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Gospel
Christ
Tradition
Matthew
Mark
Luke
John
Interpretation
From ‘Notes on the Formation of the Gospels’,
by John Wijngaards;
published in Background to the Gospels
(Bangalore & Ann Arbor 1981)
and Together in My Name (London
1991).
In harmony with his purpose of confirming the faith of the new
non-Jewish converts, Luke stresses all those aspects in Jesus' teaching which
show him as the Saviour of all men. He teaches through his Gospel the
universality of Christ's salvation.
Also Matthew and Mark underline this universality, but Luke has made it
the main theme of his Gospel. No doubt Luke re-echoes in this preaching of
Paul, the great Apostle of the non Jews! Consider the following features of
Luke's Gospel:
- World history
- Roman empire
- universal Church
- all humanity
- kindness to non-Jews
World history
The Gospel of Luke places the incarnation right in the centre of world
history. That God became human is of con- cern not only to inhabitants of
Palestine or to Jews. All human beings are involved in it.
When elaborating Jesus’ list of ancestors, Luke goes back to Adam,
the father of all humankind (Luke 3:23-38). Matthew goes back to Abraham (Mt 1:
1-2).
Place in the Roman empire
Luke mentions that Jesus’ birth coincided with an event of
world-wide repercussion: the census of the whole Roman Empire under Augustus
(Luke 2:1-5).
At the beginning of Jesus’ public ministry, Luke gives not only the
names ot the reigning local princes, but adds that it was “the fifteenth
year of the rule of Emperor Tiberius”. (Luke 3:1).
Its place in the universal Church
Luke also shows the same attitude by continuing the Gospel with the
account of the Acts of the Apostles. For the ‘Gospel’ initiated by
Jesus continues in the spread of the Church throughout the whole world.
The Gospel is meant for all people
With predilection Luke discusses those passages where the salvation of
all people is proclaimed.
When the angels announce Jesus’ birth, they sing that it will mean
peace not to the Jews only, but to all: “peace on earth to people with
whom God is pleased” (Luke 2:14).
Simeon says: “I have seen your salvation which you have made ready
in the presence of all nations: a light to reveal your way to the
non-Jews!”(Luke 2:30f).
When quoting Is 40:3, Luke quotes one line more than Matthew and Mark:
“And all humankind will see God's salvation!” (Luke 3:6).
Luke mentions Jesus’last instruction that: “the message of
repentance and of forgiveness of sins must be preached to all nations”
(Luke 24:47).
Jesus' kindness to non-Jews
Luke preserved for us some sayings and deeds of Jesus concerning the
Samaritans. These Samaritans were non-Jews, treated with contempt and
hostility by the Jews.
The disciples wanted to call down fire on a Samaritan village that
refused to give them accommodation. Jesus rebuked them for this spirit so alien
to his own (Luke 9:51-56).
Among ten lepers healed by Jesus only one returns to give thanks: a
Samaritan. Jesus praises him (Luke 17:11-19).
In his beautiful parable on charity, Jesus makes a Samaritan the example
of true neighbourly love (Luke 10:29-37).
The Gospel of Luke breathes the same spirit which we find in Paul:
“You, non-Jews by birth...., remember what you were in the past!
At that time you were apart from Christ. You were foreigners, and did not
belong to God’s chosen people. You had no part in the covenants, which
were based on God’s promises to his people.
You lived in this world without hope and without God! But-now, in
union with Christ Jesus, you who used to be far away have been brought near by
the death of Christ. For Christ himself has brought us peace, by making the
Jews and non-Jews one people... Christ came to preach the Good News of peace to
all! ”
(Ephesians 2:11-14; 2:17)
John Wijngaards
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