Luke

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The Oral Gospel.

In the first years of the Church after Jesus’ ascension into heaven, Jesus’ Apostles were introducing the world to the new kingdom of God that Jesus inaugurated. Because of the understanding that Jesus was soon returning to bring God’s kingdom in its fullness to Earth there was no need to record the history of Jesus’ life. In addition, perhaps only ten percent of the world’s population could read and write at this time. During this time of human history, orality was the method of disseminating information. Just as the digital age of today would be a foreign concept to our brothers and sisters in the first century, so too is orality a foreign concept to the world of today. The history of the life of Jesus of Nazareth would have been told for decades through stories. These stories have become known as The Oral Gospel. It is from this framework that in later decades the gospel writers began to record the Canonical Gospels that exist today.

• Craig S. Keener. Keener, in his The Historical Jesus of the Gospels, points out the lengthy art and technique of orality. Keener states that, “Sayings collections existed for over a millennium before “Q” [and the canonical Gospels] and for centuries afterward” (2009, p. 55). Keener legitimizes the technique of ancient memory by stating that, “Remembering teachers' sayings this was an expected part of the culture. Both attributed and unattributed maxims were memorized and passed on for centuries even in elementary educational settings” (p. 142). Keener stresses that in ancient times, “Memorization was the most pervasive form of ancient education. The youngest learned by rote memorization at the elementary level. Memorizing sayings of famous teachers was a regular school exercise at the basic level; students at various levels also memorized examples… the founder’s teachings often functioned as canonical for their communities” (p. 147). Keener concludes that, “Rabbis lectured to their pupils and expected them to memorize their teachings by laborious repetition” (p. 149).
• James D.G. Dunn. In his book entitled The Oral Gospel Tradition, James D.G. Dunn states that, “There are five characteristic features of oral transmission that deserve transmission” (p. 53).

Dunn points out that,

1. “most obvious - or should be most obvious - an oral performance is not like reading a literary text… For the great majority of recipients, the letter would have been heard rather than read” (p. 53).
2. “oral tradition is essentially communal in character” (p. 54)
3. “in the oral community there would be one or more who were recognized as having primary responsibility for maintaining and performing the community’s tradition…” (p. 55)
4. “oral tradition subverts the idea(l) of an “original” version… In oral tradition, as Lord particularly has observed, each performance is, properly speaking, an “original.”… The tradition is at best a witness of the event, and as there were presumably several witnesses, so there may well have been several traditions, or versions of the tradition, from the first” (p. 56).
5. finally, oral tradition is characteristically (I do not say distinctively) a combination of fixity and flexibility, stability and diversity” (p. 57).

Another important point when the story of Jesus is considered is that it should be realized that Jesus taught on the same subject many different times and each of those teaching would have been different in differing degrees.

Oral Learning. It is important to consider the difference in the ancient oral culture from today’s current culture. With the majority of the population being illiterate, Jesus’ teaching started orally and were from the first, transmitted orally (Dunn, 2013, p. 291). Dunn states that, “As much today, but still more in the ancient world, teaching involved repetition, driving the same point home in different words, by different examples” (p. 136). Dunn further states that, “…‘It is hardly an exaggeration to say that for the ordinary educated person what was not in the memory was not readily accessible’… memorization and constant repetition was the principal technique in all education practice of the time” (p. 237). Dunn concludes that, “What has obviously not been sufficiently appreciated as a fact that in the ancient world the prejudice was reversed: written material was not trusted, because it could be so easily lost, or destroyed, or corrupted in the copying; much preferable was it to have the teaching or story firmly lodged in one’s own mind, retaining the living voice of the teacher” (p. 276).

The Gospel Genre.

Mary Ann Tolbert, in her Sowing the Gospel, states that, “Generic expectations of works are often the single most important guide to their interpretations” (p. 48). Tolbert states that, “along with many contemporary critics, we may define “genre” as a prior agreement between authors and readers or as a set of shared expectations or as a consensus “of fore-understandings exterior to a text which enable us to follow that text.” (p. 49). By the time Matthew, Luke, and especially John are written there was a framework for a gospel genre.

• Craig S. Keener. Keener states, “The Gospel genre was created to describe “the “life” (sometimes the public life) of a prominent person, normally written to praise the person and to communicate some point or points to the writer’s generation” (2003, p. 10) Keener continues by stating, “the Gospels should be placed among the most, rather than the least, reliable of ancient biographies” (2003, p. 25) and “The genre of the Synoptics is clearly historical biography” (2003, p. 33).
• F. F. Bruce. Bruce states that, “There is general agreement that the Gospels are not biographies in the modern sense of the word, yet with it a growing consensus that they are recognizable as ancient biographies or “lives,” a genre encompassing something of a spectrum from pure propaganda to rather serious historiography” (p. 27).

The Genre of Luke.

Luke went to great lengths and research to produce an accurate account of the life of Jesus and the Acts of the Apostles. This was the described purpose for him writing these two volumes. Acts is the sequel to the Gospel of Luke, and both should be viewed together as a cohesive histography for the most complete understanding of each. Joel B. Green, in his “The Gospel of Luke” (NICNT), states, “the author himself categorizes his work as a “narrative” or “orderly account” (and not as a “Gospel,” as the tradition has it)” (Green, 1997, p. 1). Green continues, Luke “belongs squarely within the literary tradition of ancient historiography” (Green, 1997, p. 2). 

Luke is addressing two audiences. He is addressing a Jewish audience in which the narrative takes place originally, while meantime he is addressing the Greco-Roman world who would have read his Gospel. Green states, “Context, finally, refers to the social-historical realities of the Lukan text – both the world to which it gives witness (i.e., the world of Palestine in the first decades, C.E.) and the world in which the Third Gospel was written (i.e., the wider Greco-Roman world of the later decades, C.E.)” (Green, 1997, p. 14).

Luke is asking his audience to come to believe in Jesus of Nazareth as the long-awaited Jewish messiah. Green states, “Luke’s writing suggests the Evangelist’s concern with legitimation and apologetic… Recent scholarship has repeatedly identified “salvation” as the primary theme of Luke-Acts…” (Green, 1997, p. 21-22).

The present circumstance of the audience is one of questioning about the truth of who this Jesus of Nazareth is and why he has gained such a large and devoted following in the first century Greco-Roman empire.

Socio-Historical Setting:

This passage is communicated in the socio-historical setting of the first century Roman empire. Green states, “Context, finally, refers to the social-historical realities of the Lukan text – both the world to which it gives witness (i.e., the world of Palestine in the first decades, C.E.) and the world in which the Third Gospel was written (i.e., the wider Greco-Roman world of the later decades, C.E.)” (Green, 1997, p. 14).

The Gospel of Luke was not written in a vacuum. When Luke wrote his gospel, he had a worldview that he started from. That worldview came out of Second Temple Judaism which was constructed around the Jewish Scriptures we call the Old Testament. In addition, there were other Jewish (Inter-Testament Writings) and Ancient writings that Luke would have been familiar with. This is also true of Luke’s original audience. There would have been a common worldview that would not have needed explanation between Luke and his audience. It is important for modern readers to understand this and to approach all of Scripture as educated as possible about the influences that would have shaped the original author and his audience.

Sensitivity to the Old Testament:

The author’s being was steeped in the Old Testament Scriptures. Luke, much like the rest of the New Testament authors were deeply influenced by the Old Testament. It would have been difficult for them to write about Jesus and God’s kingdom without alluding to, even subconsciously, to the Old Testament. It would be similar to Western modernity when people discuss religion for there not to be allusions and influence from the New Testament Scriptures. Richard B. Hays, in Reading Backwards, states that, “All four canonical Gospels declare that the Torah and the Prophets and the Psalms mysteriously prefigure Jesus” (2014, p. 3). Hays continues, stating that, “Jesus and his first followers were Jews whose symbolic world was shaped by Israel’s Scripture: their categories for interpreting the world and their hopes for God’s saving action were fundamentally conditioned by the biblical stories of God’s dealings with the people Israel” (2014, p. 5). Jeannine K. Brown, in The Gospels as Stories, agrees, stating that, “In a real way, the Old Testament forms the backstories for Luke, Mark, Luke, and John. Their stories of Jesus are grounded by and interwoven with stories drawn from Israel's sacred Scripture” (p. 107). Brown explains that, “An allusion is an Old Testament reference that consists of just a few (e.g., two to four) words and often includes a thematic tie from the original context to the Gospel's new setting that increases the recognition factor to the allusion” (p. 119).

Sensitivity to other Ancient Texts (Greco-Roman or Jewish):

Not only was the Old Testament extremely formative for the author and audience of Luke’s Gospel, but so were other ancient texts such as those written during the intertestamental time from both a Jewish and Greco-Roman background. Through due diligence, God’s people can become versed in the literature that shaped and formed Jesus’ disciples who founded the Church on Jesus as the cornerstone through the Holy Spirit’s direction.

Coming soon!!!

Coming soon!!!

Genre

(See Introduction)

This text is a narrative within a historiography. Luke went to great lengths and research to produce an accurate account of the life of Jesus and the Acts of the Apostles. This was the described purpose for him writing these two volumes. Acts is the sequel to the Gospel of Luke and both should be viewed together as a cohesive historiography for the most complete understanding of each. Joel B. Green, in his “The Gospel of Luke” (NICNT), states, “the author himself categorizes his work as a “narrative” or “orderly account” (and not as a “Gospel,” as the tradition has it)” (Green, 1997, p. 1). Green continues, Luke “belongs squarely within the literary tradition of ancient historiography” (Green, 1997, p. 2).

Demarcation of the Text

This passage is a clear and concise narrative. The passage prior is the introduction and then the actual narrative of the birth of Jesus. This passage begins a new scene, in a new location, with new characters. The next passage, v. 15-20, has these characters traveling to a new location and arriving at Jesus’ location. This passage has been demarcated as such because it is a cohesive scene.

• NRSV, ESV, NET, NLT, CEV, and the MSG. The NRSV, ESV, NET, CEV, and MSG include v. 15-20 (NET, CEV – v.21) in this passage entitling it “The Shepherds and the Angels” (NRSV).
• NABRE. The NABRE includes 2:1-14 in this passage, entitling the section “The Birth of Jesus”.
• NASB, NIV. The NASB and NIV include 2:1-20 (NIV – v. 21) in this passage, entitling the section “Jesus’ Birth in Bethlehem” (NASB).
• Joel B Green. Green demarcates this passage to include 2:1-20, entitling the section “The Angelic Message and the Shepherds”.

The text that begins verse eight and then verse fifteen indicate that each of these scenes is a concise and coherent narrative. This passage is located somewhere in a field in the region of Bethlehem. The next passage has the shepherds traveling to and arriving at Jesus’ location.

The passage, v. 15-20, builds heavily upon this passage. However, each passage has its own aboutness.

The Argument of the Text

The author utilizes a narrative to get his message across. In this passage, Luke sets the scene and gives background. Then the characters take over with dialogue to communicate the story that Luke is telling.

Luke as the narrator gives a significant amount of information regarding the scene. There are three characters in the scene; The angel, the shepherds, and the multitude of the heavenly host. The shepherds cower in fear as is common when heavenly beings appear. As usual, the angel tells the shepherds not to fear.

In this narrative, there are professional shepherds attending to their profession. The angelic message appears and delivers to them a heavenly message. From the narrator’s description, it is understandable why the shepherds behaved in the way they did.

The issues in this passage:

The issue in this passage is the heavenly birth announcement of the Savior, the Messiah, the Lord made to a group of shepherds on behalf of all humanity. Upon the delivery of the message, a heavenly army praises God.

Luke is addressing two audiences. He is addressing a Jewish audience in which the narrative takes place originally, while meantime he is addressing the Greco-Roman world who would have read his Gospel. Green states, “Context, finally, refers to the social-historical realities of the Lukan text – both the world to which it gives witness (i.e., the world of Palestine in the first decades, C.E.) and the world in which the Third Gospel was written (i.e., the wider Greco-Roman world of the later decades, C.E.)” (Green, 1997, p. 14).

Luke is asking his audience to come to believe in Jesus of Nazareth as the long-awaited Jewish messiah. Green states, “Luke’s writing suggests the Evangelist’s concern with legitimation and apologetic… Recent scholarship has repeatedly identified “salvation” as the primary theme of Luke-Acts…” (Green, 1997, p. 21-22).

The present circumstance of the audience is one of questioning about the truth of who this Jesus of Nazareth is and why he has gained such a large and devoted following in the first century Greco-Roman empire.

This passage gets its message across through a narrative.

This passage does not reveal the shepherds travel to Bethlehem and them finding Jesus just as told. After their visit, the shepherds tell many others who rejoice at the news. The political leaders of the day however, are not as enthusiastic and hunt Jesus down. This forces Joseph and Mary to flee to Egypt.

This passage is about the heavenly birth message of the Savior, Messiah, and Lord Jesus Christ to mankind who is represented by a group of nearby shepherds and the subsequent praising of God.

The Co-text

Situation of Text in Larger Presentation:

• Luke 1:1-4 and 2:1-2. These two passages set the tone not only for this passage, but for the rest of Luke’s Gospel and Acts. Luke makes it clear that he is presenting an orderly account and sets his narratives firmly in history.
• Luke 1:13 and 31. The passage prior to this passage is filled with heavenly announcements. This sets the tone for this passage, which is a birth announcement, not to the parents, but to a group of shepherds, who act as a representative for all of mankind.
  • First, Gabriel presents a birth announcement to Zechariah regarding John the Baptist.
  • Second, Gabriel presents a birth announcement to Mary regarding the birth of Jesus.

Luke has written a story that has set up the expectation of the birth of the Savior, the Messiah, the Lord. This announcement has been made to the parents and is now being made to all of mankind, using the shepherds as representatives.

Development of Important Words/Motifs:

• Lord, Savior, Messiah. Luke makes it clear in this narrative the identity of who the subject of this birth announcement is. Green states “Like “good news,” “Savior” would have been familiar along different streams of cultural background, Roman and Jewish.” (p. 134).

Openness to Interpretive Possibilities:

The NABRE marginal note states “The basic message of the infancy narrative is contained in the angel’s announcement: this child is savior, Messiah, and Lord. Luke is the only synoptic gospel writer to use the title savior for Jesus (Lk 2:11; Acts 5:31; 13:23; see also Lk 1:69; 19:9; Acts 4:12). As savior, Jesus is looked upon by Luke as the one who rescues humanity from sin and delivers humanity from the condition of alienation from God. The title christos, “Christ,” is the Greek equivalent of the Hebrew māšîaḥ, “Messiah,” “anointed one.” Among certain groups in first-century Palestinian Judaism, the title was applied to an expected royal leader from the line of David who would restore the kingdom to Israel (see Acts 1:6). The political overtones of the title are played down in Luke and instead the Messiah of the Lord (Lk 2:26) or the Lord’s anointed is the one who now brings salvation to all humanity, Jew and Gentile (Lk 2:29–32). Lord is the most frequently used title for Jesus in Luke and Acts. In the New Testament, it is also applied to Yahweh, as it is in the Old Testament. When used of Jesus it points to his transcendence and dominion over humanity.”

As Luke’s narratives continue, so do the announcements of Jesus’ identity.

Shortly after the birth announcement to the shepherds, they visit the infant Jesus. They then return to their homes and testify to what they had witnessed, all who heard it were amazed.

Eight days later, Joseph and Mary present Jesus in the temple for dedication and again his identity is confirmed by Simeon and the prophetess Anna.

The next narrative in Luke’s account has Jesus, now twelve, visiting the temple again with his parents. Jesus spent three days in the temple sharing with the teachers. When confronted for worrying his parents, Jesus says “Did you know that I must be in my Father’s house?” Luke uses this narrative again to confirm the identity of Jesus.

The next narrative in Luke’s Gospel is John the Baptist declaring that Jesus is the Messiah.

The next and most profound announcement comes as Jesus is baptized. Verse twenty-two states, “the Holy Spirit descended upon him in bodily form like a dove. And a voice came from heaven, “You are my Son, the Beloved; with you I am well pleased.”

The co-text ends with Luke presenting the genealogy of Jesus, more evidence that Jesus fits the OT prophecy of being the Messiah.

Context

Socio-Historical Setting:

This passage is communicated in the socio-historical setting of the first century Roman empire. Green states, “Context, finally, refers to the social-historical realities of the Lukan text – both the world to which it gives witness (i.e., the world of Palestine in the first decades, C.E.) and the world in which the Third Gospel was written (i.e., the wider Greco-Roman world of the later decades, C.E.)” (Green, 1997, p. 14).

Understanding the role of shepherds in Jewish culture help make sense out of this passage. Shepherding was one of the lowest careers in first century Palestine. God chose to make the public announcement to mankind to a group of shepherds. This speaks to how God’s message is for everyone, not just the elite. The marginal note in the NABRE states “The announcement of Jesus’ birth to the shepherds is in keeping with Luke’s theme that the lowly are singled out as the recipients of God’s favors and blessings (see also Lk 1:48, 52).”

It is important for the Church to remember that God’s message of truth is for all of mankind and not just the elite.

Appeal to Particular Cultural Conventions/Cues:

This passage appeals to such cultural concerns and conventions such as distribution of power. The Messiah coming from such humble beginnings, from pedigree to location, to accommodations, Jesus’ birth does not fit the preconceived notions associated with the coming of the Jewish Messiah. It is helpful that Luke spent so much time and space to present the birth announcements that he has. Especially the announcement of Jesus’ birth to mankind being made to a group of shepherds.

The Interface of Contexts:

This narrative stands in tension with the world it addresses as it would make more sense for Jesus’ birth announcements to be made to the who’s who of the time; political leaders, religious leaders, the rich, the social elite. God’s truth is for everyone however, and this can be seen by him choosing to make his announcement to a group of shepherds. Green states “Good news comes to peasants, not rulers; the lowly are lifted up.” (p. 131).

A similar parallel can be made today. It is important for the Church to remember that God’s truth is for all. The Church needs to make sure that all people are being brought into the family of God.

Intertext

OT passages are alluded to in this text and their significance in this new context:

• Isaiah 9:6-7. “For a child has been born for us, a son given to us; authority rests upon his shoulders; and he is named Wonderful Counselor, Mighty God, Everlasting Father, Prince of Peace. 7 His authority shall grow continually, and there shall be endless peace for the throne of David and his kingdom. He will establish and uphold it with justice and with righteousness from this time onward and forevermore. The zeal of the Lord of hosts will do this.” This passage the prophesies the birth of Jesus.
• Isaiah 40:9. “Get you up to a high mountain, O Zion, herald of good tidings; lift up your voice with strength, O Jerusalem, herald of good tidings, lift it up, do not fear; say to the cities of Judah, “Here is your God!”” This passage the prophesies the birth of Jesus.
• Isaiah 52:7. “How beautiful upon the mountains are the feet of the messenger who announces peace, who brings good news, who announces salvation, who says to Zion, “Your God reigns.”” This passage the prophesies the birth of Jesus.
• Isaiah 61:1-2. “The spirit of the Lord God is upon me, because the Lord has anointed me; he has sent me to bring good news to the oppressed, to bind up the brokenhearted, to proclaim liberty to the captives, and release to the prisoners; 2 to proclaim the year of the Lord’s favor, and the day of vengeance of our God; to comfort all who mourn;” This passage the prophecies the role of Jesus.

Other Ancient Texts (Greco-Roman or Jewish) alluded to in this passage and their significance in this next context of the author’s argument:

• Wisdom 7:4-5. “I was nursed with care in swaddling cloths. 5 For no king has had a different beginning of existence; 6 there is for all one entrance into life, and one way out.” This passage is directly about Solomon, but also alludes to Jesus.

Other passages brought to mind by a reading of this one and how this might inform a canonical reading of this text:

• Luke 1:46-49. “46 And Mary said, “My soul magnifies the Lord, 47 and my spirit rejoices in God my Savior, 48 for he has looked with favor on the lowliness of his servant. Surely, from now on all generations will call me blessed; 49 for the Mighty One has done great things for me, and holy is his name.” This passage is Mary’s song. She praises God that he has looked with favor on the lowliness. This is true of the shepherds also.
• Acts 2:36. “36 Therefore let the entire house of Israel know with certainty that God has made him both Lord and Messiah, this Jesus whom you crucified.” In this passage, Peter speaks of the true identity of Jesus.
• Acts 5:31. “31 God exalted him at his right hand as Leader and Savior that he might give repentance to Israel and forgiveness of sins.”  In this passage, Peter speaks of the true identity of Jesus.
• Acts 13:23-24. “23 Of this man’s posterity God has brought to Israel a Savior, Jesus, as he promised; 24 before his coming John had already proclaimed a baptism of repentance to all the people of Israel.” This passage speaks of both John and Jesus.

This passage is the “story of God and God’s people”. In this passage, God sends his messengers to announce to mankind the presence of the Savior, his Son, the Messiah and Lord. God chooses to make this announcement to all mankind through a group of shepherds in the field at night. God’s message is for all people, not just the elite. Green states “It should not be read in an exclusive sense – that is, not peace only to a select group whom he favors – but in an inclusive way: In the birth of this child, God’s mercy has fallen on the world.” (p. 137) This is the story of God and God’s people.

Luke 5:10-11 (NRSV)

10 But the angel said to them, “Do not be afraid; for see—I am bringing you good news of great joy for all the people: 11 to you is born this day in the city of David a Savior, who is the Messiah, the Lord. 

Main Verbs

Said

(be) Afraid

Bringing

(is) Born

Is

Said

• Tense – Past
• Mood – Indicative
• Voice – Active

(be) Afraid

• Tense – Present
• Mood – Imperative
• Voice – Passive

Bringing

• Tense – Present
• Mood – Indicative
• Voice – Active

(is) Born

• Tense – Present
• Mood – Indicative
• Voice – Passive

Is 

• Tense – Present
• Mood – Indicative
• Voice – Passive