UNIQUE ISSUES IN LUKEACTS The Omissions of Markan Material 35% of - - PowerPoint PPT Presentation

Graduate Program in Pastoral Ministries

PMIN 206 The Synoptic Gospels

• Dr. Catherine Murphy

UNIQUE ISSUES IN LUKE–ACTS

The Omissions of Markan Material

§ 35% of Luke is drawn from Mark § Luke follows Markan order and incorporates large chunks

• f Mark at a time

§ However, he omits two Markan sections ü Mark 6:45–8:26

(after the first multiplication of the loaves through the second)

ü Mark 9:41–10:12

(temptations to sin, teachings on divorce) the great omission the little omission

The Journey Motif

§

The Acts emphasis on Paul’s journeys influences the presentation of Jesus’ journey to Jerusalem

Mark’s brief references to Jesus’ journey (10:1, 32; 11:1) become The framework for ten chapters in Luke (9:51–19:27)

§

The journey in the gospel thus becomes the setting for most of Jesus’ teaching

§

The narrator appears to join Paul for parts

• f his journeys (16:10-17; 20:5-15; 21:1-18;

and 27:1–28:16)

§

In Acts, the earliest Christians are called “the Way” (9:1-2)

Meanwhile Saul, still breathing threats and murder against the disciples of the Lord, went to the high priest and asked him for letters to the synagogues at Damascus, so that if he found any who belonged to the Way, men or women, he might bring them bound to Jerusalem.

Apocryphal Acts of the Apostles tell us where Jesus’ 11 disciples preached after his death

Peter Andrew Philip Thomas John son of Zebedee James bro of Jesus and James son of Zebedee (Jerusalem) Bartholomew/Nathanael and Jude/Thaddeus and Simon the Zealot Matthew (Egypt or Persia), James son of Alphaeus/the Less, and early preaching of Simon the Zealot

Luke’s Acts of the Apostles focus almost exclusively on Paul

Graduate Program in Pastoral Ministries

PMIN 206 The Synoptic Gospels

• Dr. Catherine Murphy

PARABLES IN LUKE

What Is a Parable?

§

an oral teaching technique in which the teacher uses a story with a built-in riddle or question to prod his audience to think differently or to change their behavior

§

parables presume resistance to the message

§

they are intentionally open-ended to prevent moralizing (drawing one fixed lesson from them)

§

they encourage each person to take responsibility to apply them in his/her own life

§

there are some 33 in the gospels

ú 31 of these are only in the synoptics ú 20 of those are in Luke ú and 10 of those are only in Luke ú 15 of Luke’s 20 parables are in the travel narrative

What Is a Parable?

The literary form “parable” or “similitude” usually has the following structure:

§ narrative introduction § story § question posed by storyteller § true answer given by audience § storyteller’s conclusion § narrative conclusion

§ narrative introduction § story § question posed by

storyteller

§ true answer given by

audience

§ storyteller’s conclusion § narrative conclusion

One of the Pharisees asked Jesus to eat with him, and he went into the Pharisee’s house and took his place at the table. And a woman in the city, who was a sinner, having learned that he was eating in the Pharisee’s house, brought an alabaster jar of ointment. She stood behind him at his feet, weeping, and began to bathe his feet with her tears and to dry them with her hair. Then she continued kissing his feet and anointing them with the ointment. Now when the Pharisee who had invited him saw it, he said to himself, “If this man were a prophet, he would have known who and what kind of woman this is who is touching him—that she is a sinner.” Jesus spoke up and said to him, “Simon, I have something to say to you.” “Teacher,” he replied, “Speak.”

The Parable of the Two Creditors

Luke 7:36-50

§ narrative introduction § story § question posed by

storyteller

§ true answer given by

audience

§ storyteller’s conclusion § narrative conclusion

“A certain creditor had two debtors; one owed five hundred denarii, and the other fifty. When they could not pay, he canceled the debts for both of them. Now which of them will love him more?” Simon answered, “I suppose the one for whom he canceled the greater debt.” And Jesus said to him, “You have judged rightly.”

The Parable of the Two Creditors

Luke 7:36-50

§ narrative introduction § story § question posed by

storyteller

§ true answer given by

audience

§ storyteller’s conclusion § narrative conclusion

Then turning toward the woman, he said to Simon, “Do you see this woman? I entered your house; you gave me no water for my feet, but she has bathed my feet with her tears and dried them with her hair. You gave me no kiss, but from the time I came in she has not stopped kissing my feet. You did not anoint my head with oil, but she has anointed my feet with ointment. Therefore, I tell you, her sins, which were many, have been forgiven; hence she has shown great love. But the one to whom little is forgiven, loves little.” Then he said to her, “Your sins are forgiven.” But those who were at the table with him began to say among themselves, “Who is this who even forgives sins?” And he said to the woman, “Your faith has saved you; go in peace.”

The Parable of the Two Creditors

Luke 7:36-50

§ narrative introduction § story § § § §

The Parable of the Lost & Found

Luke 15

Now all the tax collectors and sinners were coming near to listen to him. And the Pharisees and the scribes were grumbling and saying, “This fellow welcomes sinners and eats with them.” So he told them this parable:

Parables in Luke

§ Sower (8:5-8) § Allegory of the seeds

(8:11-15)

§ Mustard seed (13:18-19) § Wicked tenants (20:9-18) § Fig tree (21:29-31)

From Mark From Q Unique to Luke

§ Faithful and wise

servant (12:42-46)

§ Leaven (13:20-21) § Great supper (14:16-24) § Lost sheep (15:4-7) § Talents or pounds

(19:11-27)

§ Two debtors (7:41-43) § Good Samaritan

(10:29-37)

§ Friend at midnight

(11:5-8)

§ Rich fool (12:13-21) § Lost coin (15:8-10) § Lost son (15:11-32) § Unjust steward (16:1-8) § Rich man and Lazarus (16:19-31) § Widow and Judge (18:1-8) § Pharisee & tax collector (18:9-14)

The Rich Man & Lazarus

Luke 16:19-31

§ Who is the audience? § How are the Pharisees characterized? § What holds together the material in the larger narrative

unit, starting in 16:14? In particular, what is the relation

• f vvs. 16-18, about the law and divorce, to the teaching
• f the rich man and Lazarus?

§ In what ways are the rich man and Lazarus characterized

as literary foils for each other?

Graduate Program in Pastoral Ministries

PMIN 206 The Synoptic Gospels

• Dr. Catherine Murphy

LUKE’S ECONOMIC INTEREST & ETHIC

Luke’s Material on Wealth

What he keeps from Mark

4:19 Parable of the sower

cares if the world, delight in riches, desire for other things, choke out the word

Mark Luke

✓

7:22 What defiles a person (debate with Pharisees)

things from the heart, not the outside: e.g., theft, coveting (Luke: extortion)

✓

10:17-31 The rich young man

in Mark, “he went away sorrowful”; in Luke, he (just) “became sad”

✓

12:40 Woe to the Pharisees

who devour widows’ houses

✓

11:15-17 Temple scene: overturning the money-changers’ tables

“You have made it a den of robbers”

✓

12:41-44 The widow’s mite

(not in Matthew)

✓

13:3-9 Anointing at Bethany

“For you always have the poor with you”

✗

Luke’s Material on Wealth

What he keeps from Q

6:20-23 Blessed are the poor, hungry, those who weep

Q Luke

✓

12:21, 31, 33-34 Laying up treasure for self vs. God

✓

12:22-31 Anxieties about earthly things

✓

6:37-38 The measure you give will be the measure you get back

✓

14:16-24 The parable of the great supper

“Go out to the highways and hedges, and compel people to come in”

✓

11:42 Woe to you Pharisees

“You tithe mint and rue and every herb, and neglect justice and the love of God”

✓

14:16-24 Serving God and mammon

Luke adds 3 verses before on same topic

✓

Luke’s Material on Wealth

Unique Material

§

Annunciation of Jesus’ birth comes to a young single girl in a small village far from Jerusalem (1:26-38)

§

She gives birth far from home, forced to travel there by an imperial tax census (2:1-7)

§

The baby’s crib is a manger — an animal food trough (2:7)

§

The visitors who come to pay him homage are shepherds (2:8-20)

§

She praises God for throwing the mighty down from their thrones and lifting the lowly (1:46-55)

Luke’s Material on Wealth

Unique Material

§

John the Baptist’s preaching includes three economic commands (3:10-14; cf. §15)

ú

crowds: share extra clothes, food

ú

tax collectors: don’t collect more than is due

ú

soldiers: don’t extort, be satisfied with your wages (4:16-22)

§

Jesus begins his ministry by reading Isaiah’s promise

• f redemption, and saying it is fulfilled (4:16-22)

Jesus as Prophet

Inaugural Words in the Nazareth Synagogue

4:16When he came to Nazareth, where he had been

brought up, he went to the synagogue on the sabbath day, as was his custom. He stood up to read, 17and the scroll of the prophet Isaiah was given to him. He unrolled the scroll and found the place where it was written:

18 “The Spirit of the Lord is upon me, because he has anointed me to

bring good news to the poor. He has sent me to proclaim release to the captives and recovery of sight to the blind, to let the oppressed go free, 19 to proclaim the year of the Lord’s favor.”

20And he rolled up the scroll, gave it back to the attendant, and sat

• down. The eyes of all in the synagogue were fixed on him. 21Then he

began to say to them, “Today this scripture has been fulfilled in your hearing.”

Jesus as Prophet

Later Response to John the Baptist

7:22 And he answered them, “Go and tell John what you have seen and

heard: the blind receive their sight, the lame walk, the lepers are cleansed, the deaf hear, the dead are raised, the poor have good news brought to them.”

Luke’s Material on Wealth

Unique Material

§

John the Baptist’s preaching includes 3 economic commands (3:10-14; cf. §15)

ú

crowds: share extra clothes, food

ú

tax collectors: don’t collect more than is due

ú

soldiers: don’t extort, be satisfied with your wages (4:16-22)

§

Beatitudes: blessed are the poor, and woe to the rich! (6:20, 24; cf. §51)

§

Love of enemy includes lending without expecting anything in return (6:34-35; §80)

§

Jesus begins his ministry by reading Isaiah’s promise

• f redemption, and saying it is fulfilled (4:16-22)

Luke’s Material on Wealth

Unique Material

§

Parable about where to sit at wedding banquet, with instruction to invite the poor, maimed, lame and blind (14:7-14)

§

Parable of the great supper (Q), with the later guests specified as the poor, maimed, lame and blind (14:15-24; cf. §216)

§

Jesus invites himself to dinner with Zacchaeus, the tax collector (19:1-10)

§

Parable of the rich man and Lazarus (16:19-26)

§

Dispute between brothers over inheritance, prompting parable of rich fool (12:13-21)

Luke’s Material on Wealth

Unique Material

§

Teachings on the love command (10:25-42)

Just then a lawyer stood up to test Jesus. “Teacher,” he said, “what must I do to inherit eternal life?” He said to him, “What is written in the law? What do you read there?” He answered, “You shall love the Lord your God with all your heart, and with all your soul, and with all your strength, and with all your mind; and your neighbor as yourself.” And he said to him, “You have given the right answer; do this, and you will live.” But wanting to justify himself, he asked Jesus, “And who is my neighbor?” Jesus replied,

ú

Narrative Introduction (10:25-30)

Luke’s Material on Wealth

Unique Material

ú

Story of Martha and Mary (10:38-42)

ú

Parable of the good Samaritan (10:29-37)

§

Teachings on the love command (10:25-42)

ú

Narrative Introduction (10:25-28)

§

Parables of the lost and found (15:1-32)

Now all the tax collectors and sinners were coming near to listen to him. And the Pharisees and the scribes were grumbling and saying, “This fellow welcomes sinners and eats with them.” So he told them this parable:

ú

Narrative Introduction (15:1-3)

Luke’s Material on Wealth

Unique Material

ú

Story of Martha and Mary (10:38-42)

ú

Parable of the good Samaritan (10:29-37)

§

Teachings on the love command (10:25-42)

ú

Narrative Introduction (10:25-28)

§

Parables of the lost and found (15:1-32)

ú

Narrative Introduction (15:1-3)

ú

Parable of the lost coin (15:8-10)

ú

Parable of the lost sheep (15:4-7)

ú

Parable of the lost son (15:11-32)

Luke’s Material on Wealth

Unique Material

§

Parable of the unjust steward (16:1-9)

§

Parable of the Pharisee and the tax collector (18:9-14)

§

Sharing of goods among early Christians in Jerusalem (Acts 2:43-47; 4:34-35)

ú

Barnabas sells field, gives proceeds to apostles (4:36-37)

ú

Ananias and Sapphira sell a piece of property, but hold some proceeds back (5:1-11)

ú

Provisioning for Hellenist widows (6:1-6)

Luke’s Material on Wealth

Unique Material

Many women were also there, looking on from a distance; they had followed Jesus from Galilee and had provided for him. 56Among them were Mary Magdalene, and Mary the mother of James and Joseph, and the mother of the sons of Zebedee.

Matthew 27:55-56

There were also women looking on from a distance; among them were Mary Magdalene, and Mary the mother of James the younger and of Joses, and Salome. These used to follow him and provided for him when he was in Galilee; and there were many other women who had come up with him to Jerusalem.

Mark 15:40-41

Soon afterwards he went on through cities and villages, proclaiming and bringing the good news of the kingdom of God. The twelve were with him, as well as some women who had been cured of evil spirits and infirmities: Mary, called Magdalene, from whom seven demons had gone out, and Joanna, the wife of Herod’s steward Chuza, and Susanna, and many others, who provided for them out of their resources.

Luke 8:1-3

διακονοῦσαι διηκόνουν διηκόνουν…αὐτοῖς ἐκ τῶν ὑπαρχόντων αὐταῖς

Luke’s Material on Wealth

Summary of the Evidence

Annunciation to Mary 1:26-38 Mary’s Canticle 1:46-55 Born away from home in stable 2:1-7 Shepherds visit 2:8-20 Baptist preaches to share 3:10-14 Jesus proclaims salvation 4:16-21 Parable of the sower 8:14 Blessed are poor; woe to rich 6:20-23 Lend without expecting return 6:34-35 The measure you give 6:37-38 Tell John what you see 7:22 Description of ministering women 8:1-3 Parable of good Samaritan 10:29-37 What defiles: extortion 11:39 Woe to Pharisees (tithing/justice) 11:42 Laying up treasure 12:21, 31-34 Dispute over inheritance/rich fool 12:13-21 Anxieties about earthly things 12:22-31 Places of honor (lame, blind…) 14:7-14 Parable of the great supper (lame…) 14:16-24 Parable of lost sheep/coin/son 15:1-32 Parable of unjust steward 16:1-9 Serving God and mammon 16:10-13 Pharisees, lovers of money/divorce 16:14-18 Parable of rich man and Lazarus 16:19-26 Parable of Pharisee & tax collector 18:9-14 Rich young man 18:18-30 Jesus dines with Zacchaeus 19:1-10 Overturning temple tables 19:45-46 Woe to Pharisees (widows) 20:47 Widow’s mite 21:1-4

Luke’s Material on Wealth

Summary of the Evidence

Annunciation to Mary 1:26-38 Mary’s Canticle 1:46-55 Born away from home in stable 2:1-7 Shepherds visit 2:8-20 Baptist preaches to share 3:10-14 Jesus proclaims salvation 4:16-21 Parable of the sower 8:14 Blessed are poor; woe to rich 6:20-23 Lend without expecting return 6:34-35 The measure you give 6:37-38 Tell John what you see 7:22 Description of ministering women 8:1-3 Parable of good Samaritan 10:29-37 What defiles: extortion 11:39 Woe to Pharisees (tithing/justice) 11:42 Laying up treasure 12:21, 31-34 Dispute over inheritance/rich fool 12:13-21 Anxieties about earthly things 12:22-31 Places of honor (lame, blind…) 14:7-14 Parable of the great supper (lame…) 14:16-24 Parable of lost sheep/coin/son 15:1-32 Parable of unjust steward 16:1-9 Serving God and mammon (+3 verses) 16:10-13 Pharisees, lovers of money/divorce 16:14-18 Parable of rich man and Lazarus 16:19-26 Parable of Pharisee & tax collector 18:9-14 Rich young man 18:18-30 Jesus dines with Zacchaeus 19:1-10 Overturning temple tables 19:45-46 Woe to Pharisees (widows) 20:47 Widow’s mite 21:1-4

Unique to Luke

Luke’s Material on Wealth

Summary of the Evidence

Annunciation to Mary 1:26-38 Mary’s Canticle 1:46-55 Born away from home in stable 2:1-7 Shepherds visit 2:8-20 Baptist preaches to share 3:10-14 Jesus proclaims salvation 4:16-21 Parable of the sower 8:14 Blessed are poor; woe to rich 6:20-23 Lend without expecting return 6:34-35 The measure you give 6:37-38 Tell John what you see 7:22 Description of ministering women 8:1-3 Parable of good Samaritan 10:29-37 What defiles: extortion 11:39 Woe to Pharisees (tithing/justice) 11:42 Laying up treasure 12:21, 31-34 Dispute over inheritance/rich fool 12:13-21 Anxieties about earthly things 12:22-31 Places of honor (lame, blind…) 14:7-14 Parable of the great supper (lame…) 14:16-24 Parable of lost sheep/coin/son 15:1-32 Parable of unjust steward 16:1-9 Serving God and mammon (+3 verses) 16:10-13 Pharisees, lovers of money/divorce 16:14-18 Parable of rich man and Lazarus 16:19-26 Parable of Pharisee & tax collector 18:9-14 Rich young man 18:18-30 Jesus dines with Zacchaeus 19:1-10 Overturning temple tables 19:45-46 Woe to Pharisees (widows) 20:47 Widow’s mite 21:1-4

Located in his travel narrative

Luke’s Emphasis on Possessions

§

Tensions in the material

ú

Take nothing for the journey, or take a sack?

ú

Depend on others’ hospitality, or provide it?

ú

Give alms, give up possessions, or hold all goods in common?

§

What the gospel teaches about possessions

ú

prudence – right use of possessions

ú

a more radical stance – renunciation of all ownership (evangelical poverty)

ú

dangers of wealth

ú

eschatological dimension – God will ultimately reverse fortunes

ú

symbolic function – poor/rich become metaphors for attitude towards God Why?

• Wealthier audience
• Gentile audience,

lacked traditions of Jewish ethics

• Later moment;

parousia delayed, end-time ethic moderated

Graduate Program in Pastoral Ministries

PMIN 206 The Synoptic Gospels

• Dr. Catherine Murphy

LUKE’S POLITICAL THEOLOGY

Luke’s Political Theology

In the Infancy Narrative

1:5 In the days of Herod, King of Judea, there was a priest named Zechariah of the priestly division of Abijah; his wife was from the daughters of Aaron, and her name was Elizabeth.

Luke’s Political Theology

In the Infancy Narrative

1:31-33 “Behold, you will conceive in your womb and bear a son, and you shall name him Jesus. He will be great and will be called Son of the Most High, and the Lord God will give him the throne of David his father, and he will rule over the house of Jacob forever, and of his kingdom there will be no end.”

Luke’s Political Theology

In the Infancy Narrative

2:1-7 In those days a decree went out from Caesar Augustus that the whole world should be enrolled. This was the first enrollment, when Quirinius was governor of Syria. So all went to be enrolled, each to his own town. And Joseph too went up from Galilee from the town of Nazareth to Judea, to the city of David that is called Bethlehem, because he was of the house and family of David, to be enrolled with Mary, his betrothed, who was with child. While they were there, the time came for her to have her child, and she gave birth to her firstborn son. She wrapped him in swaddling clothes and laid him in a manger, because there was no room for them in the inn.

Luke’s Political Theology

In the Infancy Narrative

2:8-14 Now there were shepherds in that region living in the fields and keeping the night watch over their flock. The angel of the Lord appeared to them and the glory of the Lord shone around them, and they were struck with great fear. The angel said to them, “Do not be afraid, for behold, I proclaim to you good news of great joy that will be for all the people. For today in the city of David a savior has been born for you who is Messiah and Lord. And this will be a sign for you: you will find an infant wrapped in swaddling clothes lying in a manger.” And suddenly there was a multitude of the heavenly host with the angel, praising God and saying: “Glory to God in the highest and on earth peace to those on whom his favor rests.”

Luke’s Redaction of Sources

Synopsis • Entry to Jerusalem (παρουσια, adventus)

they brought the ass and the colt, and placed their outer cloaks on them, and he sat on

• them. Most
• f the crowd spread their own
• uter cloaks in the road, and others

cut branches from the trees and spread them in the road. And the crowds that went before him and that followed him were shouting, saying, “Hosanna to the Son of David! Blessed is the one who comes in the name of the Lord! Hosanna in the highest!”

Matthew 21:7-9

And they bring the colt to Jesus and throw their outer cloaks on it; and he sat on

• it. And many

spread their

• uter cloaks on the road, and others

leafy branches that they had cut from the fields. And those going ahead and those following were shouting, “Hosanna! Blessed is the one who comes in the name of the Lord! Blessed is the coming kingdom of our father David! Hosanna in the highest!”

Mark 11:7-10

And they brought it to Jesus, and throwing their outer cloaks on the colt they set Jesus on

• it. And as he went along, they

spread out their

• uter cloaks in the road.

As he was now drawing near to the descent of the Mount of Olives, the whole multitude of the disciples began to rejoice and praise God with a loud voice for all the mighty works that they had seen, saying, “Blessed is the one who comes—the king—in the name of the Lord! Peace in heaven and glory in the highest!”

Luke 19:35-38

Luke’s Redaction of Sources

The Parousiaor Adventus

And they brought it to Jesus, and throwing their outer cloaks on the colt they set Jesus on

• it. And as he went along, they

spread out their

• uter cloaks in the road.

As he was now drawing near to the descent of the Mount of Olives, the whole multitude of the disciples began to rejoice and praise God with a loud voice for all the mighty works that they had seen, saying, “Blessed is the one who comes—the king—in the name of the Lord! Peace in heaven and glory in the highest!”

Luke 19:35-38

For I will gather all the nations against Jerusalem to battle, and the city shall be taken and the houses looted and the women raped; half the city shall go into exile, but the rest of the people shall not be cut off from the city. Then the Lord will go forth and fight against those nations as when he fights on a day of battle. On that day his feet shall stand on the Mount of Olives, which lies before Jerusalem on the east…. Then the Lord my God will come, and all the holy ones with him. On that day there shall not be either cold or frost. And there shall be continuous day (it is known to the Lord), not day and not night, for at evening time there shall be light. On that day living waters shall flow out from Jerusalem, half of them to the eastern sea and half of them to the western sea; it shall continue in summer as in winter. And the Lord will become king over all the earth; on that day the Lord will be one and his name one.

Zechariah 14:2-3, 5-9

Luke’s Redaction of Sources

The Parousiaor Adventus

And they brought it to Jesus, and throwing their outer cloaks on the colt they set Jesus on

• it. And as he went along, they

spread out their

• uter cloaks in the road.

As he was now drawing near to the descent of the Mount of Olives, the whole multitude of the disciples began to rejoice and praise God with a loud voice for all the mighty works that they had seen, saying, “Blessed is the one who comes—the king—in the name of the Lord! Peace in heaven and glory in the highest!”

Luke 19:35-38

Constantius arriving at newly liberated London, 296 Inscription: Redditor Lucis Aeternae (=“Restorer of Eternal Light”)

Luke’s Redaction of Sources

The Parousiaor Adventus

And they brought it to Jesus, and throwing their outer cloaks on the colt they set Jesus on

• it. And as he went along, they

spread out their

• uter cloaks in the road.

As he was now drawing near to the descent of the Mount of Olives, the whole multitude of the disciples began to rejoice and praise God with a loud voice for all the mighty works that they had seen, saying, “Blessed is the one who comes—the king—in the name of the Lord! Peace in heaven and glory in the highest!”

Luke 19:35-38

Luke’s Redaction of Sources

The Parousiaor Adventus • Echoing an Earlier Advent

And she gave birth to her firstborn son and wrapped him in bands of cloth, and laid him in a manger, because there was no place for them in the inn. In that region there were shepherds living in the fields, keeping watch over their flock by

• night. Then an angel of the Lord stood before them, and the glory of the Lord

shone around them, and they were terrified. 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: to you is born this day in the city of David a Savior, who is the Messiah, the Lord. This will be a sign for you: you will find a child wrapped in bands of cloth and lying in a manger.” And suddenly there was with the angel a multitude of the heavenly host, praising God and saying, “Glory to God in the highest heaven, and on earth peace among those whom he favors!” When the angels had left them and gone into heaven, the shepherds said to one another, “Let us go now to Bethlehem and see this thing that has taken place, which the Lord has made known to us.”

Luke 2:7-15

And they brought it to Jesus, and throwing their outer cloaks on the colt they set Jesus on

• it. And as he went along, they

spread out their

• uter cloaks in the road.

As he was now drawing near to the descent of the Mount of Olives, the whole multitude of the disciples began to rejoice and praise God with a loud voice for all the mighty works that they had seen, saying, “Blessed is the one who comes—the king—in the name of the Lord! Peace in heaven and glory in the highest!”

Luke 19:35-38

Luke’s Redaction of Sources

The Parousiaor Adventus • Challenging Imperial Theology

And they brought it to Jesus, and throwing their outer cloaks on the colt they set Jesus on

• it. And as he went along, they

spread out their

• uter cloaks in the road.

As he was now drawing near to the descent of the Mount of Olives, the whole multitude of the disciples began to rejoice and praise God with a loud voice for all the mighty works that they had seen, saying, “Blessed is the one who comes—the king—in the name of the Lord! Peace in heaven and glory in the highest!”

Luke 19:35-38

Constantius arriving at newly liberated London, 296 CE Inscription: Redditor Lucis Aeternae (=“Restorer of Eternal Light”)

Luke’s Redaction of Sources

The Parousiaor Adventus • Challenging Imperial Theology

And they brought it to Jesus, and throwing their outer cloaks on the colt they set Jesus on

• it. And as he went along, they

spread out their

• uter cloaks in the road.

As he was now drawing near to the descent of the Mount of Olives, the whole multitude of the disciples began to rejoice and praise God with a loud voice for all the mighty works that they had seen, saying, “Blessed is the one who comes—the king—in the name of the Lord! Peace in heaven and glory in the highest!”

Luke 19:35-38

Ara Pacis Augustae (Augustus’ Altar of Peace), Rome

Luke’s Redaction of Sources

The Parousiaor Adventus • Challenging Imperial Theology

And they brought it to Jesus, and throwing their outer cloaks on the colt they set Jesus on

• it. And as he went along, they

spread out their

• uter cloaks in the road.

As he was now drawing near to the descent of the Mount of Olives, the whole multitude of the disciples began to rejoice and praise God with a loud voice for all the mighty works that they had seen, saying, “Blessed is the one who comes—the king—in the name of the Lord! Peace in heaven and glory in the highest!”

Luke 19:35-38

Pax, holding olive branch and cornucopia Inscription: Caesar Divi F (= Caesar, Divi Filius, or “Caesar, Son of God”) Bust of Octavian (Augustus Caesar)

Graduate Program in Pastoral Ministries

PMIN 206 The Synoptic Gospels

• Dr. Catherine Murphy

THE TWO MAJOR VERSIONS OF LUKE–ACTS

The Manuscript Evidence

There are two “families” of manuscripts for Luke-Acts:

Codex Bezae 400s CE fragmentary papyri marginal notes in Syriac mss African Old Latin Citations in Cyprian and Augustine

Western Alexandrian

Alexandrinus 400s Vaticanus 300s Sinaiticus 300s early papyrus fragments Ephraemi Rescriptus 400s

The Alexandrian & Western Versions

How different are they?

§ In the Gospel of Luke, the Alexandrian version is

longer than the Western version

Alexandrian

22:19bThen he took the bread, said

the blessing, broke it, and gave it to them, saying, “This is my body, which will be given for you; do this in memory of me.” 20And likewise the cup after they had eaten, saying, “This cup is the new covenant in my blood, which will be shed for you.” Western

22:19bThen he took the bread, said

the blessing, broke it, and gave it to them, saying, “This is my body.”

The Alexandrian & Western Versions

How different are they?

§ In the Gospel of Luke, the Alexandrian version is

longer than the Western version

Alexandrian

24:2They found the stone rolled away

from the tomb; 3but when they entered, they did not find the body

• f the Lord Jesus.

Western

24:2They found the stone rolled away

from the tomb; 3but when they entered, they did not find the body.

The Alexandrian & Western Versions

How different are they?

§ In the Gospel of Luke, the Alexandrian version is

longer than the Western version

Alexandrian

24:6”He is not here, but he has been

• raised. Remember what he said to

you while he was still in Galilee….” Western

24:6”

Remember what he said to you while he was still in Galilee….”

The Alexandrian & Western Versions

How different are they?

§ In the Gospel of Luke, the Alexandrian version is

longer than the Western version

Alexandrian

24:12But Peter got up and ran to the

tomb, bent down, and saw the burial cloths alone; then he went home amazed at what had happened. Western {missing}

The Alexandrian & Western Versions

How different are they?

§ In the Gospel of Luke, the Alexandrian version is

longer than the Western version

Alexandrian

24:36While they were still speaking

about this, he stood in their midst and said to them, “Peace be with you.” Western

24:36While they were still speaking

about this, he stood in their midst.

The Alexandrian & Western Versions

How different are they?

§ In the Gospel of Luke, the Alexandrian version is

longer than the Western version

Alexandrian

24:40And as he said this, he showed

them his hands and his feet. Western {missing}

The Alexandrian & Western Versions

How different are they?

§ In the Gospel of Luke, the Alexandrian version is

longer than the Western version

Alexandrian

24:51As he blessed them he parted

from them and was taken up to heaven. Western

24:51As he blessed them he parted

from them.

The Alexandrian & Western Versions

How different are they?

§ In the Gospel of Luke, the Alexandrian version is

longer than the Western version

Alexandrian

24:52They did him homage and then

returned to Jerusalem with great joy,

53and they were continually in the

temple praising God. Western

24:52They

returned to Jerusalem with great joy,

53and they were continually in the

temple praising God.

The Alexandrian & Western Versions

How different are they?

§ Often you suspect that an addition is later § But in these Lukan cases, the majority of text critics

believe the longer Alexandrian form is earlier, and the Western version cut things out

§ This is determined on a case-by-case basis, but an

important factor in all cases is that our earliest and best witnesses are Alexandrian

The Alexandrian & Western Versions

How different are they?

§ In Acts of the Apostles, the opposite is the case: the

Western version is longer

§ However in these cases, the additions are judged to be

later rather than earlier because they exaggerate or amplify what is already in the text in four typical ways

ü Emphasis is exaggerated ü Religious formulae are introduced ü Simpler titles are replaced with more theological titles ü Emphasis on inspiration of words and actions is increased

The Alexandrian & Western Versions

How different are they?

§ Emphasis is exaggerated

Alexandrian

6:10But they could not withstand the

wisdom and the spirit with which he spoke. Western

6:10But they could not withstand the

wisdom that was in him and the holy spirit with which he spoke, because they were confuted by him with all

• boldness. Being unable therefore to

confront the truth,

The Alexandrian & Western Versions

How different are they?

§ Religious formulae are introduced

Alexandrian

9:40Peter sent them all out and knelt

down and prayed. Then he turned to her body and said, “Tabitha, rise up.” She opened her eyes, saw Peter, and sat up. Western

9:40Peter sent them all out and knelt

down and prayed. Then he turned to her body and said, “Tabitha, rise up, in the name of our Lord Jesus Christ.” She immediately opened her eyes, saw Peter, and sat up.

The Alexandrian & Western Versions

How different are they?

§ A simpler title for Jesus is replaced with a more

theological title

Alexandrian

13:32”We ourselves are proclaiming

this good news to you that what God promised our ancestors 33he has brought to fulfillment for us, [their] children, by raising up Jesus, as it is written in the second psalm ‘You are my son; this day I have begotten you.’ Western

13:32We ourselves are proclaiming

this good news to you that what God promised our ancestors 33he has brought to fulfillment for us, [their] children, by raising up the Lord Jesus Christ, as it is written in the second psalm ‘You are my son; this day I have begotten you. Ask of me and I will give you Gentiles for your inheritance, and for your possession the ends of the earth.’”

{adds Ps 2:8 as well as titles} Ps 2:7

The Alexandrian & Western Versions

How different are they?

§ Emphasis increased on inspiration of words and actions

Alexandrian

19:1While Apollos was in Corinth,

having traveled through the interior of the country Paul came to Ephesus where he found some disciples. Western

19:1And although Paul wished,

according to his own plan, to go to Jerusalem, the Spirit told him to return to Asia. And having traveled through the interior of the country he comes to Ephesus where he found some disciples.