Lc 9,51-56: Jesus entre os samaritanos
Introdução
As 4:16–30 introduces Jesus’ Galilean ministry with an emphasis on his rejection, so also 9:51–56 introduces a major section with that same theme.
Estrutura
C. Jesus and the Samaritans (9:51–56)
1. The rejection of Jesus (9:51–53): He is refused entrance into a Samaritan village because he is going to Jerusalem.
2. The request to Jesus (9:54) : James and John want to call down fire from heaven and destroy the city.
3. The rebuke by Jesus (9:55–56): He faults them for their vindictive spirit.
Comentário
The Greek text here uses a noun (analēmpsis) that appears only this one time in the NT, but the related verb (analambanō) often refers to Jesus’ ascension to heaven (e.g., Acts 1:11; 1 Tim 3:16). Other verbs connoting upward movement are used in reference to Jesus’ crucifixion and resurrection (e.g., Luke 24:34; John 3:14; 12:32–33).
This marks a major turning point in Luke’s Gospel, as Jesus’ ministry shifts from Galilee and advances toward Jerusalem and the cross. The long section that starts here is sometimes called Luke’s travel narrative (Luke 9:51–19:27).
καὶ [TP αὐτὸς TP] ⸂τὸ πρόσωπον ἐστήρισεν⸃ τοῦ πορεύεσθαι εἰς Ἰερουσαλήμ.
manifestou, no semblante, a intrépida resolução de ir para Jerusalém
The expression autos to prosōpon estērisen (“he set his face”) may reflect Jesus’ determination to move forward (cf. Gen. 31:21; Dan. 11:17–18; see Bock 1994–1996: 968), but C. A. Evans (1982; 1987) has suggested that a sense of judgment is often implied in the use of this expression in the prophets (Isa. 50:7; Jer. 3:12; 21:10) and in Ezekiel in particular (6:2; 13:17; 20:46 [21:2 LXX]; 21:2 [21:7 LXX]).
2Filho do homem, volve o rosto contra Jerusalém, derrama as tuas palavras contra os santuários e profetiza contra a terra de Israel.
Galilean pilgrims to the Passover feast in Jerusalem often took the short route through Samaria, although some took a longer route around it. But this verse suggests that Jesus sought accommodations there, which would have offended many pious Pharisees and most Jewish nationalists.
With these verses, the term “Samaritans” makes its first appearance in the Lukan writings. In tracing the history of the Samaritans, 2 Kings 17 has often been mentioned.
Even before John Hyrcanus, a Jewish king, had destroyed the Samaritan temple in the second century B.C., Samaritans and Jews had detested one another’s holy sites. Samaritans later tried to defile the Jerusalem temple. They were also known to heckle pilgrims to Jerusalem, a practice that occasionally led to violence.
James and John want to call down fire from heaven as Elijah had done on the altar on Mount Carmel and when two companies of troops came against him (1 Kings 18:38; 2 Kings 1:10, 12). Elijah did this under much severer circumstances than Jesus faces here; all three cases were life-threatening, and his opponents at Carmel had been responsible for the martyrdom of most of his disciples.
38Então, caiu fogo do SENHOR, e consumiu o holocausto, e a lenha, e as pedras, e a terra, e ainda lambeu a água que estava no rego.
39O que vendo todo o povo, caiu de rosto em terra e disse: O SENHOR é Deus! O SENHOR é Deus!
10Elias, porém, respondeu ao capitão de cinqüenta: Se eu sou homem de Deus, desça fogo do céu e te consuma a ti e aos teus cinqüenta. Então, fogo desceu do céu e o consumiu a ele e aos seus cinqüenta.
11Tornou o rei a enviar-lhe outro capitão de cinqüenta, com os seus cinqüenta; este lhe falou e disse: Homem de Deus, assim diz o rei: Desce depressa.
12Respondeu Elias e disse-lhe: Se eu sou homem de Deus, desça fogo do céu e te consuma a ti e aos teus cinqüenta. Então, fogo de Deus desceu do céu e o consumiu a ele e aos seus cinqüenta.
Ancient Jewish readers would probably view Jesus’ merciful restraint as pious (1 Sam 11:13; 2 Sam 19:22), no matter how much they hated the Samaritans.
13Porém Saul disse: Hoje, ninguém será morto, porque, no dia de hoje, o SENHOR salvou a Israel.
22Porém Davi disse: Que tenho eu convosco, filhos de Zeruia, para que, hoje, me sejais adversários? Morreria alguém, hoje, em Israel? Pois não sei eu que, hoje, novamente sou rei sobre Israel?