| Jesus' initial address at the Synagogue in Nazareth, | | | | 'poor' in Luke's Gospel. He is quick to cite however |
| chronicled in Luke 4:16-30, hall-marked the arrival | | | | that the word is used in quite different contexts, |
| of His mission to "bring good news to the poor." | | | | referring to many different kinds of suffering, |
| This essay seeks to focus on this key event and | | | | including: the oppressed, mournful, hungry, |
| to explore the Lukan focus of the ministry of | | | | persecuted, and some different forms of the |
| Jesus, regarding His interaction, concern and | | | | physically impaired. |
| works, to the poor, within the Gospel. | | | | OUTWORKING OF JESUS' CONCERN FOR THE |
| Strauss (1995) states that it is almost universally | | | | MARGINALISED |
| accepted that Jesus' first sermon at Nazareth | | | | It is clear from the previous discussion that Luke's |
| was programmatically significant for the Gospel of | | | | Gospel portrays the core of Jesus' ministry to |
| Luke. Indeed, all commentators referenced in this | | | | deliver the marginalised of society. Again, Green |
| essay posit that Luke has a special focus on | | | | (1995) shows Luke portraying Jesus "continuously |
| highlighting the plight of the marginalised, indeed | | | | in the company of those on the margins of |
| Moyter (1995) declares that the Gospel of John, | | | | society." (p. 84). This section will discuss the actual |
| for instance, shows "no interest in the poor." (p. | | | | outworking of the theology through some of the |
| 70). Strauss (1995) proclaims the idea that Jesus | | | | examples Luke brought us. |
| effectively states, in the Nazareth sermon, that | | | | The story of Jesus and Zacchaeus (Luke 19:1-10) |
| He is the "messianic herald" by both announcing | | | | is topical in its use of the 'rich man' paradigm that |
| and also bringing fulfillment to God's eschatological | | | | Hertig (1998) shows us. Zacchaeus is shown to |
| salvation. (p. 221). | | | | give half his possessions away and repay four |
| This essay will focus initially on the theology of | | | | times that he owes others. Zacchaeus' deed |
| the Nazareth Synagogue Rejection narrative | | | | demonstrates effectively the "jubilee theme" - |
| before detailing some of the works of Jesus that | | | | the spreading of wealth to the poor - and he |
| are highlighted in Luke that demonstrate the | | | | summarily receives blessing from Jesus. (p. 175). |
| broadness of His interest in freeing the poor. | | | | Seccombe (1983) shows how Luke skilfully places |
| Further, the use of the word poor in this essay is | | | | the Zacchaeus account after the blind beggar |
| to be taken in the broader context, as Green | | | | story (chapter 18), demonstrating Jesus' deep |
| (1993, 1994) and others put it, as for those who | | | | concern for the salvation of all those estranged |
| are socially outcast. | | | | from God, the rich and poor; the socially outcast. |
| THEOLOGY OF LUKE 4:16-30 AND ITS | | | | Luke seeks to show that both Zacchaeus and the |
| CONNECTING SCRIPTURE | | | | blind beggar are of equal standing in the kingdom |
| Strauss (1995) highlights Jesus' analogies in vv. | | | | of God (Seccombe, 1983). |
| 25-27, in relation to Elijah and Elisha--their deeds in | | | | In the Parable of the Great Dinner (Luke |
| these verses in blessing Gentiles--that His public | | | | 14:15-24), Hertig (1998) displays the further use |
| ministry would centre around the outsider, for | | | | of jubilee language. The eschatological significance |
| example, the sinner, the tax collector, women, the | | | | of this parable is profound. Not only will those who |
| lame, children, and non-Jews; most categorically, | | | | are invited to the Dinner, reject the invitation, but |
| seeking the Gentile population. Whilst Strauss | | | | once new invitees are invited, anyone on the initial |
| (1995) indicates this messianic calling sought to | | | | list who does arrive for the Dinner will be |
| redeem the "'outcasts' in the Gospel", he | | | | rejected! In verse 21 Luke quotes Jesus referring |
| emphatically stops short of saying these verses | | | | to the second invitees as "the poor, the crippled, |
| announce "God's rejection of Israel." (p. 223). Until | | | | the blind, and the lame" deducing that the |
| this time, the passages suggest the Nazareth | | | | 'marginalised' of society would be the beneficiaries |
| congregation was simply amazed by Jesus' words. | | | | of the second invitation to all. |
| In verse 28, however, we learn that they "were | | | | The outworking evidence of Jesus' ministry to the |
| filled with rage" in response to Jesus' comparisons | | | | marginalised group in women is another recurring |
| of himself to these prophets. | | | | theme in Luke's Gospel. Green (1995) shows nine |
| Strauss (1995) elicits the strong link, theologically, | | | | key passages in Luke whereby women are |
| of the books of Isaiah (prophecy) and Luke and | | | | portrayed in a positive light, being restored to life |
| Acts (fulfillment), for example, with reference to | | | | by repenting from sin, being benefactors of the |
| "light and darkness, blindness and sight" in relation | | | | Lord, and even being "spokespersons for God" as |
| to healing and the release of those 'in prison.' (p. | | | | were Mary and Elisabeth in the Birth narrative. |
| 237). Indeed, there are intrinsic linkages in both | | | | Indeed, it is in the resurrection narrative that |
| Luke and Acts back to Isaiah (Strauss, 1995). | | | | women are blessed to witness the events and to |
| The quoting of the passages from Isaiah in Luke | | | | believe much more readily than he disciples did |
| 4:16-30 proves most interesting. Hertig (1998) | | | | initially. This shows the women in a much more |
| exegetes this in the justification of the 'astonished' | | | | godly light than men - "Their faithful witness is set |
| responses of the congregation. He tells us that | | | | in contrast to the response of the male disciples." |
| the framing that Jesus used when quoting the | | | | (Green, 1995, p. 93). |
| parts of Isaiah 61 and 58 used, that He is both | | | | SUMMARY OF ESSAY |
| proclaiming Yahweh's freedom to the oppressed, | | | | Hertig (1998) states "Luke's jubilee theme of rich |
| but stops short of quoting the second half of | | | | and poor is a promise to the poor and a challenge |
| verse 2 of chapter 61 - "and the day of | | | | to the rich." (p. 176). I have used this essay to |
| vengeance of our God" - meaning that the Jews | | | | highlight the Lukan message of Jesus' ministry to |
| expectation of the Messiah to do just that is | | | | the marginalised of society, framing it |
| erroneous (also in Strauss, 1995). It is worth | | | | eschatologically, together with the Leviticus 25 |
| noting Hertig (1998) quoting Prior (1995) in saying | | | | jubilee theme; the evidence of which was lacking |
| that the combination use of Isaiah 61 and 58 | | | | in Old Testament times (Hertig, 1998). |
| "intensifies the social dimension of the prophetic | | | | Green (1994) shows Luke's focus to open the |
| message [providing] a striking corrective to any | | | | way to understand Jesus' mission was, and is, and |
| religious practice which is carried on without | | | | is to be, one of "proclaim[ing] release to the |
| concern for the poor, and especially so when | | | | captives" and lett[ing] the oppressed go free" to |
| religious activity continues in the very act of | | | | their eternal salvation. |
| oppressing them." (p. 168). Strauss (1995) | | | | SELECT BIBLIOGRAPHY |
| broadens the aspect of Jesus' "royal-messianic | | | | DeSilva, D.A., An Introduction to the New |
| portrait" by painting the picture that the Christ is | | | | Testament: Contexts, Methods & Ministry |
| not the type of Saviour that Jewish Tradition is | | | | Formation. (InterVarsity, Downers Grove, Illinois, |
| really expecting. (p. 198). | | | | 2004) |
| Strauss (1995) agrees that the congregation at | | | | Green, J.B. 'Good News to Whom? Jesus and the |
| Nazareth we're both amazed and offended by | | | | "Poor" in the Gospel of Luke' 59-74 in Jesus of |
| Jesus' words. Hertig (1998) argues however that | | | | Nazareth: Lord and Christ: Essays on the Historical |
| whilst the response from the congregation is | | | | Jesus and New Testament Christology. (Eds. J.B. |
| perceived by Jesus as outright rejection, it is | | | | Marshall and M. Turner. Grand Rapids: Eerdmans.) |
| actually a positive response. This event is | | | | Green, J.B., New Testament Theology: The |
| "transitional in the life and ministry of Jesus." (p. | | | | Theology of the Gospel of Luke. (Cambridge |
| 168). Green (1995) cites that Jesus says "me" | | | | University Press, Cambridge, 1995.) |
| three times in the passage. It is Hertig (1998) who | | | | Hendrickx, H., The Third Gospel for the Third |
| raises Jesus' intent to install the Year of Jubilee as | | | | World - Volume Two-A. (Claretian Publications, |
| initially referred in Leviticus 25 as part of the | | | | Philippines, 1997) |
| Messianic mission - "to proclaim the year of the | | | | Hertig, P., The Jubilee Mission of Jesus in the |
| Lord's favor" and the phrase "sent me to proclaim | | | | Gospel of Luke: Reversals of Fortunes in |
| release to the captives." Strauss (1995) contends | | | | Missiology: An International Review, Volume XXVI |
| however, that whilst the jubilee theme may not | | | | Number 2 April 1998. |
| be central to the Lukan message, he does | | | | Motyer, S., 'Jesus and the Marginalised in the |
| suggest that eschatologically, it does apply to | | | | Fourth Gospel' 70-89 in Mission and Meaning: |
| "release from those afflicted by Satan." (p. 221). | | | | Essays Presented to Peter Cotterell. (Paternoster |
| In the exegesis of the passage Hertig (1998) | | | | Press, Carlisle, 1995.) |
| shows that not only is Jesus "the bearer of good | | | | Seccombe, D.P., Studien zum Neuen Testament |
| news to the poor, but equally the deliverer of the | | | | und seiner Umwelt - Possessions and the Poor in |
| poor in their sufferings." (p. 172). Moreover, this | | | | Luke-Acts. (Prof. DDr A. Fuchs, Linz, 1983.) |
| leads him to hypothesize that the deliverance is | | | | Strauss, M.L., The Davidic Messiah in Luke-Acts: |
| holistic in nature - bringing spiritual, physical, | | | | The Promise and its Fulfillment (sic) in Lukan |
| socio-political, and psychological freedom for those | | | | Christology. (Sheffield Academic Press, Sheffield, |
| oppressed (Hertig, 1998). | | | | England, 1995.) |
| The poor in the context of Luke are put in Old | | | | Willoughby, R. 'The Concept of Jubilee and Luke |
| Testament terms as being those of "both social | | | | 4:14-30' 41-55 in Mission and Meaning: Essays |
| and religious humility." (Hertig, 1998, p. 173). This | | | | Presented to Peter Cotterell. (Paternoster Press, |
| shows us that the poor are not those just | | | | Carlisle, 1995.) |
| financially destitute, but those who are "victims of | | | | All referenced Bible verses taken from the New |
| unjust structures of society." (p. 173). | | | | Revised Standard Version, Zondervan ISBN |
| Green (1994) points out that in no less than six | | | | 0-310-90236-3. |
| different places we see the use of the word | | | | |