Dr. Walther May Have Said it Best in His Notes when He Mentioned the Gospel of Luke

Fortress Introduction to the Gospels by Mark Allan Powell and An Introduction to the New Testament by David A. DeSilva both offer compelling and thought provoking information on the Gospel of Luke. Although both books submit a wealth of pivotal knowledge that can aid the reader in developing a more intimate look at the Gospel of Luke, both authors offer a different view and opinion on the translation and understanding of the Gospel.

It is the goal of this essay to draw on the readings and notes of DeSilva, Powell and Dr. O. Kenneth Walther and integrate the main points of both lecture and readings. The most captivating information will be drawn out that caught the eye of the reader and is thought to be crucial for the essay.

The Name Theophilus

According to Walther, the definition of Gospel is "a redemptive story told from a certain perspective to attract either a particular or general audience by stirring their hearts and engaging their minds so that they might discover the meaning and significance of Jesus for themselves". This opening is appropriate for the beginning of Luke where it appears that he is addressing someone by the name of Theophilus (the only Gospel to identify its audience at all). However, this name just so happens to be puzzling to some because there isn't any record of an individual by that name. Powell mentioned in his text that the word itself means "lover of God", prompting some to wonder whether Luke uses it in a fictitious sense: his books are addressed to anyone who loves God (Powell, 1998, 89).

DeSilva has a different perspective on the meaning of this name. He personally feels that the name Theophilus need not be taken as a symbol for the body of Gentile God-fearers who attached themselves to the synagogue and then the church: the name would be reasonable enough as a real name in antiquity (DeSilva, 2004, 307). In fact, not only does DeSilva states that Theophilus may have read the volumes carefully with friends within the larger Christian community sharing the work, he also stated that Luke may have also had in mind other such well-placed Christians of means in the early church ---- those few but important figures who came to Christianity from the upper rungs of the social ladder on whom the churches largely depend for their meeting places and the like (DeSilva, 307).

It appears that DeSilva is more inclined to believe the name Theophilus implies an individual instead of the meaning of "lover of God" which is what Powell stressed in his book. This in itself appears to be baffling simply because when one truly read the Gospel of Luke and is opened to the details and flow of the events, how can someone deny that Theophilus is meant for everyone who believes in God, his mighty power, his Son Jesus and the power of the Holy Spirit to come upon humankind following the death and resurrection of Jesus Christ?

However, aside from all of that, the exact purpose of the name of Theophilus doesn't truly matter. What matters is the workmanship, the detail, the information, and the gift that was given from the writings of Luke that has helped Christians all over who received a better understanding of who Jesus is and the power of God simply from reading Luke along with all of the other books of the Bible.

Inclusion of Women

According to the lecture notes of Walther, the gospel of Luke displays Jesus showing concern and care towards the marginalized people and he is including them within the Kingdom of God. It appears that the theme of Luke is "that which is lost is found" and it fits perfectly when one examines the Gospel of Luke and reads each verse intensely.

In Luke we see the opening with promises being given to Mary (an unasked favor from God) and Elizabeth (an asked favor from God) and the role that Mary will play having a stronger focus than that of Joseph. Further along in Luke we see Jesus' miracle involving a widow's son, his forgiveness of a homeless woman, and his visit to the home of two women named Mary and Martha (Powell, 93).

Although this information is wonderful in how individuals that society may view as insignificant are actually included in the Gospel of Luke, there appears to be some division over the attitude of Luke towards these women in the Bible. Powell writes that scholars view the inclusion of women in a patronizing manner because there doesn't appear to be any leadership role of the women in Jesus' life except as a victim or a supporter. The Mary and Martha story may be read as encouraging subservience, and Luke's comment that a report of Jesus' resurrection by a group of women was dismissed as "an idle tale" may be taken to imply that women lack authority to proclaim the gospel persuasively (Powell, 94). True as this may be, Powell is quick to mention that Jesus rejected the popular notion of that time that the worth of women is linked to the sons they produce for society and insists that women be evaluated on the merits of their own faithfulness (Powell, 94).

DeSilva also gives strong examples of how women are signified and active in Luke and in the life of Jesus. He listed very good and poignant examples such as the prophetess Anna and her testimony regarding the life of Jesus; the persistent widow who continued to approach the careless judge regarding a plea of receiving justice against her adversary (a parable explaining the need for persistence in prayer); and the widow of a town who was mourning the death of her only son who was later raised by Jesus because he was moved by the pain in her heart (DeSilva, 332).

Both authors were quick to point out and to explain in great detail that women were used as models of discipleship in Jesus' parables, which signified, among all things, the joy in Heaven when another one of God's children returns to Him. Most importantly, however, women showered Jesus with love and hospitality during his ministry on earth as well as providing him with financial support. They were witnesses to his suffering, burial and resurrection which only proves the proper work that women are to take in God's ministry --- that of discipleship beside men.

The Holy Spirit

DeSilva and Powell agrees that the role of the Holy Spirit is evident in the Gospel of Luke. In fact, DeSilva stated that Luke is known as the theologian of the Holy Spirit (DeSilva, 330). According to Powell, in the Gospel of Luke we find that people are filled with the Spirit; inspired by the Spirit; that Jesus himself was conceived by the Spirit and anointed with the Spirit; and that Jesus specifies that God will give the Holy Spirit (Powell, 94).

DeSilva points out the importance of the Holy Spirit providing direction in the Gospel of Luke. He pointed out the role of the Holy Spirit in leading Simeon into the temple at the right moment to meet and acclaim Jesus before the prophet's death; the Holy Spirit was responsible for leading and empowering John in his preaching; and the Holy Spirit lead Jesus into the desert to be tested (DeSilva, 331).

DeSilva also pointed out another major task of the Holy Spirit involving empowering and directing public testimony to God's activity among humankind (DeSilva, 331). Here we see the Holy Spirit prompting Elizabeth to confirm for Mary what God is doing in her; we see Zechariah declaring the prophetic significance of the birth of his son; and we also see the Holy Spirit teaching the disciples what to speak when they are brought before authorities to account for their words and deeds (DeSilva, 331).

After reviewing all of the miraculous things that the Holy Spirit played a role in doing in the Gospel of Luke, it is obvious that the role of the Holy Spirit will change in the Book of Acts. But most importantly we see that God gave the Holy Spirit as a gift to equip the disciples for the important role that they played in preparing the way for the role that Jesus was to play in the lives of many. What is very poignant in the Gospel of Luke is the fact that the Holy Spirit was given to individuals who may not have been perceived as disciples: Simeon, Anna and Elizabeth. Dr. Walther may have said it best in his notes when he mentioned the Gospel of Luke as being "confronted with joy and rejoicing linked with thanksgiving to God: a Pentecostal book". This may definitely summarize the Gospel of Luke best and the role that the Holy Spirit played on the lives of many.

Reference List

DeSilva, David A. 2004. An Introduction to the New Testament. Grove, IL: InterVarsity Press

Powell, Mark Allen. 1998. Fortress Introduction to The Gospels. Minneapolis, MN: Augsburg Fortress