The Entry into Jerusalem According to the Gospel of Luke: A Critical and Historical Re-Examination (THEOS - Studienreihe Theologische Forschungsergebnisse)
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The account of the entry of Jesus into Jerusalem as narrated in the third Gospel (Luke 19,28-40) has its particular Lukan coloration that deserves to be explored. Many authors have in the past years made considerable contributions in this area, but most of these studies have been made mainly in relation to all the four evangelists. Important Lukan themes therefore still call for attention regarding the account: * What is the importance of the sending of the two disciples for Luke who among the Synoptics is the only evangelist who records both the Mission of the twelve (9,1-6) and of the seventy(-two) (10,1-12)? * What message does Luke convey in using the term o` ku,rioj for Jesus in v. 31 and the same term in its plural form oi` ku,rioi for the purported owners of the colt in v. 33? * Why is the crowd of those who acclaimed Jesus in v. 37 limited only to the multitude of disciples? * The particular addition in vv. 39-40 by Luke alone where Jesus is probably shown to be supporting his disciples requires consideration. My study of this account is therefore informed by the intention to respond to these questions. I have attempted to establish how Luke has used the episode to present Jesus as the expected messiah recognized and proclaimed by his disciples. He uses the Entry account to alert his audience/Christian community of the oppositions and challenges that await them as the disciples of Jesus called to proclaim Jesus courageously (to members of their society) as the expected messiah sent by God to fulfill his purpose. The account presents us with a model for an effective discipleship and challenges the present day disciple and by implication the church to be an effective witness among its people to the Messiahship and Lordship of Jesus in spite of the various obstacles it may encounter. It is to be in a position to offer fresh and renewed message of Christ that responds to contemporary, cultural and, above all, the contextual needs of its society. It is evident therefore, that from the narrative acumen of Luke the Entry of Jesus into Jerusalem is an event that distinguishes Jesus as a messiah and defines the role of a disciple among his contemporaries as one on whom lays the responsibility of bearing testimony to what Jesus represents in season and out of season, welcome or unwelcome, amidst rebuff, opposition and hostility.

Von Händler/Antiquariat, Verlag Dr. Kovac GmbH [56043471], Hamburg, Germany.
THEOS - Studienreihe Theologische Forschungsergebnisse, Band 93 308 pages. The account of the entry of Jesus into Jerusalem as narrated in the third Gospel (Luke 19,28-40) has its particular Lukan coloration that deserves to be explored. Many authors have in the past years made considerable contributions in this area, but most of these studies have been made mainly in relation to all the four evangelists. Important Lukan themes therefore still call for attention regarding the account: What is the importance of the sending of the two disciples for Luke who among the Synoptics is the only evangelist who records both the Mission of the twelve (9,1-6) and of the seventy(-two) (10,1-12)? What message does Luke convey in using the term o` ku,rioj for Jesus in v. 31 and the same term in its plural form oi` ku,rioi for the purported owners of the colt in v. 33? Why is the crowd of those who acclaimed Jesus in v. 37 limited only to 'the multitude of disciples?" The particular addition in vv. 39-40 by Luke alone where Jesus is probably shown to be supporting his disciples requires consideration. My study of this account is therefore informed by the intention to respond to these questions. I have attempted to establish how Luke has used the episode to present Jesus as the expected messiah recognized and proclaimed by his disciples. He uses the Entry account to alert his audience/Christian community of the oppositions and challenges that await them as the disciples of Jesus called to proclaim Jesus courageously (to members of their society) as the expected messiah sent by God to fulfill his purpose. The account presents us with a model for an effective discipleship and challenges the present day disciple and by implication the church to be an effective witness among its people to the Messiahship and Lordship of Jesus in spite of the various obstacles it may encounter. It is to be in a position to offer fresh and renewed message of Christ that responds to contemporary, cultural and, above all, the contextual needs of its society. It is evident therefore, that from the narrative acumen of Luke the Entry of Jesus into Jerusalem is an event that distinguishes Jesus as a messiah and defines the role of a disciple among his contemporaries as one on whom lays the responsibility of bearing testimony to what Jesus represents in season and out of season, welcome or unwelcome, amidst rebuff, opposition and hostility.

Von Händler/Antiquariat, Verlag Dr. Kovac GmbH [56043471], Hamburg, Germany.
THEOS - Studienreihe Theologische Forschungsergebnisse, Band 93 308 pages. The account of the entry of Jesus into Jerusalem as narrated in the third Gospel (Luke 19,28-40) has its particular Lukan coloration that deserves to be explored. Many authors have in the past years made considerable contributions in this area, but most of these studies have been made mainly in relation to all the four evangelists. Important Lukan themes therefore still call for attention regarding the account: What is the importance of the sending of the two disciples for Luke who among the Synoptics is the only evangelist who records both the Mission of the twelve (9,1-6) and of the seventy(-two) (10,1-12)? What message does Luke convey in using the term o` ku,rioj for Jesus in v. 31 and the same term in its plural form oi` ku,rioi for the purported owners of the colt in v. 33? Why is the crowd of those who acclaimed Jesus in v. 37 limited only to the multitude of disciples" The particular addition in vv. 39-40 by Luke alone where Jesus is probably shown to be supporting his disciples requires consideration. My study of this account is therefore informed by the intention to respond to these questions. I have attempted to establish how Luke has used the episode to present Jesus as the expected messiah recognized and proclaimed by his disciples. He uses the Entry account to alert his audience/Christian community of the oppositions and challenges that await them as the disciples of Jesus called to proclaim Jesus courageously (to members of their society) as the expected messiah sent by God to fulfill his purpose. The account presents us with a model for an effective discipleship and challenges the present day disciple and by implication the church to be an effective witness among its people to the Messiahship and Lordship of Jesus in spite of the various obstacles it may encounter. It is to be in a position to offer fresh and renewed message of Christ that responds to contemporary, cultural and, above all, the contextual needs of its society. It is evident therefore, that from the narrative acumen of Luke the Entry of Jesus into Jerusalem is an event that distinguishes Jesus as a messiah and defines the role of a disciple among his contemporaries as one on whom lays the responsibility of bearing testimony to what Jesus represents in season and out of season, welcome or unwelcome, amidst rebuff, opposition and hostility.

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