Here recently I have been doing an in-depth investigation of the gospel of Luke. One way to approach Luke and Acts is to look at some of the great themes in both books.
One theme is the attention Luke pays to peace. The Greek term eirene occurs only four times in Matthew, once in Mark, and six times in John's gospel. The word peac occurs 14 times in Luke and another 7 times in Acts. Peace and salvation support one another in the angel's proclamation to the shepherds at the birth of the Savior (Lk 2:10-14). The Old Testamente idea of shalom is found in the words of Mary and Zechariah. First, there is the sense of shalom as the idea of "material well-being for the lowly in Mary's song." Second, there is the sense of shalom in reference to the idea of "political well-being" of Israel being delivered from her "enemies" (Zechariah). Third, there is the sense of shalom in reference to the "spiritual well-being" of God sending a "mighty savior" (Lk 1:69, Zechariah's words) who would bring about the "forgiveness of sins." (Willard Swartley, Covenant of Peace: The Missing Peace in New Testament Theology and Ethics, 122).
Luke deals with peace more than any other NT writer (Paul uses the term 10 times). Peace has a close connection with salvation in Luke-Acts. Luke seems to be using the rich meaning of the OT equivalent, shalom, which is the "positive blessing of God in all its many aspects" (Leon Morris, The Gospel of Luke, 45). In Luke 7, there is the account of Jesus' dining at the house of a Pharisee and a woman comes to Him and washes the Lord's feet with her hair. This woman is simply called a sinner (Lk 7:37). After Jesus pronounces her forgiven (vs. 48), those who are dininge worth Him ask the question, 'Who is this who even forgives sins?' Jesus tells the woman, 'Your faith has saved you; go in peace' (vs. 50). Perhaps Luke even echoes the Messianic expectation of the One Who would turn their weapons of war into farming implements (Isa 2:1-4; Micah 4:1-3), the One Who would usher in an everlasting shalom (Isa 9:6-7) (Swartley, pg. 123). While the message of the parable of Ethernet two debtors seems to be focusing upon the proportion of her love being based upon the greatness of God's mercy and forgiveness (and the point is, every person is a sinner), the point of Jesus' statement in verse 50 is that our faith in Jesus leads to salvation, and salvation brings shalom or peace (Swartley, 124).
More on this theme will be continued in a later article. Randy Neal
One theme is the attention Luke pays to peace. The Greek term eirene occurs only four times in Matthew, once in Mark, and six times in John's gospel. The word peac occurs 14 times in Luke and another 7 times in Acts. Peace and salvation support one another in the angel's proclamation to the shepherds at the birth of the Savior (Lk 2:10-14). The Old Testamente idea of shalom is found in the words of Mary and Zechariah. First, there is the sense of shalom as the idea of "material well-being for the lowly in Mary's song." Second, there is the sense of shalom in reference to the idea of "political well-being" of Israel being delivered from her "enemies" (Zechariah). Third, there is the sense of shalom in reference to the "spiritual well-being" of God sending a "mighty savior" (Lk 1:69, Zechariah's words) who would bring about the "forgiveness of sins." (Willard Swartley, Covenant of Peace: The Missing Peace in New Testament Theology and Ethics, 122).
Luke deals with peace more than any other NT writer (Paul uses the term 10 times). Peace has a close connection with salvation in Luke-Acts. Luke seems to be using the rich meaning of the OT equivalent, shalom, which is the "positive blessing of God in all its many aspects" (Leon Morris, The Gospel of Luke, 45). In Luke 7, there is the account of Jesus' dining at the house of a Pharisee and a woman comes to Him and washes the Lord's feet with her hair. This woman is simply called a sinner (Lk 7:37). After Jesus pronounces her forgiven (vs. 48), those who are dininge worth Him ask the question, 'Who is this who even forgives sins?' Jesus tells the woman, 'Your faith has saved you; go in peace' (vs. 50). Perhaps Luke even echoes the Messianic expectation of the One Who would turn their weapons of war into farming implements (Isa 2:1-4; Micah 4:1-3), the One Who would usher in an everlasting shalom (Isa 9:6-7) (Swartley, pg. 123). While the message of the parable of Ethernet two debtors seems to be focusing upon the proportion of her love being based upon the greatness of God's mercy and forgiveness (and the point is, every person is a sinner), the point of Jesus' statement in verse 50 is that our faith in Jesus leads to salvation, and salvation brings shalom or peace (Swartley, 124).
More on this theme will be continued in a later article. Randy Neal