His emphasis on the comprehensive nature of Christ's ministry as described in Lucan. Of the studies which have taken the author seriously in the understanding of his work, two must be mentioned.
A COMPARATIVE STUDY OF THE SYNOPTIC ACCOUNTS
Williams, Alterations to the Text of the S!noptic Gospels and Acts (Ox~ord: Basil - - BlackWSlr;-l9 1), p. In the New Testament it was used with reference mainly to the proclamation of the gospel.
THE MOTIFS IN LUKE
So this discussion turns to the motive of the Holy Spirit in the Gospel. Each of the seventeen references to the Holy Spirit will now be briefly examined in its setting. 76 The Holy Spirit is therefore expected in the role it would play in the lives of the persecuted.
This extant Lukan mention of the Holy Spirit reveals that they exist in the childhood narratives. The other ten appearances of the Holy Spirit in Luke are related to the ministry of Jesus. These references are due to the importance that Luke attributes to the work of the Holy Spirit.
BACKGROUND OF THE LU CAN USAGE
These cases confirm the thesis that the Holy Spirit is a motif in the work of the author of the Acts of Luke. 34; A Study of the Old Testament Use of the Concept 'Ruach Ha' Ish' (unpublished Ph.D. thesis, The Southern Baptist Rheolog·gical Seminary, Louisville, 1945), p. The term is Greek, but the Lucan meaning is in essentially that of the Old Testament.-rnen t.
The expression "the Spirit of God II bears the Old Testament.> the full meaning with the idea of the power of God in the active exercises of .115. I II • THE CONNECTION OF THE HOLY HOUSE OF IRIT WITH PHAYER In the century 'l 'Third Gospel 1, are at least seven The significance of this feature of the Lucan portrait of Christ lies in the association of the Holy Spirit with.
LUCAN DISUSE OF THE SPIRIT MOTIF
Everything Jesus did from that time on was a commentary on the work of the Holy Spirit. The author's use of the theme of the Holy Spirit is due to his concept of the action of the Spirit in the person of Jesus Christ. In this eschatological aspect of the Third Gospel, the focus is on the next century.
The fundamental message of the synoptic gospels, that to which all other appendages are attached, is the kingdom of God. The ministry of Jesus began with a proclamation of the good news of the kingdom of God. 8 It was the good pleasure of the Father to give the kingdom to the small group of followers of.
ESCHATOLOGICAL VIEW IN LUKE
39Seven of these events in the rest of the New Testament outside the Synoptics are quotations from the Old Testament. He also shows that the reference was to the current realities of the kingdom. In the same category belong the comparisons that refer to the harvest,67 wine,68 that point to the presence of the new age.
79 A few of the passages which imply that the kingdom would be a future event will now be examined. 34; because they thought that the kingdom of God would appear immediately, ,88 Jesus told the parable of the pounds .89. 34; that the life of Jesus was the necessary expression for the dispensation of the Spirit.
THE HOLY SPIRIT AND ES CHAIJ:'OLOGY
But after the exaltation, there had to be another outburst of the Spirit in order for power to be available to the newcomer.
MEANING OF THE PHRASE "KINGDOM OF GOD"
In this chapter some of the most relevant aspects of the teaching of Jesus have been discussed. The character of the message of Jesus was essentially prophetic as opposed to apocalyptic. The coming of the new era was closely related to the outpouring of the Holy Spirit.
The burden of Jesus' message was the kingdom of God, God's rule or sovereignty. First, the eschatological note that was recorded at the beginning of Jesus' ministry in the synagogal reading is maintained throughout the Third Gospel. 34; Today's research on the life of Jesus, II Background of the New Testament and its eschatology, ed.-w7 D.
DEFINI'I'ION OF TERMS
The concept of the gospel that dominates the minds of most Christians was greatly shaped by the Gospel of Luke. This recognition of the nature of the third gospel is the general point of study of the new 'I'stament. The older translation of the word is "publican", from a mistranslation of the Vulgate Greek as publicanus.
27 The word does not appear in the LXX or any other Greek version of the Old Testament. 37 Worse was only ,\:1., pine, which had all the '~ha-are§ errors in the excess degree. Thus, most of the people with whom Jesus associated were Jewish exiles.
SAYINGS
These people were despised by the rabbinical teachers az:1d the religious elements among the Jews who kept the minutiae of the legal requirements. Moreover, the whole tone of the Lucan context smacks of the material aspect of life. However, the point should not be overemphasized;50 since the sermon51 was spoken to members of the kingdom, mere poverty was not indicated.
The wealthier classes, in their scrupulous observance of the Law, had become slaves to custom and. It was almost exclusively among the poor that Jesus received the response required of those who would enter the kingdom. Indeed, such are to be congratulated who accept the divine message, who are humble and who look with indifference to the benefits of this world with the resulting social prestige.
MIRACLES
The miracles introduced an important aspect of Christ's ministry to the despised. The event related to the healing of the woman with an infinite spirit took place in a synagogue in one. In fact, Nain was a small village, about six miles south-east of Nazareth, in the center of the region of.
Again, using the a f'ortiori argument, 148 Jesus underlined the necessity of meeting human needs. However, it is certain that this narrative is not an original part of the gospel. The inclusion of the pericope in the Gospel According to Luke in some manuscripts is of interest to this study.
CON CLUSION
The gospel of Jesus Christ was what provided for all man's needs: mental, physical,. In this state of tension, Jesus gave some of the most beautiful songs and parables preserved in the Gospels. The cross is the final, locking extension of the principle that works throughout Jesus' ministry.
Another aspect of Jesus' character that is drawn from the ministry described here is his great faith in man. The ministry of Jesus offered a solution to the problem of the Jews: the problem of existence, the problem of escape from certain destruction. 227For an adequate discussion of the economic background of Palestine in the time of Christ, see Frederick C.
SAYINGS
Closely related to the idea of the previous chapter is the concept of the universality of the gospel which is thus expressed in the Third Gospel. But a notice was served earlier on the reading of the text on that occasion. 9 It began at a point calculated to exclude the last part of the previous verse: lO.
16 This presumption in itself indicates the nature of history as the end of a universal view on the part of Jesus. Luke alone of the Synoptic writers preserves material showing Christ's favorable view of the Samaritans. The story of the rejection of Jesus in a Samaritan village23 will be dealt with further later.
LUCAN ADDITIONS
Israel,44 there are some hints here and there that prepare the reader for the universal concept of the gospel. McNeile, An Introduction to the Study of the New Testament (2d ed.; Oxford: At the Clarendon Press-,- 1953), p. Since Rome was the ruling power at the time the New Testament writings were composed, one would expect that several authors would refer to Roman rulers by name.
Luke alone of the evangelists reports that Jesus sent seventy-two fifty-three disciples on a mission as one. 65 "When Josephus planned the uprising in Galilee, he appointed seventy elders to take charge of the administration of this province. 70 It is unlikely that a writer as sensitive as Luke to the universal nature of the goap el would fall to use such a suggestive number as seventy.71.
LUCAN OMISSIONS
There is no doubt that the symbolism of numbers was widespread among the Jews at the time of Christ. 74 First, he notes that the section may not have been in the copy of Mark used by Luke and may have been inserted into Mark later. Among the points that Luke would like to leave out, Hawkins mentions the story of the Syro-Phoenician woman.
In the instruction to the twelve disciples regarding their field of activity, Matthew includes the clause: "Go nowhere among the Gentiles, and do not enter any city of the. Thus, the concept of universal salvation in the Third Gospel positively emerges in what Jesus did and said, negative in what Lukas omits from the material from which his selection was made.
CONCLUSION Authenticity of the Lucan Picture
With these words, Luke prepares Theophilus for the denouement of the narrative, for the final rejection of the Messiah by his own people. Perhaps we shouldn't belabor the point, but when death finally came, it was on a hill outside of town. That the rejection and consequent vindication of the Messiah is the main theme of each of the Gospels is.
There is no doubt that the end of the story is ever before the author, but he seems to leave the full unraveling to the last week of Jesus' ministry. However, there are indications of the rejection motive before the passion narrative. An examination of the outline of the third Gospel shows that the work is divided into four parts according to the face7.
INCIDENTS
Go and say to that fox, "Behold, I cast out demons and perform cures today and tomorrow, and on the third day I finish my journey. 17 Jesus must have been stationed anywhere within Herod's jurisdiction, in Galilee or Perea. Perhaps it is better we find the incident earlier in Galilee at the height of Christ's ministry.
Pharisees as an attempt to scare Jesus into Judea where He would be more in the power of the Sanhedrin. Easton also admits that the Pharisees were probably in connection with Herod, but finds Zahn's view unacceptable: that Herod intended to drive Christ to His death in Jerusalem.
