Luke - 06.10.

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Intro: Luke

- Luke is the first volume of a two-volume work, often referred to by scholars as “Luke-Acts.”
- Luke-Acts is the single largest contribution in the NT by any one particular author, representing
roughly 28% of the contents of the NT.
- Luke alone is the longest NT writing
- the author wished to write a version of the story of Jesus especially appropriate to his target
readers and their situation
- The story of Acts (literally, the “exploits” of the apostles) was included to show the divine plan
in the emergence of the church—how it stands in continuity with the OT promises, especially
how it shows the fulfillment of the promises of Gentile inclusion (see Isa 49:6 in Acts 1:8).

Author
- tradition: Luke, known in the NT as a fellow-worker of Paul (according to Irenaeus of Lyon ca.
180 CE), ethnically Gentile (non-Jew), and a physician (Col 4:14; Phlm 24; 2 Tim 4:11; cf.
“we”-passages in Acts 16,10–17; 20,5–15; 21,1–18; 27,1–28).

“…Luke also, the companion of Paul, recorded in a book the Gospel preached by him” (Irenaeus,
Haer. 3.1.1).

- the author does not give any hints about his/her identity in the gospel
- possibly an educated Jesus follower from a Gentile background, and probably from a privileged
family, who displays a very high regard for Paul.
- scholars continue to discuss whether “Luke” was indeed a co-worker/companion of Paul.
opinions move towards both ends
- among the canonical Gospels, Luke employs the most polished and sophisticated Greek

Date and place

- the two volumes were probably written in close succession
- likely written after 70 CE (cf. Lk 19,43–44; 21:20ff; see also 13,35), perhaps in the 80's or 90's
- the texts Acts 20,25.28; 21,13 seem to require the death of Paul (ca. 60–64 CE)

Target Readers
- no specific details provided about the original audience, only some discernable features of a
profile of the ideal reader
- Gentile (and probably some Jewish) Christians, who live in the urban centers of the Greco-
Roman world (“God-fearers”, cf. Acts 10,2.22; people who live in the oikoumene, cf. Lk 2,1–3)
- seems designed to be comprehensive, and adopts a Greco-Roman literary style for historical-
apologetic writing
- The prologue dedicates the work to a certain “Theophilus,” a Greek name which means “friend
of God” or “befriended by God.”
- special interest in matters of economic justice (wealth and poverty) seems addressed especially
to relatively wealthy believers in urban centers (like Corinth), reminding them of Jesus’
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commitment to the plight of the poor and other marginalized groups

Sources and literary artistry

- incorporates some written and oral sources, 1/3 comes from Mark; 1/4 comes from "Q"
- Luke’s narrative pattern seems to follow Mark’s outline (Capernaum - surrounding cities and
villages - Jerusalem; Note, however the intriguing omission of Mark 6,45–8,26!)
- unique materials can be found in 9:51–19:27 ("Lukan travelogue")

Examples:
10:29–37 good Samaritan
12:13–21 rich fool
15:8–32 lost coin and lost son
16:19–31 rich man and Lazarus
17:7–10 the servant's wages
18:1–8 the widow and the unjust judge

Some healings and teaching events unique to Luke's Gospel:

17:11–19 ten lepers
19:1–10 Zachaeus
23:6–16 Jesus before Herod
24:36–53 Jesus' ascension

Geographical movement
- begins in Jerusalem, in the temple, then from Galilee to Bethlehem and back (1:1–4:13)
- ministry in Galilee (4:14–9:50)
- on the road to Jerusalem (9:51–19:27)
- concludes in Jerusalem (19:28–24:53; crucifixion, resurrection and ascension)

Key Themes
- the road to Emmaus (24:13–35) as key text, revealing much about Luke's emphases:
- makes Jesus known through the "breaking of the bread" (24:30, 35; cf. Acts 2:42, 46; 20:6–
7, 11; 27:35; refers both to Eucharist and to the practice of household sharing)
- the disciples as models of extending hospitality to the stranger/other/outsider
- shows that Jesus is sometimes revealed in the form of the stranger in need
- Jesus leaves the earthly stage as the welcoming host, even though he came and lived as the
unwelcome and homeless stranger (2:6–7; 9:58; 19:5; cf. 7:36–50; 14:1–6, 7–14, 15–23)
- universality of salvation/deliverance (e.g., “light for revelation to the Gentiles,” 2:32; “all
flesh”, 3:6; Jesus’ descent from Adam, 3:38)

Economic themes
- the economic themes of wealth and poverty is very prominent in Luke's Gospel
1. God's reign as Good News to the poor
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- God's favoritism toward the poor or God’s preferential option for the poor (2:14; 4:16–30;
6:20–23; 7:18–23; 14:12–14, 15–24)
- social reversals (1:52–53; 13:30; 14:11; 16:19–26; 18:14; also 6:20–26)

2. challenges to the rich

- criticism of the rich who do not share (12:13–21; 16:19–26; 10:29–37)
- oracles regarding the dangers of wealth (6:24–26; 8:14; 12:32–34; 16:9–13; 18:24–30
- criticism of the Pharisees and scribes: especially for their lack of commitment to economic
justice (11:37–12:1; 14:1–14; 16:1–15; 20:46–47

3. Various strategies for discipleship

- the ideal of total renunciation of personal possessions (for the benefit of the poor or the
community as a whole): 5:11, 28; 12:22–31; 12:32–34; 14:25–33; 18:18–23, 28; 21:1–4; poverty
of Jesus and the disciples: 9:3, 58; 10:4; 18:28
- command of not equipping oneself with material possessions (9:3; 10,4); full trust in God's
provision; these "have-nots" are the addressees of the Beatitudes in 6:20–23
- the ending of patron-client (benefactor/patronage) relationship: 22:24–30
- right use of possessions (by those with economic means): 3:11–14

"What are we supposed to do?" (3:10ff)

- share your extra coat (χιτῶν) with anyone who has none (3:11; cf. 6:30,34,38; 19:8)
- for the tax collectors: collect only what is prescribed (3:13)
- soldiers: do not extort money? (3:14)
- instructive passage: 16:19–31 (Lazarus and the rich man)

- other references concerning the right use of possession: 6:34–37–38; 16:1–13; 19:1–10;
women of Galilee support the work of Jesus, 8:3; cf. 9:4–6
- the virtue of "hospitality", Luke's metaphor for "mission": 14:1–24; 24:13–35
- a community of sharing and solidarity: Acts 2:41–47; 4:32–5:11; 6:1–6; 11:27–30; 20:33–
35
- question of taxes to Caesar: 20:20–25 (allegiance to God as primary)