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<P><FONT size=4>Jerusalem sits just below Mount Scopus the mountain of the watch
keeper in a forty-two inch per annum rainfall. The Judean wilderness to the east
sits in a four inch per annum rainfall area. Between these two areas and in the
evangelical triangle in Galilee bounded by Capernaum, Bethsaida and Chorazin,
Jesus acted out his whole ministry moving comfortably from the side of the range
to the other and from the extremes of heat and cold one experiences in the
desert and the lakeside.</FONT></P>
<P><FONT size=4>Until I went to live there I had no idea at all that Jesus most
probably went to His crucifixion in the bitter cold of the end of winter. St.
John reflects on the Jerusalem winter in 10 V. 22 and in Mark Gospel we read of
Peter warming himself by the fire as he waits for his own egotistical denial of
his Lord.</FONT></P>
<P><A href="http://day1.org/884-jerusalem_at_the_end_of_modernity_part_ii"><FONT
size=4>http://day1.org/884-jerusalem_at_the_end_of_modernity_part_ii</FONT></A></P></DIV>
<DIV><FONT size=4>Bishop John Bayton, 1996 </FONT></DIV>
<DIV><FONT size=4>- - - - -</FONT></DIV>
<DIV><FONT size=4></FONT> </DIV>
<DIV><FONT size=4>The lament over Jerusalem in 13:34-35 seems to be out of
place. Jesus is still in Galilee in Luke's narrative. He does not arrive at
Jerusalem until 19:41, when he weeps over the city; an event located some six
chapters later in Luke's chronology. Matthew's placement of the lament is more
fitting for anyone who seeks to construct a chronology of Jesus' ministry, for
he places the lament at 23:37-39 after Jesus' entry into the city (21:10).
<BR><BR>But Luke's placement of the lament makes sense within Luke's overall
purpose. It helps to develop the narrative by appearing nearly half-way between
9:51 and 19:41, sustaining the tension, and leading up to the tragedy that is to
come in Jerusalem.</FONT></DIV>
<DIV><FONT size=4><></FONT></DIV>
<DIV><FONT size=4>"Who or what is the 'Jerusalem' of the day in which one lives?
Is it the political and civic sphere? Is it the religious sphere? Or is it
both?"</FONT></DIV>
<DIV><FONT size=4></FONT> </DIV>
<DIV><A
href="http://www.workingpreacher.org/preaching.aspx?lect_date=2/28/2010"><FONT
size=4>http://www.workingpreacher.org/preaching.aspx?lect_date=2/28/2010</FONT></A><FONT
size=4>#</FONT></DIV>
<DIV><FONT size=4></FONT> </DIV>
<DIV><FONT size=4>Arland J. Hultgren, 2010 </FONT></DIV>
<DIV><FONT size=4>- - - - -</FONT></DIV>
<DIV><FONT size=4></FONT> </DIV>
<DIV><FONT size=4>...“some Pharisees” (v. 31), in perhaps the only favourable
mention of them in the gospels</FONT></DIV>
<DIV><FONT size=4></FONT> </DIV>
<DIV><A href="http://montreal.anglican.org/comments/archive/clnt2m.shtml"><FONT
size=4>http://montreal.anglican.org/comments/archive/clnt2m.shtml</FONT></A></DIV>
<DIV><FONT size=4></FONT> </DIV>
<DIV><FONT size=4>Chris Haslam</FONT></DIV>
<DIV><FONT size=4>- - - - -</FONT></DIV>
<DIV><FONT size=4></FONT> </DIV>
<DIV><FONT size=4><EM>Verses 31-32</EM>: “Herod ... that fox”: Herod Antipas is
also mentioned in </FONT><FONT size=4>3:1</FONT><FONT size=4>, </FONT><FONT
size=4>19-20</FONT><FONT size=4> (the imprisonment of John the Baptizer);
</FONT><FONT size=4>9:7-9</FONT><FONT size=4>; </FONT><FONT
size=4>23:6-10</FONT><FONT size=4> (Pilate sends Jesus to Herod and is
questioned by him). He had already had John the Baptist put to death.
</FONT></DIV>
<DIV><FONT size=4></FONT> </DIV>
<DIV><FONT size=4><A
href="http://montreal.anglican.org/comments/archive/clnt2l.shtml">http://montreal.anglican.org/comments/archive/clnt2l.shtml</A></FONT></DIV>
<DIV><FONT size=4>
<DIV><FONT size=4></FONT> </DIV>
<DIV><FONT size=4>Chris Haslam</FONT></DIV>
<DIV><FONT size=4>- - - - -</FONT></DIV>
<DIV><FONT size=4></FONT> </DIV></FONT></DIV>
<DIV><FONT size=4>N.T. Wright draws on the image of a "farmyard fire" as the
threat to the hen's babies, when "those cleaning up have found a dead hen,
scorched and blackened, and live chicks sheltering under her wings. She has
quite literally given her life to save them. </FONT></DIV>
<DIV><FONT size=4></FONT> </DIV>
<DIV><FONT size=4><A
href="http://www.ucc.org/worship/samuel/february-28-2010.html">http://www.ucc.org/worship/samuel/february-28-2010.html</A></FONT></DIV>
<DIV> </DIV>
<DIV><FONT size=4>Kate Huey</FONT></DIV>
<DIV><FONT size=4>- - - - -</FONT></DIV>
<DIV><FONT size=4></FONT> </DIV>
<DIV><FONT size=4>The wonderfully graphic declaration in 13:34 is extraordinary:
it speaks of being like a hen seeking to gather chicks throughout Jerusalem’s
history. It cannot refer to Jesus’ short ministry. How can he speak as though he
has been regularly present in Jerusalem over centuries? The context indicates
that each prophet has been an embodiment of the hen gathering her chicks.
</FONT></DIV>
<DIV><FONT size=4>
<P>After the actual destruction in 70 CE, the time when Luke is writing
(possibly in the 80’s), people would hear it as a reflection on that event as
God’s judgement. Then the rest of the verse is a prediction of Jesus’ return to
Jerusalem as Messiah. ‘Blessed is he who comes in the name of the Lord’, from
the psalm of ascents, Ps 118:26, applied originally to any pilgrim, but came to
be used in particular of Jesus (as it is still in the canon of the eucharist).
It is used of Jesus at his entry into Jerusalem (see Luke 19:38 - indirectly),
but here it refers to Luke’s vision of a messianic kingdom of Jesus based in
Jerusalem, once the time of the Gentiles has passed (21:24) and God restores the
kingdom to Israel (Acts 1:6), in fulfilment of the promises given voice in the
Lukan infancy narratives.</P></FONT></DIV>
<DIV><FONT size=4><A
href="http://wwwstaff.murdoch.edu.au/~loader/LkLent2.htm">http://wwwstaff.murdoch.edu.au/~loader/LkLent2.htm</A></FONT></DIV>
<DIV><FONT size=4></FONT> </DIV>
<DIV><FONT size=4>William Loader</FONT></DIV>
<DIV><FONT size=4><FONT size=4>- - - - -</FONT></FONT></DIV>
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