In the first verse, Luke depicts a solemn moment: the point of turning from the announcing of the kingdom of God by Jesus’ ministry of preaching and healing in Galilee to the work of bringing about the kingdom by his death and resurrection in Jerusalem. There is a sense of urgency in the "approaching time," and also a sense of total control in his "firm resolve." Jesus is clearly not a victim of circumstances but is truly master of his fate, and as Master will ultimately hand himself over to the Enemy, yielding in order to overcome.

Look at the map of the Holy Land in your Bible to get a clear idea where Galilee, Samaria, and Judea are. Jews and Samaritans shared a common origin in the twelve tribes of Israel, but their "family feud" went back at least six hundred years, perhaps with roots hundreds of years earlier. We all know that hatred within a family is often far more bitter than hatred among strangers. The Jews looked on the Samaritans as heretical and false worshipers of the God of Israel, and detested them far more than the pagans. The feelings were mutual. (This is what gives great significance to the story of the good Samaritan in Lk 10:25-37, and the encounter with the woman at the well in Jn 4:4-42.) Note that at the beginning of his journey to Jerusalem, Jesus faced hatred and rejection — a foretaste of his passion — which he met with love and tolerance. And, as if disciplining unruly children, he instructed his followers to do the same (vv 53-55).

The answers of Jesus to the three would-be followers in vv 57-62 exemplify the wholehearted constancy that the Christian mission requires. Look also at Lk 9:23-26 and 14:25-35. The point is that lesser loves must be seen in the light of God’s love, and true followers cannot be half-hearted or flighty in their commitment.

Elijah could confidently preach to kings and overcome the prophets of false gods, but when Jezebel got mad at him — watch out! (Read 1 Kgs 18-19.) In Elijah’s discouragement, God told him he needed a co-worker and successor, Elisha. In vv 19-20, notice how few spoken words are exchanged, yet how full of meaning are the actions. Imagine the old prophet approaching the younger man in the field, taking off his cloak which was the sign of his prophetic office, and putting it on the other’s shoulders — all in complete silence. Yet both are well aware of exactly what was happening. Elisha’s parting gesture — truly a turning point — signifies stripping himself of all signs of his old life and sacrificing them to symbolize the finality of his turning.

This psalm has traditionally been used to exemplify the commitment to ordained ministry or religious profession, but it more accurately reflects the commitment of baptism of all Christians. Read it slowly and prayerfully. Response: "You are my inheritance, O Lord."

This passage reinforces the message of the other two readings. Paul seems rather exasperated at having to remind his hearers of the obvious: living the new life of freedom in the Spirit means abandoning the old ways of sin. The "lust of the flesh" should not be understood only in a sexual sense, but refers to all worldly impulses that are opposed to true love of neighbor (and self) — that is, all that leads to destruction.

1. What does this Gospel tell you about the cost of being Jesus’ disciple?

2. Why is true freedom incompatible with sin?