Gentiles and for glory to your people Israel’ (232). Jesus alread.docx

Gentiles and for glory to your people Israel’ (2:32). Jesus
already shows his prophetic qual-ities in dialogue with the
teachers in the temple (2:47). In the crucial ‘Nazareth
manifesto’ (one of Luke’s most carefully composed historic-
theological scenes, seeE.3) Jesus likens his mis-sion to that of
Elijah and Elisha (4:24–7); like a prophet, he is not accepted in
his own country. After the raising of the widow’s son he is pub-
lily hailed as a prophet (7:16). His death at Jerusalem is shown
with increasing intensity to be the death of a prophet, firstly by
the conversation at the beginning of the journey with the two
great prophetic figures of the About hisexodosat Jerusalem
(9:31), secondly by the interpretation of the great journey as a
journey of destiny to die as a prophet at Jerusalem (13:33), but
most of all by the constant prophetic activity on that journey.
On the road to Emmaus the disciples sum up Jesus ‘activity as
that of a prophet, and he himself acts as a prophet in
interpreting the Scriptures. Finally the ascension shows the
likeness of Jesus to the prophet Elijah, taken up to heaven in
fiery chariot (2Kings2:11).That Jesus is more than a prophet is
shown by Luke in many ways, particularly by his use of the title
‘Son of God’. In Mark this is already used significantly (seeE.1,
Person of Jesus); Luke enlarges this use, so that it is ‘moving
beyond afunctional understanding of Jesus’ son ship’ (J.
B.Green1995). The significance of the mysterious conception of
the Son of the Most High through the Spirit of God without
Mary having sexual intercourse (1:35) is confirmed by Jesus
‘saying about really belonging in his Father’s house (2:49). The
declaration of the voice at the baptism is given further
prominence byte genealogy that follows immediately, linking
Jesus ‘son, as it was thought, of Joseph’ directly to Adam ‘son
of God’ (3:23,38). The frequent expressions of intimacy
between Jesus and his Father (10:21–2;22:43) reach their climax
in Jesus’ last words of trust on the cross (23:46).They are
reinforced by Luke’s stress on Jesus ‘constant practice of prayer

(5:16), and his being found at prayer at all the decisive
moments of his ministry (baptism, choice of the twelve,
transfiguration, teaching of the Lord’s prayer, agony in the
garden).Furthermore, Luke’s use of the titlekyriosofJesus with
the article (‘the Lord’) hints at a divine status for Jesus, for in
contemporary documents the Hebrew and Aramaic equivalents
are used of God. Mark uses this title of Jesus only in the
vocative (except in the enigmatic Mk11:3), in which usage it
may mean no more than ‘Sir! ‘The title is used overwhelmingly
by Luke in narrative sections (e.g.10:1;11:39;17:5), so
thatFitzmyer (1979:203), notes, ‘In usingkyriosofboth Yahweh
and Jesus in his writings Luke continues the sense of the title
already being used in the early Christian communities, which in
some sense regarded Jesus as on a level with Yahweh.’ The
same status is also hinted by such passages as8:39, where the
beneficiary of the miracle is told to ‘report all that God has
done for you’ and in fact ‘proclaimed throughout the city all
that Jesus had done for him’. Luke has been described as ‘the
gospel of the underprivileged’ from the emphasis that Luke
places on Jesus’ invitation to several neglected classes.
Foremost among these are women.Lukealone mentions the
women who accompany Jesus and minister to him (8:1–3). He
ha-ritually pairs women with men as recipients of salvation:
Zechariah and Mary (1:11–38, and in their balancing songs of
praise,1:46–55,68–79),Simeon and Anna (2:22–38), the widow
of Zar-ephath and Naima (4:26–7), the daughter ofJairus and the
son of the widow (7:11–15and8:41–56, a double crossover of
the sexes), amen searching for a lost sheep and a woman
searching for a lost coin (15:4–10). In the same vein, by
contrast to Mk3:31–5, he represents Mary, the mother of Jesus,
as the first of the disciples and as their model in her response to
God’s word (1:38,46–55;8:21;11:27–8).From the infancy
narratives onwards it is clear that Jesus has come to bring
comfort tithe poor. In Mary’s canticle God has ‘filled the
starving with good things’ (1:53). In this Luke echoes the
theme, so prominent in the post-exilic writings of Judaism, of

God’s blessing on the poor and unfortunate who put their trust
in him. No house can be found for Jesus to be born in, and he is
welcomed by hireling shepherds, themselves inspired by the
joyful song of the angels. The text for Jesus’ opening
proclamation at Nazareth is ‘he has anointed me to bring good
news to the afflicted’ (4:18, quoting Isa61:1–2). In the Lukan
Beatitudes the blessings are not (as in Matthew) on the ‘poor in
spirit ‘but on those who are actually ‘poor now, hungry now,
weeping now’ (6:20–1); they concern asocial rather than a
religious class. This is com-lamented by Luke’s frequent
warnings about the dangers of wealth and possessions (the
terrible parable of the rich fool,12:16–21; the exec-uses of the
invited guests,14:18–19; the parable of the rich man and
Lazarus,16:19–31; Luke’s severity towards the rich ruler,18:18–
30). This
MLA (Modern Language Assoc.)
Barton, John, and John Muddiman. The Gospels. Vol. Updated
selection, OUP Oxford, 2010.
APA (American Psychological Assoc.)
Barton, J., & Muddiman, J. (2010). The Gospels (Vol. Updated
selection). Oxford: OUP Oxford.
Prophecy one who is forgiven much is likely to respond more
warmly than one who is forgiven little. So much is clear. The
difficulty is in determining how it applies to the two characters.
The woman is demonstrating her love. Is this because she has
already been forgiven which is what the parable would imply?
‘The woman’s actions can only be accounted for by reference to
something the story does not itself contain’ (Evans1990). On
the other hand, v.47, on a first reading at any rate, does not
appear to support this but rather suggests that she has been for-
given because of her love. This is how RSVtranslates the verse.
More recent translations, assuming a consistency in the story as
awhile, take the Greekhotito mean, not ‘because’ but ‘with the

result that’. So, REB trans-latest, ‘her great love proves that her
many sins have been forgiven.’ v.48then proclaims her
forgiveness which such a translation assumes has already been
pronounced to her. Perhaps however we are trying to force into
time sequence something that cannot be so easily ordered. The
woman hears of Jesus and of his proclamation of the
outreaching redemption of God. God’s recreating
acknowledgement of the outsiders is being enacted in him, the
one who accepts the title of ‘the friend of tax-col-lectors and
sinners’. She responds with love and warmth which is accepted.
The story says nothing about her penitence in any formal sense
and to assume this is to assume too much. What she brings is
rather a response to lack of condemnation, to an outreach, to
recognition. It is that response of love that Jesus acknowledges,
accepts, and meets with a declaration that God has forgiven her.
‘The woman does not love because she has been forgiven, but
vice versa’ (Lampe1962). She loves, because in Jesus she meets
with acceptance. In turn, her love receives the forgiveness for
which hestands.The parable is addressed to Simon and is
looking at them both from Jesus’ own point of view whilst
engaging with Simon’s own stance. It is a condemnation of his
judgmental attitude and of his lack of openness. Is it suggesting
more and saying that he was discourteous to Jesus? On the
whole, this is unlikely. Though the lack of provision for the
washing of feet is ‘surprising’ (Evans1990) the other omissions
would seem to be additional courtesies rather than requirements
of the host. The story does not suggest that Jesus was singled
out from the other guests; that would have meant a hostility that
Simon’s address to Jesus (v.40) does not imply. The contrasts
are caused by the woman’s actions rather than by Simon’s
discourtesies. What the contrast emphasizes is Simon’s lack of
response to Jesus and his message of the gracious approach of
God. Simon feels no great need but is rather, if not content,
then at least comfortable with the position at which he has
arrived. Comparatively, he does need to be forgiven little, but it
is that little need that has made him miss out on Jesus’ message.

His act-ally needs to learn from the incident. (8:1–
21)Proclaiming the Good News After a fairly static period,
Jesus now resumes his itinerant role of proclaiming the good
news of the kingdom of God (cf.4:43; 9:6). The Twelve are with
him and some women ‘who had been cured of evil spirits and
infirmities’. They had been psychologically or physically
distressed.Mk15:41mentions a group of women who had come
to Jerusalem from Galilee with Jesus. Luke brings the mention
forward to this point so as to link them with the Twelve in their
accompanying Jesus. Mary Magdalene is men-toned first,
probably because of her role at the tomb which is noticed in all
four gospels. Jesus had cast out ‘seven demons’ from her—a
wit-ness to the severe nature of her illness, though not a pointer
to any immorality; she is not to be brought into connection with
the woman of the previous episode. Joanna the wife of
Herod’ssteward Chua, a woman of some social stand-in, is also
mentioned at the tomb. Susanna is not found elsewhere. With
other women, they provided for Jesus and the Twelve out of
their resources. Women of means are found frequently in Acts.
The most significant instances the mention of Lydia who in
Acts16:15actedas host for Paul and his companions at
Philippian the first of the ‘we’ passages in Acts. It is not
beyond the bounds of possibility that Luke himself lodged there
and perhaps even stayed there after the rest of the party had left
(Acts20:6). Luke may have been looking at the part women
played in the ministry of Jesus in terms of his own later
experience. He is anxious to point to their presence at the cross
(23:49), the burial (23:55), the empty tomb (24:10), and when
the community waits for the gift of the Spirit (Acts1:14). He has
no appearance of the risen Jesus to them as does Mt27:9and
Jn20:18, but this would seem to be because of his concern to
have Peter be the first witness of the risen Lord(24:34).It is in
this setting of Jesus’ preaching ministry that Luke places the
parable of the sower which

Barton, John, and John Muddiman. The Gospels. Vol. Updated
Barton, J., & John Median, J. (2010). The Gospels (Vol.
Updated selection). Oxford: OUP Oxford. Of one with a
‘winnowing-fork in his hand’ (3:17). John therefore sends two
of his disciples to ask whether Jesus really is the one who
fulfils the OT hopes and whether in him the final action of God
is being realized. In v.21Luke points out the wonders that Jesus
‘at that time’ had been doing. The basis for his response to John
is secure. So Jesus appeals this actions in a list that freely
quotes from Isa35:5–6and61:1. For those who have eyes to see,
they make his case. V.23contains a challenge to, and perhaps a
criticism of John. The presence of Jesus demands a willingness
to have established beliefs questioned. Jesus now talks to the
crowds about John and his relationship to himself. He begins
with compliment. When they went to hear John, they knew he
was not one who would bend with the wind or be ensnared by
the power or luxuries of the court. Luke has already told his
readers that John had been wrongly put imprison by Herod
because he had rebuked him for the evil he was doing (3:18–
20). Had they gone out to see a prophet? Jesus gives Johnna
higher status in God’s plans than that. Heap plies to him a
mixed OT quotation from Ex23:20and Mal3:1which, by a slight
adaptation of pronouns, makes John the immediate fore-runner
of himself. He brings this to a climax with a further compliment
which is, never the-less, something of a backhanded one. No
one in the world has arisen greater than John, ‘yet the least in
the kingdom of God is greater than he’. As it stands, this says
that John is as yet outside the Kingdom. He still works from
within the old expectations. He has not yet come to appreciate
the radical challenge Jesus brings to these and the new
perspectives from which they have Tobe viewed. However, this
interpretation has been challenged ever since the time of
Tertullian. Because the Greek in v.28uses comparatives

(‘lesser’, ‘greater’), the saying has been taken to refer only to
Jesus and John and to their places in the Kingdom. Jesus is
younger than John, perhaps originally a disciple of John,
perhaps even a servant figure unlike John. He is nevertheless
the greater in the Kingdom, thought his interpretation would not
suggest that John himself was not yet in the Kingdom. This,
how-ever, is not the most likely interpretation of the usual NT
usage. John has not embraced the outlook of the Kingdom and
as yet remains outside it. Those who have acknowledged it are
already living within its embrace, out of its grace. They await
its future revelation. For John, that embrace awaits the future
(13:28).The part of John in God’s redemptive act, however, is
emphasized in Luke’s comment (vv.29–30). ‘All the people’,
that is those true Jews who had come to respond to Jesus and
sober included within God’s redeeming action, ‘acknowledged
the justice of God’, his work of redemption that began through
John’s baptism that prepared them for their acceptance of Jesus.
Those who were to reject Jesus were also the ones who rejected
John. Jesus acknowledges John’s part by comparing his
contemporaries to children at play. They are like those who fail
to respond to all efforts to entice them to take part, whether it
be a call to mourn or dance. John challenged them with the
demands of God and they accused him of misanthropy. Jesus, on
the other hand, presented them with the freeing grace of God
and they cast him as a libertine. They will not respond to the
challenge found in either proclamation. The section finishes
with v.35which acts as a counterbalance to the rejection of
which vv.31–4speak. ‘Wisdom’ in the OT came (alongside
Spirit and Word) to be personified as the ex-press ion of God’s
outreach to humankind in which he made himself known and
united them to himself (Prov8; Wis7). This verse takes up this
thought. God’s way is ‘vindicated’(the same Gk. verb is used in
v.29), that is acknowledged and praised by all those who
through the ministries of John and Jesus have experienced
God’s embrace and so have recognized his work both in them
and in themselves.(7:36–50)Jesus and the Woman Who Was

aSinnerAll four gospels tell of Jesus’ anointing by a woman
(Mt26:6–13;Mk14:3–9;Jn12:1–8)though all three others link the
anointing to Jesus’ passion and record a complaint about the
waste of money. Whereas Matthew and Mark have an anointing
of Jesus’ head, Luke, like John, tells of the anointing of his
feet. Only Luke speaks of the woman as a ‘sinner’. The
significance Luke sees in the story depends on the actual
meaning of a number of verses which are not easily interpreted.
Simon, a Pahari-see, invites Jesus to a meal; a woman comes
into the room, as was possible on semi-public occasions, bathes
his feet with her tears and dries them with her hair. She publicly
kisses his feet and anoints them with ointment in an extravagant
display of affection. Simon feels that Jesus ‘acceptance of such
affection from one who was a sinner was not consistent with a
prophet come from God. Jesus replies by telling a par-able of
two debtors which makes the point that
Barton, John, and John .Muddiman The Gospels. Vol. Updated
Barton, J., & John Muddiman, J. (2010). The Gospels (Vol.
Updated selection). Oxford: OUP Oxford.
One who is forgiven much is likely to respond more warmly
than one who is forgiven little. So much is clear. The difficulty
is in determining how it applies to the two characters. The
woman is demonstrating her love. Is this because she has
already been forgiven which is what the parable would imply?
‘The woman’s actions can only be accounted for by reference to
something the story does not itself contain’ (Evans1990). On
the other hand, v.47, on a first reading at any rate, does not
appear to support this but rather suggests that she has been for-
given because of her love. This is how RSVtranslates the verse.
More recent translations, assuming a consistency in the story as

awhile, take the Greekhotito mean, not ‘because’ but ‘with the
result that’. So, REB trans-latest, ‘her great love proves that her
many sins have been forgiven.’ v.48then proclaims her
forgiveness which such a translation assumes has already been
pronounced to her. Perhaps however we are trying to force into
time sequence something that cannot be so easily ordered. The
woman hears of Jesus and of his proclamation of the
outreaching redemption of God. God’s recreating
acknowledgement of the outsiders is being enacted in him, the
one who accepts the title of ‘the friend of tax-col-lectors and
sinners’. She responds with love and warmth which is accepted.
The story says nothing about her penitence in any formal sense
and to assume this is to assume too much. What she brings is
rather a response to lack of condemnation, to an outreach, to
recognition. It is that response of love that Jesus acknowledges,
accepts, and meets with a declaration that God has forgiven her.
‘The woman does not love because she has been forgiven, but
vice versa’ (Lampe1962). She loves, because in Jesus she meets
with acceptance. In turn, her love receives the forgiveness for
which hestands.The parable is addressed to Simon and is
looking at them both from Jesus’ own point of view whilst
engaging with Simon’s own stance. It is a condemnation of his
judgmental attitude and of his lack of openness. Is it suggesting
more and saying that he was discourteous to Jesus? On the
whole, this is unlikely. Though the lack of provision for the
washing of feet is ‘surprising’ (Evans1990) the other omissions
would seem to be additional courtesies rather than requirements
of the host. The story does not suggest that Jesus was singled
out from the other guests; that would have meant a hostility that
Simon’s address to Jesus (v.40) does not imply. The contrasts
are caused by the woman’s actions rather than by Simon’s
discourtesies. What the contrast emphasizes is Simon’s lack of
response to Jesus and his message of the gracious approach of
God. Simon feels no great need but is rather, if not content,
then at least comfortable with the position at which he has
arrived. Comparatively, he does need to be forgiven little, but it

is that little need that has made him miss out on Jesus’ message.
His act-ally needs to learn from the incident. (8:1–
21)Proclaiming the Good News After a fairly static period,
Jesus now resumes his itinerant role of proclaiming the good
news of the kingdom of God (cf.4:43; 9:6). The Twelve are with
him and some women ‘who had been cured of evil spirits and
infirmities’. They had been psychologically or physically
distressed.Mk15:41mentions a group of women who had come
to Jerusalem from Galilee with Jesus. Luke brings the mention
forward to this point so as to link them with the Twelve in their
accompanying Jesus. Mary Magdalene is men-toned first,
probably because of her role at the tomb which is noticed in all
four gospels. Jesus had cast out ‘seven demons’ from her—a
wit-ness to the severe nature of her illness, though not a pointer
to any immorality; she is not to be brought into connection with
the woman of the previous episode. Joanna the wife of
Herod’ssteward Chuza, a woman of some social stand-in, is also
mentioned at the tomb. Susanna is not found elsewhere. With
other women, they provided for Jesus and the Twelve out of
their resources. Women of means are found frequently in Acts.
The most significant instances the mention of Lydia who in
Acts16:15actedas host for Paul and his companions at
Philippian the first of the ‘we’ passages in Acts. It is not
beyond the bounds of possibility that Luke himself lodged there
and perhaps even stayed there after the rest of the party had left
(Acts20:6). Luke may have been looking at the part women
played in the ministry of Jesus in terms of his own later
experience. He is anxious to point to their presence at the cross
(23:49), the burial (23:55), the empty tomb (24:10), and when
the community waits for the gift of the Spirit (Acts1:14). He has
no appearance of the risen Jesus to them as does Mt27:9and
Jn20:18, but this would seem to be because of his concern to
have Peter be the first witness of the risen Lord(24:34).It is in
this setting of Jesus’ preaching ministry that Luke places the
parable of the sower which

Barton, John, and John Median. The Gospels. Vol. Updated
Barton, J., & Median, J. (2010). The Gospels (Vol. Updated
selection). Oxford: OUP Oxford.
Option B
Explain how and why Luke may have edited Mark's Gospel. Use
the following two sets of passages to support your claim.
According to course materials (Bible, textbook, digital materials
linked below, etc.):
1. How and why would Luke have edited Mark 14:3-9
contrasted with Luke 7:36-50?
2. How and why would Luke have edited Mark 3:31-35
contrasted with Luke 8:19-21?
Be sure to distinguish between paraphrase and direct quotes.
Type a 350-750 word paper using MLA formatting.
Resources for this paper:
The Gospels by Barton and Muddiman (2010), pp. 153-154.
The Gospels by Barton and Muddiman (2010), p. 257.
Grading Rubric
· Accurate use of English including careful documentation
(including ability to paraphrase and use quotations) and good
organizational plan. 40 pts
· Adequate research. 20 pts
· Accurate and complete reflection of material read for
assignment. 40 pts

Gentiles and for glory to your people Israel’ (232). Jesus alread.docx

Gentiles and for glory to your people Israel’ (232). Jesus alread.docx

Recommended

Recommended

More Related Content

Similar to Gentiles and for glory to your people Israel’ (232). Jesus alread.docx

Similar to Gentiles and for glory to your people Israel’ (232). Jesus alread.docx (10)

More from shericehewat

More from shericehewat (20)

Recently uploaded

Recently uploaded (20)

Gentiles and for glory to your people Israel’ (232). Jesus alread.docx