Leviticus 10:1-2
New American Bible (Revised Edition)
Chapter 10
Nadab and Abihu. 1 [a]Aaron’s sons Nadab and Abihu took their censers and, putting incense on the fire they had set in them,(A) they offered before the Lord unauthorized fire, such as he had not commanded. 2 Fire therefore came forth from the Lord’s presence and consumed them,(B) so that they died in the Lord’s presence.
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- 10:1–2 Nadab and Abihu are the older sons of Aaron (Ex 6:23–24). Their sin apparently involves using embers from an unapproved source instead of the altar (cf. 16:12). The fire that destroys them is the same type found in 9:24.
Ben Sira 48:3
New American Bible (Revised Edition)
3 By God’s word he shut up the heavens
and three times brought down fire.(A)
Luke 9:51-55
New American Bible (Revised Edition)
V. The Journey to Jerusalem: Luke’s Travel Narrative[a]
Departure for Jerusalem; Samaritan Inhospitality. 51 [b]When the days for his being taken up[c] were fulfilled, he resolutely determined to journey to Jerusalem,(A) 52 [d]and he sent messengers ahead of him.(B) On the way they entered a Samaritan village to prepare for his reception there, 53 but they would not welcome him because the destination of his journey was Jerusalem. 54 When the disciples James and John saw this they asked, “Lord, do you want us to call down fire from heaven to consume them?”(C) 55 Jesus turned and rebuked them,
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- 9:51–18:14 The Galilean ministry of Jesus finishes with the previous episode and a new section of Luke’s gospel begins, the journey to Jerusalem. This journey is based on Mk 10:1–52 but Luke uses his Marcan source only in Lk 18:15–19:27. Before that point he has inserted into his gospel a distinctive collection of sayings of Jesus and stories about him that he has drawn from Q, a collection of sayings of Jesus used also by Matthew, and from his own special traditions. All of the material collected in this section is loosely organized within the framework of a journey of Jesus to Jerusalem, the city of destiny, where his exodus (suffering, death, resurrection, ascension) is to take place (Lk 9:31), where salvation is accomplished, and from where the proclamation of God’s saving word is to go forth (Lk 24:47; Acts 1:8). Much of the material in the Lucan travel narrative is teaching for the disciples. During the course of this journey Jesus is preparing his chosen Galilean witnesses for the role they will play after his exodus (Lk 9:31): they are to be his witnesses to the people (Acts 10:39; 13:31) and thereby provide certainty to the readers of Luke’s gospel that the teachings they have received are rooted in the teachings of Jesus (Lk 1:1–4).
- 9:51–55 Just as the Galilean ministry began with a rejection of Jesus in his hometown, so too the travel narrative begins with the rejection of him by Samaritans. In this episode Jesus disassociates himself from the attitude expressed by his disciples that those who reject him are to be punished severely. The story alludes to 2 Kgs 1:10, 12 where the prophet Elijah takes the course of action Jesus rejects, and Jesus thereby rejects the identification of himself with Elijah.
- 9:51 Days for his being taken up: like the reference to his exodus in Lk 9:31 this is probably a reference to all the events (suffering, death, resurrection, ascension) of his last days in Jerusalem. He resolutely determined: literally, “he set his face.”
- 9:52 Samaritan: Samaria was the territory between Judea and Galilee west of the Jordan river. For ethnic and religious reasons, the Samaritans and the Jews were bitterly opposed to one another (see Jn 4:9).
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