How does lukes infancy narrative end

The Infancy Narratives stress the relationship of Jesus to Israel, the prophetic anticipation of his coming, of Jesus being the fulfilment of Jewish expectation. The same chapters stress the relationship of Jesus to the Jewish people. They are pious Jews, observing Torah, supporting the Jerusalem Temple, practicing sacrifices, observing Jewish festivals.

And Jesus incorporated these practices, being obedient to parents. This vitally links him with Judaism. Pervasive influence of the Hebrew Scriptures is especially pronounced in the Infancy Narratives, in language, tone and content. There are also references to the holy prophets predicting Jesus.

Marcion denied that Jesus was the fulfilment of the prophetic scriptures. He interpreted these literally, not allegorically, to refer to a conquering Messiah. Quotations, allusions and models of narratives are closely based on the Septuagint Hebrew Scriptures e. Tyson writes: These considerations make it highly probable, in my judgment, that the Lukan birth narratives were added in reaction to the challenges of Marcionite Christianity.

On the other hand, it would be difficult to imagine a more directly anti-Marcionite narrative than what we have in Luke 1 The following two tabs change content below. Bio Latest Posts. Neil is the author of this post. To read more about Neil, see our About page. Latest posts by Neil Godfrey see all. Share this:. Like this: Like Loading Related Posts on Vridar. I look forward to reading what you have to say about Matthew.

In 1 Sam. The Lukan author his constructed the narrative in such a way to show that John and Jesus were connected from the very start. We see this in Lk. And Elizabeth was filled with the Holy Spirit. This sets the foundation for the connection between Jesus and John and further alludes to Jesus as messiah.

It also sets up the rest of the birth narrative and most importantly gives strong meaning to their final meeting where John would baptize Jesus Chapters 9—18 are often referred to as Luke's "long insertion," for in them he departs from the sequence of events in Mark and introduces a section that includes much of the most valued portions of Jesus' teachings.

Here, we have a report of Jesus sending out the "seventy" to carry the message of the kingdom to different places.

The number "seventy" is especially significant: In the Jewish Torah, the number refers to all the nations of the earth. Luke wants to make it clear that Jesus' mission is for all humankind and not just for the Jews.

In the story that describes the conversation between Jesus and Zacchaeus, we have the statement "For the Son of Man came to seek and to save what was lost. Matthew traces the ancestry back to Abraham, who is regarded as the father of the Hebrew people; Luke traces it back to Adam, the father of all humanity. In reporting Jesus' discourses with his disciples concerning the destruction of Jerusalem and the end of the world, Luke does not emphasize the nearness of the event as the other evangelists do.

Toward the end of the gospel, he describes the events leading up to the crucifixion, stressing the point of Jesus' innocence of any wrongdoing toward either Jews or the Roman government. Pilate, the Roman governor, declares Jesus innocent of any crime, and a Roman centurion protests Jesus' execution with the words, "Surely this was a righteous man.

The gospel closes with an account of the resurrection and the subsequent meetings of Jesus with the disciples and others. As two men are walking to the village of Emmaus, Jesus joins them, but the men do not recognize Jesus until he sits at a table with them and blesses the food that they are about to eat.

Later, Jesus meets with the eleven disciples in Jerusalem and overcomes their suspicions by showing his hands and feet to them. They cook some fish, and Jesus partakes of the food with them. Then follows a farewell discourse to the disciples, during which Jesus gives them instruction concerning what they should do. Afterward, they go together as far as Bethany, and after blessing the disciples, Jesus departs from them.

If the Gospel of Matthew could be called the Jewish gospel because of its leanings toward ideas that were typically Jewish, there is an equal amount of evidence for calling the Gospel of Luke the Gentile gospel. Actually, neither gospel is purely Jewish or purely Gentile in its account of the life and teachings of Jesus, but it is fairly obvious in the case of each of them that the authors were influenced by the point of view with which they were associated.

Luke was a companion of Paul, who came to be known in Christian circles as the Apostle to the Gentiles. Paul's interpretation of Christianity as a universal religion did much to eliminate the barriers between Jews and Gentiles.

He emphasized the idea that all humans are sinners and in need of salvation. Jesus was, for him, the supreme example of what the power of God can do in a human life. This point of view evidently made a deep impression on Luke and is reflected throughout the various parts of his gospel. One sees it first of all in Luke's account of the genealogy of Jesus, which is traced to Adam rather than to Abraham, thus indicating that Jesus was representative of the entire human race rather than simply a member of the Hebrew race, and it is seen in the attitude taken by Jesus toward the Samaritans, the Romans, and others outside the Jewish fold.

When Jews and Gentiles are contrasted in Luke, often the Gentiles are presented in the more favorable light. Coming from Persia, most likely, they would have had to travel ca. Even if you move eastward as far as modern Bagdad as their starting point, they would have still had to travel ca. This indicates that the star appeared to the Magi when Jesus was born, before their journey to Israel.

This eliminates the possibility of the Magi meeting the shepherds and the Holy Family at the manger. Most importantly, this would indicate Christ would have been ca. This would have been ca. Many will say at this point that a journey of to 1, miles would not take that long. If you say the caravan of the Wise Men could travel ca.

This is true, but this does not take into account many variables. It would have taken time to plan the trip, gather supplies, security, etc. These and more contingencies are simply not revealed to us in the text. But we do get hints here about what Herod concluded from his personal interview of the Magi themselves. This is another non-biblical assumption.

In fact, Matthew tells us that after Herod told the Magi to go to Bethlehem, it would be the miraculous star that would actually guide them to Christ. The star would have led them to Nazareth, where, St. But because we know St. We know, in fact, they would have ended up in Nazareth where Christ actually was, not Bethlehem.