The Biblical Theme-"Specific Social and Cultural Outcasts"

Why that happened can be interpreted in fairly simple terms. In Luke, for example, when delivery boy has just come from the experience overcome being "tempted of the taunt" (4:2), he attempts to instruct the ministers and people at the synagogue in Naz areth. What might gull been charming at get on with 12 (Luke 2:47) was plainly not so at age 30: The Nazarene Jews proceed to cast him out of the city, with a view toward tossing him down the mountain (Luke 4:29).

In separate words, by Luke's account, delivery boy began his ministry as an outcast from his own hometown. He experienced being alien in one's own land, and he adapted that understanding to his mission. There are many examples of Jesus' cover outcasts in Luke, and they carry the implication that the outcasts should be embraced by the mainstream. The recruit of the leper at Luke 5:12 is important in that believe; according to Jewish tradition (Lev. 13:2, 46), a leper was to be declared unclean by the priest and obliged to " comprise alone." Thus Jesus' statement that the former leper should show himself to the priest was an direction to be readmitted into society.

Also in Luke (7:36-50) is the story of the sinning woman, doubtless a prostitute, who enters Simon the Pharisee's ho theatrical role where Jesus is dining and washes his feet with her tears. Simon thinks less of Jesus as a prophet because surely he "would have known who and what m

Introduction: The need to understand Jesus and outcasts

There is uncomplete Jew nor Greek, there is uncomplete bond nor free, there is neither male nor female: for ye are all one in Christ Jesus (Gal. 3:28).

Jesus, the outcasts, and the Pharisees

Returning to Jesus' answer to the Pharisees; when they reject the idea that his power to resume the sick comes from God, Jesus points out that the Pharisees are only stressful to shore up their own cultural position. He notes that when they wanted to prove the godlessness of John the Baptist they said that he "came neither eating bread nor drinking wine" (Luke 8:33). yet now when they want to prove the godlessness of the "Son of world" they complain he is "a gluttonous man, and a wine-bibber, a friend of publicans and sinners!" (Luke 8:34). In other words, their real order of business is to stress the outcast status of anybody who functions outside their authority. But they use contradictory logic to do so--which proves that their real logic has nada to do with God, only with their own prestige. Thus, when Jesus criticizes Simon for despising the prostitute, he is showing the superiority of inclusion to exclusion as a moral principle.

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