CHRISTIAN SOCIAL RESPONSIBILITY BASED ON THE CHARACTERISTICS OF

JESUS’ MINISTRY IN THE THIRD GOSPEL:

NARRATIVE-BIOGRAPHICAL ANALYSIS ON LUKE 4:16–30

A Thesis
Presented to
Asia Graduate School of Theology

In Partial Fulfillment
of the Requirements for the Degree
Master of Theology

By

Herry Susanto

May 2016
 Asia Graduate School of Theology
Biblical Studies Program
Biblical Seminary of the Philippines
Valenzuela City, Metro Manila, Philippines

June 14, 2016

We hereby approve this thesis

submitted by

Herry Susanto

entitled

Christian Social Responsibility Based on the Characteristics of

Jesus’ Ministry in the Third Gospel:
Narrative-Biographical Analysis on Luke 4:16–30

as partial fulfillment of the

requirements for the degree

Master of Theology in Biblical Studies

_______________________________ _______________________________
Samson Uytanlet, Ph.D. (thesis advisor) Edwin G. Perona, Ph.D. (external reader)

_______________________________ _______________________________
Joseph Shao, Ph.D. (program director) Theresa Roco Lua, Ed.D. (dean)
 ACKNOWLEDGEMENT

It would not be possible to finish this thesis without support of a number of wonderful

people who get involved, either directly or indirectly, in its writing process. I owe my

thank to them. First and foremost, I would like to express my appreciation and thank to

my advisor, Dr. Samson Uytanlet who has been an excellent mentor for me. His advices

are priceless because they have allowed me to develop the thesis. His experience of

research in the area of Luke-Acts has helped me to interact with many major works on

the Gospel of Luke.

I also would like to thank Dr. Edwin Perona. Dr. Perona is not just a second

reader for me, he is also an inspiration in many ways. My sincere thanks also goes to Dr.

Michael Malessa, Dr. Theresa Lua, and Dr. Joseph Shao for their insightful comments

and encouragement.

Last but not the least, I would like to thank my wife, Lidya Cahyo Kristiani. She

has become a great partner. She supports me in wonderful ways.

 ABBREVIATIONS

AB : Anchor Bible
AJET : Africa Journal of Evangelical Theology
ANTC : Abingdon New Testament Commentaries
BDAG : Bauer, Danker, Arndt, and Gingrich Greek-English Lexicon of the New
Testament
BECNT : The Baker Exegetical Commentary on the New Testament
BSac : Bibliotheca Sacra
BT : Black Theology
Cat. Min. : Cato Minor
CBQ : The Catholic Biblical Quarterly
CTQ : Concordia Theological Quarterly
CurTM : Currents in Theology and Mission
DBI : Dictionary of Biblical Interpretation
DJG : Dictionary of Jesus and the Gospels
DLNTD : Dictionary of the Later New Testament and Its Development
ERT : Evangelical Review of Theology
EuroJTh : European Journal of Theology
Evang. Q. : The Evangelical Quarterly
IJMF : International Journal of Frontier Missions
IRM : International Review of Mission
JAAR : Journal of the American Academy of Religion
JAS : The Journal of Asian Studies
JBL : Journal of Biblical Literature
JETS : Journal of the Evangelical Theological Society
JGRChJ : Journal of Greco-Roman Christianity and Judaism
JLAT : Journal of Latin American Theology
JSOT : Journal of the Study of the Old Testament
JTI : Journal of Theological Interpretation
NETS : A New English Translation of the Septuagint
NIB : The New Interpreter’s Bible
NIBC : New International Bible Commentary
NICNT : The New International Commentary on the New Testament
NIGTC : The New International Greek Testament Commentary
NovT : Novum Testamentum
PRSt : Perspectives in Religious Studies
RE : Review & Expositor
RJ : Reformed Journal
RTR : The Reformed Theological Review
SP : Sacra Pagina
SBLSP : Society of Biblical Literature Seminar Papers
TB : Tyndale Bulletin
ThTo : Theology Today
TJ : Trinity Journal
TMSJ : The Master’s Seminary Journal
WBC : Word Biblical Commentary
WesTJ : Wesleyan Theological Journal
WW : Word and World
ZNW : Zeitschrift für die neutestamentliche Wissenschaft und die Kunde der
älteren Kirche
 ABSTRACT

Understanding Christian social responsibility is crucial for the ministry in the context

where poverty is rampant. Therefore, the present research tries to elaborate the

responsibility by taking the characteristics of Jesus’ ministry as the foundation. The study

will focus on the Third Gospel, particularly the narrative of Nazareth (Luke 4:16–30). In

the study of the present research, the text is read as the narrative of Greco-Roman

biography in order to appreciate the nature of the Gospel as story and ancient writings.

With this method, the characteristics of Jesus’ work would be considered as important

value in shaping Christian ministry.

Narrative criticism is significant tool for the interpretation of the Gospels.

However, the interpreter should also consider the antiquity of the Gospels. Thus, it is

essential to associate them with the genre in their context. There are two aspects that

possibly correlate the Gospels with the genre of Greco-Roman biography. In terms of the

content, the Gospels and ancient biographies focus on one main figure—the public career

has big portion in the narrative. In addition, regarding the function, we have factors that

indicate, as the way Greco-Roman biography is utilized, the Gospels do not just present

the story regarding the life of the main character, who is Jesus. Rather, through the

important parts of the life of the main character, especially his public career, the

evangelists convey some important values to be adopted by the readers.

In the text analysis, by observing how Luke 4:16–30 is correlated with the

surrounding passages, the present research suggests the narrative of Nazareth has

programmatic function. It shows the nature of Jesus’ ministry in the whole of Third
Gospel in a nutshell. Therefore, Luke 4:16–30 is appropriate source to understand the

characteristics of Jesus’ ministry. In the narrative of Nazareth, there are two important

traits of Jesus’ messianic work: it is part of a bigger theological framework, namely

God’s work, and it has a strong social dimension. Isaiah 61:1–2, which is combined with

58:6 (Luke 4:18–19), has connected Jesus’ work with God’s work that has concern

toward the low class people. What we find in the Isaianic quotation is strengthened by the

allusion of the ministry of Elijah and Elisha (Luke 4:25–27).

The connection between Jesus’ mission and God’s work that has social concern is

significant for understanding Christian social responsibility, which has important

implication for the ministry of church. From the characteristics of Jesus’ mission we may

suggest that Christian social responsibility is divine calling and, since it has been

associated with relationship with God, it is also the expression of Christian spirituality.

This fact implies that, in Christian ministry, social concern is integral part of the mission

of church. We must focus on the holistic restoration, individual and social restoration.

Introducing the eternal life should be conducted integrally with social act to fulfill

people’s physical needs. Principally and practically, the church should have non-dualistic

ministry, which does not separate spiritual and physical concern. Such ministry is

necessary for the context of Asia, especially in the places where poverty is one of

prominent social issues.

 TABLE CONTENTS

Acknowledgment
Abbreviations
Abstract

Chapter I: Introduction
Background of Study 1
Statement of Problem 10
The Purpose 11
Review of Related Literature 12
Methodology 19
Delimitation 23

Chapter II: Reading the Gospels as Biographical Narratives

Introduction 24
The Gospel and Narrative Analysis 25
The Gospels and Greco-Roman Biographies 32
The Benefits of Interpreting the Gospel as Narrative-Biography 40
Conclusion 44

Chapter III: General Overview: Luke 4:16–30 Has Programmatic Function

Introduction 46
The Plot 47
The Narrative of Nazareth in Its Context 53
The Importance of the Narrative of Baptism and Temptation 55
The Ministries Between 4:16–30 and 7:22 57
The Literary Function of Luke 4:16–30 60
Conclusion 67

Chapter IV: The Characteristics of Jesus’ Ministry

Introduction 68
The Importance of Isaianic Quotation 69
The Modification: Sharpening the Social Dimension 71
Jesus: The Spirit Bearer 78
Jesus Proclaims the Good News to the Poor 84
Elijah and Elisha: The Interpretation of Jesus’ Ministry 89
The Attempt to Murder Jesus 96
The Characteristics of Jesus’ Ministry 98
Conclusion 101
Chapter V: The Characteristics of Christian Social Responsibility and Their
Implications
Introduction 103
Christian Social Responsibility: A Divine Calling 105
Christian Social Responsibility: The Expression of Christian Spirituality 108
The Implication for the Current Christian Ministry and Indonesian Case 112
Conclusion 121

Chapter VI: Conclusion, Challenge, and Suggestions

Conclusion 122
Challenge for Evangelical Ministry 124
Suggestions for the Future Ministry 130

Bibliography 132
 CHAPTER I

INTRODUCTION

Background of Study

Christians in Asia exist in the context where poverty is rampant. It is a challenge for them

to comprehensively understand and to perform their social responsibility. Luke 4:16–30

is apt for studying Christian social responsibility. It is a proper lens to see the social

dimension of the work of Jesus as the Messiah, which can be a pertinent example for

Christians. This assumption is based on two reasons. First, one of the uniqueness of the

Third Gospel is its social concern reflected by the connection between the work of Jesus

and the powerless people. Borrowing Henry J. Cadbury’s description of the social nuance

of the Third Gospel, “sympathy with the poor” is the right phrase to capture the notion of

social sensitivity in this Gospel.1

In the Third Gospel, Jesus’ public ministry is juxtaposed with the good attitude

towards the poor. The encouragement to use wealth properly as alms-giving is the literary

device that indicates the juxtaposition (Luke 11:41; 12:33; 18:22; 19:8). Even the early

part of the Gospel has anticipated the social concern, which expressed through Mary’s

Song: “He [God] has filled the hungry with good things; and sent away the rich empty-

handed” (Luke 1:53). Likewise, Luke’s Beatitudes demonstrate the same idea. 2

Moreover, the entirety of the Third Gospel has numerous passages or accounts that
1
Henry J Cadbury, The Making of Luke-Acts (Peabody, Mass.: Hendrickson Publishers, 1999), 260.
Cadbury labels the Third Gospel as the Gospel with sympathy to the poor because in his investigation he
found the interest on poverty and generosity (pp. 260-261).
2
David Arthur DeSilva, An Introduction to the New Testament: Contexts, Methods & Ministry
Formation (Downers Grove, Ill.: InterVarsity, 2004), 325. DeSilva suggests that, by corresponding the
Beatitudes with the woe toward the wealthy people, Luke exhibits God’s concern to the powerless.

1
convey the nuance of social concern. 3 The fact exhibits the distinctiveness of the

Christology of the Third Gospel that is characterized with sensitivity to social issues.

Second, Luke 4:16–30 is programmatic narrative. It means the passage anticipates

the characteristics of Jesus’ ministry in the following parts of the Gospel. 4 The

perceptible elements of the passage—such as the placement in the beginning of Jesus’

public ministry, the quotation from Isaiah that explains the mission that Jesus was about

to do (v. 18), the utilization of Elijah and Elisha experience as illustration, and the

rejection by the Nazarenes—imply the programmatic nature. As the programmatic text,

Luke 4:16–30 gives us the theological framework of Jesus’ mission, at least we can see it

from the citation of Isaiah in v. 18. 5 Accordingly, the narrative of Nazareth is the key to

understand the characteristics of Jesus’ ministry according to Luke’s Gospel.

In Luke 4:16–30, clearly, the quotation from Isaiah in v. 18 indicates the social

nuance of the text. One of group of people who become the target of Jesus’ mission is the

poor. It is hard to disregard the tone of social idea behind this part. Robert Tannehill

3
These are the passages contained with the notion of social concern: 1:47–55; 3:10–14; 6:24–26;
6:34–35; 10:25–37; 11:5–8; 12:13–21; 14:12–14; 14:33; 16:1–9; 16:14; 16:19–31; 19:1–10.
4
In his work, Michael Prior indicates that most of the scholars accept the programmatic nature of
4:16–30 (Jesus the Liberator: Nazareth Liberation Theology (Luke 4. 16-30) [Sheffield: Sheffield
Academic Press, 1995], 15); cf. Philip Francis Esler, Community and Gospel in Luke-Acts: The Social and
Political Motivations of Lucan Theology (Cambridge: Cambridge University, 1989), 164; Joel B. Green,
The Theology of the Gospel of Luke (New Testament Theology; Cambridge: Cambridge University Press,
1995), 76; Robert J. Karris, “Poor and Rich: The Lukan Sitz im Leben,” in Perspectives on Luke-Acts (ed.
Charles H. Talbert; Danville, Va.: Association of Baptist Professors of Religion, 1978), 118; Herman
Hendrikx, The Third Gospel for the Third World: Ministry in Galilee (Luke 3:1-6:49) (3 vols.; Quezon
City, Philippines: Claretian Publication, 1997), 2A: 105; C. Kavin Rowe suggests that, as the programmatic
narrative, the passage foreshadows the ministry of Jesus (Early Narrative Christology: The Lord in the
Gospel of Luke [Berlin: Walter de Gruyter, 2006], 78–79); this is similar to S. John Roth’s understanding
on the passage as the introduction to Jesus’ ministry (The Blind, the Lame, and the Poor: Character Types
in Luke-Acts [Sheffield, England: Sheffield Academic Press, 1997], 162); see also William S. Kurz,
Reading Luke-Acts: Dynamics of Biblical Narrative (Louisville, Ky: Westminster/John Knox Press, 1993),
49.
5
Walter E. Pilgrim, Good News to the Poor: Wealth and Poverty in Luke-Acts (Minneapolis, Minn:
Augsburg, 1981), 65.

2
suggests the poor in v. 18, although there is possibility of reading it as a word with

metaphorical meaning, but mainly the narrator designed it as a group of people with

insufficient financial sources. 6 As has been seen earlier, the Third Gospel contained with

parts that indicate the nuance of social concern (see pp. 1–2). It affirms the literal sense of

the poor. Most likely, the same appreciation can be applied for the other groups, the

blind, captives, and oppressed (v. 18). If the groups refer to the people who are physically

being destitute and excluded, certainly, Luke 4:16–30 has a strong emphasis on the

connection between Jesus’ ministry and social sensitivity. Accordingly, Luke 4:16–30 is

apt for the intention of this study, to see Christian social responsibility in light of Jesus’

ministry.

Luke 4:16–30 has become an object of investigation for years. 7 However, we still

need to undertake investigations as much as possible, since the studies that have

previously done on the passage fail to take the genre and nature of the Gospels as ancient

biographies into account. Some of these works depend significantly on the reconstructed

historical background to comprehend the content of the text. The insufficiency of

information directly from the text indicates the weakness of the historical analysis. Thus,

6
Robert C. Tannehill, The Narrative Unity of Luke-Acts: A Literary Interpretation (2 vols.;
(Philadelphia: Fortress Press, 1986), 1: 64.
7
Prior, Jesus the Liberator; Samuel O. Abogunrin, “Jesus’ Sevenfold Programmatic Declaration at
Nazareth: An Exegesis of Luke 4.15-30 From an African Perspective,” BT 1, no. 2 (2003): 225–49; Asher
Finkel, “Jesus’ Preaching in the Synagogue on the Sabbath (Luke 4. 16-28),” in The Gospels and the
Scriptures of Israel (ed. Craig A. Evans and William Richard Stegner; Sheffield: Sheffield Academic Press,
1994), 325–41; David Hill, “Rejection of Jesus at Nazareth (Luke 4:16-30),” NovT 13, no. 3 (1971): 161–
80; Charles Kimball, “Jesus’ Exposition of Scripture in Luke 4:16-30: An Inquiry in Light of Jewish
Hermeneutics,” PRSt 21, no. 3 (1994): 179–202; John C. Poirier, “Jesus as an Elijianic Figure in Luke
4:16-30,” CBQ 71, no. 2 (2009): 349–63; Sharon H. Ringe, “Luke 4:16-44: A Portrait of Jesus as Herald of
God’s Jubilee,” Proceedings 1 (1981): 73–84; Jeffrey S. Siker, “‘First to the Gentiles’: A Literary Analysis
of Luke 4:16-30,” JBL 111, no. 1 (1992): 73–90; Robert Willoughby, “The Concept of Jubilee and Luke
4:18-30,” in Mission and Meaning: Essays Presented to Peter Cotterell (ed. Antony Billington, A. N. S
Lane, and Max Turner; Carlisle: Paternoster Press, 1995), 42–55.

3
the paucity has led the interpreters to apply some information from external sources in

reconstructing the historical background needed by this method. By focusing its attention

on the external information, the historical analysis has overlooked the nature of the

Gospels related to their genre and format.

As the balance, later on, scholars proposed narrative approach. 8 Differently, this

method concentrates on the literary devices of the Gospels, which can be taken as the

strength of the narrative analysis. It has concern to analyze the biblical narrative as

literature. However, it has significant weakness: the narrative analysis ignores the

antiquity of the Gospels. Therefore, the present research considers that it is necessary to

reveal the idea behind the text by investigating it with a method that appreciates the

characteristic of the Gospels as narratives and their nature of genre as ancient literature.

Starting from form criticism and redaction criticism, the historical backdrop has

become substantial in Gospels interpretation. In light of form criticism, the interpreters

view the Gospels as the collection of different Jesus traditions, which are combined

without redaction process done by an author or editor. The Gospels are the compilation of

traditions that are gathered by the early Christian community. Differently, redaction

criticism perceives behind the shape of biblical writings there is the involvement of

author or redactor, who creatively arranging the writings. Even though the two have
8
In the 1980s, some studies have been conducted as the sign that narrative criticism was raising,
especially in investigating the Gospels. Those works are David M. Rhoads and Donald Michie, Mark as
Story: An Introduction to the Narrative of a Gospel (Philadelphia: Fortress, 1982); R. Alan Culpepper,
Anatomy of the Fourth Gospel: A Study in Literary Design (Philadelphia: Fortress, 1983); Jack Dean
Kingsbury, Matthew as Story, 2nd ed. (Philadelphia: Fortress Press, 1988); Tannehill, The Narrative Unity;
According to Christopher W. Skinner, Rhoads and Michie’s work has important role in the development of
the sistematized narrative criticism. The book Mark as Story was a response to the approach that focused
on reconstructing the world behind the text. Rhoads and Michie have paved the way for the other analyses
done by Culpepper, Kingsbury, and Tannehill (see “Telling the Story: The Appearance and Impact of Mark
as Story,” in Mark as Story: Retrospect and Prospect [ed. Kelly R. Iverson and Christopher W. Skinner;
Atlanta: Society of Biblical Literature, 2011], 1–7).

4
distinction in viewing the origin of the Gospels, but similarly form criticism and

redaction criticism depending on historical analysis. Form criticism has interest on

connecting the Gospels to the cult and worship tradition of the early church, while

redaction criticism tends to place the Gospels in the life setting of the evangelists and

their community. In the next development, the interest on the historical analysis on the

Gospels becomes more intense and extensive by applying method from social science

discipline. With the social science, the historical analysis expands the focus to the

economic, political, and social life behind the Gospels.9

The concern on the historical element is so significant in some commonly used

and influential commentaries. For example, we may find it in the work of Darrell Bock, I.

Howard Marshall, Robert H. Stein, John Nolland, and Joseph A. Fitzmyer. In these

works, the items such as the author of the Gospel, the date and the place of the

authorship, the original audience, and the source are the substantial elements in the

exegetical process.10

The Gospels are anonymous writings and lacking of sufficient information for

reconstructing the actual author, recipients, date, and events behind the text. 11 Therefore,
9
W. R. Herzog provides a brief and helpful explanation concerning the relation between form and
redaction criticism with sociological analysis (“Sociological Approaches to the Gospels,” in DJG [ed. Joel
B. Green, Scot McKnight, and I. Howard Marshall; Downers Grove, Ill: Inter-Varsity, 1992], 762).
10
Darrell L. Bock, Luke 1:1-9:50 (BECNT; Grand Rapids: Baker Books, 1994); I. Howard Marshall,
The Gospel of Luke: A Commentary on the Greek Text (NIGTC; Grand Rapids: Eerdmans, 1978); Robert
H. Stein, Luke: An Exegetical and Theological Exposition of Holy Scripture NIV Text (Nashville:
Broadman, 1992); John Nolland, Luke 1-9:20 (WBC vol. 35a; Waco, Tex.: Word Books, 1982); Joseph A.
Fitzmyer, The Gospel According to Luke I-IX (AB; Garden City, N.Y: Doubleday, 1981).
11
Joel B. Green’s explanation about the anonymity of the Third Gospel indicates that we have no
proper access to find the actual author of it. What interpreters have is not more than the implied author or
narrator (The Gospel of Luke [NICNT; Grand Rapids: Eerdmans, 1997], 21). This is similar to the other
historical element of the Third Gospel (the recipients, date, and historical events). As suggested by Richard
A. Burridge, the Gospels do not indicate sufficient aspects “for us to know the specific settings and
occasions which prompted their production, or who produced them for whom …” Therefore, it is difficult
to come up with a sufficient hypothesis concerning the actual historical background of the Gospels (“Who
Writes, Why, and for Whom?” in Written Gospel [ed. Markus Bockmuehl and Donald A. Hagner

5
the present research considers what we have from the Gospels is not enough to shape a

comprehensive historical reconstruction. This fact has brought to surface the fragility of

the historical analysis. In addition, historical analysis has overlooked the nature and

characteristics of the canonical Gospels. It is important to know that the Gospels are not

designed mainly as history book, even though they are reporting the life of Jesus. This

research accepts that the evangelists report what they consider as historical event. In other

words, the Gospels have history in its framework. However, it is not the main concern of

the evangelists to give the detail or the meaning of the event, rather the historical

elements are used as a tool to present the essence of the main character, namely Jesus.

Thus, the evangelists’ intended meaning of the events is to signify the identity of the

main character.

In Greco-Roman biographical writings, the significance of events is placed on the

significance of the main character; the events have rhetorical function to support the idea

that the author wants to convey related to the main character. 12 In the case of the
Cambridge: Cambridge University Press, 2005], 108).
12
The present research accepts that the Gospels indicate connection with Greco-Roman biography.
Charles H. Talbert, who suggests the Gospels have similarities with Greco-Roman biographies, points out
the significant distinction between biography and history. Essentially, history focuses on the detail of
events. The individual(s) are included in the writing is to show the importance of the events. Differently,
biography more focuses on the individual who become the main character in the narrative. The biography is
designed to show who the individual and what is his significance. Biographers are very selective in
including events related to the individual. The events are being part of the narrative if they reveal the
essence of the main character (“Once Again: Gospel Genre,” Semeia, no. 43 [1988]: 55–56); David A.
Aune, the other proponent of the similarity between the Gospels and Greco-Roman biography, also indicate
the significance of the main character in biography. The character is the representation of particular value.
By designing the individual as an idealistic person, the biographer presents him as a paradigm of a certain
virtue (“Greco-Roman Biography,” in Greco-Roman Literature and the New Testament: Selected Forms
and Genres [ed. David E. Aune; Atlanta: Scholars Press, 1988], 109–10); Based on this, in understanding
the function of Jesus in the Gospels narrative, Aune suggests, “... the Evangelists regarded the story of
Jesus as an example for Christian faith. Christian values and beliefs were personified, and historically
legitimated, in the person of Jesus of Nazareth” (The New Testament in Its Literary Environment
[Philadelphia: Westminster Press, 1987], 62). Accordingly, unlike the history that stresses the events, the
Gospels pay attention more on the life of the main character and the important values that exhibited by his
life.
However, it does not mean that the events in ancient biography have no meaning. What the explanation