Jesus’ Give attention to the Poor and Marginalized in Luke – Primarily based on Luke 4 – 16-30

Jesus’ preliminary handle on the Synagogue in Nazareth, chronicled in Luke 4:16-30, hall-marked the arrival of His mission to “convey excellent news to the poor.” This essay seeks to deal with this key occasion and to discover the Lukan focus of the ministry of Jesus, relating to His interplay, concern and works, to the poor, throughout the Gospel.

Strauss (1995) states that it’s virtually universally accepted that Jesus’ first sermon at Nazareth was programmatically vital for the Gospel of Luke. Certainly, all commentators referenced on this essay posit that Luke has a particular deal with highlighting the plight of the marginalised, certainly Moyter (1995) declares that the Gospel of John, as an illustration, exhibits “little interest in the poor.” (p. 70). Strauss (1995) proclaims the concept Jesus successfully states, within the Nazareth sermon, that He’s the “messianic herald” by each asserting and in addition bringing success to God’s eschatological salvation. (p. 221).

This essay will focus initially on the theology of the Nazareth Synagogue Rejection narrative earlier than detailing among the works of Jesus which can be highlighted in Luke that show the broadness of His curiosity in releasing the poor. Additional, using the phrase poor on this essay is to be taken within the broader context, as Inexperienced (1993, 1994) and others put it, as for many who are socially outcast.


Strauss (1995) highlights Jesus’ analogies in vv. 25-27, in relation to Elijah and Elisha–their deeds in these verses in blessing Gentiles–that His public ministry would centre across the outsider, for instance, the sinner, the tax collector, ladies, the lame, youngsters, and non-Jews; most categorically, looking for the Gentile inhabitants. While Strauss (1995) signifies this messianic calling sought to redeem the “‘outcasts’ within the Gospel”, he emphatically stops in need of saying these verses announce “God’s rejection of Israel.” (p. 223). Till this time, the passages recommend the Nazareth congregation was merely amazed by Jesus’ phrases. In verse 28, nevertheless, we study that they “have been full of rage” in response to Jesus’ comparisons of himself to those prophets.

Strauss (1995) elicits the robust hyperlink, theologically, of the books of Isaiah (prophecy) and Luke and Acts (success), for instance, as regards to “mild and darkness, blindness and sight” in relation to therapeutic and the discharge of these ‘in jail.’ (p. 237). Certainly, there are intrinsic linkages in each Luke and Acts again to Isaiah (Strauss, 1995).

The quoting of the passages from Isaiah in Luke 4:16-30 proves most fascinating. Hertig (1998) exegetes this within the justification of the ‘astonished’ responses of the congregation. He tells us that the framing that Jesus used when quoting the elements of Isaiah 61 and 58 used, that He’s each proclaiming Yahweh’s freedom to the oppressed, however stops in need of quoting the second half of verse 2 of chapter 61 – “and the day of vengeance of our God” – which means that the Jews expectation of the Messiah to do exactly that’s misguided (additionally in Strauss, 1995). It’s price noting Hertig (1998) quoting Prior (1995) in saying that the mix use of Isaiah 61 and 58 “intensifies the social dimension of the prophetic message [providing] a hanging corrective to any spiritual observe which is carried on with out concern for the poor, and particularly so when spiritual exercise continues within the very act of oppressing them.” (p. 168). Strauss (1995) broadens the facet of Jesus’ “royal-messianic portrait” by portray the image that the Christ shouldn’t be the kind of Saviour that Jewish Custom is absolutely anticipating. (p. 198).

Strauss (1995) agrees that the congregation at Nazareth we’re each amazed and offended by Jesus’ phrases. Hertig (1998) argues nevertheless that while the response from the congregation is perceived by Jesus as outright rejection, it’s really a constructive response. This occasion is “transitional within the life and ministry of Jesus.” (p. 168). Inexperienced (1995) cites that Jesus says “me” 3 times within the passage. It’s Hertig (1998) who raises Jesus’ intent to put in the Yr of Jubilee as initially referred in Leviticus 25 as a part of the Messianic mission – “to proclaim the yr of the Lord’s favor” and the phrase “despatched me to proclaim launch to the captives.” Strauss (1995) contends nevertheless, that while the jubilee theme will not be central to the Lukan message, he does recommend that eschatologically, it does apply to “launch from these by Devil.” (p. 221).

Within the exegesis of the passage Hertig (1998) exhibits that not solely is Jesus “the bearer of excellent information to the poor, however equally the deliverer of the poor of their sufferings.” (p. 172). Furthermore, this leads him to hypothesize that the deliverance is holistic in nature – bringing religious, bodily, socio-political, and psychological freedom for these oppressed (Hertig, 1998).

The poor within the context of Luke are put in Previous Testomony phrases as being these of “each social and spiritual humility.” (Hertig, 1998, p. 173). This exhibits us that the poor should not these simply financially destitute, however those that are “victims of unjust constructions of society.” (p. 173).

Inexperienced (1994) factors out that in at least six completely different locations we see using the phrase ‘poor’ in Luke’s Gospel. He’s fast to quote nevertheless that the phrase is utilized in fairly completely different contexts, referring to many alternative sorts of struggling, together with: the oppressed, mournful, hungry, persecuted, and a few completely different types of the bodily impaired.


It’s clear from the earlier dialogue that Luke’s Gospel portrays the core of Jesus’ ministry to ship the marginalised of society. Once more, Inexperienced (1995) exhibits Luke portraying Jesus “repeatedly within the firm of these on the margins of society.” (p. 84). This part will focus on the precise outworking of the theology by means of among the examples Luke introduced us.

The story of Jesus and Zacchaeus (Luke 19:1-10) is topical in its use of the ‘wealthy man’ paradigm that Hertig (1998) exhibits us. Zacchaeus is proven to present half his possessions away and repay 4 occasions that he owes others. Zacchaeus’ deed demonstrates successfully the “jubilee theme” – the spreading of wealth to the poor – and he summarily receives blessing from Jesus. (p. 175). Seccombe (1983) exhibits how Luke skilfully locations the Zacchaeus account after the blind beggar story (chapter 18), demonstrating Jesus’ deep concern for the salvation of all these estranged from God, the wealthy and poor; the socially outcast. Luke seeks to point out that each Zacchaeus and the blind beggar are of equal standing within the kingdom of God (Seccombe, 1983).

Within the Parable of the Nice Dinner (Luke 14:15-24), Hertig (1998) shows the additional use of jubilee language. The eschatological significance of this parable is profound. Not solely will those that are invited to the Dinner, reject the invitation, however as soon as new invitees are invited, anybody on the preliminary record who does arrive for the Dinner will probably be rejected! In verse 21 Luke quotes Jesus referring to the second invitees as “the poor, the crippled, the blind, and the lame” deducing that the ‘marginalised’ of society can be the beneficiaries of the second invitation to all.

The outworking proof of Jesus’ ministry to the marginalised group in ladies is one other recurring theme in Luke’s Gospel. Inexperienced (1995) exhibits 9 key passages in Luke whereby ladies are portrayed in a constructive mild, being restored to life by repenting from sin, being benefactors of the Lord, and even being “spokespersons for God” as have been Mary and Elisabeth within the Delivery narrative. Certainly, it’s within the resurrection narrative that ladies are blessed to witness the occasions and to consider rather more readily than he disciples did initially. This exhibits the ladies in a way more godly mild than males – “Their devoted witness is ready in distinction to the response of the male disciples.” (Inexperienced, 1995, p. 93).


Hertig (1998) states “Luke’s jubilee theme of wealthy and poor is a promise to the poor and a problem to the wealthy.” (p. 176). I’ve used this essay to focus on the Lukan message of Jesus’ ministry to the marginalised of society, framing it eschatologically, along with the Leviticus 25 jubilee theme; the proof of which was missing in Previous Testomony occasions (Hertig, 1998).

Inexperienced (1994) exhibits Luke’s focus to open the way in which to grasp Jesus’ mission was, and is, and is to be, considered one of “proclaim[ing] launch to the captives” and lett[ing] the oppressed go free” to their everlasting salvation.


DeSilva, D.A., An Introduction to the New Testomony: Contexts, Strategies & Ministry Formation. (InterVarsity, Downers Grove, Illinois, 2004)
Inexperienced, J.B. ‘Good Information to Whom? Jesus and the “Poor” within the Gospel of Luke’ 59-74 in Jesus of Nazareth: Lord and Christ: Essays on the Historic Jesus and New Testomony Christology. (Eds. J.B. Marshall and M. Turner. Grand Rapids: Eerdmans.)
Inexperienced, J.B., New Testomony Theology: The Theology of the Gospel of Luke. (Cambridge College Press, Cambridge, 1995.)
Hendrickx, H., The Third Gospel for the Third World – Quantity Two-A. (Claretian Publications, Philippines, 1997)
Hertig, P., The Jubilee Mission of Jesus within the Gospel of Luke: Reversals of Fortunes in Missiology: An Worldwide Evaluate, Quantity XXVI Quantity 2 April 1998.
Motyer, S., ‘Jesus and the Marginalised within the Fourth Gospel’ 70-89 in Mission and Which means: Essays Offered to Peter Cotterell. (Paternoster Press, Carlisle, 1995.)
Seccombe, D.P., Studien zum Neuen Testomony 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 Achievement (sic) in Lukan Christology. (Sheffield Tutorial Press, Sheffield, England, 1995.)
Willoughby, R. ‘The Idea of Jubilee and Luke 4:14-30’ 41-55 in Mission and Which means: Essays Offered to Peter Cotterell. (Paternoster Press, Carlisle, 1995.)

All referenced Bible verses taken from the New Revised Commonplace Model, Zondervan ISBN 0-310-90236-3.


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