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The Bad Samaritans: The Elijah Motif in Luke 9.51-56
Abstract
The parallel between Jesus and Elijah in the account of the Samaritan village (Lk. 9:51-56; cf. 2 Kgs 1:1-16), though recognized for centuries, has almost always been seen as a negative one. Whether for reasons of typology, eschatology or as a polemic against violent judgment, scholars tend to argue that this passage distances Jesus from the OT prophet. This article examines the passage [Lk. 9:51-56; cf. 2 Kgs 1:1-16] in light of the Elijah motif running throughout Luke–Acts, which is consistent in creating a positive link between Jesus and Elijah, especially in regard to compassion towards outsiders. In this light, the Lukan narrative presents Jesus’ refusal to summon heavenly fire on the Samaritans as a truly Elijianic act. By contrast, the disciples, though attempting to emulate the Tishbite’s actions, are ironically found to be in every way unlike Elijah.
https://journals.sagepub.com/doi/abs/10 ... lCode=jnta
Interestingly, there's four works of Thomas L. Brodie cited in the References list, including one after his 2012 book, Beyond the Quest for the Historical Jesus: Memoir of a Discovery, which was supposed to be his last work, namely:
Regarding that 2014 publication, The Elijah–Elisha Narrative in the Composition of Luke:
fwiw, there's also another citation from the same 2014 publication, viz.,
The Bad Samaritans: The Elijah Motif in Luke 9.51-56
Abstract
The parallel between Jesus and Elijah in the account of the Samaritan village (Lk. 9:51-56; cf. 2 Kgs 1:1-16), though recognized for centuries, has almost always been seen as a negative one. Whether for reasons of typology, eschatology or as a polemic against violent judgment, scholars tend to argue that this passage distances Jesus from the OT prophet. This article examines the passage [Lk. 9:51-56; cf. 2 Kgs 1:1-16] in light of the Elijah motif running throughout Luke–Acts, which is consistent in creating a positive link between Jesus and Elijah, especially in regard to compassion towards outsiders. In this light, the Lukan narrative presents Jesus’ refusal to summon heavenly fire on the Samaritans as a truly Elijianic act. By contrast, the disciples, though attempting to emulate the Tishbite’s actions, are ironically found to be in every way unlike Elijah.
https://journals.sagepub.com/doi/abs/10 ... lCode=jnta
Interestingly, there's four works of Thomas L. Brodie cited in the References list, including one after his 2012 book, Beyond the Quest for the Historical Jesus: Memoir of a Discovery, which was supposed to be his last work, namely:
- Brodie Thomas L. 2014 ‘Luke’s Use of the Elijah-Elisha Narrative’, in Kloppenborg John S., Verheyden Joseph (eds.), The Elijah–Elisha Narrative in the Composition of Luke (LNTS, 493; New York: T&T Clark): 6-29.
Regarding that 2014 publication, The Elijah–Elisha Narrative in the Composition of Luke:
This collection examines the allusions to the Elijah- Elisha narrative in the gospel of Luke. The volume presents the case for a “maximalist” view, which holds that the Elijah-Elisha narrative had a dominant role in the composition of Luke 7 and 9, put forward by Thomas L. Brodie and John Shelton, with critical responses to this thesis by Robert Derrenbacker, Alex Damm, F. Gerald Downing, David Peabody, Dennis MacDonald and Joseph Verheyden. https://www.bloomsbury.com/us/elijaheli ... 567313355/
- Some of it is available via https://books.google.com.au/books/about ... edir_esc=y
fwiw, there's also another citation from the same 2014 publication, viz.,
- Shelton John 2014 ‘The Healing of Naaman (2 Kgs 5.1-19) as a Central Component for the Healing of the Centurion’s Slave (Luke 7.1-10)’, in Kloppenborg John S., Verheyden Joseph (eds.), The Elijah-Elisha Narrative in the Composition of Luke (LNTS, 493; New York: T&T Clark): 65-87 (which is available via https://books.google.com.au/books?id=6V ... &q&f=false. Also see https://dspace.mic.ul.ie/bitstream/hand ... sequence=2).
Statistics: Posted by MrMacSon — Tue Jun 11, 2024 10:58 pm