How are we to understand the tension within the Christian Scriptures related to cities?The Hebrew prophets are often critical of cities and many of the destructive promises within the Scripture are aimed at cities, not just groups of people. At the same time, we cannot escape the moving words of the prophet Jeremiah calling God’s exiled people to seek the welfare of the city (Jeremiah 29) or the call of Jesus to his disciples to go to the cities to proclaim the gospel message (Luke 10).
When we understand what the city represents, we understand better both the order Jesus gave his disciples to go into the cities, and this other curious reference to the city as the center of crisis: “Go to the cities . . . . Shake the dust from your feet against the cities . . . when you are persecuted in one city . . . .” It is in and because of the city that the critical point of preaching is reached. There are of course many valid critical explanations of these texts, but they are not exhaustive. To me it does not seem sufficient to limit Christ’s words to the twelve (or to the seventy in Luke) and to speak of a temporary and exceptional mission of the apostles….
The message of the cross must be carried to the center of man’s autonomy. It must be established where man is most clearly a wild beast. Its goal is less the total umber of men, than the entity man. Christ’s sending his disciples out into the cities of Israel is their most dangerous mission, for it is directed against the heart of the world’s power and betrayal….
It is only by seeing in these texts a shaft aimed at the city that we can bring the various meanings back to one. For undeniably Jesus was here showing what would be the Christian’s attitude and position concerning the city and his work there. It is not for nothing that Christ’s unsettled status is mentioned (“The Son of man has no place to lay his head”), and that immediately afterwards he sends his disciples into the place of man’s stubborn establishment (Luke 9:57 and 10:16). It is not for nothing that he asked his disciples to go through the cities of Israel, fleeing from one to another, putting each one of them in a position of choosing, in a position of responsibility (Matt. 10:23). It is not for nothing that he showed that the departure of the disciple was most serious, that their departure, by shaking the dust from their sandals, was decisive in the order of condemnation (Matt. 10:14-15). In fact, all that we found in the Old Testament texts is here in résumé. The situation of the people of God in Babylon is the exact situation of the disciples in the city. This dialectic between staying and leaving, preserving and judging, is centered in the preaching of the Gospel of the kingdom. The entire doctrine which we have so far discovered and received is illuminated by these few brilliant words from Christ’s lips. Nothing has been changed, but what was announced is being fulfilled. What was described is being lived. And from this vantage point one can look back and understand the rest.
The disciples’ mission is outside the country, in the cities where God’s people, Israel, may be found living, in those cities where these people have entered into slavery, where they have shut themselves up in refusal and disobedience, where they have betrayed their vocation. God’s Israel has now become the church. Around her, the same battle is raging. She is bogged down in the same mud and must take up the same work, a work never finished because the city is the city. Go through all the cities of Israel, comes the command, brining judgment and forgiveness. Your work will not be done until the Son of Man returns. Even Nineveh converted is still Nineveh, and you, as ever in danger in her midst, can expect nothing other than the Lord’s lot (Matt. 10:24) – expulsion from the city.