Jesus’ practices and strategies, as
well as his message, are given in context-specific narratives. Through these
context-specific narratives, a description of Jesus as a religious and cultural
deviant is described and developed by the writers of the Gospels in
relationship to those who were in power, the Pharisees, Scribes, Temple
Priests, and Sadducees. Many people would not appreciate the messiah, Jesus
Christ, being referred to as a deviant.[1]
But the issue is not the perspective of Jesus Christ in Western civilization,
but the depiction of Jesus in view of the New Testament narrative. Is Jesus
considered a deviant by the Judaic culture? The challenge to the view of Jesus
as a deviant may come across as incongruent with the prevailing perspective of Western
cultures.[2]
It is specifically these incongruous practices and strategies of Jesus Christ
this study seeks to bring to the forefront of the conversation involving the
churches’ relationship with marginalized people and groups. In this blog and
coming blogs we will study the Gospel of Luke. It will serve as the baseline
account with some references to the other Gospels in order to gain a clear
picture of Jesus’ practices and strategies.
The Gospel according to Luke
narrates an initial focus upon the marginalized through Jesus’ announcement in
the synagogue of Nazareth. Jesus defines in Luke 4:16-30 those who will be the
beneficiaries of the Gospel, “. . . to
the poor . . . release to the captives and recovery of sight to the blind and
to let the oppressed go free, to proclaim the year of the Lord’s favor.”[3]
Jesus’ message focuses on those who are socially marginalized and outcast. He
presents a message of hope and redemption for those who experience social
inequality and injustice. The narrative moves from initial acceptance to an
almost murderous rejection of Jesus.[4]
Those who seem to have known Jesus most of his life reject him. Why? The answer
is present in Luke 4:16-30. Jesus makes a radical inclusion of non-Jews in the
eschatological visitation of God.[5]
The radical inclusion of the Gentiles or non-Jews in the end time visitation of
God challenges the national and ethnic exclusivity of Judaic culture. Jesus’
inclusive practices and strategies deviate from the long held traditions of the
Jewish people and place him in opposition to the conventional wisdom and norms
of Judaism.
Jesus employs
the account of the interaction between the signs prophets, Elijah and Elisha,
and the Gentiles in Sidon and Syria. His illustration demonstrates the
inclusion of Gentiles in God’s salvation. Jesus’ proclamation of this inclusion
of the Gentiles is what drove the reaction of the crowd. Jesus succeeded in bidding
his ministry with that of the prophets Elijah and Elisha presenting a clear
sign of his developing relationship with the Judaic leadership and the
Gentiles. A tension was created through Jesus’ use of the dynamic comparison
between contemporary Israel of his time with the Israel of Elijah and Elisha’s
time. The visitation of God is extended beyond the Jews to all nations, “. . .
outside the boundaries of the people of Israel.”[6]
Craig S. Keener gives clarification about Jesus’ announcement,
Jesus
mentions the socially weak (widows) and marginalized (lepers) here, but the
main point is that non-Jews were the ones to accept two of the major signs
prophets of the Old Testament. Sidon and Syria were among the
particularly despised areas. Jesus’ point: Nazareth will not receive him, but
non-Jews will.[7]
The message, though it is found in the
Old Testament,[8]
appears to go against the prevailing sentiment of the Jewish community. Jesus’
strategy of inclusion of the Gentiles deviates from the status quo of the
Judaic community that believes only those who are of Jewish descent will
benefit from the eschatological visitation of God. The inclusion of the
Gentiles places Jesus in direct conflict with the Jewish religious sentiment
and their understanding of the end time visitation of God and is just one
example of Jesus’ deviance. Jesus’ message of inclusion of Gentiles moves away
from Judaic expectations within the culture and religious environment of his
time. It is important to understand that Jesus’ message deviates with what
appears to be the prevailing Torah teaching[9] of the general Judaic
population. The community experienced an upset in the group equilibrium
established by long held traditions and beliefs. Essentially, Jesus perturbs
the community’s orthodoxies causing the community to mobilize against the
apparent threat to their identity. The reaction of those gathered in the
synagogue to hear Jesus demonstrates the position of Jewish distinctiveness
while Jesus, through deviance, takes a position in direct opposition to be
inclusive of Gentiles. The strategy of inclusion is incongruous with first
century Judaism. In summary this deviant position taken by Jesus Christ to the
culture and the reaction of the crowd confirms Jesus deviated from Judaic
cultural norms.
[1] Deviance
refers to “behaviors or characteristics
that violate important group norms and as a consequence are reacted to with
social disapproval.” Italics belong to the author, Thomas Sullivan, Sociology--Concepts, Issues, and
Applications, 2nd ed. (New York: Macmillan, 1990), 143.Thomas
Sullivan, Sociology--Concepts, Issues, and Applications, 2nd ed. (New
York: Macmillan, 1990), 143.
[2] Michael
Frost and Alan Hirsch, ReJesus: A Wild Messiah for a Missional Church
(Peabody Mass. ;Sydney: Hendrickson
Publishers ;;Strand Publishing, 2009), 4.
[3]
Italics are mine, Luke 4:16-30.
[4] Lk
4:28-30.
[5] Lk
4:18-19, 25-27.
[6] Luke
Timothy Johnson and Daniel J. Harrington, The Gospel of Luke (Liturgical
Press, 1991), 82–83.
[7] Craig S. Keener and InterVarsity Press, The IVP Bible Background Commentary: New
Testament (Downers Grove, IL.: InterVarsity Press, 1993), Lk 4:25.
[8] “Speak
out for those who cannot speak, for the rights of all the destitute. Speak out,
judge righteously, defend the rights of the poor and needy,” Proverbs 31:8-9.
[9] Murphy,
Early Judaism, 409–410.
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