Viljoen, F P
Potchefstroom University for Christian Higher Education

Luke, the Gospel of the Saviour of the world

ABSTRACT

The hopeless situation of the world history at that time is described in the Lukan Gospel. Human suffering (as a result of that historical context) and the alleviation of it, stands central in the Lukan Gospel. The aim of this article is to indicate this concern of Luke. Furthermore it is argued that respect for the historicity of the Gospel is a prerequisite to the understanding and application of this text in the current historical situation.

Reading this Gospel from today’s perspective, the question arises as to how this narrated history of redemption is applicable to the present state of the world and its people. Does God’s intervention through Christ still have any affect in today’s state of affairs? This question becomes acute against the backdrop of the misery of many Third World countries and various forms of war and terrorism across the globe. An attentive consideration of Luke’s narrative sheds some light on some of these questions.

INTRODUCTION – A HISTORICAL NARRATIVE WITH A SPECIAL OBJECTIVE

The Gospel narratives purport to be historical documents, and should be read as such (see Viljoen 2002b:569). It is important, however, to take particular note of the narrators’ specific objectives.

Since Wrede in 1901 has published his Messiasgeheimnis (see Wrede 1969), it became accepted by scholars that the Evangelists did not merely describe the life and work of Jesus for the sake of a historical report. The authors had a theological intention in the way they presented their material. These intentions became even more apparent with the development of the formgeschichtliche approach to the Gospels by Bultmann (1970[1921]:362-376) and Marxsen (1959). A new dimension was added to the research of the Synoptic Gospels by narrative criticism. Their “meaning” is more likely to be understood in terms of the effect that the story is expected to have on its readers (Powell 1993:345; Wright 1997:106). In research it often happens that the historicity of Jesus is separated from the proclamation found in the Gospels. The latter is being regarded as a product of the Gemeinde Theologie, which does not necessarily correlate with the historical facts about Jesus. However, if the historical situation described in Luke is neglected, its central message is being mutilated.

The disciplines of historical, redaction and narrative criticism need not be mutually exclusive. At times it may work in a complementary fashion (Viljoen 2002a). The Gospels should be regarded as referring to real historical events and persons. It should at the same time be realised that the authors described the work and life of Jesus in such a way to influence the readers’ ideas about Jesus and to let them act in a specific manner in their own circumstances.

John’s objective is given clearly as he himself states at the end of his Gospel: “Jesus did many other miraculous signs in the presence of his disciples, which are not recorded in this book. But these are written that you may believe that Jesus is the Christ, the Son of God, and that by believing you may have life in his name” (Jn 20:30-31). His writing is intentionally selective, and the selection is dominated by the desire to provide extra documentation of who Jesus is.

However, it is much more difficult to detect a specific objective in the other three Gospels. The general objective still had priority in the case of the Synoptic Gospels, that is a written summary of the narratives about Jesus that were already in broad circulation by word of mouth (Van Bruggen 1998:80). Luke clearly indicates this in his prologue (Lk 1:1-4). Thus the specific objectives are only secondary. These objectives are, however, expressed in the accents and emphases that are introduced within the narratives or in fuller descriptions of matters that the others do not mention. The narrators selected from the continuous stream of events that fit in the frame and technique of their narrative. However, the selected pieces may faithfully represent reality even though they might have omitted other pieces of reality.

Until a few decades ago, attention focused mainly on Luke as a good or bad historian. Today the fact that Luke was not writing ordinary history is generally accepted. Some scholars even believe that Luke was more interested in conveying religious and theological truth than in writing history (Abogunrin 2000:2). However, a close study of the Gospel shows that Luke was a meticulous historian (Du Plessis 1996:169). According to Luke, God acted and intervened in history. He collected and organised his facts in such a way to picture God’s action in Christ as a great central intervention in the affairs of man. However, Luke’s theological intentions are evident in the structure and content of his Gospel. His historical details serve his aims. His point of emphasis was that salvation had become present in the birth, ministry, passion and resurrection of Jesus (Versteeg 1992:67). H Conzelmann entitled his important book on Lucan theology Die Mitte der Zeit (1964). This title points to an important truth for this Evangelist. The life, death, resurrection and ascension of Jesus are for Luke the very centre of history. His two-part work (Luke-Acts) is proclamation, aimed at furnishing certainty regarding salvation through Jesus and what follows from it (Fitzmyer 1983:173).

Luke was fond of the frequent use of the adverbs “today” and “now”. He uses the adverb “today” eleven times, compared to Matthew’s eight times, and “now” fourteen times, compared to Matthew’s four times. Thus Luke’s narrative emphasises that the promised redemption and salvation are now present realities with the coming of Jesus (see Powell 1992:6).

When considering the socio-historical context of Luke, it becomes apparent why he had this focus. The inescapable reality of all life in the world at that time was the massiveness of its suffering, persecution, deprivation, inequality, slave labour, bondage, poverty and disease (Joubert 1993:102). It seems that Luke tried to give an answer to these conditions (Abogunrin 2000:3; Du Plessis 1996:149). The readers (audience) of his narrative should be assisted to handle their situation and to act responsible according to the intention of the story.

Taken from this perspective, it is assumed that Luke’s narrative also has a strong pragmatic function. Once understanding this function, readers today may be equipped to act within a world struggling with a vast amount of sorrow.

The question arises as to what the message of Luke would be in the context of the continuing struggle to realise life in its fullness, especially in Third World countries. In these parts of the world – or rather in every part of the world – the main aspiration is for the fullness of life, which is promised to all by Christ who said: “I came that they may have life and that they may have it abundantly” (Jn 10:10). Luke, more than the other Evangelists, devoted space to the account of the peace offered to all creation in an act of self-emptying of Christ. What is the meaning of the angelic message “and peace on earth” in the war context, political chaos, and economic woes of Africa? What is the Gospel of Luke saying to the dying refugees and to those dying of hunger and diseases in every part of the world? Is Luke in any way relevant today? What fresh challenges are there for the church in this day and age?

THE BIRTH OF THE SAVIOUR OF HUMANITY

Right from the beginning of the Gospel, with the birth narratives, Luke indicated the significance of Jesus in history. These narratives should be regarded as pointers to the theme of God’s saving work in the rest of the Gospel (see Du Plessis 1996:176). The birth of Jesus was the birth of the Saviour of humanity as historical reality. It is not by accident that Luke mentioned the names of Gentile rulers three times (Lk 1:5; 2:1-2; 3:1). At the time of the birth of Jesus, something totally new in history had commenced. This is the accomplishment of salvation for all humankind. Luke’s Gospel makes it very evident that God’s plan to save is not restricted to Israel.

Luke 1:26-38 deals with the announcement of the nativity of Jesus. The angel Gabriel greeted Mary and called her “highly favoured”. God in his mercy had chosen her to bring forth a Son who would be called Jesus, meaning, “Yahweh is salvation”. God would accomplish redemption and salvation through this Son.

Like John the Baptist (Lk 1:15), Jesus also would be “great”. However, Jesus’ greatness would be unique. It is said of John: “He shall be great in the sight of the Lord.” But for Jesus: “He shall be great, and shall be called the Son of the Most High” (1:32). The Greek words are without articles (ούτος ἔσται μέγας καὶ νἱὸς ὑψίστου κληθήσεται). This stresses the absolute uniqueness and highest nature of his divine Sonship. He is exalted above all else. He is the Messiah-King over an eternal Kingdom.

Luke 1:45-56 describes the Magnificat. This hymn makes it plain that Mary as lowly servant is the object of mercy shown by God to his people according to his promise of redemption (Viljoen 1990:148). God’s saving activity is revealed in his exaltation of the humble and the feeding of the hungry. The Magnificat refers to God’s saving historical activity in the past, but also implies present and eschatological perspectives (Lindhout 1987:149).

Similarly, the Benedictus by Zechariah (Lk 1:68-79) describes God’s initiative and his fidelity to his people by bringing about their salvation. This song begins by celebrating the fact that God has visited his people and obtained redemption for them (Viljoen 1990:150). The act of redemption started in the past, but is realised in the present with completion with eschatological perspectives (Lindhout 1987:130). God has raised up a horn of salvation (Lk 1:69). “Horn” refers to the strength of a fighting animal. God will deliver his people by bringing salvation by means of forgiveness of sins. Although the idea of political liberation is present, liberation more complete and glorious is intended. It would lead to total well-being. John was to proclaim the arrival of this Redeemer.

Joseph and Mary came from Nazareth to Bethlehem in obedience to a decree by Emperor Tiberius. When they came, the Saviour was born in a manger because there was no accommodation in any of the guesthouses. Of this birth Barclay (1975:21) writes: “‘There was no room in the inn’ was symbolic of what was to happen to Jesus. The only place where there was room for Him was on a cross. He sought an entry to the overcrowded hearts of men, He could not find it, and still his search and rejection go on.” Despite this symbolic reference, the historical reality of this event forms the basis of the message.

The choice of the poor shepherds in the field as the receivers of the news about the birth of the Saviour of the world is significant (Versteeg 1992:74). They were looked down upon by social and religious leaders of the day (Van der Walt 1997:18). The angel brought them the glorious tidings that in Bethlehem, the city of David, the long-promised Messiah had at last been born. That birth was not just good tidings for Israel alone. It was good tidings for all the peoples of the world. The child was the Saviour in the fullest sense of the word.

A multitude of happy angels greeted the angel who announced the good news with the Gloria in excelsis Deo. The birth of the Saviour was the most significant event, not only for the world,but also for the angels in heaven (Viljoen 1990:151) (see 1 Pet 1:10-12). The birth of Christ would bring peace that man in his innermost being longed for. In the time when Jesus was born, some kind of external peace did prevail. But of this peace the pagan philosopher of the first century Epictetus said: “While the Emperor may give peace from war on land and sea, he is unable to give peace from passion, grief, and envy. He cannot give the peace of heart, for which man yearns more than even outward peace” (see Abogunrin 2000:8).

The first message sent to mankind through the angel at the birth of Jesus was “fear not”. Zechariah and Mary had earlier been told the same thing. This message is needed also in the historical situation of our world today, a world terrorised and in search of peace.

According to this message, the incarnation of the Son of God is meant to lay the foundation of real peace and fearlessness towards the visible and the invisible, the known and the unknown, the past, present and future. The question arises, however, as to why peace and fearlessness are still eluding mankind.

Simeon sang the Nunc dimittis when he met the forty-day-old baby (Lk 2:29-32). He sang that Jesus had a special meaning for both Israel and the Gentiles (Viljoen 1990:152). Jesus is meant to be God’s “salvation” (τó σωτήριόν)which will be the “light”(ϕὣς)for the Gentiles and “glory” (δόξαν) for Israel. Salvation extends beyond Israel. The theme of the universal revelation of God’s salvation is an allusion to Isaiah 40:3-5: “… And the glory of the Lord will be revealed, and all mankind together will see it.” Anna repeated Zechariah’s theme of redemption. To this joyful message, however, Simeon adds that Jesus is “set up for the fall and rising of many in Israel” (see Van der Walt 1997:24). Luke 1 already provided hints of the conflict that Jesus’ message would produce. Mary sang of God scattering the proud and sending away the rich (Lk 1:51-53). As soon as Jesus began his ministry, He was rejected at Nazareth (Lk 4:22-30).

Somehow the statement that “He will be a light for the nations” should remain true in the present world. However, that would not happen without some conflict and rejection.

THE PUBLIC MINISTRY OF THE SAVIOUR OF THE WORLD

Luke’s main concern is to present Jesus as the Saviour of the helpless and hopeless of the world in their historical situation (Versteeg 1992:75). In a larger extent than the other Gospel narratives, Luke portrays Jesus’ deep concern for the social underprivileged and outcasts.

In Luke’s miracle narratives, Jesus is presented as the mighty Saviour, liberating humans from the powers of disease, death and demonic powers. Significant are those miracle narratives, which are Sondergut in Luke. The healing of the ten lepers is found only in Luke (17:11-19). Of the ten, the only one who returned to thank Jesus was a foreigner, a Samaritan. More than any other Gospel, Luke wrote about Samaritans and people of other races.

Baum (2001:11-25) discusses the significance of Luke’s presentation of the healing miracles of Jesus. He focuses on the meaning and symbolism of Jesus’ healing miracles. He stresses, however, the historical truth of these miracles, which holds this symbolism. He also warns against the farfetched typological and allegorical interpretations of miracles by Origenes and Ambrosius of Milan by which every detail of the miracle report is being arbitrarily ascribed a theological meaning. However, he argues that the miracles of Jesus should be understood as parables in action. Resurrection from death (e g 7:11-17) symbolises that Jesus has the authority of granting life eternal. The healing of ill (e g Lk 5:12-26), symbolises forgiveness of sins, as Jesus says: “It is not the healthy that need a doctor, but the sick; I have not come to invite virtuous people, but to call sinners to repentance” (Lk 5:31-32). The result of this healing is that distorted relations are being repaired – relations with themselves, their environment, their fellows and with God (e g Lk 5:12-16; 17:11-19). In this healing process, the role of faith is paramount. “De weg van de ziekte naar de genezing loopt net zoals die van de zonde naar de vergeving: via het geloof” (Baum 2001:19).

When turning to the parables, fifteen are peculiar to Luke. Of these the parables of the Good Samaritan, the great banquet, the lost coin, the prodigal son, the rich man and Lazarus, the tax collector, and the moneylender all speak of the universality of his mission. Luke focuses on God’s love and Jesus’ care for the outcasts and the neglected. More than any of the Synoptics, Luke portrays Jesus’ love for the socially ostracised (Abogunrin 2000:10). These people may be rich or poor, the moderate or worst sinners, the sick, blind, and lame regardless of their disabilities. Without discrimination, Jesus received all who responded to God’s call.

Children, too, are objects of Jesus’ saving mission. Luke devoted special attention to the childhood of John and Jesus. On three occasions (Lk 7:12; 8:42; 9:38) Luke made special mention of children, children being welcome with Jesus.

In a Jewish context, which did not have high regard for women (Abogunrin 2000:11; Van der Walt 1997:107), Jesus treated men and women equally (Fitzmyer 1983:696). Apart from the accounts of Elizabeth, Mary and Anna, Luke wrote about Jesus’ raising of the only son of the widow at Nain, the penitent harlot, the crippled woman, the women in the parables of the lost coin and unjust judge, and Mary and Martha.

Thus Luke emphasised that Jesus came to accomplish a universal redemption, the Redeemer of the whole world. He deliberately sets his narrative in the framework of world history. Jesus offers forgiveness, salvation and liberation of all people, to Jews, Samaritans, pagans, rich, poor, sinners, outcasts, men and woman, people of all generations. The coming of Jesus, therefore, is not just an event in Jewish history, but also a world event (Abogunrin 2000:11; Morris 1990:200). Furthermore, Luke described the progress of the good news in the world in Acts, the sequel to this Gospel (see Du Plessis 1996:148).

THE DECLARATION OF THE REDEEMER

According to Luke 4:18-19 Jesus made a sevenfold declaration that the Messianic age had dawned in history. Jesus did not merely read from Scripture as God’s messenger, but instead proclaimed that Jesus Christ was realising God’s kingly rule and power in the pardon, salvation, healing, restoration and liberation. Jesus fulfils the passage from Isaiah 61:1-2 (see van Bruggen 1996:124-126).

Jesus declared the fruit of his work under the guidance of the Spirit. The first phrase of the declaration re-echoes Luke’s emphasis on the Holy Spirit (Floor 1988:21). Jesus used the words of Isaiah by means of a pesher, a literary method found at Qumran and early rabbinic literature, where a person is related to a prophecy. A writer contemporises a text by applying its fulfilment to his own time.

The declaration displays a clear chiastic structure. Luke omitted part of Isaiah 61:1, replacing it with an excerpt from Isaiah 58:6. This results in a chiastic structure, which stresses the accent Luke intended to place upon the proclamation of liberation in this quotation. The setting free of captives and the oppressed constitutes the hinge as well as the focal point of this chiastic structure. The omission of the words (in Is 61:2) “the day of vengeance of our God” from the quotation given most probably had been made to extend the scope of messianic blessedness to embrace the Gentiles (Martin 1976:369).

The anointing in the second phrase confirms the first phrase of the declaration. Jesus is the Messiah, the anointed One of God, the promised King. The remaining phrases all depict Jesus’ role and function as the Redeemer.

With this declaration people are called to enter a new era of liberty from the bondage of sin, death, dominion of Satan, and everything that militates against the fullness of life. This invitation demands response.

Another feature in this declaration is the search for the lost, the poor, the prisoners, the blind, the oppressed, the outcast and the underdogs (Morris 1990:210). The year of the Lord in Isaiah 61:1-2 alludes to the year of the Jubilee (Lev 25:8-55) when once every fifty years slaves were set free, debts were cancelled, and ancestral property was restored to the original family.

According to Luke, this Nazareth declaration proclaimed a new exodus (see Floor 1969:57-78). The first exodus was a demonstration of God’s deliverance from Egypt. Similarly, Isaiah saw the deliverance form Babylon as a new exodus (Is 43:16-24; 48:21). The rabbis also depicted God’s future deliverance in terms of a new exodus (Abogunrin 2000:14).

In summary, Luke shows Jesus as the consecrated Messiah, both gifted by and bearer of the Spirit, who would inaugurate messianic salvation in history. Luke depicts Jesus as the One to realise this sevenfold declaration. In his second book, Acts, Luke implies that this sevenfold declaration describes the mission of the church. The church must proclaim the declaration, but it should also be translated into action. The sevenfold declaration shows that the Gospel must be preached not only by word of mouth but also in activities. The message must be followed by concrete examples in meeting the needs of otherwise hopeless people (Abogunrin 2000:16).

SALVATION IN LUKE

Many theologians agree that salvation and related terms form a key concept in Luke’s Gospel (see Du Plessis 1996:172; Martin 1976:366; Van Unnik 1954:324). Thus Luke focuses on God’s plan of salvation of sinners and helpless people.

Several scholars have tried to define the concept of salvation in Luke (see Brown 1978:205-213). According to these studies several definitions can be compiled:

• Salvation refers to a dynamic act in which one is snatched from serious danger by another party.

• With reference to the Hebrew word (yasar) salvation refers to the rescuing from imprisonment and to move the oppressed out into the open. The act of deliverance weakens the oppressor by the mighty intervention of the deliverer. The help is such that the oppressed would be destroyed without it.

• “Saviour” (σωτήρ) refers to the deliverer from judicial condemnation, the one who saves from an illness, one who cures others in need.

• “Salvation”(σωτηρία ) refers to the blessings that God bestows on men in rescuing them from every human distress and form of divine judgement itself. It therefore refers to man’s total well-being.

• In the healing narratives the verb “to save” (σῴζειν) occurs sixteen times and the intensive form (διασῴζειν) twice. These terms never refer to a single part of the body, but always to the whole person. This understanding is necessary in view of the statement: “Your faith has saved you” (Lk 7:50; 8:48). Σῴζειν or σωτηρί occur three times in the Benedictus (Lk 1:69, 71, 77). Luke clearly shows the relationship between salvation and entry into the Kingdom of God. As far as Luke is concerned, this saving and finding take place in the present (Lk 8:12; 9:10; 15:4-6; 19:19).

The research of Powel (1992:5-10) on salvation in Luke-Acts deserves special consideration. He described Luke’s concept of salvation in a systematic way. Using charts he examined the context in which the key words (σωτήρ ) (saviour), (σωτηρία) (salvation), σωτήριόν (salvation) and σῴζειν (to save) occur in Luke’s writings. For each occurrence he identified the person(s) to whom the salvation is offered, the content given to this salvation (what it means), the basis for this salvation (who or what brings it), and the means through which this salvation is to be received.

From Powell’s charts (1992:6-7) one is struck by the great diversity of persons who are real or potential recipients of salvation in Luke’s writings. Intentionally Luke included men and women, adults and children, Jews and gentiles, and persons representative of various social classes. Luke emphasises that salvation is for all.

Powell’s charts reveal a similar diversity with regard to the content of salvation. The content appears to be determined in each instance by the needs of the person(s) involved. Therefore it would be difficult to construct a definition of salvation in Luke-Acts that does justice to all the possible applications listed in the charts. Powell (1992:6) proposed a broad definition: “Salvation in Luke-Act means participation in the reign of God.” This definition should be determined by three further observations:

• The reign of God in Luke-Acts is both a present (Lk 11:20; 17:21) and a future reality (Acts 22:18, 29-30). Therefore, salvation has both present and future dimensions. Luke recognises that people are interested in receiving eternal life (Lk 10:25; 18:18) and he affirms the legitimacy of this hope (Lk 18:30; Acts 13:48). However, in general, he lays more emphasis on the life God’s reign makes possible here and now. This is brought out by his repeated use of the word “today” in significant passages (Lk 2:11; 3:22; 5:26; 19:5, 9; 23:43). Salvation as participation in the reign of God “means living life, even now, as God intends it to be lived” (Powell 1992:6).

• articipation in the reign of God may involve either the introduction of positive features (peace, blessing, eternal life) or the removal of negative ones (disease, demons, sin). By incorporating both these elements into his concept of salvation, Luke did justice to both the Hebrew and Greek backgrounds out of which he wrote. The Jewish world associated salvation with deliverance from enemies, while the Greco-Roman society thought of salvation as the bestowal of various blessings (Powell 1992:7). Jesus is represented as a Saviour who is both Messiah and Lord (Lk 2:11; Acts 2:36). As Jewish Messiah, Jesus fulfils all God’s promises (Lk 4:16-21; 9:31; 24:27-41). As Lord, Jesus is the one through whom God’s mercy is extended to all (Acts 2:21; 4:9-10; 10:36-38). He meets and surpasses society’s expectations of a Hellenistic “benefactor” by bestowing gifts of healing, peace and the forgiveness of sins.

• In presenting salvation as participation in the reign of God, Luke made no distinction between physical, spiritual, or social aspects of salvation (Lk 5:23). God is concerned with the salvation of all aspects of human life.

In Luke 18:24-26 “entering the reign of God” and “being saved” are treated as synonyms. Participation in the reign of God is a present possibility that involves liberation from anything that prevents one from living life as God intends (Lk 4:18-19) (Powell 1992:8).

It is apparent that salvation in Luke-Acts is based simply on the inexplicable initiative of God (Lk 3:6; Acts 28:28). God used Jesus to make this salvation possible. Jesus was born as Saviour (Lk 2:11). He brought salvation to people throughout his earthly life. The reason for his coming was to “seek and save the lost” (Lk 19:10). After his ascension Jesus continues to remain active and present through his disciples until the present day.

Luke often portrays salvation as a divine gift without any further consideration of how this gift is appropriated. However, sometimes Luke makes it clear that salvation can be either accepted or rejected. When he specifies a means through which salvation is received, it usually means faith or faith-related activity. Faith does imply willingness and desire to be saved. According to Luke salvation can occur solely as a result of God’s initiative, or as a result of God’s gracious response to the initiative of one who wishes to be saved. “People who wish to participate in the reign of God and desire to live as God intends receive this salvation when, through God’s grace, they respond to the proclaimed word about Jesus with faith” (Powell 1992:10).

The preaching of salvation today, should therefore take the word in the fullness of its meaning. The narrative of Luke should rectify the misconception that Christian salvation is merely symbolic or primarily concerned with the soul and after life (see Joubert 1993:103). According to Luke, salvation must be related to a person’s body, health, victory over demonic powers, provision of daily needs and the security and total well-being of the society. The Jesus that would be meaningful in the present context is the one Luke proclaims as the all-conquering and all-sufficient Saviour. He has broken into the domain of the Satan, taken him captive (Lk 11:21) and deprived him of his prey. This conquest of Satan must not only be proclaimed but also applied.

THE HISTORY OF A BEGINNING

Luke’s Gospel describes more than just the end of a beautiful dream, as portrayed by Wright (1997:10-21). A special characteristic of the historical writing in the Gospel of Luke is that it insists that it is only writing about a beginning. The events that are described, are not simply events that took place in the past – rather, they are the start of a development that has continued right up the to time of the reader. Jesus did not come as the end of history or of all historical development. He must be regarded rather as the end of one historical period and the commencement of another. All this is a disclosure of a plan on God’s part to bring salvation to people who acknowledge that plan and accept it. Christians reading Luke later have experienced how this Gospel has been preached in their own context. The history of all Christians began with the coming of Jesus and with his work on earth as the Christ of God (Jordaan 1991:197; Van Bruggen 1998:76) and has since developed. Luke emphasised that God’s word in history did not end with the ascension of Jesus.

This becomes evident since Luke is the only Evangelist to produce a sequel to his Gospel (Versteeg 1992:70). Luke sees his second book, which deals with the outpouring of the Holy Spirit and the apostle’s preaching of the Gospel to places as far away as Rome, as a continuation of his first book, which dealt with the life and work of Jesus on earth. What Luke sets out in his Gospel is already an interpretation of these saving events. The spread of the good news in and by the church is a continued interpretation of these saving events in the church’s life and proclamation. So the two books are in reality two parts of the one history of God in his involvement with this world (Du Plessis 1996:144).

In the Gospel Luke wrote about “all that Jesus began to do and to teach until the day he was taken up to heaven” (Acts 1:1-2). In the Book of Acts Jesus is still the subject, the one who acts, albeit now from heaven and by means of his Holy Spirit. It is Jesus who pours out the Spirit (Acts 2:33), and his Name continues to heal in Jerusalem (Acts 3:16). When Stephen dies as the first martyr, he sees the heavens open and Jesus sitting on the right hand of God, involved in what is happening on earth (Acts 7:55-59). Saul sees Jesus on the road to Damascus (Acts 9:5), and years later he sees Him again in prison (Acts 23:11). The Lord is truly raised. In the book of Acts Luke writes about his continuing work, which Theophilus was also permitted to experience (see Lk 1:1-4; Acts 1:1-5). This means that his first book did not present the life of Jesus on earth as simply something that happened in the past, but as the beginning of the Christian present (Van Bruggen 1998:76). That present did not stop at the end of Luke’s writings. His books are open-ended as to the continued progress of the Gospel of Jesus.

The focus of attention is dominated by the awareness that what is being written is a continuing history that is still valid and active. The reality of the resurrection and ascension streamline the Gospel’s description of Jesus’ life on earth.

For Luke, Jesus is the Saviour who goes into action. His work began in his ministry on earth, and it continues after his exaltation and the outpouring of the Spirit. This clearly demonstrates the necessity of discipleship. Luke does not recount the story of Jesus as a disinterested or neutral narrator. He tells of these things that have happened in reality in order to evoke reaction from his readers. The offer of God’s mercy and grace constrains one to pastoral concern for the needy. O’neill investigated the six “Amen” sayings in Luke which relate to these saving events. He concluded that this pastoral concern is true of the drift of the entire Gospel: “We are witnessing the beginnings of Pastoral Theology” (O’neill 1959:9).

THE IMPORTANCE OF THE TEMPLE IN LUKE’S GOSPEL

At the beginning of this Gospel as well as at its end the temple is involved (1:8, 21f; 2:27, 37; 24:53). In the beginning it is portrayed as lifeless and hopeless. Since the birth of John is announced there, a new era has dawned. Jesus as the long-awaited Redeemer is welcomed there. After Jesus’ ascension the climax was reached as his disciples gathered in the temple joyfully praising God. This is the culmination of the frequent features of praise to God and joy over his mercy that has been received.

Likewise, Jerusalem itself is also significant. In Luke Jerusalem is the historical and symbolic terminal point of God’s plan in sending Jesus Christ to his world, and in Acts it becomes the jumping-off-point in proclaiming the good news of salvation to the end of the earth (Acts 1:8).

Spiritually speaking, a lifeless place and religious practices were revived with the coming of the Saviour. His redemption gave renewed meaning to religious activities. This is a directive for the church even for today.

THE SAVIOUR OF THE PRESENT WORLD

As result of this investigation a few guidelines can be drawn as to how Jesus, according to Luke, should be proclaimed as the Saviour of the world in our present context.

• The historical basis of this narrative should be taken seriously.

• One has to accept that God’s salvation for the humankind in distress commenced with the humble birth of Jesus as historical event.

• One has to realise that God is concerned with the whole world in the massiveness of all its suffering and shows it in his deeds.

• Furthermore, one has to realise that Jesus demonstrated God’s love for people in need, without discrimination of whatever sort, in the historical event of his public ministry.

• One also has to accept Jesus’ sevenfold declaration, and that He will receive all who respond to his invitation of redemption.

• One has to understand the word “salvation” in the fullness of its meaning, referring to all forms of human distress.

• The salvation by Jesus did not end with his public ministry some 2 000 years ago. Jesus is continuing his salvation by means of his church. The church has the responsibility to proclaim Jesus’ salvation by words, but also in concrete activities to meet the needs of otherwise hopeless people.

• Such a pastoral concern gives renewed meaning to all religious activities in church and society.

One might ask whether Luke is not harbouring a “theology of glory” and of painting an unrealistic portrait that ignores the inevitable failures and sufferings of life. However, Luke’s account is intended to encourage people not to avoid the real world. To the contrary, Christians should face the world full of sufferings. Luke urges us to show pastoral concern and to believe that the possibility of living as God intends may be greater than we could imagine.

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