Luke’s gospel Essay Example for Free

Lukes gospel Es recordEach of the four evangelists had a particular slant to their writing- One could say that Mark was a brief account of the preaching of Peter. Johns Gospel was written that you may line up to look at that the Naz arne is the Messiah, the Son of divinity fudge, and that done believing you may crap life in his name (John 2031). Matthew was written for Jews to show how saviour teaching related to their justices and traditions. And Luke wrote for those who had execute disciples and wanted to ground their faith in historical fact. Luke is describe in the title of Jean-Francois Racines 20008 article as Luke Storyteller, Interpreter and Evangelist. Despite his skills as both narrator and interpreter of reddents, he would realise perhaps felt most comfortable with the go away of these Evangelist. In his gospel he makes m whatever a nonher(prenominal) theological points he was concerned for instance that his readers knew exactly who the soulfulness of savior was not as Alan Richardson says a docetic apparition i. e the belief , later considered presenttical, that Christ entirely appeargond to have a hu service serviceman body, an idea that Luke opposes with his lineage yarns and the genealogy in chapter 3.Nor is he a non-Jew theophany i. e. the mere visible, precisely not material appearance of God . This reality of God in narration can be seen in the reading of this passage. deliveryman is not reasonable reading an old prophecy. He is laying claim to it. It is not to be interpreted as The bosom of the schoolmaster is upon both(prenominal) extraterrestrial being person, some future long promised Saviour, but upon the Nazarene, the boy they had all seen grow up. It is perhaps no curiosity the congregation found this difficult to accept.God in man, as yet not someone who would perform miracles just to prove a point as is made clear in the description of the temptations in the wilderness, yet who is prepared to r eveal signs that can be interpreted. The bringing of sight to the blind was in particular something associated with the consideration of the Lord check to Richardson and would be seen as a Messianic sign. It is clear from the words of Isaiah that he chose that he saw the miracles he was able to perform as signs of the coming of the kingdom of God the day of the Lord predicted by Isaiah.He makes this clear when he follows his reading by making the astounding claim straightaway this scripture is fulfilled in your hearing. After the prologue ( Luke 1 compose 1 to 4 ) Lukes Gospel can be divided most obviously into 5 main partings in a frame work that more or less follows that set step to the fore by Mark, but which includes many events recorded solely by Luke- Births of John and Jesus, Luke chapters 1 v 5 and 2, and peculiar to Luke Galilean Ministry, ( this section would also include his baptism and genealogy).The genealogy too is unique, for although Matthew includes such a list they vary. This section concludes at Chapter 9 v 20 with Peters confession when he acknowledges Jesus as Gods Messiah. The parable of the Good Samaritan in chapter 10 begins the next section wherein Jesus gradually moves towards Jerusalem. Luke 19 v 28 tag Jesus entry into the city of Jerusalem and a re-joining of Lukes narrative with that contained in Marks shorter gospel.Although there are accounts of earlier confrontations, in particular with the Pharisees this section marks a period of spaciouser confrontation , as when he drove out the merchants in the temple in Luke 19 v 45-48 and of course later with the Sanhedrin and the Roman rulers. The passion narratives can be express to start from Chapter 22 with the feast of unleavened bread and the preparations for the last supper with the disciples. They conclude with the ascension, described again in Acts 1.. Jesus at the point described in 4 v 14 -30 has breaked to his home townspeople of Nazareth in Galilee.It is a pas sage that place Christ right at the centre of the story of buyback. harmonize to Conzelmann and Buswell in the section of their 1992 book entitled The centre of history Luke deliberately takes the today which is expressed in this passage as belonging to the past, and builds up the picture of Jesus whole career on the radical of this historical interpretation. Today might not actually be included in the passage in most translations, but is still implied as the passage is in the pre move tense and in the nett line as in the meaning paraphrase This is Gods year to act. In the Amplified discussion the passage reads - The Spirit of the Lord is upon Me, because He has anointed Me the Anointed One, the Messiah to preach the frank intelligence information (the Gospel) to the poor He has sent Me to announce release to the captives and recovery of sight to the blind, to send forth as delivered those who are oppressed who are downtrodden, bruised, crushed, and scattered down by calami ty, To outcry the veritable and acceptable year of the Lord the day when salvation and the free favors of God profusely abound.Headings in the Good News Bible for this passage are Jesus begins his work in Galilee and Jesus is rejected at Nazareth The local people would have comprehend roughly the miracles don e in some other places in the region. They must have been thinking If he has through so much in other villages, how much more lead he do here Instead he quotes to them a well cognise apothegm - Surely you leave behind quote this proverb to me Physician, heal yourself Do here in your hometown what we have heard that you did in Capernaum.I tell you the truth, he keep ond, no prophet is accepted in his hometown. He goes on to expound upon the way in which Gentiles could have faith, giving the ideals of the leave of Zarephath who had been helped by Elijah, and also Naaman the Syrian, both of whose stories would have been familiar to the congregation. The passage has bee n proceeded by the birth narratives, the account of the early visit to Jerusalem, the sudden jump to the preaching of his forerunner John .His baptism is recorded before long and then sustains the genealogy which traces Jesus ancestry back to God The temptation in the wilderness is described as immediately preceding the events of 4 v 14 30. So we have Jesus, a unique being, Today in the town of David a Saviour has been born to you he is the Christ, the Lord. And , correspond to the words of Simeon, not just a Saviour for the Jewish people, but also Salvation which you have prepared in the sight of all people, a light for revelation to the Gentiles and for aureole to your people Israel. It had been traditionally expected that Elijah would return before the coming of the Messiah as is pointed out by Luke by his inclusion of the prophecy from Isaiah A voice of one echoing in the desert, prepare the way for the Lord.. the crooked roads shall become straight , the rough ways smoot h, and all existence will see Gods salvation. So once again the image provoked is of a universality to the message of salvation. John the Baptist is an Elijah type figure, oddly if one reads Marks description of him , John wore clothing made of camels hair, with a slash belt round his waist, and he ate locusts and wild honey. The baptism was a public event , but according to Luke the message from God to his son was a personal one, and it is not clear in this passage whether others heard the voice You are my son whom I love with you I am well pleased. , a agree passage to the one in Mark , but in John it is clear that John the Baptist at least was a witness, John gave this testimony I saw the Spirit come down from nirvana as a dove and remain on him. Matthew gives a slightly different version of events, which seems to fee-tail that God was publically acknowledging Jesus as his son.A voice from heaven said This is my son, whom I love, with him I am well pleased. So all is r eady Jesus is established in history as being God on earth, the special, unique person , prophesied of old as the means of the cosmeas salvation now he can begin. Which brings us to the Nazareth temple scene which marks , as farther as Luke is concerned, the beginning of the public ministry of Jesus. How far does passage set the agenda for the ministry of Jesus?According to Hans Conzelmann and Geoffrey Buswell in the 1982 book TheTheology of St Luke It is significant that according to Luke Jesus is not led by the Spirit, but himself acts in the Spirit. prototypic of all there is the obvious contrast between He taught in their synagogues and everyone praised him which refers in a prevalent way to the synagogues of various Galilean towns, and the answer in his home town of Nazareth, presumably before a congregation of those who knew him well -Isnt this Jesus, Josephs son? and then when he expounded on the passage, pointing out how Elijah had not been sent to a Jewish home in th e time of famine, but to help the Gentile leave of Zarephath in Sidon, this provoked an extremely violent negative reaction All the people in the synagogue were furious when they heard this so much so that they were apparently prepared to actually kill him according to verse 28 and 29. Why such a violent reaction? Israel had long been expecting her Messiah.He had been prophesied from contemporaries through to Malachi, but in both negative and positive ways I will get enmity between you and the woman ,and between your offspring and hers and Suddenly the Lord you are seeking will come to his temple the messenger of the covenant whom you desire, will come, says the Lord Almighty. However the people were expecting a warrior, a physical king, someone who would free them from the yoke of the Romans not a village boy, perhaps even an cocksucker one people have long memories. The passage Jesus was reading was from the scroll of Isaiah, chapter 61 .He bought the reading to an end in what, for the congregation, would be considered the wrong place. i. e half way through what is in modern Bibles , verse 2 of the chapter. He includes the phrase to proclaim the year of the Lords favour but omits the one after it the day of vengeance of our God. These people wanted a creatorful saviour who would rid them of Roman oppression. Isaiahs prophecy goes on to talk about a forficate portion for the Israelites who would feed on the wealth of nations. Preaching good news to the poor was fine, but it wouldnt send the Romans back to Rome.Don Swager in his commentary says - Jesus praise for outsiders caused them offence because they were blind-sighted to Gods mercy and picture of redemption for all nations. This sudden change of mood from the previous verses in which Luke records that he found acceptation where ever he went is a pivotal point in the gospel record. It exemplifies what will come and so can be said to set the agenda for instance on Palm Sunday we are told tha t a large crowd began to thank God and praise him in loud voices for all the great things that they had seen. Shouting demonic is the king who comes in the name of the LordPeace in heaven and glory in the highest This is followed immediately by a plea from the Pharisees that Jesus call upon his followers to be quiet. presumably they feared a negative reaction on the part of the authorities to someone being hailed as king. It isnt just the words used. Spreading clothing along his way was known to be the way to hail a king. An example of this would be 2 Kings 9 v 13, a passage that would have been known when to many in the crowd , where, and had anointed him, after Elisha had told his that God wanted him to be king Jehu told his officers that Elisha had said - here is what he told me This is what the LORD says I anoint you king over Israel. They quickly took their cloaks and spreading them under him on the bare looks. Then they blew the trumpet and shouted, Jehu is king further the words were from what are called the songs of ascent i. e a normal part of the Passover celebrations and sang every year by pilgrims arriving in Jerusalem for the feast. So any Roman observers would have probably seen nothing unusual, and wouldnt have been familiar with the passage from 2nd Kings. As with so many other passages this reaction of the Pharisees is unique to Luke.But these people were aware to some accomplishment at least of the miracle that Jesus had performed in Galilee and the resurrection of Lazarus, recorded by John the evangelist, though not by Luke, had and just occurred, John places the event perhaps a week earlier, and it would certainly have been the up-to-the-minute news, so they at least were aware of the special person that Jesus was. These same people, described by Luke as disciples would have course still been in Jerusalem at the end of the week and some at least must have been in the crowd which Luke describes- With one voice they cried out, Away with this manRelease Barabbas to us .. But they kept shouting, Crucify him Crucify him . But with loud shouts they insistently demanded that he be crucified, and their shouts prevailed. 24 So Pilate decided to grant their demand. This constant split in opinion and changes in opinion , the general misunderstanding about what was Jesus true ministry as recorded first in Luke 4, continues throughout the passages between then and the trial narrative. In Luke 5 for instance there is the story of the call of Levi ( Matthew) after which there was a feast in Levis house.Again it is the Pharisees who complain But the Pharisees and the teachers of the law who belonged to their sect complained to his disciples, Why do you eat and drink with tax collectors and sinners? He tries to explain - It is not the lusty who need a doctor, but the sick. 32 I have not come to call the righteous, but sinners to repentance. The Good News Bible translate this verse as I have not come to call respectable pe ople to repent, but outcasts. which links back to the Isaiah passage read by Jesus in his home synagogue-He has anointed me to proclaim good news to the poor. He has sent me to proclaim freedom for the prisoners and recovery of sight for the blind, to set the oppressed free, That passage of course begins the Spirit of the Lord is on me and of Jesus this was literally true if the account of the descent of the sanctum sanctorum Spirit upon him at the time of his baptism is to be believed. It was acknowledge by Luke at the very beginning of the Galilean ministry - Jesus returned to Galilee in the power of the Spirit, and news about him spread through the whole countryside. The passage, which comes from Isaiah 61 would not have originally have had the chapter and verse breaks with which we are so familiar. The section immediately before it is headed in the New International Version The doughnut of Zion, and begins Arise, shine, for your light has come, and the glory of the Lord rise s upon you . Oswald Chambers commenting upon his book My Utmost for his Highest notes that We have to make the first stepwhen getting in contact with God in revise to find out what he wants. This is a long positive passage which includes references to God appearing and nations ( i.e. the Gentiles ) coming to his light and which concludes with the words I am the Lord in its time I will do this swiftly.. . Jesus , although he read all a few lines, would have been very aware of this wider context , and so would many of his readers. This ministry to the outsiders of society would continue and is more strongly evident in this gospel perhaps than in others as for instance in chapter 15, known for its parables of the lost which begins with tax collectors and others on the edges of society coming to Jesus an event that brings an immediate reaction from the religious leadersRight at the beginning of his story Luke had stressed the presence, power and working of the Holy Spirit, something that it was generally felt had departed from Israel. The angel answered, The Holy Spirit will come upon you, and the power of the closely High will overshadow you. So the holy one to be born will be called the Son of God. This emphasis upon the Spirit continues. It is evidenced for instance in the raising from death to life of the widows son, only one of many healings which took place and which Luke summarizes.At that very time Jesus elderly many who had diseases, sicknesses and evil spirits, and gave sight to many who were blind. 22 So he replied to the messengers, Go back and authorship to John what you have seen and heard The blind receive sight, the lame walk, those who have leprosy are cleansed, the deaf hear, the utter are raised, and the good news is proclaimed to the poor. Even such miraculous events could be misinterpreted, such were the misunderstandings surround Jesus, who he was, and what his purpose was.In the gospels11th chapter, Jesus, now on his way towards Jerus alem, drives out a demon. - Jesus was driving out a demon that was mute. When the demon left, the man who had been mute spoke, and the crowd was amazed. 15 But some of them said, By Beelzebul, the prince of demons, he is driving out demons. This empowering by the Spirit was not restricted to Jesus alone, Anticipating opposition ahead he tells his followers they need not fear - When you are brought before synagogues, rulers and authorities, do notworry about how you will defend yourselves or what you will say, for the Holy Spirit will teach you at that time what you should say. Another aspect of the passage is the binding up of the broken hearted. This could be seen as referring to those who mourn for whatever reason as in Matthew 5 v 4 Blessed are those who mourn for they shall be comforted. as Jesus describes life in the coming kingdom of God. The Message Bible has this as - Youre blessed when you get your inside world your mind and heart entrap right . Then you can see God in the outside world.Luke is always concerned with mankind fully realizing who Christ is and his purpose and the message might be. The letter to Philippians in chapter 2 contains a commendation from an early Christian hymn which explains this that Christ humbled himself by coming to earth in order eventually that man will be restored in his relationship with God a relationship broken in the early chapters of Genesis when man disobeyed what he knew to be the will of God. Luke portrays the purpose of Christ as restoring this broken relationship. In 4 v 43 Jesus says -I must preach the good news of the Kingdom to God to the other towns also, because that is why I was sent. Luke also shows the universality of the task in the call of the disciples as when he responds to Peter in 5 v 10, Dont be afraid from now on you will catch men told . When the seventy two disciples, who had been sent out as recorded in chapter 10, they had been told Heal the sick who are there and tell them the king dom of God is near you They returned full of joy because Lord, even the devils submit to us in your name This idea that the spread of the gospel is the task and responsibility of the whole church, and they will be empowered by the Holy Spirit to carry it out is of course continued in Lukes second volume , the Book of Acts, for example in chapter 2 v 4 - All of them were filled with the Holy Spirit and began to speak in other tongues as the Spirit enabled them. This idea of restoring relationships is shown repeatedly even in the healing miracles, where the emphasis is on the forgiveness of sins rather than on any physical healing that took place as with the healing of the paralytical man brought to his by friends in 5 v 17 -26.The man does receive healing, but even before that in verse 20 we read - Friend , your sins are forgiven something that the Jewish faith believed was only brought about by the offering of sacrifices. The result in this case was not only one man being forgiven, but a whole crowd of people seeing God in power and praising him for it. The theme continues even on the cross when the thief pleads with the dying Messiah - Jesus, remember me when you come into your kingdom. Jesus answered him, I tell you the truth, today you will be with me in paradise.When John records Jesus final words, It is finished it is a sign that not only is his earthly life drawing to an end, but that of the task which he had taken upon himself. Peterson, in the Message Bible translates this as -Its done grapple. A phrase that might be translated as It is accomplished as indeed it was if one accepted that by his sacrificial death Jesus is able to restore the relationship between God and his salvation. Lukes version of the gospel story cannot be seen in isolation, and should be read alongside complementary passages, i.e. the other gospels. It is stated in John 3 v 14 18 a- The son of piece must be lifted up, that everyone who believes in him may have eternal life. Fo r God so love the world that he gave his one and only son that whoever believes in him shall not perish but have eternal life. For God did not send his son into the world to condemn the world, but to save the world through him. Whoever believes in him is not condemned.ReferencesBible, Good News Version, Todays English Version, Collins/Fontana capital of the United Kingdom 1976 Bible, New International Version, Hodder and Stoughton, capital of the United Kingdom, 1988 Chambers, O. ,My Utmost for His Highest, Marshall, Morgan and Scott, reprinted 1975 Peterson,E. Bible , The Message, Navpress, Colorado Springs, 2002. Richardson,A. Introduction to the Theology of the New Testament, SCM Press, London 1958 electronic Sources Amplified Bible, retrieved 6th April 2009 http//www. biblegateway. com/passage/? search=Luke%204version=45 Brow, R. , Lukes Gospel Commentary, Retrieved 6th April 2009 http//www. brow. on. ca/Books/Luke/Luke01. htm Conzelmann, H. and Buswell, G.The Theology of St Luk e Faber and Faber, London 1992 , Questia on Line Library, retrieved seventh April 2009 http//www. questia. com/read/87968381? title=The%20Theology%20of%20St. %20Luke Racine, J. Luke Storyteller, Interpreter and Evangelist , Theological Studies, Volume 69, 2008, Questia Online Library, retrieved 7th April 2009 http//www. questia. com/read/5025752564? title=Luke%3a%20Storyteller%2c%20Interpreter%2c%20Evangelist Swager, D. The Gospel of Luke, A Commentary and Meditation retrieved 6th April 2009 http//www. rc. net/wcc/readings/luke146. htm