Luke’s Introduction

Luke’s IntroductionLuke’s Introduction

Luke is like a never ending introduction; 1:1-4; 1:5-2:52; 3:1-38; 4:1-30.

We will simply deal with the unique Lucan material (1:1-2:52) and its implications on the rest of the gospel.

Luke: Introduction #1 Luke 1:1-4


1 Many have undertaken to draw up an accountaccount of the things that have been fulfilled among us, 2just as they were handed down to us by those who from the first were eyewitnesses and servantseyewitnesses and servants of the word.3 Therefore, since I myself have carefully investigated everything from the beginning, it seemed good also to me to write an orderly accountorderly account for you, most excellent Theophilus, 4so that you may know the certainty of the things you have been taught.



Formal, literary; different from rest of the book.

The style is introduced in 1:1 as a narrative or story (dih,ghsij) but it is one account among others

What othersWhat others?



The style is further refined in 1:3 when Luke says, “it seemed good also to me to write an orderly accountorderly account for you”

What order?What order?



Comments of Papias about Mark,

“Mark became Peter’s interpreter (hermeneutes) and wrote accurately whatever he remembered, but not in but not in order of the things said or done by order of the things said or done by the Lordthe Lord.”

Eusebius (H.E. 3.39.14-17)



Notice how in 1:4, Luke clearly ties the orderly account with the question of truth/certainty

Orderly account Certaintyi[na

Result Clause



Luke is a 2nd generation Christian, standing on others’ shoulders (scrolls?)

Note his use of 2nd person pronounsHe has models before him (1:1,2)He has a message to contribute (1:4)

Note “eyewitnesses and servants”oi` avpV avrch/j auvto,ptai kai.

u`phre,tai



These are fulfilled events (peplhroforhme,nwn) Note Perfect Note Perfect tensetense, Fulfillment with effects still today Note Note Passive voicePassive voice,Divine passive



Luke is proclamationNarrative is not the basis for proclamation, rather narration is proclamationnarration is proclamation.

For Luke, an orderly account is concerned with a development of “certainty of the things you have been taught.” It’s not It’s not about facts alone but faith.about facts alone but faith.

Luke is theological historytheological history

Luke: Introduction #2 Luke 1:5-2:52


Luke presents his narrative style introduction with people, places and ideas, with real real historical referentshistorical referents: (1:5, 2:1).

Luke presents a story begun long before now. There are so many OT echoes and motifs that it’s almost deafening to the reader/listener. Luke is more of a continuation of God’s on-going, unfolding history with His people. I would like to call it climactic, but then comes Acts! Note Abrahamic and Prophetic promises (1:54-55, 68-79)



Role of the Holy Spirit in the origin and ministry of Jesus.

The Holy Spirit / Spirit of the Lord 1:15,17,35,41,47,67,80; 2:25,26; 3:16,22; 4:1(2x), 14,18,33; 10:21; 11:13; 12:10,12; [24:49]. While not appearing throughout the entire book, it seems particularly important in the early chapters.

The “promise of the Father,” 24:49, also makes implicit reference to the Holy Spirit, providing an important continuity with the continuation of this account in Acts.



Relationship of Jesus and his precursors to the Temple.

Zechariah’s term 1:22; Infant and childhood presence in the temple 2:27,37,46; Temptation 4:9; Parable 18:10; Jesus’ action and teaching in the temple 19:45,47; 20:1; 21:5,37,38; Trial and crucifixion 22:52,53; 23:45; Closing locale 24:53.



This “temple” at several critical points in the story is unique to Luke.

3 x’s in 3 verses (2:22-24) Luke tells us that this was done according to the Law of the Lord (again in 2:39)

Luke seems anxious to stress that Jesus was righteous in terms of the Law.



Examples:

Luke omits “antithesis” in Sermon on Mt

Luke omits tradition of elders in Mt and Mk

Note the theme of innocence / righteousness of Jesus in the Passion Narrative:

Pilate (23:13-16);Thief on cross (23:39-43); Centurion (23:47)

Material links with Acts 3:13-14 and Is 52:13-53:12.



Final comment on the theme of innocence / righteousness of Jesus in the Passion Narrative:

The words of the centurion (23:47) “The centurion, seeing what had happened, praised praised GodGod (doxa,zw) and said, "Surely this was a

righteousrighteous (di,kaioj)” man.”

Connection of Praising God: 2:30; 5:25-26; 7:16; 13:13; 17:15; 18:43



This “temple” ties in to the major Jerusalem theme (esp. 24:44-53)

Jerusalem. 2:22,25,38,41,43,45; 4:9; 5:17; 6:17; 9:31,51,53 (J. sets face toward); 10:30; 13:4,22*, 33,34; 17:11*; 18:31*; 19:11*, 28*; 21:20,24; 23:7,28; 24:13,18,33,47,52. After 9:31, (* marks explicit reference) to the journey toward Jerusalem which orients the narrative from 9:31 to 19:28-40, where Jesus actually enters the city. Interestingly, at the point of entry itself, no explicit mention of Jerusalem is made, but instead Luke mentions the “descent of the Mt. of Olives” (19:37), Jesus weeping over “the city” (v41) and continued daily teaching there in the temple (v47).



Intro 1 1:1-4 Opening Words

Intro 2 1:5-2:52 Birth of John and Jesus

Intro 3 3:1-22 Cry in Wilderness

Intro 4 3:23-38 Family Tree

Intro 5 4:1-15 Temptation in Wilderness

Intro 6 4:16-30 First Sermon



Luke: Gospel to the PoorLuke: Gospel to the Poor

In Luke, this sermon in Nazareth is at beginning of ministry in Galilee (cf. Matt 13:53-58 & Mark 6:1-6)

In Luke, this is the only place where we find content of his preaching

In Luke, this sermon is connected with other key passages in Luke-Acts (7:18-23 & Acts 10:38). This “mission” will not be resolved in Luke. But we must wait for Acts . . . and more!



Content of the Text ReadingContent of the Text Reading

Quote from Isaiah 61:1-2 (from the LXX)

“The Spirit of the LORD is on meme, for he has anointed meme to preach good news to the poor He has sent

meme.To proclaim for the captives releaserelease,

and to the blind sight;To send forth the oppressed in releaserelease;

(from Is 58:6)To proclaim the year of the LORD's favor”

[and the day of vengeance of our God] (removed)



Observations the Text ReadingObservations the Text Reading

Jesus’ reading ISIS an interpretation!

Jesus’ reading places an emphasis upon his mission. A clear connection between the person of Jesus: MEME and his mission: RELEASERELEASE.

The recurring MEME must also be heard against the anticipation which the recurring introductions have given to us regarding the identity and public ministry of Jesus.



Ministry of “Release”Ministry of “Release”There is a direct connection between Isaiah 61 & 58 with Lev 25; The Year of Jubilee (Lev 25:10)

The hearers (and present day readers) have entered into this new epoc of the salvation of the Lord; release/forgiveness (a;fesij) (see; Luke 1:77; 3:3; 5:20-21; 5:23-24; 7:47-49; 11:4; 11:4; 12:10; 17:3-4; 23:34; 24:47)

Throughout Luke, the power of release is at work against diabolic forces (see esp, 13:10-17).



Ministry of “Release”Ministry of “Release”

Let’s not forget that “release” also carries direct social consequences. What is forgiveness if not removing the barrier (sin) which has excluded an individual from community life?

“Release” is a thorough-going entrance to wholeness, NOW, not simply a future hope or promise. A removal of both diabolic and social chains.



Good News to “Poor”Good News to “Poor”

Note three verbs:to proclaim (euvaggeli,zw )

to send forth (avposte,llw )to preach (khru,ssw )

Who are “Poor” (ptwco,j)Poor economically?Status in ancient world was one of birth

not performanceOne was included or excluded based upon

socialmarkers

The Ruler

The Governing Class

Merchants Retainers and Priests

PeasantsArtisans

Unclean/Degraded

Expendables

Social Stratification:

Status, Not Class



Lists of Social ExclusionLists of Social Exclusion

Priesthood: Priesthood: Lev 21:16-24Lev 21:16-24

Blemish; blind; lame; broken foot; hunchback; blemish in eyes; dwarf; scabs, etc.

Dead Sea Scrolls: Dead Sea Scrolls: Rule of Rule of Community Community (1QSa 2:5-7)(1QSa 2:5-7)

Boys, Women, Lame, blind, crippled, defect, etc.



Luke’s Lists of Social InclusionLuke’s Lists of Social Inclusion

4:184:18

Poor, captive, blind, oppressed

6:206:20

poor, hungry, mournful, persecuted

7:227:22

blind, lame, leper, deaf, dead, poor

14:13 14:13 and and 14:2114:21

poor, maimed, lame, blind 16:20,2216:20,22

poor, ulcerated, hungry



Luke’s Lists of Social InclusionLuke’s Lists of Social Inclusion

This continual list of adjectives in the narrative flow draws attention to the fact that

to the nature of those who are unexpected recipients to the good news (4:16-30; 7:18-23) and blessedness (6:20-26)

to the status of the normally excluded are now welcomed (14:12-14; 14:15-24; 16:19-31)

in each case, poor is at the top of the list (except 7:22, where it is climactic!

Luke’s Introduction

Documents