This study explores the literary patterns and theological themes in Luke-Acts, employing architectural analysis to understand the redaction work of the author. It also examines the cultural context and the functions of these patterns in relation to the theological perspectives of the Lukan writings.
Ben Witherington III's "The Acts of the Apostles: A Socio-Rhetorical Commentary" provides a comprehensive and insightful analysis of the Book of Acts, employing a socio-rhetorical approach. Witherington examines the historical, social, and cultural contexts of Luke's narrative, paying close attention to the rhetorical strategies employed to convey his message. The commentary delves into the complexities of Luke's narrative, offering detailed explanations of the historical events, characters, and theological themes. Witherington's work is characterized by its meticulous scholarship and its insightful interpretations, making it a valuable resource for students and scholars alike. It offers a nuanced understanding of the Book of Acts, enriching the reader's appreciation of its literary and theological significance.
Michael Goulder's "Type and History in Acts" offers a profound analysis of Luke's narrative strategy in the Book of Acts. Goulder argues that Luke employs a typological approach, using the life of Jesus as a template for the life of the early church. This approach highlights the continuity between Jesus' ministry and the experiences of the apostles, demonstrating that Christ's work continues through his followers. The book explores the intricate patterns and cycles within Luke's narrative, revealing a deeper theological understanding of the church's mission and identity. Goulder's work challenges traditional interpretations of Acts, offering a fresh perspective on Luke's literary and theological intentions. It remains a significant contribution to New Testament studies.
In part 1, (0-11:40) Tim notes the ways that Luke has mapped the story of Paul on top of the story of Jesus. He quotes from Charles Talbert.
“In Luke-Acts we find an architectural pattern of correspondences between the career of Jesus and the life of the apostles. In this way, Luke portrays the deeds and teachings of Jesus as the pattern for the acts and instruction of the apostolic church in the book of Acts. It is near impossible to avoid the conclusion that these correspondences between Jesus and his followers serve this purpose: Jesus is the master and the source of the Christian way of life that is imitated by his disciples.” — Charles Talbert, Literary Patterns and Theological Themes in Luke-Acts.
Tim points out several interesting symbolic ways that Luke and Acts are similar. For example, when Jesus and Paul initially go to Jerusalem. They are both greeted warmly, and they both immediately go to the temple. Both Jesus and Paul stand before someone named Herod. In both cases a Roman centurion is given a positive portrait.
In part 2 (11:40-21:30)
Jon asks why would Luke be so interested in comparing Paul and Jesus together? Tim says that the parallelism isn’t meant to lessen Christ’s status, but instead to show that Christ’s work is continuing in regular humans who are now being grafted in, being created new as a new humanity following in Christ’s example and life.
Tim shares a quote from scholar Michael Goulder:
“Luke is writing a typological history, the life of Jesus providing the template for the life of the church. It is the Pauline doctrine of the body of Christ which is finding here a literary expression in the patterns and cycles of Luke’s narrative. Christ is alive and continuing his own life through his body, that is, his church.” — Michael Goulder, Type and History in Acts, 61-62.
In part 3, (21:30-end)
The guys discuss how the book of acts concludes. To many modern readers it is an abrupt ending.
Tim shares a scholar Ben Witherington: “The ending of the book of Acts makes it clear that Luke’s purpose wasn’t simply to chronicle not the life and death of Paul, but rather the rise and spread of the gospel and of the social and religious movement to which it gave birth. Luke has provided a theological history that traces the spread of the good news from Jerusalem to Rome, from the eastern edge of the Roman Empire into its very heart. Rome was not seen in Luke’s day as the edge of the known world, and so the reader would know very well that Jesus’ mission to spread the gospel to the ends of the earth (Acts 1:8) was still ongoing in his own day. However, for Luke it was critical and symbolic that the message reach the heart and hub of the Empire, as a challenge to Caesar and a gateway into to the ends of the earth.
The open-endedness that the modern reader senses in the ending of Acts is intentional. Luke is chronicling not the life and times of Paul (or any other early Christian leader), which would have a definite conclusion, but rather a phenomenon and movement that was continuing and alive and well in his own day. For Luke, Paul’s story is really… about the unstoppable word of god, which no obstacle, no shipwreck, no snake-bite, and no Roman authorities could hinder from reaching the heart of the empire and the hearts of those who lived there. -- Adapted from Ben Witherington III, The Acts of the Apostles: A Socio-Rhetorical Commentary (Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 1998), 809.
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Show produced by:
Dan Gummel
Show Resources:
Ben Witherington III, The Acts of the Apostles: A Socio-Rhetorical Commentary (Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 1998), 809.
Michael Goulder, Type and History in Acts
Charles Talbert, Literary Patterns and Theological Themes in Luke-Acts.
Show Music:
Defender Instrumental: Tents
Where Peace and Rest Are Found
Polaroid: Extenz
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