Jesus’ initial speech in the Nazareth synagogue, narrated in Luke 4:16-30, marked the arrival of his mission to “bring good news to the poor.” This essay seeks to focus on this key event and explore Luke’s approach to Jesus’ ministry, with respect to his interaction, concern, and works for the poor within the Gospel.
Strauss (1995) states that it is almost universally accepted that Jesus’ first sermon in Nazareth was programmatically important to the gospel of Luke. In fact, all of the commentators referenced in this essay posit that Lucas has a special focus on highlighting the plight of the marginalized; indeed, Moyter (1995) states that the Gospel of John, for example, “shows no interest in the poor.” (p. 70). Strauss (1995) proclaims the idea that Jesus effectively affirms, in the Nazareth sermon, that He is the “messianic herald” both announcing and fulfilling God’s eschatological salvation. (p. 221).
This essay will initially focus on the theology of the Nazareth synagogue rejection narrative before detailing some of the works of Jesus that are highlighted in Luke and that demonstrate the breadth of his interest in liberating the poor. Furthermore, the use of the word poor in this essay should be taken in the broader context, as Green (1993, 1994) and others have put it, in terms of those who are socially marginalized.
THE THEOLOGY OF LUKE 4:16-30 AND ITS CONNECTING SCRIPTURE
Strauss (1995) highlights the Jesus analogies in vv. 25-27, in relation to Elijah and Elisha, their works in these verses in blessing the Gentiles, that their public ministry would focus on outsiders, eg, the sinner, the tax collector, women, the lame, the children and others. not Jews; more categorically, seeking the gentile population. Although Strauss (1995) indicates that this messianic call sought to redeem the “‘outcasts’ in the Gospel,” he emphatically stops short of saying that these verses herald “God’s rejection of Israel.” (p. 223). Up to that point, the passages suggest that the Nazareth congregation was simply in awe of Jesus’ words. In verse 28, however, we learn that “they were enraged” in response to Jesus’ comparisons of himself to these prophets.
Strauss (1995) brings out the strong link, theologically, of the books of Isaiah (prophecy) and Luke and Acts (fulfillment), for example, with reference to “light and darkness, blindness and sight” in relation to healing and the release of those ‘in prison’. (p. 237). In fact, there are intrinsic links in both Luke and Acts with Isaiah (Strauss, 1995).
The quote from the Isaiah passages in Luke 4:16-30 is very interesting. Hertig (1998) exegetes this in justifying the congregation’s ‘astonished’ responses. He tells us that the framework Jesus used when quoting parts of Isaiah 61 and 58, that He is proclaiming Yahweh’s freedom to the oppressed, but stops short of quoting the second half of verse 2 of chapter 61 – “and the day of our God’s vengeance” – which means that the Jews’ expectation that the Messiah would do just that is wrong (also in Strauss, 1995). It is worth noting that Hertig (1998) quotes Prior (1995) as saying that the combined use of Isaiah 61 and 58 “intensifies the social dimension of the prophetic message.” [providing] an amazing corrective to any religious practice that is carried out without concern for the poor, and especially when religious activity continues in the very act of oppressing them.” (p. 168). Strauss (1995) expands on Jesus’ “portrait” aspect. real-messianic” painting the picture that Christ is not the kind of Savior that the Jewish tradition really expects. (p. 198).
Strauss (1995) agrees that the Nazareth congregation is shocked and offended by Jesus’ words. However, Hertig (1998) argues that while Jesus perceives the congregation’s response as outright rejection, it is actually a positive response. This event is “of 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) who raises Jesus’ attempt to install the jubilee year as initially mentioned in Leviticus 25 as part of the messianic mission: “to proclaim the year of the Lord’s favor” and the phrase “he sent me to proclaim release to the captives”. However, Strauss (1995) argues that while the jubilee theme may not be central to Luke’s message, he does suggest that, eschatologically, it applies to “liberation from those afflicted by Satan.” (p. 221).
In the exegesis of the passage, Hertig (1998) shows that Jesus is not only “the bearer of good news for the poor, but also the liberator of the poor in their sufferings.” (p. 172). Furthermore, this leads him to hypothesize that liberation is holistic in nature: it brings spiritual, physical, sociopolitical, and psychological freedom to the oppressed (Hertig, 1998).
The poor in the context of Luke are presented in Old Testament terms as those of “both social and religious humility.” (Hertig, 1998, p. 173). This shows us that the poor are not only those economically 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 see the use of the word ‘poor’ in the Gospel of Luke. He is quick to cite, however, that the word is used in quite different contexts, referring to many different types of suffering, including: the oppressed, the afflicted, the hungry, the persecuted, and a few different forms of the physically disabled.
RESULT OF JESUS’ CONCERN FOR THE MARGINALIZED
It is clear from the above discussion that the Gospel of Luke portrays the core of Jesus’ ministry to liberate the outcasts of society. Again, Green (1995) shows Luke portraying Jesus “continually in the company of those on the margins of society.” (p. 84). This section will discuss the actual working of theology through some of the examples that Luke brought us.
The story of Jesus and Zacchaeus (Luke 19:1-10) is topical in its use of the ‘rich man’ paradigm shown by Hertig (1998). Zacchaeus is shown to give away half of his possessions and pay four times what he owes to others. Zacchaeus’s act effectively demonstrates the “jubilee theme” – the distribution of wealth to the poor – and he summarily receives Jesus’ blessing. (p. 175). Seccombe (1983) shows how Luke skillfully places the story of Zacchaeus after the story of the blind beggar (chapter 18), demonstrating Jesus’ deep concern for the salvation of all those estranged from God, the rich Y poor; the social outcast. Luke seeks to show that both Zacchaeus and the blind beggar have the same position in the kingdom of God (Seccombe, 1983).
In the Parable of the Great Supper (Luke 14:15-24), Hertig (1998) shows the later use of jubilee language. The eschatological meaning of this parable is profound. Not only will those who are invited to the dinner decline the invitation, but once new guests are invited, anyone on the initial list who arrives at the dinner will be declined! In verse 21 Luke quotes Jesus referring to the second guests as “the poor, the crippled, the blind and the lame” deducing that the ‘outcasts’ of society would be the beneficiaries of the second invitation to all.
Evidence of Jesus’ ministry to a marginalized group of women is another recurring theme in the Gospel of Luke. Green (1995) shows nine key passages in Luke in which women are portrayed in a positive light, being restored to life by repenting of sin, being benefactors of the Lord, and even being “spokespersons for God” as Mary and Elizabeth were in the Birth. narrative. In fact, it is in the resurrection narrative that the women are hurt by witnessing the events and believe much more easily than the disciples at first. This shows women in a much more godly light than men: “Their faithful testimony is contrasted with the response of the male disciples.” (Green, 1995, p. 93).
ESSAY SUMMARY
Hertig (1998) states that “Luke’s jubilee theme of rich and poor is a promise to the poor and a challenge to the rich.” (p. 176). I have used this essay to highlight Luke’s message of Jesus’ ministry to the outcasts of society, framing it eschatologically, along with the jubilee theme of Leviticus 25; evidence for which was lacking in Old Testament times (Hertig, 1998).
Green (1994) shows Luke’s approach to paving the way for understanding that Jesus’ mission was, is, and will be one of “proclaiming[ing] release the captives” and that[ing] the oppressed go free” to their eternal salvation.
SELECT BIBLIOGRAPHY
DeSilva, D.A. An Introduction to the New Testament: Contexts, Methods and Ministerial Formation. (Intercollegiate, Downers Grove, Illinois, 2004)
Green, JB ‘Good news for whom? Jesus and the “Poor” in the Gospel of Luke’ 59-74 in Jesus of Nazareth: Lord and Christ: Essays on the Historical Jesus and New Testament Christology. (Eds. J.B. Marshall and M. Turner. Grand Rapids: Eerdmans.)
Green, J.B. Theology of the New Testament: The theology of the Gospel of Luke. (Cambridge University Press, Cambridge, 1995.)
Hendrickx, H. The Third Gospel for the Third World – Volume Two-A. (Claretian Publications, Philippines, 1997)
Hertig, P., The Jubilee Mission of Jesus in the Gospel of Luke: Reversals of Fortunes in Missiology: An International ReviewVolume XXVI Number 2 April 1998.
Motyer, S., ‘Jesus and the Outcasts in the Fourth Gospel’ 70-89 in Mission and Meaning: Essays Presented to Peter Cotterell. (Paternoster Press, Carlisle, 1995.)
Seccombe, D.P. Studien zum Neuen Testament und seiner Umwelt – Possessions and the poor in Luke-Acts. (Prof. DDr A. Fuchs, Linz, 1983.)
Strauss, M.L. The Davidic Messiah in Luke-Acts: The promise and its fulfillment (sic) in Luke’s Christology. (Sheffield Academic Press, Sheffield, England, 1995).
Willoughby, R. ‘The Jubilee Concept and Luke 4:14-30’ 41-55 in Mission and Meaning: Essays Presented to Peter Cotterell. (Paternoster Press, Carlisle, 1995.)
All referenced Bible verses are taken from the New Revised Standard Version, Zondervan ISBN 0-310-90236-3.
