Scripture Workshop
Episcopal Church of the Resurrection
The Gospel According to Luke
Introduction
September 16, 2010
Who was Luke?
• Tradition says Luke was a physician who
accompanied Paul, that he was a Syrian from
Antioch
• But there’s no textual evidence for this tradition. It
dates from late 2nd century
• Academically familiar with Judaism. Familiar with
Septuagint. Highly educated, aware of geography
outside of Palestine, familiar with early church
• Writes from urban perspective, not the rural
background of Jesus
• Tradition says Luke wrote in Antioch or Rome
When was Luke written?
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Jesus: 3-33
Paul’s Letters: 51-58
Roman/Jewish War: 66-70
Gospel of Mark: 68-73
Rome destroys Jerusalem temple: 70
Gospel of Matthew: 80-90
• Luke/Acts: 80-90
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Gospel of John: 80-110
Revelation: 92-96
Other Epistles: 70-130
Didache: 100-150
Justin Martyr: Mid 2nd Century
Gospel of Thomas: Mid 3rd Century
(earliest manuscript dates from 175-225 A.D.)
Is it Historically Accurate?
• Gospels were “…not composed to record
historical remembrances about Jesus”
• “History” as objective discipline did not exist
until 19th century.
• Luke’s goal is to write a gospel, “evangelion”,
which is a message of salvation.
• Goal: Preaching for conversion, identity claims
for Jesus, interpreting Jesus stories to Christian
community
Writing Style
• Of the four Gospels, Luke uses the smoothest
Greek prose
• Luke is well-versed in Greco-Roman literary
style
Social Context of Text
• Tradition of being oppressed by foreign
powers, in this case Roman Empire, which
collude with Jewish hierarchy
• Honor/Shame Society: Pivotal social value was
public reputation. Disputes have
challenge/riposte dynamic. In-group /outgroup behavior
• Collectivistic: Individuals defined by
communal identity. Non-individualistic
• Kinship defines a person
Social Context of Text
• Spirit world: Good and evil spirits everywhere
considered normal. Most human issues had
spiritual corollaries
• Patron/Client structure: “socially fixed
relations of reciprocity between social
unequals”
• Purity: System of meaning that determines
behavior as good or deviant. Elaborate rules
Social Context of Text
• Hellenistic world
• Growing apocalypticism in face of Roman
occupation
• Meals very ceremonial and microcosm of life
• Poor
• Agrarian
Levels Within the Text
• When reading, remember that Jesus lived in
Palestine in the early 1st C, whereas Luke’s
community probably lived elsewhere, so we’re
dealing with different social contexts
• Luke is interpreting the Jesus events for a later
audience in a different place
• The connection between the two
communities is the oral tradition
Women in Luke
• Property of fathers or husbands
• Extremely ritually unclean when menstruating
• Lived private lives in family, no social lives or
power outside kinship circle
• Double standards
• Jesus treats them in egalitarian way
• Few are named or speak
Relationship to Imperial Rome
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Rome dominated Mediterranean world
Enforced peace through violence
Roman soldiers throughout Palestine
Heavily taxed Jewish commerce, especially
agriculture, reducing people to virtual slaves
• Used powerful Jews in patron/client structure:
appointed Jewish governors and the high priest.
Used Jewish men to collect taxes
• Jews hated the Romans
Relationship to Imperial Rome
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Persecuted some early Christian communities
Rome is focus of apocalyptic projection
Romans considered emperor to be a God
Emperor’s image on all Roman coins, which
Jews had to use
• Before the temple fell, Rome placed statue of
emperor in holy of holies
• ROME DESTROYED HOLIEST JEWISH SITE
Relationship to Imperial Rome
• Rome allowed many religions to thrive in
empire. Greco-Roman context was multireligious, but Rome required subjects to
recognize emperor as God
• Jews did not do this and Rome was suspicious
• Caesar Augustus was believed to be the son of
God who brought peace to the world
• Christians used many of the titles reserved for
Caesar for Jesus. Very inflammatory.
Theological Context of the Audience
• Religion inseparable from social, political,
economic and psychological life
• Jesus does not match Messianic expectations
• Growing apocalyptic expectations
• Expected Jesus to return very soon
• Community of Jews, God-Fearers and Gentiles
Relationship to Judaism
• Christianity not distinct from Judaism when
Luke was written
• Luke not creating a new religion. Fulfilling OT
with Kingdom of God
• Jesus portrayed in prophetic tradition,
challenging oppression
• Jesus challenges Jewish establishment
• Jesus reaches out to Jews and gentiles
Luke’s Jesus
• Continuous with history of Israel, fulfilling the
nation’s hopes
• Holy Spirit, which moved throughout Jewish
history also present in JBap and Jesus
• Emphasizes God’s compassion, reaching out to
margins of society, especially women,
impious, sinners, poor, sick, oppressed
• Leaves door open to Pharisees as well
Luke’s Christology
• Son of God: Rarely used, by angels, God or Satan.
Privileged knowledge for reader
• Prophet: Comparisons to Elijah, John and David
• Lord: Refers to other characters, God and Jesus
• Messiah/Christ: Inside information, “anointed
one”
• Son of Man: Most common self-reference,
meaning unclear
• Savior: Only Luke uses this term,
Theology of Luke
• Jesus takes his message from the margins
(Galilee) to the center of the Jewish world
(Jerusalem) in the Gospel
• Then Paul takes Jesus’ message from the
center of the Jewish world/edge of the Roman
Empire (Jerusalem) to the center of the known
world (Rome)
• Deals with: Jesus’ identity, discipleship, nature
of salvation, character of Kingdom of God,
repentance
Theological Themes
• God’s redemptive purpose: God’s sovereignty,
fulfill scripture, scope of Jesus’ redemptive work
• Salvation for all alike: Jesus came for ALL people,
Jews, gentiles, margins, etc
• Blessings of poverty/dangers of wealth: Contrary
to popular theology
• Table fellowship: Inclusivity, joy
• Role of disciple:
• Importance of accurate witness
Relationship to Other Gospels
Mark
Matthew
Luke
John
Mark Oral
Tradition
Q Tradition
Matthew Oral
Tradition
Luke Oral
Tradition
John Oral
Tradition
Luke’s Sources
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1:1-2:52 - Luke
3:1-6:9 – Mark and some Q
6:20-8:3 – Q and Luke
8:4-9:50 – Mark
9:51-18:14 – Q and Luke
18:15-24:11 – Mark and Luke
24:12-24:53 - Luke
Conflation and Amalgamation
• Each of the Gospels is very different and tells a
different story
• We have to work hard to avoid conflating the
four individual Gospel stories into a single,
amalgamated narrative
• We have to work hard to avoid projecting our
expectation of what a Gospel ought to say
onto Luke
Who is Jesus
• Mark: Enigmatic, tragic, misunderstood,
abandoned. Following means taking up his cross
and suffering too
• Matthew: New Moses who fulfills scripture.
Following Jesus keeping his teachings and making
disciples
• John: Word incarnate, heavenly revealer sent from
another world. Following means belief, rebirth.
• Luke: Compassionate friend to outcasts, relates to
Israel and contemporary issues and unfolds God’s
redemptive purpose
Outline of Luke
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Prologue, 1:1-4
Infancy narrative, 1:5-2:52
Preparation for public ministry, 3:1-4:13
Ministry in Galilee, 4:14-9:50
Journey to Jerusalem, 9:51-19:27
Ministry in Jerusalem, 19:28-21:38
Passion, 22:1-23:56
Resurrection, 24:1-53
Calendar
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9/16 – Intro, full gospel
9/23 – Infancy, prep for ministry, 1:1-4:13
9/30 – Ministry in Galilee, 4:14-9:50
10/7 – Journey to Jerusalem, 9:51-19:27
10/14 – Ministry in Jerusalem, 19:28-21:38
10/21 – Passion and resurrection, 22:1-24:53