Reading Luke’s gospel
Every bit we approach Advent, we are coming into the new Liturgical Year, and in the lectionary nosotros will be in Yr C. This is the twelvemonth when we focus on continuous reading of Luke's gospel, though equally in other years there are pregnant contributions from John.
I accept merely been instruction about Luke in Hereford Diocese in anticipation of this, and amongst other things making use of John Proctor's excellent Grove booklet on Luke. I started by doing ii quick harbinger polls: what is your favourite gospel? and What is your favourite story from the gospels? Most said they liked John—but almost of their favourite stories came from Luke. John Proctor explains something of Luke's entreatment:
Luke is the longest of the gospels, and for many people its picture of Jesus is the most natural and attractive of the four. This is the gospel of demography, stable and shepherds (2.1–xx), with Jesus born amid poverty and great ordinariness. Then every bit we read on, we discover him meeting an enormous range of human need and business. Jesus' famous manifesto of 'skillful news to the poor' (4.18) beckons people from the margins of gild, people burdened and overlooked, to feast with God. His phone call to Zacchaeus to come to ground and welcome the kingdom (19.5), speaks of a fellowship where evasions and inferiorities fade into the groundwork, and exiles find their way dwelling house. This is a gospel about people in all their variety, beset by troubles, divisions and fears, and virtually joyous skilful news that comes amongst all the complexities and confusions of man living.
There is a down-to-world quality too well-nigh the stories Jesus tells. Many of his best-known parables come in this gospel lonely—the Samaritan (10.29–37), the prodigal son (15.eleven–32) and the persistent widow (18.1–eight), for example. Jesus' neat eye for the realities with which people live, and his unique view of life's potential and possibility under God, come up into light in a couple of dozen quirky and memorable tales.
Luke's Jesus is a traveller. At many points in the gospel nosotros meet him on the move, making his way gradually to the great crisis in Jerusalem. So finally the petty journey out to Emmaus (24.thirteen–32) has seemed to many readers a hint and promise of Jesus' company in their own lives. When the reading stops, our journey with Jesus goes on. He comes with us, and is known through the Scriptures and the breaking of bread.
Merely Luke among the iv gospels has a second instalment. Acts takes up where the gospel stops, with Jesus ascending and leaving his friends—still not leaving them alone, for they will receive the Holy Spirit. Then through Acts the story moves gradually outwards, impelled past the Spirit, spreading the expert news, reaching for the ends of the earth. The message that is shared is always the news outlined in the gospel—of Jesus' time amongst us, the bear upon he made, and the hope that his decease and resurrection take brought. This is the basis and motive ability for the church's mission, from Jerusalem to the ends of the earth, from the time of Acts until our own twenty-four hour period. When we hear, blot and follow Luke'southward account of this gospel, we are dealing with the source and sustenance of our own religion and service.
Proctor then explores the gospel in order, before looking at primal themes and how we might make apply of it in preaching. Peculiarly important for our understanding is Luke'south very deliberate brusk prologue.
The fashion of these 4 verses is formal and a little elaborate—proficient, educated Greek, every bit if to say that Luke's volume tin bear comparing with the nearly responsible writing of its mean solar day. He is composing serious history (according to the standards of his day), and is open up about his concerns and method.
- This is 'an orderly account,' a narrative (1.i). The expert news has value because it is history; it tells of real events.
- The gospel is a 'fulfilment' (1.1). God'due south promises accept come into view. Seeds of hope, planted long agone, accept begun to flower.
- Luke knows the importance of 'witness' (1.2). Often in Acts (2.32; 3.15) we hear that the apostles were 'witnesses' to the resurrection of Jesus. In the gospel as well, Luke is writing a witnessed story. People have seen these things.
- Luke has been able to check out his material. He has 'investigated advisedly' (1.3). (This word might even suggest personal involvement in parts of the story; either mode the author claims a skillful basis for his writing.)
- He values the work of other people, who take written the gospel story before him (one.1). Information technology appears, from the corporeality of parallel material, that Luke used Mark's gospel or something very like information technology, and blended his other source cloth carefully with this.
- He writes for a purpose, 'that yous may know the truth' (one.four). The word translated 'truth' really means 'dependability,' something to rely on. Luke writes for people who have heard the gospel story. He wants to assure them that there is solid footing beneath it.
My colleague at the University of Nottingham, Tom O'Loughlin, would go further: he has a theory that Luke'due south phrase 'guardians of the word' is really a technical phrase referring to those in the community who looked afterward the community'south scrolls and parchments, and could accept retained notes from eyewitnesses about Jesus.
Proctor then highlights the fundamental themes in Luke—things we should exist on the look-out for as we preach on private passages.
Poverty and Belongings
This gospel speaks ofttimes nigh poverty. Poor people affair, in the ministry of Jesus and in the kingdom. Jesus blesses them—non considering their state of affairs is practiced, merely because information technology is going to alter (half dozen.20f). He brings them 'good news' (4.18), itself a sign that God is at piece of work and that lives are existence made new (7.22). He urges the comfortable and rich to share their wealth and well-being (14.13), and those who have too much to requite it abroad (18.22; nineteen.8). Poverty is a hurt to exist challenged and mended. By dissimilarity, textile wealth in Luke seems to be something of a danger…
Women and Men
Women appear in a wider range of situations in Luke than they practice in other gospels. Elizabeth supports Mary (ane.39–45). Anna rejoices alongside Simeon (two.36–38). Jesus helps the widow of Nain (7.11–xvi). A woman 'in the city' anoints him (7.36–l). Women travel with the disciples and help to finance their journey (viii.1–3). Martha and Mary open their home (x.38–42). Women in Jerusalem weep as he goes to die (23.27f). Sometimes a parable or phenomenon involving a homo is balanced with 1 about a woman (13.x–17 with 14.ane–vi; 13.18–21; xv.3–ten; 18.1–xiv). Most of these references come in Luke lonely…
Mission and the Margins
In many means, and so, Luke'south gospel is an inclusive story. Nosotros take mentioned Jesus' concern for the poor, and the prominence of women in this gospel. In that location are other aspects too, to the inclusiveness of the account. Regularly we detect Jesus mixing with people from the wrong side of the tracks, revenue enhancement-collectors and outcasts (5.27–32; vii.36–50; 15.1f; 19.ane–10). He is comprehensive rather than selective, in the company he keeps and the hospitality he accepts. He dines with Pharisees equally well (7.36; 11.37; 14.1). But he seems more at ease, less on edge, with outsiders….
[It is too worth hither noting Luke'due south distinctive emphasis that Jesus 'calls sinnersto repentance' (Luke 5.32; the final phrase is absent from Matt 9.xiii and Mark 2.17.]
Politics and Empire
Yet the world had a ruler already. The church was born into a colonial society, ruled by an international superpower. A major theme in New Testament study in contempo years has been the outcome of empire. How did the rule of Rome touch on the way that Christians spoke most the power and goodness of God? For Luke especially, whose gospel runs from a Roman census to a Roman cross, and whose second volume ends with Paul witnessing in Rome 'openly and unhindered' (Acts 28.31), this consequence may non exist far below the surface…
To John'south observations I would also add (prompted by my friend Steve Walton) a focus onprayer and praise.
- prayers of Jesus 3:21; v:16; half-dozen:12; 9:18, 28-29; 10:21-22*; 11:ane; 22: 31-32, 41-44*; 23:46 (all except starred references are unique to Luke)
- parables on prayer 11:5-8, 9-13; 18:i-8
- exhortations to pray 6:28; 11:2; 22:forty, 46
- warning about incorrect prayer 20:46-47
- praise and joy—'Luke'south is a singing Gospel' (Leon Morris)
- hymns of infancy stories Magnificat 1:46-55; Benedictus 1:68-79; Nunc Dimittis 2:30-32
- rejoicing and joy 1:14, 44, 47; 10:21; 24:52-53; cf. 6:21
- angelic rejoicing 2:xiii-fourteen; xv:10 (both distinctively Lukan)
- the joy of repentance 15:seven, x, 23, 32; 19:6
All this goes to show what a fascinating gospel Luke is—Year C should be a yr to retrieve
Yous can purchase the booklet from the Grove website and it will be sent post free. You tin can also subscribe to the Biblical series, or sign upwardly to receive monthly emails about new titles.
For a useful brusque introduction to Luke, come across Paula Gooder's video on the St John's Timeline.
My other posts on Luke include:
Jesus wasn't built-in in a stable
Did Luke get the date of Jesus' nascency incorrect?
Peace in Luke and in Paul
Luke and numerical composition
Preaching on Luke eighteen
The significant and significance of Luke 16
Luke's involvement in ability
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