The Gospel of Luke Themes, Structure and Theological focus
Dates: Overview Of Gospels Mark 55-65 A.D. Matthew 58-68 A.D. Luke 80-85 A.D. John 85 A.D. Matthew and Luke use more than 90% of Mark s material in their writings.
Gospel of Luke Authorship Ø Born a Greek -Probably the only Gentile writer of the NT Ø Perhaps the close friend and traveling companion of Paul. (Col 4:14, Phil 1:24, 2 Tim 4:11) Ø May have been converted by Paul while living in Antioch? Ø Physician(uses medical terms in writing) Ø Believed his advanced education may have been received at Athens or Taursus. Ø Luke is writing a two volume work-luke/acts Ø Luke writes to present an explanation of the Church with an intentional Christological and soteriological intention Ø What Jesus said, did and suffered that has bearing on human history Ø Acts 4:12 makes this clear: There is salvation in no one else, for there is no other name under heaven given among human beings by which we are to be saved.
Wri$ng Style Luke Ø Ø Ø Luke the Author Historian uses historical datelines in the gospel.(1:5,26,56, 2:1,21-22,36-37,42, 3:1-2) Greek speaking Luke s theology reflects the counterpoint to the imperial theology of Rome Ø Jesus as Son of God Ø Jesus as savior and bringer of Peace Ø These in contradis$nc$on to Imperial claims of Roman Caesar (Note infancy narra$ve s context of In the days of Caesar Augustus (La$n: Imperator Caesar Divi filius Augustus) Luke is wri$ng a history that begins with Adam (the genealogy) and moves to the center of the cross and then on toward the ends of the earth (Rome) in the second volume of Acts. This is the trajectory of God s saving love. Luke is wri$ng an apologe$c that places Jesus within the realm of tradi$on that is both ancient and venerable, a key aspect of acceptance in the ancient world
Unique style of the Gospel Ø Closest to a full Biography Ø (the birth narrative is an addition to the original text which began at Ch. 3) Ø The temple narrative places Jesus in his Father s house Ø The most literary of the Gospel-characters vividly and humanistic portrayal with a reasonable chronological and geographical arrangement leading from Galilee to Jerusalem Ø Gospel of Prayer consistently shows Jesus at prayer at great moments of his life-baptism transfiguration, passion Ø Gospel of Women gives a special place to women (ex. Birth narrative told from Mary s point of view) Ø Gospel of Praise Praising God occurs more in Luke than the rest of the NT combined. Ø Missing are negative ideas of Jesus behavior and relationship to his family
The Four-Source Theory The Synoptic Problem (a.k.a. Two-Document Hypothesis, from B.H. Streeter) Mark = the oldest written Gospel, which provided the narrative framework for both Matt & Luke Q = "Quelle" = a hypothetical written "Source" of some sayings / teachings of Jesus (now lost) M = various other materials (mostly oral, some maybe written) found only in Matthew L = oral, others probably written) found only in Luke Note: the arrows indicate direction of influence; older materials are above, later Gospels below Note: by definition, Q consists of materials found in Matthew and Luke, but not in Mark. Total Verses in each of the Synop3c Gospels: Mark: 678 (11304 words) Ma]hew: 1071 (18345 words) Luke: 1151 (19482 words)
The Narrative movement of Luke Ministry in the Galilee Jesus Presenting Himself TO THE MULTITUDES - words and works - Transfiguration and Confession 9:51 Journey to Jerusalem Jesus Offering Himself TO HIS FATHER - death and resurrection - 2 ½ Years 6 Months The turning point of the narra$ve is the drama$c event of the transfigura$on and the following confession of Peter. Jesus then turns toward the journey to Jerusalem and his ul$mate death
The Structure of the Gospel I Prologue (1:1 4) II. The Infancy Narra$ve (1:5 2:52) Ø The work of John the Bap$st III. The Prepara$on for Public Ministry :Bap$sm and Tempta$on (3:1 4:13) IV. The Galilean Ministry (4:14 9:50) The transfigura8on and Confession of Peter V. The Journey to Jerusalem (9:51 19:27) VI. The Jerusalem Ministry (19:28 21:38) VII. The Death and Resurrec$on of Jesus (22:1 24:53)
Themes in Luke The Gospel for the Gentiles 1) Luke begins dating from Roman Emperor and plays the entire narrative out against the Roman backdrop 2) Emphasis not on life of Jesus as the fulfillment of Jewish prophecy (Unlike Matthew) but as savior 3) Seldom quotes the OT. Luke does not know the Jewish texts well but probably knew the Septuagint (Greek text) 4) Often gives Hebrew words in Greek equivalent (ex. Master instead of Rabbi) 5) The arrival of God s promised savior is the fulfillment of God s prophesy and promises 6) The ancient messianic expectation is fulfilled 7) Luke Is not familiar with Palestinian Geography or architectural details 8) The plot is arranged around Jesus conflict with non-human evil forces as well as human authority, both civil and religious. It is driven by conflicts of understanding and misunderstanding, belief and unbelief and the presence and absence of the kingdom
Social Locations in Luke Ø Jesus is found in both public and private secngs in Luke Ø He carried out his ministry in Galilee in open secngs, desert places, synagogues and houses Ø In houses he was a guest at dinner par$es Ø In these secngs he preached, received the crowds, healed the sick, forgave the dinner, exorcised the possessed and entered into controversy with his cri$cs. Ø Two of these are of special note: Ø The synagogue Ø Jesus begins his ministry in a service proclaiming Isaiah 61:1-2 Ø There he is rejected, ejected and threatened (Luke 4:28-30) Ø In another he challenges the Pharisees about healing on the Sabbath
Ø On another occasion the officials rebuke the people for coming to Jesus and Jesus refers to the daughter of Abraham whom he has healed (Luke 13:10-17) Ø The synagogue takes on menacing dimensions as Jesus warns the disciples that they will be turned over to the synagogues (Lk 12:11) Ø The Dinner Table is the other flash point in Luke for discussion, encounter and controversy: Ø Jesus comings and goings to and from meals is a regular feature of the Gospel Ø Beginning in the first of the Gospel, Jesus moves around as someone with nowhere to lay his head and thus, is in need of hospitality. This becomes a cardinal point of view for the Jesus community and is followed through in the book of Acts. Ø Meals are the occasion of healing and reconcilia$on
Themes in Luke cont d Ø The Place of Table and Table hospitality in Luke Ø There are 19 occasions where a meal is the focus of teaching and encounter with the presence of Jesus Examples include: Ø The feeding of the 5000 Ø The Sabbath meal with the Pharisees (Luke 11:37-54 Ø The Passover meal (Luke 22:7-38) Ø The meal at Emmaus (Luke 24:13-35) Ø The meal with the risen Lord (Luke 24:36-53) Ø The meal becomes the occasion for a wide vaiety of teachings, providing essen$al instruc$on on the nature of the life of righteousness and faith to which Jesus points
Testimonies to Jesus The Son of God l John The Bap$st (3:1-20) Prepare The Way For The Lord l The Father and the Spirit (3:21-38) This is My Beloved Son l Satan (4:1-13) Since you are the Son of God l The Scriptures (4:14-30) Today the scripture is fulfilled in your hearing l Demons (4:31-44) The Holy One of God
Christological Titles in Luke Most Christological $tles used in Mark and Ma]hew are also used in Luke: Christ/Messiah Son of God Son of Man Son of David King of Jews etc. New Christological emphases in Luke: Lord (of Israel, and of all na$ons)=kyrios None of these $tles can be properly understood apart from the narra$ve. For the Christology is in the story, and it is through the story that we learn to interpret the $tles. Savior (of all, but especially the poor)= Soter (Luke 2:11) Prophet (in word and deed) (Luke 7:16; 24:19)
The Spirit in Luke (pneuma) Ø Spirit and Holy Spirit occurs 49 times in Luke Ø The spirit in physical manifestation at Baptism Ø This important theme occurs at numerous key junctures of the narrative Ø The disciples praying before receiving the Holy Spirit Ø The Spirit is the motive factor in almost every key turn in the story of Jesus. He is a Spirit-filled figure. See especially Luke 4:18 which quotes Isaiah 61:1-2 The Spirit of the Lord is upon me Ø Jesus attempts to train the disciples in the way of that Spirit Ø In Luke, the Gospel is the work of the Spirit though it is not personalized as in John Ø In Luke, the Spirit denotes God s active, creative and prophetic presence to the world or the people
Jesus at Prayer Ø After having been baptized in the Jordan river (Luke 3:21) Ø In Capernaum, Jesus goes outside of town to pray by himself Luke 5:16) Ø Choosing the Twelve Apostles, Jesus spends the night in prayer (Luke 6:12) Ø Gives thanks (to God) before distributing food to 5000 people ( Luke 9:16) Ø Ø After feeding the 5000, Jesus goes off by himself to pray In feeding the 4000, Jesus gives thanks (to God) before distributing the loaves Jesus prays alone before asking the disciples who people think he is (Luke 9:18) Ø Jesus prays on the mountain with three disciples and is transfigured (Luke 9:28-29) Ø Observing Jesus at prayer, his disciples ask him to teach them to pray (Luke 11:1) Ø People bring children to Jesus for him to embrace them, pray, and/or bless them Jesus prays blessings over bread and wine at the Last Supper ( Luke 22:17-20) Ø Jesus prays the Peter s faith may not fail (Luke 22:32) Ø Ø Jesus mentions that he could call upon his Father to save him The Risen Jesus blesses bread while at table with two disciples at Emmaus (Luke 24:30) Ø The Risen Jesus blesses his disciples before ascending to heaven (Luke 24:50-51)
Prayers Spoken by Jesus himself Ø While teaching the disciples to pray: The Lord s Prayer (Ma] 6:9-13; Luke 11:2b-4; see below) Ø Thanking or Praising the Father for hiding things from the wise, revealing them to children (Ma] 11:25-27; Luke 10:21-24) Ø Before curing a deaf man, Jesus looks up to heaven, sighs, and says, Ephphatha or Be opened (Mark 7:31-35) Ø Before calling Lazarus out of the tomb, Jesus thanks the Father for hearing him (John 11:41-42) Ø Amer the Last Supper discourse: Jesus Great Prayer to the Father (John 17:1-26) Ø At Gethsemane, Jesus prays to accept God s will (Ma] 26:36-44; Mark 14:32-39; Luke 22:41-46; cf. John 18:11) Ø Hanging on the cross, Jesus prays Psalm 22 (Ma] 27:46; Mark 15:34), asks God to forgive those crucifying him (Luke 23:34), and entrusts his Spirit to the Father (Luke 23:46; cf. John 19:30)
Ø The Disciples Other Characters in the Gospel Ø The Twelve, the 72 and the inner group of Peter, John and James Ø They commit themselves to Jesus, they are loyal and they share in his healing power though they are uncomprehending and unaccep$ng, especially of his predic$ons of suffering and death Ø They form a crerdible communal character that we, the reader can iden$fy with Ø In spite of all that, they share in his authority Ø Luke is much kinder to the disciples than Mark or Ma]hew Ø Luke does not describe the disciples u]erly abandoning Jesus in the Garden The Tax Collectors and Sinners Ø The poor and the marginalized are those who are responsive to Jesus Ø They stand in contrast to those in power or influence Ø They accepted their sinfulness, responded to John s call to repentance and acknowledged their need for God s mercy Ø Zacchaeus, chief tax collector epitomizes this group (see Luke 19:1-10)
Ø The humble, Righteous and Prophe$c characters in the Infancy Ø Mary, Elizabeth, Zachariah, Simeon and Anna Ø John the Bap$st Ø The Lepers Ø Jairus and the woman with the hemorrhage Ø Martha and Mary Ø The Blind man near Jericho Ø The good thief at the crucifixion Others such as Pilate, Herod An$pas and Judas fulfill specific and necessary roles of opposi$on to Jesus as the plot unfolds
Women in the Gospel of Luke Ø Women figure very prominently in Luke s Gospel Ø Elizabeth Ø The annuncia$on to Mary and Anna Ø The widow of Nain Ø The woman who showed great love and hospitality ( Luke 7:36-50) Ø Mary Magdalene, Joanna, Susanna and other Galilean women who supported Jesus out of their resources Ø Martha and Mary (Luke 10:38-42) Ø The women of the parables and healings Ø The women on the way to Calvary and the women who went to the tomb Libera$onist theologians are not altogether convinced of this posi$ve perspec$ve. They would note that Luke knew of women prophets, leaders and missionaries but did not portray them. They are portrayed but not as equals to the men. Indeed, men are the only ones empowered to speak, act and bear responsibility in the Jesus movement
Miracles Unique to Luke Ø Son of the widow of Nain restored to life, 7:12 17 Ø Sick woman in synagogue healed on the Sabbath, 13:10 17 Ø Sick man in synagogue healed on the Sabbath, 14:1 6 l Ten lepers healed. Only one, a Samaritan, returns to give thanks, 17:11 1
Parables Unique to Luke (Special Luke) Ø The good Samaritan, 10:25 37 Ø The persistent friend, 11:5 13 Ø The rich fool, 12:13 21 Ø The lost coin, 15:8 10 Ø The two sons, 15:11 32 Ø The unrighteous steward, 16:1 8 Ø The rich man and Lazarus, 16:19 31 Ø The unrighteous judge, 18:1 8 Ø The prayers of the Pharisee and Publican, 18:9 14
Unique Accounts Ø Zacchaeus the publican, (19:1 10) Ø Jesus sent before Herod to be examined, (23:8 12) Ø Jesus speaks with two disciples on the road Ø The Ascension, (24:50 53)
Supernatural Beings Ø Angels: literally messengers. These are supernatural servants of God omen used for communica$on. Gabriel s appearance to Zacharias was the first supernatural communica$on from God in 400 years. Ø Devils: unclean spirits, fallen angels. Included in this group is Beelzebub, a god of the Philis$nes, translated literally lord of dung. Some scribes and Pharisees accused Jesus of cas$ng out demons by the power of Beelzebub. Ø Satan: literally the Adversary. Satan led the angelic rebellion against God, taking with him a third of the angels. He appears in Luke to tempt Christ.
Jesus and the religious establishment (11:37-54) Jesus does engage in direct cri$cism of the pharisees and the scribal lawyers Ø Outside/ Inside:Clean The Inside (37-41) Ø Give To The Poor And Then All Things Are Clean Ø Three Woes On The Pharisees: (42 44) Ø Pass By Jus$ce And The Love Of God Ø They Loved The Best Seats Ø They Are Like Unseen Graves (Defile People) Ø Three Woes On The Lawyers: (45-52) Ø Place Burdens On The People Ø Like Their Fathers, They Reject The Prophets (Tombs) Ø Took Away The Key of Knowledge (Hindered Others) Ø Jesus Is Assailed Vehemently (53-54)
Jesus and the religious establishment cont d Ø While the establishment mocks and cas$gates him, Jesus is not accused of being possessed for his miracles and healing in Luke (11:14-23) Ø Jesus in invited to meals with the pharisees (7:36;11:37; 14:1) Ø Once the events of Passion week intensify, the Pharisees drop out of the narra$ve Ø Clearly, for Luke, the Temple establishment in Jerusalem was responsible as collaborators with Rome for the death of Jesus