Jesus’ Aim on the Lousy and Marginalized in Luke – Dependent on Luke…


Jesus’ first deal with at the Synagogue in Nazareth, chronicled in Luke 4:16-30, hall-marked the arrival of His mission to “bring superior information to the weak.” This essay seeks to emphasis on this crucial occasion and to examine the Lukan target of the ministry of Jesus, pertaining to His conversation, worry and works, to the inadequate, inside the Gospel.

Strauss (1995) states that it is nearly universally accepted that Jesus’ 1st sermon at Nazareth was programmatically significant for the Gospel of Luke. In truth, all commentators referenced in this essay posit that Luke has a unique concentration on highlighting the plight of the marginalised, in truth Moyter (1995) declares that the Gospel of John, for occasion, reveals “no desire in the inadequate.” (p. 70). Strauss (1995) proclaims the plan that Jesus efficiently states, in the Nazareth sermon, that He is the “messianic herald” by equally asserting and also bringing achievement to God’s eschatological salvation. (p. 221).

This essay will aim in the beginning on the theology of the Nazareth Synagogue Rejection narrative in advance of detailing some of the works of Jesus that are highlighted in Luke that demonstrate the broadness of His interest in liberating the very poor. Further more, the use of the term very poor in this essay is to be taken in the broader context, as Green (1993, 1994) and many others put it, as for individuals 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 all over the outsider, for example, the sinner, the tax collector, girls, the lame, young children, and non-Jews most categorically, in search of the Gentile population. Even though Strauss (1995) signifies this messianic calling sought to redeem the “‘outcasts’ in the Gospel”, he emphatically stops limited of declaring these verses announce “God’s rejection of Israel.” (p. 223). Right until this time, the passages suggest the Nazareth congregation was simply astonished by Jesus’ text. In verse 28, nonetheless, we master that they “have been loaded with rage” in reaction to Jesus’ comparisons of himself to these prophets.

Strauss (1995) elicits the sturdy backlink, theologically, of the textbooks of Isaiah (prophecy) and Luke and Functions (fulfillment), for instance, with reference to “mild and darkness, blindness and sight” in relation to healing and the release of all those ‘in jail.’ (p. 237). Indeed, there are intrinsic linkages in both equally Luke and Functions back again to Isaiah (Strauss, 1995).

The quoting of the passages from Isaiah in Luke 4:16-30 proves most interesting. Hertig (1998) exegetes this in the justification of the ‘astonished’ responses of the congregation. He tells us that the framing that Jesus made use of when quoting the sections of Isaiah 61 and 58 applied, that He is both of those proclaiming Yahweh’s flexibility to the oppressed, but stops quick of quoting the second half of verse 2 of chapter 61 – “and the working day of vengeance of our God” – which means that the Jews expectation of the Messiah to do just that is faulty (also in Strauss, 1995). It is truly worth noting Hertig (1998) quoting Prior (1995) in indicating that the blend use of Isaiah 61 and 58 “intensifies the social dimension of the prophetic information [providing] a hanging corrective to any religious apply which is carried on without the need of issue for the lousy, and specially so when spiritual exercise proceeds in the incredibly act of oppressing them.” (p. 168). Strauss (1995) broadens the aspect of Jesus’ “royal-messianic portrait” by painting the image that the Christ is not the style of Saviour that Jewish Custom is really expecting. (p. 198).

Strauss (1995) agrees that the congregation at Nazareth we are both astonished and offended by Jesus’ text. Hertig (1998) argues on the other hand that even though the response from the congregation is perceived by Jesus as outright rejection, it is essentially a beneficial reaction. This party is “transitional in the lifestyle and ministry of Jesus.” (p. 168). Environmentally friendly (1995) cites that Jesus states “me” three situations in the passage. It is Hertig (1998) who raises Jesus’ intent to put in the Yr of Jubilee as at first referred in Leviticus 25 as aspect of the Messianic mission – “to proclaim the year of the Lord’s favor” and the phrase “sent me to proclaim launch to the captives.” Strauss (1995) contends however, that while the jubilee concept may well not be central to the Lukan concept, he does propose that eschatologically, it does utilize to “release from those people stricken by Satan.” (p. 221).

In the exegesis of the passage Hertig (1998) reveals that not only is Jesus “the bearer of very good information to the bad, but equally the deliverer of the bad in their sufferings.” (p. 172). In addition, this potential customers him to hypothesize that the deliverance is holistic in mother nature – bringing non secular, actual physical, socio-political, and psychological independence for these oppressed (Hertig, 1998).

The very poor in the context of Luke are place in Outdated Testament phrases as becoming those of “each social and religious humility.” (Hertig, 1998, p. 173). This displays us that the bad are not all those just fiscally destitute, but individuals who are “victims of unjust constructions of society.” (p. 173).

Green (1994) details out that in no considerably less than six unique sites we see the use of the word ‘poor’ in Luke’s Gospel. He is quick to cite on the other hand that the term is utilized in quite distinctive contexts, referring to many various varieties of struggling, such as: the oppressed, mournful, hungry, persecuted, and some unique types of the bodily impaired.


It is very clear from the previous dialogue that Luke’s Gospel portrays the core of Jesus’ ministry to produce the marginalised of culture. Again, Environmentally friendly (1995) demonstrates Luke portraying Jesus “repeatedly in the organization of individuals on the margins of modern society.” (p. 84). This portion will go over the genuine outworking of the theology through some of the examples Luke introduced us.

The story of Jesus and Zacchaeus (Luke 19:1-10) is topical in its use of the ‘rich man’ paradigm that Hertig (1998) demonstrates us. Zacchaeus is shown to give fifty percent his belongings away and repay four instances that he owes some others. Zacchaeus’ deed demonstrates successfully the “jubilee theme” – the spreading of prosperity to the poor – and he summarily receives blessing from Jesus. (p. 175). Seccombe (1983) demonstrates how Luke skilfully areas the Zacchaeus account just after the blind beggar tale (chapter 18), demonstrating Jesus’ deep concern for the salvation of all people estranged from God, the loaded and lousy the socially outcast. Luke seeks to clearly show that each Zacchaeus and the blind beggar are of equivalent standing in the kingdom of God (Seccombe, 1983).

In the Parable of the Wonderful Supper (Luke 14:15-24), Hertig (1998) displays the further more use of jubilee language. The eschatological significance of this parable is profound. Not only will individuals who are invited to the Evening meal, reject the invitation, but at the time new invitees are invited, any one on the first list who does get there for the Dinner will be turned down! In verse 21 Luke offers Jesus referring to the next invitees as “the poor, the crippled, the blind, and the lame” deducing that the ‘marginalised’ of modern society would be the beneficiaries of the 2nd invitation to all.

The outworking proof of Jesus’ ministry to the marginalised team in women of all ages is another recurring theme in Luke’s Gospel. Green (1995) shows nine important passages in Luke whereby gals are portrayed in a good mild, being restored to existence by repenting from sin, staying benefactors of the Lord, and even staying “spokespersons for God” as were Mary and Elisabeth in the Delivery narrative. In fact, it is in the resurrection narrative that females are blessed to witness the activities and to believe substantially more easily than he disciples did initially. This exhibits the gals in a much more godly mild than adult men – “Their faithful witness is set in contrast to the reaction of the male disciples.” (Green, 1995, p. 93).


Hertig (1998) states “Luke’s jubilee concept of abundant and weak is a assure to the poor and a challenge to the rich.” (p. 176). I have utilized this essay to highlight the Lukan message of Jesus’ ministry to the marginalised of society, framing it eschatologically, jointly with the Leviticus 25 jubilee concept the evidence of which was lacking in Previous Testament times (Hertig, 1998).

Green (1994) shows Luke’s focus to open up the way to comprehend Jesus’ mission was, and is, and is to be, a person of “proclaim[ing] release to the captives” and lett[ing] the oppressed go free of charge” to their eternal salvation.


DeSilva, D.A., An Introduction to the New Testomony: Contexts, Strategies & Ministry Formation. (InterVarsity, Downers Grove, Illinois, 2004)
Environmentally friendly, J.B. ‘Good News to Whom? Jesus and the “Weak” in the Gospel of Luke’ 59-74 in Jesus of Nazareth: Lord and Christ: Essays on the Historical Jesus and New Testomony Christology. (Eds. J.B. Marshall and M. Turner. Grand Rapids: Eerdmans.)
Inexperienced, J.B., New Testament Theology: The Theology of the Gospel of Luke. (Cambridge University Press, Cambridge, 1995.)
Hendrickx, H., The 3rd 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 Evaluate, Volume XXVI Number 2 April 1998.
Motyer, S., ‘Jesus and the Marginalised in the Fourth Gospel’ 70-89 in Mission and That means: Essays Presented to Peter Cotterell. (Paternoster Push, Carlisle, 1995.)
Seccombe, D.P., Studien zum Neuen Testament und seiner Umwelt – Belongings and the Weak in Luke-Functions. (Prof. DDr A. Fuchs, Linz, 1983.)
Strauss, M.L., The Davidic Messiah in Luke-Acts: The Assure and its Fulfillment (sic) in Lukan Christology. (Sheffield Tutorial Press, Sheffield, England, 1995.)
Willoughby, R. ‘The Principle of Jubilee and Luke 4:14-30’ 41-55 in Mission and Indicating: Essays Offered to Peter Cotterell. (Paternoster Push, Carlisle, 1995.)

All referenced Bible verses taken from the New Revised Conventional Variation, Zondervan ISBN -310-90236-3.


Resource by Steve Wickham