Table of ContentsIntroductionHistorical Cultural Context of the Gospel of LukeLiterary Context of LukeConclusionIntroductionTo read any biblical text accurately, proper hermeneutical principles must be used during the study period. Good hermeneutics examines the historical cultural context of a passage, including information about the author, his audience, and the circumstances surrounding his writing; the literary context of the passage, including the author's flow of thought, the passage as it relates to the book as a whole, and the audience present during the particular speech; and the meaning of different parts of the text. Once these elements are taken into consideration, the reader can determine the purpose and meaning of a specific biblical text. In Luke 15:11-32, Jesus uses what has come to be known as the “Parable of the Prodigal Son” to teach the Pharisees a lesson about God's undeserved love for sinners and the joy that comes with their repentance. Say no to plagiarism. Get a tailor-made essay on “Why Violent Video Games Should Not Be Banned”? Get the original essay Historical-Cultural Context of the Gospel of Luke According to Duvall and Hays, “historical-cultural context refers to just about anything outside the text that will help you understand the text itself . It is important to examine the following three elements when discussing the text found in Luke 15:11-32: the author, Luke; the public, the early Christians of the late first century, specifically the Gentiles; and the purpose of Luke's writing. Although Luke does not identify himself as the author of his Gospel, Luke has been credited by the vast majority of scholars with writing not only the third Gospel, but also the book of Acts. Although he was not an early disciple or even an eyewitness to Jesus' ministry, Luke recorded the account given to him by those who were "eyewitnesses and ministers of the word (Luke 1 :2)”. Luke states that his own account is orderly and well-researched, which is undoubtedly a trait that would belong to a man who was, according to tradition, a physician by trade. Luke's gospel is the longest of the four, which may also be due to his keen attention to detail in his desire to present the most accurate account of Jesus possible. Luke was a Gentile and companion of the Apostle Paul. The fact that he was kind allowed him to write in a way that could be understood by a kind audience. According to Beth Kreitzer, “In discussions of the Gospel of Luke, it is frequently noted that Luke spoke Greek and wrote to other Greeks. , and although there is some debate as to whether he was writing to a largely Jewish community or a gentile community, there is a strong theme of acceptance of gentiles as true believers that runs throughout throughout the text. Charles L. Childers also claims that the Gospel of Luke was written for the Gentiles on the basis that it was addressed to Theophilus (a Gentile); Jewish terms are avoided, explained or redefined using a Greek equivalent; there are few references to the Old Testament; and the dating is based on the Roman leadership of the time. According to Childers, Luke writes "primarily to give Theophilus a fuller and more satisfactory knowledge concerning Jesus Christ." He had been given rudimentary information, but Luke felt he needed further instruction, and perhaps Theophilus had asked Luke to provide him with a more adequate account. This purpose is confirmed in Luke 1:1-4. Literary Context of Luke While historical and cultural context refers to anything outside of the text that can help the reader understand aspecific passage, the literary context deals directly with the passage itself. It examines the placement of the passage within the larger flow of the author's thought, the placement of the passage within the work as a whole, and the audience present during the speech of that specific passage. Luke 15:11-32 is one of Jesus' parables. The Holman Illustrated Bible Dictionary defines a parable as “stories, especially those of Jesus, told to provide a vision of life, especially life in the kingdom of God.” Parable means a paralleling for purposes of comparison and new understanding. Parables use images such as metaphors or similes and frequently extend them into a brief story to make a point or disclosure. » Luke 15:11-32 is one of three parables found in Luke 15 that Jesus uses in response to the Pharisee's accusation that he is the friend of sinners. Trent Butler writes: “Jesus had just described heaven as a banquet for the poor, the crippled, the blind, and the lame. He had told the rich hosts of the banquet to invite these people to their feasts, without seeking reimbursement. Naturally, these people found Jesus and his teaching attractive. They wanted to know more and see what Jesus would do for them. Meanwhile, religious experts also maintained their surveillance, hoping to trap Jesus. They continually reprimanded him: Why do you associate with such people? Don't you know their reputation? They will ruin you. Luke shows how Jesus, rather than responding to the Pharisees with a direct statement, tells stories in an attempt to enable them to see the truth about their misdeeds. Three groups of people are present when Jesus begins his speech. “These three groups (the “found,” the “lost,” and Jesus) appear in each of the three parables. However, we can see a notable progression in the accounts. The first story concerns animals. The second concerns lifeless parts. But in the third floor, people go on stage and start talking. Perhaps Luke placed these parables in this specific order because they matched the order in which Jesus told them. Perhaps the purpose of this command was that Jesus' main point to his audience would become perfectly clear by the time he finished his speech. Luke 15:11-32 in relation to Luke as a whole. The Gospel of Luke as a whole shows continuity between God's promises in Israel's history and the ministry of Jesus, emphasizes Jesus' compassion for the needy and unfortunate, shows the work of Holy Spirit and describes a Jesus who is gentler and more sensitive than the other three. Gospels. Although Luke 15:11-32 may seem to contrast with Jesus' compassion and gentile sensitivity, it is actually the opposite. It was because of Jesus' compassion for the needy and unfortunate that he responded to such humiliating accusations of the Pharisees using the parable of the prodigal son. Luke 15:11-32: The audience present. Luke makes it clear at the beginning of chapter 15 that Jesus' audience when he told this parable in Luke 15:11-32 were Pharisees and teachers of the law. According to Green and McDonald, "the Pharisees were the main opponents of Jesus and the early Christian movement." They discussed with Jesus primarily matters of “outward piety, such as tithing, fasting, purity, and Sabbath observance.” In the eyes of the Pharisees, Jesus opposed the law they held so sacred. They did not know that Jesus was actually the fulfillment of this law (Matthew 17), and they had made themselves enemies of God. Luke 15:11-24 The Father and His Mostyoungest son 11-12 The youngest son asks his father for his father. part of the inheritance. At the beginning of this parable, three characters are present: a man and his two sons. Trent Butler points out that “Jesus turned to the family setting for his final parable to illustrate why he associated with sinners.” The younger son, for some reason unknown to Luke's audience, approaches his father and asks for his share of the family inheritance. This request is out of the ordinary since the father is still alive when his youngest son approaches him. Stranger still is the fact that the father so quickly accedes to his son's request.13-16 The youngest son wastes everything his father has given him and finds himself feeding another man's pigs, wanting them food No more than a few. A few days later, it appears that the youngest son wants to get as far away from his father and brother as possible. As the son shows no restraint and indulges in a carefree life, he soon finds himself empty-handed, far from home. Not only does the youngest son no longer have monetary resources, but he is also without food. Although he desires the food he gives to the pigs, he is denied even that because he is nothing more than a servant.17-19 The youngest son comes to his senses and decides to return home. his father. After an unidentified time spent with the pigs, the youngest son comes to his senses. He said to himself: “How many of my father's employees have more than enough bread, but I am dying here of hunger! I will arise and go to my father and say to him, “Father, I have sinned against heaven and before you. I am no longer worthy of being called your son. Treat me as one of your hirelings (Luke 15:17-19). » The youngest son recognizes the fact that he is lost and trapped by his sin and makes the decision to repent and return home. In verse 20, the main story shifts from the youngest son to the father. Between verses 19 and 20, it seems that the father will have a choice to make. Will the son be forgiven or turned away before entering his father's house? This question is immediately answered in verse 20. Not only does the father allow his son to come to him, but it turns out that he was waiting for his son the whole time. For the father to be able to see his son from afar, he would have had to seek his return. Compassion, not anger, is the word used to describe the father's feelings toward his youngest son.21 The son repents to his father. Although the father gives his son no reason to believe that he is angry, the younger son is still ready to deliver the "rehearsed plea" in verse 18. However, the original speech that the son planned is never completed.22-24 The father organizes a celebration for his son's return. The father interrupts his son's request for forgiveness with an order addressed to his servants. The father demands that the most beautiful dress be brought to his son, that shoes be put on his feet and that a ring be put on his finger. This outfit would be the appropriate outfit for the party the father was about to throw. The father orders that the fatted calf be brought and prepared and announces that a celebration will take place. Craddock comments that "grace seems to abrogate justice, and the parable, with the restraint vital to a parable, leaves the reader struggling with the tension." The parable is consistent within its own value framework: it is said twice that the younger son was dead and is alive again, that he was lost and is found (Luke 15:24, 32). »25-27 The older brother hears that his brother has returned and that there is preparation for the party. The eldest son, who has barely been mentioned so far in the story, approaches the house after a day's work and is greeted by a sound that sounds like music...