Reading the Gospels and Acts

PLUS

The third Gospel is the longest. It has a mix of teaching, miracles, and parables. Luke gives more parables than any other Gospel. Whereas Matthew presents teaching in discourse blocks, Luke scatters his teaching throughout his Gospel, usually in smaller units. Many key discourses happen in meal scenes (7:36–50; 11:37–52; 14:1–24; 22:1–38; 24:36–49), which recall Greek symposia where “wisdom” is presented.

Key themes center on God’s plan. Things “must be” (Gk. dei) in Luke (2:49; 4:43; 9:22; 24:7, 26, 44–47). God has designed a plan to reach and deliver the poor, the oppressed, and those caught in Satan’s oppressive grip (4:16–18; 11:14–23). The plan reflects a promise and fulfillment structure, where key figures express scriptural realization of the plan (7:28; 16:16). The opening infancy section does this through the use of hymns decorated in scriptural language, underscoring the note of joy that works through the Gospel. Things also happen with an immediacy, as many texts speak of what is happening “today” (2:11; 4:21; 5:26; 19:9; 22:34; 23:43). The gospel marches forward, as is indicated by the geographic progression in the story from Galilee to Jerusalem (9:52–19:44).

Jesus appears as the Messiah-Servant-Lord. The basic category is messianic (1:31–35; 3:21–22; 4:16–30; 9:18–20), but as the story proceeds it is clear that this role is one of great authority that can be summarized by the image of the judging Son of Man or by the concept of Lord (5:24; 20:41–44; 21:27; 22:69). All of these connections reflect what Scripture has said about the plan. Jesus also functions as a prophet like Moses, a leader-deliverer-prophet who is to be heard (4:20–30; 9:35). Jesus’ miracles provide evidence for the inaugurated presence of the kingdom. Ultimately the kingdom brings with its deliverance the defeat of Satan (11:14–23; 17:20–21). Yet there also is a future to that kingdom, which will see Jesus return to reign over both Israel and the nations, visibly expressing the sovereignty he now claims (ch. 21). Thus Jesus’ deliverance looks to the realization of covenantal promises made to Abraham, David, and the nation (1:45–54).

The national leadership is steadfast in its rejection of the message. Nevertheless, the plan proceeds. Israel will experience judgment for her unfaithfulness (19:41–44; 21:20–24). Her city will be destroyed as a picture of what final judgment is like and as an assurance that God’s program is taking place. Efforts to call Israel to faithfulness continue despite her refusal to embrace God’s care and Promised One.

In the meantime, Jesus forms a new community (called “the Way” in the book of Acts). This community is made up of those who turn to embrace Jesus’ message and follow in faith. Acts is really the second half of Luke’s story, telling how God led the gospel into the heart of the Roman Empire, despite stiff opposition, through the boldness of exemplary witnesses drawing on God’s Spirit.

The fourth Gospel’s account emphasizes Jesus as the Sent One from God, who acts in unity with the Father. John highlights Jesus’ uniqueness from the declaration of the incarnation, through a narration of seven signs, to the use of multiple discourse-dialogues. This Gospel’s explicit portrayal of Jesus gives it its literary power.

John’s themes focus on Christology. Unlike the Synoptics, he speaks little of the kingdom. Rather, it is eternal life that is the key theme to express what the Synoptics call the kingdom promise. The emphasis in the term “eternal life” is not only the duration of the life (eternal) but also its quality (i.e., real, unending life). Thus, to know the Father and Jesus Christ whom the Father sent is eternal life (17:3). This life is available now (5:24–26). Along with the opportunity is also the prospect of judgment for those who refuse it (3:16–21, 36).

The promise is brought by the Word/Logos sent from God in the form of human flesh. The “I Am” sayings convey various ways in which Jesus represents the way of God. Each image (light of the world, the resurrection and the life, the good shepherd, the bread of life, the vine) specifies some central role that belongs to Jesus. As Son, Jesus only does that which the Father shows him. It is the unity with the Father in mission that John highlights. Jesus is the hoped-for Messiah, as well as the Son of Man who ascends and descends between earth and heaven. In this role, he will judge (5:27), be lifted up (3:14), and serve in mediating salvation (3:13; 6:27). Even when Jesus is seen as a prophet, it is as a leader-prophet like Moses (6:14; 7:40).

Seven signs dominate the first two-thirds of the Gospel. The response to them covers the range from rejection (12:37–39) to openness (9:25). Interestingly, unlike the Synoptics, there is no casting out of demons in John. He focuses on acts of healing, restoration, and provision. What these signs especially highlight is Jesus’ superiority to Jewish institutions (1:17; 2:19–21; 7:37–39; 9:38; 10:1–18). Most of the miracles take place in a setting of Jewish celebrations and underscore how Jesus provides what the feasts celebrate. At the end of the Gospel, blessing comes to those who have faith without the need for such signs (20:29).

Jesus is seen as the revelator of God. He makes the Father and his way known, functioning as light (1:14–18). Jesus’ death shows the love of the Father for his own people and is an example to disciples of how they should love (13:1, 11–17). Jesus’ death also serves to gather God’s people together (10:1–18) and is a means by which the Son and Father are glorified as life is made available through him (3:14–16).

Also of great importance to John is the Spirit, also called the Helper (Gk. parakletos; see John 14:16–18, 26; 15:26; 16:7–14; 20:22), the one Jesus sends after his death, a point Acts also highlights. This encourager-enabler leads the disciples into the truth, empowers them for ministry and mission, and convicts the world of sin, righteousness, and judgment (John 14:25–31; 16:8–11). He is the one who sustains life (4:8–10; 7:37–39).

Acts teaches that the new community is rooted in old promises. It does this by telling how God directed the inclusion of Gentiles and took the message from Jerusalem to Rome. The central figures in the book are Peter (chs. 1–5; 10–12); evangelists from the Hellenistic believing community, such as Stephen and Philip (chs. 6–8); and Paul (chs. 9; 13–28). Discourses are important to the book, whether they be missionary speeches to call people to belief or defense speeches where the Christian mission is explained. In the end, the book makes it clear how an originally Jewish movement came to include Gentiles. The gospel can go to all the world because (1) Jesus is Lord and (2) God directed that the gospel go into all the world. The book ends on a note of triumph as the gospel comes to Rome, even though believers suffered in terms of injustice and physical persecution in an effort to get the gospel there.