Gospel of Luke 12–24 Flashcards
Which Greco-Roman or Judean views of the afterlife best describe Jesus’s postmortem existence according to the Gospel of Luke?
Jesus’s postmortem existence aligns with the Judean view of apocalyptic resurrection. Luke 24:36–43 shows Jesus’s bodily resurrection, demonstrating the physicality of his post-death state. Luke 24:50–53 highlights his ascension, affirming a return to the Father rather than immortality of the soul or apotheosis.
How do the ascension narratives of Jesus in Luke and Acts compare to those of other Greek and Roman figures?
In Luke 24:50-53 and Acts 1:9-11, Jesus ascends to heaven, which is similar to the Greek and Roman motif of divine figures departing to a higher realm. However, unlike those gods who might be deified after death (apotheosis), Jesus’s ascension is a divine return to God, emphasizing his unique identity as both human and divine, as seen in Acts 1:10-11.
Who is the “good news of great joy” directed toward in the Gospel of Luke (Luke 2:10-14; 2:27-32; 3:10-14; 24:44-49)?
The “good news of great joy” is directed to a broader audience, including both Jews and non-Jews. In Luke 2:10-14, the angels announce the birth of Jesus as good news for “all the people,” and Simeon in 2:29-32 speaks of salvation prepared “in the sight of all nations.”
What is the significance of the genealogies in Matthew 1:1-16 and Luke 3:23-38?
Matthew traces Jesus’s lineage through David and Abraham, emphasizing Jesus’s Jewish heritage and fulfillment of prophecy (Matt 1:1-16). Luke traces the lineage through David to Adam (Luke 3:23-38), highlighting the universal aspect of Jesus’s mission, portraying him as the Son of God for all humanity, not just the Jews.
How many disciples does Jesus send out to preach in Matthew 10:5-7 and Luke 10:1-2?
In Matthew 10:5-7, Jesus sends out 12 disciples, reflecting the 12 tribes of Israel. In Luke 10:1-2, Jesus sends out 70 disciples, symbolizing the 70 nations of the world in ancient thought, suggesting a more universal mission beyond Israel.
What are the similarities and differences between Matthew 28:16-20 and Luke 24:44-53?
Both passages describe the post-resurrection appearance of Jesus and his commission. Matthew’s version (28:16-20) focuses on the Great Commission to make disciples of all nations. Luke’s version (24:44-53) emphasizes the fulfillment of scripture and the empowerment of disciples through the Holy Spirit. Matthew is more mission-focused, while Luke highlights the theological fulfillment of Jesus’s ministry.
How does the narrative in Luke 24:13-49 modify the basic Greek pattern of hospitality and Zeus Xenios?
In Greek tradition, Zeus Xenios appears as a stranger to test hospitality. In Luke 24:13-49, Jesus appears as a stranger to two disciples on the road to Emmaus, but they do not initially recognize him. The difference is that, instead of being rewarded or punished based on hospitality, the disciples’ eyes are opened only when Jesus shares a meal with them, showing the importance of divine revelation rather than just hospitality (Luke 24:30-31).
How does the Gospel of Luke portray “good news for Gentiles”?
The Gospel of Luke emphasizes Jesus’s mission to the Gentiles through his inclusive actions, parables, and teachings. For example, Luke 4:25-27 references Elijah and Elisha helping Gentiles, showing that God’s salvation extends beyond Israel. Luke’s genealogy (3:23-38) traces Jesus to Adam, highlighting his role for all humanity, not just Jews.
