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Alpharic Research Institute

Centre for Research in Philosophy, Theology and
Ethics
Email: [email protected] 09066927954

LUKE 4:14-21 AS MODEL FOR PRAXIS ORIENTED MISSION

IN THE CHURCH TODAY
BY
GODSWILL OME UFERE
Email: [email protected], [email protected]; __GSM: +2347045155575
JUNE, 2021

Introduction draws the goal of mission as Christianization

into question.
The Missions of the church is the concern that
in places where there are no Christians there Jerald D. Gortargues that such a Christian
should be Christians, In other words, Missions community is not only characterized by
means to plant churches through evangelism reconciliation and peace but also by justice.
(Newbigin 23). He adds that the aim of This new redeemed community is then
missions should be the establishment of a new equipped for their mission, their life
Christian community that is as broad as assignment which is to teach, preach, heal,
society and is as true to the national situation. care for the poor and attack injustice (568). In
He has in mind here the idea of this sense the mission of Jesus as testified to in
Christianization that is highly questionable Luke 4:14-21 is a one makes Christians to
today in a world that is characterized by begin not just mission but one that is praxis
religious pluralism and democracy. Moreover, oriented. The praxis oriented mission is that
Christianity has lost its position of privilege. mission that is contextual and starts from the
In many parts of the world, even in regions immediate surroundings. This be called,
where the Church had been established as a "Mission from the home."
powerful factor for more than a millennium, it
Keywords: Mission, Christian life, praxis-
is today regarded as a liability rather than an
oriented, ministry.
asset to be a Christian. The encouragement of
inter-faith dialogue and cooperation today also
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Concept of Mission? involved. The Scriptures also employ the

cognates apostolos ("apostle, " the one sent)
Newbigin says that attempts to define
and apostole ("apostleship, " the function of
Christian mission have resulted in prolonged
being sent), referring to the one sent and his
and relentless debates. Even more difficult is
function.
the task of determining the aims of mission. If
we attempt a more specifically theological The biblical concept of "mission"
synopsis of "mission" as the concept has comprehends the authority of the one who
traditionally been used, we note that it has sends; the obedience of the one sent; a task to
been paraphrased as (a) propagation of the be accomplished; the power to accomplish the
faith, (b) expansion of the reign of God, (c) task; and a purpose within the moral
conversion of the heathen, and (d) the framework of God's covenantal working of
founding of new churches. LesslieNewbigin judgment or redemption. So significant is the
has narrowed these into two terms described redemptive mission of the Messiah, the Son of
as Mission and Missions, He states that: God, that God sends an angel not only to
announce his birth ( Luke 1:26 ), but to
The Mission of the church is everything that
announce the birth of John the Baptist, the
the church is sent into the world to do:
messenger who will be sent to prepare his way
preaching the gospel, healing the sick, caring
and introduce him (1:19 ; Matt 11:10 ; cf.
for the poor, teaching the children, improving
Mark 1:2 ; Luke 7:27 ; John 1:6 John 1:33).
international and interracial relations,
attacking injustice. Christian Mission

Mission is the divine activity of sending Christian missions is an intentional effort to

intermediaries, whether supernatural or lead others to a saving faith in Jesus Christ. It
human, to speak or do God's will so that his is the primary task given to believers by Jesus,
purposes for judgment or redemption are and all believers are charged to participate.
furthered. The biblical concept is expressed by The word "mission" comes from the word "to
the use of verbs meaning "to send, " normally send," and most Christians who are involved
with God as the expressed subject. The in full-time missions are sent to another
Hebrew verb is salah and the Greek is location. All missions include the idea of
apostello. These terms emphasize the leaving the comfort of the fellowship of other
authoritative, commissioning relationship believers to engage with those who do not
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know Christ (Elwell, 124). This may be across returned in the power of the Spirit. He had
town or on the other side of the globe. actually been strengthened by the experience
of his encounter with evil. He went to Galilee,
Christian missions began with Jesus' Great
as each Gospel relates, signifying his aim to
Commission, wherein He told the disciples to
reach Gentiles. But there were synagogues in
"Go therefore and make disciples of all the
Galilee too and in these Jesus was teaching
nations, baptizing them in the name of the
and being glorified by everyone. This sets up
Father and the Son and the Holy Spirit"
the next story of Jesus' appearance in his home
(Matthew 28:19-20). Based on this, missions
town (Stein 32).
has two main goals. The first is to "make
disciples." A disciple is a person who learns According to Nollant, Luke is careful to relate
from and strives to emulate another. Christian that Jesus went home and that he regularly
missions entails teaching others the truth worshipped in the synagogue. He was a
about Jesus, showing them their need for faithful Jew, not someone who darkened the
Jesus, and, once the Holy Spirit has drawn doors of the synagogue only at Yom Kippur
them, encouraging them to live according to and Passover. Jesus rose up to read. Someone
Jesus' teachings. The second goal is baptism. gave him the scroll of the prophet Isaiah, but
Baptism does not save, but it is a public Jesus chose the passage (43). Unfortunately
demonstration that a new believer has left the for Luke, there is no single passage with those
old life and joined the church. We must not words in it, but rather it is a compilation of the
only follow Jesus, we must be identified Servant Song from Isaiah 58:6 and 61:1-2.
culturally as one who follows Him (Evans Perhaps Jesus conflated the two readings
n.pg). himself. In any case, the good news is read
(Bock, n.pg) As the prophetic passage stated,
Background of the Text: Luke 4:14-21 someone had been anointed to proclaim the
gospel (good news). The irony is that Jesus is
This passage follows upon the heels of the
the one anointed at his baptism at which the
temptation narrative in which Jesus emerges
Spirit descended upon him in bodily form,
the victor over Satan, at least for the time
according to Luke. But only Luke and the
being. He is now ready to begin his public
reader know that at this point. As with all
ministry and deliver his inaugural address in
Epiphany texts, this one holds hidden promise
his own home town. Luke writes that Jesus
for the future.
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The good news in Isaiah refers to the not come simply as an injunction upon
restoration of Israel after the exile. The "poor" imperfect people but as words with power,
receive good news, not cash, because in Isaiah which affects the change proclaimed.
they are the afflicted and the oppressed in
The change is not a concept or an idea. It is a
general, not merely the penniless. Likewise,
person. The first person singular pronoun is
captives are not convicted criminals but those
used three times in verse 18. Jesus is the
unjustly imprisoned. The sightless will see
change. Therefore, any definition of release,
again. All these promises will be fulfilled in
sight, gospel, or change must be taken from
the telling of the story of Jesus as he releases
his actions and his words. But this is only the
people from demon possession and death,
beginning. The rest of the story will tell us
spiritual and physical blindness.
what real change is and means. Luke’s
Jesus withstood the temptation in the account of Jesus visit to the synagogue at
wilderness. He is tempted yet again to say the Nazareth is based on Mark 6:1-6 (as is
easy thing and do whatever it takes to curry Matthew 13:54-58), but there are significant
favor with his listeners. As is apparent from differences that transform Luke’s account into
the rest of this passage in Luke (verses 22-30) a different story with a different purpose
he resists that temptation as well. The Revised (Harrisville, n.pg).
Common Lectionary has divided the passage
Luke moves the Nazareth synagogue story to
in Luke, which robs this first part of its
the beginning of Jesus’ ministry, immediately
denouement. As a result the preacher must
following his baptism (3:21-22) and
split the message in two and concentrate on
temptation (4:1-13). He does so for emphasis.
Jesus' positive message in the first part and his
Verses 14-44 serve as a paradigm (model) for
antagonism and the congregations' reaction in
Luke-Acts. Like an overture to a musical
the second.
work, they introduce themes on which Luke
This is not the change that happens with the will expand later, telling us what to expect
turnover in governmental administrations. from Jesus and the early church. In particular,
This is real change in the spirit and life of the Luke emphasizes Jesus’ empowerment by the
person who hears this good news and whose Holy Spirit (v. 14), the importance of his
life is never the same afterward. The Jubilee teaching ministry (vv. 15-30), and his miracles
Year may or may not have been practiced in (vv. 31-44). Luke adds the quotations from
ancient Israel, but Jesus' announcement does Isaiah. These verses announce the nature of
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Jesus’ ministry and set the tone for Luke-Acts. 20 Then he rolled up the scroll, gave it back to
Jesus’ preaching in Luke has a different the attendant, and sat down. The eyes of
emphasis than in Mark, where he says, “The everyone in the synagogue were fixed on him.
time is fulfilled, and the Kingdom of God is at
21 Then he began to tell them, “Today this
hand! Repent, and believe in the Good News”
scripture has been fulfilled even as you heard
(Mark 1:15).
it being read.”

Working Translation (NET) Exegesis of the Text: Luke 4:14-21

14 Then Jesus, in the power of the Spirit,  The Early Galilean ministry (Luk
returned to Galilee, and news about him 4:14-15)
spread throughout the surrounding
Verses 14-15 serve as a transition between
countryside.
Jesus’ temptation and his appearance in the
15 He began to teach in their synagogues and Nazareth synagogue. “Jesus returned in the
was praised by all. power of the Spirit” (v.14a). Luke has told us
that Jesus was conceived by the Holy Spirit
16 Now Jesus came to Nazareth, where he had
(1:35)—and that Zechariah, filled with the
been brought up, and went into the synagogue
Holy Spirit, prophesied of Jesus that God “has
on the Sabbath day, as was his custom. He
raised up a horn of salvation for us in the
stood up to read,
house of his servant David” (1:69)—and that
17 and the scroll of the prophet Isaiah was the Holy Spirit rested on Simeon as he held
given to him. He unrolled the scroll and found the baby Jesus in his arms and praised God for
the place where it was written, allowing him to see God’s salvation (2:27-30)
—and that the Spirit descended on Jesus at his
18 “The Spirit of the Lord is upon me,
baptism (3:21-22)—but he now deems it
because he has anointed me to proclaim good
important to remind us once again that Jesus’
news to the poor.
ministry is Spirit-powered.
He has sent me to proclaim release to the
To Galilee … the surrounding region: The
captives and the regaining of sight to the
region of Galilee was a fertile, progressive,
blind, to set free those who are oppressed,
highly populated region. According to figures
19 to proclaim the year of the Lord’s favor.” from the Jewish historian Josephus, there were
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some 3 million people populating Galilee, an  Jesus comes to His own synagogue in
area smaller than the state of Connecticut. Nazareth (Luk 4:16-17).
Galilee, the northernmost province of the
So He came to Nazareth, where He had been
Jewish people, has been at the forefront of this
brought up. And as His custom was, He went
Gospel from the beginning. It was in Galilee
into the synagogue on the Sabbath day, and
that the angel told Mary that she had found
stood up to read. And He was handed the book
favor with God and would bear a son whom
of the prophet Isaiah. And when He had
she would name Jesus (1:26ff.). Joseph and
opened the book, He found the place where it
Mary went from Nazareth of Galilee, where
was written:
they were living, to Bethlehem to be enrolled
in the census (2:4ff.). Joseph, Mary, and Jesus Andas His custom was, He went into the
returned to Galilee after Jesus’ birth (2:39). synagogue on the Sabbath day: Jesus made
Luke tells us that Herod was the ruler of it His custom to get together with God's
Galilee (3:1). people for worship and the Word of God. If
anyone didn't need to "go to church," it was
Galilee is significant because of its
Jesus-yet, it was His custom to do so.
insignificance. Jesus did not grow up in
Jerusalem, the center of Jewish life and And stood up to read: The usual order of
religious practice. Instead, he grew up in service in a synagogue began with an opening
Galilee, the hinterlands, a place where many prayer and praise; then a reading from the
Gentiles live—a nowhere place as far as the Law; then a reading from the prophets and a
religious elite are concerned. He will carry out sermon, perhaps from a learned visitor. On
the major portion of his ministry in Galilee. this occasion Jesus was the "learned visitor."
Luke will note that the women who observe Since this synagogue was in Nazareth, Jesus
Jesus’ crucifixion and burial are from Galilee would have attended it often before, and now
(Luke 23:49; 23:55). “and news about him He will read and teach in His hometown
spread through all the surrounding area” (v. synagogue.The book of the prophet Isaiah was
14c). This is the first of several reports of handed to him” (v. 16c-17). This is our oldest
people being amazed by Jesus and his growing detailed account of synagogue worship. The
fame (4:32, 36-37; 5:15; 7:17; 9:43). language would be Aramaic, the language of
ordinary Jewish people during Jesus’ lifetime.
A portion of the Torah would be read in
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Hebrew, and a Targum or explanation would quoted directly from the Old Testament, but
be given in Aramaic, followed by a reading appears to be inspired by Isaiah 35:5 or 42:7.
from the Prophets with explanation. Other The phrase, “to deliver those who are
elements of worship would include the crushed,” is from Isaiah 58:6. Jesus omits
recitation of the Shema (Deuteronomy 6:49), Isaiah 61:2b, which speaks of “the day of
the Eighteen Benedictions, a psalm, and a vengeance of our God,” because the emphasis
benediction (Evans 73; Bock, 88; Stein, 155) of his Nazareth homily is salvation, not
judgment. Judgment will come later. Jesus
There is some question whether Jesus follows
was anointed at his baptism, where the Spirit
a lectionary or selects his own text. There is
descended upon him like a dove and the voice
some evidence that the Law is read in a cycle,
from heaven said, “You are my beloved Son.
but that the reader chooses the reading from
In you I am well pleased” (3:22).
the Prophets (Gilmour, 90). “He…found the
place where it was written” (v. 17) sounds as Anointed Me: The word "anoint" means to
if Jesus chooses his own reading. In the rub or sprinkle on; apply an unguent,
synagogue, there is no professional clergy. ointment, or oily liquid to. Persons in the Old
The president of the synagogue invites Testament were often literally anointed with
someone to comment on the scriptures. While oil. For example, priests were anointed for
the people are more biblically literate than their special service to the Lord (Exodus
most churchgoers today, most commentary 28:41). Literal oil would be applied, but as a
would probably be rote recitation of lessons sign of the Holy Spirit upon their lives and
learned in synagogue school. The main service. The oil on the head was only the
question would be whether the reader will get outward representation of the real, spiritual
it right. The main suspense would be whether work going on inside them. He has anointed
someone will have to correct him. When Jesus Me to: In this prophecy, the Messiah
speaks, it is a very different experience, announces that He is here to heal the fivefold
because he speaks with authority (4:32). damage that sin brings. Sin has done great
damage, so there needs to be a great work of
 Jesus reads from Isaiah 61:1-2 (Luk
redemption.
4:18-19).
“to preach good news to the poor” (v. 18b).
Jesus quotes primarily from Isaiah 61:1-2. The
Is Jesus talking about spiritual or economic
phrase “recovering of sight to the blind” is not
poverty? He is almost certainly talking about
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outsiders, people of low status, vulnerable in that verse clearly has to do with spiritual
people—whether their problems stem from vision.
economic poverty or other causes. Jesus has a
“and to proclaim the acceptable year of the
mission to the poor, the captives, the blind,
Lord” (v. 19). Isaiah wrote these words
and the oppressed, categories that indicate the
originally as encouragement for Jewish people
breadth of his concern for people in need.
in exile. The salvation of which Isaiah spoke
“to proclaim release to the captives” (v. is now to be found in Jesus (Fitzmyer, 533).
18c). Luke illustrates what this means by the The acceptable year of the Lord could refer to
first of Jesus’ miracles in this Gospel—the the Jubilee year. The Torah requires Jewish
cleansing of a man possessed by a demon (vv. people, every sabbath year, to let their land lie
31-37). While we tend not to believe in fallow, to forgive debts, and to free slaves
demons today, we are confronted daily with (Exodus 21:1-6; 23:10-11; Deuteronomy 15:1-
stories of demonic behavior. Captives would 18). The Jubilee year is a sabbath-sabbath year
also include people imprisoned for debt, —seven times seven years. The Torah requires
another outgrowth of poverty. Jewish people, in the Jubilee Year, to return
ancestral lands to their historic owners
“recovering of sight to the blind” (v. 18d).
(Leviticus 25:8-17). With this requirement,
In this Gospel, Jesus will restore the sight of
God showed his concern for people at the
blind people (7:21-22; 18:35-43), and will also
lower end of the economic spectrum. These
tell prideful people to “ask the poor, the
provisions are designed to reduce the
maimed, the lame, or the blind” to come their
disadvantage of the poor—to insure that the
banquet table (14:13). Jesus’ interest is not
wealthy cannot accumulate all the land and
limited to physical sight, but encompasses
consolidate all of the power. It is a provision
spiritual vision as well (6:41-42; 7:44; 8:16;
that should gladden the hearts of anyone in
9:27; 10:23; 11:33; 12:54-56; 17:22; 21:27-
need, but “the year of the Lord’s favor”
31). Later, Jesus will give Saul/Paul his
suggests that the opportunity is time-limited.
mission—“to open their eyes, that they may
They/we must accept grace while it is
turn from darkness to light and from the
available.
power of Satan to God, that they may receive
remission of sins and an inheritance among Today, this Scripture has been Fulfilled
those who are sanctified by faith in me” (Acts (Luke 4:20-21.)
26:18—also written by Luke). The emphasis
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“and sat down” (v 20). In the synagogue 18-19). Whether championing human rights or
service, people would stand to read the providing relief funds for hurricane victims or
scriptures and sit to teach. “Today, this drilling a well for the people of a primitive
scripture has been fulfilled in your hearing” village or training indigenous people for
(v. 21). Jesus’ preaching begins with the word ministry, the church is helping Jesus to fulfill
“Today.” what he identified in these verses as a core
part of his mission.
• Today the Spirit of the Lord is upon me.

• Today I bring good news to the poor. Application of Praxis-Oriented Mission to

the Church Today
• Today I proclaim release to the captives and
recovery of sight to the blind. The Church today should model not only to
the not-yet-believers on how to act as
• Today I let the oppressed go free to proclaim
followers of Christ, but also to the members of
the year of the Lord’s favor.
the Church. This is done by feeding their
This is one of the world’s shortest sermons, imagination with the significance of the
but it packs lots of punch. The people of Israel Gospel for our daily life. In this way service
have waited for centuries for the fulfillment of becomes a meditative process between the
promises that God made throughout their person and the Gospel. Consequently, the
history, beginning with Abraham (Genesis encountered people may start asking
12:1-3). Now Jesus declares that the wait is questions, and then involve the servants of
over—that the day has come—that the God in dialogue and discourse on issues they
promises are fulfilled—that salvation is nigh! find pertinent. Thus, the Gospel-driven-
This is indeed good news (v. 43). The answer might encourage further a process that
fulfillment of this scripture began with the leads to a spiritual decision as of a natural act.
life, death, and resurrection of Jesus but This will help the members of the church to
continues in the life of the church today. All defend the gospel before the not-yet-believers.
over the world, the church is bringing good
The mission of a church with others is both
news to the poor, proclaiming release to the
inclusive and exclusive. Following the change
captives, helping the blind to recover their
pattern today, the Church approach should be
sight, helping to free the oppressed, and
more inclusive in our involvement on the
proclaiming the year of the Lord’s favor (vv.
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material and personal levels of society and evangelism does not start from the inside, it
culture. Then they can become critical and will be difficult to reach others outside the
prophetic on the cognitive worldview level, church.
and they can then also lovingly evangelize in
The church should also have the knowledge
spiritual and religious matters. It is our
that their desire to grow will be abortive
understanding that such comprehensive
unless they preach a sermon about how
mission does not take shape overnight. It
important it is for Christians to actually reach
requires time, trust-building, common
out to others, even their fellows in the Church.
understanding, and an atmosphere of dialogue.
Olivier said, “If you want your church to be
A writer said, “It is a sad reality today that more evangelistic, tell them to be. Preach from
many churches are simply not reaching the many passages of scripture where people
members of their church for Christ; but are introduce others to Jesus. Then, tell your
more interested on those who they describe as people that life and death are literally in the
unbelievers. No, it’s not all about numbers. balance for them to do the same! If Heaven
Yes, fellowship and discipleship are and Hell are real, we had better start acting
important. But if we are trying to follow the like it. Why aren’t we doing more to rescue
great commission, why are we not doing more those headed for eternal separation from
to try to reach more people starting from the God?”
inside?”
The church must also celebrate evangelism.
Some persons in the Church today considers When someone comes to the church and gives
the concept, “mission” as reaching only the their life to Christ, it should be celebrated!
persons who are not members of the church. When people get baptized, celebrate it! When
To them, for the fact that the person is coming someone in the church invites someone,
to church then, no need to preach to the person celebrate it! When the church hears about
or evangelize to him/her. spiritual conversations that the people are
having with friends or co-workers, celebrate
The church should know that the modeling
it! When attendance is up, celebrate it!
starts with them. They cannot expect other
Whatever gets celebrated in the church will
people to do something that they themselves
get repeated. Celebrating evangelism shows
are not doing. It is as simple as that. No one
everyone that this is what the church values. If
can unless he has as far as he is leading. If
the angels in Heaven celebrate whenever a lost
11

person is found, it might be a good idea if

PCN did too, not to give a non-challant
Work Cited
attitude.
Banda, Z.J. ‘African Renaissanceand
Every Christian is called to missions in their
missiology: A perspective from mission
own lives. Jesus charges all of us to reach
praxis’, Unpublished doctoral thesis, UNISA,
others with His message. It is not easy, but as
2010. Print.
we learn to love people like God does, we find
sharing the truth about God essential to the Barclay, William. The Daily Study Bible, The
Christian life. Gospel of Luke. Edinburgh: Saint Andrew
Press, 1953. Print.
Conclusion
Bock, Darrell L. The IVP New Testament
Jesus had much to say about his own
Commentary Series: Luke, Vol, 3. Downers
understanding of his mission. He saw his
Grove,Illinois: Intervarsity Press, 1994. Print.
purpose as being sent by God his Father to
proclaim and accomplish spiritual deliverance Bosch, D.J. Transforming mission. Paradigm
for humankind. He consciously appropriates shifts in theology of mission, Orbis:Maryknoll,
Isaiah 61:1-2 as the Old Testament passage his NY., 2011. Print.
ministry fulfills. Jesus characterizes his
Cousar, Charles B. et al. Texts for Preaching:
mission as authenticated and sustained by the
A Lectionary Commentary Based on the NRSV
Father who sent him. More than that- Jesus
Year C. Louisville: Westminster John Knox
comes with the full authorization of God, so
Press, 1994. Print.
that he fully, even interchangeably, represents
him. As a church, the Church todayis to Craddock, Fred B. Interpretation: Luke.

follow the Jesus’ method of mission to reach Louisville: John Knox Press, 1990. Print.

of the people, first by starting from the church Elwell, Walter A. "Entry for 'Mission'".
itself; not thinking that hose in the church "Evangelical Dictionary of Theology". . 1997.
need not evangelism. The idea that should be
Evans, Craig A. New International Biblical
embodied is that not only non-believers need
Commentary: Luke . Peabody, MA,
the gospel but those in the faith community
Hendrickson Publishers, Inc., 1990. Print.
also just as Jesus started from among the Jews
in the synagogue.
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Fitzmyer, Joseph A. The Anchor Bible: The Ringe, Sharon H. Westminster Bible
Gospel According to Luke I-IX . New York: Companion, Luke. Louisville: Westminster
Doubleday, 1970. Print. John Knox Press. Print.

Gilmour, S. MacLean & Bowie, Walter Stein, Robert H. The New American
Russell. The Interpreter’s Bible, Volume 8. Commentary: Luke. Nashville: Broadman
Nashville: Abingdon ,1952. Print. Press, 1992. Print.

Hunter, G.G. How to Reach Secular People. Tannehill, Robert C. Abingdon New
Nashville, TN.: Abingdon Press, 1992. Print. Testament Commentaries: Luke. Nashville:
Abingdon, 1996. Print.
Peters, G.W. A Biblical Theology of Missions.
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