But in the last few decades of New Testament research there has been a marked increase in interest in Luke's specific theological concerns. Luke's understanding of justification is rooted in the Old Testament expectation that God will justify the righteous.
Conzelmann
This communication from the Church makes it possible for the individual's distance in time from the saving events of the past and future, from the time of Jesus and from the time of the Parousia, to be no obstacle for him. Instead of the proximity of these events, there is the Church with its permanent function.
Haenchen
C. van Unnik
But although he shares the conception of the gospel for all people, without the Jewish law, he does not understand him, and he neglects Paul's bitter struggle for that freedom.25. His speeches resemble Peter's and are therefore not Pauline but Lucan."26 Van Unnik makes explicit what seems to underlie much of what many scholars have said about the relationship between Luke and Paul - either Luke does not understand Paul or the concerns in his own time pushing Luke to consciously rework Paul's theology.
Vielhauer
Vielhauer also makes a sharp distinction between Paul's theology and Luke's understanding of Paul's theology. Paul's question about the law as a way of salvation, about good works as a condition of salvation, - the whole problem of the law - was completely foreign to Luke.30.
Fitzmyer
35Fitzmyer notes, first of all, that Luke never says that believers are justified by Christ. What Luke has Paul do in these verses is to proclaim an effect of the Christ event that Luke favors, but which Paul never uses in any of his seven undisputed letters." Ibid., 257.
Bruce
H Marshall
Van Unnik continues: “Luke does not understand the doctrine of justification by faith as central to Paul's thought. It may well be, as Vielhauer argues, that Luke never experienced the personal problem of the law as a way of salvation and therefore did not feel the need to go into it as deeply as Paul.
P. Sanders
T. Wright
Jesus' statement at the end of the parable (Luke 18:14b) parallels the previous parable, which ends with Jesus asking if faith will be found at the coming of the Son of Man (Luke 18:8). Jesus, basing his action on the actions of the Pharisees (Luke 14:5), heals a man with drops (Luke 14:4), who silences the companions (Luke 14:6).
Gaffin
D. Hays
JUSTIFICATION PRESENTED IN LUKE 18:9-14
Through a re-reading of the parable, this chapter will seek to establish a Lukan understanding of justification that is eschatological and soteriological—eschatological because it is related to the intrusive activity of God in the. expect a negative assessment of the status of the Pharisees as "righteous" (cf. Luke based on Luke's framing of the parable.5.
Levi throws a big banquet and invites other tax collectors, which angers the Pharisees (Luke 5:29). Luke presents Zacchaeus as an example of the success of Jesus' mission to "sinners" (Luke 19:1-10).
Although the conflict is mainly portrayed as being between Jesus and the religious leaders, the context of the conflict is broader, since the Pharisees' rejection of Jesus is really opposition to God's purposes (Luke 7:30; cf. Luke 2:34-35).
The second half of the prayer focuses on the positive religious activity of the Pharisee. Compared to the Pharisee's prayer, the tax collector's prayer is striking for several reasons.
The tax collector is described in two ways, both of which are signs of deep anxiety. 73Nolland writes: "Both the location and the attitude speak of the tax collector's intense sense of unworthiness." Nolland, Luke.
However, there is no doubt that the 'sinner' of the Greek Psalms was completely beyond such restoration. Jesus' implicit condemnation of the Pharisee's prayer is rooted in the Pharisee's inability to recognize his own sin despite his exemplary obedience.
NARRATIVE CONGRUENCE
The parable consists of three sections: an interpretive insertion (Luke 18:1), the actual parable (Luke 18:2-5), and Jesus' application of the parable (Luke 18:6-8) . As is common in Luke's gospel, a male and female character are juxtaposed.4 The parable concludes with Jesus'.
Even if the judge is not a Gentile, at best he is described as an unfaithful Israelite. The judge is not moved by compassion for the widow, nor does he change towards her.
Jesus frames his request in the form of a two-part rhetorical question, which shows the judge's willingness to give justice to the widow in comparison to her. Both "day and night" the elect must cry out (βοάω)23 to God, just like the widow who would not stop begging the judge for forgiveness.24.
The judge (Luke 18:2) becomes an extra ἀντίδικος (cf. Luke 18:3) for the widow, who, although not a “sinner”, stands as an outcast among the weak of society, comparable to the “sinners” ”. These features of Luke support a reading of Luke 18:9-14, in which the justification in Luke is understood as fundamentally eschatological and eschatological.
Jesus' response to the disciples presents another Luken image, that of the kingdom of God (Luke Jesus' rebuke to the disciples has both a positive and a negative aspect (Luke 18:16). 45Chapter 4 will contain additional discussion of the importance of the Kingdom of God in Luke's story.
The image one should have of the ruler's departure is extreme sorrow knowing the decision Jesus has called him to make. By instructing the ruler to sell everything (Luke 18:22), Jesus directly addresses the issue of covetousness in the ruler's heart.
In addition to the textual and historical evidence, the crowd response also confirms the hyperbolic nature of Jesus' statement (Luke 18:26). 75 The two passages in εἰσελθεῖν (Luke 18:25) draw a sharp parallel between the difficulty of a camel entering through the eye of a needle and the difficulty of the rich entering the kingdom of God.
83 Note Jesus' use of the construction ἀμὴν (Luke 18:29) as well as the construction οὐχὶ μὴ, in order to heighten the tone of his statement. Luke's account of Jesus' interaction with the rich ruler is complicated by both what precedes and what follows.86 Luke brings together the themes of humility, justification, exaltation, kingship, salvation, and eternal life.
For those who depart from all for the sake of the kingdom—those who have entered into the kingdom—there are interrelated blessings to be experienced in this age as well as blessings of eternal life in the age to come.85 Returning to the theme of eternal life, Luke has brought the episode full circle. The blessing of eternal life is given to those who have forsaken everything and given ultimate allegiance to Jesus and thus entered the kingdom (Luke 18:18-30).
Again Jesus prepares the disciples for what awaits him in Jerusalem, especially his death and resurrection that will take place according to.
In the end, the character of Jesus' kingship will not become clear until the disciples have opened their minds to understand the Scriptures. 91Despite the importance of questions of historicity, our primary concern is Luke's theological presentation of Jesus' entry into Jerusalem.
Jesus' explicit statements about impending events reverse the disciples' expectations of an immediate establishment of Jesus' kingdom only after the resurrection, which is itself a reversal.96. Although Jesus' private instruction to the Twelve is a sort of aside, it is thematically related to the preceding material and forms the basis for Jesus' approach to Jericho (Luke and then Jerusalem (Luke 19:11).
Both his poverty and his blindness leave the beggar on the fringes of the crowd as well as the fringes of society as a whole. So if the group was composed even partially of Pharisees, the motivation for the rebuke is similar to that which motivated the rebuke of the crowds at Jesus' entrance.
There are at least three characteristics of the beggar's actions that fit Luke's concept of faith. So the weight of the event is not lost on the crowd either, because they recognize the significance of Jesus' healing of the beggar (Luke 18:43).116.
Thus, God's divine mission for Jesus is fulfilled both in giving sight and in saving a blind man (Luke 18:43; cf. Since Luke 9:51, Jesus is set to arrive in Jerusalem to fulfill the mission of his divine.122 Given the proximity of Jericho to Jerusalem, that of Luke.
On the other hand, Zacchaeus, because of his height (Luke 19:3), is unable to see (ἰδεῖν) Jesus and is therefore initially prevented from finding out who Jesus is (Luke 19:3). Both men desire to see, but both men are on the fringes of the crowd because of their respective occupations - one a tax collector, the other a beggar - as well as their respective physical limitations - one is short, the other is blind .127 .
The motif of seeing is taken from Luke 18:35-43 and also from Luke's setup of the current episode. 19:5 is a specific example of the choices Jesus makes throughout the Gospel regarding the fulfillment of his mission.
The interpretive core of the passage comes in Luke 19:8 with the verbs δίδωμι and ἀποδίδωμι, both of which occur in the present tense. Strikingly, those surrounding the coming of the Son of Man are not angels, as in Dan.
36-50
The Kingdom of God as a theme is relatively more significant in Matthew than in Luke;2 however, it is still significant in Luke, especially because one recognizes the unique emphases of Luke's portrayal of the Kingdom of God. Several passages are key to establishing what, if any, connection there is between justification and Luke's understanding of the Kingdom of God as he portrays it in the larger scope of the narrative.
It seems likely that John's imprisonment had raised questions in his mind about the identity of Jesus, whom he had recently baptized (Luke 7:18; cf. After John's disciples have left, Jesus presses upon the crowd the meaning of John's question by further questioning the crowds about John's identity.
Both in his appearance and in his determination, John preached the reality of God's approaching judgment on sin (Luke 3:1-17). But the "thou" before whom God's messenger stands must be understood as God's anointed, not Israel.
Marshall, “Resurrection in the Acts of the Apostles,” in Apostolic History and the Gospel: Biblical and Historical Essays presented in F. Bruce, “Justification by Faith in the Non-Pauline Writings of the New Testament,” The Evangelical Quarterly.
25-37
Luke places Jesus' commission of the seventy-two and their subsequent ministry in the area at the beginning of the journey narrative (Luke 10:1-24; cf. Luke 9:51-62). Jesus' commissioning of some of his followers (Luke 10:1-24) is linked to the parable that follows (Luke 10:25-37) by two significant thematic parallels: (1) Eschatological salvation/judgment and the kingdom, as well as (2 ) The cosmic struggle seen in the juxtaposition of the seventy-two ministries (Luke 10:17-18) and the trial of the Pharisee (Luke 10:25-37).
The language each narrative uses to speak of the nearness of the kingdom is almost identical. 37Carroll writes: "Luke now ties the kingdom of God to the person and activity of Jesus.
Thus the eschatological triumph of the kingdom is shown in the success experienced by the disciples. Jesus' joy in God's election of the disciples in 10,21 therefore appears to have a very strong connection with the inscription of their names in the heavenly book of life in 10,20.
The purpose of the lawyer's question becomes clear, since he cannot allow an obvious theological agreement between him and Jesus (Luke 10:29). Mercy is close to the heart of the law, but the lawyer missed this crucial point.
Thus, the lawyer opposes God's kingdom and rejects God's purposes (cf. Lk 7:30). As in Luke 18:18-30, in Luke 10:8-12 the one who responds positively to Jesus and his teaching will inherit eternal life.
The host of the meal is not exempt from the attitude of the guests to whom Jesus is speaking. So then, the imagery of the banquet clearly depicts the nature of the eschatological kingdom.
Those who will eat bread in the kingdom are not, in fact, those who might be expected.62 Just as the host will be rewarded in the resurrection of the righteous, when he invited the poor, the crippled, the blind and the lame (Luke 14:13). , so it is also the poor, crippled, lame and blind who will be invited to eat bread in the kingdom (Luke 14:21). On the other hand, from the guest's perspective, it is they who are the poor, crippled, lame and blind who will enter the kingdom.
So then Luke defines the righteous in terms of those who are poor, crippled, crippled and blind or who willingly associate with such (cf.
CONCLUSION
