Jesus’ Target on the Weak and Marginalized in Luke – Based on Luke…


Jesus’ original tackle at the Synagogue in Nazareth, chronicled in Luke 4:16-30, hall-marked the arrival of His mission to “bring very good information to the very poor.” This essay seeks to aim on this vital celebration and to discover the Lukan concentration of the ministry of Jesus, concerning His conversation, worry and is effective, to the lousy, within the Gospel.

Strauss (1995) states that it is nearly universally approved that Jesus’ first sermon at Nazareth was programmatically substantial for the Gospel of Luke. Certainly, all commentators referenced in this essay posit that Luke has a special focus on highlighting the plight of the marginalised, certainly Moyter (1995) declares that the Gospel of John, for instance, exhibits “no interest in the weak.” (p. 70). Strauss (1995) proclaims the idea that Jesus effectively states, in the Nazareth sermon, that He is the “messianic herald” by both of those asserting 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 prior to detailing some of the will work of Jesus that are highlighted in Luke that show the broadness of His desire in releasing the very poor. Even more, the use of the word poor in this essay is to be taken in the broader context, as Inexperienced (1993, 1994) and many others set 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 community ministry would centre all over the outsider, for illustration, the sinner, the tax collector, ladies, the lame, children, and non-Jews most categorically, looking for the Gentile populace. Although Strauss (1995) implies this messianic contacting sought to redeem the “‘outcasts’ in the Gospel”, he emphatically stops quick of indicating these verses announce “God’s rejection of Israel.” (p. 223). Until this time, the passages counsel the Nazareth congregation was only surprised by Jesus’ words. In verse 28, nevertheless, we learn that they “ended up loaded with rage” in response to Jesus’ comparisons of himself to these prophets.

Strauss (1995) elicits the strong hyperlink, theologically, of the guides of Isaiah (prophecy) and Luke and Acts (achievement), for example, with reference to “light and darkness, blindness and sight” in relation to therapeutic and the launch of all those ‘in jail.’ (p. 237). In fact, there are intrinsic linkages in both equally Luke and Acts 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 made use of when quoting the elements of Isaiah 61 and 58 utilized, that He is the two proclaiming Yahweh’s independence to the oppressed, but stops limited of quoting the next half of verse 2 of chapter 61 – “and the working day of vengeance of our God” – that means that the Jews expectation of the Messiah to do just that is erroneous (also in Strauss, 1995). It is worthy of noting Hertig (1998) quoting Prior (1995) in stating that the blend use of Isaiah 61 and 58 “intensifies the social dimension of the prophetic information [providing] a placing corrective to any spiritual follow which is carried on with no issue for the inadequate, and primarily so when spiritual action proceeds in the extremely act of oppressing them.” (p. 168). Strauss (1995) broadens the facet of Jesus’ “royal-messianic portrait” by painting the photo that the Christ is not the variety of Saviour that Jewish Custom is genuinely anticipating. (p. 198).

Strauss (1995) agrees that the congregation at Nazareth we’re both equally stunned and offended by Jesus’ text. Hertig (1998) argues nonetheless that whilst the response from the congregation is perceived by Jesus as outright rejection, it is in fact a beneficial response. This function is “transitional in the everyday living and ministry of Jesus.” (p. 168). Green (1995) cites that Jesus suggests “me” three instances in the passage. It is Hertig (1998) who raises Jesus’ intent to install the 12 months of Jubilee as originally 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 release to the captives.” Strauss (1995) contends on the other hand, that while the jubilee topic could not be central to the Lukan concept, he does propose that eschatologically, it does utilize to “launch from all those stricken by Satan.” (p. 221).

In the exegesis of the passage Hertig (1998) exhibits that not only is Jesus “the bearer of very good information to the lousy, but similarly the deliverer of the bad in their sufferings.” (p. 172). Moreover, this prospects him to hypothesize that the deliverance is holistic in mother nature – bringing religious, physical, socio-political, and psychological independence for these oppressed (Hertig, 1998).

The bad in the context of Luke are put in Previous Testomony conditions as getting those of “both social and spiritual humility.” (Hertig, 1998, p. 173). This exhibits us that the very poor are not all those just monetarily destitute, but individuals who are “victims of unjust constructions of modern society.” (p. 173).

Environmentally friendly (1994) factors out that in no much less than 6 various locations we see the use of the phrase ‘poor’ in Luke’s Gospel. He is brief to cite having said that that the term is made use of in quite distinctive contexts, referring to lots of unique kinds of suffering, like: the oppressed, mournful, hungry, persecuted, and some unique types of the bodily impaired.


It is obvious from the previous discussion that Luke’s Gospel portrays the core of Jesus’ ministry to provide the marginalised of culture. All over again, Eco-friendly (1995) exhibits Luke portraying Jesus “constantly in the business of those on the margins of modern society.” (p. 84). This area will focus on the true outworking of the theology by some of the illustrations Luke brought 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 50 % his possessions absent and repay 4 periods that he owes some others. Zacchaeus’ deed demonstrates correctly the “jubilee theme” – the spreading of prosperity to the weak – and he summarily receives blessing from Jesus. (p. 175). Seccombe (1983) shows how Luke skilfully sites the Zacchaeus account just after the blind beggar story (chapter 18), demonstrating Jesus’ deep problem for the salvation of all individuals estranged from God, the abundant and poor the socially outcast. Luke seeks to present that equally Zacchaeus and the blind beggar are of equal standing in the kingdom of God (Seccombe, 1983).

In the Parable of the Fantastic Meal (Luke 14:15-24), Hertig (1998) displays the additional use of jubilee language. The eschatological significance of this parable is profound. Not only will those people who are invited to the Dinner, reject the invitation, but when new invitees are invited, anybody on the original list who does get there for the Dinner will be turned down! In verse 21 Luke offers 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 next invitation to all.

The outworking evidence of Jesus’ ministry to the marginalised team in girls is an additional recurring theme in Luke’s Gospel. Green (1995) demonstrates 9 critical passages in Luke whereby women of all ages are portrayed in a positive gentle, currently being restored to daily life by repenting from sin, remaining benefactors of the Lord, and even getting “spokespersons for God” as have been Mary and Elisabeth in the Delivery narrative. Certainly, it is in the resurrection narrative that women of all ages are blessed to witness the occasions and to imagine substantially much more quickly than he disciples did at first. This reveals the gals in a much extra godly gentle than gentlemen – “Their trustworthy witness is established in distinction to the response of the male disciples.” (Green, 1995, p. 93).


Hertig (1998) states “Luke’s jubilee concept of wealthy and inadequate is a promise to the bad and a obstacle to the loaded.” (p. 176). I have utilised this essay to highlight the Lukan concept of Jesus’ ministry to the marginalised of modern society, framing it eschatologically, alongside one another with the Leviticus 25 jubilee theme the proof of which was lacking in Old Testomony periods (Hertig, 1998).

Eco-friendly (1994) shows Luke’s emphasis to open up the way to understand Jesus’ mission was, and is, and is to be, a single of “proclaim[ing] launch to the captives” and lett[ing] the oppressed go absolutely free” to their eternal salvation.


DeSilva, D.A., An Introduction to the New Testomony: Contexts, Procedures & Ministry Formation. (InterVarsity, Downers Grove, Illinois, 2004)
Inexperienced, 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.)
Environmentally friendly, J.B., New Testament Theology: The Theology of the Gospel of Luke. (Cambridge University Press, Cambridge, 1995.)
Hendrickx, H., The Third Gospel for the 3rd World – 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 Intercontinental Evaluation, Quantity XXVI Selection 2 April 1998.
Motyer, S., ‘Jesus and the Marginalised 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 Lousy in Luke-Functions. (Prof. DDr A. Fuchs, Linz, 1983.)
Strauss, M.L., The Davidic Messiah in Luke-Functions: The Guarantee and its Fulfillment (sic) in Lukan Christology. (Sheffield Educational Press, Sheffield, England, 1995.)
Willoughby, R. ‘The Idea of Jubilee and Luke 4:14-30’ 41-55 in Mission and Meaning: Essays Introduced to Peter Cotterell. (Paternoster Push, Carlisle, 1995.)

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


Supply by Steve Wickham