Jesus' initial address in the synagogue in Nazareth, chronicled in Luke 4: 16- 30, the arrival of its mission hall-marks "to bring good news to the poor." This paper attempts to focus on this important event and to explore the Lukan focus of Jesus' ministry, in terms of its interaction, care and works, the poor in the Gospel.
Strauss (1995) states that it almost everywhere that Jesus was first sermon in Nazareth believed programmatic for the Gospel of Luke significantly. referred postulate Virtually all commentators in this essay, the hatch on highlighting the plight of the marginalized has indeed Moyter (1995) explains that the Gospel of John, for example, shows a special emphasis "no concern for the poor." (P. 70). Strauss (1995) promulgated the idea that Jesus declared effective, in the sermon Nazareth that he was the "messianic herald" of two is announced and also the fulfillment of God to bring eschatological salvation. (P 221).
This essay will initially focus on the theology of the Nazareth Synagogue rejection story before some of the works of Jesus detailing, which are highlighted in Luke that demonstrate to free the width of his interest in the poor. Further, as Green (1993, 1994) and other use of the word is to be taken ill in this paper in the broader context, put it, as for those who are socially outcast.
theology LUKE 4: 16-30 AND ITS CONNECTION MAGAZINE
Strauss (1995) analogy in vv 'Jesus emphasizes. 25-27, regarding Elijah and Elisha - their actions in these verses nations in blessing - would his public service around the outsider center as the sinners, tax collectors, women, the lame, children and non-Jews; Search most categorically Gentile population. While Strauss (1995) shows this messianic vocation sought "outcast" in the Gospel "to redeem, he holds strongly nutshell, these verses proclaiming" God rejection of Israel. "(P.223). Up to this point the passage of Nazareth propose community simply by the words of Jesus was astonished. In verse 28, however, we learn that they were" filled with rage "in response to Jesus' comparison of himself to these prophets.
Strauss (1995) elicits the close link Theologically, the books of Isaiah (prophecy) and Luke and Acts (fulfillment), for example, with reference to the "light and darkness, blindness and view "in relation to the healing and the release of the" in prison. "(p 237). in fact, there are internal bonds both Luke and Acts back to Isaiah (Strauss, 1995).
the indication of passages from Isaiah in Luke 4: 16-30 proves interesting Hertig (1998) exegetes this in the grounds of the "surprise" reactions of the community, he tells us that the framing that Jesus used when the parts of Isaiah quoted 61 and.. used 58 that he both the freedom of the oppressed proclaimed Yahweh, but stops short of stating the second half of the verse 2 of Chapter 61 - "and the day of vengeance of our God" - which means that the Jews awaiting the Messiah only to do wrong (even in Strauss, 1995). It is worth mentioning, Hertig (1998) cited Prior (1995) say that the combined use of Isaiah 61 and 58 "reinforced the social dimension of the prophetic message [providing] a striking corrective any religious practice that continues with no concerns the poor, and particularly when religious activity in the act puts to oppress. "(p 168). Strauss (1995) extends the aspect of Jesus' royal-messianic portrait "of the image to paint that the Christ is not the type who is Saviour that the Jewish tradition is really to be expected. (P 198).
Strauss (1995) agrees that the community in Nazareth we are both surprised and offended by the words of Jesus. Hertig (1998) argues, however, that while the response from the community of Jesus as outright rejection is perceived, it is actually a positive response. This event is "transition in the life and ministry of Jesus." (P 168). Green (1995) cites that Jesus says, "I" three times in the passage. It is Hertig (1998) that Jesus' intention raises the Jubilee as originally named in Leviticus to install 25 as part of the messianic mission - "to proclaim the year of the Lord pleased," and the phrase "sent me the dismissal proclaim the prisoners. "Strauss (1995) argues, however, that while the anniversary theme of Lukan message can not be central, he that eschatological suggests it is" of those who oppressed by Satan's release. "(p.221) ,
In interpreting the passage Hertig (1998) shows that not only Jesus "the support is good news for the poor, but also the liberator of the poor in their suffering." (P.172). Moreover, this is leading him to the hypothesis that the exemption in nature holistically - bring mental, physical, socio-political and psychological freedom for the oppressed (Hertig, 1998).
The poor in relation to the hatch to be set in the Old Testament terms as those of being "both social and religious humility." (Hertig 1998, p 173). This shows us that the poor are not those who just financially destitute, but those who are "victims of unjust structures of society." (P.173).
Green (1994) points out that in no less than six different places we "poor" see the use of the word in Luke. He is, however, quick to cite that the word is used in very different contexts, relying on many different types of conditions, including: hungry, pursuing the oppressed, sad, and some other forms of physically impaired.
outworking Jesus care for the marginalized
It is clear from the discussion so far, the Gospel of Luke the core of Jesus portrays "Ministry of the marginalized supply company. Also Green (1995) shows Luke, Jesus portrays "the marginalized continuously in the company of those." (p 84). this section describes the actual outworking of theology through several examples Luke took us to discuss.
the story of Jesus and Zacchaeus (Lk 19, 1-10) is currently in the application of the paradigm "rich" who Hertig (1998) shows us. shown to give Zacchaeus away half his possessions and four times to repay, he owes others . Zacchaeus fact shows effectively the "anniversary theme" - spreading the wealth for the poor - and he gets summarily blessing of Jesus (S. 175) Seccombe (1983) shows how Luke sent Zacchaeus account after the blind beggar story (.. Chapter 18) sets, Jesus' deep concern for the salvation of all, alienated from God demonstrated the rich and the poor; the social outcasts. Luke tries to show that both Zacchaeus and the blind beggar passu in the kingdom of God (Seccombe, 1983).
In the parable of the Great Dinner (Luke 14: 15-24), Hertig (1998) shows the continued use of the anniversary language. The eschatological significance of this parable is profound. Not only do those who are invited to the dinner, reject the invitation, but as soon as new invited guests are invited everyone can on the first list, which arrives for dinner, be rejected! In verse 21 Luke the second invitees Jesus quoted refers to as "the poor, the crippled, the blind and the lame" infer that the "fringe" of society would be the beneficiaries of the second invitation to all.
The outworking proof of Jesus to the fringe in women is another recurring theme in Luke. Green (1995) shows nine key points in Luke where women are portrayed in a positive light to do from sin through repentance, is brought back to life, patrons of the Lord, and his "spokesman for God", as were Mary and Elizabeth in giving birth to his narrative. Indeed, it is narrative in the resurrection that women are blessed to experience the events and much easier to believe when he first disciples did. This shows the women in a lot of godly light than men - "My faithful witness is set in contrast to the reaction of male students." (Green, 1995, p .. 93).
SUMMARY OF THE ESSAY
Hertig (1998) states: "Luke anniversary theme rich and poor a promise to the poor and a challenge for the rich. "(p.176). I found this article used to highlight Lukan Jesus' message to the marginalized of society, it eschatological framing, along with Leviticus 25 anniversary theme; the evidence of which was missing in Old Testament times (Hertig, 1998).
Green (1994) shows focus Lukas the way to open Jesus' mission was to understand and is, and is to be, one of the "announce [ing] release of prisoners" and lett [ing] the oppressed oppressed ~ ~ POS = HEADCOMP freely "to their eternal salvation
SELECT REFERENCES
DeSilva, DA, An Introduction to New Testament. Contexts, . Methods & Ministry formation (InterVarsity, Downers Grove, Illinois, 2004)
Green, JB 'Good news of Jesus and the "poor" in Luke '59 -74 in Jesus of Nazareth: Lord and Christ: essays on the historical Jesus and the New Testament Christology (Eds JB Marshall and M. Turner Grand Rapids: Eerdmans ...)
Green, JB, theology of the New Testament:.. the theology of the Gospel of Luke ( Cambridge University Press, Cambridge, 1995)
Hendrickx, H., the third gospel by of the third world -. Volume Two-A (Claretian Publications, Philippines, 1997)
Hertig, P., The Jubilee Mission of Jesus in Luke: Reversals of Fortunes in Missio: internationally Review, Volume XXVI Number 2 April 1998.
Motyer, S., "Jesus and the marginalized in the fourth Gospel '70 -89 in mission and meaning: essays presented to Peter Cotterell (Paternoster Press, Carlisle, 1995)
Seccombe, DP, studies on the new Testament [19459011th] and seiners environment - Possessions and the poor in Luke-Acts (Prof. DDr A. Fuchs, Linz, 1983)
Strauss, ML, the Davidic Messiah in Luke-Acts: the Promise and. . its fulfillment (sic) in Lukan Christology (Sheffield Academic Press, Sheffield, England, 1995)
Willoughby, R. 'the concept of the jubilee and Luke 4: 14-30 "41-55 in mission and meaning: essays on Peter Cotterell presents. (Paternoster Press, Carlisle, 1995)
All referenced verses from the New Revised Standard Version taken Zondervan ISBN 0-310-90236-3.
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