Luke 13:31-35 - Teaching Peace, times three
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 Some Pharisees came and said to Jesus, "Get away from here, for Herod wants to kill you."  He said to them, "Go and tell that fox for me, 'Listen, I am casting out demons and performing cures today and tomorrow, and on the third day I finish my work.  Yet today, tomorrow, and the next day I must be on my way, because it is impossible for a prophet to be killed outside of Jerusalem.'  Jerusalem, Jerusalem, the city that kills the prophets and stones those who are sent to it! How often have I desired to gather your children together as a hen gathers her brood under her wings, and you were not willing!  See, your house is left to you. And I tell you, you will not see me until the time comes when you say, 'Blessed is the one who comes in the name of the Lord.'"
This is the Gospel selection to be read aloud by a priest on the second Sunday in Lent, Year C, according to the lectionary for the Episcopal Church. It will follow a reading from Genesis, where Yahweh made a covenant with Abram, where we read: “[Yahweh] brought [Abram] outside and said, “Look toward heaven and count the stars, if you are able to count them.” Then he said to him, “So shall your descendants be.” That will be followed by a singing of Psalm 27, where David wrote, “One thing have I asked of Yahweh; one thing I seek; that I may dwell in the house of Yahweh all the days of my life.” That pair will precede the Epistle selection from Philippians, where Paul wrote, “[The enemies of the cross’] end is destruction; their god is the belly; and their glory is in their shame; their minds are set on earthly things.”
You will notice where I have supplied the verse numbers, in bold type within brackets. In verse thirty-one, the impression is given that “Herod wants to kill” Jesus; and, “some Pharisees” approached Jesus to give him that warning. This actually is a poor translation that gives that impression. The whole story is not seen in this translation, when the truth of that written gives much more detail. Therefore, I will now show literal English translations for these five verses, so the truth will show how profound this reading becomes.
Verse thirty-one states: “Within it same this hour they came near certain ones Pharisees , telling to himself , [You have] Come out kai journey from here , because Herod he designs you to abolish .” Here, the verse begins with the capitalized preposition “En,” which must now be read as a divinely elevated statement of “Inwardness,” as “Within.” When that divine elevation must be read as the presence of Yahweh’s Spirit “Within,” the following word [“autē”] needs to be seen as stating “the same” inward presence has come to “this hour,” which means “an hour” of prayer, when Jews were expected to offer daily prayers at fixed times of day. Because we know these verses speak of Jerusalem, this should be seen as a call to prayer at the Temple in Jerusalem, also known as “Herod’s” Temple. This then says many Jews who were led by the Spirit “came near” to worship together. When Luke wrote the word “tines,” which translates as “certain ones,” the use of “tis” should always be read as a known person, often used to denote a known Jew. When the first segment of words ends with the capitalized word “Pharisaioi,” or “Pharisees,” this capitalization goes beyond a proper name, identifying these as those “Within the same” as Jesus. Thus, as “certain ones" who were Pharisees,” the ones who “came near” to Jesus were followers of his, most probably secret followers, known more as “Pharisees” than those who followed Jesus.
It must be understood that Jesus was an Essene, as far as which sect he most readily identified with. When Jesus first began his ministry in Jerusalem, during the Passover, he caught the eye of “some Pharisees,” one of their leaders being Nicodemus. Nicodemus was a secret follower of Jesus, while remaining a high-ranking member of the Sanhedrin. When the second segment of words says, “telling to himself,” that says inside information was being shared verbally. While the same words can connect to the divinely elevated “Within,” Jesus would have had the power to know all secrets, as Yahweh saw fit. In such a case, Jesus simply being “near Pharisees” who had inside information then that information would have been known by Jesus, through a divine “telling to his soul.”
The next word is capitalized and it stands alone as an important statement. The word written by Luke is “Exelthe,” which is the second-person singular form of “exerchomai,” in the past tense, saying “[you have] Come out.” While the word can be seen as “Get out” or “Depart” that is not a divinely elevated way to read this word. The Aorist case says it is news that has taken place prior [“have come”], which is relative to Jesus [“you”]. As such, it is vital news that must be told to Jesus. That word stands alone following a comma mark and leading to the word “kai.” That says the importance of this news.
The Greek words that Luke then wrote, “poreuou enteuthen,” translate as “proceed from here” or “travel from here,” but the importance is in this stating the “journey” of Jesus’ ministry, which began in Jerusalem and will end in that same place. It is a return “from here” that will be when Jesus will “go,” which is metaphor for “die.” The news told to Jesus is a warning to him that Jerusalem is not safe for him.
This then leads to the specific of that being revealed, as the last segment of words says, “because Herod he designs you to abolish”. There, the capitalized word “Hērōdēs” is the masculine singular name of “Herod,” but the divinely elevated use in the singular points to the one temple erected in that name. This says Herod’s Temple is a danger to Jesus, where those who are allowed to rule that place are approved by “Herod” Antipas. That “Herod” needs to be understood.
Herod Antipas was the king who had John the Baptist imprisoned; and, then because his young step-daughter danced provocatively before him, asking for her mother’s wish to be granted, Herod ordered the beheading of John. Still, when Herod the Great’s kingdom was subdivided, Herod Antipas was given unimportant Galilee and the equally unimportant land beyond the Jordan (Perea) as where his authority was. His brother, Philip II (the Tetrarch), was also one of Herod’s children. Thus, the singularity of “Herod” is more to the father than to the sons. Jerusalem’s Temple was in Judea, which was under a Roman governor – Pilate. While Herod Antipas had a palace in Jerusalem, he had no authority there; and, there was some animosity between Herod Antipas and Pilate. Therefore, the use of “Herod” here must be read as meaning “the Herodians.”
The term “Herodian” means “a sect of Hellenistic Jews that was largely Pharisees, which acted as a public political party.” [pieced from Wikipedia] Thus, the capitalization is divinely elevated to say the “cause” that made “Herod’s” Temple dangerous to Jesus was the mindset of “Herod” the Great. He was a tyrant whose modus operandi was to rule the Jews like subjects in a kingdom, with all power given to rid anyone who impeded that sovereign right to rule. Herod Antipas was afraid of John and did not want to kill him; so, it is doubtful he knew much about some lone-wolf Jew from Nazareth. He certainly would not want to kill someone he did not know. This says it was his Herodian arm of power in the Temple that “Herod” Antipas trusted to keep the Jews under control.
When the Greek word “thelei” is seen as meaning “to will, wish,” with usage implying “desire, am willing, intend, and design,” to say “Herod desires” leans one towards an emotional lust. Because this recent news has been shared openly among the Pharisees, with “certain ones” not known to be followers of Jesus, it makes sense that this was a “design,” which expanded on a “will” or “intent” that became a more established plan or plot. When the Greek words “se apokteinai” are seen to be a direction to Jesus [“you”], so the threat was “to kill,” this becomes figurative language that says “to abolish” Jesus from being allowed to speak publicly in the Temple. Because “Herod” Antipas had arrested John the Baptist for speaking the truth [calling that slanderous], the same arrest of Jesus could take place, which would banish him in a prison, unable to see the light of day in Jerusalem ever again. That makes a figurative plan to “kill” Jesus be to silence him; but to actually stone Jesus to death would require strong evidence [he had a growing following the Herodians feared upsetting], so the plan might not yet mean using the Roman governor to do their killing for them.
Verse thirty-two then begins with a capitalized “Kai,” which is not only a marker of importance to follow, but this importance is divinely elevated to be great importance to take note of. The importance is found in what Jesus “said to their souls,” where “autois” means “themselves” [third-person plural], and a “self” is a “soul.” Thus, when Jesus said these words, they spoke to the souls of those hearing him.
Following a comma mark, Luke wrote the capitalized word “Poreuthentes,” which is the plural Aorist Participle form of “poreuomai". That same root word was used in the second-person to Jesus, as “proceed [from here].” The capitalized word then says, “Having journeyed.” Jesus is responding to their suggestion that his “journey from” Jerusalem would keep him safe, after telling him “[you have] Come out.” Here, his divinely elevated response says Jesus had been sent by the Father, with the express intent and purpose to “Come out” in Jerusalem, so he will “Have died” there as well. Jesus began his journey for Yahweh, with the time and place delegated to him. That becomes a soul-level confession that says Jesus knew death from having been in human form many times prior [past lives], in all of Israel’s great leaders. That soul experience speaks confidently of what his “Having gone” will mean.
The comma mark that sets that one word alone for contemplation, then leads to Luke writing, “[you] tell that crafty person this,” where “this” is the divine meaning of “Having journeyed” and “Having died.” It is ridiculous to make it appear that Jesus would enter into some name calling reaction to being told to "Leave Jerusalem!, because Herod wants him dead. Jesus did not say, "You go tell this fox for me." He referred to the "crafty person" [a generality of who plots to "abolish" him] as one needing to know the truth. The word “this” [from “tautē”] also directs forward, beyond the next comma mark, to the one word statement that says, “behold!” That says to tell those planners "to see for themselves" what Jesus “Having journeyed” means.
Jesus then listed some of that which had been “beheld” already. Luke wrote of Jesus saying, “I cast out evil spirits , kai healings I accomplish today kai tomorrow , kai which third I am accomplished .” In this, Jesus spoke not only of what he had done there, while back in Jerusalem, but of his overall ministry that began there. He had developed a following (which now included Pharisees) because he “cast out demons” in his “journeys.” In synagogues, along the sea, and in far away places he “healed” all kinds of ailments and deformities, caused by the "evil spirits he cast out" of them. The use of “kai” then denotes importance that needs to be seen in his saying, “healings I accomplish today.” This says the casting out of evil spirits was itself a “healing;” and, not only had Jesus done that since he began his ministry, he was still doing it "now." The importance of “today” [from “sēmeron”] is Jesus saying “now” I am here in a journey that heals.
Following a comma mark is another use of “kai,” followed simply by the word “tomorrow.” The importance stated there says there is nothing said about “tomorrow” that involves Jesus. That implies absence, which implies his death. Still, "tomorrow" is the future, when Jesus the man will continue to heal, until Jesus the soul is resurrected in the souls of others, who will not be recognized as Jesus.
In the last segment of words in verse thirty-two, Luke again began this with the marker word “kai,” making this be three important things to know about the past, present and future … all involving Jesus. Relative to the importance of “tomorrow,” Jesus then added the importance that tomorrow brings, as “this third.” This use of the number three places a divine purpose on “tomorrow” – which is when “I am perfected” or “I am accomplished.” The "third" becomes relative to the "three" times in worldly existence [past, present, future"], with the "third" being the 'missing link' between "evil spirits" in and "evil spirits cast out." The "third" is that which is added to the two that are soul and flesh. The soul of Jesus is the "third" addition that heals. In the use of the word “teleioumai,” which is the first-person singular form of “teleioó,” meaning “to bring to an end, to complete, perfect,” the first-person is important to grasp. This usages says the “accomplishment” of Jesus will be when another can say “I am Jesus reborn.” To be reborn as Jesus means a "third" addition to the basic two.
Verse thirty-three then literally states: “except it is necessary myself now kai tomorrow kai this possessing to journey ; because not is it possible a prophet to be destroyed without Jerusalem .” The first word of this verse is “plēn,” which states this is an “exception” to the perfection of Jesus being realized. In the use of “me,” which is the first-person singular of “egó,” the “I” that says “I am perfected” or “I am accomplished” must be seen as the present [“now” or “today”] “necessarily” being Jesus’ soul animating his own flesh. Jesus had to be able to say “myself,” because the “self” of Jesus was his “soul.” It had to be in the flesh known as Jesus first. Importantly [the use of "kai"], it would still be in Jesus “tomorrow,” but “tomorrow” will expand beyond the time when Jesus’ soul will remain in his flesh. It would be “tomorrow” that the Pharisees of the Sanhedrin had plotted to “destroy” Jesus, releasing his soul. Once that release was done “tomorrow,” then importantly would come the time when “this” soul “possessing” Jesus’ flesh would “next be possessing” other souls in other flesh. That would then be the perfection of Jesus in those who would become Christians.
Here is where Luke placed a semi-colon, which adds a new line of thought to a central theme of the resurrection of Jesus’ soul. This states the “cause” that makes Jerusalem be where Jesus “[has] Come out,” “[has] Journeyed,” “Having gone” and “Having died.” That is “because it is not possible” unless the body of Jesus is “destroyed,” releasing that soul from within. This is stating the seed metaphor, where for growth to take place “tomorrow,” if must “have died today.” Then, Jesus said “a prophet,” which is the fruit of that vine, needed to be planted in “Jerusalem.” That capitalization says the meaning behind the name needs to rise divinely to the surface; and, the name “Jerusalem” means “In Awe Of Peace” or “Teaching Peace.” There can be not true “prophet” that has not been “Taught Peace” from Yahweh.
To further this, verse thirty-four begins by repeating, “Jerusalem , Jerusalem ,” making three words be written in a row that all say the same thing. All are capitalized to a divine state of relevance, where the past, present and future are all reflections of the “Teaching of Peace.” That was done in the past by the soul of Jesus rising in the Torah, the Psalms, and the Prophets, all of which have existed, still exist, and will be the food that “Teaches Peace” always. That is not related to anywhere else in the world, other than “Jerusalem” - the capital of Judaism.
Teaching Peace means knowing peace. A book is like a prompt that demands deeper knowledge.
When Jesus then began speaking beyond this ‘trilogy’ of “Jerusalem,” his words literally state: “this abolishing those prophets , kai stoning those having been sent advantageous for itself , how many times I have designed to assemble these descendants of yourselves , that manner a hen these of herself brood under those wings , kai not you were designing .” In this, Jesus used two words that relate back to the “design” or “desire” that “Herod” had approved “to abolish” Jesus, while also using “apokteinousa” as a repeating of the plan “to kill” or “abolish” him. This becomes Yahweh speaking through the Son, telling what His “design” is with Jesus.
In the history of the children of Israel [where “Israel” is more than a name, but the meaning behind that word: Who Retains God”], Moses was the “prophet” who gave them the Law – the marriage agreement with Yahweh. Yahweh sent them judges, when the people could not maintain their commitment to Yahweh, seeking to please themselves without Him. They asked for a king and chose one weak of spirit. Yahweh Anointed a boy, David, to lead the people to act righteously; and, David gave the people songs of praise and lament to learn and live by. But, when Yahweh pulled the plug on a human king, everyone forgot their marriage vows again and turned to selfish sins. Prophet after prophet was sent by Yahweh to “Teach Peace,” but the people always had other “designs.” They “killed” the prophets by rejecting their warnings. They “stoned” the prophets by neglecting the Word of Yahweh, because they did not say what the people had been taught the marriage vows allowed. Rather than seeing the “prophets” explaining the Law in ways that made the Israelites become “advantageous for” the world, as priests of Yahweh, they made the Law suit their own needs, making it “advantageous for themselves.”
When Jesus said, “how many times I have designed,” he spoke as the Father within him. The “descendants of yourselves” had been the “children” led by Moses out of Egypt. They had been the “children assembled” because Yahweh had promised Abram to have countless priests in his lineage to continue his total commitment to Yahweh. Throughout the history of the Israelite people, they had been treated like a brood of chicks, who needed the angelic wings of a judge, a king, a prophet, or a savior hero to come and “gather them together under his or her wings” and save them from themselves. After all those attempts, another use of “kai” says importantly: That was never in the “designs” of failure to serve Yahweh over self.
That leads to verse thirty-five literally stating: “behold! , is permitted to yourselves this dwelling of yourselves . I speak now to yourselves , not lest you shall perceive myself until is present at which time you say , Blessed this coming within authority of Lord .” Here, Jesus is stating the concept of free will, such that Yahweh breathes a soul into a baby when it is born, with the divine conversation said between Yahweh and the soul before birth is: “I expect you to come back to me breath,” followed by “Yes Yahweh.” Then, once in a body of flesh the soul begins to enjoy having a self-identity. Yahweh allows all souls to do as they please; but Judgement always awaits the body of flesh dying.
In the two uses of possessive personal pronouns, when translated as “myself” and “yourselves” (three times), the “self” should always be seen as a “soul.” Thus, Jesus said, “I speak now to your souls,” which are permitted to “dwell” as a soul in a body of flesh, apart from Yahweh. The double negative [“not not” from “ou mē”] becomes a statement that not “seeing” Jesus within one’s soul is due to one not yet sacrificing the right for self-failure and giving birth to the soul of Jesus within their souls.
When the last segment begins with the capitalized “Eulogēmenos,” which is a divinely elevated statement about giving Yahweh “Praise,” which comes after divine marriage, when one is “Blessed” to have His Spirit poured out upon one’s self-sacrificing soul – becoming one with His Spirit. That time of “Praise” will be when one knows Jesus has resurrected, “coming within” one’s soul. That means the soul has finally sacrificed in marriage to Yahweh, which then leads it to bow down and give full “authority” to the soul of Jesus to become the “Lord” over one’s soul and flesh.
As a Gospel selection to be read on the second Sunday in Lent, this ending that tells of self-sacrifice is when one passes the test, posed by Yahweh at first breath. Jesus can be seen explaining how religions have been an external source of belief for a very long time; but the freedom a soul has to neglect the Law means guilt will lead it to devise schemes to make the guilt go away, rather than self-sacrificing and marrying Yahweh, so all agreements will be kept … lovingly. This lesson says it is easier to deny Jesus than to deny oneself. The testing of Lent is not about a minor limitation being placed upon one’s sins for a little over a month. That scheme becomes what some Pharisee told Jesus, when he heard their plan was to abolish him, once and for all. Jesus said that has already been tried … many times … and it will not work. It goes against Yahweh’s plan.