Abstract
This clear and accessible introduction to central themes in the narrative of Luke–Acts comes from an eminent historical theologian who has previously published a brief theological commentary on Luke for Westminster John Knox Press's “Belief” series.
The opening chapter highlights the universal scope of “the story Luke tells”: it concerns the history, and the future, of all humankind. González regards Luke's two-volume narrative as an “unfinished” story (10–13). The spatial and temporal openness of the story is a clue to Luke's purpose as a historian: “not only to inform … but also to invite both Theophilus and us to continue a history that is still ongoing” (13). González aims, then, to read Luke–Acts as an “invitation”—as “a guide and a call for the living of our own stories” (13). Chapter 2 grounds a reading of Luke's narrative in Jewish Scripture, employing typology as the primary category of analysis (in the process understating the importance of prophecy or promise and fulfillment). Jesus thus represents the culmination of the divine activity in the ancient history of Israel.
In chapter 3, González offers a robust treatment of the radical reversals in the Lukan narrative, which touch on religious, social, and economic relations. He suggests that Luke's “vision of an ideal church is of a people of God that lives in a constant jubilee, and in which therefore there are no poor” (38). Chapter 4 analyzes the treatment of gender—focusing on the place of women—in Luke's narrative. Where many recent studies have found Luke's presentation of women to be ambivalent, González views the role of women in Luke–Acts to be both prominent and favorable—though later interpretations have obscured this feature of the narrative.
In chapter 5, González presents a holistic picture of salvation, a central concern of Luke's narrative from beginning to end. Salvation encompasses the restoration of health, liberation from enemies, and the reclaiming of what belongs to God; it concerns body and soul, matter and spirit, individual and community (75). Invoking Acts 4:12, González holds that salvation and well-being are always the gift of Jesus (72). Chapters 6 and 7 then rehearse the recurring meals (food and drink) that figure so prominently in Luke's story (ch. 6) and in its depiction of worship (ch. 7).
Chapter 8 sketches the activity of the Holy Spirit in Luke's two-part story; in the Gospel “we see the Spirit acting through Jesus,” and in Acts “we see Jesus acting through the Spirit in the church” (116). The book of Acts is really the “Acts of the Holy Spirit” (117), and this Spirit of God is ever “free and sovereign,” beyond the control of either believer or church (123). Far from creating hierarchical social patterns, the Spirit comes “to create a community that will be a foretaste of the reign of God,” in which “all will equally share the same power” (124). A three-page conclusion returns to the image of Luke's story as unfinished, an “open invitation” to readers to continue the story and its witness to the good news.
This book offers an engaging walk-through of important themes in Luke–Acts. It will serve well as a primer for new readers of Luke or as a refresher for seasoned (non-specialist) readers. Among several corrections that are needed, I mention the following: Cornelius is called a “pagan” (35), but later (more accurately) a “God-fearer” (40); Luke is not the only Gospel to place at the center of the story a journey from Galilee to Jerusalem (41; Luke borrows, and expands, this pattern from Mark); Jesus is not “seated” at God's right hand in Acts 7:55, but “standing” (44); the beloved disciple present at the cross in John's Gospel is not John (as assumed on 54); Mary Magdalene appears at the empty tomb in Matt 28:1–10, not 1:1–10 (54); John's Gospel does include an account of Jesus's last supper with his disciples (despite the contrary claim on 77), though it replaces words over the bread and cup with a foot-washing. The book includes neither bibliography nor indexes. It also lacks footnotes and does not explicitly engage current or recent scholarship on Luke–Acts. What it does provide, however, is the fruit of a wise theologian's thoughtful, lifelong engagement with Luke's story.