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Re: [Synoptic-L] Luke's editorial procedure (was: Did overlaps affect Luke's ...

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  • Maluflen@aol.com
    In a message dated 7/30/2002 12:11:07 AM Pacific Daylight Time, ... Luke doesn t use FULASSW here of simple Christian obedience to God as such, but rather as
    Message 1 of 1 , Jul 30, 2002
      In a message dated 7/30/2002 12:11:07 AM Pacific Daylight Time, ron.price@... writes:

        As I see it, Lk 11:27-28 was derived from an sQ saying which Mark transformed into Mk 3:31-35.
      The essential primitivity of Lk 11:27-28 seems to be indicated by the use of FULASSW in the sense of 'to observe a matter of injunction or duty' (as my lexicon describes it). Elsewhere Luke uses this word for observance of the Jewish law (Lk 18:21; Ac 7:53) or of the Jewish law as interpreted by James et al. (Ac 16:4; 21:24,25) but never of simple Christian obedience to God. It is difficult to imagine Luke composing (as opposed to preserving from a respected source) a saying which has Jesus commend the keeping of the Jewish law.

      Luke doesn't use FULASSW here "of simple Christian obedience to God" as such, but rather as the appropriate follow-up response to God's message as communicated concretely by an authoritative spokesperson (God's message=TON LOGON TOU QEOU, an expression which is a favorite of Luke's, is used routinely for the gospel message preached by the apostles in Acts). The entire formula is certainly based on Deuteronomic language where, however, FULASSW nearly always has its own (usually plural) object (as opposed to sharing one, as here, with a verb which precedes it -- although the verb "to hear", or dergleich, very often does precede it, as here, in Deuteronomic idiom). Luke is here substituting the apostolic preaching and teaching (as communicating that of Jesus himself) for Torah as the concrete place where one hears and responds to God's word and will. The blessedness that accompanies such a response is one that can extend to the Gentiles, as is clear from the prominent use of the idiom (hO LOGOS TOU QEOU) in Acts 13:46. For all these reasons, I would agree with what I think is the opinion of Mark Goodacre, that Lk 11:27-28 is a Lukan composition, employing Deuteronomic language, and adapting it to the specifically Christian (and hence not exclusively Jewish) missionary setting in which he himself is involved as a coworker of Paul.

      Leonard Maluf
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