| The third Gospel has long been described as the Gospel of the poor. It proclaims "good news to the poor" (Luke 4:18; 7:22), and declares, "Blessed are you who are the poor" (Luke 6:20). It warns also the rich, "Woe to you who are the rich" (Luke 6:24), "How hard it is for those who have wealth to enter the kingdom of God" (Luke 18:24). During the 1980s, some scholars proposed that the third Gospel's criticism of the rich is for their exhortation. Luise Schottroff and Wolfgang Stegemann further point out that passages of judgment on the rich were redacted by Luke so as to persuade them to follow Jesus.;Following previous scholarly studies, this research critically employs socio-rhetorical criticism to interpret all nine passages concerning the rich in the Gospel of Luke. Luke's particular redaction and emphasis is disclosed in comparative interpretation between parallels in the Synoptic Gospels, and his intention in the immediate context. It is shown that Luke in these passages weakens hostility toward the rich and give emphasis on warning and systematic exhortation. Besides, studies on Greco-Roman literary rhetoric and social setting further deepen our understanding of the interpretation of the passages. Luke employs Greco-Roman literary rhetoric to bring forth a direct dialogue with Greco-Roman wealth ethics, including wealth hoarding, feast ritual and value, wealth management, almsgiving and benefaction, so as to urge the rich to live a life of discipleship. The control and suppression of associations or collegia in the Roman Empire adds a political dimension to Luke's teachings. Luke's redaction indicates that Christian community is not anti-social. It cares for the need of the poor and promotes Pax Romana. Hence, Luke strives for the survival of the Christian community in the Roman Empire.;This research on the nine passages supplements previous scholarly studies. Vertically, its four-layer analysis of the text, including literature review, comparative interpretation, immediate context, Greco-Roman social and culture context, presents systematically and orderly the exhortation of each passage within its own textual and social context. Horizontally, this research includes all Jesus' teachings on the rich in the Gospel of Luke, and demonstrates comprehensively Luke's attitude and teachings on the rich. Taking the third Gospel as an example, this research illustrates the dynamic relation between the New Testament text and the Greco-Roman political, cultural context in the first century. |
