Abstract:
This sermon
explores into the themes, characteristics, and purposes of the book of Luke in
order to understand the importance of the Great Commission, which is to spread
the gospel to all nations. Salvation for all is the central theme of this
Synoptic Gospel, and the Great Commission is happening through the work of the
Holy Spirit. The authorship of Luke, a Gentile physician, missionary and
theological historian, is well supported by external and internal evidence. This
book is both a literary masterpiece and a historiography which seeks to
reassure new Christians that the message about Jesus is reliable.
Title:
What does the
Great Commission have to do with the book of Luke?
What is the Great
Commission? What does it have to do with the book of Luke? We are all called to
the Great Commission, which is to spread the gospel to all nations (Matthew
28:19; Mark 16:15). Therefore it is very important for us to know the Synoptic
Gospels. A good place to begin our exploration of this is the Book of Luke, where
the arrival of God’s salvation, available for all people, is the central theme.[1]
First, let’s look
at the relationship between the three Synoptic Gospels. Consider the following illustration:
Three blind men are brought before an elephant. They are allowed to touch the
elephant and are asked to describe the elephant. Each will come up with a
different description, depending their individual perceptions and which body
parts they felt. Nevertheless, the features they describe are all true of the
elephant.
(dunno if I'm going nuts or what, but doing this assignment makes me feel Jesus is like the elephant in this music video! Plus the people with boat, people touching elephant, and elephant walking on water scenaries as well as major cities around the world scenaries!)
Have you noticed
the striking similarities when you read through the three Synoptic Gospels? At
the same time, they are far from mere copies of each other. The question of the
relationship between these three Gospels has been termed the synoptic problem.[2]
Most New Testament scholars view that Mark was the first of the Synoptics
written and that it served as a source for Matthew and Luke, because though
Matthew and Luke differ considerably from one another, 93% of Mark is found in
one or another.[3] However,
Mark alone cannot account for all the Synoptic material, so additional sources
has been proposed.[4]
Most scholars believe that Luke used at least three sources.[5]
Character
portrayal differs in the Synoptic Gospels. Mark portrays Jesus as the Son of
God suffering obediently as the Servant of the Lord.[6]
Matthew presents Jesus as the Jewish Messiah.[7]
Luke’s portrait of Jesus is multifaceted but the best summarising description
is the Saviour for all people.[8]
In Mark, the centurion sees Jesus’ death and declares him to be “the Son of
God.” In Luke the centurion announces Jesus is “innocent” or “righteous”.[9]
The disciples in Mark appear as failure, in Matthew as having little faith, and
Luke as “Apostles in training” where the negative scenes of the disciples’
failings are softened.[10]
The religious leaders are also portrayed differently: In Matthew, they are evil
to the core, with no hope of redemption. In Luke, their primary trait is
self-righteousness, resulting in foolish rejection of God’s invitation to
salvation. But because their failure comes from foolishness, there is still
hope. In fact, throughout Acts, Paul goes from synagogue to synagogue, calling
out a faithful remnant.[11]
The gospel writers
were interested in more than just reporting to their communities anecdotes
about Jesus. Each writer shaped the narrative development so that it addresses
concerns that were current to his community.[12]
Even if there seems to be a few apparent contraindications, the general
trustworthiness of the Gospels could easily remain untarnished because the
student who takes time to read any three reliable historians’ accounts of other
ancient figures or events will frequently find much more variation among them
than he encounters in the Synoptics.[13]
To understand Luke’s
work, we need to know about the author, initial audience, as well as the
circumstances that gave rise to this literature.[14]
Who was Luke? The only “Luke” we know from the New Testament was an associate
of Paul, described to as one of his “fellow workers” and “our dear friend Luke,
the doctor”.[15] It’s
widely recognised today that not only are Luke-Acts written by the same author
but they are a literary unity: a single two-volume work. Luke’s the longest
book in the New Testament. Compared with the other synoptics, it begins earlier
with John’s birth and ends later with Jesus’ ascension.[16]
A curious feature of Acts is that the narrative, normally in the third person,
switches abruptly to the first person at several points, suggesting that the
author himself was present.[17]
Was Luke a Jew or
a Gentile? On one hand, there’s evidence he was not familiar with some aspects
of Jewish life. On the other hand, his desire to cast his characters as
faithful Jews shows a deep veneration of Judaism.[18]
Luke appears in the list of Paul’s non-Jewish associates following Colossians
4:11.[19]
The most likely solution is that Luke was probably a God-fearer: a Gentile worshipper
of the God of Israel.[20]
If that’s the case then he’s probably the only non-Jew author in the New
Testament.[21]
What is Luke’s
literary style? While the prologue of Luke’s written in the classiest literary
Greek of the entire New Testament[22],
the birth narrative has a strong Semitic style befitting its Jewish context. So
he’s clearly a skilled literary artist, able to adapt style to fit the
occasion. How about the genre? Whereas Mark and Matthew fit the broad
characteristics of biography[23],
the genre of Luke is a historiography,[24]
as Luke provides a clear statement of intent in 1:1-4, that he carefully
investigated these events himself, and dates the Gospel with reference to Roman
history. Interestingly, many events are not arranged in chronological order.[25]
Luke was not just a chronicler of events, but a man with a message.[26]
He was a theological historian interested in disclosing to us the plans and
purposes of God.[27]
The best term to sum up Luke’s essential message is salvation.[28]
Who is Luke
addressing? He seems to be addressing a certain Theophilus.[29]
The name means “one who loves God,” so some claim Luke is writing generally to
believers. More likely, Theophilus was an individual, probably the patron who
sponsored Luke’s project, as the writing of a book of this length was an
expensive endeavour in the ancient world. The address “most excellent” suggest
Theophilus’s high social or political status, and “things you have been taught”
suggest that Theophilus was a new Christian.[30]
The diversity of Luke’s work suggests that he was writing for a variety of
reasons: to teach believers about the origin of their faith, to defend
Christianity against its opponents, and to establish a firm historical
foundation for the gospel now advancing around the world[31]:
that the message about Jesus is reliable[32].
It’s all very relevant to Christians today too. How about the date of writing? The
arguments are complex, but in summary AD64/65 best fit the evidence.[33]
Let’s look at the
themes. The central theological theme of Luke is Salvation for all.[34]
Matthew’s genealogy begins with Abraham, but Luke’s goes back to Adam, which
fits with his emphasis on the universal application of the Gospel: Jesus is the
Saviour of all humanity.[35],[36]
Though all the Synoptics describe the mission of the Twelve, only Luke records
a second mission involving seventy of his disciples (10:1-20). The number
seventy probably represents the nations of the world, since seventy names are
listed in the “table of nations” in Genesis 10.[37]
The most unique
structural feature of Luke’s Gospel is the extended journey to Jerusalem, or
travel narrative, from 9:51 to 19:27. Luke takes ten chapters to treat a period
which in Mark occupies a single chapter. Many of the famous Gospel parables and
narratives, such as the prodigal son, the good Samaritan, and Zacchaeus appear
during this period,[38]
which are concerned with God’s special care for the poor and outcast, so this
section has sometimes been called the “Gospel for the Outcast. All of these in
some way carry the theological theme of reversal: humble “outsiders” receive
blessings or commendation, while prideful “insiders” suffer rebuke or loss.[39]
Indeed, Mary praises God for exalting the humble and bringing down the mighty
in the birth-narrative hymn, and Jesus mingles with people from all positions
in life.[40]
In fact, compared to the other Synoptics, the theme of Jesus’ association with
sinners is even more prevalent in Luke. Furthermore, Luke speaks more of
Samaritans than the other Gospels do, and puts more emphasis to the women,
referring to thirteen women not mentioned elsewhere in the Gospels.[41]
In contrast, the religious leaders’ “self-righteousness” results in foolish
rejection of God’s invitation to salvation.[42]
The travel narrative
also demonstrates the theme of how Jerusalem plays an ambivalent role in Luke,
representing both the glorious place of God’s salvation and the nation which
rejects salvation. The Gospel begins and ends in the temple in Jerusalem (1:9;
24:53). Jerusalem’s the place where God’s presence dwells from which his
salvation will be achieved (9:31), yet it’s also a symbol of God’s stubborn and
foolish people (13:33-34). In much of Luke, Jesus journeys toward the cross[43]
to Jerusalem and weeps over the city for her rejection of him and for the
rejection which will follow.[44]
Then at the end of the book, salvation is achieved with Jesus’ ascension and
the message now goes forth from Jerusalem to the ends of the earth.[45]
The importance of
the Holy Spirit in the writings of Luke has been long and widely recognised.[46]
Another key theme is that the coming of the Spirit heralds the dawn of the new
age. The activity of the Spirit appears in three distinct periods: Firstly, the
birth narrative, where John, Elizabeth, Zechariah, Simeon were all filled with
the Spirit.[47]
Secondly, during Jesus’ ministry, whereby he was “anointed” by the spirit at
his baptism and “filled with the Spirit” to accomplish his task.[48]
Thirdly, following his ascension to God, Jesus pours out the Spirit to empower
his followers to accomplish their commission.[49]
There’s also the theme of prayer and intimate fellowship with the Father, as
Luke lays special emphasis on Jesus’s prayer life.[50]
He records nine prayers of Jesus, of which only two appear in the other
gospels.[51]
In summary, the
authorship of Luke, a Gentile physician, missionary and theological historian,
is well supported by external and internal evidence.[52]
This book’s both a literary masterpiece and a historiography which seeks to
reassure new Christians that the message about Jesus is reliable[53]
and God’s salvation is for all.[54]
The Great Commission’s happening through the work of the Holy Spirit and all
Christians are called.
Bibliography:
Blomberg, Craig L. The Historical Reliability of the Gospels, Downers Grove:
Intervarsity Press, 2007.
France, R. T. Luke, Grand Rapids: Baker Academic, 2013.
Nickle, Keith F. Preaching the Gospel of Luke, Louisville: Westminster John Knox
Press, 2000.
Nickle, Keith F. The Synoptic Gospels: An Introduction, Louisville: Westminster John
Knox Press, 2001.
O’Harae, Ian. “Introducing the Synoptic
Gospels.” Lecture Notes, Morling College, March 18, 2015.
O’Harae, Ian. “Luke.” Lecture Notes,
Morling College, April 1, 2015.
Strauss, Mark L. Four portraits, one Jesus, Grand Rapids: Zondervan, 2007.
Twelftree, Graham H. People of the spirit: exploring Luke's view of the church, Grand
Rapids: Baker Academic, 2009.
Wang, Ying-fan Yvonne. Dr Yvonne Wang’s Blabberings.
Last modified April 23, 2015. http://dryvonnewang.blogspot.com.au.
[1] Mark L. Strauss, Four
portraits, one Jesus, (Grand Rapids: Zondervan, 2007), 284.
[2] Strauss, Four portraits,
46-47.
[3] Strauss, Four portraits,
50. Most of Mark (93%) is found in Matthew or Luke, suggesting either that Mark
abbreviated both Matthew and Luke, or that Matthew and Luke used both used
Mark. As Mark’s individual stories tend to be fuller in detail than theirs,
this suggest they have abridged Mark’s accounts rather than vice versa.
[7] Strauss, Four portraits,
254.
[12] Keith F. Nickle, The Synoptic
Gospels: An Introduction, (Louisville: Westminster John Knox Press, 2001),
166.
[13] Craig L. Blomberg, The
Historical Reliability of the Gospels, (Downers Grove: Intervarsity Press,
2007), 195.
[14] Graham H. Twelftree, People
of the spirit: exploring Luke's view of the church, (Grand Rapids: Baker
Academic, 2009), 5.
[15] France, R. T. Luke, (Grand
Rapids: Baker Academic, 2013), 1-2. 2Timothy 4:11; Colossians 4:14.
[16] Strauss, Four portraits,
261. Acts 16:10-17; 20:5-16; 21:1-18; 27:1-28:16.
[17] France, Luke, 2. None of
this amounts to proof of Luke’s authorship but that seems the most adequate
explanation of such data as we have.
[18] Twelftree, People of the
spirit, 6. eg. Luke 2:22 cf. Lev. 12:4, 6.
[19] France, Luke, 2.
[20] Strauss, Four portraits,
290.
[21] France, Luke, 2.
[22] Nickle, The Synoptic Gospels:
An Introduction, 138.
[23] Ian O’Harae, “Introducing the Synoptic Gospels,” (Lecture Notes,
Morling College, March 18, 2015), 4.
[26] France, Luke, 6. Luke is
a sophisticated writer who knows how to tell a good story, and putting the
elements of the story in chronological order may not always be the most
effective way of presenting it, as there exists other types of order, such as
thematic order.
[27] Keith F. Nickle, Preaching
the Gospel of Luke, (Louisville: Westminster John Knox Press, 2000), 3.
[39] Strauss, Four portraits,
274.
[40] Strauss, Four portraits,
286. Luke 1:51-53
[41] Strauss, Four portraits,
287.
[43] Ian O’Harae, “Luke,” (Lecture Notes, Morling College, April 1, 2015),
2. Luke 9:51; 18:31-34; 19:11, 41-44.
[45] Strauss, Four portraits,
288. Luke 24:47.
[46] Twelftree, People of the
spirit, 13.
[47] Strauss, Four portraits,
285.
[48] Nickle, The Synoptic Gospels:
An Introduction, 151.
[49] Strauss, Four portraits,
286. Luke 3:22; 4:1, 14, 18; 10:21.
[51] Strauss, Four portraits,
289. Luke 3:21; 5:16; 6:12; 9:18; 9:28; 11:1; 23:32; 23:34; 23:46.
[52] Strauss, Four portraits,
293.
[54] Strauss, Four portraits,
284.
