My friend Bryan, one of the Blue Shirt Saints, and I were discussing the subject of blogging yesterday morning. We are having a little trouble understanding why administrative leaders and chapel speakers come down so hard on bloggers.
My friend raised the point that Martin Luther, when writing his treatises and requesting discussion from the leaders of his day, was in fact doing the exact same thing as those whose pen and paper is a computer. In other words, if Luther were alive today, he would be a blogger. Bryan's Church History professor even confirmed that there was no difference from what Luther was doing and what bloggers are doing now.
Of course, Luther got into a lot of trouble for his writings, and he came under a lot of fire from Rome. Likewise, bloggers come under a lot of heat from the Hill. Why did Luther get into trouble? Why do bloggers come under fire today? I'll tell you why. It's because Luther and the bloggers present challenges that the elite aren't willing answer with honesty.
My question: whatever happened to open discussions? Indeed, what happened to truth and honesty?
Saturday, February 17, 2007
Sunday, February 04, 2007
Friday, February 02, 2007
The Authorship of Luke
Introduction
The Gospel of Luke is unique among the other gospels because it has a sequel. The church commonly knows this sequel as the Acts of the Apostles. Both Luke and Acts are addressed to the same person, Theophilus.[1] In addition, the end of Luke and the beginning of Acts have a clear connection, tying them to the same author. Although neither book specifically identifies Luke as the author, he was overwhelmingly accepted by the second century A.D.[2]
This paper aims to identify and discuss some of the issues surrounding the authorship of the Gospel of Luke. This writer assumes Lukan authorship, and he will argue accordingly. However, the position of those who do not accept Lukan authorship will be presented and analyzed.
Luke’s Identity
One of the first questions that must be answered is: Who is Luke? What does the church know about him? According to Scripture, Luke was a Gentile, a doctor, and a loyal friend of Paul.
First, how does one know that Luke was a Gentile? Well, honestly, no one can say with absolute certainty that he was a Gentile, but there are certain evidences that point in that direction. There is one, however, that argues “that Luke was a Hellenistic-Jewish Christian.”[3] In Colossians 4:7-11, Paul lists several people[4] in his closing remarks who he says are “the only fellow workers for the kingdom of God who are from the circumcision” (Col. 4:11 NASB). What Paul means by this is that they are Jews. Following those verses, Paul continues in verses 12-14 to list several who (assumedly) are not Jews, making them Gentiles.[5] Paul said that Luke sends his greetings to the Colossians as well. Luke is mentioned with the Gentiles, and not with those Paul listed as Jews.
Referencing the anti-Marcionite prologue, some (such as Eusebius) say that he was a native of Antioch, and that he wrote “in the regions of Achaea.”[6] In addition to this, many believe that Luke was the “man of Macedonia” in Acts 16:9, but this is perhaps nothing more than speculation.[7] George Eldon Ladd writes, “It is generally agreed that Luke was a Gentile, though one whose knowledge of Judaism, and especially of the Old Testament in the Septuagint version, was remarkable.”[8] Luke wrote in outstanding Greek, and his prologue is one of the best examples of the classical writing style. His introduction to his gospel is a clear example of the style the ancient Hellenistic writers used when forming a prologue.[9]
Second, Luke was a doctor. Paul gives us this information in his letter to the Colossians as well. He writes, “Luke, the beloved physician, sends you his greetings” (Col. 4:14 NASB). Not only is Luke a doctor, he is Paul’s “beloved” doctor. There are some passages in which Luke seems to have a medical interest.[10] One example of this can be seen in a comparison with his synoptic contemporaries. In Luke 4:38, he writes about a “high fever.” Matthew and Mark, however, both only say “fever” without the descriptive modifier (Matt.8:14; Mark 1:30).[11] The Muratorian Canon (c. 170-180) says, “The third book of the Gospel: According to Luke. This Luke was a physician.”[12]
Third, Luke was Paul’s close friend and associate. Paul calls Luke his “fellow worker” (Philem. 24 NASB). Not only was Luke an associate of Paul, he was also Paul’s loyal friend. In writing his second letter to Timothy, which is believed by many to be Paul’s final letter before his execution, Paul tells Timothy that everyone deserted him except for Luke (2 Tim. 4:11).
After reading the Gospel of Luke and the Acts of the Apostles, it is clear that the author was not an eyewitness of most of what he wrote about, especially the things concerning Jesus Christ. While he himself was not an eyewitness, he got his information from the “eyewitnesses and servants of the word,” and he “investigated everything carefully from the beginning” (Luke 1:2-3 NASB). This fact gives strength to the conclusion that Luke was indeed the writer.[13] Some choose, however, to call Luke a “narrator.”[14]
The “We” Passages
Most biblical critics are in agreement over the fact that the Gospel of Luke and the Acts of the Apostles are written by the same author. There is no doubt that Acts is the second volume of a two-part work, due to the Theophilus connection. Luke uses the first-person in both the prologue of the Gospel of Luke and the in the introduction of Acts. In addition to this, the style and vocabulary of the two books are so similar that no one can seriously dispute it.[15]
Since Luke and Acts are tied together, the book of Acts must be considered for any evidence of Luke’s authorship. In Acts 16:10-17, 20:5-16, 21:1-18, 27:1, and 28:16, the writer of Acts includes himself in the narrative. Given the evidence above concerning who Luke was, it makes sense that Luke was the one writing in the first person. On top of this, the “we” passages show that whoever wrote those passages was Paul’s companion at “significant points in his mission to the Gentiles.”[16] The best option available for this companion is Luke.[17] I. Howard Marshall comments, “The tradition in question may date back to the first half of the second century, and it is unequivocal in singling out Luke from among the ‘we’ sections in Acts.”[18]
Historical Attestation
There are quite a few testimonies from church history that claim Luke as the author of the Gospel of Luke. Marcion, the heretic from the second century, stated that Luke was indeed the author. However, one may not accept the testimony of a heretic. Two orthodox writers, Ireneus and Tertullian, had no doubt that Luke wrote his gospel. Perhaps the best evidence available is the oldest manuscript of Luke, which goes by the name Bodmer Papyrus XIV or simply p75. Transcribed sometime between A.D. 175 and A.D. 225, this ancient text attributes the book to Luke. It should be noted that no other individual is even considered in the ancient church tradition.[19]
There is a possibility of one text that has Luke naming himself:
Rendel Harris developed an argument that the original Western text of Acts 20:13 read, “But I Luke, and those who were with me, went on board,” and F. F. Bruce reasons that, if this can be accepted, we have testimony to the Lukan authorship c. A.D. 120, for this is “the probable date of the ‘Western’ recension.” He further points out that the Mechitarist Fathers published an Armenian translation of Ephrem’s commentary on Acts and that it contains these very words in Acts 20:13. If this can be accepted, it is very early evidence indeed of Lukan authorship.[20]
History gives no good reason why Luke should not be credited with writing the gospel bearing his name. The prominent New Testaments scholars D. A. Carson, Doug Moo, and Leon Morris all agree on this, and they state additional information regarding Luke’s name being attached to his gospel:
We should bear in mind the point made by M. Dibelius that a book bearing the name of the person to whom it was dedicated is unlikely to have lacked the author’s name (it would have been on an attached tag). It is not easy to see how some other name would have been completely suppressed, or why the name Luke should have been attached to the writings if he had not produced them. In patristic discussions apostolicity receives a good deal of emphasis as a criterion for acceptance of books, so if the author was not known, it would have been much more likely that an apostle or someone like Mark would have been credited with them. As far as we know, Luke was not such an eminent member of the early church as to have writings like these attributed to him without reason.[21]
Other references to Lukan authorship can be found in writings such as Justin’s Dialogues (c. 160) and the Muratorian Canon (c. 170-180).[22]
Theophilus
Luke addressed both his gospel and the Acts of the Apostles to someone who is known as Theophilus. Nothing is really known about this individual except his name, but certain conclusions can be drawn concerning his relationship with Luke.
In all likelihood, Theophilus was Luke’s patron, meaning that he paid for Luke’s production of Luke-Acts. According to Halvor Moxnes, “A patron has social, economic, and political resources that are needed by a client. In return, a client can give expressions of loyalty and honor that are useful for the patron.”[23] Some say that Theophilus was a person of rank because of the adjective preceding his name in Luke 1:3, where he is called “most excellent Theophilus.” However, Luke may only use this title to pay respect to Theophilus.[24]
Without a doubt, Theophilus was a real person in history who was Luke’s financial provider. However, there are those who seem to think that Theophilus, which means “lover of God,” is a token name representing believers everywhere. Given the evidence available, this is highly unlikely. It makes more sense that Theophilus was a real human being.[25]
Opposition
Of course, there are those who will argue that Luke did not in fact author the Gospel of Luke or the Acts of the Apostles. Those who choose to reject Lukan authorship do so because a debate has arisen on how well the author of the “we” sections in Acts knew Paul. The problem for these critics supposedly shows up when they compare Paul’s writings with Luke’s portrayal of Paul in Acts. Their argument is made up of two basic presuppositions in that the historical detail and the theological emphasis do not square with one another neatly. They further point out that Luke does not use the letters of Paul as a basis. Those who do hold to Lukan authorship argue that Luke has his own theological goals that he is trying to accomplish. This would account for why Luke and Paul do not always say the exact same things in the exact same ways.[26] Leon Morris writes, “Sometimes [Lukan] tradition is dismissed as no more than guesswork, but this is too cavalier.”[27]
Conclusion
Without a doubt, Luke indeed wrote the Gospel that bears his name today. Without this investigative Gentile Christian, the Church would definitely lack major details regarding the birth, ministry, and death of Jesus Christ, as well as the history of the early Church.
This brief summary dealing with the issues of authorship has only scratched the surface in Lukan studies. For further study, this writer suggests the reader study the books listed in the bibliography carefully for a fuller discussion.
BIBLIOGRAPHY
Bock, Darrell L. Baker Exegetical Commentary on the New Testament. Edited by Moises Silva. Luke 1:1-9:50. Grand Rapids: Baker Books, 2004.
Carson, D. A., Douglas J. Moo, and Leon Morris. An Introduction to the New Testament. Grand Rapids: Zondervan, 1992.
Dean, Robert J. Layman's Bible Book Commentary. Edited by Broadman Press. Luke. Nashville: Broadman Press, 1983.
George Eldon Ladd. A Theology of the New Testament. Grand Rapids: William B. Eerdmans Publishing Company, 1993.
Green, Joel B. The New International Commentary on the New Testament. Edited by Gordon D. Fee. The Gospel of Luke. Grand Rapids: William B. Eerdmans Publishing Company, 1997.
-----------------. The Theology of the Gospel of Luke. New Testament Theology, ed. James D. G. Dunn. Cambridge, UK: Cambridge University Press, 1995.
-----------------, Scot McKnight, and I. Howard Marshall. Dictionary of Jesus and the Gospels. Downers Grove, Illinois: InterVarsity Press, 1992.
Marshall, I. Howard. The New International Greek Testament Commentary. Edited by I. Howard Marshall and W. Ward Gasque. The Gospel of Luke. Grand Rapids: William B. Eerdmans Publishing Company, 1978.
Morris, Leon. The Tyndale New Testament Commentaries. Edited by Leon Morris. Luke. Grand Rapids: William B. Eerdmans Publishing Company, 1988.
Nolland, John. Word Biblical Commentary. Edited by Bruce M. Metzger. Luke 1-9:20. Dallas: Word, Incorporated, 1989.
Packer, James I., Merrill C. Tenney, and William White, Jr. Everyday Life in the Bible: The Old and New Testaments. New York: Bonanza Books, 1989.
Stein, Robert H. The New American Commentary. Edited by David S. Dockery. Luke. Nashville: Broadman Press, 1992.
END NOTES
[1] See Luke 1:4 and Acts 1:1.
[2] Robert J. Dean, Layman's Bible Book Commentary, ed. Broadman Press, Luke (Nashville: Broadman Press, 1983), 11.
[3] Joel B. Green, Scot McKnight, and I. Howard Marshall, Dictionary of Jesus and the Gospels (Downers Grove, Illinois: InterVarsity Press, 1992), 496.
[4] They are Tychicus, Onesimus, Aristarchus, Barnabas’ cousin Mark, and Jesus who is called Justus.
[5] Among these are Epaphras, Luke, and Demas.
[6] D. A. Carson, Douglas J. Moo, and Leon Morris, An Introduction to the New Testament (Grand Rapids: Zondervan, 1992), 115.
[7] James I. Packer, Merrill C. Tenney, and William White, Jr, Everyday Life in the Bible: The Old and New Testaments (New York: Bonanza Books, 1989), 191.
[8] George Eldon Ladd, A Theology of the New Testament (Grand Rapids: William B. Eerdmans Publishing Company, 1993), 239.
[9] John Nolland, Word Biblical Commentary, ed. Bruce M. Metzger, Luke 1-9:20 (Dallas: Word, Incorporated, 1989), xxxi.
[10] “Alfred Wikenhauser agrees that the language does not prove a medical author, but then adds, ‘Nevertheless the tradition need not be abandoned, and it may still be sustained, for the author displays familiarity with medical terminology (cf. e.g. Lk. 4:38; 5:12; 8:44; Acts 5:5,10; 9:40), and he indisputably describes maladies and cures from the point of view of a medical man,’” as cited in Carson, Moo, and Morris, 114-115.
[11] Carson, Moo, and Morris, 114.
[12] Robert H. Stein, The New American Commentary, ed. David S. Dockery, Luke (Nashville: Broadman Press, 1992), 21.
[13] Green, McKnight, and Marshall, 497.
[14] Joel B. Green, The New International Commentary on the New Testament, ed. Gordon D. Fee, The Gospel of Luke (Grand Rapids: William B. Eerdmans Publishing Company, 1997), 21.
[15] Carson, Moo, and Morris, 113-114.
[16] Dean, 11.
[17] “The last ‘we’ passage locates the writer in Rome at the time of Paul’s imprisonment there, so the author is one of those mentioned as being with Paul at that time and is not mentioned in Acts. This leaves us with Titus, Demas, Crescens, Jesus Justus, Epaphras, Epaphroditus, and Luke. No good reason seems ever to have been adduced for ascribing the authorship of Luke-Acts to any of the others, so we come back to Luke,” as written in Carson, Moo, and Morris, 114.
[18] I. Howard Marshall, The New International Greek Testament Commentary, ed. I. Howard Marshall and W. Ward Gasque, The Gospel of Luke (Grand Rapids: William B. Eerdmans Publishing Company, 1978), 33.
[19] Carson, Moo, and Morris, 113.
[20] Ibid., 114.
[21] Ibid., 113.
[22] Green, McKnight, and Marshall, 496.
[23] As cited in Joel B. Green, The Theology of the Gospel of Luke, New Testament Theology, ed. James D. G. Dunn (Cambridge, UK: Cambridge University Press, 1995), 15.
[24] Carson, Moo, and Morris, 117.
[25] Ibid. It should also be noted that, although the Gospel of Luke is addressed to Theophilus, it is definitely intended to be read by many people.
[26] Darrell L. Bock, Baker Exegetical Commentary on the New Testament, ed. Moises Silva, Luke 1:1-9:50 (Grand Rapids: Baker Books, 2004), 4-5.
[27] Leon Morris, The Tyndale New Testament Commentaries, ed. Leon Morris, Luke (Grand Rapids: William B. Eerdmans Publishing Company, 1988), 17.
The Gospel of Luke is unique among the other gospels because it has a sequel. The church commonly knows this sequel as the Acts of the Apostles. Both Luke and Acts are addressed to the same person, Theophilus.[1] In addition, the end of Luke and the beginning of Acts have a clear connection, tying them to the same author. Although neither book specifically identifies Luke as the author, he was overwhelmingly accepted by the second century A.D.[2]
This paper aims to identify and discuss some of the issues surrounding the authorship of the Gospel of Luke. This writer assumes Lukan authorship, and he will argue accordingly. However, the position of those who do not accept Lukan authorship will be presented and analyzed.
Luke’s Identity
One of the first questions that must be answered is: Who is Luke? What does the church know about him? According to Scripture, Luke was a Gentile, a doctor, and a loyal friend of Paul.
First, how does one know that Luke was a Gentile? Well, honestly, no one can say with absolute certainty that he was a Gentile, but there are certain evidences that point in that direction. There is one, however, that argues “that Luke was a Hellenistic-Jewish Christian.”[3] In Colossians 4:7-11, Paul lists several people[4] in his closing remarks who he says are “the only fellow workers for the kingdom of God who are from the circumcision” (Col. 4:11 NASB). What Paul means by this is that they are Jews. Following those verses, Paul continues in verses 12-14 to list several who (assumedly) are not Jews, making them Gentiles.[5] Paul said that Luke sends his greetings to the Colossians as well. Luke is mentioned with the Gentiles, and not with those Paul listed as Jews.
Referencing the anti-Marcionite prologue, some (such as Eusebius) say that he was a native of Antioch, and that he wrote “in the regions of Achaea.”[6] In addition to this, many believe that Luke was the “man of Macedonia” in Acts 16:9, but this is perhaps nothing more than speculation.[7] George Eldon Ladd writes, “It is generally agreed that Luke was a Gentile, though one whose knowledge of Judaism, and especially of the Old Testament in the Septuagint version, was remarkable.”[8] Luke wrote in outstanding Greek, and his prologue is one of the best examples of the classical writing style. His introduction to his gospel is a clear example of the style the ancient Hellenistic writers used when forming a prologue.[9]
Second, Luke was a doctor. Paul gives us this information in his letter to the Colossians as well. He writes, “Luke, the beloved physician, sends you his greetings” (Col. 4:14 NASB). Not only is Luke a doctor, he is Paul’s “beloved” doctor. There are some passages in which Luke seems to have a medical interest.[10] One example of this can be seen in a comparison with his synoptic contemporaries. In Luke 4:38, he writes about a “high fever.” Matthew and Mark, however, both only say “fever” without the descriptive modifier (Matt.8:14; Mark 1:30).[11] The Muratorian Canon (c. 170-180) says, “The third book of the Gospel: According to Luke. This Luke was a physician.”[12]
Third, Luke was Paul’s close friend and associate. Paul calls Luke his “fellow worker” (Philem. 24 NASB). Not only was Luke an associate of Paul, he was also Paul’s loyal friend. In writing his second letter to Timothy, which is believed by many to be Paul’s final letter before his execution, Paul tells Timothy that everyone deserted him except for Luke (2 Tim. 4:11).
After reading the Gospel of Luke and the Acts of the Apostles, it is clear that the author was not an eyewitness of most of what he wrote about, especially the things concerning Jesus Christ. While he himself was not an eyewitness, he got his information from the “eyewitnesses and servants of the word,” and he “investigated everything carefully from the beginning” (Luke 1:2-3 NASB). This fact gives strength to the conclusion that Luke was indeed the writer.[13] Some choose, however, to call Luke a “narrator.”[14]
The “We” Passages
Most biblical critics are in agreement over the fact that the Gospel of Luke and the Acts of the Apostles are written by the same author. There is no doubt that Acts is the second volume of a two-part work, due to the Theophilus connection. Luke uses the first-person in both the prologue of the Gospel of Luke and the in the introduction of Acts. In addition to this, the style and vocabulary of the two books are so similar that no one can seriously dispute it.[15]
Since Luke and Acts are tied together, the book of Acts must be considered for any evidence of Luke’s authorship. In Acts 16:10-17, 20:5-16, 21:1-18, 27:1, and 28:16, the writer of Acts includes himself in the narrative. Given the evidence above concerning who Luke was, it makes sense that Luke was the one writing in the first person. On top of this, the “we” passages show that whoever wrote those passages was Paul’s companion at “significant points in his mission to the Gentiles.”[16] The best option available for this companion is Luke.[17] I. Howard Marshall comments, “The tradition in question may date back to the first half of the second century, and it is unequivocal in singling out Luke from among the ‘we’ sections in Acts.”[18]
Historical Attestation
There are quite a few testimonies from church history that claim Luke as the author of the Gospel of Luke. Marcion, the heretic from the second century, stated that Luke was indeed the author. However, one may not accept the testimony of a heretic. Two orthodox writers, Ireneus and Tertullian, had no doubt that Luke wrote his gospel. Perhaps the best evidence available is the oldest manuscript of Luke, which goes by the name Bodmer Papyrus XIV or simply p75. Transcribed sometime between A.D. 175 and A.D. 225, this ancient text attributes the book to Luke. It should be noted that no other individual is even considered in the ancient church tradition.[19]
There is a possibility of one text that has Luke naming himself:
Rendel Harris developed an argument that the original Western text of Acts 20:13 read, “But I Luke, and those who were with me, went on board,” and F. F. Bruce reasons that, if this can be accepted, we have testimony to the Lukan authorship c. A.D. 120, for this is “the probable date of the ‘Western’ recension.” He further points out that the Mechitarist Fathers published an Armenian translation of Ephrem’s commentary on Acts and that it contains these very words in Acts 20:13. If this can be accepted, it is very early evidence indeed of Lukan authorship.[20]
History gives no good reason why Luke should not be credited with writing the gospel bearing his name. The prominent New Testaments scholars D. A. Carson, Doug Moo, and Leon Morris all agree on this, and they state additional information regarding Luke’s name being attached to his gospel:
We should bear in mind the point made by M. Dibelius that a book bearing the name of the person to whom it was dedicated is unlikely to have lacked the author’s name (it would have been on an attached tag). It is not easy to see how some other name would have been completely suppressed, or why the name Luke should have been attached to the writings if he had not produced them. In patristic discussions apostolicity receives a good deal of emphasis as a criterion for acceptance of books, so if the author was not known, it would have been much more likely that an apostle or someone like Mark would have been credited with them. As far as we know, Luke was not such an eminent member of the early church as to have writings like these attributed to him without reason.[21]
Other references to Lukan authorship can be found in writings such as Justin’s Dialogues (c. 160) and the Muratorian Canon (c. 170-180).[22]
Theophilus
Luke addressed both his gospel and the Acts of the Apostles to someone who is known as Theophilus. Nothing is really known about this individual except his name, but certain conclusions can be drawn concerning his relationship with Luke.
In all likelihood, Theophilus was Luke’s patron, meaning that he paid for Luke’s production of Luke-Acts. According to Halvor Moxnes, “A patron has social, economic, and political resources that are needed by a client. In return, a client can give expressions of loyalty and honor that are useful for the patron.”[23] Some say that Theophilus was a person of rank because of the adjective preceding his name in Luke 1:3, where he is called “most excellent Theophilus.” However, Luke may only use this title to pay respect to Theophilus.[24]
Without a doubt, Theophilus was a real person in history who was Luke’s financial provider. However, there are those who seem to think that Theophilus, which means “lover of God,” is a token name representing believers everywhere. Given the evidence available, this is highly unlikely. It makes more sense that Theophilus was a real human being.[25]
Opposition
Of course, there are those who will argue that Luke did not in fact author the Gospel of Luke or the Acts of the Apostles. Those who choose to reject Lukan authorship do so because a debate has arisen on how well the author of the “we” sections in Acts knew Paul. The problem for these critics supposedly shows up when they compare Paul’s writings with Luke’s portrayal of Paul in Acts. Their argument is made up of two basic presuppositions in that the historical detail and the theological emphasis do not square with one another neatly. They further point out that Luke does not use the letters of Paul as a basis. Those who do hold to Lukan authorship argue that Luke has his own theological goals that he is trying to accomplish. This would account for why Luke and Paul do not always say the exact same things in the exact same ways.[26] Leon Morris writes, “Sometimes [Lukan] tradition is dismissed as no more than guesswork, but this is too cavalier.”[27]
Conclusion
Without a doubt, Luke indeed wrote the Gospel that bears his name today. Without this investigative Gentile Christian, the Church would definitely lack major details regarding the birth, ministry, and death of Jesus Christ, as well as the history of the early Church.
This brief summary dealing with the issues of authorship has only scratched the surface in Lukan studies. For further study, this writer suggests the reader study the books listed in the bibliography carefully for a fuller discussion.
BIBLIOGRAPHY
Bock, Darrell L. Baker Exegetical Commentary on the New Testament. Edited by Moises Silva. Luke 1:1-9:50. Grand Rapids: Baker Books, 2004.
Carson, D. A., Douglas J. Moo, and Leon Morris. An Introduction to the New Testament. Grand Rapids: Zondervan, 1992.
Dean, Robert J. Layman's Bible Book Commentary. Edited by Broadman Press. Luke. Nashville: Broadman Press, 1983.
George Eldon Ladd. A Theology of the New Testament. Grand Rapids: William B. Eerdmans Publishing Company, 1993.
Green, Joel B. The New International Commentary on the New Testament. Edited by Gordon D. Fee. The Gospel of Luke. Grand Rapids: William B. Eerdmans Publishing Company, 1997.
-----------------. The Theology of the Gospel of Luke. New Testament Theology, ed. James D. G. Dunn. Cambridge, UK: Cambridge University Press, 1995.
-----------------, Scot McKnight, and I. Howard Marshall. Dictionary of Jesus and the Gospels. Downers Grove, Illinois: InterVarsity Press, 1992.
Marshall, I. Howard. The New International Greek Testament Commentary. Edited by I. Howard Marshall and W. Ward Gasque. The Gospel of Luke. Grand Rapids: William B. Eerdmans Publishing Company, 1978.
Morris, Leon. The Tyndale New Testament Commentaries. Edited by Leon Morris. Luke. Grand Rapids: William B. Eerdmans Publishing Company, 1988.
Nolland, John. Word Biblical Commentary. Edited by Bruce M. Metzger. Luke 1-9:20. Dallas: Word, Incorporated, 1989.
Packer, James I., Merrill C. Tenney, and William White, Jr. Everyday Life in the Bible: The Old and New Testaments. New York: Bonanza Books, 1989.
Stein, Robert H. The New American Commentary. Edited by David S. Dockery. Luke. Nashville: Broadman Press, 1992.
END NOTES
[1] See Luke 1:4 and Acts 1:1.
[2] Robert J. Dean, Layman's Bible Book Commentary, ed. Broadman Press, Luke (Nashville: Broadman Press, 1983), 11.
[3] Joel B. Green, Scot McKnight, and I. Howard Marshall, Dictionary of Jesus and the Gospels (Downers Grove, Illinois: InterVarsity Press, 1992), 496.
[4] They are Tychicus, Onesimus, Aristarchus, Barnabas’ cousin Mark, and Jesus who is called Justus.
[5] Among these are Epaphras, Luke, and Demas.
[6] D. A. Carson, Douglas J. Moo, and Leon Morris, An Introduction to the New Testament (Grand Rapids: Zondervan, 1992), 115.
[7] James I. Packer, Merrill C. Tenney, and William White, Jr, Everyday Life in the Bible: The Old and New Testaments (New York: Bonanza Books, 1989), 191.
[8] George Eldon Ladd, A Theology of the New Testament (Grand Rapids: William B. Eerdmans Publishing Company, 1993), 239.
[9] John Nolland, Word Biblical Commentary, ed. Bruce M. Metzger, Luke 1-9:20 (Dallas: Word, Incorporated, 1989), xxxi.
[10] “Alfred Wikenhauser agrees that the language does not prove a medical author, but then adds, ‘Nevertheless the tradition need not be abandoned, and it may still be sustained, for the author displays familiarity with medical terminology (cf. e.g. Lk. 4:38; 5:12; 8:44; Acts 5:5,10; 9:40), and he indisputably describes maladies and cures from the point of view of a medical man,’” as cited in Carson, Moo, and Morris, 114-115.
[11] Carson, Moo, and Morris, 114.
[12] Robert H. Stein, The New American Commentary, ed. David S. Dockery, Luke (Nashville: Broadman Press, 1992), 21.
[13] Green, McKnight, and Marshall, 497.
[14] Joel B. Green, The New International Commentary on the New Testament, ed. Gordon D. Fee, The Gospel of Luke (Grand Rapids: William B. Eerdmans Publishing Company, 1997), 21.
[15] Carson, Moo, and Morris, 113-114.
[16] Dean, 11.
[17] “The last ‘we’ passage locates the writer in Rome at the time of Paul’s imprisonment there, so the author is one of those mentioned as being with Paul at that time and is not mentioned in Acts. This leaves us with Titus, Demas, Crescens, Jesus Justus, Epaphras, Epaphroditus, and Luke. No good reason seems ever to have been adduced for ascribing the authorship of Luke-Acts to any of the others, so we come back to Luke,” as written in Carson, Moo, and Morris, 114.
[18] I. Howard Marshall, The New International Greek Testament Commentary, ed. I. Howard Marshall and W. Ward Gasque, The Gospel of Luke (Grand Rapids: William B. Eerdmans Publishing Company, 1978), 33.
[19] Carson, Moo, and Morris, 113.
[20] Ibid., 114.
[21] Ibid., 113.
[22] Green, McKnight, and Marshall, 496.
[23] As cited in Joel B. Green, The Theology of the Gospel of Luke, New Testament Theology, ed. James D. G. Dunn (Cambridge, UK: Cambridge University Press, 1995), 15.
[24] Carson, Moo, and Morris, 117.
[25] Ibid. It should also be noted that, although the Gospel of Luke is addressed to Theophilus, it is definitely intended to be read by many people.
[26] Darrell L. Bock, Baker Exegetical Commentary on the New Testament, ed. Moises Silva, Luke 1:1-9:50 (Grand Rapids: Baker Books, 2004), 4-5.
[27] Leon Morris, The Tyndale New Testament Commentaries, ed. Leon Morris, Luke (Grand Rapids: William B. Eerdmans Publishing Company, 1988), 17.
Wednesday, January 31, 2007
January '07 Reading List
- A Series of Unfortunate Events: The Austere Academy - Lemony Snicket
- A Harmony of the Gospels - A. T. Robertson
- A Series of Unfortunate Events: The Ersatz Elevator - Lemony Snicket
- A Series of Unfortunate Events: The Vile Village - Lemony Snicket
- A Series of Unfortunate Events: The Hostile Hospital - Lemony Snicket
- Eragon - Christopher Paolini
- Martin Luther: The Great Reformer - Edwin P. Booth
- It's Not About Me - Max Lucado
- Letters to a Young Conservative - Dinesh D'Souza
- Searching for God Knows What - Donald Miller
Wednesday, January 24, 2007
A Brief Comparison
This brief composition will compare and contrast Psalm 110 and Psalm 2. Each Psalm will be examined in order to draw out the similarities and the differences that each contain. Above all, the messianic implications for each Psalm will be discussed.
Similarities
Both of these psalms are classified as Royal Psalms because of their shared theme of dealing with events in the life of a king. Psalm 110 speaks of ruling and judging, and so does Psalm 2. Both psalms have elements of destruction. Psalm 110 tells of shattering kings and chief men, and Psalm 2 tells of shattering the nations. Both psalms are typological in that both point to Jesus Christ. In fact, Psalm 110 is pure typology, and Psalm 2 has messianic implications as well. Typology is the glue that holds the two testaments together.
Differences
Psalm 2 has no superscription. Psalm 110, on the other hand, depends on the superscription (if ever a psalm did). Psalm 110’s superscription simply says, “A psalm of David.”
Psalm 110
This psalm is one of the most quoted psalms in the New Testament, and it really does not make a whole lot of sense without the New Testament. It is quoted in the New Testament for two main reasons: 1) The reference to the priesthood of Melchizedek and 2) David saying, “Yahweh says to my lord.”
Who is Melchizedek? He occurs twice in the Old Testament (Genesis and Psalms) and in the book of Hebrews in the New Testament. The book of Hebrews would collapse without Melchizedek. In Genesis 14, Lot got himself captured. Abraham had to go rescue him. Abraham defeated kings. The king of Sodom came to Abraham so he could have his people back because it is hard to be a king if you don’t have people to be king over. Abraham gave him his people back, as well as the spoils of war. Then Melchizedek, king of Salem, came out to Abraham. He blesses Abraham. Abraham tithes to Melchizedek. Hebrews 7 is about Melchizedek and Christ. His name means King of Righteousness. Salem means peace. Christ is the real king of righteousness and peace. The common interpretation is that Melchizedek is a preincarnate Christ. This probably is not the case, but Abraham did treat him as spiritually superior. In the Old Testament, for someone to become a priest, he had to prove his genealogy. Priests were introduced by their family lineage. That is what is unique here; Melchizedek is a priest without genealogy. Abraham saw Melchizedek as a spiritual brother. He is also a king and a priest, and so is Christ. Melchizedek was a real human being, and so is Christ.
Who is a greater king in Israel than David? No one. This psalm depends on the superscription, if ever a psalm did. The Hebrew text does not have capital letters. The capital L in Lord is interpretive. Christ was clearly claiming in the New Testament that He was David’s superior, therefore the Jews sought a way to snuff him out. Who, other than Christ, can this psalm refer to? No one. This makes this psalm Messianic. This may be the only psalm that can refer to Christ and Christ alone.
Psalm 2
This is one of the top five messianic psalms, and Psalm 2 emerges in the New Testament. However, is Psalm 2 like Psalm 110? No, Psalm 2 cannot only apply to Christ. It is in a different category. Psalm 2 makes sense without the New Testament. Many people say that “son” in this psalm can only refer to Christ, but “son” in the OT is a royal metaphor. It is the idea of kings being the sons of God. In other words, a "son" is a special representative for God.
David was God’s anointed king. Likewise, Christ is the Anointed One. David was God’s begotten son in the sense that God made him a king over Israel. Christ is the only begotten of the Father, and He is the King.
Similarities
Both of these psalms are classified as Royal Psalms because of their shared theme of dealing with events in the life of a king. Psalm 110 speaks of ruling and judging, and so does Psalm 2. Both psalms have elements of destruction. Psalm 110 tells of shattering kings and chief men, and Psalm 2 tells of shattering the nations. Both psalms are typological in that both point to Jesus Christ. In fact, Psalm 110 is pure typology, and Psalm 2 has messianic implications as well. Typology is the glue that holds the two testaments together.
Differences
Psalm 2 has no superscription. Psalm 110, on the other hand, depends on the superscription (if ever a psalm did). Psalm 110’s superscription simply says, “A psalm of David.”
Psalm 110
This psalm is one of the most quoted psalms in the New Testament, and it really does not make a whole lot of sense without the New Testament. It is quoted in the New Testament for two main reasons: 1) The reference to the priesthood of Melchizedek and 2) David saying, “Yahweh says to my lord.”
Who is Melchizedek? He occurs twice in the Old Testament (Genesis and Psalms) and in the book of Hebrews in the New Testament. The book of Hebrews would collapse without Melchizedek. In Genesis 14, Lot got himself captured. Abraham had to go rescue him. Abraham defeated kings. The king of Sodom came to Abraham so he could have his people back because it is hard to be a king if you don’t have people to be king over. Abraham gave him his people back, as well as the spoils of war. Then Melchizedek, king of Salem, came out to Abraham. He blesses Abraham. Abraham tithes to Melchizedek. Hebrews 7 is about Melchizedek and Christ. His name means King of Righteousness. Salem means peace. Christ is the real king of righteousness and peace. The common interpretation is that Melchizedek is a preincarnate Christ. This probably is not the case, but Abraham did treat him as spiritually superior. In the Old Testament, for someone to become a priest, he had to prove his genealogy. Priests were introduced by their family lineage. That is what is unique here; Melchizedek is a priest without genealogy. Abraham saw Melchizedek as a spiritual brother. He is also a king and a priest, and so is Christ. Melchizedek was a real human being, and so is Christ.
Who is a greater king in Israel than David? No one. This psalm depends on the superscription, if ever a psalm did. The Hebrew text does not have capital letters. The capital L in Lord is interpretive. Christ was clearly claiming in the New Testament that He was David’s superior, therefore the Jews sought a way to snuff him out. Who, other than Christ, can this psalm refer to? No one. This makes this psalm Messianic. This may be the only psalm that can refer to Christ and Christ alone.
Psalm 2
This is one of the top five messianic psalms, and Psalm 2 emerges in the New Testament. However, is Psalm 2 like Psalm 110? No, Psalm 2 cannot only apply to Christ. It is in a different category. Psalm 2 makes sense without the New Testament. Many people say that “son” in this psalm can only refer to Christ, but “son” in the OT is a royal metaphor. It is the idea of kings being the sons of God. In other words, a "son" is a special representative for God.
David was God’s anointed king. Likewise, Christ is the Anointed One. David was God’s begotten son in the sense that God made him a king over Israel. Christ is the only begotten of the Father, and He is the King.
Thursday, January 18, 2007
Seeking Peace
Psalm 122:30-31 says, “Pray for the peace of Jerusalem: ‘May they prosper who love you. May peace be within your walls, and prosperity within your palaces.’ For the sake of my brothers and my friends, I will now say, ‘May peace be within you.’ For the sake of the house of the Lord our God, I will seek your good.”
Our present time and location is often marked by adversity. Just as David said he would pray for the peace of Jerusalem, I earnestly pray for the peace of Fort Worth, of Texas, and of the United States. I pray that all of God’s people in our land will benefit from the peace, security, and prosperity that God has blessed America with so abundantly, and that we would all live in peace.
I pray for the peace between my friends and family. Fighting and bickering often arise, but I hope we can be people who are defined by peace.
I pray for and seek the good of the place where I worship on Sunday mornings. I pray for the Church. I will seek to serve the Church in more effective ways, always asking the Spirit to lead me.
Our present time and location is often marked by adversity. Just as David said he would pray for the peace of Jerusalem, I earnestly pray for the peace of Fort Worth, of Texas, and of the United States. I pray that all of God’s people in our land will benefit from the peace, security, and prosperity that God has blessed America with so abundantly, and that we would all live in peace.
I pray for the peace between my friends and family. Fighting and bickering often arise, but I hope we can be people who are defined by peace.
I pray for and seek the good of the place where I worship on Sunday mornings. I pray for the Church. I will seek to serve the Church in more effective ways, always asking the Spirit to lead me.
Friday, December 22, 2006
Top Ten Recommended Reading
Of the 34+ books that I have read this year, I wanted to provide a list of the top ten that I recommend to others. The decisions were not easy, but here are the ten I chose.
- Blue Like Jazz - Donald Miller
- Marriable - Hayley and Michael DiMarco
- The Chronicles of Narnia: The Voyage of the Dawn Treader - C. S. Lewis
- The Art of Connecting - O. S. Hawkins
- The DaVinci Code - Dan Brown
- The Catcher in the Rye - J. D. Salinger
- The Screwtape Letters - C. S. Lewis
- Saint Francis of Assisi - G. K. Chesterton
- The Praise of Folly - Desiderius Erasmus
- The Words - Jean-Paul Sartre
Thursday, December 21, 2006
Eating The Word, Throwing Up Wisdom
Psalm 37:30-31 says, “The mouth of the righteous utters wisdom, and his tongue speaks justice. The law of his God is in his heart; his steps do not slip.” Here is the problem: my mouth often opens to speak words that are either spoken too soon or too sharp. Oftentimes I speak out of folly and not wisdom. I do a lot of complaining. My steps often slip in my speech life. For example, this summer I judged a person too quickly and spoke bad things about him. However, after getting to know him better, I now feel bad for the things I said. I wish I could take them back, but I can't.
Here is the solution to my problem: I must always be in God’s word. I must eat it as I eat food. Three times a day I will read from a passage of Scripture. My plan is to read the Old Testament in the morning with breakfast, a chapter of Proverbs with lunch, and the New Testament with supper. I have to replace all those negative words with positive words from God Almighty. My desire is to reach the point when people automatically come to me for wisdom and not simply joining me in complaining.
In addition to that, I make it my aim to memorize a verse of Scripture each day. Pretty soon I will have hidden a good bit of God’s Word in my heart. I pray that the Holy Spirit will cause me to remember the Scriptures that I have remembered in the exact moment that I need them.
Here is the solution to my problem: I must always be in God’s word. I must eat it as I eat food. Three times a day I will read from a passage of Scripture. My plan is to read the Old Testament in the morning with breakfast, a chapter of Proverbs with lunch, and the New Testament with supper. I have to replace all those negative words with positive words from God Almighty. My desire is to reach the point when people automatically come to me for wisdom and not simply joining me in complaining.
In addition to that, I make it my aim to memorize a verse of Scripture each day. Pretty soon I will have hidden a good bit of God’s Word in my heart. I pray that the Holy Spirit will cause me to remember the Scriptures that I have remembered in the exact moment that I need them.
Wednesday, December 20, 2006
Praise Him
As I read Psalm 145, certain verses seemed to leap off the page and stirred my mind. Verse two says, “Every day I will bless You, and I will praise Your name forever and ever.” God has blessed me with so many gifts and things I do not deserve that my only response to Him is praise. However, I must confess that I do not praise Him enough. I mean really praising the Lord of all creation who is the King of the universe. The Psalmist said, “Every day I will bless You.” I, from this point on, desire to specifically and intentionally praise God everyday, and to bless His name. This can only be accomplished in my life by disciplining myself in this area. May I always be mindful of my Creator!
Verse four also got me to thinking about my future. It says, “One generation shall praise Your works to another, and shall declare Your mighty acts.” When I have children (Lord willing) I want to talk to them about the mighty things of God. I want to pass down the faith from my generation to the next. Just earlier this semester, I coached about twelve third and fourth graders, so I had ample opportunity to relate the things of God to the next generation. May God help me to do so!
I just want to include verse eight because it has been close to my heart for many years. Here the psalmist says, “The Lord is gracious and merciful; slow to anger and great in lovingkindness.” I have learned so much about who God is through the Psalms.
Verse four also got me to thinking about my future. It says, “One generation shall praise Your works to another, and shall declare Your mighty acts.” When I have children (Lord willing) I want to talk to them about the mighty things of God. I want to pass down the faith from my generation to the next. Just earlier this semester, I coached about twelve third and fourth graders, so I had ample opportunity to relate the things of God to the next generation. May God help me to do so!
I just want to include verse eight because it has been close to my heart for many years. Here the psalmist says, “The Lord is gracious and merciful; slow to anger and great in lovingkindness.” I have learned so much about who God is through the Psalms.
Thursday, December 14, 2006
Questions in the Bible
The Bible sets people thinking. In the 1,189 chapters there are 3,298 questions. Only 453 chapters are without a question. One chapter, Job 38, has as many as 40 questions; 2 Samuel 19 has 22 questions; while in the New Testament, 1 Corinthians 9 stands first with 20 questions, closely followed by John 7, with 19 questions.
Subscribe to:
Posts (Atom)