This gospel tries to answer the question, "Can Christians who believe in the Kingdom of God also be loyal subjects of the Roman Empire?" by Marilyn Mellowes
The author of Matthew wrote of a Kingdom that would embrace Jews and gentilesalike. The author of Luke wrote for a community which also awaited the arrivalof God's Kingdom, but which was concerned about its life in another Kingdom,the Kingdom of Caesar. The question they faced was this: can Christians whobelieve in the Kingdom of God also be loyal subjects of the Roman Empire?Luke's unequivocal answer was "Yes."
Tradition holds that the author of the gospel of Luke was a physician and atraveling companion of the apostle Paul. History offers no evidence tosubstantiate these claims, but the work itself suggests that it was composed bysomeone who lived in one of the cities where Paul had established his earlychurches. The composition and language of the work suggests that its authorwas well-educated, fluent in Greek, and possessed a keen sense of literarystyle.
Whoever wrote Luke wrote more than a gospel; he also wrote the Book of Acts, anaccount of the growth and expansion of Christianity after the death of Jesusthrough the end of the ministry of the apostle Paul. In fact, many scholarsinsist that Luke's gospel is just the first half of a two-part story thatbegins with Jesus in Nazareth and ends with Paul in Rome. In the words of MikeWhite, "He is telling a bigger story, a grander story." And that story hasdecisively shaped how Christians have viewed the origins of their church.
It has also deeply influenced how the later church came to imagine the birth ofJesus. For it is Luke who presents the familiar tale of his birth: "And inthose days, a decree went out from Caesar Augustus that all the world should betaxed." (LK 2:1) Luke describes how Joseph and Mary journeyed from Nazareth,in the region of Galilee into Judea, to Bethlehem. Why does Luke tell the storythis way? Scholars speculate that he is placing the birth of Jesus inBethlehem because Bethlehem is the city of King David; Luke is drawing a directparallel between the first king of Israel and the new King, Jesus Christ.
According to some interpreters, Luke's Jesus is not only a king, he alsoresembles a Greek philosopher. Others suggest that Luke's Jesus more closelyresembles a semi-divine hero, such as those portrayed in popular stories andcelebrated in Greek song.
The Jesus of Luke is a powerful figure. In the words of Holland Hendrix, "Hecomes on the scene as a prophet straight out of the Hebrew Bible. At his firstappearance in his hometown, he quotes the prophet Isaiah. He comes across as aliberator, a great miracle worker. But also as the quintessential benefactorfigure." Unlike Matthew's Jesus, who blesses the poor in spirit, Luke'sJesus simply blesses the poor.
After a series of blessings addressing the peoples' physical needs, Jesusoffers advice on how to live a good life: "But I say to you that listen, Loveyour enemies, do good to those who hate you, bless those who curse you, prayfor those who abuse you. If anyone strikes you on the cheek, offer the otheralso; and from anyone who takes away your coat do not withhold even your shirt.Give to everyone who begs from you; and if anyone takes away your goods, do notask for them again. Do unto others as you would have them do to you." (LK6:27-31).
One of the most notable differences between Luke's gospel and those of Matthewor Mark is, in Francois Bovon's words, "its sense of joy." The gospel beginswith the joyous account of Jesus' birth and ends on the victorious note ofJesus' resurrection and ascension into heaven. The sense of abandonment thatcharacterizes Mark's ending is reduced to a brief interlude in Luke's story. AsLuke's gospel ends, Jesus has departed in body. But at the beginning of Acts,his Spirit returns, guiding the disciples to the successful completion of theirmission.
Compared to the other gospels, the Jesus of Luke is less of a rabble-rouser;so, too, is the apostle Paul. This tells us something about Luke's audience:it is learning to live and to flourish in the Roman world, becoming absorbedinto its surrounding society and culture. Luke wants to assure his Christiancommunity -- and their neighbors -- that there is no conflict between faith inJesus and loyalty to the Emperor. The kingdom of God and the Kingdom of Caesarcan peacefully co-exist side by side; Christians can be good citizens of boththe earthly and heavenly realms.
Luke's hopes for acceptance are reflected in the way he portrays the death ofJesus. His last words are "Father, forgive them, for they know not what theydo." (LK23:34) The Jesus of Luke dies with calm resolution: he knows that hisdeath will be followed by the birth of the church.
