KATA LOUKAN
Fr. Randy Soto, SThD
Kenrick Seminary
Who was Luke?
He was obviously not a self-promoter! Luke/Acts was written first and foremost for a
friend of his - Theophilus - who obviously didn't need to be introduced to him;
and he says little about his own role in Acts. (Even when he joins Paul on a
missionary trip, he calls no attention to the fact; we simply notice suddenly that
the `he' has changed into a `we'.)
In the rest of the New Testament, he is mentioned only three times: in Col 4:14
(`Dear Doctor Luke sends his greetings'), 2 Tim 4:11 (`Only Luke is with me'), and
Philemon 24 (`Mark, Aristarchus, Demas and Luke, my fellow-workers, send their
greetings').
He wasn't Jewish; Col 4:11 distinguishes Mark, Aristarchus and Jesus Justus as `the
only Jewish Christians among my co-workers'. This means he can't be the same
Luke as the `Lucius' mentioned in Romans 16:11, who was a relative of Paul's.
Luke was probably a Christian before meeting Paul. There's a tradition that he was a
Jewish proselyte, but it's more likely that he wasn't. He seems to have joined
Paul in Troas in AD 50 (Acts 16:10), then was with him until AD 59 (except from
Acts 17 until the beginning of Acts 20).
He may have been a preacher, and was certainly a warm person, much appreciated
by others; there's a tradition, mentioned by Origen, that he is the `other brother'
mentioned in 2 Cor 8:18 (`We are also sending another brother with Titus. He is
highly praised in all the churches as a preacher of the Good News.') Since Luke's
passion was for the gospel, and the application of it to the whole world, this is
just the kind of description of his teaching which we might expect.
Did he write Acts too?
Here are some of the reasons to believe that Luke wrote both books:
The style is unmistakably similar.
Both books are dedicated to Theophilus.
Acts mentions a `former treatise' by the same author, covering the life of Jesus.
The same concerns are in both books: they portray the Christian church as the
outcome of God's promised activity in history, centering on Jesus, witnessed
and attested by the experience of real living people.
Some of the phrases are distinctive and similar. `Simon the Zealot' is described in
this way only in Luke and in Acts. The Holy Spirit is described in both books
as `the promise of the Father'. The insistence upon the `witness' of the apostles
is there in both books, much more than in any of the other gospels.
Luke's name is associated with the Gospel from the earliest lists (such as the
Muratorian Fragment). He's claimed as an Evangelist by Ireneus, just a century
later; he also quotes parts of the Gospel and ascribes them to Luke. Tertullian
and Clement of Alexandria also assume that the Gospel was written by Luke;
and there's no competing claim anywhere else.
The Muratorian Fragment says: The third Gospel book, that according to Luke. This
physician Luke after Christ's ascension, since Paul had taken him with him as an
expert in The Way, composed it in his own name according to his thinking. Yet neither
did he himself see the Lord in the flesh; and therefore, as he was able to discern it, so he
begins to tell the story from the birth of John.
Where was Luke written?
Suggestions include Rome (because we think he
spent a lot of time there with Paul)
Achaia (because he was supposed to have ended
his days there).
Philippi because it has been argued that Luke says
so many nice things about Philippi in Acts, that
either he was a native of the place, or else he
wrote Luke/Acts in Philippi for Philippian
consumption. But on the other hand, maybe he
just liked Philippi.
General Aspects
Literary Genre
Dihgh,sij: Narrative
Composition Date
Terminus A quo 60
Terminus ad quem 67
Author
Luke the Physician
Symbol
The Ox
Synoptics
Matthew
Synoptics
Mark
Luke
172 sections of
text
there are 114 and 22 there are 84 and 5
appear nowhere
appear nowhere else
else
there are 127 and
48 appear
nowhere else
Miracles
3 appear only here
6 appear only
here
Parables
10 appear only here 1 appears only here
18 appear only
here
Verses
1068
674
1149
Verses found
nowhere else
337
50
612
2 appear only here
Passages unique to Luke
The whole birth and infancy story in chs 1-2
The questions asked of John the Baptist by his audiences
(3:10-14)
The genealogy of Jesus (3:23-38)
What happened in the synagogue at Nazareth (4:16-30)*
The miraculous catch of fish and the calling of the disciples
(5:1-11)
The denunciation of the rich (6:24-26)
The raising of the widow's son at Naim (7:11-17)
The anointing by a sinful woman, and Parable of the Two
Debtors (7:36-50)
The women who looked after the disciples (8:1-3)
The rejection by a Samaritan village (9:51-56)
The would-be follower who wanted to say goodbye to his
family (9:61-62)
The sending of the Seventy (10:1) - close links with the
sending of the Twelve, Mt 10/Mk 6
The story of the Good Samaritan (10:28-42)
The story of the Importunate Friend (11:5-8)
The woman who called out a blessing on Jesus (11:27-28)
The greedy brother and the story of the Rich Fool (12:13-21)
The expansion of the parable of the unfaithful servant in
12:47-50
The murdered Galileans, barren fig tree and crippled
woman (13:1-17)
Jesus' message to Herod Antipas (13:31-33)
Healing of the man with swollen arms and legs (14:1-14)
Story of the great feast (14:15-24)
Conditions of discipleship (14:28-33)
The story of the lost coin, and the prodigal son (15:8-32)
The story of the unjust steward (16:1-12)
An exchange with the Pharisees (16:14-15)
The story of the rich man and Lazarus (16:19-31)
The healing of the ten lepers (17:7-19)
The illustration of Lot and his wife (17:28, 29, 32)
The story of the unrighteous judge, and the Pharisee and
publican (18:1-14)
Zaccheus (19:1-10)
The parable of the pounds (19:11-27)*
The lament over Jerusalem (19:39-44)
Parts of the Last Supper story (22:15, 27-32, 35-38)
Jesus sent to Herod (23:7-12)
The daughters of Jerusalem (23:27-31)
The penitent thief (23:39-43)
The word from the Cross (23:46)
The Road to Emmaus, the appearance to the Eleven, the
Ascension story (24:15-53)
The style of Luke
He uses a large number of words we find nowhere else in the New Testament. 261 appear in
the Gospel only
471 others appear only in Luke/Acts
Wherever he tells the same story as Mt and Mk, he changes words to use a better Greek.
He uses a large number of medical terms, as you'd expect from a doctor. Internal insights of
the characters
He uses lots of terms we also find in Paul
He likes using compound words; he's fluent in Greek and confident in his use of it.
There are telltale stylistic marks which make his writing distinctive, including his use of the
optative mood (which not many New Testament writers use);
Curiously, though, there are lots of Hebraisms too - places where Greek is used in an odd
way, as a non-Greek might speak it. It has been suggested that this is because Luke knew
the Septuagint very well indeed and so his whole style has become affected by it.
On the other hand, it's also been pointed out that Luke is fluent enough in his use of Greek
to mimic the styles of other people where he wants to. We hear the real speaking voice of
different groups of people in the Gospel, and especially in Acts.
Addressee
Obviously the first and most important recipient of
Luke's Gospel was Theophilus.
Exactly who Theophilus was we do not know. From
the title `most excellent' which Luke bestows on
him... it would appear that he was a person of
some eminence.
He may have been "a representative member of the
intelligent middle-class public at Rome" interested
in Christianity, most likely someone already a
believer.
Key topics in Luke
Prayer. Jesus prays: (3:21, 5:16, 6:12); Parables about prayer (11:5, 18:1-14). Prayer in Acts
(Acts 4:31, 13:2). The Apostles also pray (Acts 6:4).
Jesus the Lord. There is no `Messianic secret' in Luke in the same way that there is in Mark.
Luke presents Jesus as `the Lord' (o` Ku,rioj) from the start, (23:27ff., 23:40ff., 22:51, 22:61).
The Holy Spirit. Luke presents Jesus as carrying out his work `full of the Holy Spirit'
(4:1.14.18) The Acts of the Apostles, it has often been remarked, should really be called
`The Acts of the Holy Spirit'. `That the Spirit occupies a central concern in Luke's
theology is seen first of all by the numerous references to his activity. Luke refers to the
Spirit seventeen times, compared with twelve times for Matthew and six times for Mark.'
Joy. The words for `joy' and `rejoicing' occur more often in Luke than any other New
Testament book. Luke gives us the exultant songs of Mary, Zechariah, and Simeon.
`People are often found rejoicing or giving glory to God or praising him... There can be
no doubt that the Christianity Luke knew was a wonderfully joyful affair.'
Evangelism and salvation. It has been pointed out that the word `to evangelize'
(euvangeli,zomai) is used by Luke about the Christmas message, the ministry of John the
Baptist, the work of Jesus and the preaching of the early church. It's a very important
word for Luke - as it was for Paul - but it isn't used by other Gospel writers much at all.
Second Coming. Luke is keen to stress that the Second Coming is sure and certain, but won't
necessarily take place tomorrow (19:11). God is on the move, fulfilling a task, publishing
a message, making our History a true History of Salvation. Two key concepts express
this idea; Dei and Kairo,j
Jesus and prayer
When Jesus cleansed the temple (19:45f), he quoted Isaiah: `My house shall be a
house of prayer.' Prayer was central in worship to Jesus.
Jesus gave thanks to God at the beginning of meals. This prayer habit is
mentioned three times by Luke.
Jesus withdrew from public for long periods in order to devote himself to prayer.
On one occasion (Luke 6:12) we're told that his prayer time went on all night.
Luke underlines the intensity of Jesus' prayer - especially in the Garden of
Gethsemane. Prayer was a costly exercise for Jesus.
Jesus prayed constantly; he was praying when the Spirit came upon him at the
start of his ministry, and praying for his killers when he was crucified at the
end of it. His last act before his ascension was a blessing.
Sometimes he didn't pray. There is no case of healing or exorcism where Jesus
prays first. It isn't that Luke believed prayer was irrelevant; it's rather that
Jesus had already won the victory by his extended and disciplined times of
prayer beforehand.
Jesus' teaching on prayer
The Lord's Prayer (11:2-4) –
The story of the friend at midnight (11:5-8)
Ask, seek, and knock (11:9-13)
The importance of faith (17:5-6)
The parables of the unjust judge and the Pharisee
and Publican (18:1-14)
Other isolated sayings about thanksgiving and
praise as part of prayer and our responsibility to
pray for God's Word to spread and his salvation to
break into human situations
Luke the Painter
There's a legend (quite unfounded) that Luke was a painter. Here he paints the Virgin Mary... who may
have been the source of some of his information on the prayer habits of Jesus.
Symbol: The Ox
1. Traditionally the ox was part of the Jewish livestock
(Lk 13:15; 14:5). It was used to pull the cart
containing any harvested produce, or personal
belongings on long journeys. Also it was used to
pull the plow, with which they prepared the soil to
be planted.
2. A gentle animal strong enough to do the job, and
noble and friendly enough to his master, that made
it indispensable in the family life of the Israelites.
3. Luke is always symbolized to the ox for his strength
and sympathy to all, especially the needy. Many
heard his powerful voice, and followed the trail
marked by his footprint. His Gospel (tool) has
assured a fertile soil for the seed (God’s Word) to
grow. But also, the ox is a sacrificial animal used in
the Temple to atone for sins on Yom Kippur
(Expiation Day). Jesus is the fattened calf
slaughtered to celebrate the return of the Prodigal
Son (Lk 15:23).
Structure of Luke-Acts
A.
From Galilee (Nazareth) Lk 1:11-9:50
B. To Jerusalem via Samaria and Judea Lk 9:51-19:40
C. In Jerusalem Lk 19:41 - 24:49
D. Ascension Lk 24:50 – Acts 1:4-11
C.I n Jerusalem Acts 1:12- 8:1
B. To Judea and Samaria Acts 8:1 – 11:18
A.
To all the ends of the Earth Acts 11:19 – 28:31
Christology
1. Luke dedicates a lot of time to the concept of preaching the Good News
of the coming of God’s Kingdom (Is 61:1-2; Lk 4:16ff), especially to the
needy and the poor.
2. Jesus, the bearer of the Good News is called by Luke: (o` Ku,rioj) The
Lord (Lk 1:32.33.35.43.47.69; 3;22; 4:3-9:41; Acts 3:15). The message is
God’s Salvation to all mankind (1:47.69.71.77.78; 2:30.32).
3. Nothing can stop his journey; He takes on his mission by “exiting” from
one place to another until he ascends to Heaven (Lk 9:31). In the same
way, his work continues to be present in the Church (Lk 24:47; Acts
8:4) and nothing can stop it, for the Spirit is with us (Acts 2:1ff).
4. The Spirit holds both of Luke’s works together, he is present in every
event taking place in the gospel (Lk 1:15.35.41.67; 2:25-27; 3:22;
4:1.14.48; 10:21; 11:13; 12:10.12; and 70 times in Acts.
Ecclesiology
1. Luke’s Church is composed of different strata: a) there are some
who are rich like Joseph of Arimathea 23:50; Zaccheus 19:2.8;
Joan 8:3; b) there are poor like the shepherds 2:15ff; Lazarus
16:20; the widow 21:3.
2. The Church has a defined structured based on the authority of the
Twelve, with Peter as the head (Acts 2:14ff).
3. Mary plays an important role in Luke’s conception of the Church.
She was present and made possible the Birth of Jesus and the
birth of the Church (Lk 1:26-39 and Acts 2:1ff). She is a model of
faith, hope and love to all who wish to follow Jesus and be part
of his family Lk 8:19. She is the (kecaritwme,nh) full of Grace,
literally the “Engraced One” who was transformed in the past by
the grace of God to bring forth God’s salvation to all mankind
1:28. She is the ever virgin, the Queen, mother of the King and
Lord Jesus Christ, Son of God 1:26-38.
Preferred Scene: The Temple
1. Luke seems to prefer the Temple in his Gospel; he
is more attracted to liturgical settings than Mark
and Matthew.
2. The Gospel begins in the Temple 1:8, and finishes
in the Temple 24:53. Acts begins in the Cenacle
1:13 and finished in Paul’s dwelling in Rome 28:30.
3. Jesus is in constant prayer making any spot the
Temple of God. In Acts the Cenacle becomes the
Temple in which the Holy Spirit is poured out
2:1ff, and from there on in any place, but
especially, houses in which the apostles prayed,
the Spirit manifested himself Acts 10.
Luke in Liturgy
1. Luke is used in the Weekday Reading
Cycle between the 22nd. Week and the
34th; Week in Ordinary Time.
2. In the Sunday Reading Cycle Luke
corresponds to the C Cycle and it is
repeated every three liturgical years.