Jesus’ Target on the Very poor and Marginalized in Luke – Primarily based on Luke…


Jesus’ initial address at the Synagogue in Nazareth, chronicled in Luke 4:16-30, corridor-marked the arrival of His mission to “convey very good information to the lousy.” This essay seeks to focus on this important occasion and to take a look at the Lukan target of the ministry of Jesus, regarding His conversation, problem and functions, to the lousy, in just the Gospel.

Strauss (1995) states that it is virtually universally accepted that Jesus’ initial sermon at Nazareth was programmatically important for the Gospel of Luke. In truth, all commentators referenced in this essay posit that Luke has a exclusive emphasis on highlighting the plight of the marginalised, indeed Moyter (1995) declares that the Gospel of John, for instance, exhibits “no curiosity in the bad.” (p. 70). Strauss (1995) proclaims the strategy that Jesus efficiently states, in the Nazareth sermon, that He is the “messianic herald” by both equally announcing and also bringing achievement to God’s eschatological salvation. (p. 221).

This essay will target initially on the theology of the Nazareth Synagogue Rejection narrative in advance of detailing some of the operates of Jesus that are highlighted in Luke that reveal the broadness of His desire in freeing the poor. More, the use of the word bad in this essay is to be taken in the broader context, as Inexperienced (1993, 1994) and some others set it, as for people 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 community ministry would centre about the outsider, for case in point, the sinner, the tax collector, females, the lame, little ones, and non-Jews most categorically, trying to get the Gentile inhabitants. Even though Strauss (1995) suggests this messianic contacting sought to redeem the “‘outcasts’ in the Gospel”, he emphatically stops small of expressing these verses announce “God’s rejection of Israel.” (p. 223). Till this time, the passages counsel the Nazareth congregation was basically impressed by Jesus’ words and phrases. In verse 28, however, we master that they “have been filled with rage” in reaction to Jesus’ comparisons of himself to these prophets.

Strauss (1995) elicits the solid website link, theologically, of the textbooks of Isaiah (prophecy) and Luke and Acts (achievement), for illustration, with reference to “gentle and darkness, blindness and sight” in relation to healing and the release of these ‘in prison.’ (p. 237). Certainly, there are intrinsic linkages in both Luke and Functions back to Isaiah (Strauss, 1995).

The quoting of the passages from Isaiah in Luke 4:16-30 proves most exciting. Hertig (1998) exegetes this in the justification of the ‘astonished’ responses of the congregation. He tells us that the framing that Jesus utilised when quoting the pieces of Isaiah 61 and 58 made use of, that He is both of those proclaiming Yahweh’s independence to the oppressed, but stops brief of quoting the next fifty percent of verse 2 of chapter 61 – “and the working day of vengeance of our God” – indicating that the Jews expectation of the Messiah to do just that is erroneous (also in Strauss, 1995). It is well worth noting Hertig (1998) quoting Prior (1995) in declaring that the mix use of Isaiah 61 and 58 “intensifies the social dimension of the prophetic message [providing] a placing corrective to any spiritual practice which is carried on with no concern for the very poor, and specifically so when religious exercise proceeds in the really act of oppressing them.” (p. 168). Strauss (1995) broadens the component of Jesus’ “royal-messianic portrait” by portray the picture that the Christ is not the style of Saviour that Jewish Tradition is actually anticipating. (p. 198).

Strauss (1995) agrees that the congregation at Nazareth we are equally amazed and offended by Jesus’ words. Hertig (1998) argues on the other hand that while the reaction from the congregation is perceived by Jesus as outright rejection, it is really a favourable response. This event is “transitional in the everyday living and ministry of Jesus.” (p. 168). Inexperienced (1995) cites that Jesus states “me” a few moments in the passage. It is Hertig (1998) who raises Jesus’ intent to set up the Calendar year of Jubilee as in the beginning referred in Leviticus 25 as section of the Messianic mission – “to proclaim the calendar year of the Lord’s favor” and the phrase “sent me to proclaim launch to the captives.” Strauss (1995) contends nonetheless, that while the jubilee concept might not be central to the Lukan concept, he does counsel that eschatologically, it does use to “release from individuals troubled by Satan.” (p. 221).

In the exegesis of the passage Hertig (1998) reveals that not only is Jesus “the bearer of fantastic information to the bad, but equally the deliverer of the inadequate in their sufferings.” (p. 172). Moreover, this leads him to hypothesize that the deliverance is holistic in mother nature – bringing religious, bodily, socio-political, and psychological freedom for all those oppressed (Hertig, 1998).

The bad in the context of Luke are put in Aged Testomony phrases as getting individuals of “the two social and spiritual humility.” (Hertig, 1998, p. 173). This displays us that the very poor are not all those just financially destitute, but people who are “victims of unjust buildings of society.” (p. 173).

Green (1994) points out that in no considerably less than 6 different sites we see the use of the word ‘poor’ in Luke’s Gospel. He is swift to cite having said that that the term is applied in pretty distinct contexts, referring to lots of various varieties of suffering, which include: the oppressed, mournful, hungry, persecuted, and some distinct kinds of the bodily impaired.


It is obvious from the earlier discussion that Luke’s Gospel portrays the core of Jesus’ ministry to produce the marginalised of culture. Once more, Inexperienced (1995) displays Luke portraying Jesus “constantly in the enterprise of all those on the margins of society.” (p. 84). This portion will focus on the precise outworking of the theology via some of the illustrations 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) exhibits us. Zacchaeus is proven to give fifty percent his possessions away and repay 4 instances that he owes some others. Zacchaeus’ deed demonstrates proficiently the “jubilee topic” – the spreading of wealth to the bad – and he summarily receives blessing from Jesus. (p. 175). Seccombe (1983) reveals how Luke skilfully places the Zacchaeus account following the blind beggar tale (chapter 18), demonstrating Jesus’ deep concern for the salvation of all those people estranged from God, the abundant and inadequate the socially outcast. Luke seeks to show that the two Zacchaeus and the blind beggar are of equal standing in the kingdom of God (Seccombe, 1983).

In the Parable of the Wonderful Supper (Luke 14:15-24), Hertig (1998) shows the further use of jubilee language. The eschatological importance of this parable is profound. Not only will individuals who are invited to the Dinner, reject the invitation, but the moment new invitees are invited, anybody on the preliminary list who does arrive for the Evening meal will be rejected! In verse 21 Luke estimates Jesus referring to the 2nd invitees as “the poor, the crippled, the blind, and the lame” deducing that the ‘marginalised’ of modern society would be the beneficiaries of the second invitation to all.

The outworking evidence of Jesus’ ministry to the marginalised group in women is another recurring topic in Luke’s Gospel. Green (1995) shows nine key passages in Luke whereby women of all ages are portrayed in a constructive gentle, being restored to everyday living by repenting from sin, currently being benefactors of the Lord, and even getting “spokespersons for God” as had been Mary and Elisabeth in the Beginning narrative. In fact, it is in the resurrection narrative that women of all ages are blessed to witness the situations and to feel substantially extra conveniently than he disciples did in the beginning. This exhibits the women of all ages in a significantly much more godly gentle than gentlemen – “Their faithful witness is set in contrast to the reaction of the male disciples.” (Green, 1995, p. 93).


Hertig (1998) states “Luke’s jubilee theme of abundant and very poor is a promise to the poor and a obstacle to the prosperous.” (p. 176). I have utilised this essay to emphasize the Lukan concept of Jesus’ ministry to the marginalised of culture, framing it eschatologically, alongside one another with the Leviticus 25 jubilee topic the proof of which was missing in Aged Testament times (Hertig, 1998).

Green (1994) reveals Luke’s aim to open the way to have an understanding of Jesus’ mission was, and is, and is to be, one particular 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 Testament: Contexts, Strategies & Ministry Formation. (InterVarsity, Downers Grove, Illinois, 2004)
Green, J.B. ‘Good News to 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.)
Eco-friendly, J.B., New Testament Theology: The Theology of the Gospel of Luke. (Cambridge College Push, Cambridge, 1995.)
Hendrickx, H., The Third Gospel for the 3rd Environment – Quantity 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 Overview, Quantity XXVI Quantity 2 April 1998.
Motyer, S., ‘Jesus and the Marginalised in the Fourth Gospel’ 70-89 in Mission and Which means: 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-Functions: The Assure and its Achievement (sic) in Lukan Christology. (Sheffield Academic Press, Sheffield, England, 1995.)
Willoughby, R. ‘The Notion of Jubilee and Luke 4:14-30’ 41-55 in Mission and Which means: Essays Presented to Peter Cotterell. (Paternoster Push, Carlisle, 1995.)

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


Source by Steve Wickham