Jesus as Prophet in Luke
Perhaps the greatest feature of Luke is his emphasis on prophecy and particularly in Jesus as a prophet. Most striking is Jesus’ own account of his mission in his inaugural sermon at the Nazareth synagogue (4:16). Here he identifies himself explicitly with the figure announced by Isaiah 61:1 who would bring sight to the blind, would give freedom to the oppressed, and preach the good news to the poor (4:18-19). This is the centerpiece of Luke’s interpretation of Jesus as Messiah as one who is the Davidic king who will restore the lost kingdom of David, just as Isaiah the prophet had originally promised to Israel in exile.
As a prophet, Jesus, of course, correctly predicts his own rejection by the Nazareth synagogue (Luke 4:24) as the people try to put him to death. Yet we must recall the whole career of Isaiah the prophet. Not only would he successfully carry a message to outcasts who would gladly receive it (Isa 61:1-4), but part of the mission would also be to create rejection among many as well—just as Isaiah had (Isa 6:6-9). Indeed this is what we see of Jesus’ entire career as Luke portrays it. Jesus goes from town to town healing, teaching, preaching, and generating both acceptance and rejection in the process.
Jesus with Prophetic Knowledge
Jesus, in Luke most of all the gospels, is depicted as having the sort of supernatural prophetic knowledge which enables him to read the thoughts of others (Luke 2:35; 5:22; 7:39; 11:17). And in all the gospels, Jesus predicts his own Passion but Luke goes to greater lengths to show how the predictions of Jesus (Luke 9:21, 44; 18:32-33) were precisely what happened (Luke 24:6-8, 44). Jesus predictions and prescriptions in Luke also often come true in Acts; his instruction as to what to do with unbelieving cities (Luke 9:5; 10:11) is performed by the disciples (Acts 13:51). His command for the 12 to be judges over Israel (Luke 22:30) is what happens in Acts 5:1-11.
Other Characters Prophesy too after the Pattern of Jesus
Because of the strong imprint that Luke’s gospel bears of Jesus Christ’s prophetic mission, other characters wax prophetic in concert with Jesus. Most of all, there is Luke’s trademark of programmatic prophecy wherein a character will announce a major pattern in the plot. Simeon for instance, echoing the prophet Isaiah, announces that the child Jesus will be destined for the rise and the downfall of many in Israel (2:35). His mission according to Simeon will be a light to the Gentiles and a glory to his people Israel (2:29-32). This more or less is what happens with Jesus as he moves through Luke’s narrative reenacting the program of Isaiah according to Simeon’s word.
In addition to the prophetic canticles of Zechariah and Mary which we mentioned above, Luke sprinkles his narrative with seemingly irrelevant narrative details that actually tie together larger themes of the gospel. Note the sole appearance of Anna the Prophetess of the tribe of Asher in Luke 2:36-38, who is waiting in the Temple for the redemption of Jerusalem.
First, this scene illustrates Luke’s tendency to follow Jesus in embracing important and unconventional roles for women who typically have little role in either prophecy or in Temple ministry. Second, the scene illustrates prayer and prophecy, two aspects of Jesus’ life which Luke has chosen to highlight. Thirdly, the scene refers to Anna’s tribal affiliation (Asher) which importantly is one of the lost tribes of Israel which God in the OT had frequently promised to restore to full membership in the Davidic kingdom (this tribe had fallen apart centuries before). The outreach to the Samaritans discussed earlier is also connected to the lost tribes of Israel since the Samaritans were the tiny remnant of the once mighty ten tribes which had been lost to history. Fourthly, the restoration of the old Davidic kingdom (in all 12 tribes) was part of the job description of the coming Messiah as part of God’s act of redemption which he was to oversee.
It is in this context of restoring the old Davidic kingdom that Jesus acts out his royal-prophetic role in the gospel of Luke. Indeed the mission to the Gentiles also is part of Jesus’ playing the prophet-king in Luke since the kingdom of David is really the broader kingdom of God that must have a world-wide scope.
As a prophet, Jesus, of course, correctly predicts his own rejection by the Nazareth synagogue (Luke 4:24) as the people try to put him to death. Yet we must recall the whole career of Isaiah the prophet. Not only would he successfully carry a message to outcasts who would gladly receive it (Isa 61:1-4), but part of the mission would also be to create rejection among many as well—just as Isaiah had (Isa 6:6-9). Indeed this is what we see of Jesus’ entire career as Luke portrays it. Jesus goes from town to town healing, teaching, preaching, and generating both acceptance and rejection in the process.
Jesus with Prophetic Knowledge
Jesus, in Luke most of all the gospels, is depicted as having the sort of supernatural prophetic knowledge which enables him to read the thoughts of others (Luke 2:35; 5:22; 7:39; 11:17). And in all the gospels, Jesus predicts his own Passion but Luke goes to greater lengths to show how the predictions of Jesus (Luke 9:21, 44; 18:32-33) were precisely what happened (Luke 24:6-8, 44). Jesus predictions and prescriptions in Luke also often come true in Acts; his instruction as to what to do with unbelieving cities (Luke 9:5; 10:11) is performed by the disciples (Acts 13:51). His command for the 12 to be judges over Israel (Luke 22:30) is what happens in Acts 5:1-11.
Other Characters Prophesy too after the Pattern of Jesus
Because of the strong imprint that Luke’s gospel bears of Jesus Christ’s prophetic mission, other characters wax prophetic in concert with Jesus. Most of all, there is Luke’s trademark of programmatic prophecy wherein a character will announce a major pattern in the plot. Simeon for instance, echoing the prophet Isaiah, announces that the child Jesus will be destined for the rise and the downfall of many in Israel (2:35). His mission according to Simeon will be a light to the Gentiles and a glory to his people Israel (2:29-32). This more or less is what happens with Jesus as he moves through Luke’s narrative reenacting the program of Isaiah according to Simeon’s word.
In addition to the prophetic canticles of Zechariah and Mary which we mentioned above, Luke sprinkles his narrative with seemingly irrelevant narrative details that actually tie together larger themes of the gospel. Note the sole appearance of Anna the Prophetess of the tribe of Asher in Luke 2:36-38, who is waiting in the Temple for the redemption of Jerusalem.
First, this scene illustrates Luke’s tendency to follow Jesus in embracing important and unconventional roles for women who typically have little role in either prophecy or in Temple ministry. Second, the scene illustrates prayer and prophecy, two aspects of Jesus’ life which Luke has chosen to highlight. Thirdly, the scene refers to Anna’s tribal affiliation (Asher) which importantly is one of the lost tribes of Israel which God in the OT had frequently promised to restore to full membership in the Davidic kingdom (this tribe had fallen apart centuries before). The outreach to the Samaritans discussed earlier is also connected to the lost tribes of Israel since the Samaritans were the tiny remnant of the once mighty ten tribes which had been lost to history. Fourthly, the restoration of the old Davidic kingdom (in all 12 tribes) was part of the job description of the coming Messiah as part of God’s act of redemption which he was to oversee.
It is in this context of restoring the old Davidic kingdom that Jesus acts out his royal-prophetic role in the gospel of Luke. Indeed the mission to the Gentiles also is part of Jesus’ playing the prophet-king in Luke since the kingdom of David is really the broader kingdom of God that must have a world-wide scope.
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