9:51 The narrative turns from Galilee to Jerusalem as the time of fulfillment draws near, the days when Jesus will be “taken up.” The verb translated “draw near” can also be translated “fulfilled” (Gk. symplērousthai) and is the same verb we find for the arrival of the day of Pentecost, when the Spirit is poured out (Acts 2:1). Luke’s emphasis on the fulfillment of the Scriptures (e.g., 24:44, 46) and of God’s plan and purposes (e.g., 2:49; 4:43; 9:22; 13:33; 17:25; 22:37; 24:7) shows us that this is the realization of what God has intended. What must be fulfilled is Jesus’ being taken up (analēmpseōs). This taking up includes his death, resurrection, and ascension (cf. 24:51; Acts 1:2)—the totality of his work in Jerusalem (cf. Luke 9:31). Here we see that Jesus is determined to go to Jerusalem to die, trusting that he will be vindicated by God. This is a fascinating allusion to the servant of the Lord of Isaiah 50:6–8, for the servant gave himself over to being struck, spat on upon, and humiliated. He “set [his] face like a flint” (Isa. 50:7), just as Jesus sets his face to go to Jerusalem to suffer (cf. Ezek. 6:2; 13:17). The servant in Isaiah would experience both suffering and final vindication. The great events of salvation history will take place in Jerusalem, the place where the Lord resided in the temple in the midst of his people. From this point on Jesus makes his way to Jerusalem to fulfill his destiny (cf. Luke 13:33; 17:11; 18:31; 19:28).

9:52–53 Jesus makes plans to go to Jerusalem, sending messengers to make arrangements so he can stay in a Samaritan city en route. This is the first mention of the Samaritans in the Gospel, and we shall see in the comment on 10:33 the longstanding antipathy between Jews and Samaritans. When the Samaritans learn that Jesus is headed to Jerusalem, they refuse to accommodate him, blocking his way. Perhaps it was even said that Jesus was intending to go to the temple in Jerusalem, which would particularly irritate the Samaritans, since the Hasmonean ruler John Hyrcanus had burned down the Samaritan temple on Mount Gerizim (c. 112 BC). In any case, Luke emphasizes again Jesus’ destination, Jerusalem, and his determination to go there.

9:54–56 The brothers James and John react with passion, asking Jesus if they should call down fire from heaven to annihilate their opponents. Perhaps they think of the truth that the one who refuses to accept Jesus refuses to accept the Father (9:48). Clearly, they see themselves as following the example of Elijah, who called down fire from heaven to destroy his adversaries (2 Kings 1:10, 12). They likely think a fiery conflagration would be a suitable eschatological scenario for the hated Samaritans. Despite the attempt of some later scribes, we do not know the specific words of Jesus’ response (cf. ESV mg.), but we do know that he rebukes them. We can fill in what he might have said from elsewhere in the Gospel: “Love your enemies, do good to those who hate you” (Luke 6:27). James and John are not being “merciful, even as your Father is merciful” (6:36). Instead of incinerating the opponents, the disciples should extend forgiveness to them (23:34); in this instance they choose another unnamed village for lodging.