It is only as we read all four gospels, (Matthew, Mark, Luke, John), that we see a complete picture of the person and work of Jesus Christ. LUKE FOCUSES ON JESUS CHRIST AS THE DIVINE-HUMAN SAVIOR OF THE WORLD, Luke 2:30. Matthew focuses on Jesus Christ as the King of kings, who came to establish His kingdom in the earth over all other kingdoms, Matthew 28:18ff. Mark presents us with Jesus Christ, a King who became a Servant to ransom His people from their sins, without ceasing to be a King, Mark 10:45. John presents us with a Christ, the Son of God, Who gives eternal life to all who believe in Him, John 20:31.
Título original
1993 Issue 2 - The Gospel of Luke: The Most Beautiful Book in the World - Counsel of Chalcedon
It is only as we read all four gospels, (Matthew, Mark, Luke, John), that we see a complete picture of the person and work of Jesus Christ. LUKE FOCUSES ON JESUS CHRIST AS THE DIVINE-HUMAN SAVIOR OF THE WORLD, Luke 2:30. Matthew focuses on Jesus Christ as the King of kings, who came to establish His kingdom in the earth over all other kingdoms, Matthew 28:18ff. Mark presents us with Jesus Christ, a King who became a Servant to ransom His people from their sins, without ceasing to be a King, Mark 10:45. John presents us with a Christ, the Son of God, Who gives eternal life to all who believe in Him, John 20:31.
It is only as we read all four gospels, (Matthew, Mark, Luke, John), that we see a complete picture of the person and work of Jesus Christ. LUKE FOCUSES ON JESUS CHRIST AS THE DIVINE-HUMAN SAVIOR OF THE WORLD, Luke 2:30. Matthew focuses on Jesus Christ as the King of kings, who came to establish His kingdom in the earth over all other kingdoms, Matthew 28:18ff. Mark presents us with Jesus Christ, a King who became a Servant to ransom His people from their sins, without ceasing to be a King, Mark 10:45. John presents us with a Christ, the Son of God, Who gives eternal life to all who believe in Him, John 20:31.
THE FOCUS OF THE GOSPEL OF LUKE 1:69-God has raised a hom of salva- 8:36-Jesus "saved" ademon-possessed
It is only as we read all four gospels,
(Matthew, Mark, Luke, John), that we see a complete picture of the person and work ofjesus Cluist. LUKE FOCUSES ON JESUS CHRIST AS THE DIVINE- HUMAN SAVIOR OF THE WORLD, Luke 2:30. Matthew focuses on Jesus tion in the house of David. l:71-'-Salvation is salvation from our enemies. 1: 77-The knowledge of salvation con- sists in forgiveness of sin. 19:9-Salvation came to Zaccheus' house "today" because he is a son of Abraham. man. 8:48-"Your Jaith' has saved you, go in peace." 8:50-"Only believe, and she shall be saved." 9:24---''Whoever wishes to save his life shall lose it, butwhom1"lQses hiS lifeJor My sake, he is Ole one wlw will save it." 9:56-"The Son oj Man did not come to destroymen'slivesbut to save them." 13:23-"Are there a Jew who are being saved?" 17: 19-"YOUljaifll lUl5 saved you." ctuisl as the King of kings, who came to establish His king- domintheearthover aU other kingdoms, Matthew 28: 18ff .. Mark presents us with Jesus Christ, a King who became a Servant to ransom His people from their sins, without ceasing to be a King, Mark 10:45. John THE LORD'S CHRIST IS CHRIST THE LORD 17:33--"Whoever seeks to l1eep his life shall lose it, and who- ever loses his life shall save it." ;;:!h God, Who gives etemallife to an who believeinHim,John 20:31. The word, "sal- vation," (SOTER- ION or SOTERlAin Greek), is not used in Matthew and Mark, and it, (SOTERIA), occurs only once in John. " Almighty God, Who called tulle. the Physician, Whose praise is in the Gospel, to be an evangelist, and physician of the soul; may it please Thee, that, by the wholesome medicines of the doctrine delivered by him, all the diseases of our souls may be healed; through the merits of Thy Son, Jesus Christ our Lord.. Amen." 18:26-'1tis easier Jor a camel to go fllTOUgh the eye oj a needle, than itis Jora lich man to enter the kingdom oj God and be saved." 18:42-"Yourjaith has saved you." (An Ancient Collect for 5t. Lulle's Day) 19:10-"Fol' the Son oJMan has come to seek and to save thai which was lost." In Luke, however, SOTERlAisused four times, (1:69, 71, 77; 19:9), and SOTERIONisusedtwice,2:30; 3:6. The word, "savior," (SOTER), occurs twice, 1:47; 2: 11, and the verb, "to save," (SODZO), is used more times by Luke than any other gospel writer, 6:9; 7:50; 8:12,36,48,50; 9:24, 56; 13:23; 17:19, 33; 18:26, 42; 19:10; 23:35, 37, 39. Luke also uses "salvation," seven times and "savior" two times in Acts, wlticb. book be wrote. Therefore,it becomes apparent that "salvation" is the key to the theology of Luke. 2:30-In seeing Jesus Simeon's "eyes have seen lhy salvation." . 3:6-All mankind shall see the salva- tionofGod. 1:47-Mary rejoicedin God her Savior. 2: 11- "Today in the diy oj David film hasbeenbomjoryouaSavior, whois Chlist the Lord." 6:9-It is lawful to save a lire on the Sabbath. 7:5-"Your jaith has saved you; go i1l peace." 8: 12-When Satan takes the Word out of the ''unplowed'' heart, it is impossible for that person to believe and be saved. 22 T TIlE COUNSEL of Chalcedon T February, March 1993 23:35-"He saved others; let Him save Himselj if this is the Ollist oj Goil, His 01OSf11 One." 23:31-"If you are Ole Ki1lg oj flle]ews, save YOUl"Selj!" you not the Christ? Save YOUl"Selj a11d us!" Luke sees God's mighty acts inJesus Christ, especially the suffering and death of Christ, as the great, central interven- tion of God into tbe ltistory of manldnd to accomplish global salvation for His people, 2:36; 4: 10-12; 17 :30f. For Luke, Jesus Christ is the central focus of all history. "Luke emphasizes that salvation has become present in Christ with a frequent use of the adverbs 'now' and 'today.' He uses 'now' fourteen times (Matthew 4 times, Mark 3 times) and 'today' eleven times, (Matthew 8 times, Mark once). Injesusthertmeofsalvation has come."-Leon Morris, The Gospel Ac- cordingtllLuke, TyndaleCommenatariesoJ the New Testament ['Now,' (NUN), ap- pears in Luke's gospel in 1:48; 2:29; 5:10; 6:21, 25; 11:39; 12:52; 16:25; 19:42; 22:36, 69; and 'today,' (SAMERON),appearsin2:11;4:21;5:26; 12:28; 13:32,33; 19:5,9; 22:34; 23:43; 24:21.] in the Hebrew Old Testament "salva- tion" is YESHUAH, YESHA, MOSHAOTH. The root idea of these words is "deliverance from evil or dan- ger." They often mean "victory over (evil) enemies," Exod. 15:2; I Sam. 11:13; 19:5; Psa. 20:5. Triumphantsoldiers are called"saviors,"judg.3:9, 15;Neh. 9:27. The word, "salvation," became increas- ' ingiy associated with a savior or a mes- siah, always retaining the basic idea of deliverance and victory. In the Greek New Testament "salva- tion" is SOTERlA, which has as its basic meaning "deliverance, bodily health, preservation, victory, help." "Salvation" in the New Testament is "Total Salva- tion" of the whole person, bodyandsoul. As Rushdoony writes: "The word salva- tion (soteria) means deliverance, preser- vation' victory and health, and it refers to material and temporal deliverance, as well as personal, national, temporal and etemal mumph. The Biblical docDine of salvation is so clearly one of victory, that it must be emphatically stated that SAL- VATION 15 NOT ESCAPE.- "When St. Paul declared, 'For I am , not ashamed of the gospel of Christ: for it is the power of God unto salvation: (Rom. 1: 16), he meant that, because salvation is entirely the work of the sov- ereign and omnipotent God, the procla- mation of that good news could cause him no shame nor embarrassment. His gospel was not the uncertain and pos- sible work of animpotent and struggling god, but the absolute and certain work of theetemal, triune, and omnipotentrnaker of heaven and earth. To preach such a ' certaintywouldbringPaulnoshameand no embarrassment: God's saving power is sure."-R.]. Rushdoony, Salvation and GodlyRuJe THE MOTIFS OF THE GOSPEL OF LUKE A The Humanity of Christ Luke's GospelistheGospel of Christ's humanity, Hismanhood.jesus, theman, is vividly and movingly ponrayed in the third gospel in all his hull]JlU emotions, responses, words and acti,ons. For Luke, jesus is the LordHimselfcondesoending to our level, entering into our human condition, (withouts'li:ming), subjecting himself to our cirCmllistances, experi- ences and crises, Iiving i iJut his life on the "same' plane as ours is lived. And yet, all the while he is seen relating to people as their equal, at evety point He appears in sharp contrast to them as their superior. "The humanity of our Lord was miracu- lously begotten, it was inninsically holy in its nature, and therefore, saw not corruption in death ..... He was born as none other ever was, He lived as none othereverclid,andHecliedasnoneother ever could."-A.W. Pink, Why Four Gos- pels B. The Kingdom of God Luke has much to say about the kingdom of God in his gospel account: 1 :33-His kingdom shall have no end. 4:43-jesus preaches the kingdom of God. 6:20-Thekingdom of God belongs to the Itpoor". 7:28-Least in the kingdom of God greater thanJohn. 8:l-jesus traveled preaching the kingdom of Gqd. 8:10-The 4isdples were granted to know the mysteries of kingdom. 9:2-Christ sent out the twelve to preach the kingdom. 9:11-jesuspreachedthe kingdom to the crowds and healed people. 9:27-Somein Christ's generation saw the kingdom of God. 9:60-The kingdom of God is to be preached everywhere. 9:62-The kingdom of God must take top priority. lO:9-The Jtir)gdom of God has come near. lO:ll-It is certain the kingdom of God has come near. 11:2-Christ's disctplesmust pray: Thy kingdom come. 1l:17-The kingdom of God is not divided and is unconquerable. 11:20-Casting out demons is proof the kingdom has come near. 12:31-The disciples are to seek God's kingdom above all else. 12:32-The Father has chosen to give His kingdom to His flock. 13:18-The kingdom of God is like a mustard seed. 13:20-The kihgdom of God is like leaven. 13:28-"There will be weeping and gnashing oj teet4 there when you see Abraham and Isaac and Jacob and all the prophets in the kingdom oj God, but your- selves being cast out." l3:29-People will enjoy fellowship in tile kingdom from all over the giobe. 14: lS-All who eat bread in the king- dom of God are blessed. 16: 16-"nle Law and the Prophets were proclaimed until John; since then the gospel oj the kingdom oj God is preached, and everyone is Jorcing his way inw it. 17:20-The kingdom of 'God is not coming with observable signs. 17:21-''The kingdom oj God is in your midst." 18: 16-TIle kingdom of God belongs to the children brought to Jesus. 18:17-Toentertheltingdomonemust February, March 1993 ;. THE 'COUNSEL of Chalcedon ;. 23 : ~ receive it as a little child. 18:24-It is hard for the wealthy to enter the kingdom of God. 18:25-lt is difficult for a rich man to enter the kingdom of God. 18:29-Tho.se who leave all for the kingdom will receive eternal life and more. 19:11f-In the kingdom of God "to ev- eryonewho hasshall111OJ'e begiven, butfrom the onewhodoesnothave, evenwhathe does have shall be taken away." 21:31-The kingdom of God is near. 22: 16-The Passover is fulfilled in the kingdom of God. 22: IS-Jesus would not drinkwine afierthe firstLord's Supper until the kingdom of God comes. 22:29(-just as the Father granted Jesus a kingdom, so Jesus grants that His disciples may "eat and drtnhatMy table in My kingdom, and you will sit on f}1.rones Juilging fl1.e twelve tribes of israeL" 23:42-When the thief on the cross asked Jesus to re- member him when He came inHiskingdomJesusreplied, "Todly you. shall be with Me in Paradise." 23:51-JosephofArimatheawaswait- ing for the kingdom of God. The message of Jesus according to Luke is THE COMING OF THE KING- DOM OF GOD IN THE MINISTRY OF JESUS CHRIST. The coming ofthe Mes- siahis themanifestationofthe Kingdom. God'sKingdom is "inclissolubly bound up with the ministry of Christ, and even identified with His person. - ... the kingdom will come to realization as He fulfillsHisministry."-StoneholR.Christ's presence on earth, and His victory over the works of Satan, signalizes thar the Kingdom has actually come into human history, and will continue to come in all its saving power, until it comes in total perfectionatthesecondcomingofChrist. The Kingdom of Christ is GOD- CENTERED and GOD-GNEN. It is the realizationofthe rule of Godin the hearts and societies of men, enabling them to gloruy His glorious Name and perform His righteous will. Only then can it be a realm in which people enjoy divine blessings of God's covenant. It is God- given in that its realization depends to- tally upon the soverejgn grace of God. If God's rule is to be established in man's heart and SOciety, God must mercifully bring it to pass. See LIe 12:32; 22:29f. Hence, it is clear that Lul{e sets forth the gospel of the kingdom in absolute terms as GOD'S RULE AND GOD'S GIFT IN CHRIST. That this eternal kingdom is inaugurated by the birth of Christ is also made clear by Luke's infancy narratives. "The kingdom is a gift of the Father's good pleasure, but as it comes in the midst of the world it comes as a rule of righteousness, demanding absolute righteousness of its subjects, and this includes the application, in a thorough- going fashion, of the principle of t e w ~ ardship in all of one's social relation- ships. - The primary feature of dre gospel, without whichthe otherismean- ingless, concerns the tidings of the cruci- fied and risen Savior in whose name repentance and remission ofsins were to be proclaimed, Lk. 24:46,47."- Stonehouse. 24 ~ TIlE COUNSEL of Chalcedon ~ February, March 1993 C. The Covenantal Context of the Gospel'of Luke Luke's witness to Christ presupposes the covenantal structure of the history of redemption, beginningwithAdam, con- tinuing with Noah, Abraham, Moses, and David, and being consummated in Jesus Christ. Luke begins his Gospel by telling us that the Messiah made His appearance in history and God's King- dom began to dawn with His advent, because God remembered His holycov- enant,Lk.l:72.AndasTheophilusHerter has shown in his book, The Abrahamil: Covenant in au Gospels, Luke, and the otherGospels,arefullofcov- enantal phraseology, prom- ises, presuppositions, and actions. It is impossible to understand Luke unless we first of all understand: (1). the covenant structure of the Bible, the gospel and the his- tory of redemption; and (2). the continuity, not di- chotOmy, of the Old Testa- ment and the New Testa- ment. "While then Luke dearly envisages the kingdom of ' God as a rranscendent new reality, and gives prominence to the universalism of its historical manifesta- tion, it is remarkable how fully Luke retains the Christian sense of continuity with the old order. - Luke's compre- hensive historical work ' does indeed demonstrate in impressive fashion that Christianity was irreconcilable with the particularism and legalism of contempo- raneous Judaism. Nevertheless, as clearly as the other records, he manifests the historical perspective which recog- nizes that the particularism of the old covenant no less than the universalism of the new was of divine appoinnnent, and that the historical realization of the king- dom through the appearance of Christ by no means relaxed the authOrity of the law and the prophets, Lk. 16:16,17; 24:44."-Stonehouse _ .. _._---_ ... _-- ---- --.-.. - .----- .. __ ._._--_._ .. _-_ .. _ .. . __ . _ .. - ._._.- - _ .. _ .. __ . __ . _. . . _-- --- - D. The Universality and PartiOllarity of Salvation 1. 11te Universality qf Salvation One of the charactetistics of Luke's witness to Christ is the emphasis he makes from the very beginning of his Gospelto THEUNlVERSALITYOFTHE GOSPEL OF CHRlST: (1). The angel's message concerns all men, 2:14; (2). Simeon prophesies that Jesus is to be a light to the Gentiles, 2:32; (3). Luke writesthat"aUfieshshallseethesalvation of God," 3:4-6; (4). Samaritans are in- cluded with Jews, 9: 54; 10:33; 17:16; (5) .Jesususes two illustrations fromthe O.T. centering on non-Israelites, 4:25- 27; (6). In Jesus' .parable of the great supper, servants are sent into the hedges to constrain more people to come and fill the banquet hall; (7) . The Great Com- mission is directed to aU nations, 24: 47. 2. The PartJcularity of Salvation Luke just as emphatically stresses lliE PARTICULARITY OF SALVA- TION, i.e., as relatingtospedfic, chosen individuals. justasbehindthehistorical univetsalism oftheN.T. there is a deeper particulartsm bound up with the sover- eign operations of God's grace and with the rejection of the gospel on the patt of sinful men, so there was already behind the rather pervasive historical panicular- ism of tbe O.T. a more basic particular- ism which constantly stands in judg- ment upon the presumption of any race or any individual to appear in the pres- ence of Him who alone is holy, apart from the divine redemption and apatt from genuine conversion." -Stonehouse. Luke writes: "THIS OiIlD IS SET FOR lliE FALLlNG ... OFMANYIN ISRAEL; AND FORASIGNWHICHIS SPOKEN AGAINST," 2:34. In other words, "they are not aU lsrael who are of Israel," Rom. 9:6. Luke stresses Christ's emphasis that only those chosen of God shall he.saved, which is in Itself a wonder of grace, 10:22f. See the emphasis in Isaiah 1:9; 8:14; 53:3,11. 'Onlywhen Simeon speaks, panicu- .larly concerning Mary's own personal expelience, of a sword which would pieroetbrough her own soul, 2:35, does he pass from the rather genera] prophetic witness to a concrete prediction con- cemingwhatwasabouttotakeplace.But once the fact is recognized that lliE UNIVERSALITY OF THE PROMISED SALVATION 15 BOUND UP WITH ITS DIVISIVE PARTICULARISM, the prophecy of Mary's anguish will be seen to be of a piece with Simeon's acknowl- edgment of the presence of the divine salvation in the petson of Jesus. The historical realization of the divine salva- tion was perceived as being so inuninent truit the rejection of the Child as the sign appointed byGod wouldspe1l tllesharp- estsmatt for His mother.l:Ii:re the cross is indeed vinually in view, and Mary is standing before it, S<:!lT0wing at what would befall her son."-Stonehouse E. The ofjesus For the Lost Luke is interested in people, espe- cially"linle"people, "lost"people. He gives a significant place to women in his gas- pel-Mary, Elizabeth, Anna, Martha,her sister Mary, Mary Magdalene, Joanna, Susanna, the widow ofNain, the woman who anointed Jesus' feet, the little old crippled woman, thewidowwho gave all she had, the daughtets ofjerusalem who wept for Jesus as He went to the cross. Lukeisalso concemedforchildren, 7: 12; 8:42;9:38. He oftenmeutionsthe "poor," 4: 18; 6:20; 7:22; 2:8f, 2:24; 1:53; 6:30; 14:11-13,21; 16:19f. Luke also places Jesus with the disreputable, 15:1; 19:7; 5:30; 7:37-50. In Jesus' parables the uutighteous have a way of turning up in Luke's account, 7:41; 12:13-21; 16:1- q, 19-31 18:1-8, 9-14. Luke makes clear thatJesus cante to seek and to save those who are lost, Lk.19:10 TIlE DEATH AND RESURRECTION OF]ESUS One of the extraordinary features of the Gospel of Luke, (and of the Gospels of Matthew, Mark and John), is their extensive occupation with the suffertng, death and resurrection of Jesus. Luke writes from the conviction that God has acted in the life, suffertng, death and resun'ection of Jesus Christ to bring people salvation. The cross dominates hisentire book, 9:51; 12:50; 13:32; 17:25; 9:31; 18:31; 20:17; 22:37; 24:26f; 24:44,46. In the suffering and death of Jesus God's will is being accomplished. "Luke seesJesus asmen's Savior and that by way of the cross."-Leon Mortis. In Acts 13:31-33Jesusmakes clear that his "messianic task was unthinkable apan from the program of suffering and death which awaited Him." RememberLuke's bookdoesnotend with the Gospel. He conrinues his story in Acts, in which he conrtnues to stress the intpottanoe of Chrtst's death and resurrection. "He brings out the fact that the early church concentrated on what Jesus had done for man's salvation and specifically on the cross and resurrec- tion. Here we find that the death of Jesus took place in accordance with 'the deli- nite plan and foreknowledge of God,' Acts 2:23."-Leon Mortis THE]OURNEY MOTIF In the book, ApostoliC History and the Gospel , FloydV. PUsonwtites: "Thejour- ney narrative so silikiuglyused in Luke- Acts is one of the dominant literary pat- terns of the Biblical story." Thispatternis prominentin theparrtarchal wanderings in Genesis, the Wilderness experience of Israel in Exodus, and even in Samuel's itinerant judgeship in I Samuel. Luke begins his Gospel with the wilderness preaching of John fue Baptist and the itinerant preaching of Jesus throughout Galilee, followed by his clintactic and dramaticjourneyto Jerusalem, especially accented by Luke. After Jesus' death and resurrection He 'journeys" with the dis- ciples on the road to Emmaeus; and then sends out his disciples on a world mis- sion, journeying throughout the ends of the earth as His wimesses, Acts 1:8. The book of Acts is full of missionary jour- February, March 1993 'l' THE COUNSEL of OIalcedon 'l' 25 I I 11 j: I! I I ,i i 'II I : ,I I I: .' neys. "Both the ministry ofjesus and the preaching of the Apostles and other Christian leaders were marked by itin- eration and continual journeying rather than by stable authoritative resident leadership."-Filson In the wilderness wandelings of Is- rael, as in the journey ofjesus, the des- tination wasJerusalem. For Israelitwould be the organizing center of worship and life of God's people as the capital of the Theocracy. For Jesus it would be the climax of His ministry in suffeting and death accomplishing the etelnal redemption of His covenant people. 'jerusalem and its institutions were not really built upon the solid and durable foundations for which the faithful people of God looked. Life continued to be a restless journey, a constant quest for the divlne gift which Israel's eJdsting life fulled to give them. This is why -the itinerant ministry of John the Baptist and Jesus evoked so great a response; it promised the blessings and the rest which the journeying people of God had so long been seelting."-Filson. BoththeGospelofLukeandtlleBook of Acts share this journey motif. The Gospel begins with the wilderness preachhlg ofjohn the Baptist, Lk. 1:80; 3: 1-20, the journey ofjoseph and Mary to Bethlehem and Jerusalem for Jesus' birth, Lk 2:4,22, theirjourneytoJerusa- lem withJesuswhenhewastwelveyears old, LIt. 2:42, Jesus' itinerant preaching travels climaxing in his decisive journey to Jerusalem, LIt. 4:14; 9:51, and the continual ntissionaryjourneys of Acts 8- 28. The great travel section of the Gospel of Luke, 9:51-19:44, takes up nearly 40% of the third GospeL It fills up ten of the twenty-four chapters of the Gospel. The other great travel section of Luke- Acts is the final third of Acts, 19:21- 28:3l. Why does Luke change the destina- tion of the journey motive fromJerusa- lem in the Gospel to Rome in the Acts? In the closing chapters of the Book of Acts, Jerusalem and the Jewish leaders lose their opponunity to be the focus and center of the Christian movement, be- cause of their apostasy and refusal to acceptJesusas the Lord's Messiah. "These closing chapters of the Acts attest both the potential continuing importance and tlle actual dispensability of Jerusalem and its temple for the Christian church. Up to this point in The Acts, (and in the Gospel), Jerusalem has been the central city of the story. It has been mentioned far more tl1an any other city, and it has remained thus far the dominant city of tllechurch, 9:26; 11:30; 15:2f; 18.:22.- That he should feel bound to go to Jerusalem again before going to Rome is a witness to the importance Jerusalem had for him. - As was true in the ministry of Jesus, Jerusalem cannot be ignored; the gospel must be preached there; if it is ready to accept its OppOltu- nityand responsibility, itwill continue to go out from there; it will lose its primacy only byits own decision, and palticularly tIle decision of its leaders, not to accept the gospeL "Yet if Jerusalem fails to meet its opportunity, that will not be the end of 26 ~ TIlE COUNSEL of Chalcedon ~ February, March 1993 the church. As in the O. T., the purposes of God can go fOlward even if the city does not accept its divinely given role and opportunity. Just as in the O.T. the fall of Jerusalem was not the end of God's purpose nor the substantial defeat of his will, so also in this new situation the divlne pUlpOse can go forward in spite of the rejection of the gospel and in spite of tlleaggressive hosti!ityto Paul on the palt of the Jewish leaders of the temple and the city. "Itistherepeatedempha- sis of the closing chapters (and indeed of the earlier chapters) of tIle Acts that the gospel is the fulfillment of God's promises to Israel as foundin theO.T.; the church is the divinely givencontinu- ation of tlle life of Israel and so the church is the true Is- raeL Jerusalem could have continued to be the focal geographical and spiritual center of that new and true Israel. But it failed to avail itself of its privilege. With mob attack on Paul in the temple and the active auempt of the Jewish leaders to put Paul out of the way, Luke sees the fullure of]erusalem to accept and fulfill its role; and so Luke in this final third of the Acts is presenting the lost opponu- nitywhich Jerusalem had and the essen- tial transfer of the center of the church fromJerusalem to Rome. "The factis that Luke sees theological meaning in the geography of his story. He thinks in tenus of centers of the life of God's people. He saw no possibility that Galilee could serve as the dominant cen- ter of the church. As we have seen, he reduces greatly the propOltion of his gospel which deals with Jesus' Galilean ministry. His outline of the gospel gives much more attention to thejourneyfrom Galilee to Jerusalem tl1an it does to the entire ministry in Galilee. And when Jesus leaves Galilee for Jerusalem, he takes finalleave of the Galileanscene. He never comes back The disciples stay in Jerusalem afterthecrudfudon, and in the Gospel of Luke none of dle resuITwion appearances is located in Galilee. In me entire book of Acts mere is no word of preacbingin Galilee (it is evenomiued in 1:8). Only the one bare brief mention of the church in Galilee in 9:31 breaks this curioussUence about Galilee. Luke's at- tention focuses on omer regions. "It would capture me essential geo- graphical oudook of Luke to entitle me Gospel of Luke, 'From Galilee rojerusa- lem,' and the Book of Acts, 'Fromjerusa- !em to Rome."'-Filson. "The goal of me mini.sny ofjesus before His resurrection was jerusalem; but the goal of me minis- try ofJesus after His resurrection in His apostles is Rome, Le., me whole world, Acts 1:8. "So when me Acts ends with PaulinRomepreacbingmegospel,Luke must mean iliat now from me center of the world me gospel is beginning to go out in all direaions to all pIrts of the Empire. For Luke, Paul's preaching in Rome is not jUst a local evangelistic programme; it is or at least symbol- izes and sets in motion me broad Em- pire-wide fulfilhnent of Acts 1:8. The gospel center has come from Jerusalem, (where redemption was accomplished), to Rome, (where redemptionis applied), andis beginning to spread out fi:omthere in all direaions. "-Filson InActs a common designation forthe Christian movement is "the Way," 9:2; 19:9, 23; 22:4; 24:22. This is anomer indication iliat Luke patterns his books according to iliis journey motif. H. The "Temple" Motif TheJewish Tempieinjel1lsaJem plays an inlporrant role in me unfolding of Lnl{e's gospel: (i:9)-The famer of j ohn the Baptist worked in me Temple. (l:21-22)-Zachariasdoesn'tleavedle Temple because of dumbness. (2:27)-Simeon came in me Spirit to the Temple to see jesus. (2:37)-Amla sewed in the Temple and thanked God for jesus. me Temple learning the Word. (4:9)-Satansetjesuson the Temple to tempt Him. (ll:5I)-Zechariah altar and the Temple. (18: 1O)-.A Pharisee and a publican went to the Temple to pray. (19:45)-jesuscleansed the Temp!eof the money-changers. (19:47)-jesus tauglu daily in the Temple in spite of danger. (20: I)-jesus taught the people and the gospel in the Temple, and was confronted by priests, saibes . elders. (21:5)-jesus propbesies- of the de- I stlUaion of the Temple. the day jesus would teach in the Temple to all the people, and in the eveniD:g He would go out and spend the night on the Mount of Olives. (22:52-53)-jesus rebukes and clial- lengesHispersecutorssaying, "WhileIwas with you daily in the Temple,youdid not lay hands Oll Me; but Olis hour and Ole power of darkness are yours. " (23:45)-Whenjesus died, "t1Jeveil of the Temple was torn ill two," from the top to the bottom. (24:53)-After fellowshipping with the resurrected Chlist, His disciples "re- turnedtoJerusa1emwithgreatjoy,andwere continually in lile Temple, praising God." I. The Centrality of Praise "The gospel of Luke is a "singing gos- pel". No other N.T. gospel writerdealsso often with the idea of joy as Luke. "His rec9rd is dominated by ECSTATlCJOY that the kingdom of God has come, is coming and will come. The gospel be- gins with the song of the angels, 2: 14, the Magnificat, the Benedictusand the Nunc Dinlittis, 1:46ff, 68ff, 2:29ff. Through- out the gospel, those who receive bless- ingspraiseGod,2:20,5:25f,7:16,13:13, 17:15, 18:43. The words ''rejoice'' and "joy" occur several tinles, 1:14,44,47; 10:21, 19:6, 15:6f, 9f. There is laughter andmemy-makinginthisgospel,15:23, 32. And the gospel ends as it began, with the praise of God, 24:52; 1:14. What is the cause of iliis joy and praise in Luke? Luke "sees God at work bringing men salvation and it is his pleasure to bring outavarietyofaspectsofthisgreatsaving work" -Leon Manis THE RELATION OF LUKE TO MATIHEW, MARKAND JOHN a. "The Relation of Luke to Matthew and Mark (the Synoptic Gospels) (1). The general oudine ofall three gospeJsissimilar. (2). There are passages in all three gospels which resemble each other closely, Mat. 9:6; Mk. 2:10; Lk. 5:24. (3). Matthew and Mark oftenagree in wordingwhere Luke differs, andMark and Luke similarly agree against Mat- thew. Matthew .and Luke more rarely agree against Mark. (4). There are pas- sages in Matthew and Luke which are absent from similar sections in Mark, e.g.,Mat. 3:7-10; Lk. 3:7-9; Mk.1:2 (5). Some material is fOllnd in Matthew and Luke which is similar, but not identical, Mat 5:3; Lk 6:20. (6). Each gospel has material which neither of the others shares. (7). Almosl all of Mark is con- tained in Matthew and Luke. (8). Mat- thewandLuke generallyfollowthe order of Mark. (9). There seems to be a ten- dency in Matthew and Luke to refine Mark b. The Relation of Luke tojohn The Gospel of Luke has far more points of similariry and parallels with John, than either Matthew or Mark has withJohn. c. TIle Relation of Luke and Mark Regarding the Public Ministry ofJesus TIle distinctiveness of Luke's witness to Christ is made evident in comparing mesectionsofmaterialinLukewhichare common to Mark, and the sections in Luke which are not in common with February, March 1993 TIlE COUNSEL of Chalredon ;. 27 Mark, regarding the public ministry of Jesus. (1). The three blocks ofrnaterialfrom Mark in Luke are: [a]. Luke 4:31-44 Mark 1:21-30 [bJ.Luke5:12-6:16 Markl:40-3:19 [cJ.Luke8:4-9:17 Mark3:20-6:44 (2). The sections in Luke which are expansions of Mark: [a]. The Birth Narratives-Luke 1:5- 2:38 [bJ. The Mission ofJohn the Bap- tis&-While all the gospels give promi- nence to John the Baptist, Luke contflins a number of distinctive features which place the role and ministry of John in even sharper focus and seem to attest a large measure of independence. [cJ. The Distinctive Narrative of the MinistryofjesusinNazareth-Luke4: 16 (3). The Sections of Ll,lke regarding the publicministryofJesusinGalileenot in common with Mark's oudine: raj. Luke 5:1-11 is an insertion be- tween the first two blocks of Markan material. [bJ.Luke6:7-8:3isaninsertion between the second and third blocks of Markanrnaterial. [cJ.Afterthethirdblock ofMarkan material in Luke, Luke leaves off paralleling Marking sharply. His gos- pel contains nothing corresponding to Mark 6:45-8:26. (4). The Summary of the Distinctive- ness of Luke's Gospel "The greater extent of lnke is ac- counted for partially by the distinctive- ness of the binh and resurrection narra- tives which are more than twice as long as those in Matthew. But the most deci- sive mctor is the singulamess of his treat- ment of the public ministly of Jesus. VYhile Luke devotessomewhatlessspace than Mark, and considerably less d1llIl Matthew, to the narration of the Galilean ministry and of the events which oc- curredinJerusalem until the death of our Lord, it takes approximately three times as much space to setfonh the story of the approach from the borders of Galilee to the arrival inJerusalem. One must look, accordingly, especially to the greatmiddle section of Luke ,as well as tothe birth and resurrection narratives, for distinctive features of the Gospel, although, to be sure, thesectionswhereLukemoreclosely parallels the other Gospels also provide most pertinent insights for the under- standing of his witness to Christ." -Ned Stonehouse THE NAMES OF JESUS CHRIST IN THE GOSPEL OF WKE The best study on the names ofjesus in the gospel of Luke is in Benjamin B. Warfield's great book, The Lord of Glory, in the chapter entided, "The Designa- tions of Our Lord in Luke and Their Implications." a. 'Jesus" occurs about 77 times, 1:31; 2:21,43,52; 3:21, 23; 4:1,etc. b."TheLord" oCCUrs 14 times, 7:13, 19; 10:1,39,41; 11:39; 12:42,etc. c. "The Lord's Christ", 2:26. d . 'Jesus of Nazareth", 18: 37. e. "The Cmist", 4:41. f. 'Jesus, TI10U Son of God", 8:28. g. "Jesus, Thou Son of David", 18: 38 h. 'Jesus, Master", 17:13. i. "Jesus the Nazarene," 4:34; 18:37; 24:19. j. "Teacher," 7:410:25; 11:45; 12:13; 18:18; 19:39; 20:21; etc. k. ''Master,'' 5:5; 8:24,45; 9:33,49; 17:13, meaning Commander, Leader. 1. "Lord", 5:12; 7:6; 18:41; 19:8, etc. To address Jesus as "Lord" was to ac- lmowledge His authority and involved submission to His commandments, 5:8; 1-: 17, 40; 11:1; 12:41; 17:37;22:33,38, 49. (The copious use of the tide "Lord" of Christ is cllaracteristic of Luke.) This tide, "LORD," inlplies that 'Jesus stood to His disciples for whatever the tide, "Lord,"meanttothem. Thereisinvolved in it cenaiIlly me recognition of His Messianic dignity, and there is included, therefore, the recognition of Hinl of all 28 ;. TIlE COUNSEL of ChaIcedon t February, March 1993 thattheysawinHisMessianicdignity.- ... Hewasthoughtofas"Lord"incontrast to the eanhly potentates who were claiming lordship of men, and especially in contrast with the emperor in Rome, the "Lord" by way of eminence in all men's minds. - The simplest thing to sayis that the term "Lord" was applied to Jesus by Luke obviouslywith the deepest reverence and obviously as the expres- sion of that reverence. "The full height of this reverence may be suggested to us by cenain passages ill which the term "Lord" occurs in citations from the O.T., where its reference is to Jehovah, though in the citations it seems to be applied to Jesus, 3:4 .... "-Warfleld m. "Prophet", 7:16, 39; 9:8,19; 24:19; 4:24; 13:33,34. n. "Savior", 2:11. "like Matthew 1:21, this passage, Luke 2: 11, clearly indicates that to the circle in which Jesus moved His coming as the Messiah was con- nected with the great series ofprophecies which promised the advent of Jehovall fortheredemptionofHispeople,asrruly as with those which predicted the com- ing of the Davidic king.'Warfield. Jesus is the "Savior, who is Christ the Lord," 2: 11. This is an express combina- tion of two lines of prophecy, denoting that the baby boy born in the city of David was both the promised Redeemer of Israel and the Anointed King who was to come. The phrase could be translated, "There is born to you this day in the city of David that Deliverer who is the Mes- siall, the Lord." Here is a declaration that in the Child born in Bethlehem, the city of David, the functions of Redemption, MessiallShip and Supreme Lordship are united. o. "The Lord's Christ," 2:26, an O.T. expression, Psa. 2:2; Lk 9:2-. p. "The Son of the Most High God," 1:32,35. His preexistence, heavenly de- scent andsupematural, divine origin are assened in mis title. q. "The King," 19:38; 23:2; 23:3. r. "God's Elect," 23:35; 9:35. s. "The Holy One of God: Lk. 4:34. t. "The Son," 3:22; 9:35; 20:13,14; 2:49; 10:21; 24:49. Most imponantly in Luke 10:21,22 we find that "il is unlimitedly 'all things' that are said to have been delivered bytl).e 'Father' to the 'Son: so ilwt Godisalfirrned to hold nothing, but to share all that He has with the 'Son. "'-Warfield u. "The Son of Man," which is Jesus' favorite designation of Himself, 24: 7; 19: 10; 6:22; 12:8; 9:26; 12: 10; 22:69; etc. loved physidan of the apostle Paul as the author of the third gospel: (1). The ''we- -'. sections" of Acts iCientify the author of Acts as a companion of Paul, Acts 16: 10- 18; 20:5-21:26; 27:1-28:16. (The unity of authorship of Luke and Acts is undis- puted, Lk.I:lf; Acts I:lf.) (2). The author of Luke-Acts introduces himself as an anonymous companion of Paul on cer- tainparts ofhismissionatyjoumeys, and therefore such companions as Timothy, Silas and Aristarchus, who are men- thoughts" in "Spirit-produced words," not in words or ideas originating in the mind of man, I COrinthians 2: 12-13. . Thesecondtextidentifiesforuswhat is to be induded in "All Scripture." I TImothy 5: 18 begins with the words, "Forthe Scripture says," and then quotes two passages COnsidered by the apostle Paul to be God-breadled ScripLUre. The first quote, "You shall not T1'l1.IZiIe an ox while he is threshing." being a quote from the Old Testament book of Deuteronomy v. 'The ComiugOne," 7:19, 20; 3:16; 4:34; 5:32; 7:19; 19:10 w. "The Bridegroom," 5:34,35. x. Summary by Warfield: "The general impression left on the mind by this seties of designations is that Luke was less interested in the preexis- tence of our Lord than in His divine qualiIy and the divine nature of His mission. To him "the apostolic authority which speaks forth in the New Testament is never detached from the authority of the Lord. In the Epistles is consis- tent recognition that in the church there ;s only one absolute authority. the authority of thee Lord Himself. Whenever the apo$tle speak with authority. they do stY' as exercising the Lord's author;ty." Stonehouse 25: 4. Therefore, as we might expect, the Old Testamem is to be induded in "All Scrip- ture." But, the second quote, "The laborer is worthy oj his wages," is not to be found in the Old Testament; it is a quotation from the Gospel Accordingto Luke 10: 7, (and from the GospelAccordingto Matdlew 10:10). Therefore, the apostle Paul considered the Gospels to be God- breathed Scripture. In II Jesus was the authoritative Teacher, the God-appointedMessiah, the heaven-sent Redeemer from sin and divine Founder of the Kingdom of righteousness, the Judge of all the earth, Lord of men and angels, and God's own Son, between whom and the Father there persists un- broken and perfect communion." THE AUTHOR OF THE GOSPEL OF LUKE A The Human Author: Luke Early Christian tradition unani- mously and confidentlyidentifies Luke as the author of the third gospel and the book of Acts, which makes Luke "the most voluminous contributor to the New Testament, the two parts of his great work, (Luke-Acts), consti- LUting more than one fourth of the volume (of the New Testament). His Gospel is the longest book in the New Testament." -Ned Stonehouse The New Testament itself gives us ample reason to identify Luke, the be- tioned in Acts, may not be regarded as the anonymous author. (3). Luke, al- though well-known, remains unmentioned, and yet he is present as an intimatefellow-workerofPaul,Philemon 24; Colossians 4: 14; II TImothy 4:11. (Titus is excluded from consideration because he does not appear in the letters of Paul wriuen in the period introduced by the conclusion of Acts.) 'This fact is imponant, not only be- cause, if Luke is the author, Acts and Paul would agree in plating Luke in Rome in Paul's company, but also because the 'The laborer is worthy oj his wages. "'-I Timothy 5: 18. The first text tells us that the Holy Book, called "All Scripture," originated with God. It is not prophet -breathed, or apostle-breathed, or man-breathed; it is God-breathed. The Holy scripture in its entirety, ("aU"), is the product of the Breath (Holy Spilit) of God, II Peter 1 :2l. It is the combination of "Spirit -produced Peter 3:15-16, the apostle Peter includes the letters of the aposde Paul in the category of God-breathed "Sclipture." Paul himself, under the inspiration oCthe Spirit of Christ writes that his letters are to be received as as the very commandments of the Lord, I Corinthians 14:37. Why should we consider the letters of the apostles of Christ to be of such final and supreme authority? Because they were the apostles of Christ! "According to the consistent witness of the New Testament, Jesus chose a company of persons who were qualified, both by their personal witness of his life and by their endowment by the Spirit of Christ, to declare authoritatively the Christian message, Mk. 1:16f; 3:13 f; 4:lOf; 6:7f; 9:9; Lk. 6: Uf; Acts 1: 1, 22f;]n . 14:26f; 15:26f; 16:25f. (Paul was an aposde of Christ, I Cor. 9:1; 15:8f; Gal.l:l, 11, 17; 2:8f.) "-Stonehouse, TIle Infallible Word " ... the apostolic authority which speaks forth in the New Testamem is February, March 1993 r "IRE COUNSEL of Chalcedon 29 never detached from the authonty of the Lord. In the Epistles there is consistent recognition that in the church there is only one absolute authority, the author- ity of the Lord Himself. Wherever the apostles speak with authority, they do so as exercising the Lord's autl10nty. Thus, for example, where Paul defends his authonty asanapostle, he bases his claim solelyanddirectlyuponhisconnnission by the Lord, Gal. 1 and 2; where he assumes the nght to regulate the life of the church, he claims for his word the Lord's authority, even when no direct word of the Lord has been handed down, I Cor. 14:37; I Cor. 7: 10. Nor may it be overlooked that the Gospels are also apostolic. - ... tl1e Gospels tl1emselves, in so far as theymalce any explicit claims of authonty, appeal to the apostolic tes- tinlony which they contain, Lk. 1: 1-4; In. 21:24.-The only one who speaksin the New Testament with an authority that is undenved and self-authenticating is the Lord. Since, however, his message is reqUired to be mediated to the church through human instrumentalities, it was necessary that those who had been ap- pointed and qualified by the Lordshould become his The 11ifallible Word "The Gospels assert their authontyin still another way. As wimesses to Christ, the evangelists take little or no time to accredit themselves as qualified to pub- lish the gospel with divine authorization. The personality of the evangelists tends to stay so completely in the background that it remains for their messages to authenticate tl1emselves as authontative proclamations of the gospel. It is true, nevertheless, that the original readers must have known tl1e identity of the wtiters. Moreover, luke and John are not, properly speaking, anonymous works. Luke is at pains to set forlh at the very beginninghis qualifications, method and goal. In particular he informs Theophilus that he is competent to sup- ply a completely trustworthy account of thecareeroftllesupematuralfigurewhom he depiCts. He is competent to supply such an account as provided certainty as regards the ongins of Christianity. And the evangelist John brings to the atten- tion of his readers the figure of an inti- mate disciple 'whom Jesus loved' evi- dently in order to exhibit his qualifica- tions to bear witness to Jesus and to supply a wtitten record of that witness, In.l3:23f; 19:26f;20:2f;21:24.Mark,in spite ofits anonymity, claims for itself far more than ordinary significance when in the opening verse it designates itself as 'gospel: tllllt is, as tl1e glad tidings of salvation which came to be realized in the history of Jesus Christ. Although Matthew does not contain any similar self-characterization, yet it likewise was evidently wtitten to serve the same fun- damental purposeasMark The Gospels, then, explicitly or implicitly, claim to set f01th the gospel of Christ. That gospel as theprociamationofthedivineactionand word in history is essentially revelatory. And since the revelation is histoncal, the implication is that it must be published authoritatively by those who stood in intimate connection wim me events and could declare their meaning."- Stonehouse, The Infallible Word THE DATE OF THE WRITING OF THE GOSPEL OF LUKE Because Luke 19:41M and 21:20f prophesy of the destruction of Jerusa- lem, which took place in 70, AD., as a future event, it is obvious that lukecActs was Wlitten before that date. The EAR- LIEST probable date for the wtiting of Luke-Acts is 62, AD., because it can be established with a high degree of prob- ability that Paul reached Rome in or about the year 60, AD. Since Acts covers the life of Paul until the two yearsinspent in Rome, Acts 28:30, Luke could not have finished his book before 62, AD. The LATEST possible date is tlle middle of 64, AD., because on July 18,19, 64, A.D. a great fire broke out in Rome, that left most of the city in ruins. Nero ac- cused, the Chlislians of arson, and so a 30 TIlE COUNSEL of Chalcedon 'I February, March 1993 fiendishly cruel and bloody persecution of Christians began. I:.uke never lllen- tionstllishorror,and,inmct, emphasizes the relative mimess, friendliness and helpfulness of the Roman authonties, Acts 21:31; 23: 12f; 27:3; 28:30f. "Conclusion: the book of Acts was probably wtitten before the middle of theyear64.Areasonableguesswouldbe AD. 63. And since Luke-Acts is really a single work, the date when Theopbilus received the Third Gospel cannot have been much earlier-probablysometime during the penod A.D. 61-63."-Wm. Hendnksen, New Testament Commen- tary, The Gospel of Luke. ABIDUOGRAPHYOFTI:IE GOSPEL OF LUKE 1. Stonehouse, Ned, The Witness of the Sy11Op& Gospels tn 0l1ist, 1979, Baker Book House, Grand Rapids, Micll. 2. Reicke, Bo, The Gospel ofllike, 1962, John Knox Press, Richmond, Va. 3. Gasqueand Martin, Apostnlic Histnry and ihe Gospel, 1970, Wm. B. Eerdmans Pub. Co., Grand Rapids, Micll. 4. Marshall, 1. Howard, Luke: Histnrian and T1leologian 1970, Zondervan Pub- lishing House, Grand Rapids, Mich. 5. Tasker, R V.G., The Nature and PuT- poseoftheGospels 1962,]ohnKnoxPress, Richmond, Va. 6. Guthne, Donald, New Testament In- troduction 1968, Inter-Varsity Press, Downers Grove, Ill. 7. Ladd, George, TIle New Testament and Clitfcism, 1967, Wm. B. Eerdmans Publishing Company, Grand Rapids, Mich. . 8. Ridderbos, Herman, TIle Coming of the Kingdom 1975, Presbyterian and Re- fOlllledPublishingCo., Philadelphia, Pa. 9. warfield, Benjamin, TIle Lord of Glory, 1974, Baker Book House, Grand Rapids, Mich. 10. Guthrie, Donald, A Slwrter Life oj 011ist, 1970,ZondervanPublishingCo., Grand Rapids, Mich. 11. Morris, Leon, TIle Gospel According to St Luke TyndaJe NT Commentaries, 1975, Wm.B.EerdmansPub. Co., Grand Rapids, Mich 12. Ryle,J .C.,ExpositoryThough!5onthe Gospels, Vol. m and N, The Baker and Taylor Co., New York. 13. Lenski, RC.H., ThelnterpretatiDllof St. Luke's Gospel, 1961, Augsbum Pub. House, Minneapolis, Minnesota. 14. Geldenhuys, N orval, Commenfary on flle Gospel of Luke, New InternatiDnal CommentaryontheN.T., 1951,Wm.B. EerdmansPub. Co., GrandRapids,Mich 15. Plummer, Alfred., A Critical and Exegetlcl Commentary on ale Gospel Ac- cording to Sl Luhe, The International Criticalcornrnentary,1896, T&TClark, Edinburgh, Scotland. 16. Hendriksen, William, The Gaspel of Luke, New Testament Commentary, 1978, Baker Book House, Grand Rapids, Mich. 17. Calvin, John, Commentary on a Harmony oftJleEvangelists, Matthew, Mark and Luke Baker Book House, Grand Rapids, Mich. 18. Henry, Matthew, Matthew Henry's Commentary on the Whole Bible, Macdonald's Pub. Co., McLean, Va. 19. Alford, Henry, The New Testament for English Readers, Moody Press, Chi- cago, ill. . 20. Edersheim, Alfred, 111e Life and Times of Jesus the Messiah 1910, Longrnans, Green and Co., New York. 21. Morecraft, Joe, Sermons on Mam unpublished. 22. Morecraft, Joe, Sermons on the Parables, unpublished. 23. Vos, Geerhardus, The Self-Disclo- sure of Jesus, 1926, George H. Doran Co., New York. 24. Herrer, Theophilus, TheAbrahamic Covenant in the Gospels, 1966, Mack Publishing Co., Cheny Hill, NJ. 25. Bromiley, Geoffrey, Theological D!ctiDnary of ale New Wm. B. EerdmansPub. Co., GrandRapids,Mich THE REASON FOR THE NAME OF OUR STIJDlES IN THE GOSPEL ACCORDING TO LUKE: "THE MOST BEAUTIFUL BOOK IN THE WORLD. " Our study of the GospelAccording to Luke is entitled "111e Most Beautiful Book in the World" because of: (1). its CONTENTS-the minisny of ,Jesus, the most beautiful Person ill the world; and (2). its LITERARY,STYLE. Luke has been described as the most literary author of the New Testament, "the painter in words." His ar&tic literary skill is probably responsible for the tradition of several centuries that Luke was a painter who painted a portrait of Mary, the mother of Jesus. "The idyllic charm, homely earnestness, simplidty and purity, and the deep, devotionalspiritcharacterizing the stories concerning the birth oOohn and that ofJesus, are unsurpassed. These stories as well as others in the Gospel of Luke have indeed done more than anything else in the world to inspire painters and other anists to create masterpieces of art. - His description of the various personalities in the Gospel is so simplyrealisticandatthesametirneso sublime that throughout the centuries it has set to work tens of thousands of anists." -Geldenhuys , "Something velY stliking in Luke's language and style is his literary versatility. We find, for instance, that he commences his Gospel with an accurately balanced sentence written in irreproachable, pure,literaryGreek. After the preface, however, in the description of the nativities of John andJesus he immediately switches over to a Hebraistically tinted language corresponding to that of the Septuagint, the Greek translation of the O. T. This transition from the one kind of style to the other shows that Luke is consciously an anist. He could, had he chosen, have retained throughout the distinguished literary style with which he had commenced. But in order to adapt his style better to the nature of the events that had taken place in a Jewish environment, he changes to a more Hebraistic diction in the descriprion of such events. - In his descliptionsof stories with aJewish background Luke is Semitizing throughout, but in stories with a Greek background ... he writes in a purely Greek style. "-Geldenhuys "His Greek style may be explained from the fact that he was of Gentile origin and spoke Greek and that as a ' physician he was, moreover, an educated man. However, the fact that 'he was also at horne in a Hebraistic style may be explained mainly from the use that he made );hroughout of the Greek Septuagint translation of the Old Testament, which is through and through Hebraistic. In this way he became expen in Dhe characteristic Septuagint style. We should also bear in mind that Jesus and His disciples themselves spoke Aramaic and that the earliest traditions concerning Him were circulated either in Aramaic or in translations made by persons who spoke Aramaic. By these means Luke would have corne in contact with another class of Semitizing language and style fOlms." -Geldenhuys Luke's mastery of Greek is evident from "the freedom ofhis constructions and from the exceptional wealth ofhis vocabulary. Inhis twowrirings, (Luke- Acts), he has a larger vocabulary than any other N. T. writer and uses about 800 words which occur nowhere else in the N.T."-Geldenhuys February, March 1993 "IRE COUNSEL of Chalcedon ;. 31 THE NATURE AND PURPOSE OF THE FOUR GOSPELS A. Gospel as literary genre The four Gospels, (Matthew, Mark, Luke,johu), are not four biographies of jesus, although they are partly biographical. They are not the "memoirs" ofjesus nor are they to be readasonewouldreadacomemporary, non-fiction book on the life of some great person. The "gospel", (EUANGELLION), is the good news of God's salvation of His people in the life, ministry, death and resurrection ofjesus Christ. The "gospel" is "the power of God for salvation to every one who believes" in jesus, Romans 1: 16. The four "Gospels" tell the story of that one "gospel." They contain the material for Christian preaching, i.e., "they contain the essence of the saving events .which form the bedrock of the apostolic gospel. They are keryg- maticinnarure, (i.e., they are for preaching), and evangelical in deSign, (i.e., they are aimed at converting people to jesus). "They (the four Gospels) are historical in the way in which they root the life- story ofjesusin the world offirst-century Judaism and the ancient Graeco-Roman SOciety, but it is history with a novel twist. The gospel writers were not biographers concerned to praise the personal impact made by their subject on those who came under his spell in Galilee andjerusalem .... Nor were they diaristswhokeptaday-by-daychronicle ofhis deeds and movements. - The Christian writers are correcdy named EVANGEUSTS. - They are men of faith who write to direct their readers' faith to a living person, once localized iu GalileeandJerusalem but now .... exalted as Lord of heaven and the One in whom alone salvation is to be found." -Ralph Martin, Mark, Evangelist and TheolOgian Zondervan Pub. Co., Grand Rapids, Mich. B. The relation of the Gospels concerning their focus on Christ Whyfour GoSpeJ.<r-.Matdiew, Mark, Luke, and John? In answering this question we must keep in mind one important fact: actuallythereisone gospel related to us by four evangelists. The concern of all four evangelists is the Good News of Jesus Christ, each recording it in his own way to make his own point. Each requires the otherto be fully understood. And, although there are differences of emphasis and presentation in them, there are no contradictions among them. It is the same Lord who is spealdng in all four Gospels. Why four Gospels? Each of the four Gospels was written fora celtain category ofpeoplewifuaspecific purpose to focus ona distinctive emphasis in die ministry ofJesus. (1). THEIR ADDRESSEES: Arfuur Custance, inhis book, Noah's Sons, seeks tomakethecasethat the book ofMatfuew was addressed to the Shemites, the book 32 TIlE COUNSEL of Chalcedon February, March 1993 of Mark to the Hamites, and the book of Luke to the Japhethites, i.e. Gentiles. Read the book to seeifhe madehispoint. (2). THEIRPURPOSES: Thepurpose of Matthew was to connect the gospel of jesus with the covenantal themes of the Old Tesl:i!IlleIll, Mat. 1:1; the purpose of Mark was to set fonh "the beginning of the gospel of Jesus Christ, the Son of God,"Mk1:1;thepurposeofLukewas to set forth the historical basis for the gospel ofJesns in an orderly fashion so that you might know the exact truth about the things you have beentaught,"Lk.1:1-4;and the purpose of tlie gospel of jolm is explained in john 20:31-"these have been written that you may believe that jesus is the Christ, the Son oj God; and that believing you may have life in His Name." (3). THEIR DlSTINCT EMPHASES ON JESUS Itisnotinthesimilarities of the four gospels, but in the dissimilarities of these individual emphases that thenecessityforfourgospels is seen. Each gospel is written "with a distinctive design, and that which isincludedinitspages, andall that is left out, is stricdy subordinated to that design, according to a principle of selection. In other words, nothing whatever is brought into anyone of the Gospels save that which was strictly relevant and pertinent to its peculiar theme and subject, and all that was irrelevant and fuiled to illustrate and exemplify its theme was excluded."- Arthur Pink, Why FourGospels? Word of Truth Publications, Canton, Georgia. (1). Matthewpresentsjesns Chtistas the promised King, whose Kingdom is triumphant over evil, and in whose Kingdom is salvation from sin. (2). Mark presentsjesns Christ as the King who became a servant without ceasing to be the King. "The SonojMan came not to be served, but to serve; and to give His life a ransom jor many, Mk. 10:45. (3). John presents Jesus Christ as the Son of God in human flesh who is "the Lamb oj God who takes away the sins oj the world. THE DISTINCTIVE EMPHASIS OF LUKE Luke focuses on the HUMANITY and theSAVIORHOOD of Jesus Christ, without downplayingHis deity. Jesusis God the Savior in our humanity, who has come to seek and to saye those who are lost. T)J.e opening referencetosalvationinLuke's Gospel is found in Mary's description of God as her savior, Luke 1:47. In her beautiful and moving hymn, knoWjlas the Magnificat, slle praises God for His saving mercy revealed to His people in the promised birth of the Messiah, who would enter theworldthroughherhuman womb, as her SOIL In Him, who is to becalledJesus, God will be faithful in fulfilling all His covenant promises. "Mary speaks of God as her Savior because the angelic promise of the birth of the Son of God to heris proof that God has already begun to act and that His saving purpose includes her and is to be wrought through her."-I.Howard Marshall, Luke, Historian and Theologian, Zondervan Publishing Company. THE REASON FOR OUR STUDY OF THE GOSPEl. ACCORDING TO LUKE Why are we beginning a study of the Gospel According to Luke on Sunday mornings? a. Unless we keep our eyes focused
walks through the four gospels, our theology can become icy cold, and our ethics can become harshly legalistic. We must learn to see theology and ethics as obedience of life and thought to Jesus Christ, Who is the source of all true theology and the model of all true ethics. Ifourtheologyandetbicsaretrulybiblical we will see them "fleshed out" in the life and ministry of Jesus Christ. Both our theology and our ethics will be out of balance if we do not take seriously that the focus of biblical theology and ethics is the triune God revealed in the Person of Jesus Christ. b. In order to be kept from religious and ethical error, and to enter more deeply and in fuller measure into the salvation which is ours in Christ to the glory of God, believers must be given comprehensive and exact lmowledge, and the certainty that the things they believe are really true. THE NATURE AND PURPOSE OF THE PROLOGUE OF LUKE 0:1-4) A. Its Nature The first four verses of Luke's Gospel is one beautiful and balanced sentence written in flawless and elegant Greek. "Since many have undertaken to draw up a narrative concerning the things tl1at have been jidfilled a1110ng us, just as they who jro171 the beginning were eyewitnesses alJd ministers of the word handed them 34 t THE COUNSEL of Chalcedon February, Match 1993 down to us, it seemed fitting jar me also, having traced the course oj all things accurately front the beginning, to write an orderly account jar you, 1110st excellent Theophilus, in order thatyouma;y know the exact truth with respect to the matters concemingwhic1t you received i115truction. (William Hendriksen's translation) B. Its Purpose The purpose of Luke's preface is to give his readers COMPLETE, ACCURATE and CERTAIN lmowledge of the historical basis of Christianiry. TIle gospel of Jesus is based on DEFINITE HISTORICAL FACTS and not onphilosophicalspe01lations, ungrounded theories, figments . of inlagination, uncertainties, exaggerations or half- truths. Religions which are founded on sum things offer no true satisfaction for the deepest yearnings of the human healt. In the Gospel of]esus we see God revealing Himself to man in space-time history. In Jesus we see God accomplish- ing our eternal redemption from sin in space-tinle history. These stories of the Gospel are not fantasy. They did not take place ina never-never- land kind of history . Theyacrually took place in history as we know it and live it everyday. Christianityis not the figment of somebody's inlagination. Whlle all other religions are built on fallen human subjectivity, and therefore unable to sarisfy the needs of the hean, ''we find in the Word of God the history of how the living God in His saving grace entered into the life of mankind, seeking to save those who are lost. Luke, therefore, justly emphasizes the historical trustwonhiness of the data of the Gospel narrative. -Geldenlmys C. Its Relation to the Prologue of the Book of Acts Dr. Luke wrote both the Gospel According to Luke and The Acts of the Apostles. Infact,LukeandActsconstitute a single work rather than two independently conceived writings. Compare the preface of the Gospel, 1: 1- 4, and the preface of the Acts, 1: 1-2. "This conclusion is based chiefly upon a study of the prefaces of Luke andActs in comparison with prefaces in literary works of that era. Withinasingle literary work consisting of an umber of divisions, writers are wont to utilize the device of prefuces of various sorts to indicate the scope and progress of ' their undertakings." -Geldenhuys Uniting Acts with the Gospel of Luke ''places this Gospel in the perspective of the history of Christianity. Whether, in commonwiththeotherevangelisrs,luke is dealing with the historical career of Jesus Christ, or whether he is concemratingonhisworkashistorianof the founding of the Christian Churcll, he is treating a single theme. His theme is Jesus Christ. More palticularly he ainls to deal with the action ofjesus Christ, both in word and deed, as He once for all laid the foundationS of Christianity. The living Lord of the Churm is the same as the person who lived as a man among men. The Jesus who is portrayed as beingHimselfled of the Holy Spiritisthe One whose effusion of the Holy Spirit from on high brought the Church into existence and who through His bestowal of the Spirit continued to manifest His gtadous rule of and on behaU of the Church." -Geldenhuys EXPOSITION (1:1-4) THE RESOURCES FROM WIllCH LUKE HAS DRAWN HIS INFORMATION FOR HIS GOSPEL THE "MANY (WHO) HAVE UNDERTAKEN TO COMPIlE AN ACCOUNT OF THE THINGS ACCOMPllSHED AMONG US" 1. The Work of the "many" Luke's prologue gives us some iusight imq that peliod of time between the AscenSion oOdus Christ and the writing of the books of the New Testament, a period of about twenty years before the earliest epistles were written, and of more than thirty years before the earliest gospels were published. During that time "many" disciples of Christ saw the need to compile a record of the events and "facts of foundational significance for the Church, including especially the birth, the death and the resurrection of Jesus Christ. Those events are viewed as belonging to the past, the choice of the perfect tense (of "accomplished") confirms tlle inlpression tlIat they are thought of as being of abiding significance." -Stonehouse, The Witness oJLuke to 01rist. Itisprobablethat"bythesixthdecade of ule first centUlY several attempts had been made in the various churclles to provide written accounts of the apostolic preaching and teaching. Theneed whim Mark and Luke supplied, for example, may well lIave been felt previously in many churches. To suppose, however, thatseveralsumcompositionscameinto existence prior to Luke's literary activity does not inlply tlIat tlley were generally as comprehensive as our canonical Gospels or that they were ever regarded as possessing the authority and competence of our Gospels . "-Stonehouse 2. The Significance of "accomplished" "The things accomplished among us" is 1he comem of the record "many" felt the need to preserve for and to hand down to future generations. The word, "accomplished," reveals to us Luke's philosophy of history. Leon Morris says that "the word has about it the air of 'fulfillment,' II Tim. 4:5. It connotes tl1l! working out of God's purpose, a thought that will come out cline and again in Luke-Acts. For Luke history is not the result of blit1d chance or of a series of unrelated, fortuitous events, it is the fulfilinlent, the accomplishment of the plan of God, Luke 1:45, 54, 55, 69, 70; 2:38; 3:3-6; 4:21, 43; 5:32; 7:20; 9:22, 44; 12:50; 18:31-33; 19:41-44; 21:1; 22:22; 24:25-28, 44-49;Acts2:23; 3: 18; 4:28. The use of this word, "accomplish," cemersattention uponLuke'sphilosophy of history. "According to Luke's understanding the matters accomplished were of such a cl1aracterthat they did not somehow accomplish themselves in the onrush ohhe stream of history. Forin Acts 1: 1 he SUlns up U1l! Gospel as being concerned with what JESUS began to do February, Mardl1993 t TIlE COUNSEL of Cbalcedon t 35 and teach, and in the total perspective of Luke-Acts Jesus is viewed as the divine Lord who through His presence upon earth and through the agency of the Holy Spirit after His ascension accomplished the divine plan: - Stonehouse 3. The Identity of "accomplished" Theeventsaccomplished"amongus" werethoseextraordinalyeventsthattook place in the midst of the Christian community in Palestine. The "us" refers to those for whom the events of the life and ministry of Christ were so extraordinary, those who were the believing recipients of the grace of Go din Jesus Christ. TIlE "mOSEWHOFROMTIlEBEGlNNlNG WERE EYEWITNESSES AND MINISTERS OF THE WORD (WHO) HAVE HANDED THEM DOWN TO US" 1. The Meaning of . 'from the beginning" "From the beginning" probably has reference, not merely to the beginning of Jesus' public ministry, but even farther back to the very beginning of the gospel era in tbe ministry of J ohn the Baptist. The Gospel According to Mark opens with these words, "The beginning of the gospelofJesus OlnsL," and then proceeds toexplaintheministryofJohntheBaptist, Mk. 1:1-S. 2. The Identity of the "eyewitnesses and ministers of the word" "The great events of the Gospel belonged to the past when their communication to the church began."- Stonehouse. And the people who were responsible for the transmission of this knowledge were those "who from the beginning were eyewitnesses and ministers (servants) of the Word." Luke is not distinguishing dIe eyewitnesses from the ministers of the Word as is obvious from his use of the singular predicate, "handed down" with the compound subject. In other words, the eyewitnesses to the ministry of John the Baptist alld to the life and ministry of Jesus, who had handed down the narrative of these events to those who compiled the records ofit, were ministers of the Word of God, i.e., men who not only believed and preached the word of the gospel, but who also served, (the meaning of "minister" is "servant"), and obeyed that word in their own personal lives. It is dIe activity of these eyewitness- ministers of the Word in transmitting a first -handlmowledge of the events of the gospel ofJesus which is the connecting link between the actual occurrence of those events alld the literary activity of Luke's predecessors, who compiled into narratives the information they had received fTOm them. These ministers were fully and historically qualified to TRANSMIT accurate information, because they had RECEIVED it as eyewitnesses. eTheeanciuslontharLuke has only one group of persons in mind receives confinnation, moreover, from the patticipial construction which, employing a single article, serves to join together the persons designated by the nouns into one close-knit group."- Stonehouse) Who was this original compallY of qualified persons that Luke hadinmind? Whowerehisoriginalsouroesfrom which he drew the material for his Gospel? They must have been the aposdes and perhaps a few of their close associates. ..... allpossibleremainingdoubtthatLuke has the apostolic circle pointedly in view is removed when account is taken of the clear distinction drawn between this group and Luke's predecessors," Le., between the eyewitnesses and the mallY who had undertaken to compile an account of the gospel events. Or, more specifically, Luke's source material alld resource persons surely included: a. The Aposde Paul, who was an eyewitness of the resurrected Christ, was onewitll whom formanyyears Lukewas 36 TIlE COUNSEL of Qllllcedon February, Marclt 1993 in the most intimate contact as a fellow- traveler on some of Paul's missionary journeys, Acts 21-27:2. b. Luke's travels with Paul would have brought him into close personal contact with numerous "eyewitnesses- ministers" such as Peter andJames, Acts 21:1Sf. Co Lukewasveryintimatelyassociated with Mark, the Gospel- writer. He was velY probably an eyewitness of some of the events of Jesus' life, and was also a close associate of the Aposde Peter, who referred to him as "my son, Mark" Luke had been with Mark, at least in Rome during Paul's imprisonment there, Colossians 4:10,14; Pbilemon 24. It is obvious, when comparing the Gospel of Mark and the Gospel of Luke that in composing his Gospel Luke made great use of the Gospel of Mark whim had already been written, and which was based on the authoritative first-hand informarion of Peter. He may also have had the Gospel of Matthew. d.InlITinlOthy4:11,13, Paul says to Timothy: "Only Luke is with me. Take Mark, and bring him with you, for he is profitable to me ... The cloke that I left at T roas widl CarplLS, when you come, bring with you, and the books, but especially the parchments." Paul wrote these words from Rome about AD. 64-65, probably during his second im prisomnent there. Could it be that, under the guidance of Paul, Luke was already engaged in some kind of writing? In the light of the assault on the tlustworthiness of the Gospels by "form- criticism" it is importam to make clear what Luke is saying in his prologue. ltis not the Christian community at-large and in general that is the principal agem for the transmission of "the things accomplished" inJesus of Nazareth , nor is the general Christiall community responsible for the origin or the formulation of that record and tradition. "Rather Luke intimates that there was a small well-defined group ofpersonswho had been in immediate touch with the events and who had special authority and responsibility for their earliest proclamation. That Luke actually attached unique significance to the apostolic preaching is abundantly confirmed by the place assigned to the apostles' testimony in me early chapters of Acts, 1:22; 2:42; 6:4."-Stonehouse 3. TIle Meaning of "handed them down to us" The form in which Luke's predecessors received lhisinfonnationis uncertain. Some of the infOlmation was transmitted by oral tradition, while some ofitwasalso transmitted through written documents, Acts 6:14. WHY DID SPIRIT -INSPIRED LUKE NEED TO DO RESEARCH AND TO SEEK OUT lNFORMAIION FROM REliABLE SOURCES, WHEN WHAT HE WROTE WAS "SPIRIT-BREATHED," JI TlMOIHY 3:16- 18, I.E., "SPIRIT-PRODUCEDTHOUGHTS IN SPIRIT-PRODUCED WORDS," I CORINTHINANS 2:13? Almough Luke was a Spilit-inspired Biblical Wllter, he tells us in his prefuce that he made use of all available human means and resources to present an exact and well-arranged account. "TI1! men called by the Lord to write tile Bible books were not used by Hiln as mere automatons. He selected persons who, Ihrough meir natural, God -given gifts and training, under the guidance of the Holy Spirit, were suited to meir special task. God always respects the independence of personality given by Him to mose whom He has called. The Spirit of God does not despise human means, but recognizes and blesses memo - But God always led, formed and inspired the Biblical Wliters in such a manner that what tiley composed was truly tile Word of GOd-not human uncertainties but fucts and divine trulhs. For Ihis reason we also 'may know the celtainty of mose things wherein we have been instructed.'" -Geldenhuys II. (1:3-4) THE PURPOSE FOR WHICH LUKE COMPOSED HIS GOSPEL THE GOAL: "SO THAT YOU MAY KNOW THE EXACT TRUTH ABOUT THE THINGS YOU HAVE BEEN TAUGHT" 1. The identity of 'you": "most excellent Theophilus' Theophilus, whose name means "lover of God," was a Greek who was a person worthy of high honor, "most excellent," who was probably a member of the intelligent middle-class at Rome." By refening to him as "most excellent" or "your excellency" Luke could be indicating that Theophilus was a procurator or governor in some province or omerofmeRomanEmpire. He may also have been the patron of Luke-Acts, Le., theone financing its publication. He was more than likely a man of distinction and of wealth. Theophilus may have been a new Christian, who had been "catechized," (in verse four the Greek word for "instructed" is "catachein"),in the elementary rudiments of Christianity, and who needed to advance in his understanding of the Gospel. He may have been given catechetical training when he was preparing for baptism. Whatever is the case Luke thinks there are some things lacking in Theophilus' knowledge of the gospel; and he desires to supplement what is lacking "and to make Theophilus realize how unshakable is the histOlical foundation on which the Christian faim rests."- Geldenhuys 2. The Significance of "know the exact truth about the things you have been taught" Luke's goal is to provide Theophilus, who is already an informed, catechized person, with certainty as to the origins of Chlistianily. "The emphasis upon 38 lHE COUNSEL of Olalcedon l' February, March 1993 THOROUGH (epignos) lmowledge, and especially 'upon CERTAIN lmowledge accords rather with the viewthatLukehadinmind an audience which was favorably informed concerning Christianity, howbeit perhaps in fragmentary and unsystematic fashion, and that what was required was a completely trustworthy record of all things fTOm the beginning in orderthat faith might be further informed and might receive confil'lllation." - Stonehouse Luke recognizes that Theophilus needs THOROUGH AND FULL KNOWLEDGE (epignos) and "THE EXACT TRUTH", (NASV), or "THE CERTAINTY", (NIV) , (logon tan asphaleian) "of the things he had been taught,"Le., me origins of Christianity. He was in need of more thorough grounding in the truth concerning Jesus. "Epignos" expresses definiteness, certainty and fullness of lmowledge, with special reference to the trustworthiness of the information imparted. "Logon" refers to the "words," the details ofthe "Word: or Gospel which had been handed down by the "ministers of the Word." "Asphaleian" indicates the absolute certainty and exactitude of the record of the life and ministry ofJesus. It can be translated "with full certainty". THEOPHILUS MUST KNOW FOR CERTAlNTHATTHEFAITHWHICH HE HAS EMBRACED HAS AN IMPREGNABLE HISTORICAL FOUNDATION. THE METHOD: "HAVING INVESTIGATED EVERYTHING CAREFULLY FROM THE BEGINNING TO WRITE IT OUT FOR YOU IN ORDERLY f<A.SHION" 1. The Careful Investigation Luke in no way depreciates the work of his predecessors. He acknowledges their positive worth and builds on that work. He mentions them not to discount them, but to indicate that he is not engaged in something new. He will be. dealing with the same subject matter, but in a more comprehensive manner. In doing so Luke will carefully and thoroughly srudythe source-material made available to him <;onceroingtheoriginand progress
"Luke's comprehensive inquiry into the history of Christianity is carned out with an eye for explicit and accurate . knowledge. - ... the prindpal claim which he makes, and that with cDlisiderabie force, is that, rather than having beennecessarily dependent upon his predecessors, he was in the fortunate posidonofbavingbeenabletoundertake a comprehensive and accurate inquiry into the course of Christian history as that had been disclosed to the church by the originalwirnesses." -Stonehouse 2. The Orderly Presentation . rile word translated by Hendriksen and the NN as "an orderly account," istranslated bytheNASV as "in consecutive order," as "in order" in the KJV, as "an ordered accoum" in the]B. This phrase does notnecessarilyindicate that Luke had chronological order in mind Itdenoresratherlogicalandartisdc order, or a narrative orderly and continuous in itself. In contrast to the acCounts ofhispredecessors, whlch were probably conllned to certain phases of Jesus' ministry, and wrirren in piece- meal manner, Luke wants to produce a connected, orderly and complete narrative, a continuous and compre- hensive account. "That he fuliilled this aim is borne out fully byhis achievement in the composition of Luke-Acts which excels in orderliness as in compre- hellsiveness."-Stonehouse CONa.uSION 1. "What, then, is the main impact made by the prologue? It gives explicit expression to the conviction, which obviously all the writers of the New Testametitshare, dlatCbristianityistrUe and is capable of confirmation by appeal to what had happened. Christianity according to Lukewasnomereideology, nor a pragmatic or positivist philosophy oflife or ethic. For him it stood or fell widl the objective reality of certain happenings, which took place in the full lightofday,inthemidstofaconsiderable companywhomadeupthemembership of the Christian church, were repolted bycompetentwimesses,andhadbecome widely Imown."-Stonehouse 2. There is no reason whatsoever to doubt the truthfulness, exactitl!4e and historical accuracy oftpe biblical record of the gospe!. The Word of God is perfectly. true and comprehensively eJlct. The events described in 'ihe gospel reallydidtakeplace. Christianity is not a fairy tale. It is truth. It is history. You do not have to live in doubt concerningthe claims and promises of Cluistianity. You can be absolutely certain of its truth and power. 3. In order to avoid error and to be finnly rooted in the Christian faith and life you need: a. Comprehensive and elalct knowledge of the gospel account; b. Certainty that that account is trUe; c. An accurate, comprehensive, orderly written account of the gospel, i.e., the Bible. d. Confidence that Christianity is historical and its biblical interpretation exact. 4, Luke's insrtuction of Theophilus that he may come to know more fully the elalct truth of Christianity, reminds us of the statement of] esus Himself-''I[ you abideinMyword, thenyouaretrulydisciples oj Mine; and you shall know the truth and Ole truOl shall make you Jree: Joh11 8:31- 32.0. A.A. Hodge, 1886 Outlines of Theology Banner of Truth Trust February, Mardl1993 mE COUNSEL of Chalcedon 39