Gospel Of Luke Exegetical Analysis

In the Bible, and especially in Luke historical groups of people can be analyzed through different lenses of scripture. This can reveal truths on how Jesus thinks about people and social situations as well as teach what is expected of us as Christians. The Gospels, especially Luke, show God and Jesus in a different light, more so than many other books of the bible. The Gospel of Luke deals with many issues related to social groups, money, sin, and miracles. In this exegetical I will look at the difference between the way women and pharisees were viewed in the book of Luke. It is known that Pharisees were Jewish leaders, who were extremely strict in following the traditional rules of Judaism, typically concerning rules following washing

Resisting sweeping stereotypes and narrow pigeonholing, careful analysis appreciates multiple spheres, ethnic, domestic, economic, political, religious that shaped first-century women’s identities (Joel B. Green, Jeannine K. Brown, and Nicholas Perrin, eds., Dictionary of Jesus and the Gospels, Second Edition). Women roles particularly consisted of housework and child raising. Throughout the Gospel, “Jesus encounters women in both domestic (Simon’s mother-in-law, Jairus’s daughter, Martha and Mary) and public (hemorrhaging woman, widow at Nain, Samaritan woman) spaces, and his parables involving women depict them performing both household duties of baking and sweeping and more public activities of a ending nuptial ceremonies and pleading legal cases” (Women Sakai).
 Women in first century society were typically viewed by men as temptresses. Women of sin were looked at as worse then men with sin. Adulterers would be made public and cast out. It was common for men to blame their sexual impurities on women without owning their own sin. All these views upon women lead to them being looked at as inferior to

Women in jesus’ ministry played roles of prophets. Mary and Elizabeth both serve as important figures in God’s ministry. These women were both cast in the role of Mothers of sons, these women emerged as prophets. Elizabeth, “commends Mary’s acceptance, as God’s “slave woman (doulē [cf. Lk 1:38]), of her high calling to bear Jesus, the destined Lord and Messiah of Israel; and in turn Mary utters a soaring song of praise, confirming her own status as a humble servant (doulē [Lk 1:48]) before God, but also proclaiming God’s impending work of li ing the lowly, filling the hungry, and toppling the oppressive hierarchs in fulfillment of God’s liberating promises to his child/servant [paidos] Israel (Lk 1:54). Moreover, these mothers’ conceptions of messianic-prophetic sons in their wombs owe less to the potency of their husbands than to the power of God: the long-barren Elizabeth conceives John by her husband, Zechariah, only when God super- naturally intervenes; and the virginal Mary conceives Jesus directly by the cre- ative agency of the Holy Spirit with no help from her fiancé, Joseph” as stated in the Dictionary of Jesus and the Gospels, Second Edition. The Gospel of Luke, more women characters are featured more than any other Gospel, where they were involved in the ministry of Jesus, contrary to the societal beliefs that women