y los miró, a causa de su pacto con Abraham, Isaac y Jacob; y no quiso destruirlos ni echarlos de delante de su presencia hasta hoy.
In a lengthy prayer of national confession, the exiles who had returned to Jerusalem chronicled God’s repeated compassion for Israel despite the people’s relentless sin and rejection of Him (). notes that
“The Lord was gracious to them and had compassion on them and turned to them because of His covenant with Abraham, Isaac, and Jacob, and would not destroy them or cast them from His presence until now” (). In a lengthy prayer of national confession, the exiles who had returned to Jerusalem chronicled God’s repeated compassion for Israel despite the people’s relentless sin and rejection of Him (). notes that
Y Jehová el Dios de sus padres envió constantemente palabra a ellos por medio de sus mensajeros, porque él tenía misericordia de su pueblo y de su habitación. Mas ellos hacían escarnio de los mensajeros de Dios, y menospreciaban sus palabras, burlándose de sus profetas, hasta que subió la ira de Jehová contra su pueblo, y no hubo ya remedio.
Porque la porción de Jehová es su pueblo;
Jacob la heredad que le tocó.
Le halló en tierra de desierto,
Y en yermo de horrible soledad;
Lo trajo alrededor, lo instruyó,
Lo guardó como a la niña de su ojo.
Como el águila que excita su nidada,
Revolotea sobre sus pollos,
Extiende sus alas, los toma,
Los lleva sobre sus plumas,
the Lord, the God of their fathers, sent word to them again and again by His messengers, because He had compassion on His people and on His dwelling place; but they continually mocked the messengers of God, despised His words and scoffed at His prophets, until the wrath of the Lord arose against His people, until there was no remedy.
likens God’s tender, compassionate care for Israel to an eagle’s care for its young:
likens God’s tender, compassionate care for Israel to an eagle’s care for its young:
Porque la porción de Jehová es su pueblo;
Jacob la heredad que le tocó.
Le halló en tierra de desierto,
Y en yermo de horrible soledad;
Lo trajo alrededor, lo instruyó,
Lo guardó como a la niña de su ojo.
Como el águila que excita su nidada,
Revolotea sobre sus pollos,
Extiende sus alas, los toma,
Los lleva sobre sus plumas,
the Lord, the God of their fathers, sent word to them again and again by His messengers, because He had compassion on His people and on His dwelling place; but they continually mocked the messengers of God, despised His words and scoffed at His prophets, until the wrath of the Lord arose against His people, until there was no remedy.
likens God’s tender, compassionate care for Israel to an eagle’s care for its young:
Even when God’s judgment sent His people into exile, He still showed them compassion (cf. ; ). That foreshadows an even greater outpouring of divine compassion on Israel in the end times (cf. ; ; ; ; ).
For the Lord’s portion is His people; Jacob is the allotment of His inheritance. He found him in a desert land, and in the howling waste of a wilderness; He encircled him, He cared for him, He guarded him as the pupil of His eye. Like an eagle that stirs up its nest, that hovers over its young, He spread His wings and caught them, He carried them on His pinions.
For the Lord’s portion is His people; Jacob is the allotment of His inheritance. He found him in a desert land, and in the howling waste of a wilderness; He encircled him, He cared for him, He guarded him as the pupil of His eye. Like an eagle that stirs up its nest, that hovers over its young, He spread His wings and caught them, He carried them on His pinions.
Even when God’s judgment sent His people into exile, He still showed them compassion (cf. ; ). That foreshadows an even greater outpouring of divine compassion on Israel in the end times (cf. ; ; ; ; ).
As God incarnate, the Lord Jesus Christ manifested divine compassion. He felt compassion for the crowds
Y al ver las multitudes, tuvo compasión de ellas; porque estaban desamparadas y dispersas como ovejas que no tienen pastor.
Mateo
Before feeding the four thousand
Y Jesús, llamando a sus discípulos, dijo: Tengo compasión de la gente, porque ya hace tres días que están conmigo, y no tienen qué comer; y enviarlos en ayunas no quiero, no sea que desmayen en el camino.
“because they were distressed and dispirited like sheep without a shepherd” (; cf. 14:14). Before feeding the four thousand “Jesus called His disciples to Him, and said, ‘I feel compassion for the people, because they have remained with Me now three days and have nothing to eat; and I do not want to send them away hungry, for they might faint on the way’ ” (). Seeing two blind men, Jesus was “moved with compassion … and touched their eyes; and immediately they regained their sight and followed Him” (). When a “leper came to Jesus, beseeching Him and falling on his knees before Him, and saying, ‘If You are willing, You can make me clean’ ” () the Lord, “moved with compassion … stretched out His hand and touched him, and said to him, ‘I am willing; be cleansed’ ” (v. 41). He halted a funeral procession and raised a widow’s son from the dead because “He felt compassion for her” ().
Seeing two blind men, Jesus was
Entonces Jesús, compadecido, les tocó los ojos, y en seguida recibieron la vista; y le siguieron.
When a
“Jesus called His disciples to Him, and said, ‘I feel compassion for the people, because they have remained with Me now three days and have nothing to eat; and I do not want to send them away hungry, for they might faint on the way’ ” (). Seeing two blind men, Jesus was “moved with compassion … and touched their eyes; and immediately they regained their sight and followed Him” (). When a “leper came to Jesus, beseeching Him and falling on his knees before Him, and saying, ‘If You are willing, You can make me clean’ ” () the Lord, “moved with compassion … stretched out His hand and touched him, and said to him, ‘I am willing; be cleansed’ ” (v. 41). He halted a funeral procession and raised a widow’s son from the dead because “He felt compassion for her” ().
Vino a él un leproso, rogándole; e hincada la rodilla, le dijo: Si quieres, puedes limpiarme.
Vino a él un leproso, rogándole; e hincada la rodilla, le dijo: Si quieres, puedes limpiarme. Y Jesús, teniendo misericordia de él, extendió la mano y le tocó, y le dijo: Quiero, sé limpio.
Marcos 1:
“moved with compassion … and touched their eyes; and immediately they regained their sight and followed Him” (). When a “leper came to Jesus, beseeching Him and falling on his knees before Him, and saying, ‘If You are willing, You can make me clean’ ” () the Lord, “moved with compassion … stretched out His hand and touched him, and said to him, ‘I am willing; be cleansed’ ” (v. 41). He halted a funeral procession and raised a widow’s son from the dead because “He felt compassion for her” ().
He halted a funeral procession and raised a widow’s son from the dead because
Y cuando el Señor la vio, se compadeció de ella, y le dijo: No llores.
“leper came to Jesus, beseeching Him and falling on his knees before Him, and saying, ‘If You are willing, You can make me clean’ ” () the Lord, “moved with compassion … stretched out His hand and touched him, and said to him, ‘I am willing; be cleansed’ ” (v. 41). He halted a funeral procession and raised a widow’s son from the dead because “He felt compassion for her” ().
In this section Jesus expressed His care for Israel in the form of a lament, which features compassion, condemnation, and conversion.
“He felt compassion for her” ().
In this section Jesus expressed His care for Israel in the form of a lament, which features compassion, condemnation, and conversion.
MacArthur, J. (2013). (pp. 235–237). Chicago, IL: Moody Publishers.
Body
Luke leaves us in no doubt about the Pharisees’ dislike for Jesus. Jesus’ pronouncement of six woes, ayes three on the Pharisees and three on their friends the scribes as recorded in chapter 11, rendered them implacable enemies. As a result,
Diciéndoles él estas cosas, los escribas y los fariseos comenzaron a estrecharle en gran manera, y a provocarle a que hablase de muchas cosas; acechándole, y procurando cazar alguna palabra de su boca para acusarle.
They wanted to get Jesus!
“the Pharisees and the teachers of the law began to oppose him fiercely and to besiege him with questions, waiting to catch him in something he might say” (11:53, 54). They wanted to get Jesus!
And Jesus did nothing to soften their ire. In fact, he immediately warned his disciples,
En esto, juntándose por millares la multitud, tanto que unos a otros se atropellaban, comenzó a decir a sus discípulos, primeramente: Guardaos de la levadura de los fariseos, que es la hipocresía.
“Be on your guard against the yeast of the Pharisees, which is hypocrisy” (12:1). In Jesus’ estimation they were swollen carriers of hypocrisy who passed on their poison to their followers.
“Be on your guard against the yeast of the Pharisees, which is hypocrisy” (12:1). In Jesus’ estimation they were swollen carriers of hypocrisy who passed on their poison to their followers.
So when some Pharisees came to Jesus with what appeared to be friendly advice
Aquel mismo día llegaron unos fariseos, diciéndole: Sal, y vete de aquí, porque Herodes te quiere matar.
Jesus was not fooled. He was the gentle Lamb of God, but even a lamb is suspicious of wolves when they feign concern for its safety. Jesus knew there was collusion colusión between his enemies. Herod had already been politically damaged by his murder of John the Baptist, and he did not want another such blotch on his record. So he used the Pharisees to pass on the threat to Jesus, hoping he would be frightened into going south to Judea. And the Pharisees liked Herod’s ploy because if Jesus could be manipulated into traveling to Judea, he would fall to the powerful Sanhedrin.
(“Leave this place and go somewhere else. Herod wants to kill you,” 13:31), Jesus was not fooled. He was the gentle Lamb of God, but even a lamb is suspicious of wolves when they feign concern for its safety. Jesus knew there was collusion between his enemies. Herod had already been politically damaged by his murder of John the Baptist, and he did not want another such blotch on his record. So he used the Pharisees to pass on the threat to Jesus, hoping he would be frightened into going south to Judea. And the Pharisees liked Herod’s ploy because if Jesus could be manipulated into traveling to Judea, he would fall to the powerful Sanhedrin.
JESUS’ MESSAGE TO HIS ENEMIES (VV. 32, 33)
Their malevolent intentions were ultra-clear to Jesus, and he replied to Herod and then to the Pharisees in perfectly crafted parallel answers.
To Herod
Y les dijo: Id, y decid a aquella zorra: He aquí, echo fuera demonios y hago curaciones hoy y mañana, y al tercer día termino mi obra.
“Fox” was common parlance in Hebrew for a person with base cunning astuta and was used to designate someone as insignificant and worthless insignificante y sin valor. It was an expression of utter contempt.2 Significantly, Herod is the only individual whom Jesus is recorded as treating with contempt desprecio. Later when Jesus stood before Herod, the Master would say nothing to him at all, again showing contempt for him. As Leon Morris has remarked, “When Jesus has nothing to say to a man that man’s position is hopeless.” Herod was a dead man in every way.
L
“He replied, ‘Go tell that fox, “I will drive out demons and heal people today and tomorrow, and on the third day I will reach my goal” ’ ” (v. 32). “Fox” was common parlance in Hebrew for a person with base cunning and was used to designate someone as insignificant and worthless. It was an expression of utter contempt.2 Significantly, Herod is the only individual whom Jesus is recorded as treating with contempt. Later when Jesus stood before Herod, the Master would say nothing to him at all, again showing contempt for him. As Leon Morris has remarked, “When Jesus has nothing to say to a man that man’s position is hopeless.” Herod was a dead man in every way.
Jesus’ disdain desdén showed itself in his answer: “I will drive out demons and heal people He aquí, echo fuera demonios y hago curaciones [i.e., I will continue to do my normal ministry] today and tomorrow, and on the third day I will reach my goal hoy y mañana, y al tercer día termino mi obra. [i.e., I will carry on my ministry for a short time and then I will be finished].” To Herod this meant that Jesus would do what he set out to do at his own pace and his own schedule until he was finished, despite Herod’s attempts at manipulation. But in the wider context of Luke, this was a cryptic reference to Jesus’ death and resurrection being under divine control. King Jesus had addressed Herod, the petty monarch, with regal contempt and kingly confidence. This was sovereign premeditation! As the Master said on another occasion when he affirmed that he would lay down his life for his sheep,
Nadie me la quita, sino que yo de mí mismo la pongo. Tengo poder para ponerla, y tengo poder para volverla a tomar. Este mandamiento recibí de mi Padre.
To the Pharisees
“No one takes it from me, but I lay it down of my own accord. I have authority to lay it down and authority to take it up again” ().
To the Pharisees
Having aggressively answered Herod, Jesus’ corresponding answer to the Pharisees was even sharper:
Sin embargo, es necesario que hoy y mañana y pasado mañana siga mi camino; porque no es posible que un profeta muera fuera de Jerusalén.
What scathing irony! Jesus said in essence, “Jerusalem has the monopoly on killing the prophets, and on this highest occasion the city will not be deprived” (cf. ; ; ). “It would never do for a prophet to perish except in Jerusalem!” (Moffatt). If Herod or anybody else wanted to kill Jesus, he had better make plans to go to Jerusalem—because then, and only then, would he die.
“In any case, I must keep going today and tomorrow and the next day—for surely no prophet can die outside Jerusalem!” (v. 33). What scathing irony! Jesus said in essence, “Jerusalem has the monopoly on killing the prophets, and on this highest occasion the city will not be deprived” (cf. ; ; ). “It would never do for a prophet to perish except in Jerusalem!” (Moffatt). If Herod or anybody else wanted to kill Jesus, he had better make plans to go to Jerusalem—because then, and only then, would he die.
What revealing strokes this adds to our portrait of Jesus. We see his human bravery. It would rightly be regarded as undue cruelty to a condemned criminal if each day he was moved a foot closer to the gallows. But this was Jesus’ daily experience as he deliberately chose to go to Jerusalem. Jesus knew he was the Lamb who was to be sacrificed there. He was like an all-knowing Isaac who carried the wood of sacrifice and the knife on his back as he dutifully climbed the mountain knowing where and who was the offering. Jesus was and is the hero of our souls.
We also see his extraordinary human spirit. The relentless terror of the cross daily loomed higher over his life, but his love for others drove him on. He was truly sympathetic with those who came to him, totally engaged when they spoke. He was tender with every need. He wore himself out ministering to others. And all the while he moved closer to his cosmic excruciation.
This is a marvelous still life of Jesus, the incarnate Son, the exalted Son, our Savior and Priest.
During the days of Jesus’ life on earth, he offered up prayers and petitions with loud cries and tears to the one who could save him from death, and he was heard because of his reverent submission. Although he was a son, he learned obedience from what he suffered and, once made perfect, he became the source of eternal salvation for all who obey him and was designated by God to be high priest in the order of Melchizedek. ()
JESUS MESSAGE TO HIS PEOPLE (VV. 34, 35)
Jesus had answered Herod and the proud Pharisees with royal disdain and irony. And the mention of his death in Jerusalem turned his thoughts to his people, represented by Jerusalem (cf. ; ).
Jesus’ Longing
So he gave out a pathetic soliloquy: reflexión en voz alta y a solas.
¡Jerusalén, Jerusalén, que matas a los profetas, y apedreas a los que te son enviados! ¡Cuántas veces quise juntar a tus hijos, como la gallina a sus polluelos debajo de sus alas, y no quisiste!
Jesus expressed his desire for his people with a magnificent image, that of a mother bird brooding over her young in the nest. The emphasis on “her wings” reminds us of the first use of this image in Scripture in the Song of Moses when he celebrated God’s care for Jacob (i.e., Israel):
Le halló en tierra de desierto,
Y en yermo de horrible soledad;
Lo trajo alrededor, lo instruyó,
Lo guardó como a la niña de su ojo.
Como el águila que excita su nidada,
Revolotea sobre sus pollos,
Extiende sus alas, los toma,
Los lleva sobre sus plumas,
“O Jerusalem, Jerusalem, you who kill the prophets and stone those sent to you, how often I have longed to gather your children together, as a hen gathers her chicks under her wings, but you were not willing!” (v. 34). Jesus expressed his desire for his people with a magnificent image, that of a mother bird brooding over her young in the nest. The emphasis on “her wings” reminds us of the first use of this image in Scripture in the Song of Moses when he celebrated God’s care for Jacob (i.e., Israel):
The picture of an eagle spreading her vast wings in protection, and even scooping fallen chicks from the air and carrying them aloft to safety, is instructive and encouraging. This image was a favorite of the authors of the Psalms.
In a desert land he found him, in a barren and howling waste. He shielded him and cared for him; he guarded him as the apple of his eye, like an eagle that stirs up its nest and hovers over its young, that spreads its wings to catch them and carries them on its pinions. (, )
Guárdame como a la niña de tus ojos;
Escóndeme bajo la sombra de tus alas,
The picture of an eagle spreading her vast wings in protection, and even scooping fallen chicks from the air and carrying them aloft to safety, is instructive and encouraging. This image was a favorite of the authors of the Psalms.
¡Cuán preciosa, oh Dios, es tu misericordia!
Por eso los hijos de los hombres se amparan bajo la sombra de tus alas.
Ten misericordia de mí, oh Dios, ten misericordia de mí;
Porque en ti ha confiado mi alma,
Y en la sombra de tus alas me ampararé
Hasta que pasen los quebrantos.
Salmo 57
Yo habitaré en tu tabernáculo para siempre;
Estaré seguro bajo la cubierta de tus alas.
Selah
Porque has sido mi socorro,
Y así en la sombra de tus alas me regocijaré.
Con sus plumas te cubrirá,
Y debajo de sus alas estarás seguro;
Escudo y adarga es su verdad.
Tucked under his wings, one finds sustenance, warmth, and security. This is not a sentimental image. This is what Jesus longs to do for us. It is a metaphor divinely chosen to convey God’s longing in Christ for his people. Have you allowed him to tuck you snugly under his wings?
Keep me as the apple of your eye; hide me in the shadow of your wings. (17:8)
How priceless is your unfailing love! Both high and low among men find refuge in the shadow of your wings. (36:7)
Have mercy on me, O God, have mercy on me, for in you my soul takes refuge. I will take refuge in the shadow of your wings until the disaster has passed. (57:1)
I long to dwell in your tent forever and take refuge in the shelter of your wings. (61:4)
Because you are my help, I sing in the shadow of your wings. (63:7)
He will cover you with his feathers, and under his wings you will find refuge; his faithfulness will be your shield and rampart. (91:4)
Tucked under his wings, one finds sustenance, warmth, and security. This is not a sentimental image. This is what Jesus longs to do for us. It is a metaphor divinely chosen to convey God’s longing in Christ for his people. Have you allowed him to tuck you snugly under his wings?
I recall my initial experience of this as I began my teenage years. I think it was particularly monumental for me because my father died when I was four, leaving my brother and me in the care of three poor, struggling women—all widows—my mother, my grandmother, and my aunt. I can never once remember feeling sorry for myself, but I can often remember feeling alone, like I was in a universe by myself. But when I met Christ, that emptiness disappeared! I felt like I had come home to a warm house on a cold night. I was sheltered under his wings.
This metaphor poignantly expressed Jesus’ heart cry for his people. But they were “not willing”! They were responsible for their aloneness and ultimate lostness. This is also true of us if we do not choose to be under the security of his wings.
Are you under his wings? Do you want to be? Will you come to him?
Jesus’ Prophecy
Because his people refused to turn to him, Jesus gave this prophecy:
He aquí, vuestra casa os es dejada desierta; y os digo que no me veréis, hasta que llegue el tiempo en que digáis: Bendito el que viene en nombre del Señor.
[End with …dejada desierta…]
Jerusalem, the center of the nation, was destroyed by the Romans in A.D. 68–70. The city was starved into submission before its desolation. According to Josephus, the roofs were thronged with famished women with babies in their arms, and the alleys were filled with corpses of the elderly. Children and young people swollen from starvation “roamed like phantoms through the market-places and collapsed wherever their doom overtook them.” But there was no lamenting or wailing, because famine had strangled their emotions. Jerusalem could not bury all the bodies, so they were flung over the wall. The silence was broken only by the laughter of robbers stripping the bodies.
But Christ’s verdict on Jerusalem did not end with desolation. Judgment was not the final word. The Jews were to look farther into the future because Jesus concluded,
He aquí, vuestra casa os es dejada desierta; y os digo que no me veréis, hasta que llegue el tiempo en que digáis: Bendito el que viene en nombre del Señor.
[start with …y os digo…]
This quotation from was properly quoted by Luke again in the mouths of Galilean pilgrims as they celebrated Jesus’ Triumphal Entry into Jerusalem (cf. 19:38).
But there is a further messianic application because these words represent believing Israel’s response to Christ at his Second Advent. When Christ returns, many in Israel will understand the words of many relevant Scriptures, including :
Despreciado y desechado entre los hombres, varón de dolores, experimentado en quebranto; y como que escondimos de él el rostro, fue menospreciado, y no lo estimamos.
Ciertamente llevó él nuestras enfermedades, y sufrió nuestros dolores; y nosotros le tuvimos por azotado, por herido de Dios y abatido. Mas él herido fue por nuestras rebeliones, molido por nuestros pecados; el castigo de nuestra paz fue sobre él, y por su llaga fuimos nosotros curados.
They will believe, along with believing Gentiles.
He was despised and rejected by men, a man of sorrows, and familiar with suffering. Like one from whom men hide their faces he was despised, and we esteemed him not. Surely he took up our infirmities and carried ou
They will believe, along with believing Gentiles.
Hughes, R. K. (1998). Luke: that you may know the truth (pp. 102–107). Wheaton, IL: Crossway Books.
CLOSING REFLECTIONS
The theme of is that everything regarding salvation has to do with and is dependent upon Jesus’ loving determination to die in Jerusalem for his people. Jesus would not be manipulated by Herod’s threats into changing either his timetable or his destination. He contemptuously informed Herod that he would continue his ministry at his own pace until he finished his goal. Then with scathing irony he told the Pharisees that he would get to Jerusalem in his own good time, where he would die.
Jesus is the hero of our souls. He fully understood what lay ahead and faced it fully as every step took him closer to death. Jesus was determined to die for our sins. He would not be deterred. He died for us because he chose to do so.
This rocklike determination was grounded on his tender love. God incarnate tenderly longed to pull his people to himself, under his wings. This is what God wants to do and can do for you and for me.
Unwilling people are under his judgment. But the gospel goes out to them again and again and again. And those who respond will cry at the Second Advent, “Blessed is he who comes in the name of the Lord.” Bendito el que viene en nombre del Señor.
He has done everything. All you need to do is believe and be willing.
Hughes, R. K. (1998). Luke: that you may know the truth (pp. 107–108). Wheaton, IL: Crossway Books.