Luke A Plagiarist George Rice PDF

The purpose of this book is to investigate a concept of inspiration
not generally held by most Seventh-day Adventists. Although the

publisher believes that this book will stimulate a constructive study
of this subject, this book does not represent an official pro
nouncement o f the Seventh-day Adventist Church nor does it nec
essarily reflect the editorial opinion of the Pacific Press Publishing
Association.
All Bible texts in this book are from the Revised Standard
Version.
Cover photo by Joan Walter
Copyright © 1983 by
Pacific Press Publishing Association
Printed in United States of America
Library of Congress Cataloging in Publication Data
Rice, George E., 1933—

Luke, a plagiarist?
Includes bibliographical references.

1. Bible. N.T. Luke—Criticism, interpretation, ets. 2. Bible.
N.T. Gospels—Criticism, interpretation, ets. 3. Bible—Inspira
tion. I. Title.
BS2595.2R47- 1983 226’.406 83-13187
ISBN 0-8163-0542-0
Introduction
“ All scripture is inspired by God.” (2 Timothy 3:16). This state

ment is familiar to all readers of the Bible. It is appealed to in de
fense of the Bible’s authority and origin. Some even appeal to the
unique word in this verse that is translated “ inspired” by the
RSV, theopneustos—“ God breathed”—as proof that the words
of the Bible came directly from God.
Seventh-day Adventists, however, have gone on record in their
official publications as rejecting “ verbal inspiration.” How, then,
do we understand the process by which God gave us the Bible? To
answer this question, 2 Peter 1:20, 21 is usually quoted, “ First of
all you must understand this, that no prophecy of scripture is a
matter of one’s own interpretation, because no prophecy ever
came by the impulse of man, but men moved by the Holy Spirit
spoke from God.” Then this passage from 2 Peter is promptly
misquoted. “ You see,” we are told, “ the Bible was produced in
exactly this way, ‘men moved by the Holy Spirit spoke from
God.’ ”
But Peter is speaking of prophecy in this passage. He informs us
as to how prophecy originated. What about those books in the
Bible that are not prophetic books, for example, Matthew, Mark,
Luke, John, Acts, 1 and 2 Kings, 1 and 2 Chronicles? How did
they come into being, and why do we consider them inspired?
What about the portions of the books we call prophetic books that
are not prophecy? For example, the historical sections of Daniel,
Isaiah, Jeremiah? They are not prophecy. How did these portions
come into being, and why do we consider them inspired?
Paul’s statement in 2 Timothy is true! “ All scripture is inspired
by God.” God is the source of each book in the canon of scrip
ture, whether it is prophecy, history, poetry, or wisdom sayings.
But Peter’s statement only deals with prophecy! When we try to
use the prophetic model described by Peter to account for all the
books of the inspired canon, we immediately run into serious
problems. The prophetic model cannot account for thje origin of
every book in the Bible. In fact there are a large number of books
for which it cannot account. Therefore, we need a second model
of inspiration to stand side by side with the prophetic model. A
second model that will be a companion to and a complement of the
prophetic model.
Where do we find such a model? Within the Bible itself! Actu
ally, the Bible does not tell us very much about how it was put
together. There are a few isolated statements such as the ones we
quoted from 2 Timothy and 2 Peter. Of these few statements, one
clearly identifies and describes how this second model of inspira
tion works, but we have virtually ignored it. That is why we try to
use Peter’s statement on prophecy to explain the origin of all bibli
cal books, whether they are prophecy or not.
The purpose of this book is threefold: (1) to introduce the reader
to the second model of inspiration, (2) to define it in such a way
that it will become a tool to help us understand the message of the
nonprophetic books, and (3) to give sufficient examples of how
the authors of nonprophetic books worked under this second
model so this model will be adequately and properly understood.
Contents
The Missing Link 9
The Lucan Model 19
Gospel Writers as Authors 31
Gospel Writers as Theologians, Part I 43
Gospel Writers as Theologians, Part II 61
Small, Unimportant Changes 71
Large, Important Changes 83
Luke’s View of Salvation 97
Conclusion 109
i!
The Missing
The truth struck me like a bolt of lightning. I was teaching a

religion class at Atlantic Union College in the early 70s. The gen
eral topic being discussed was the inspiration of the Bible, and on
that day a Bible writer’s use of quotations dominated the class
period.
I can remember being deeply interested in individual reactions
to the issue. Some students believed that inspired writer “ A”
would only quote from another inspired writer, say, inspired
writer “ B.” This was the only way, they reasoned, that the quota
tion used from writer “ B” could possibly be considered inspired.
Other students disagreed. They believed that inspired writer “ A”
could quote from uninspired writer “ B.” Because “ A’’ was in
spired, the uninspired material quoted from writer “ B” would
now be considered inspired and authoritative.
Still others were not quite sure what they did believe on this
point because they had never really thought it through. Then a
young man raised his hand. He stated that his father was a pastor
(his father and I had been fellow pastors in the New England area)
and that his father had always taught, and still taught, that any
thing a “ prophet” wrote was original. Therefore, divine inspira
tion made no allowance for quotations from other sources. It was
then that the lightning struck!
Although some members of the class were amused at such an
idea, the student was dead serious, and I was shocked. Shocked
into the realization that many of our people (some pastors in
cluded) have a very limited understanding of inspiration. I sensed
9
10 LUKE, A PLAGIARIST?
at that moment how vulnerable this student was. What would

have happened to him if he had been confronted with certain facts
about inspiration within a hostile environment? Would he have
been able to maintain his faith in the Scriptures? It was fortunate
for him that he was faced with this issue in a controlled environ
ment that was friendly.
Misunderstandings concerning inspiration extend far beyond
the use of quotations. Frederick E. J. Harder sensed the dangers
as he pinpointed a second area of misunderstanding. “ Tradition
ally, Seventh-day Adventists have tended toward the rather rigid
position of John Calvin. Although official publications deny ac
ceptance of the dogma of verbal inspiration, frequently there is a
lack of understanding as to the full implications of the deniafand a
failure to replace it with a more consistent, realistic position. We
cannnot with impunity continue to ignore the problems involved.
There needs to be a frank recognition of issues accompanied by
courageous effort toward their solution.” 1
If Harder’s concluding statement was true when he penned
these words, they are surely just as true today. But a “ frank rec
ognition of issues” involved in inspiration is not easy to come by,
even if one puts forth the “ courageous effort toward their solu
tion.” As William G. Johnsson admits, “ Defining inspiration is
like catching a rainbow. When we have put forth our best efforts,
there will remain an elusive factor, an element of mystery.” 2
The purpose of this book is not to remove the “ element of mys
tery” that Johnsson speaks of, for no human can penetrate and
comprehend that which has not been revealed by the Almighty.
And indeed, there are “ elements of mystery” in the experience
we call inspiration. Rather it is the purpose of this work, by exam
ining those things which have been revealed, to present “ a frank
recognition” of some of the issues involved in inspiration. The
aim is to isolate and examine the missing link in the Seventh-day
Adventist understanding of inspiration. This is not said arrogantly
nor boastfully. But, no matter how painful it may be, and it will be
painful for some, we must admit there is a missing link. The state
ment of the student in class, the works of Ron Numbers and Wal
ter Rea, and the admission of Harder testify to it.
As Harder observes: “ In other words, a doctrine of divine rev-
THE MISSING LINK 11
elation can effectively survive only in its entirety—not in frag

ments. It will be embalmed soon after any of its parts are down
graded, ignored, or inordinately exalted.” 3 Recent events have
proved Harder’s words prophetic. As a church we have been pur
suing and developing in great detail one phase of inspiration,
while leaving its companion virtually unrecognized and unex
plored. As a result we have a fragmented understanding of inspi
ration, and, as Harder predicted, we are reaping the result.
An examination of the material produced by Adventist writers
over the years on the topic of inspiration will show that our efforts
have centered on the ‘‘prophetic model.” I am borrowing this
term from Paul Achtemeier. He shows how this understanding of
inspiration was rooted in the experience of the Old Testament
prophet, and how, for the Jew, this model met the test of inspira
tion, i.e., ‘‘words written by human hands whose ultimate source
is God himself.” The prophetic model was then applied by the
Jews to the other sections of the Bible, e.g., poems, songs, histor
ies, wisdom sayings, etc.4 Achtemeier then adds, ‘‘Such an un
derstanding of prophecy, and of the prophet as the model for un
derstanding the inspiration of Scripture, continued its influence in
the Church through the Middle Ages and into the period of the
reformation. . . . This view of inspiration continues to dominate
the thinking of the conservative Christian scholars of our time,
and is probably also the model assumed by most people who are
untrained in theology.” 5 As a church, the majority of us under
stand inspiration in this same way. The prophetic model becomes
a big umbrella under which we gather all of the books of the Bible.
But herein we err. All books in the Bible were not written accord
ing to the same model. To recognize this fact does not mean that a
person is not conservative in his view of inspiration, in spite of
what Achtemeier says.
Therefore, while using Achtemeier’s term, I would like to
redefine it. By so doing room is made for a second model of inspi
ration, which as you will see is the complement to and companion
of the prophetic model. In this present study, the term ‘‘prophetic
model” will refer to divine revelation coming to the prophet
through dreams, visions, thought illumination as seen in the
psalms and the wisdom literature, and the recording of these
theophanies (divine manifestations) under the guidance of the

Holy Spirit.
Achtemeier picks out Jeremiah as the most appropriate exam
ple of this model, although certainly John the revelator could also
be classified as an appropriate example. Achtemeier says: “ Of all
the prophets, Jeremiah is perhaps the clearest example of the use
fulness of the prophetic model for inspiration. The words that
Jeremiah has to speak to Israel were put into his mouth by God
himself (Jer. 1:9, 2:1), but even more, Jeremiah at one point is
commanded to write down the words that God had dictated to him
(36:1-4, 32). Here clearly, is a model that meets the test of inspira
tion: words written by human hands whose ultimate source is God
himself.’’6 (We must not misunderstand Achtemeier here; he is
not a defender of verbal inspiration.)
As Achtemeier correctly points out, the origin of all biblical
books is commonly thought of as being classed under the umbrella
of the prophetic model. As I have noted above, Adventist writers
speak and think in these terms. The result is the fragmenting of
inspiration.
Our literary productions on the topic of inspiration have been
apologetic (the vindication of a position) and polemic (the refuta
tion of the opinions of another). In our early years small books
and pamphlets were produced that vindicated the Bible as the
word of God. Fulfilled prophecy and archaeological finds became
the proof of the Bible’s origin and authority. These books were
used widely in evangelism.
In recent years we have found it necessary to restate and care
fully define inspiration for our own people. This necessity has
arisen from recent attacks upon the work of Ellen G. White and
has forced our restatements to be polemic. Because we accept El
len White’s visions as genuine, the prophetic model has been
sharpened and further clarified under these attacks. However,
these polemical works have not examined nor developed the sec
ond model of inspiration—the subject of this presentation. All
Scripture is still classified under a common umbrella—the pro
phetic model.
For example, Harder sees the danger of fragmenting divine rev
elation as well as the danger of not accepting it in its entirety. By
THE MISSING LINK 13
placing all Scripture within the prophetic model and ignoring the
second, complementary model, he himself has not escaped the
very danger he identified. “ Beginning with events related to the
Exodus and continuing to the close of the apostolic age, inspired
revelations were committed to writing and ‘embodied’ in an in
spired book.” 7 The statement “ Inspired revelations were com
mitted to writing” fits the prophetic model. Harder paraphrases
Ellen White here.8 She is preparing her readers to understand that
she has seen in vision (prophetic model) scenes from the great
controversy between Christ and Satan. Therefore, the primary
context in Ellen White’s statement is the prophetic model of inspi
ration. However, Harder is not speaking only in terms of the pro
phetic books which resulted from divine revelations, rather, he is
speaking of the entire canon of Scripture. Everything is included
under the broad term “ inspired-revelations.” But there are many
books in the Bible with which “ inspired revelations” (as this ex
pression is used by Harder and understood by Adventist readers)
have no connection. These books did not result from dreams and
visions. Strictly speaking they do not fit within the “ prophetic
model.” One might legitimately ask, Where, then, do they fit?
The answer is simple. They fit under the second, and neglected,
model of inspiration.
When we come to the New Testament, Paul’s statem ents are
often set forth as an example of inspiration. For instance, he
assutes his readers—by using the term theopneustos (2 Timothy
3:16), which literally means “ God breathed” —that Scripture is
indeed inspired by God. Paul himself speaks of his own experi
ence in the following words, “ I did not receive it from man, nor
was I taught it, but it came through a revelation of Jesus C hrist.”
Galatians 1:12.
When one reads the use made of Paul by Adventist writers on
inspiration, one is impressed that Paul and his revelations (pro
phetic model) are the norm for all the writings in the New T esta
m ent.9 But we must not jum p to such a hasty conclusion. Of all
the New Testament writers only Paul and John are known to have
had visions, and thus fit into the prophetic model. Paul only ap
peals to his visions in a limited way; and of the five New T esta
ment books written by John only one originated from visions.
14 LU K E, A PLAGIARIST?
Therefore, it would seem that neither Paul’s nor John’s visions

are the norm for New Testament books.
In the "Study Documents on Inspiration and Creation,” pub
lished in the Adventist Review of January 17, 1980, we see the
same approach to inspiration. "The Bible came through divine ac
tivity by w hich God revealed H im self to specially chosen
agents. . . . God inspired these men to receive and communicate
His revelation accurately and authoritatively.” 10 Again we see all
of Scripture being gathered together within the prophetic model,
and no distinction made between those writings that resulted from
direct revelations from God and those that did not. Here is where
the problem lies.
Nearly forty years ago, Carlyle B. Haynes briefly touched upon
the second model of inspiration in his apologetic work, The Bible,
Is It True? Haynes said that part of the work of an inspired writer
was “ to compile and edit existing documents.” 11 However, he
expanded no further on this statement.
Except for a limited treatment found in the Seventh-day Ad
ventist Bible Commentary on Luke 1:1-4,12 it has only been re
cently that a few Adventist writers have begun to allude to the
second model of inspiration. But none of them develops in detail
how this model works. R. F. Cottrell remarked, “ Aspects of
Scripture that reflect the human element include: the selection of
material and the order in which it is presented, the composition,
the forms of expression. . . . The order is not always exact.” 13
However, we shall soon see that under the second model of inspi
ration these characteristics are not merely “ human elememts.”
They reflect the guidance of the Holy Spirit.
Warren H. Johns recognizes that the message of a Bible writer
will “ be shaped according to the messenger’s thought patterns,
culture, environment, background, training, personality, and
reading habits.” 14 Johns further says that “ inspiration is not to be
equated with originality,” that it is “ not diminished by the use of
uninspired sources,” and that “ inspiration goes beyond what has
been presented in vision, and sometimes stands independent of
visions.” 15 But all of this is said in the context of polemics. It is
said in defense of the prophetic gift as exercised by Ellen White,
who is thought of by many as writing according ,to the prophetic
THE M ISSING L IN K 15
model. Therefore, these comments are equated with the prophetic

model and are not permitted to stand on their own as characteris
tics of the second model of inspiration.
The “ Study Documents on Inspiration and Creation” also al
ludes to a point that is characteristic of the second model of inspi
ration. “ At times they [prophets who received dreams and vi
sions] were divinely led to include material previously written that
was relevant to their message.” ' 6 But it is clear from the context
that the authors of this document were thinking solely in terms of
the prohetic model. The time is long overdue for us to think in
terms of both models being present in the work of an inspired
writer. Indeed, many Bible writers demonstrate this to be true.
Attempting to include everything within one model has placed us
in a vulnerable position.
If both models had been developed together as companions,
one complementing the other, the charges of plagiarism leveled at
Ellen White today may not have arisen. However, the prophetic
model has been used to defend the gift bestowed upon the Sev
enth-day Adventist Church to such an extent that an unbalanced,
one-sided view regarding inspiration has emerged. Actually, as an
inspired writer, Ellen White worked under both models. More will
be said about this at the conclusion of the next chapter.
It is not until we get to Robert W. Olson17 and Roger W. Coon18
(who quotes Olson) that the prologue to the Gospel of Luke (1:1-4)
is taken seriously. And even at that, the reference to Luke is brief.
The most recent statement (at the time of writing this chapter)
that deals with the second model of inspiration is found in an in
sert that appeared in Ministry, “ The Truth About the White L ie.”
It occupies two paragraphs and reads as follows:
“ The amount of borrowing is not the most important question
however. An instructive parallel is found in the relationship of the
Gospels. More than 90 percent of the Gospel of Mark is paralleled
by passages in Matthew and Luke. Even so, contemporary criti
cal Biblical scholars are coming more and more to the conclusion
that although Matthew, Mark, and Luke used common materials,
each was a distinct author in his own right. Thus even ‘higher crit
ics’ have a more analytical approach to the study of literary
sources than does The White Lie.
"At one time in the infancy o f‘source criticism’ the gospel writ
ers were thought by higher critics to be little more than 'scissors
and paste’ plagiarizers. Now critical scholars realize that literary
studies are not complete until they move beyond cataloging par
allel passages to the more significant question of how the bor
rowed material was used by each author to make his own unique
statement.” 19
Obviously, these two paragraphs are located in a much larger
statement that is polemic in nature. Except for the brief treatment
of Luke 1:1-4 in the commentary, this is, to my knowledge, the
most detailed statement on the second model of inspiration.20 Be
cause this article is intended to answer the major issues raised by
Rea, once more the second model of inspiration is not developed.
In this case the reader can understand why.
Neither would anyone, reading Olson and Coon, realize that
here, in Luke’s prologue, lies the description of the second model
of inspiration. Because Luke alone tells us how this model works,
I have chosen to refer to it as "the Lucan model of inspiration.”
Here is the companion to the prophetic model; here is the missing
link. Without it our teaching on inspiration is not presented "in its
entirety.” Without it our understanding is fragmented.
Now that we have identified the missing link, we must describe
it.
References
1. Frederick E. J. Harder, “ A Reply to Dr. Weiss,‫ '־‬Spectrum. 7 (Autumn
1975): 57.
2. William G. Johnsson, “ How does God speak?” Ministry, 54 (October
1981): 4. ro rc ‫ ״‬o
3. Frederick E. J. Harder, “ Divine Revelation: A Review of Some of Ellen u .
White’s Concepts,” Spectrum, 2 (Autumn 1970): 54.
4. Paul J. Achtemeier, The Inspiration o f Scripture: Problems and Proposals
(Philadelphia: Westminster Press, 1980), p. 30.
5. Ibid., pp. 31,32.
6. Ibid., p. 31.
7. Harder, p. 39. .
8. Ellen G. White, The Great Controversy Between Christ and Satan (Moun
tain View, Calif.: Pacific Press Publishing Association, 1911), p. v.
9. Cf. Jean R. Zurcher, “ I Believe . . . in the Bible as the Inspired Word ot
God,” Review and Herald, October 14, 1971, p. 6; Raoul Dederen, “ Toward a
Seventh-day Adventist Theology of Revelation-Inspiration,” in A Symposium on
Biblical Hermeneutics, ed. Gordon M. Hyde (Washington D.C.: Biblical Research
Committee, 1974), p. 14.
THE MISSING LINK 17
10. Sludy Documents on Inspiration and Creation, Adventist Review Janu
ary 17, 1980, p. 9
11. Carlyle B. Haynes, The Bible, Is It True? (Washington, D.C. Review and
Herald Publishing Association, 1946), p. 51.
12. The Seventh-day Adventist Bible Commentary‫( ׳‬Washington D C.: Review
and Herald Publishing Association, 1956), 5:668-670
13. R. F. Cottrell, "The Word Became Scripture,” Review and Herald April
28, 1977, p. 17.
14. Warren H. Johns, “ Ellen White: Prophet or Plagiarist?” Ministry 55 (June
1982): 17.
15. Ibid., p. 17.
16. "Study Documents on Inspiration and Creation,” p. 9.
17. Robert W. Olson, One Hundred and One Questions on the Sanctuary and
on Ellen White (Washington, D.C.: Ellen G. White Estate, 1981), pp. 105-107.
18. Roger W. Coon, “ Inspiration/Revelation: What It Is and How It Works,
Part I, The Prophetic Gift in Operation," Journal o f Adventist Education, 44 (Oc-
tober-November 1981): 24.
19. “ The Truth About the White Lie," Ministry, 55 (August 1982): 2.
20. Since the writing of this chapter, an article by Delmer A Johnson has ap
peared in the Adventist Review (December 30, 1982), entitled, "The Sources of
Inspired Writings.” Johnson deals in some detail with the issue of common
sources used by Old Testament writers who did not receive dreams and visions.
As one of Johnson’s former teachers, I am gratified to see him making a contribu
tion in this neglected area.
2— L.A.P
The Lucan Model
Many serious readers of the gospel accounts of Jesus’ life and

ministry will sooner or later arrive at a number of conclusions.
Three of these conclusions will be these: (1) Each gospel writer
saw Jesus from a different perspective and was eager to communi
cate his understanding of Jesus to his readers. (2) In order to
achieve this goal, different aspects of the gospel story were em
phasized by the four gospel writers. (Each writer painted a faithful
portrait of the Saviour, but each added different highlights.) (3)
The prophetic model of inspiration (dreams and visions) is inad
equate to explain the variations in the gospel portrait.
If the prophetic model is claimed as the source for the gospel
account of Jesus’ ministry, the reader can only conclude that God,
was inconsistent with the information He gave to the gospel writ
ers. Knowing that God is not inconsistent, the only other conclu
sion the reader can come to is that Matthew, Mark, Luke, and
John worked under a model of inspiration that was different from
the prophetic model. What has been said here about the four gos
pels can also be said of 1 and 2 Kings, 1 and 2 Chronicles, and
other Old Testament books. The evidence that lies behind these
conclusions will be examined as we proceed from this point.
Each year I teach a class in the theological seminary at An
drews University called the theology of the synoptic Gospels
(Matthew, Mark, and Luke). The very fist day of each new ses
sion I tell the class that, if they are going to understand what the
synoptic writers are saying theologically, they must understand
how the Gospels are put together. Why? Because the synoptic
19
Gospels are an expression of the writers’ theological understand

ing of the Christ-event, and this expression is orchestrated by the
way the Gospels are constructed. Once this has been stated, we
spend the next several days examining Luke’s prologue (1:1-4)
where the Lucan model of inspiration is defined.
The importance of the prologue to Luke’s Gospel cannot be em
phasized enough. Alfred Plummer, a well-known commentator on
Luke, says, “ This prologue contains all that we really know re
specting the composition of early narratives of the life of Christ,
and it is the test by which theories as to the origin of our Gospels
must be judged. No hypothesis is likely to be right which does not
harmonize with what is told us here.” 1 Sensing the truth of
Plummer’s statement, we now face the task of understanding
what Luke tells us about the composition of his Gospel. What we
learn here can then be applied to the remaining Gospels and other
biblical books that do not fall under the prophetic model.
The prologue reads as follows, “ Inasmuch as many have under
taken to compile a narrative of the things which have been accom
plished among us, just as they were delivered to us by those who
from the beginning were eyewitnesses and ministers of the word,
it seemed good to me also, having followed all things closely for
some time past, to write an orderly account for you, most excel
lent Theophilus, that you may know the truth concerning the
things of which you have been informed.” Luke 1:1-4.
I am sure that you, as well as I, know from experience that what
a statement does not say is just as important as what it does say.
This is indeed the case with Luke’s prologue. First of all, what
does the prologue not say? (1) Luke does not claim dreams nor
visions as the source for his Gospel. (2) He does not claim to be an
eyewitness to the life and ministry of Jesus. In fact, he separates
himself from those who were. (3) If you read these four verses
carefully, it appears that Luke does not claim to have taken his
information from previously written sources. (This is an issue that
we cannot get into here. However, because Luke is aware of the
“ many” who have already written gospels, we will assume for the
time being that he had also read them.)
If Luke did not receive from dreams and visions what we find in
his Gospel, and if he was not an eyewitness to Jesus’ ministry,
THE LUCAN MODEL 21
where did he get his information, and how did inspiration work in
his case? These two questions can be answered by examining
what Luke does say in his prologue.
1. “ Many” followers of Jesus had undertaken the task of re
cording what had happened through the divine activity of God.
Verse 1. Luke gives us no clue as to how many authors this in
volved, but the number may have been considerable. We can no
longer hold to the notion that only four Gospels were produced by
the followers of Jesus.
Another notion that has dominated scholarly circles for well
over a century is seriously challenged by Luke 1:1. New Testa
ment scholars have long believed that the Gospel of Mark and an
unknown book of Jesus’ teachings (commonly referred to as ‘ Q )
were the sources of information for the writing of Matthew and
Luke. However, Luke 1:1 would seem to argue against this idea.
“ Many” would certainly be more than Mark and Q! Because
Luke is aware of the existence of “ many” gospels, he probably
had read them. This seems to be supported by what he says in
verse 3, where he tells us that he had “ followed” everything con
cerning the life of Jesus carefully. To do this, Luke would want to
call on every source of information that was available to him.
The impression one gains from Luke 1:1 is that there was a
flurry of writing activity at a crucial point in the history of the
Christian church. This crucial point was reached when eyewit
nesses began to die off and the early Christians began to realize
there would be a delay in the coming of the Bridegroom. There
fore, “ many” recorded the stories of Jesus’ miracles and His
teachings as they remembered the accounts from the eyewit
nesses. It was at this point that Luke decided to write what he had
learned about Jesus. Ray Summers says, “ By the time of his
[Luke’s] writing, Gospel-writing had become an established prac
tice. . . . The desire of the people to know the works and words of
Jesus resulted in many attempts at Gospel-writing.” 2
Although Luke was familiar with the “ many” gospels that pre
ceded the writing of his book, we know nothing of them today.
They have been lost, and only God knows if any of them will be
found again. However, as we read the Gospel of Luke, we are
probably reading many statements that were in these other gos-
pels. This brings us to the next point stressed in Luke’s prologue.

2. Luke says that those who were eyewitnesses and ministers
of the word delivered the information about Jesus to us. Four
questions raised by this statement need to be examined: (1) Who
were the eyewitnesses, (2) who were the ministers of the word, (3)
what can we learn from the word delivered, and (4) who were the
“ us” ?
First, who were the eyewitnesses? The answer to this is the
simplest of the four questions just asked. The eyewitnesses would
be any who heard Jesus preach or saw His deeds. This would in
clude the apostles, the seventy disciples, the women who at
tended Jesus, members of the crowds who followed Him, people
who were healed, and members of His family, i.e., His mother
Mary, His brothers and sisters. All of these people, at some time
or other, bore their testimony as eyewitnesses. It is probably true
that Luke did not have personal interviews with them all, but ev
erything that Luke records he received in some way from others.
Second, who were the ministers of the word? Willard Swartley
builds a convincing argument that these ministers of the word,
called huperelai, were individuals that performed a special func
tion in the early church. He theorizes that they were specially
chosen to memorize the sermons, parables, and deeds of Jesus.
Their responsibility was to repeat from memory what the Lord
said and did, and possibly to interpret their meaning. Swartley
proposes that John Mark was one of these “ ministers of the
word” and that Mark was taken by Paul on the first missionary
tour because of the contribution he could make to the preaching of
the gospel.3 There is seeming confirmation for this conclusion.
When speaking of this first missionary tour, Luke identifies John
Mark as a huperetes in Acts 13:5.
If Swartley’s position is correct, some very interesting possi
bilities arise. For example, scholars have recognized for years
that there is a very close literary relationship between Luke and
Mark. It has been assumed that Luke had the Gospel of Mark be
fore him and used it as the basis for his own Gospel. Thus, they
reason, Luke borrowed (copied) large segments of Mark while
working into his Gospel information he took from other sources,
e.g., from Q, the hypothetical, non-Marcan source, and from ma-
‘* —**'m’x wmmm h b m k » u # :.i» .» w tra* m m n m
THE LUCAN MODEL 23

terial not found in Mark and Matthew (commonly identified by the
letter L),
However, following Swartley’s suggestion and taking at face
value what Luke says about his own Gospel in his prologue, the
following scenario can be constructed: As a minister of the word
(huperetes), Mark had memorized a large number of the deeds
and teachings of Jesus. Plummer is convinced that Luke person
ally knew Mark. “ He [Luke] certainly was acquainted with S.
Mark, who was perhaps already preparing material for his own
Gospel when he and S. Luke were with the Apostle [Paul] in
Rome (Col. iv. 10, 14; Philem. 24).” 4
Mark repeated from memory for Luke what he knew about Je
sus’ ministry. Mark then also put into writing what he knew as a
huperetes. Thus we have the Gospel of Mark. Luke jotted down
what he heard from Mark and supplemented it with what he could
learn from other ministers of the word (huperetai), eyewitnesses,
and the “ many” gospels that had been written.
Because Mark came to be highly esteemed by Paul (2 Timothy
4:11) and because of Paul’s close relationship with and influence
on Luke, Mark’s oral report of Jesus’ ministry was accepted as
completely trustworthy, and thus it became the foundation for
Luke’s Gospel. This can account for the close literary similarities
between Mark an Luke, while at the same time remain true to
Luke’s statement that he received his information through oral in
terviews with eyewitnesses and ministers of the word. Which
takes us to the next point.
Third, Luke stresses that the information he received from the
eyewitnesses and the ministers of the word was received by oral
transmission. He says, “ Just as they were delivered to us by those
who from the beginning were eyewitnesses and ministers of the
word.” Verse 2. The Greek word paredosan, translated “ deliv
ered , is derived from one o f tw o w ords, paradidom i and
paralamband, that had become technical terms in the New Testa
ment for the transmission of oral teaching. Therefore, when either
or both of these words appear within the context of teaching, we
can understand them to refer to oral instruction or oral transmis
sion of information. This insight into the word delivered supports
our scenario.
Finally, who were the " u s” Luke referred to? The eyewit
nesses and ministers of the word delivered (orally) to " u s” the
information about Jesus. " U s” naturally included Luke, who was
about to write his Gospel. But who else would it include? The only
other people Luke has spoken of, other than the eyewitnesses and
the ministers of the word, are the "m any.” Therefore, these ear
lier gospel writers received their information about Jesus just as
Luke did, i.e., through oral interviews with eyewitnesses and
ministers of the word.
3. This now leaves us with Luke’s stated intentions found in
verse 3 of his prologue: “ It seemed good to me also, having fol
lowed all things closely for some time past, to write an orderly
account for you, most excellent Theophilus.”
If Luke was not an eyewitness of Jesus’ ministry, how is it pos
sible for him to follow all things "closely” ? He did so by compil
ing information about Jesus from every source available. And, as
we have seen, he even tells us where he derived his information.
He got it from the "m any” gospels that had been written, from
eyewitnesses, and from the ministers of the word.
By looking at what Luke wrote, we even know when the "b e
ginning” started. Immediately after the prologue, we are intro
duced to Zachariah and Elizabeth. Here is the beginning of the
gospel story for Luke, i.e., the announcement of the coming birth
of John the Baptist.
One more very important thing we need to note before we leave
Luke’s prologue. Luke tells Theophilus that he is going to write an
orderly account. This statement is generally understood to mean a
chronological account of Jesus’ ministry. However, when one be
gins to read Luke, he becomes aware there are a number of events
that are not in the same order as they are in Matthew and Mark. Of
course, it may be argued that Luke has them in the correct order
and that they are out of order in Matthew and Mark. This argu
ment could be taken seriously if it were not for the fact that what
appears out of order in Luke fits thematically with that which
Luke is developing concerning Jesus. Therefore, one is forced to
the conclusion that Luke is not speaking of a chronological order
in his prologue.
As we get into our study we shall see several events in Jesus’
THE LUCAN MODEL 25
life that are moved around chronologically by Luke and other gos
pel writers for the purpose of developing certain themes. To iec-
ognize this fact goes a long way toward helping to understand the
Lucan model of inspiration.
When people come to realize that many of the events in Jesus’
ministry have been moved out of their historical sequence, some
begin to fear that perhaps the Gospels are not historically accur
ate. This is a needless fear. First of all, each event recorded by the
gospel writers did take place historically. Second, using historical
events in connection with other historical happenings to establish
a truth about Jesus or to illustrate a spiritual teaching He was pre
senting, does not make these events unhistorical, even if they are
presented out of chronological sequence.
This is done repeatedly by preachers, and no one thinks any
thing of it. As they present God’s word from the pulpit, ministers
frequently make references to historical events recorded in var
ious places in the Bible without regard to their chronological se
quence. The preacher does not remind his congregation what the
historical sequence of these events are. Nor does the congrega
tion require that this be done. If an event from the life of Moses
follows an event from the life of Elijah as a sermon illustration,
everyone in the audience knows that this does not render these
events unhistorical. Rather, historical events are called upon to
establish and illustrate spiritual truth. This is exactly what the
gospel writers did as authors and theologians.
If the reader is interested in possible solutions to what Luke
meant by “ orderly account,” I suggest he consult some Bible
commentaries in order to find the various views that are offered.
There is no need to digress to pursue these views here.
What are the implications of Luke’s prologue for the topic of
inspiration? First of all, Luke received the information that he
records for us from sources other than dreams and visions. His
sources are quite human—eyewitnesses, ministers of the word,
and previously written gospels. In other words, the Lucan model
of inspiration is based on research—reading and oral interviews.
How does inspiration work when the inspired writer relies
solely on research? Another inspired writer solves the problem
for us. Ellen White says: “ God has been pleased to communicate
His truth to the world by human agencies, and He Himself, by His

Holy Spirit, qualified men and enabled them to do this work. He
guided the mind in the selection of what to speak and what to
write.” 5
This statement seems especially suited to the Lucan model of
inspiration, i.e., the Spirit guided the mind of the gospel writers in
the selection of material to write. Other statements made by Ellen
White are also helpful. She indicates that God used the back
ground, training, education, and interests of the various Bible
writers as means of bringing to the human family the various as
pects of the plan of redemption.6
There is one more very important fact about the Lucan model of
inspiration that needs to be stated. Perhaps the best way to do it is
to construct another scenario. If we could have looked in on Luke
as he was about to write his Gospel, we would have seen him sit
ting at his desk, with papyrus or parchment note cards standing in
piles all over the desk. On these cards information had been col
lected that would be considered for inclusion in his Gospel. Some
cards contained direct quotes from earlier gospels, while others
contained accounts of eyewitnesses who saw Jesus perform mir
acles. Still other cards contained parables and sermons as they
were reported to him by people who heard Jesus. Several piles of
cards would contain quotations from Mark, who orally reported
to Luke what Jesus had said and done. Then there were cards that
contained oral reports from other huperetai (ministers of the
word).
As Luke began to sift through the piles of cards, he thought of
Theopilus, the Gentile to whom this Gospel was destined when it
reached its finished form. Luke wanted Theophilus to see Jesus as
he saw Him, to understand Jesus as he understood Him.
As Luke began to write, the Holy Spirit quietly impressed him
as to what miracles to choose, what parables would illustrate the
points that Luke wanted Theophilus to understand. Cards were
rearranged. Some were set aside because what they reported was
not as significant to Luke as others. Some of the cards that
contained quotations from Mark were reworked by Luke. He
added a point here, changed a phrase there. He even omitted bits
of information that did not seem relevant. These changes in
THE LUCAN MODEL 27
Mark’s account were based upon additional information that
Luke gleaned from eyewitnesses and other ministers of the word.
Luke even changed the order of some events reported by Mark so
the point he was developing might be seen more clearly by The-
ophilus. We have been told by Ellen White that the miracles of
Jesus are not in their exact order. Rather, they were used by the
gospel writers as literary devices to illustrate a developing point
or to stress a truth the writers wished their readers to see.7
As Luke worked under the guidance of the Holy Spirit, a por
trait of Jesus began to take shape, a portrait that is quite similar to
the one developed by Matthew and Mark, yet different. It was
Luke’s portrait. It was a picture of Jesus as Luke saw Him, as
Luke understood Him. Yet all the while, the Spirit worked with
Luke’s interests, his education, his background. The portrait of
Jesus that Luke developed is one that God not ony wanted The-
ophilus to see, but one He wanted all followers of Jesus to see
until the end of time.
In order to comprehend the Lucan model of inspiration, we
must recognize that the Bible writer who operated under this
model was an author and a theologian in his own right. As an au
thor he shaped and arranged the material he researched so that the
end product expressed his interests. As a theologian he worked
with the material so that the end product expressed his theological
understanding. Yet the Spirit guided throughout the whole process.
As we turn to the text of the synoptic Gospels, we must ever
keep in mind these important points in the Lucan model. Only
then can we begin to see what Luke, Matthew, and Mark, as indi
vidual authors and theologians, are telling us about Jesus. If we do
not keep these points in mind, we lose the portrait of Jesus as it is
developed by each writer.
What follows is said at the risk of redundancy, but there must
be no misunderstanding. Simply because Matthew, Mark, Luke,
John, and other New and Old Testament writers did not receive
dreams and visions, does not mean that their writings are less au
thoritative than those written under the prophetic model. Nor
does it mean that these writings are less inspired. The Holy Spirit
was actively engaged in both models. The results of both models
worked to fulfill God’s purpose. In other words this was a collec-
tion of writings produced under His guidance that would be the

chart and compass for His people as they journey toward their
heavenly homeland.
Because research, which necessarily involves quoting and
gleaning ideas and concepts from others, is the basis of the Lucan
model, this does not mean that all researchers are inspired in the
sense that the biblical writers who wrote under this model were
inspired. God was working in and through these men to accom
plish a special task which was vital to the success of His cause
throughout the generations of time.
Seventh-day Adventists believe that the spirit of prophecy—
one of the spiritual gifts—was bestowed on Ellen White for the
guidance of their church in the closing days of earth’s history. A
study of her writings shows that they exhibit both the prophetic
and the Lucan models of inspiration. Given visions of biblical and
post-biblical historical events, she read widely concerning what
had been revealed to her. As she wrote about these events, she
often used what she had gathered from uninspired sources to help
explain and describe what she had been shown.
In his book The White Lie Walter Rea seems to realize that an
understanding and acceptance of the Lucan model of inspiration
would destroy the foundation upon which his criticisms of Ellen
White are based. He therefore attempts to belittle those who de
fend Ellen White’s use of the Lucan model. Says Rea: “ After all,
it had been done before—or so the modern defenders of the Ad
ventist faith were to propound some one hundred thirty years
later. It came to be said that St. Luke copied from St. Mark and
that Paul was sneaking material from the Greeks without even
letting them know. John the Revelator was stealing from ancient
pagans for his ideas, and Jude did a test run from early
pseudepigraphical works. Even Moses, instead of lifting the Ten
Commandments from God, is said to have taken them from Ham
murabi, an ancient lawgiver, or even others before his time.” 8
But the facts are clear. Inspired biblical writers did do research.
They did quote (“ borrow” or “ copy” ), both from other biblical
writers and nonbiblical writers.
Leaving all of this for the time being, let us see how the gospel
writers functioned under the Lucan model of inspiration.
i
\
i?
,,
THE LUCAN MODEL 29 1

4
References
1?
£
1. Alfred Plummer, A Critical and Exegetical Commentary o f the Gospel Ac
cording to S. Luke (Edinburgh: T & T Clark, 1913), p. 2.
2. Ray Summers, Commentary on Luke (Waco, Tex.: Word Books, 1972),
I
p. 19.
3. Willard M. Swartley, Mark: The Way For All Nations (Scottdale, Penn.:
Herald Press, 1981), p. 28.
4. Plummer, p. xxiii.
5. Ellen G. White, The Great Controversy Between Christ and Satan (Mountain
View, Calif.: Pacific Press Publishing Association, 1911), p. vi.
6. Ibid.
7. Ellen G. White, Selected Messages (Washington, D.C.: Review and Herald
Publishing Association, 1958), bk. 1, p. 20.
8. Walter T. Rea, The White Lie (Turlock, Calif.: M & R Publications. 1982),
p. 46.
‫ן‬
Gospel Writers as
Authors
Once a person becomes aware of the Lucan model, he finds

himself reading the Gospels differently from the way he has read
them before. He catches himself asking such questions as these:
Why did Luke record this event at this point in Jesus’ ministry,
when Matthew and Mark have the very same event in an entirely
different sequence? Or, when he has read an account in Matthew,
he finds himself yielding to the irresistible urge to turn to Mark
and to see how Mark records the same story. He may even be
surprised to find that Mark does not record it at all. Then the ques
tion comes to mind, what is Matthew telling me about Jesus by
recording this story, and what is Mark telling me by leaving it out?
The fact that Matthew has the story and Mark does not is not an
accident. Not only this, but it does not mean that Mark did not
know the story. This is just another example, among scores of
examples, of the gospel writers working as individual authors
and theologians. They are simply being used by the Holy Spirit
as He wills as they put their personal touch to the portrait of
Jesus.
We have finally reached the point where we can take a detailed
look at examples of how the Lucan model of inspiration works.
The synoptic Gospels will be the laborabory within which we will
work. They are replete with examples of what we have been de
scribing. It is obviously impossible to examine every one of them.
Therefore, we will take a sampling of several specimens that
range from simple word omission/addition to the complete rewrit
ing of an event and the rearrangement of content. Remember, all
31
32 LUK E, A PLAGIARIST?
of this was done under the guidance and superintendence of the

Holy Spirit, and the results are just as divinely inspired and au
thoritative as anything written by the Bible writers under the pro
phetic model.
Let us begin with the first event in Jesus’ Galilean ministry as it
is recorded by the three synoptic writers. Have you ever noticed
that Matthew begins Jesus’ ministry with the call of the first disci
ples, and then he goes on to record the Sermon on the Mount?
Mark, on the other hand, begins with the call of the first disciples.
This is followed by the healing of the demoniac in the synagogue
at Capernaum. If we were to stop at this point and go no further, it
is obvious that the prophetic model is incapable of explaining
what has happened. If, for instance, we claim the prophetic model
here, we would have to say that God, through visions, showed
Matthew and Mark two distinct events, each one of which was the
starting point of Jesus’ ministry. In other words, when Jesus en
tered Galilee and called his disciples, did this particular phase of
His ministry begin with the Sermon on the Mount or with he heal
ing of the demoniac? If one insists that the prophetic model alone
is the source of the Gospels, it would appear that God was not
sure whether Jesus’ ministry began with the Sermon on the Mount
or the healing of the demoniac. Or, one could conclude that, if He
showed Matthew that it was the Sermon on the Mount, He had
forgotten this fact when He gave the vision of the demoniac to
Mark.
When we turn to Luke the issue becomes even more compli
cated. Luke does not record the call of the first disciples at the
beginning of the Galilean ministry. He starts his Gospel with a
third event that is entirely different from Matthew and Mark.
Luke begins the Galilean ministry with Jesus’ visit to Nazareth,
which includes the reading of the Isaiah scroll in the synagogue
and the attempt of the townspeople to kill Jesus. In Luke, several
events precede the call of the disciples which in Mark follow this
call. In other words, according to Mark’s account the disciples
were with Jesus when these events occurred, while in Luke Jesus
had not yet called them. Perhaps things can be more easily visual
ized if we list these events as recorded by the three synoptic writ
ers.
GOSPEL WRITERS AS AUTHORS 33
Matthew Mark Luke

Introductory state Introductory state Introductory state
ment to Galilean ment to Galilean ment to Galilean
ministry (4:12-17) ministry (1:14,15) ministry (4:14,15)
Call of first Call of first
disciples disciples
(4:18-22) (1:16-20)
Summary statement
on ministry
(4:23-25)
Sermon on the Healing of the Visit to Nazareth
Mount (5-7) demoniac (1:21-28) (4:16-30)
What do we actually see here? We see three individual authors
working under the Lucan model! By the order of events, each one
is telling us something a little different about Jesus. Individual
highlights in the portrait, if you please.
If you read the introductory statements in all three Gospels you
will find them to be quite different. Even here, the writers add
different highlights. However, we are interested in finding out
why each writer begins Jesus’ Galilean ministry with a different
major event—Matthew with the Sermon on the Mount, Mark with
the healing of the demoniac, and Luke with the visit to the syna
gogue in Nazareth. We shall look at the rearrangement of the call
to discipleship within Luke at a later time.
An examination of John’s Gospel shows us that Matthew,
Mark, and Luke do not record the first year and a half of Jesus’
ministry. John does this for us. If we were reading the synoptic
Gospels alone, we would conclude that Jesus went directly into
Galilee after His baptism and the temptations in the wilderness.
But this is not the case. The synoptic writers jump over the first
part of Jesus’ ministry and pick it up as He enters the year-long
ministry in Galilee.
Now, what are the synoptic writers telling us about Jesus? Let
us begin with Matthew and the Sermon on the Mount. As you read
this sermon carefully, you realize that Jesus is speaking a great
deal about the kingdom of God. Kingdom language is present
3-L .A .P .
34 L U K E , A PLAG IARIST?
throughout. For example, “ Blessed are the poor in spirit, for

theirs is the kingdom of heaven.” M atthew 5:3. “ Blessed are the
meek, for they shall inherit the ea rth .” M atthew 5:5. “ Blessed are
the pure in heart, for they shall see G od.” M atthew 5:8. “ Blessed
are those who are persecuted for righteousness’ sake, for theirs is
the kingdom of heaven.” M atthew 5:10. “ For I tell you, unless
your righteousness exceeds that of the scribes and Pharisees, you
will never enter the kingdom of heaven.” M atthew 5:20 “ You
have heard that it was said . . . . But I say . . . .” M atthew 5:21,
22,27,28, 31-34, 38, 39,43,44— showing Jesus’ authority as King.
“ Our F ather who art in heaven, hallowed be thy name. Thy king
dom com e.” M atthew 6:9, 10. “ N ot every one who says to me,
‘Lord, L o rd ,’ shall enter the kingdom of heaven, but he who does
the will of my F ather who is in heaven.” M atthew 7:21. Besides
these verses that specifically mention the kingdom, there are
many more that deal with the ethics, the life-style of those who
enter the kingdom.
Ellen White says of this serm on, “ In the Sermon on the Mount
He sought to undo the w ork that had been wrought by false educa
tion, and to give His hearers a right conception of His kingdom
and of His own character.” 1 T herefore, coming as it does in the
Gospel of M atthew at the beginning of Jesus’ ministry, this ser
mon becomes a proclam ation as to the nature of the kingdom, the
King who rules this kingdom, and the ethics of those who would
become citizens of this kingdom.
But M atthew does not drop this sermon about the kingdom
upon his readers with no prior preparation. He spends four chap
ters preparing them for the proclam ation that is to be made by the
Sermon on the M ount. Thus we see M atthew ’s intense interest in
Jesus as Israel’s King. N otice how he prepares his readers to ac
cept this sermon as a proclam ation of Jesu s’ kingship and His
kingdom.
The very first words M atthew w rote are as follows, “ The book
of the genealogy of Jesus Christ, the son of David. ’’ M atthew 1:1.
Neither Mark nor Luke begin their Gospels with such a clear
statement regarding the relationship betw een Jesus and David.
The phrase “ Son of D avid” suggests Jesus’ royal descent as the
Messiah or King. M atthew im m ediately follows this statem ent of
kingship with the genealogy of Jesus. In this ancestral line are

listed the kings of Judah. M atthew 1:2-16. Luke also gives Jesu s’
genealogy, but there is not one king listed, except David. W hereas
Jesus’ genealogy is traced back through the kings to Solomon and
then David in M atthew ’s Gospel, in L uke, Jesus’ line goes back to
Nathan (David’s third son, 2 Sam. 5:14) then David. Again, the
obvious em phasis in M atthew is on Jesus the King.
It is M atthew that records the visit of the wise men. When they
arrive in Jerusalem , they ask, “ W here is he who has been born
king of the Jew s?” M atthew 2:2. Some New T estam ent scholars
think that M atthew recorded the visit of the wise men because he
knew nothing about the visit of the shepherds to the manger.
There are also those who think that L uke recorded the visit of the
shepherds because he knew nothing about the arrival of the wise
men. I do not believe this is the case. R ather, both M atthew and
Luke were writing under the L ucan model of inspiration. As M at
thew was sifting through his pile of note cards m arked “ n ativ ity ,”
he set aside those that recorded the visit of the shepherds and kept
those that told the story of the wise men.' Why? B ecause the visit
of the shepherds had nothing to do w ith the issue of kingship,
whereras the wise men cam e asking, “ W here is he who has been
born king of the Jew s?”
The same can be said of L uke. H e w as not interested in Je su s’
kingship at this point, so he set aside the cards that reported the
visit of the wise men. H ow ever, in the visit of the shepherds Luke
found something that deeply fascinated him— how the lowly and
despised of society responded to Jesus as “ S aviour.” A fter all,
did not the angel tell the shepherds while they w ere in the fields,
For to you is born this day in the city of David a Savior, who is
Christ the L ord” ? Luke 2:11.
O bserve that in M atthew the visit of the wise men is immedi
ately followed by the reaction of King H erod. “ W here is the
Christ to be b orn?” he dem anded of the chief priests and scribes.
See M atthew 2:4. When he found out, and then realized he had
been spurned by the wise m en, he dispatched his soldiers to ex
ecute the Prince. Why did H erod do this? H e feared for his
throne. H e was determ ined not to give it up to anyone. The at
tem pt to kill Jesus was rooted in the issue of kingship.
Matthew now hurries to the ministry of John the Baptist. This

great prophet appears in the wilderness preaching, “ Repent, for
the kingdom of heaven is at hand.” Matthew 3:2. Did you ever
notice that John makes this proclamation about the kingdom of
heaven only in Matthew’s Gospel? Neither in Mark’s Gospel nor
in Luke’s does John say anything about the kingdom being at
hand. Is it because they did not know that John proclaimed such a
message? No! At this point Matthew is interested in the kingdom
and Jesus’ kingship. Inclusion of John’s proclamation helps Mat
thew develop this theme as he approaches the Sermon on the
Mount.
Following His baptism, Jesus enters the wilderness and is
tempted by Satan. Again notice how Matthew stresses the king
dom. Have you ever puzzled over the reasons why the three
temptations pressed upon Jesus by Satan climax with the devil
taking Jesus to a high mountain? The temptations in Luke climax
with Jesus being taken to the pinnacle of the temple. Why are
these last two temptations reversed by Matthew and Luke?
What is at stake in this last temptation as it appears in Matthew?
“ Again, the devil took him to a very high mountain, and showed
him all the kingdoms of the world and the glory of them; and he
said to him, ‘All these I will give you, if you will fall down and
worship me.’ ” Matthew 4:8, 9. The temptations in Matthew cli
max with the question as to who was going to rule the world. The
issue is kingship! Luke, as we shall see, is concerned with release
from Satan’s power, so he concludes the temptations with Satan’s
leaving Jesus standing on the pinnacle of the temple.
With the words of the third temptation, as recorded by Mat
thew, “ Begone, Satan! for it is written, ‘You shall worship the
Lord your God and him only shall you serve,’ ” the issue of who
was to rule the world was settled forever. Therefore, before Mat
thew enters into the details of Jesus’ ministry, the issue of Jesus’
kingship is settled. As Matthew’s readers follow Jesus through the
passion to the cross, they know all will come out all right. Pilate’s
placard over the head of the dying Saviour speaks a truth, but it
presents only a portion of the truth—“ This is Jesus the King of the
Jews.” Matthew 27:37. Matthew’s readers know there is a more
profound truth in the identification of Jesus as King—the climax
of the wilderness temptations has established that Jesus is King,

not only of the Jews, but of the whole world.
But now returning to Matthew's introduction to Jesus’ Galilean
ministry, Matthew is not quite ready for the Sermon on the
Mount. There is one more thing he wishes his readers to under
stand. We find it in his introductory statement to Jesus’ Galilean
ministry, which extends from chapter 4, verses 12 through 17. It is
the longest introductory statement in the synoptic Gospels. But
notice how this statement concludes, "From that time Jesus be
gan to preach, saying, ‘Repent, for the kingdom of heaven is at
hand.’ ” Matthew 4:17.
Observe that this is the same announcement John the Baptist
made in Matthew i\L.
The verb "is at hand” is a Greek intensive perfect (eggiken). It
is recognized that as an intensive perfect verb it may be translated
as an English present.2 Therefore, we can understand Jesus to be
saying, "Repent, for the kingdom of heaven is here.” The idea of
the present kingdom is stated again by Jesus at a later date. But
if it is by the Spirit of God that I cast out demons, then the king
dom of God has come upon you.” Matthew 12:28.
Now that Matthew has established the fact that Jesus is King
and that the kingdom has arrived, he introduces the Sermon on
the Mount, which explains the nature of the kingdom, the nature
of its King, and the ethics of those who wish to be citizens of the
kingdom.
So we see Matthew working as an author. We now understand
why Matthew opens the Galilean ministry with the Sermon on the
Mount. We also see that as Matthew writes under the Lucan
model he chooses material from his research that helps develop a
portrait of Jesus that has Matthean highlights.
As one reads Mark’s Gospel, it becomes very clear that Mark is
a young man in a hurry. He says absolutely nothing about the na
tivity. He deals with the ministry of John the Baptist in only eight
verses, the baptism of Jesus in three, and the temptations in the
wilderness in two. This gives us a total of thirteen verses. Where
is he going in such a rush? He wants to get to the Galilean ministry
and so gives everything that preceded it a quick nod as he goes by.
Mark begins Jesus’ ministry with the exorcism in the synagogue
at Capernaum. He does not follow Matthew’s sequence and

present the Sermon on the Mount. What is Mark telling us about
Jesus by beginning his Gospel this way?
First we must examine Mark’s introductory summary state
ment on the Galilean ministry. Observe that all three synoptics
have such a statement preceding the record of Jesus’ ministry. In
the typical style we have just noted, Mark has only two verses,
but they are very important for his Gospel. They read as follows:
“ Now after John was arrested, Jesus came into Galilee, preaching
the gospel of God, and saying, ‘The time is fulfilled, and the king
dom of God is at hand; repent, and believe in the gospel.’ ” Mark
1:14,15.
“ The kingdom of God is at hand’’ (eggiken) is the same state
ment recorded by Matthew. We must understand it in the same
way as we did when studying Matthew’s introductory statement,
i.e., “ the kingdom of God has arrived.” Mark intensifies this
truth by saying that Jesus added, “ the time is fulfilled.” These
two statements side by side become an emphatic proclamation
that the kingdom is here.
Matthew deals with the presence of the kingdom through the
Sermon on the Mount. Mark has a flare for the dramatic. Follow
ing the introductory statement, Jesus calls the first four disciples
(verses 16 to 20), as He does in Matthew; then we find Him in the
synagogue at Capernaum (verses 21 to 28). While He was teach
ing, a demon-possessed man screamed out and confronted Jesus.
The synagogue routine stopped. This is what Satan wanted. All
attention was focused on the demoniac, who challenged, “ What
have you to do with us, Jesus of Nazareth?” Verse 24,
The people sat frozen in their seats. In utter disbelief they
watched two supernatural powers in combat. “ Have you come to
destroy us? I know who you are, the Holy One of God” (verse
24), taunted the demon. The demon had disrupted Jesus’ teaching
and had diverted the attention of the people away from the truths
He was presenting. Enough was enough! Jesus exorcised the de
mon—“ Be silent, and come out of him.” Verse 25. Obeying the
command of Jesus, the demon left. In amazement the people said,
What is this? A new teaching! With authority he commands even
the unclean spirits, and they obey him.” Verse 27.
Why did Mark choose this miracle to begin the ministry of Je
sus? Could it be tied to Jesus’ statement in the summary that in
troduces the Galilean ministry, “ The time is fulfilled, and the
kingdom of God is at hand [is present]” ? From the writings of the
ancient rabbis we understand that they had been teaching the peo
ple that when the kingdom of God arrived and the Messiah had
come, the kingdom of Satan would be vanquished. Everyone in
the synagogue understood this.
In the confrontation between Jesus and the demoniac, the peo
ple saw acted out what they had been taught to watch for. No
wonder they responded, “ What is this? A new teaching!” The ex
orcism was a dramatic proclamation that Jesus is the Messiah and
that the kingdom of God had arrived. Thus Jesus’ words in Mark’s
introductory summary statement, “ the time is fulfilled, and the
kingdom of God is at hand,” becomes programmatic, i.e., it out
lines the ministry Jesus is to follow. The exorcism in the syna
gogue is a deed of proclamation in Mark, demonstrating to M ark’s
readers that Jesus is the Messiah and the kingdom has come.
In essence, Matthew and Mark are saying the same thing, but
using two entirely different events. What does this tell us about
the Lucan model? Individual authors can proclaim the same truth,
but approach it from each one’s point of individual interest by
using available material that will fit their interests. This latitude to
work with research material is a key characteristic of the Lucan
model.
We now have Luke’s report to investigate. Luke’s introductory
summary statement on the Galilean ministry is short, as is
Mark’s. But what a difference! “ And Jesus returned in the power
of the Spirit into Galilee, and a report concerning him went out
through all the surrounding country. And he taught in their syna
gogues, being glorified by all.” Luke 4:14, 15.
There is nothing in Luke’s introductory statement about the
kingdom being present as there is in Matthew’s and Mark’s state
ments, nor is there anything about the time being fulfilled. What
could this possibly mean? How can Matthew and Mark tell us Je
sus went into Galilee proclaiming the arrival of the kingdom and
announcing that He was the Messiah, and Luke completely ignore
this very important point? If we were to say that the Gospels were
written under the prophetic model, we would have a very difficult

time answering this question. For under the prophetic model this
would mean that the vision God showed Matthew and Mark about
Jesus’ entry into Galilee, is inconsistent with what was shown
Luke.
However, under the Lucan model, we can allow the gospel
writers latitude to work with their research materials as individual
authors. As we examine their three summary statements we are
confident that they are not based on inconsistent visions concern
ing the opening of Jesus’ work in Galilee. We know that under the
Lucan model Luke is using his brush to emphasize highlights of
Jesus’ portrait that are his own.
We can see Luke’s highlights in the portrait at this point if we
take Luke 4:14-30 as a unit. First, there is no proclamation by Je
sus that the time is fulfilled, nor that the kingdom has arrived.
Then Luke reports Jesus’ visit to Nazareth. This gives us an en
tirely different opening to the Galilean ministry from that of Mat
thew and Mark. By now we are accustomed to asking that all-
important question, What is Luke telling us?
We will follow the opening event of this visit to Jesu s’
hometown synagogue. “ And he came to Nazareth, where he had
been brought up; and went to the synagogue, as his custom was,
on the sabbath day. And he stood up to read; and there was given
him the book of the prophet Isaiah. He opened the book and found
the place where it was written, ‘The Spirit of the Lord is upon me,
because he has anointed me to preach good news to the poor. He
has sent me to proclaim release to the captives and recovering of
sight to the blind, to set at liberty those who are oppressed, to
proclaim the acceptable year of the Lord.’ ” Luke 4:16-19.
Everyone in the synagogue recognized this passage from Isaiah
as a Messianic passage. Luke tells us that when Jesus finished
reading, He rolled up the scroll, gave it back to the attendant, and
stepped to the speaker’s chair on the rostrum. When He had taken
this position everyone knew He was going to deliver a sermon on
the passage He just read. His opening words sent a shock wave
through the congregation, “ Today this scripture has been fulfilled
in your hearing.” Verse 21.
What has Luke accomplished as an author? He has presented
Jesus to his readers as the Messiah, as the fulfillment of Isaiah’s

prohecy. But more than this, by using the reading from the Isaiah
scroll, Luke has outlined Jesus’ whole ministry. Therefore, that
which Jesus read from the Isaiah scroll becomes programmatic,
i.e., the program of ministry that Jesus is going to follow.
In addition to all of this, the reading of Isaiah’s prophecy be
comes Luke’s proclamation about the kingdom. But how different
it is from Matthew’s and Mark’s. Whereas Matthew and Mark
proclaim the kingdom as being present, to Luke its presence is of
secondary importance. Luke does not proclaim that the kingdom
is present until Jesus sends out the seventy disciples. Then He
tells them that part of their message is to proclaim, “ The kingdom
of God is eggiken [present].” See Luke 10:9. This is the first time
Luke ties this word to the kingdom, while Matthew and Mark use
the word in their introductory statement on the Galilean ministry.
Following the report on the mission of the seventy, Luke
records another affirmation by Jesus that the kingdom is present,
“ But if it is by the finger of God that I cast out demons, then the
kingdom of God has come upon you. ’’ Luke 11:20.
Why did Luke wait so long before he affirms the fact that Jesus
proclaimed the kingdom as present? Using the passage read from
the Isaiah scroll as a program of ministry, Luke develops the na
ture of the kingdom. Therefore, his readers, especially Theophi-
lus, are lead to understand what the kingdom of Jesus is all about
before they are informed that the kingdom is already present. If
you will recall, this is just the reverse from Matthew, who pro
claims the kingdom as present first and then explains its nature in
the Sermon on the Mount. Obviously the nature of the audience to
whom each writer is addressing his Gospel calls for this differ
ence.
To summarize: The Lucan model of inspiration has helped us to
see how three individual authors have guided us into the Galilean
ministry of Jesus. All three present Jesus as the Messiah, the
King. But each with varying touches of his brush brings out differ
ent highlights. After Jesus proclaimed the kingdom as being
present, Matthew opens our understanding concerning the king
dom, its King, and the ethics of the citizens of the kingdom by
presenting the Sermon on the Mount. In Mark, Jesus proclaims
the presence of the kingdom and then demonstrates the truth of

this fact by an exorcism. Although Luke does not make a procla
mation on the presence of the kingdom at the beginning of the
Galilean ministry, he introduces his readers to the kingdom none
theless. The passage from the Isaiah scroll becomes the blueprint
for Jesus’ ministry. Because the major thrust of this prophecy is
release, we are to understand, as far as the Gospel of Luke is con
cerned, that the kingdom of Jesus brings release from the control
of the kingdom of Satan.
This has been a brief look at how the gospel writers worked as
authors. However, because of the nature of Jesus and His mis
sion, they say something theologically as well. We will examine
their theological contributions next.
References
1. Ellen G. White, The D esire o f A g e s (Mountain View, Calif: Pacific Press

Publishing Association, 1940), p. 299.
2. H. E. Dana and Fulius R. Mantey, A M a n u a l G ram m ar o f the G reek N ew
Testam ent (New York: Macmillan Company, 1966), p. 202.
Gospel Writers as
Theologians— Part I
It is difficult at times, if not impossible, to distinguish between a

gospel writer as a literary author and as a theologian. The pas
sages we examined in the previous chapter were used to illustrate
our gospel writers as authors. These very same passages might be
examined for their theological contributions. The Sermon on the
Mount, the healing of the demoniac, and the reading of the Isaiah
scroll have something to say theologically about the kingdom and
its King. The individuality of each writer is seen in the choice of
material to express his understanding of Jesus’ teaching about the
kingdom and Jesus’ kingship.
As we study the contributions of the gospel w riters as
theologians, we shall concentrate on Luke. We have seen that
Luke begins Jesus’ Galilean ministry with His visit to Nazareth.
In dealing with this visit, Luke introduces three important
elements: (1) Jesus’ relationship with the Sabbath (Luke 4:16), (2)
the reading of the Isaiah scroll (Luke 4:17-20), and (3) Jesus’ ser
mon that enrages the people to the point where they try to kill Him
(Luke 4:21-30). For the moment, we are concerned with the con
tent of the Isaiah scroll.
Luke gives this passage as a virtual quotation of Isaiah 61:1, 2
with echoes of 58:6. He records: “ The Spirit of the Lord is upon
me, because he has anointed me to preach good news to the poor.
He has sent me to proclaim release to the captives and recovering
of sight to the blind, to set at liberty those who are oppressed, to
proclaim the acceptable year of the Lord.’’ Luke 4:18,19.
By concluding the reading of this passage with the words, “ To-
43
day this scripture has been fulfilled in your hearing” (verse 21), all
present understood that Jesus was claiming to be the individual
spoken of by Isaiah. Because this passage was generally accepted
as a Messianic passage, they realized Jesus was claiming His
Messiahship.
This Messianic passage states three things about the Messiah:
(1) He is chosen (“ anointed” ) by God for a special mission, and
this choice is evidenced by the infilling of the Holy Spirit, (2) His
mission is to preach good news to the poor, and (3) the good news
is made up of four parts: (a) “ release to the captives,” (b)
“ recovering of sight to the blind,” (c) “ liberty” for “ those who
are oppressed,” and (d) “ the acceptable year of the Lord.”
It becomes clear at once that the central message and mission of
the Messiah is that of release. The four parts of the “ good news”
makes this apparent. “ Release to the captives” and “ liberty” for
“ those who are oppressed” speak clearly about the release the
Messiah was to bring. But the two remaining parts of the Mes
siah’s mission also deal with release. “ Recovering of sight to the
blind” speaks of release from the kingdom of darkness, and “ the
acceptable year of the Lord” is a reference to the jubilee year—a
year when slaves were freed and debts were canceled—certainly
an experience of release. Therefore, according to Isaiah’s proph
ecy, the mission and message of the Messiah would be that of re
lease.
By choosing to begin Jesus’ ministry with the reading of the Isa
iah scroll, Luke is introducing a theological motif that he develops
in his own way throughout his Gospel. The reader of Luke should
become aware of this, as well as other motifs, and watch for them
as he reads through Luke’s Gospel. Only as one becomes sensi
tive to their presence will he be able to grasp what is being said
about Jesus.
Lucan scholars are generally agreed that the Isaiah passage was
introduced by Luke to announce Jesus’ program of ministry.1
With release being the central theme of this passage, the reader
must ever keep before him the fact that Luke is portraying Jesus
as the Divine Deliverer. Perhaps this can be best portrayed by
examining the events following His visit to Nazareth.
To the casual reader, Luke would appear to be following essen-
GOSPEL WRITERS AS THEOLOGIANS-PART 1 45
tially Mark’s order of events. When we line these events up side

by side, they appear as follows:
Mark Luke
Call of first disciples
) 1:16‫־‬20( Visit to Nazareth (4:16-30)
Demoniac at Capernaum Demoniac at Capernaum
(1:21-28) (4:31-37)
Healing many people Healing many people
(1:29-34) (4:38-41)
A preaching tour A preaching tour
(1:35-39) (4:42-44)
Call of first disciples
(5:1-11)
Cleansing of leper Cleansing of leper
(1:40-45) (5:12-16)
Healing of paralytic Healing of paralytic
(2:1-12) (5:17-26)
Call of Levi Call of Levi
(2:13-17) (5:27-32)
Question on fasting Question on fasting
(2:18-22) (5:33-39)
Plucking grain on Sabbath Plucking grain on Sabbath
(2:23-28) (6:1-5)
Man with withered hand Man with withered hand
(3:1-6) (6:6-11)
It might be mentioned at this point that Matthew has an entirely
different sequence of events following the Sermon on the Mount.
As we have come to suspect, there is a reason for this. We will
discover this reason later on.
Coming back to the sequence of events in Mark and Luke, it
appears that the only difference is the location of the call of the
first disciples and the insertion of the visit to Nazareth at the be-
ginning of the Lucan sequence. But the appearance of similarity is

deceptive. First, when Mark and Luke are closely examined, it
will be seen that there are many changes in the details of these
events. Second, the relocation of the call to discipleship has pro
found meaning for Luke’s portrait of Jesus. Third, the reading of
the Isaiah scroll, i.e., the theme of release that is found in this
prophecy, places all of these events that follow in Luke in an en
tirely different context from that of Mark, even though the events
may be the same.
What we must understand is that we cannot read the cleansing
of the leper in Luke, for example, in the same manner we read it in
Mark. Why? Because in Luke the cleansing of the leper must be
understood in the context of release, which is the motif estab
lished by the Isaiah prophecy. In Mark the cleansing of the leper
must be understood in the context of Jesus’ statement in the intro
duction to the Galilean ministry, “ The time is fulfilled, the king
dom of God is at hand [is present]; repent, and believe in the gos
pel.’’ Mark 1:15. That is to say, the cleansing of the leper in Mark
is to be seen as a verification of Jesus’ statement that the kingdom
of God is here.
So we see the gospel writers, under the Lucan model, using the
very same material to bring out different highlights in their por
trait of Jesus.
In turning our attention to Luke, we discover that the events
following Jesus’ visit to Nazareth fall into three distinct groups.
Each event within its own group contributes to what Luke is say
ing about Jesus. We will examine each group separately.
The first group contains the following events: (1) the healing of
the demoniac at Capernaum (Luke 4:31-37), (2) the healing of
many people (verses 38-41), (3) and the report of a preaching tour
(verses 42-44), Upon reading these passages, it becomes clear that
the common element is Jesus’ confrontation with demonic pow
ers. Let us follow the sequence of events.
After leaving Nazareth, Jesus entered Capernaum. Luke 4:31‫־‬
37. Here, on Sabbath, He went to the synagogue and taught the
people. A demon-possessed man broke up the service and con
fronted Jesus, whereupon Jesus exorcised him. The people re
sponded, “ What is this word? For with authority and power he
GOSPEL WRITERS AS TH EO LO G IANS— PART 1 47
commands the unclean spirits, and they come out.” Verse 36. The
story is virtually the same as it appears in Mark. But remember,
Luke’s message is different from the one set forth by Mark.
Here the healing of the demoniac is set into the Lucan milieu—
release. Bear this in mind: Isaiah prophesied that the Messiah
would “ proclaim release to the captives.” Verse 18. Jesus said to
the evil spirit possessing this man, “ ‘Be silent, and come out of
him!’ And when the demon had thrown him down in the midst, he
came out of him, having done him no harm .” Verse 35.
“ Release to the captives” ! Luke saw a different use for the
story of the demoniac at Capernaum than Mark saw, even though
he no doubt received the story from Mark. The close parallel be
tween Mark’s account and Luke’s account seems to testify that
Luke took careful notes as Mark, the huperetes, repeated the
story. But whereas Mark used this miracle to show that the king
dom had indeed arrived, Luke used it to show how Jesus was a
fulfillment of Isaiah’s prophecy. “ Today this scripture has been
fulfilled in your hearing.” Verse 21.
The healing of the demoniac shows that Jesus’ ministry will
bring release to the captives of Satan. This is the theme of the first
group of events that follow Jesus’ visit to Nazareth.
The next event in this first group follows the service in the syna
gogue. Here is how Luke records it, “ And he arose and left the
synagogue, and entered Simon’s house. Now Simon’s mother-in-
law was ill with a high fever, and they besought him for her. And
he stood over her and rebuked the fever, and it left her; and imme
diately she rose and served them .” Luke 4:38, 39.
I would like to treat this passage in detail under another head
ing; therefore, I will simply point the reader’s attention to how
Jesus healed Peter’s mother-in-law. He “ rebuked the fever.” He
spoke to the fever as though it possessed intelligence. There is
good reason to believe that the Jews understood a high fever to be
caused by a fever demon.2 Using this popular belief as a teaching
device, Luke presented Jesus as healing Peter’s mother-in-law by
bringing release from the captivity of Satan, the fever demon.
This healing is told in quite a different way by Matthew and Mark.
But, as I have already remarked, we shall examine all of this in
greater detail later.
Luke continues by telling us that when the sun went down on

that Sabbath, “ all those who had any that were sick with various
diseases brought them to him¡ and he laid his hands on every one
of them and healed them. Verse 40. Among those brought for
healing were many who were demon possessed. It is concerning
these, among all who were healed that night, that Luke gives the
greatest detail: And demons also came out of many, crying,
You are the Son of God!’ But he rebuked them, and would not
allow them to speak, because they knew that he was the Christ.”
Verse 41. Unquestionably the emphasis in this second event of
the first group is on release from Satan’s power. The healing of
Peter’s mother-in-law and the many exorcisms that followed after
sunset strengthen Luke’s portrait of Jesus as a Bringer of release.
The final event in this first group contains a statement by Jesus
that ties what precedes it into a meaningful package. According to
the story, Jesus went off alone into the wilderness. When the
crowds found Him, they urged Him to stay with them and not to
go anywhere else. It is Jesus’ reply that we are interested in. No
tice the differences when we compare it with Mark, the only other
gospel writer to record it.
Mark Luke
And he said to them, “ Let us But he said to them, “ I must
go on to the next towns, that I preach the good news of the
may preach there also; for that kingdom of God to the other
is why I came out.” And he cities also; for I was sent for
went throughout all Galilee, this purpose.’’ And he was
preaching in their synagogues preaching in the synagogues of
and casting out demons (1:38, Judea (4:43, 44).
39).
First we notice that Mark said Jesus went into synagogues to
preach and He cast out demons. Mark was continuing the theme
he established at the beginning. As Jesus made His circuit from
synagogue to synagogue, His message was that the kingdom of
God had arrived. The casting out of demons was evidence of this,
just as it was in the synagogue at Capernaum.
In Luke there is no further mention of exorcisms. Rather, Jesus
said, “I must preach the good news of the kingdom of God.” On
l·'
GOSPEL WRITERS AS THEOLOGIANS— PART 1 49

‫־‬:A
_ . «‫ ׳‬A
the basis of Luke’s context, as the preceding events have1shown ^ ,,

us, what is the good news of the kingdom? It is release to the cap* ’/,·
tives of Satan.
What have we seen so far? We have seen Luke working as a ;/
theologian. He used his material to make a theological statement
about Jesus and the kingdom. But we must not stop here. Luke
wishes us to see additional details in his portrait of Jesus.
The second group of events that show how the Isaiah prophecy
is fulfilled by Jesus begins with the call of the first disciples. Luke
5:111‫־‬. This is followed by the cleansing of a leper (verses 12-16),
the healing of a paralytic (verses 1726‫)־‬, and the call of Levi
(verses 27-32).
The reader has already been alerted to the fact that Luke
relocates the call of the first disciples. He is also aware that the
prophetic model cannot explain why Matthew and Mark have this
call right at the beginning of Jesus’ ministry, whereas Luke has it
at this point. However, when working with the Lucan model of
inspiration, logical answers are forthcoming. The reasons for the
change in position of this event will be presented later. Right now
we want to see how the call to discipleship fits into Luke’s motif
of release.
In connection with the call to discipleship in Luke’s Gospel, we
find a miracle performed by Jesus. After preaching from Simon’s
boat, Jesus ordered the fishermen out into the lake for a catch of
fish. Knowing that such an occurrence was highly unlikely, Simon
expressed his reluctance to comply with Jesus’ command. And
yet, against his better judgment, he indicated a willingness to
comply with Jesus’ instruction. At Jesus’ word, the nets were
lowered. To Simon’s utter amazement, a school of fish was encir
cled, so large that the nets began to break. Even with the help of
Simon’s partners and their boat, the catch was so big that both
boats were in danger of being swamped.
Completely overwhelmed by what he saw, Simon cast himself
at Jesus’ feet and exclaimed, “ ‘Depart from me, for I am a sinful
man, 0 Lord.’ ” Verse 8. Many comentators deal with the large
catch of fish. They tell us how this successful fishing endeavor,
which Simon saw as fraught with formidable odds, was an assur
ance that,, if the disciples responded to Jesus’ invitation, they
4-L.A.P.
would have similar success as fishers of men.3 This explanation of

the passage may be true, but it is not the primary truth that Luke
wanted his readers to see. The climax of this event was Peter’s
confession of his sinfulness, which came from the realization that
he stood in the presence of One who was more than man. As Luke
said, “ For he was astonished, and all that were with him, at the
catch of fish which they had taken.” Verse 9. The word aston
ished (thambos) could more effectively be translated “ awe
struck.”
Jesus replied, “ Do not be afraid; henceforth you will be catch
ing men.” Verse 10. Here is what Luke wanted his readers to see.
A sinful man, admitting his sinfulness, and a forgiving Saviour
telling him not to fear, that on the basis of his confession he is
accepted and invited to become a co-worker with the Saviour. It is
the problem of sin that Luke is after, and the release from sin that
only Jesus can bring.
Observe how this fits into Luke’s motif of release and why
Luke moved the call to discipleship to this point in his narrative.
But now notice how this is integrated with what follows.
Simon’s confession introduces the issue of sin. Jesus’ calling of
Peter, James, and John to discipleship showed that He was here to
bring release from the power of sin. The reader might legitimately
ask. How is this release to be accomplished? The answer comes in
the next event recorded by Luke—the cleansing of the leper. If
you will recall, in Mark’s sequence, the cleansing of the leper fol
lows the report of a preaching tour. The issue of sin has not been
introduced. Therefore, the cleansing of the leper in Mark is
merely evidence added to the healing of demoniacs that the king
dom of God is present.
The rearrangement of the call of the first disciples, with Si
mon’s confession of his sinfulness, introduces an element that is
not in Mark—the element of sin. Now the cleansing of the leper
comes to bear on this new element. Luke 5:12-16. What is the re
sult? A further development of Luke’s motif of release.
First of all, we know that in the Jewish mind leprosy was a sym
bol of sin. It was commonly called “ the stroke of God,” or “ the
touch of the finger of God.” Next we need to take note of how
Jesus and this leper met. Luke begins this story by saying, “ While
he was in one of the cities, there came a man full of leprosy.

Verse 12. This statement needs further examination. First, neither
Matthew nor Mark say the man was “ full of leprosy. Matthew
says, “ When he came down from the mountain, great crowds fol
lowed him; and behold, a leper came to him and knelt before
him.” Matthew 8:1, 2. Mark reports, “ And a leper came to him
beseeching him, and kneeling said to him.” Mark 1:40, Why does
Luke report him to be a man “ full of leprosy?” This simple addi
tion helps him with the details of Jesus’ portrait.
Before we see how this is so, we need to ask these questions.
What is this leper doing in a city? Are not lepers banned from
cities, from places of population? Why did he not cry for help
from a distance as did other lepers (cf. Luke 17:12)? What can
Luke possibly be telling us by adding the information that this
man was full of leprosy and that he found Jesus in the city?
The statement that he was full of leprosy may be clarified by
examining the law that deals with such cases. This, in turn, will
explain why the leper freely mixed with people in the city. Leviti
cus 13:12, 13 says, “ And if the leprosy breaks out in the skin, so
that the leprosy covers all the skin of the diseased person from
head to foot, so far as the priest can see, then the priest shall make
an examination, and if the leprosy has covered all his body, he
shall pronounce him clean of the disease; it has all turned white,
and he is clean.”
The description of leprosy given here would seem to fit the man
that Luke is describing. "Full of leprosy" certainly fits “ from
head to foot.” When the disease has spread to this extent, the man
is clean. Does this mean the man no longer has the disease? No,
he is “ full" of the disease. What this text does seem to say is that
it was believed that the disease was no longer contagious. It ap
pears probable that the man in Luke’s Gospel was very close to
death. The disease had covered his whole body. But it was no
longer considered communicable. This explains why he was
permitted in the city and why he no longer had to warn people of
his approach. The man was allowed to return to his family and die
at home.
But how important these added details are. Luke has intro
duced the issue of sin through Simon’s confession. He adds the
information that this man was “full of leprosy,” and we know that
leprosy was thought of as a symbol of sin. Because this unfortu
nate man could freely move about in the city would seem to indi
cate the disease had progressed to the point where it was no
longer contagious, but was now terminal. What an accurate repre
sentation of the human race. Luke’s description of the leper rep
resents us.
This man came to Jesus for help. “ Lord,” he said, “ if you will,
you can make me clean.” Luke 5:12. Without a moment’s hesita
tion Jesus reached out His hand and touched the leper, saying, “I
will, be clean.” Verse 13. How will God deal with the sin issue
that is introduced by Simon’s confession? The answer is found in
the “ touch” and in the authority that lies in Jesus. God will deal
with sin by coming into personal contact with it, i.e., the “touch”
in the story of the leper. But what about the authority? Does Jesus
possess the authority to bring release from sin?
The next event deals with the healing of a paralytic. Verses 17-
26. When this man was lowered through the roof into Jesus’ pres
ence, Jesus said, “ Man, your sins are forgiven you.” Verse 20.
The reaction of Jesus’ critics was swift, “ Who is this that speaks
blasphemies? Who can forgive sins but God only?” Verse 21. Do
you see now what Luke has accomplished by moving the call to
discipleship into its present position?
Well, does Jesus have the authority to release men from sin?
The question of Jesus’ antagonists sets the stage for what fol
lowed. Jesus replied, “ ‘Why do you question in your hearts?
Which is easier, to say, “ Your sins are forgiven you,” or to say,
“ Rise and walk?” But that you may know that the Son of man has
authority on earth to forgive sins’—he said to the man who was
paralyzed—‘I say to you, rise, take up your bed and go home.’
And immediately he rose before them, and took up that on which
he lay, and went home, glorifying God.” Verses 22-25.
When the paralytic picked up his bed and walked out of the
house, the question was forever settled. Jesus did possess the au
thority to release men from the power of sin. By introducing Si
mon’s confession of his sinfulness at the exact point where he
does, Luke uses the material found in Mark for a purpose that is
uniquely his. This is a typical example of a gospel writer function-
GOSPEL WRITERS AS THEOLOGIANS—PART 1 53
ing as a theologian under the Lucan model of inspiration.
Luke is not finished with his motif of release from the power of
sin. The call of the first disciples makes it clear that when Jesus
extended release from sin, He also extended an invitation to enter
His kingdom and to become co-workers with Him. The call of
Levi Matthew complements the call of Simon and his partners, as
well as concludes Luke’s motif on release from sin.
By extending an invitation to Matthew, the tax collector, to join
Him in His labors, Jesus showed the extent to which the kingdom
was to be offered and release from sin was to be given. It was a
well-known fact that any Jew who accepted the job of collecting
taxes for the Roman oppressor was despised by his people and
considered a traitor. By calling Matthew, the lesson is taught that
the kingdom is open to the very “dregs” of society, provided they
are willing to accept Jesus’ invitation.
There is much in this story that must be understood, if its con
cluding lines are to have any meaning for us. First, those who
were attending the feast make the story more dramatic. Luke tells
us “there was a large company of tax collectors and others sitting
at table with them [Jesus and His disciples].” Verse 29. We know
who the tax collectors were, but is there any way of identifying
the “others” ? The Greek word helps us. Here is is allon, which
means others of the same kind. Luke does not specify who they
were; rather, he allows his readers to use their imagination. The
“others” would be those who cared little about what the religious
leaders thought of them. They chose their company to their own
liking, and they chose to associate with tax collectors. A pious
Jew, disdaining to associate with this class of people, would shake
his head and say, “ Birds of a feather flock together.” When the
scribes and Pharisees found fault with Jesus and His disciples,
they asked, “ Why do you eat and drink with tax collectors and
sinners?” Verse 30. One would suppose that the “ sinners”
indentified here would be the “ others” in verse 29 who associated
with the tax collectors. However, the laws of Greek grammar
show that the scribes and Pharisees made no distinction between
the assembled guests. They lumped together everyone who had
been invited to the feast. Everyone there was a tax collector and a
sinner so far as the religious leaders were concerned.
Why were the scribes and Pharisees so upset by this? The

reason is that Jesus, who was recognized by the common people
as one of the leading religious teachers of that time, was ignoring
the cermonial purity regulations that governed Jewish society.
Eating at the table of such a person as Matthew rendered Jesus
and His disciples ceremonially impure. This in turn disqualified
them from carrying out certain religious obligations required of
every Jew. If Jesus was allowed to continue such behavior
unchecked, pious Jews everywhere were in danger of being influ
enced by what they considered to be His bad example. The whole
system of ritual purity and impurity was in danger of being thrown
into confusion. This was the cause of their concern.
The second point that must be understood is what transpired
between Jesus and the tax collectors and “ others.” In the culture
of the Middle East, accepting the hospitality of a person was more
than just a social gesture. It indicated a mutual obligation of one to
the other. But this author believes that in the case in question, the
implications of this feast far surpassed human obligations. Table
fellowship also carried implications when one dined at a feast pre
pared in honor of a god. To eat at a table spread in honor of a god
implied a willingness on the part of the participants to enter into a
covenant relationship with the god. It was this very point that up
set the apostle Paul when he learned what some Christians in Cor
inth were doing. As a result, he wrote three chapters of counsel
(1 Corinthians 8-10).
Thus, for example, we find the apostle writing to them, “ For if
any one sees you, a man of knowledge, at table in an idol’s tem
ple, might he not be encouraged, if his conscience is weak, to eat
food offered to idols?” 1 Corinthians 8:10. At the conclusion of
his discourse on this topic Paul said, “ What do I imply then? That
food offered to idols is anything, or that an idol is anything? No, I
imply that what pagans sacrifice they offer to demons and not to
God. I do not want you to be partners with demons. You cannot
drink the cup of the Lord and the cup of demons. You cannot par
take of the table of the Lord and the table of demons. Shall we
provoke the Lord to jealousy? Are we stronger than he?” 1 Corin
thians 10:19-22.
What has all this to do with Matthew’s feast? Simply this. In the
GOSPEL WRITERS AS THEOLOGIANS—PART 1 55
event that preceded Matthew’s feast, Jesus healed a paralytic.

This miracle centered in the question whether Jesus had authority
to forgive sins. Remember, Jesus said to the man, Your sins are
forgiven you.” Luke 5:20. The religious leaders responded
by saying, ‘‘Who is this that speaks blasphemies? Who can
forgive sins but God only?” Verse 21. The question posed by
the religious authorities set the stage for the miracle. By healing
the paralytic, Jesus not ony showed He had authority to forgive
sins, but by the very fact He did such a thing testified that He was
indeed God.
Now we need to notice a very small addition that Luke makes in
this story that is not found in Matthew’s and Mark s accounts. In
verse 29 we are told that Matthew made this great feast for Jesus,
in which the latter was the Guest of honor. This minor addition
gives a whole new complexion to this feast in Luke. Jesus had
just proven Himself to be God; now He is depicted at a feast
given in His honor, surrounded by tax collectors and sinners.
What is Luke telling us by painting such a picture? Jesus was
opening up the gates to the kingdom and inviting the publicans
and sinners to come in. Eating together at this banquet indi
cated that Jesus was inviting these outcasts of society into the
covenant relationship with Him. This is confirmed by Jesus’ clos
ing words directed to the Jewish religious leaders, ‘‘Those who
are well have no need of a physician, but those who are sick; I
have not come to call the righteous, but sinners to repentance.”
Verses 31,32.
By relocating the call of the first disicples, Luke was able to
introduce the issue of sin. By selecting which miracles follow, by
changing little things here and there throughout, he was able to
show how Jesus brings release from sin. So we see a second way
in which Jesus fulfilled the Isaiah prophecy which He read in the
synagogue at Nazareth.
The third group of events deals with the release from cultic tra
ditions and can be seen in the question about fasting (Luke 5:33‫־‬
39), plucking grain on the Sabbath (Luke 6:15‫)־‬, and healing the
man with the withered hand on the Sabbath (Luke 6:6-11).
Jesus was criticized for not teaching His disciples to fast. The
Pharisees and their disciples fasted every Monday and Thursday.4
56 L U K E , A PLAGIARIST?
From the criticism that was leveled at Jesus, we can assume that
John the Baptist’s disciples must have followed a similar practice.
“ And they said to him, ‘The disciples of John fast often and offer
prayers, and so do the disciples of the Pharisees, but yours eat and
drink.’ ” Luke 5:33. The number of times a person fasted was be
lieved to be a sign of a person’s piety. It was considered meritori
ous and surely something that a pious Jew would not neglect. Je
sus’ response to this charge showed that He did not reject the idea
of fasting; rather, He revealed that fasting must be properly moti
vated.
He then told His critics two little parables, “ No one tears a
piece from a new garment and puts it upon an old garment; if he
does, he will tear the new, and the piece from the new will not
match the old. And no one puts new wine into old wineskins; if he
does, the new wine will burst the skins and it will be spilled, and
the skins will be destroyed. But new wine must be put into fresh
wineskins.” Verses 36-38. There is general agreement among
commentators that the new garment and the new wine that Jesus
speaks of represents Christianity.5 The old, tattered garment and
old wineskins represent Judaism. These two little parables make it
clear that Jesus knew it would be impossible to combine the old
and the new. He knew He could not impose the gospel of release
that He preached upon the structure of Judaism. The old structure
could not bear the weight of the new. It would collapse, and both
Judaism and Christianity would suffer.
Therefore, Jesus called those who would respond into a new
rela tio n sh ip w ith Him: “ N ew wine m ust be put into fresh
wineskins.” His gospel contained the power not only to bring re
lease from Satan’s power and from sin, but also to release from
the old religious system of meritorious works. But Jesus knew
that the old system of human works was very satisfying and that
many would not accept the new. Luke closes these two parables
with a saying that neither Matthew nor Mark contains. There has
been a great deal of discussion as to where it originated. However,
there is no reason to reject it as being spoken by Jesus, for He was
well aware of the hostility against Him and His gospel. Therefore,
Jesus concluded with, “ No one after drinking old wine desires
new; for he says, ‘The old is good.’ ” Verse 39.
The issue of fasting is immediately followed by two Sabbath

events. Many point to these events and claim they have found evi
dence for the transfer of the Sabbath from the seventh day to the
first day of he week. However, the careful reader will see that
these Sabbath events have nothing to do with a change in the day
of worship; rather they have to do with proper Sabbath obser
vance.
The disciples’ plucking of the grain on the Sabbath and the heal
ing of the man with the withered hand both teach the same truth,
i.e., the humanitarian nature of God’s holy rest day. Just before
Jesus restored the cripple’s withered hand in the synagog, He
asked those who wished to bring an accusation against Him, “ Is it
lawful on the sabbath to do good or to do harm, to save life or to
destroy it?’’ Luke 6:9.
The Jews, by man-made restrictions, had made the Sabbath a
burden that was heavy to bear. However, to this day, many Jews
insist that the extra restrictions that were placed upon the Sabbath
did not make it burdensome to the people, but a delight.6 Jesus
evidently thought otherwise. He repeatedly disregarded these re
strictions and taught, by His example, a different standard of Sab
bath observance.
By starting the ministry of Jesus with the reading of the Isaiah
scroll, Luke’s gospel establishes the motif of release. The material
that follows this event in Christ’s life should be read and under
stood within the context of this theme—even the story about
fasting and the question of how the Sabbath is to be observed. By
so doing, we can see that Jesus’ intention was not to abolish
fasting and the Sabbath, but to free these practices from human
encroachment—from human restrictions that stripped them of
their true meaning and value.
Although Luke followed Mark’s order rather closely, we can
see that by introducing Jesus’ ministry with the reading of the Isa
iah scroll, he sets this material within his own thematic milieu.
This is further strengthened by the relocation of the call of the first
disciples and smaller changes and additions throughout. There
fore, we can say that although Luke’s material at this point is very
close to Mark’s, it is Luke’s nonetheless.
The motif of release that Luke develops is an excellent example
of a gospel writer as a theologian. We have an excellent example

of this in Matthew as well. Therefore, before we leave this general
topic, we must see what Matthew does and how he accomplishes
his purpose in an entirely different way.
References
1. Cf. G. B. Caird, The G ospel o f Sr. L u ke (Baltimore: Penguin Books, 1963), p.
86; John Martin Creed, The G ospel A ccording to S t. L uke (London: Macmillan &
Co., Ltd., 1960), p. 66; Frederick W. Danker, L u ke (Philadelphia: Fortress Press,
1976), p. 74; Burton Scott Easton, The G ospel According to St. L uke: A Critical
a n d E xegetical C om m entary (Edinburgh: T Sc T Clark, 1926), p. 50; Norval
Geldenhuys, C om m entary on the G ospel o f L u ke (Grand Rapids, Mich.: William
B Eerdmans Publishing Company, 1954), p. 170; William Manson, The G ospel o f
Luke (New York: Richard R. Smith, Inc., 1930), p. 41; I. Howard Marshall, The
G ospel o f L u ke: A C om m entary on the G reek T ext (Grand Rapids, Mich.: William
B. Eerdmans Publishing Company, 1978), pp. 177, 178; C. G. Montefiore,
The Synoptic G ospels (London: Macmillan and Company, Ltd., 1909), vol. 2,
p .873.
2. W. O. E. Oeslerly, The Jew s a n d Judaism D uring the Greek Period: The
Background o f C hristianity (London: Society for Promoting Christian Knowledge,
1941), pp. 289, 290; Frederick W. Danker, Jesu s and the N ew A g e According to
St Luke: A C om m entary on the Third G ospel (St. Louis: Clayton Publishing
House, 1972), pp. 62, 91; Joseph Dillersberger, The G ospel o f St. L u ke (Westmin
ster, Md.: Newman Press, 1958), p. 190; John Drury, L uke (New York: Macmillan
Publishing Co., Inc., 1973), p. 59. The activity of demons played a major role in
Jewish folklore, as it did in Gentile folklore. At that period many home remedies
for physical ills revolved around superstitions rooted in this folklore. Although the
Jews believed that many physical problems were caused by demons, we must re
member that Luke is writing to Theophilus, a man with a Gentile background.
Hence the healing Peter’s mother-in-law by speaking to a supposed "fever de
mon” would certainly be meaningful to Theophilus and would demonstrate to him
Jesus' power over the demon world. To those Jews who superstitiously believed in
a fever demon,” the authority of Jesus would be evident. When Jesus healed this
woman, He may have very well seized or touched her hand as reported by Mat
thew and Mark, and at the same time He may have spoken, as reported by Luke.
Because of the superstition commonly held among the Gentiles and among many
Jews, Luke chose to report only the verbal command of Jesus. Thus making it
possible for this healing to fit into the motif of release from Satan's power that he
was developing at this point.
3. William F. Arndt, The G ospel A ccording to S t. L u ke (St. Louis: Concordia
Publishing House, 1956), p. 155; Creed, p. 73; Drury, p. 62; Montefiore, p. 879.
4. Cf Luke 18:12; George Foot Moore, Judaism in the First Centuries o f the
Christian Era: The A ge o f the Tannaim (Cambridge: Harvard University Press,
1932), vol. 2, p. 260.
5. The following two sources disagree. Alestair Kee, ‫ ״‬The Old Coat and the
New Wine,” N ovum T estam entum , XII (January 1970): 13-21; Paul Trudinger,
”The Word on the Generation Gap: Reflections on a Gospel Metaphor,” Biblical
Theology Bulletin, V (October 1975): 311-315. Also see my article where I point
out the weaknesses of Kee's and Trudinger's positions as far as Luke is con
cerned, "Luke 5:33-6:11: Release From Cultic Tradition,” A n d rew s U niversity
Sem inary S tudies, 20 (Summer 1982): 127-132.
6. A. Cohen, E v erym a n ‘s T alm ud (New York: E. P. Dutton Sc Co., Inc., 1949),
p. 155.
Gospel Writers as
Theologians—Part II
In the last chapter, we saw how Luke, as a theologian, worked

with the material that he had gathered. He painted a picture of
Jesus as the Bringer of release—release from the captivity of Sa
tan, release from sin, and release from cultic traditions. We also
saw that the majority of Luke’s material throughout that section is
very similar to Mark’s Gospel. Yet, despite this similarity, we
found Lucan touches here and there. As a result this material be
came uniquely his own. He accomplished this feat by introducing Je
sus’ ministry with a prophecy from Isaiah. This prohecy then be
came the blueprint for Jesus’ work as Deliverer. Luke further
stamped this “ Marcan material” as his by relocating the call of
the first disciples and making small alterations that advanced the
motif of “ release.”
By comparing the gospel accounts of Luke and Mark, we also
saw that Mark adheres to his own portrait of Jesus. He set the
tone for Jesus’ ministry with the introductory statement, “ Jesus
came into Galilee . . . saying, ‘The time is fulfilled, and the king
dom of God is at hand [is present].’ ” Mark 1:14, 15. The very
same miracles used by Luke to develop the motif of release are
used by Mark (without the Lucan adjustments) to show that the
kingdom of God indeed had arrived. Thus we saw Mark working
as a theologian developing his understanding of Jesus. Now, what
about Matthew?
As we have already seen, Matthew’s account follows Jesus’
statement concerning the presence of the kingdom with the Ser
mon on the Mount. We have also seen that this sermon functions
61
as a statement concerning the nature of the kingdom, the nature of

its King, and what is expected of those who are its citizens. Prior
to this sermon Matthew established the fact that Jesus is the King
of Israel. Following this sermon, he established a second point
about Jesus. It is this second point that we wish to develop in this
chapter.
If we compare Matthew with the other two synoptics we will
see an interesting rearrangement of events. We will begin with the
opening events of the Galilean ministry.
Matthew Mark Luke
Sermon on the Mount Visit to Nazareth
(5-7) (4:16-30)
Cleansing of leper Healing demoniac Healing demoniac
(8:1-4) (1:21-28) (4:31-37)
Healing centurion’s Healing many people Healing many people
servant (8:5-13) (1:29-34) (4:38-41)
Healing many people Preaching tour Preaching tour
(8:14-17) (1:35-39) (4:42-44)
Would-be followers Call of first disciples
(8:18-22) (5:1-11)
Calming storm Cleansing leper Cleansing leper
(8:23-27) (1:40-45) (5:12-16)
Healing Gadarene
demoniacs (8:28-34)
Healing paralytic Healing paralytic Healing paralytic
(9:1-8) (2:1-12) (5:17-26)
When these miracles are lined up side by side and analyzed it

becomes clear that Matthew was not following Mark s sequence.
Even though Luke’s series appears to be close to Mark, we have
learned that Luke has cast his material in a different context from
Mark’s. It becomes obvious that all three writers are working in
dependently from each other as theologians. What is Matthew
telling us by his sequence of events that follows the Sermon on the
Mount?
Have you ever noticed as you have read through this section of
GOSPEL WRITERS AS THEOLOGIANS— PART II 63
Matthew that each of the miracles he mentions, except one (we

will take note of this one exception in the next chapter), is per
formed by the spoken word of Jesus? What is Matthew trying to
tell us by so doing?
Matthew concluded the Sermon on the Mount with an observa
tion as to how Jesus’ words were received. These two concluding
verses also serve as a means of transition to the second point that
he established. They read as follows, ‘‘And when Jesus finished
these sayings, the crowds were astonished at his teaching, for he
taught them as one who had authority, and not as their scribes.”
Matthew 7:28,29.
The reaction of the crowd was favorable. They were impressed
with the authority (eksousia) with which Jesus spoke. His whole
manner of delivery, the confidence He displayed in what He said,
and the position of authority He assigned Himself in relation to
what He taught was so different from the way the scribes taught
that His hearers marveled.
Matthew capitalized on the impression that was made on the
crowd by developing the idea of the authority of Jesus’ word.
What would this say to Matthew's readers? It is almost unani
mously agreed that Matthew addressed his Gospel to his fellow
Jews. What would they understand him to be saying by develop
ing the authority of Jesus’ word?
Immediately, there comes to mind the role assigned to God’s
word in the Old Testament. The word of God possessed authority.
It was dynamic, creative energy. The very first chapter of the Bi
ble introduces us to its creative power. “ And God said, ‘Let there
be light’; and there was light.” Genesis 1:3. “ And God said, ‘Let
there be a firmament in the midst of the waters.’ ” Genesis 1:6,
etc.
Looking back at the power of God’s creative word, the psalmist
said, “ By the word of the Lord the heavens were made, and all
their host by the breath of his mouth.” “ For he spoke, and it came
to be; he commanded, and it stood forth.” Psalm 33:6, 9. Speak
ing to Isaiah, God said, “ So shall my word be that goes forth from
my mouth; it shall not return to me empty, but it shall accomplish
that which I purpose.” Isaiah 55:11.
The Old Testament concept of the authority and dynamic
64 L U K E , A PLAGIARIST?
power of God’s word is reflected in the New Testament, but, of

course, here it is Jesus’ word. “ He reflects the glory of God and
bears the very stamp of his nature, upholding the universe by his
word of pow er.’’ Hebrews 1:3. “ For the word of God is living and
active, sharper than any two-edged sword, piercing to the division
of soul and spirit, of joint and marrow, and discerning the
thoughts and intentions of the heart.” Hebrews 4:12.
M atthew uses the Jewish concept of the power and authority of
G od’s word to develop the second point he wished his readers to
see about Jesus. Following his comment on the astonishment of
the crowd that Jesus taught with authority, he collected together a
series of events in which Jesus performed a miracle by the spoken
w ord, thus dem onstrating the power and energy of Jesus’ word.
In order to accomplish this, Matthew chose some of the very same
miracles that Mark and Luke used to follow the event they se
lected to open the ministry of Jesus. But he also introduced other
miracles that are scattered throughout the other synoptics. Thus
M atthew developed his own sequence of events; and the power of
Jesus’ word to heal said something to M atthew’s Jewish readers
about the nature of Jesus. We will now take a look at these mir
acles.
The First event Matthew lists is the cleansing of the leper. Mat
thew 8:1-4. The leper came to Jesus and said, “ Lord, if you will,
you can make me clean.” Verse 2. Jesus responded by stretching
out His hand and touching him, saying, “ I will; be clean.” Verse
3. In L uke’s sequence the “ touch” of Jesus was the thing of im
portance. This is how God is to settle the sin issue. Here in Mat
thew, the spoken word of Jesus is the important act, “ I will; be
clean.” Although M atthew records the fact that Jesus touched the
man, it is the spoken command that brings the healing, “ Be
clean.” Because of M atthew ’s emphasis on the authority of Jesus’
word at the conclusion of the Sermon on the Mount, and the fact
that we have a sequence of miracles resulting from Jesus’ spoken
word, it seems evident where Matthew wants us to place the em
phasis in this miracle.
The story of the leper is followed by the healing of the centuri
o n ’s servant. Matthew 8:5-13. As you know by looking at the list
ing of events, Luke does not have this miracle as early in his Gos-
pel. As a matter of fact, if you read Luke’s account of this miracle,

you will find several significant differences. Mark does not record
it at all.
The centurion came to Jesus and said, “ Lord, my servant is
lying paralyzed at home, in terrible distress.” Verse 6. Where
upon Jesus offered to go to the centurion’s home to heal the ser
vant. The centurion replied, “ Lord, I am not worthy to have you
come under my roof; but only say the word, and my servant will
be healed. For I am a man under authority, with soldiers under
me; and I say to one, ‘Go,’ and he goes, and to another, Come,
and he comes, and to my slave, ‘Do this,’ and he does it. Verses
8,9. . . . . .
Obviously impressed with this demonstration of faith in His au
thority and power, Jesus said to the centurion, “ ‘Go; be it done
for you as you have believed.’ And the servant was healed at that
very moment.” Verse 13. Located in an entirely different cluster
of incidents in Luke, this miracle is moved forward to its present
location by Matthew because the centurion’s servant was healed
by the spoken word of Jesus.
The next event Matthew shares with Mark and Luke. It is the
healing of Peter’s mother-in-law and the miracles of healing Jesus
performed after sunset, when the Sabbath was past. Verses 14-17.
When we dealt with this occurrence earlier in connection with the
gospel of Luke, I said we would examine it more closely later. At
this point we shall notice two things concerning Matthew’s ac
count and hold further comment until later.
First of all, we need to notice that in both Mark and Luke the
context of this event is the Sabbath. Jesus was in the synagogue at
Capernaum and healed the demon-possessed man. When the ser
vices were over, He went to Simon s house, where He found his
mother-in-law ill with a fever. In Matthew nothing is said about
this day being the Sabbath. Because Matthew did not recoid the
healing of the demoniac in the synagogue on the Sabbath, he re
moved the Sabbath context in connection with the healing of Pe
ter’s mother-in-law. This is supporting evidence that Jesus’ mir
acles are not recorded in their chronological order. However, a
remnant of the original context remained in Matthew, for he said,
“ That evening they brought to him many who were possessed
5-L.A.P
with demons.” Verse 16. The words "that evening” dearly re
flect the original Sabbath context of the occurence and the gather
ing of the crowd after sunset.
The second thing we need to notice is that Matthew’s report of
the casting out of the evil spirits occurring that evening was writ
ten to fit into the motif he was developing, “ and he cast out the
spirits with a word.” Verse 16. Matthew alone reported that the
demons were exorcised with a word ’ by Jesus. Here again we
see a small alteration being made that changes an account shared
by the other synoptic writers. The result is (1) the account now fits
Matthew’s motif of the authority of Jesus’ spoken word, and (2)
the small alteration becomes the unique contribution of Matthew.
Matthew then concluded this little story with a statement that
again is unique to him: “ This was to fulfil what was spoken by the
prophet Isaiah, ‘He took our infirmities and bore our diseases.’ ”
Verse 17. Mark and Luke do not quote Isaiah at this point.
Matthean scholars will hasten to point out that this is a character
istic of Matthew’s style. He repeatedly quoted the Old Testament
to show how Jesus fulfilled prophecy. By having compassion
upon the demon possessed and those who were ill, by extending
to them His healing power, Matthew saw Jesus as taking our infir
mities and disease upon Himself.
However, this statement from Isaiah also gave Matthew the op
portunity to show his readers another way Jesus shared in our in
firmities. He moved into this sequence an event that Luke records
at a much later time. “ Now when Jesus saw great crowds around
him, he gave orders to go over to the other side. And a scribe
came up and said to him, ‘Teacher, I will follow you wherever you
go.’ And Jesus said to him, ‘Foxes have holes, and birds of the air
have nests; but the Son of man has nowhere to lay his head.’ An
other of the disciples said to him, ‘Lord, let me first go and bury
my father.’ But Jesus said to him, ‘Follow me, and leave the dead
to bury their own dead.’ ” Verses 18-22.
We have a very interesting situation with these verses. First,
the opening line ties them to the miracle that follows in Matthew,
i e., the calming of the sea. Matthew begins these verses by saying
that Jesus wished to “ go over to the other side.” This must be
understood to refer to the Sea of Galilee. In Luke’s report of these
two would-be disciples there is no mention of the sea nor going

over to the other side. Neither is there a connection with the mir
acle of calming the sea. It is set in an entirely different context
with an entirely different ending. Again, it is clear that we have
two writers using the same story for two different purposes,
changing details to fit their purposes.
It may very well be that the story of these two would-be disci
ples was connected to the troubled crossing of Galilee, as Mat
thew’s opening statement suggests. Matthew could have taken the
sea crossing by itself, because, as we will see, it fits the motif he is
developing. However, he saw a use for the two would-be disci
ples. By adding the quote from Isaiah to the conclusion of the
mass healings after sunset, Matthew was able to show how Jesus
identified with the woes of humanity. The two would-be disciples
further Jesus’ identity. He has nowhere to lay His head, and He
forsook His filial attachments to become our Saviour. Although
the two would-be disciples interrupt Matthew’s main motif, he
saw a truth important enough to insert here for the benefit of his
readers.
Matthew now returns to the development of the motif of the
power and authority of Jesus’ word. Jesus and His disciples got
into a boat and set sail for the other side of the lake. Verses 23-27.
Caught by an unexpected storm, the disciples were in danger of
drowning. When they woke the sleeping Saviour, they cried,
“ Save, Lord; we are perishing.” Verse 25. Jesus not only re
buked the disciples for their lack of faith, but He rebuked the wind
and the sea as well. “ And there was a great calm.” Verse 26.
Those who witnessed the miracle were overwhelmed, for the
wind and sea obeyed the spoken command of Jesus. He not only
had authority over diseases and demons, He commanded nature
as well, and nature obeyed His voice.
Arriving at their destination, the group was met by two fierce
demoniacs. Verses 28-34. Knowing Jesus to be the Son of God,
they pleaded with Him, “ If you cast us out, send us away into the
herd of swine.” Verse 31. Jesus spoke a single word, “ Go.”
Verse 32. At the spoken command, the demons fled their hosts
and entered the swine.
Both Mark and Luke record the crossing of the sea and the heal-
6— L A.P
mg of the Gadarene demoniacs (although they speak in terms of a

single demoniac, not two). However, they do so later in their Gos-
!i 7 C U Wlthin a different c«‫ ״‬text. It is interesting to
h a thrCe SyL n°pt,C writers keep the crossing of the lake
and he healing together as a unit. Therefore, it is safe to assume
that this is indeed the sequence in which the events recorded hap-
pened. v
Upon returning to the other side of the lake, a paralytic was
brought to Jesus while He was teaching in a house. Matthew
V: 1-8. Luke used this miracle to show that Jesus does possess au
thority to bring release from sin. Matthew used it to climax the
senes of miracles that were performed by the spoken word. By
His word He forgave this man’s sins, and by His word the man
rose and walked. The healing of this cripple established the fact
that Jesus does possess power to forgive sins. This demonstration
ot authonty to forgive sins climaxes what Matthew has been de
veloping by showing the authority of Jesus’ spoken word—He is
God. This is the second point that Matthew wished to tell his read-
#»rc a h n n t Tacn «
In summary: We have seen the three synoptic writers working

as theologians. All three begin the ministry of Jesus with different
events. Matthew used the Sermon on the Mount to show the na
ture of the kingdom and the nature of its King. Using the amaze
ment of the crowd at the authority of Jesus’ word, he built a motif
that showed Jesus as God. A series of miracles, all performed by
Jesus’ word, climaxes with the healing of the paralytic. This cli
max established what Matthew had been showing his readers
through this whole section—the authority of Jesus’ word proves
that He is God.
Mark s introductory summary to the Galilean ministry pro
claims the kingdom present. The events that immediately follow
serve to illustrate and establish that truth.
Luke begins Jesus’ ministry with the visit to Nazareth and the
reading of the Isaiah scroll in the synagog. Isaiah’s prophecy es
tablished Jesus’ message and mission as one of release. Using a
sequence of events that on the surface looks very much like
Mark s, Luke introduced changes that made these events in Je
sus’ ministry contribute toward his release motif. Thus he devel
GOSPEL WRITERS AS THEOLOGIANS—PART II 69
oped Jesus’ ministry as being one of release for oppressed people.

There are scores of other examples that could be presented, but
perhaps what we have set forth is sufficient to show how these
men wrote as theologians under the Lucan model of inspiration.
We now turn our attention to other things.
r
Small, Unimportant
Changes
Those in the Seventh-day Adventist Church who write apolo

getically and polemically about inspiration often seem to gloss
over differences among the synoptic Gospels. These differences
are labeled by them as being “ u n im p o rta n t,” or “ minor
discrepancies,” or are classed as being “ of a minor order.” 1 The
reason for labeling these differences in this way is to assure the
church that the scriptural message has in no way been affected by
these “ discrepancies,” in other words that the Bible is trustwor
thy.
I agree with our apologists and polemists that the Bible is in
deed trustworthy. But are not the church members done a gross
injustice when they are led to believe th a t the “ minor
discrepancies" are “ unimportant,” that they are “ of a minor or
der” ? After all, it is through these variations that the gospel writ
ers communicate to us their understanding of Jesus. These “ mi
nor discrepancies” just happen to be the touch of the writer’s
paintbrush to the portrait of Jesus. The purpose of this chapter is
to show that no “ discrepancy,” no matter how “ minor,” is
“ unimportant” or “ of a minor order.”
In a previous chapter we have already noted some of the minor
changes made by the synoptic writers. Some of these were merely
pointed out; others were examined in greater detail. It is time
now to pull a number of these “ minor discrepancies” together
and to see what role they play in the Lucan model of inspir
ation.
The gospel record of the healing of Peter’s mother-in-law and
71
72 LUKE. A PLAGIARIST?
the miracles performed in Capernaum after sunset provide several

of these minor changes. We have already looked at several as
pects of this story, but now we shall pursue these minor
discrepancies and observe how they contribute to the motif each
writer is developing. We shall deal with the healing of Peter’s
mother-in-law first. Following the pattern we have used before,
we shall place the gospel accounts side by side. This will aid us in
seeing the small variations.
Matthew Mark Luke
And when Jesus en And immediately he And he arose and
tered Peter’s house, left the synagogue, left the synagogue,
he saw his mother- and e n te re d the and entered Simon’s
in -law lying sick house of Simon and h o u se . Now S i
w ith a fe v e r; he Andrew, with James m on’s mother-in-
touched her hand, and John. Now Si law was ill with a
and the fever left m on’s m other-in- high fever, and they
her, and she rose law lay sick with a besought him for
and se rv e d him fever, and immedi her. And he stood
(8:14, 15). ately they told him o v er her and r e
of her. And he came buked the fever, and
and took her by the it left her; and im
hand and lifted her mediately she rose
up, and the fever left and se rv e d them
her; and she served (4:38,39).
them (1:29-31).
After examining the three narratives, it would be standard
scholarly procedure to say that Matthew gave us the original ac
count of this event, because it is the shortest. Both Mark and
Luke added details not found in the gospel of Matthew. Thus, for
example, we have already noted that Matthew said nothing about
this miracle taking place on the Sabbath, while Mark and Luke
told us that this was one of the Sabbath miracles performed by
Jesus. As we have already noted, Matthew did not record the
healing of the demoniac in the synagogue at Capernaum that pre
ceded Jesus’ visit to Peter’s home. Therefore, in harmony with his
method of presentation Matthew also omitted the fact that this
was a Sabbath miracle. He is simply being consistent. Because
SMALL, UNIMPORTANT CHANGES 73
Mark and Luke presented the healing of the demoniac in the syna
gogue, they also informed us that Jesus’ visit to Peter’s home im
mediately followed the worship service.
Mark seems to imply that not only Simon was with Jesus, but
also Andrew, James, and John. Luke did not do so. What is the
significance of this? In Mark Jesus called these four disciples at
the beginning of the Galilean ministry. Mark told us that they ac
companied Jesus to the synagogue at Capernaum, where Jesus
healed the demoniac. They then followed Jesus to Simon’s home.
So Mark is being consistent also. In Luke, the disciples were not
called until after the healing of Peter’s mother-in-law. Therefore,
Luke could not include them at the synagogue nor could he in
clude Andrew, James, and John at Simon’s home. So Luke too is
being consistent.
If we may digress a little further: We can see a further example
of how these two writers remained consistent within the accounts
they presented. Thus, when we come to the experience of the dis
ciples picking grain on the Sabbath, we have the following vari
ation:
Mark Luke
One sabbath he was going On a sabbath, while he was go
through the grainfields; and as ing through the grainfields, his
they made their way his disci disciples plucked and ate some
ples began to pluck heads of heads of grain, rubbing them in
grain. And the Pharisees said to their hands. But some of the
him, “ Look, why are they do Pharisees said, “ Why are you
ing what is not lawful on the doing what is not lawful to do
sabbath?” (2:23, 24). on the sabbath?” (6:1,2).
Did you notice that in Mark the Pharisees addressed their ques
tion to Jesus, “ the Pharisees said to him” ? But in Luke the Phari
sees addressed the disciples, who were actually plucking the
grain, “ Why are you doing what is not lawful?” A minor differ
ence, perhaps, but each writer is consistent with the context he
presents. How is this so?
Remember, in Mark Jesus called His disciples as He entered
upon His Galilean ministry. They accompanied Him into the syn
agogue at Capernaum on the Sabbath and saw Him exorcise the
demon (the first Sabbath miracle recorded by Mark and Luke),

Jesus’ act of healing would be considered unlawful—a violation of
Sabbath restrictions. When the disciples plucked grain on the
Sabbath to relieve their hunger, the Pharisees addressed Jesus
and demanded an explanation for the disciples’ Sabbath violation.
By turning upon Jesus, the Pharisees as much as said, “ What your
disciples are doing is Your fault. You have taught them to ignore
Sabbath restrictions!” We see therefore, that on the basis of Jesus’
earlier miracle on the Sabbth, the Pharisees were laying the blame
for the disciples’ misbehavior on the Sabbath at Jesus’ door.
In Luke, the disciples had not yet been called by Jesus when He
healed the demoniac at Capernaum. Therefore, there was no
precedent of a “ Sabbath violation” for the disciples to follow.
The Pharisees, then, did not lay the blame at Jesus’ door. They
spoke to the disciples directly and chastized them for yielding to
hunger pangs and thus breaking the S abbath by plucking,
winnowing, and grinding the grain.
What have we seen? We have seen several differences that
have resulted from the w riters’ being consistent to alterations
they made earlier in their gospel accounts. Therefore, some
changes that appear to be “ discrepancies” are nothing more than
attempts at being consistent.
Let us now return to the healing of Peter’s mother-in-law. It is
in Luke’s account of her healing that we see “ minor discrepan
cies” that play an important role in what Luke is saying. If you
will recall our discussion of this miracle in an earlier chapter,
Luke added the minor detail that this woman suffered from a
“ high” fever. Luke also told us that Jesus “ rebuked” the fever.
That is, He spoke to it as though it possessed intelligence—
remember the fever demon? So we see that by these small adjust
ments in the story, one being simply a single word, Luke used the
healing of Peter’s mother-in-law to advance his motif of release
from the captivity of Satan—minor changes, but very important
ones!
Now we are ready to examine the second half of this story.
After sunset, a multitude of sick people were brought to Jesus for
healing. We need to compare the accounts to find out what hap
pened.
SM A L L , UNIM PORTANT CHANG ES 75
Matthew Mark Luke

T hat evening they T h a t e v e n in g , at Now when the sun
b r o u g h t to him sundow n, th e y w as s e ttin g , all
many who were pos- brought to him all those who had any
s e s s e d w ith d e who w ere sick or that were sick with
m ons; and he cast possessed with de v a r io u s d is e a s e s
out the spirits with a m o n s. A nd th e b r o u g h t th e m to
word, and healed all whole city was gath him; and he laid his
who were sick. This ered together about hands on every one
was to fulfil w hat the door. And he of them and healed
was spoken by the healed m any who them. And demons
prophet Isaiah, "H e were sick with var a ls o c a m e o u t o f
took our infirmities ious d ise ase s, and many, crying, "You
and bore our dis ca st out m any d e a re th e S o n o f
eases” (8:16, 17). mons; and he would G od!” B ut he re
not perm it th e d e b u k e d th e m , a n d
mons to speak, be w o u ld n o t a llo w
c a u s e th e y k n ew them to speak, be
him (1:32-34). c a u s e th e y k n ew
th a t he w as th e
Christ (4:40,41).
Matthew alone concluded this story of mass healings with a
quote from Isaiah. We have already pointed out the significance
of this with respect to the events that he recorded immediately
afterward. Because of this, some minor changes are given as
points of transition to what comes next. Matthew also made a sim
ple addition that is crucial to the whole motif that he developed in
chapter 8. He alone of the gospel writers said that Jesus cast out
demons "with a word.” A minor variation, to say the least, but it
is vital to what Matthew is saying about Jesus. The authority and
dynamic power of Jesus’ spoken word proved Him to be God.
Luke concluded this night of healing, not with a quote from Isa
iah, but by telling us the demons who were exorcised confessed
Jesus to be the Son of God. It is interesting that Mark said Jesus
would not permit the demons to speak. Luke also said Jesus
would not allow them to speak, but not before they identified Je
sus as God's Son. This identification reminded Luke’s readers
that release from Satan’s captivity is achieved only by divine in

tervention. Also, the vanquishing of Satan’s kingdom accompa
nies the establishment of God’s kingdom, and this kingdom is es
tablished only by the activity of God Himself.
We have spent a good deal of time with the healing of Peter’s
mother-in-law and the healings that followed after sunset. There
are at least two more minor alterations that we noticed in earlier
chapters which we shall briefly review to strengthen the point that
minor changes should not be brushed aside as insignificant. After
so doing we will examine a few examples we have not seen before.
In the story of the cleansing of the leper (Matthew 8:1-4; Mark
1:40-45; Luke 5:12-16), Luke alone told us that the man was full of
leprosy. This addition by Luke could be considered as being a mi
nor difference, but it is very important for Luke’s motif of release
from the power of sin, as we have seen earlier. For this unfortu
nate victim of leprosy became a type of the human race and its
contamination by sin. Within Luke’s motif, the addition of the
fact that this man was “ full of leprosy” is not just a minor,
unimportant alteration. It is an important element in Luke’s por
trait ofJesus.
Matthew’s feast presented us with an opportunity to examine
another minor discrepancy (Matthew 9:10-13; Mark 2:15-17; Luke
5:29-32). You may recall that Luke added the small detail that the
feast was prepared for Jesus, i.e., in His honor. This addition in
Luke’s gospel consisted of one word, a personal pronoun. But the
impact this single word has on the story of Matthew’s feast is im
mense. This feast is now seen as a call of divine love, extended to
the most despised stratum of Jewish society. Sitting at a feast that
had been spread in honor of Jesus, who had just been shown to be
God in the preceding story, these tax collectors and sinners were
offered the invitation to enter into the new covenant relation
ship with Jesus. The simple Greek pronoun auto (“for Him”)
became another key element in Luke’s motif of release from sin.
A minor variation when compared with Matthew and Mark, who
do not have this pronoun, but its presence in Luke has signifi
cance.
While speaking of Matthew’s feast, we might digress for a mo
ment and take note of a detail that Matthew has, which is not
present in Mark and Luke. When Jesus was criticized for eating
with tax collectors and sinners, He replied, “ Those who are well
have no need of a physician, but those who are sick. . . . I came
not to call the righteous, but sinners [to repentance].” Matthew
9:12, 13. Matthew divided these two concluding statements by in
serting the following between them, “ Go learn what this means,‘I
desire mercy, and not sacrifice.’ ” Verse 13. When we realize that
Matthew’s audience were Jews and that Jews were sticklers for
rituals and ceremonies, we can better understand how the added
statement would speak volumes to them. The Lucan model makes
no room for such additions. (See Luke 5:31, 32.) Here we see
Matthew’s brush at work, adding highlights to his protrait of
Jesus.
Examples of minor changes are legion in the synoptic Gospels.
A detailed study of them would be exceedingly interesting and
would doubtless prove to be very informative for those who are
concerned with the problem of inspiration. However, such an
analysis must wait for another time. To conclude this chapter, we
will look at several minor changes made by Mark and one made by
Luke. These changes are important, of course, for what each
writer wanted to tell us about Jesus.
We have already examined the healing of the man with the with
ered hand as reported by Luke. You will recall that this miracle
joins two others—the question about fasting and the question of
plucking of grain on the Sabbath—and these are used by the syn
optic writer to present the motif of release from cultic traditions.
We saw that, as a Sabbath miracle, it presented the humanitarian
nature of the Sabbath and showed how the Sabbath should be
properly kept. Mark introduced an element into this story that is
not found in Luke.
The story tells us how Jesus was in a synagogue, and a man with
a withered hand was also there. The religious leaders, always
critical of His Sabbath keeping, watched Him closely to see
whether He would heal on the Sabbath. Knowing this, Jesus
told the man to stand forth so everyone could see him. Then
Jesus asked the leaders whether it was lawful to do well on the
Sabbath or not, to save life or to kill. Now notice what Mark intro
duces:
Mark Luke
And he looked around at them And he looked around on them
with anger, grieved at their all, and said to him, “ Stretch
hardness of heart, and said to out your hand.” And he did so,
the man, ‘‘Stretch out your and his hand was restored. But
hand.” He stretched it out, and they were filled with fury and
his hand was restored. The discussed with one another
Pharisees went out, and imme what they might do to Jesus
diately held counsel with the ( 6 : 10, 11).
Herodians against him, how to
destroy him (3:5, 6).
Mark introduced two elements: First, Jesus reacted to the hard
heartedness of the religious leaders with a look of orges— righ
teous anger or indignation. This snapshot of Jesus is certainly for
eign to the mental picture we usually have of Him. He is generally
thought of as the meek and mild One. The One who takes the chil
dren into His arms and is moved with compassion when He sees
human suffering. Mark alone gives us a glimpse of Jesus that adds
a new dimension to our understanding of Him.
Here we see Jesus, the Lord of the Sabbath (Mark 2:28), righ
teously indignant at the hypocritical abuse of humanity and the
sacred hours that were designed by God to be a blessing to hu
manity. Mark gives us an insight we do not often see in the Gos
pels.
It is true, when Jesus dealt with wayward men and women who
were responsive to Him, He was gentle and loving. But on the
other hand, when He had to deal with hardhearted hypocrisy and
open resistance to His offer of love, He was firm for what was
right and a tower of strength for what was true. Repeatedly the
religious leaders found Him to be more than a match for them. He
refused to be intimidated; He could not be flattered or coerced
into even speaking a word that would support their hypocrisy.
Thinking they could bully Him, they found Him the dominant per
sonality. With authority, He expressed His displeasure with their
shallow understanding of religion. Mark gave us a glimpse of one
of these occasions.
The second element that Mark introduced was the scheming by
the Pharisees and the Herodians to bring about Jesus’ death. Mat
thew supports Mark’s report of this conspiracy, but does not men
tion the Herodians.
Mark gives yet another glimpse of Jesus’ firmness in the face of
the disciples’ reluctance to obey a direct command from Jesus.
The occasion was the feeding of the five thousand. According to
the Gospel of John, there was a movement by a certain group to
take Jesus by force and proclaim Him King. John 6:15. The book
The Desire o f Ages2 offers some insights that help us to under
stand what was involved. A popular movement initiated by Judas
reached its peak with the feeding of the five thousand. Even the
other disciples acted a part in fostering these plans. Those who
were pushing the movement saw in Jesus the answer to their na
tional ambitions.
When the fragments of the meal had been collected, those who
had instigated the plans to take Jesus decided it was time to make
their move. Seeing what was coming, Jesus told the disciples to
get into the boat and to set sail for the opposite shore. All the dis
ciples could see was the ruin of their hopes and ambitions. Mark
said, “ Immediately he made his disciples get into the boat and go
before him to the other side, to Bethsaida, while he dismissed the
crowd.” Mark 6:45.
An inattentive reader can easily miss the significance of what
Mark says, for he gives no indication that a plot was unfolding to
crown Jesus king by force. But the word made should catch our
attention. Some years ago I assigned this passage for my interme
diate Greek class. The young man who translated this verse dur
ing the next class period did a good job. However, when he came
to the word enagkasen (“ made, forced, compelled” ), he trans
lated it “ urged.” I asked him why he chose “ urged.” He told me
he had looked the word up in the lexicon, and had chosen urged
because it was not like Jesus to make or compel anyone to do any
thing. Then I told him by softening his translation, he missed the
whole point that Mark is endeavoring to bring out.
Going back to The Desire o f Ages, we can see what was
unfolding and what was reflected in Mark by his choice of words.
A delegation was advancing toward Jesus to take Him by force, if
necessary, to make Him King. “ Calling His disciples, Jesus bids
them take the boat and return at once to Capernaum, leaving Him
to dismiss the people.
"N ever before had a command from Christ seemed so impossi
ble of fulfillment. . . . They protested against the arrangement;
but Jesus now spoke with an authority He had never before as
sumed toward them. They knew that further opposition on their
part would be useless, and in silence they turned toward the
sea.” 3
By the use of that one word make, Mark projects a picture of
One in command. One who possessed a dominant personality and
a strong will. One who was not to be manipulated nor resisted.
Matthew and Luke did not record the righteous anger of Jesus in
the synagogue, nor did Luke record the event by the sea. Mat
thew, however, joints Mark here and records the fact that Jesus
forced the disciples against their will.
Mark once again, at a later point, showed the domanance of
Jesus’ authority and the power of His will. All three synoptic writ
ers presented the second cleansing of the temple. This act alone
showed the authority with which Jesus acted against those who
profaned the worship of God. But Mark added what might be
thought by some as a minor point, which in reality is significant.
Once Jesus had cleansed the temple, Mark said, "H e would not
allow any one to carry anything through the temple.” Mark 11:16.
Here we see One in total control of what took place in the temple.
Jesus dictated what was permissible and what was not. When you
understand what had gone on in the temple courts before the
cleansing, you can see how dominant Jesus’ will was. He brought
all of the corrupt proceedings to an abrupt end, and in the face of
the most powerful religious and social forces of His day, He did
not allow these proceedings to resume, so long as He was there.
For the time being, Jesus took complete control of the temple and
dominated its services.
The KJV renders a truer translation of this interesting verse in
Mark, "And [He] would not suffer that any man should carry any
vessel through the temple.” Werner Kelber sees vessel as refer
ring to the temple services. He asks, “ What other significance can
skeuos, vessel, in conjunction with to hieron, temple, have but
that of a sacred cult vessel?” 4 Therefore, Kelber concludes that
Jesus shut the whole temple down, not only the illicit traffic in the
outer court, but also the sacrifices and the services. This, to me,
seems extreme. However, there is no question but what Jesus was
in control of the temple and had snatched away from the priests
authority over its proceeding. Only Mark gives us these details in
his portrait of Jesus.
We will notice one more "minor discrepancy’’ found in Luke.
When Jesus died, a Roman officer, who had been in command of
the execution, spoke his feelings about all that he had witnessed.
The testimony of this pagan soldier stands in bold contrast to the
attitude of the religious leaders. But notice the discrepancy:
Matthew Mark Luke
When the centurion And when the cen Now when the cen
and those who were turion, who stood turion saw what had
with him, keeping facing him, saw that taken p la c e , he
watch over Jesus, he thus breathed his praised God, and
saw the earthquake last, he said, "Truly said, “ Certainly this
and w hat took this man was the man was innocent!”
p la c e , they w ere Son of G o d !” (23:47).
filled with awe, and (15:39).
said, ‘‘Truly this
was the Son of
God!” (27:54).
"Son of God” or "innocent” ? Luke changed what Matthew

and Mark reported by the use of a single word. Surely a minor
discrepancy, but as we shall see, a very important one. The state
ment of the centurion fits into a series of alterations made by Luke
that present to us his understanding of the rejection of Jesus by
the religious leaders. The importance of what the centurion said is
seen by way of contrast. The religious leaders saw Jesus as guilty
and deserving death. The Roman centurion represented the posi
tion of the pagan Roman government—Jesus was innocent of any
crime worthy of death. A minor change as far as the wording is
concerned, but a major change in thought content.
Now, what have we seen in this chapter? We have become very
much aware of small changes made by the synoptic writers. Some
changes involve a sentence or a clause, others a mere word. But
6 -L A .P
each change makes a contribution to what the writer is saying

about Jesus. It is my hope that the next time the Gospels are read,
these “minor discrepancies” will be noted and the messages they
convey will be appreciated. After all, they are the touch of the
writer’s paintbrush.
References
1. Warren H. Johns, “ Scripture Is by Inspiration of God,” M inistry, 54 (March

1981), p. 18; William G. Johnsson, “ How Does God Speak?” Ministry, 54 (Octo
ber 1981), p. 6.
2. Ellen G. White, The D esire o f A g e s (Mountain View, Calif.: Pacific Press
Publishing Association, 1940), pp. 718, 377, 378.
3. Ibid., p. 378.
4. Werner Kelber, The K ingdom in M ark (Philadelphia: Fortress Press, 1974),
p. 101.
Large, Important
Changes
The “ minor discrepancies” we have been investigating in the

last chapter are, as a rule, not dealt with in detail by commenta
tors, although some may mention them. Thus, for example, it is
true that Luke’s statement that the leper was “ full” of leprosy
attracts the attention of some scholars. Some of these may even
compare Luke’s statement with those of Matthew and Mark and
note the difference, but seldom if ever is any attempt made to see
how this addition aids in the development of Luke’s theme. On
the other hand, little, if anything, is made of the fact that Mat
thew’s feast was given in honor of Jesus, or as he puts it, “ for
him.” We recognize, of course, the various objectives of com
mentators will dictate what they emphasize in their commen
taries. Although this book is not a commentary, there are a num
ber of minor variations in the material that we have examined thus
far concerning which nothing has been said. Possibly another
writer would have chosen to deal with these other “ minor
discrepancies” and to ignore the ones that are presented here.
However, when it comes to major changes that are obvious to the
majority of readers, most every Bible commentator pauses to say a
word or two about them. In this chapter, we shall examine two such
alterations—the call to discipleship and the anointing of Jesus’ feet.
They both present the same significant challenges: (1) Luke moves
them out of the time frames in which we find them in Matthew and
Mark, and (2) they have obviously been completely rewritten. Here
again, we will see that only the Lucan model of inspiration can ade
quately account for such an occurrence.
83
We have already examined the call of the first disciples and

noted that it has been relocated by Luke in an entirely different
setting, and that Peter’s confession of his sinfulness is the major
point of the story. What we did not then stress, and what we need
to stress now, is how extensive the relocations and the rewritings
are.
First, we will review the extent of its relocation. Again, the
easiest way to see what has happened is to line up the stories as
they appear in the synoptics.
Matthew Mark Luke
Introductory state Introductory state Introductory state
ment to Galilean ment to Galilean ment to Galilean
ministry (4:12-17) ministry (1:14,15) ministry (4:14,15)
Call o f first Call of first
disciples (4:18- disciples (1:16-
22) 20)
Summary statement
on ministry
(4:23-25)
Sermon on the Visit to Nazareth
Mount (5-7) (4:16-30)
Demoniac at Caper■ Demoniac at Caper
naum(l:21-18) naum (4:31-37)
Healing many peo Healing many peo
ple (1:29-34) ple (4:38-41)
A preaching tour A preaching tour
(1:35-39) (4:42-44)
Call of first dis
ciples (5:1-11)
There is no question but that the relocation of the call to disci-
pleship is a major piece of surgery performed by Luke. All we
have to do is to glance at the three columns and any observer is
almost forced to exclaim, What has happened? Obviously the pro-
LARGE, IMPORTANT CHANGES 85
phetic model of inspiration is inadequate to answer such a pointed

question.
Understanding what Luke has done would be difficult enough if
he had taken the call of the first disciples as it reads in Matthew
and Mark and had moved it to its present location in his Gospel.
But Luke compounds the difficulty by rewriting the story. This
becomes obvious when we compare the three accounts. To give
the accounts here word by word would be too unwieldy, I shall
therefore simply list the main points of each story as it appears in
the synoptics.
Matthew Mark Luke
Jesus walked by the Jesus walked by the P e o p le p re s s e d
sea sea upon Jesus as He
taught by the lake
Peter and Andrew Simon and Andrew
were casting a net were casting a net Jesus got into Si
m o n ’ s b o a t and
Jesus said, “ Follow Jesus said, “ Follow
taught from there
Me” Me”
When finished Jesus
They followed They followed
told Simon to put
A little farther Jesus A little farther Jesus out into the deep to
saw James and John saw James and John fish ·
They were mending They were mending Simon objected
nets nets When he obeyed, he
Jesus called them Jesus called them c a u g h t a la rg e
school offish
T h ey fo llo w ed T hey fo llo w ed
(4:18-22) (1:16-20) S im on c a lle d fo r
help
Filled two boats
Simon confessed his
sinfulness
Jesus called Simon
and partners to dis-
cipleship (5:111‫)־‬
A careful reading of the gospel accounts shows no obvious simi

larity between the call of the disciples as recorded by Matthew
and Mark, on the one hand, and the one by Luke on the other. The
two problems, the relocation of the event and the rewriting of
what happened, have caused a great deal of discussion among
New Testament scholars. Some of these scholars have said that
there must have been two distinct calls given by Jesus to the very
same men. Their theory is as follows: Matthew and Mark reported
the first of these calls. This call led to a part-time relationship with
Jesus. In other words, the disciples continued to periodically re
turn to their occupation of fishing. Luke, on the other hand, re
corded the second call. This call resulted in a full-time relation
ship with Jesus.1
But not all scholars agree with this latter theory. Thus, for ex
ample, F. Godet states that he is hard pressed to see two separate
calls made to the very same men. Especially so since Jesus said
He would make them fishers of men, and in turn they responded
twice by leaving all in order to follow Him. Therefore, Godet con
cludes that what we have here is two differing accounts of the
same call.2
Another scholar thinks Luke combined two different stories.
He took the miracle story about the large catch of fish and put
Mark’s call to discipleship at the conclusion.3 Still others think
that Luke borrowed the story from John 21, where Jesus, after
His resurrection, prepared breakfast for the disciples while they
were out fishing once again.4 On the other hand, some think the
differences between the story in John and the story in Luke are
too great for one to be borrowed from the other.5 And so the dis
cussion goes on.
However, it is the opinion of this author that Luke’s use of the
call to discipleship is carefully planned. Its relocation after certain
other events allowed Luke to introduce the problem of sin, an ele
ment that is not present in Mark’s sequence. The differing ac
count, with Peter’s confession of his sinfulness, allows Luke to
continue to develop the motif of release by introducing release
from the power of sin. This motif is missing in Mark’s sequence.
There are two reasons for this: (1) Mark does not have Jesus’ visit
to Nazareth at this point, nor the reading of the Isaiah scroll which
proclaims the Messiah’s mission of release.
We might just note here that Mark does record a visit to Naza
reth by Jesus at a later point in his Gospel. See Mark 6:1-6. How
ever, there is a strong possibility that this is a second visit and not
the one reported by Luke. (2) The second reason that the motif of
release is missing in Mark at this point in his sequence is that he
used these same stories to establish the truth of Jesus’ proclama
tion as He entered Galilee, “ The time is fulfilled, and the kingdom
of God is at hand [is present].” Mark 1:15.
If we were to place the call of discipleship under the umbrella of
the prophetic model, we would have to ask, Which of the gospel
accounts is true? In other words, if God showed Matthew and
Mark that Jesus called the first disciples at the beginning of the
Galilean ministry, how could He possibly show Luke that Jesus
called the very same disciples at a later time? If God showed to
Matthew and Mark in vision that Jesus called the disciples from
casting and mending nets, how could He possibly show Luke that
Jesus and Simon went on a fishing trip? In other words, if what
Matthew and Mark recorded is the truth about the call of the first
disciples, then what Luke recorded is not, and vice versa. This is
a problem that has perplexed many earnest Bible students. The
prophetic model cannot account for what has happened to the
story of the call to discipleship.
The Lucan model of inspiration that we are proposing allows us
to work out a satisfactory solution to this puzzling problem. Per
haps referring again to a scenario will help. Mark, as a huperetes,
had memorized the call to discipleship just as we find it it recorded
by Matthew and himself. Peter and Andrew were casting a net and
James and John were mending their nets when Jesus appeared by
the seaside. But Mark did not tell the entire story. He had memo
rized an abbreviated account only. However Luke in writing his
gospel uncovered further details in his research, either from an
eyewitness, another huperetes, or from another gospel, and he in
cluded these in his account.
Luke filled in a number of details omitted by Matthew and
Mark. The call may have happened like this. As Jesus made His
way along the shore of the Sea of Galilee teaching the people, the
crowd began to increase in numbers. No one wanted to miss a
word of Jesus’ discourse and they began to ,,press upon” Him to
catch all that He said. Coming upon Simon and Andrew casting
their net, Jesus stepped into their boat and asked Simon to push
out from the shore a few feet. From this vantage point, Jesus con
tinued teaching. When He concluded His instruction, He told Si
mon and Andrew to move out into the lake and to let down their
net. It is at this point that we have the miracle of the large catch of
fish followed by Simon’s confession. In the meantime, James and
John had been mending their nets with their father. If they
stopped their work to listen to Jesus teach, Luke does not inform
us. But when Peter called for help, they responded at once.
The Lucan model of inspiration can reasonably account for the
difference in the two versions of the same incident when we real
ize there are no visions involved. Instead what we have is the col
lection (as a result of research) and use of information. The Lucan
model of inspiration will also allow the relocation of this story;
for, as a theologian, Luke used it to expand his understanding of
the mission of Jesus as it is proclaimed in the Isaiah scroll, i.e.,
release.
What has happened to the story of the call of the disciples also
happened to the story of the woman who anointed Jesus’ feet. It
has been moved by Luke from the last week of Jesus’ life and has
been placed back into His Galilean ministry. This involves a move
that covers more than a year—a surgery that is even more radical
than the relocation of the call to discipleship. Besides this, the
account found in Luke is as completely rewritten as is the call to
discipleship.
As we look at the relocation the story of the woman who
anointed Jesus’ feet, we must call upon the Gospel of John for
help. By reading the accounts of Matthew, Mark, and John, it is
clear that they place this anointing of Jesus during the last week of
His earthly life. However, when we compare these three gospel
accounts, we come up with a second chronological problem. This
will have to be solved before we can return to Luke. So let us
compare these gospels and identify the problem.
Matthew Mark John

When Jesus had fin It was now two days Six days before the
ish ed all th e se before the Passover P a sso v e r, Je su s
sayings, he said to and the fe a st of came to Bethany,
his disciples, “ You Unleavened Bread. where Lazarus was,
know that after two And the chief priests whom Je su s had
days the Passover is and the scribes were raise d from the
coming, and the Son seeking how to ar dead. There they
of man will be deliv rest him by stealth, made him a supper;
ered up to be cruci and kill him ; for Martha served, and
f ie d .” T hen the they said, “ Not dur Lazarus was one of
chief priests and the ing the feast, lest those at table with
elders of the people there be a tumult of him. Mary took a
gathered in the pal the p eo p le.’’ And pound of costly oint
ace o f th e high w hile he w as at ment of pure nard
p rie s t, who was B e th an y in the (12:1-3).
ca lled C a ia p h a s, house of Simon the
and took counsel to leper, as he sat at ta
gether in order to ar ble, a woman came
rest Jesus by stealth with an alabaster
and kill him. But flask of pure nard
they said, “ Not dur (14:1-3).
ing the feast, lest
there be a tumult
among the people.”
Now w hen Je su s
was at Bethany in
the house of Simon
the leper, a woman
came up to him with
an alabaster flask of
very expensive oint
ment (26:1-7).
As we read these three accounts, the problem immediately be
comes apparent. Did this anointing of Jesus take place six days
before the Passover or was it two? If you read the accounts of

Matthew and Mark carefully, it soon becomes apparent that the
time period of two days does not refer to the anointing. This is the
reason we have to call on John’s witness. In his gospel Mark said,
“ It was now two days before the Passover. . . . And the chief
priests and scribes were seeking how to arrest him.” Mark 14:1.
Clearly the two days in Mark are attached to the attempt of the
religious leaders to arrest Jesus, not to the anointing. This point
becomes apparent by the way Mark begins his version of the
anointing episode with the w ords, “ And while he was at
Bethany.” Verse 3.
Matthew’s account is a little more difficult to explain than that
of Mark. The two days before the Passover appear to be attached
to the apocalyptic discourse Jesus delivered to His disciples on
the Mount of Olives, which we find recorded in chapters 24 and
25. After the parable of the sheep and the goats, which concluded
this apocalyptic discourse, Matthew said, “ When Jesus had fin
ished all these sayings, he said to his disciples, ‘You know that
after two days the Passover is coming.’ ” Matthew 26:1, 2. These
two days do not seem to refer to the meeting of the religious lead
ers, as they do in Mark, nor do they refer to the anointing by the
woman. So we see that neither in Matthew nor in Mark does the
time period of two days before the Passover refer to the anointing
of Jesus. It seems evident, therefore, that we must depend on
John's chronology which seems to be more exact and conclude
that it must have taken place six days before the Passover. In
other words, the annointing took place within the last week of
Jesus’ life.
We have examined enough of the Lucan model of inspiration to
realize that Luke is trying to communicate something to us by
moving the story of Jesus’ anointing from the time period speci
fied by Matthew, Mark, and John back into the Galilean ministry.
This, in turn, becomes all the more obvious as we examine the
story in its rewritten form. What is it he is saying about Jesus? We
can find out by comparing Luke with Matthew and Mark. Again it
would be too unwieldy if all three accounts were given word for
word, so again we summarize.
Matthew Mark Luke
Jesus in Bethany at Jesus in Bethany at Jesus invited to meal
home of Simon the home of Simon the by a Pharisee
leper leper A sinful woman en
A woman anointed A woman anointed tered and anointed
His head as He sat at His head as He sat at His feet, weeping on
table table them and w iping
Disciples indignant, Disciples indignant, them with her hair
“ Why this waste?” “ Why this waste?” and kissing them
Jesus said, “ Why They reproached her Pharisee said, “ If
trouble the woman? Jesus said, “ Let her th is man w ere a
She has done a beau alone. She has done prophet He would
tiful thing to me. She a beautiful thing to know this woman is
has an o inted my me. She has anointed a sinner.”
body for the burial. my body for burying. Jesus told Simon a
What she has done What she has done parable of two debt
will be told as a will be told in mem o rs. One ow ed
mem ory of h e r’’ ory of her” (14:3-9). much, the other little
(26:6-13). They were both for
given
Jesus asked, “Which
one w ill love the
most?"
Simon replied, “ The
one fo rg iv e n the
most.”
Jesus said, “ You are
right. I entered your
home and you ex
te n d ed to me no
c o u rte s y . T his
woman has shown
courtesy.”
Je su s said to the
woman, “ Your sins
are forgiven; your
faith has saved you.
Go in peace” (7:36-
50).
92 LUKE.APLAGIARIST?
Here we see an entirely different account in which the disciples

play no role and the host, Simon, plays a major part. As with the
call to discipleship, there is a great deal of debate as to whether we
have one event or two. Especially when the woman anoints Jesus’
head in Matthew and Mark and His feet in Luke. Because Luke
does not report this story in the place where Matthew and Mark
recorded it, John Creed believes it is a variation of Mark 14:3-9.
Creed says that Luke probably drew upon another source, other
than Mark, to gain this information.6 Therefore, Creed sees Mat
thew, Mark, and Luke as reporting the same event. Others dis
agree and say we have two entirely different events.7 Obviously I
agree with Creed. Luke used a report of an eyewitness or of an
other huperetes to fill in the details missing in Matthew and Mark.
On the other hand, the details reported by Matthew and Mark
were omitted by Luke because he used this story for a different
purpose than the other two synoptic writers.
This brings us to the important question, Why did Luke rewrite
and relocate the story of Jesus’ anointing? Commentators have
quickly pointed out the obvious, “ The real intention of vv 44-47 is
to point the broad contrast between the response of the sinner and
the response of the Pharisee to the divine teacher.’’8
The woman and the Pharisee become symbols. The woman rep
resents the common people and those who were despised by the
religious leaders. She also is a representative of how these two
classes of people responded to Jesus and His teaching. The Phari
see represents the response of the religious leadership. The
woman had found in Jesus’ words the way of life, and in Jesus a
personal Saviour. Her expression of love and gratitude was
shown in the pouring forth of the expensive ointment. The Phari
see withheld from Jesus common courtesies. “ You gave me no
water for my feet,” Jesus said. Verse 44. “ You gave me no kiss.”
Verse 45. “ You did not anoint my head with oil.” Verse 46.
William F. Arndt says, “ The Pharisee had treated Jesus as an
inferior.” 9 By rewriting this story, Luke is expressing more than
that; he is contrasting the two attitudes of acceptance by the com
mon people and rejection on the part of the religious leaders, of
whom Simon was the representative.
How, then, does the relocation of this story help Luke to show
this attitude of rejection? He has moved it into a position where it
concluded a series of three events that center on the theme of re
jection: (1) the healing of the centurion’s servant (7:1-10), (2) the
raising of the widow’s son at Nain (7:11-17) as it complements Je
sus’ response to (3) the messengers from John the Baptist (7:18-
35).
The way Jesus dealt with the repentant woman in this story
presents two secondary motifs. First, Jesus showed respect for
women. He did not treat them as being of less importance than
men, which was the general attitude of the male population in Je
sus’ society. In fact, Jesus’ dealings with women were of interest
to Luke, for he repeatedly recorded how Jesus related to all
classes of people who were despised by the religious leaders. It is
Luke who tells us that Jesus allowed certain women to travel with
His group. This gave them an opportunity to perform a ministry
that aided Jesus and His disciples in their work. Luke 8:1-3.
Second, this story showed Jesus’ compassion for sinners. The
woman that anointed Jesus was labeled as “ a sinner” by society.
Simon’s attitude toward her indicated that because of her sins she
was an outcast from Jewish society. Jesus, on the other hand, had
forgiven her sins. The attention of the assembled guests was di
rected to her when He said to Simon, “ Do you see this woman?”
Luke 7:44. He then proceeded to point out the evidence of her
great love. When Jesus said to the woman, “ Your sins are for
given. . . . Your faith has saved you; go in peace” (verses 48-50),
the Saviour publicly lifted this woman to respectability and re
stored her to society. No longer could anyone refer to her in con
tempt as “ a sinner.”
Thus we can say this one story contains three motifs. The con
trast between the response of the woman to Jesus and the re
sponse of Simon is the major motif. It was the development of this
motif of rejection that led Luke to relocate this event and rewrite
it. However, the rewriting of this story presents two minor motifs,
(1) Jesus’ relation to and dealing with women, and (2) His great
compassion for sinners.
The foregoing stresses an important fact of the Lucan model of
inspiration. More than one theme can often be found in any one
story. Each theme is developed as the gospel story progresses. At
one point a theme may receive major em phasis, as the rejection of
Jesus does at Simon’s feast. At another point the very same theme
may receive minor treatm ent. But these minor touches make a
contribution to the overall theme as it proceeds through the gospel
story. Once one is aware of the Lucan model, he w atches for the
development of themes as they appear in major and minor roles in
various stories.
It is interesting to discover the use made of the anointing of Je
sus in Matthew and Mark, as well as noticing what Luke has in
serted into the place from which the anointing was removed. In
fact, the replacement in Luke helps us understand the purpose for
which the anointing is used to M atthew and Mark.
When we com pare these two Gospels, we find that the se
quence of events are the same, but some of the details differ. We
do not have time now to pursue all of the “ minor discrepancies,”
but you are aware now that these serve a purpose for the writer.
At this point we can only stress the use made of the anointing.
Following Jesus’ apocalyptic sermon on the end of the world,
both writers tell us of a meeting convened by the religious leaders.
The purpose of this meeting was to plot their strategy to put Jesus
to death. It is clear from the two accounts the leaders were in a
dilemma. If they were to take Jesus by stealth, they needed inside
help. The report of this meeting is followed by the anointing of
Jesus and then by Judas’ offer to the chief priests to betray His
Lord. It is clear that these three events go together as a unit. M at
thew 26:1-16; Mark 14:1-11.
How, then, does the anointing of Jesus fit into the intrigue?
When Jesus was anointed by the woman, it was the disciples who
found fault with what she had done. Remember, in L uke’s ac
count it was Simon. However, in all three accounts Jesus spoke to
those who criticized her actions. In Luke, Jesus spoke to Simon.
In Matthew and Mark, He spoke to the disciples.
Jesus’ response to the disciples’ criticism in M atthew was one
of firm correction, “ Why do you trouble the woman? For she has
done a beautiful thing to me. For you always have the poor with
LARGE, IM PORTANT C H AN G ES 95
you, but you will not always have me.” Matthew 26:10, 11. In
Mark, the scene is intensified. After the disciples indignantly
asked why the ointment was wasted on Jesus, Mark added,
‘‘They reproached h e r.” Mark 14:5. Je su s’ response was
sharpened to meet this intensified criticism, “ Let her alone; why
do you trouble her?” Verse 6. Following this confrontation be
tween Jesus and His disciples, Judas went to the chief priests and
offered his services as a betrayer. Matthew 26:14-16; Mark 14:10,
11.
It becomes clear by examining the two accounts that Jesus’ re
buke of the disciples motivated Judas to betray his Lord. He pro
vided what the religious leaders needed if Jesus was to be taken by
stealth, through an “ inside-contact man.” Therefore, the anoint
ing of Jesus in Matthew and Mark served to provide the betrayer
that the religious leaders needed to accomplish their deadly pur
pose. This is an entirely different function for this event than the
function it has in Luke.
Luke, of course, having talked to Mark, the huperetes, was
aware that as a result of Jesus’ sharp rebuke, Judas was offended,
after which he decided to seek revenge by betraying Jesus. But
once he had moved the story of the anointing of Jesus to another
location to serve another purpose, how was the betrayer to be
provided?
When we look at Luke’s account, we see that when he came to
the place in the story where the anointing stood in Matthew and
Mark, he provided a second reason for Judas’ betrayal: “ Now the
feast of Unleaven Bread drew near, which is called the Passover.
And the chief priests and the scribes were seeking how to put him
to death; for they feared the people. Then Satan entered into Ju
das called Iscariot, who was of the number of the twelve; he went
away and conferred with the chief priests and officers how he
might betray him to them.” Luke 22:1-4.
Realizing that a reason had to be given for one of Jesus’ disci
ples turning against Him, and having already used the cause for
the betrayal for another purpose, Luke simply said, “ Satan en
tered into Judas.” The Gospel of John helps us here, for John tells
us specifically that it was Judas who was the originator of the criti-
cism that was directed toward the woman and that Jesus’ rebuke
was directed toward Judas. John 12:4-8.
What have we seen in this chapter? As the small, unnoticed
changes play an important role in the Lucan model of inspiration,
so the large, obvious changes have a role to play. They are all
highlights that enable us to see Jesus through the writer’s eyes.
References
t. William F. Arndt, The G ospel According to S t. L uke (St. Louis: Concordia

Publishing House, 1956), pp. 155, 156; and Norval Geldenhuys, C om m entary on
the G ospel o f L uke (Grand Rapids, Mich.: William B. Eerdmans Publishing Com
pany, 1954), pp. 1980-1981. , ‫״ ״‬.
2. F. Godet, A C om m entary on the G ospel o f St. L uke, trans. by h. W.
Shalders, 5th ed. (Edinburgh: T & T Clark, [1952]), 1:255.
3. I. Howard Marshall, The G ospel o f L uke: A C om m entary on the G reek I ext
(Grand Rapids, Mich.: William B. Eerdmans Publishing Company, 1978), pp. 199-
201; cf. I. Howard Marshall, L uke: H istorian and Theologian (Grand Rapids,
Mich.: Zondervan Publishing House, 1971), p. 65. ___
4 John Martin Creed, The G ospel According to St. L uke (London. Macmillan
and Company, Ltd., 1960), pp. 73, 74; Burton Scott Easton, The G ospelA ccording
to S t L uke: A C ritical a nd E xegetical C om m entary (Edinburgh: T & T Clark,
1926) p. 62; J. Alexander Findlay, The G ospel A ccording to S t. L uke (London.
Student Christian Movement Press, 1937), p. 69; C. G. Montef.ore, The Synoptic
G ospels (London: Macmillan and Company, Ltd., 1909), 2:879^
5 G B Caird, The G ospel o f S t. L uke (Baltimore: Penguin Books, 963), P _91,
Alfred Plummer, A Critical a n d E xeg etica l C om m entary o f the G ospel According
to S t. L uke (Edinburgh: T & T Clark, 1913), p. 147.
6. Creed, p. 109.
7. Arndt, p. 218; Plummer, p. 214; and Summers, p. 8*·
8. Creed, p. 109; cf. Plummer, p. 210.
9. Arndt, p. 220.
Luke’s View of
Salvation
Throughout the preceding chapters we have spoken of motifs

that have been developed within passages, or groups of passages,
that stand side by side. One of the longest motifs that we have
examined has been that of release, which was introduced by the
reading of the Isaiah scroll in the synagogue at Nazareth. We saw
how Luke used the material that immediately followed the visit to
Nazareth to develop the motifs of release from the captivity of
Satan, release from the power of sin, and release from cultic tradi
tions. These three motifs, in turn, explain how Luke understood
the overall theme of release as presented by the Isaiah scroll.
In this chapter, we shall examine a single motif and see how it
runs through a gospel book. There are a number of such motifs
that we can choose from. In another work, I have shown how the
motif of rejection runs through the book of Luke.1Although it was
not my intention to develop this motif at that time to its fullest
extent, a reader can see how a gospel writer pursued a motif, pre
senting it as the dominant theme in one passage and as a secon
dary theme in another passage.
The motif of salvation is a major theme that is present in all three
synoptics. But each synoptic writer develops it in his own way.
There are a number of statements made by Jesus concerning sal
vation that are common to all three writers. Then there are state
ments and events recorded by one writer that cannot be found in
the others. It is these additions by the single writer that we will
examine and that will help us to see how he develops a motif so
that it becomes uniquely his own.
97
We are going to concentrate on the Gospel of Luke to see how

the Lucan model of inspiration will allow him, as an author and a
theologian, to develop his own understanding of Jesus as Saviour.
We will begin with the birth of Jesus. As we go along, notice how
often the main characters in Luke’s birth story speak of salvation.
The motif of salvation is introduced early by Luke, and it be
comes the dominant theme in his birth account. For example,
when the angel Gabriel appeared to Zachariah to announce the
birth of John, he told Zachariah that John would function in the
role of Elijah. In this role, John would lead "m any” in Israel into
a new experience of salvation, "A nd he will turn many of the sons
of Israel to the Lord their God, . . . to make ready for the Lord a
people prepared.” Luke 1:16,17.
Then when Mary visited Elizabeth, she praised God in the
beautiful hymn that has been called the Magnificat, "My soul
magnifies the Lord, and my spirit rejoices in God my Savior.”
Luke 1:46, 47. She then speaks of God’s mercy being extended to
her as a humble handmaid, and proceeds to tell how God’s mercy
will be shown to Israel through the fulfillment of the covenant
promises made with Abraham. Verses 48-55. The whole hymn
speaks of God’s work of salvation.
When the time had arrived for the naming of John, the tongue of
Zachariah, his father, was loosed, and, filled with the Holy Spirit,
he prophesied, “ Blessed be the God of Israel, for he has visited
and redeemed his people, and has raised up a horn of salvation for
us in the house of his servant David.” Luke 1:68, 69. This salva
tion is set within the context of the mercies promised to the fa
thers in the covenant God swore to Abraham. Verses 72, 73. John
would prepare the way before the Lord, "to give knowledge of
salvation to his people in the forgiveness of their sins, . . . to give
light to those who sit in darkness and in the shadow of death.”
Verses 77-79.
With the words of the angel to Zachariah and the hymns of
Mary and Zachariah, the stage is now set for the entrance of the
main character in the drama of salvation: " I bring you good news
of a great joy which will come to all the people; for to you is born
this day in the city of David a Savior, who is Christ the Lord.”
Luke 2:10,11.
L U K E ’S v i e w q f .S a l v a t i o n 99‫׳‬
t¡¡;-
vv Hf
When Joseph and Mary took the infant Jesús ,to the, temple for
the dedication services, the aged Simeon took tWchild ¡phis'arfns
and said, "Lord, now lettest thou thy servanF\depart in peace,
:
according to thy word; for mine eyes have seeh.thy salvation /
which thou has prepared in the presence of all peopled.” Verses
2931‫־‬. Anna the prophetess, having seen the child, spoke about
Him “ to all who were looking for the redemption of Jerusalem.”
Verse 38.
All of the above is unique to Luke; Matthew and Mark report
none of it. There is no question that as a theologian Luke was
interested in the saving act of God. As a writer this interest is
brought out in the stories of Zachariah, Mary, the shepeherds,
Simeon, and Anna.
When we compare the birth narrative in Luke with that of Mat
thew we see an interesting reversal. Luke’s major interest is sal
vation, as we have just seen. However, he also introduces a sec
ondary motif that will be expanded later in his Gospel. This
secondary motif is the kingship of Jesus. When Gabriel appeared
to Mary to talk with her concerning God’s proposed plan for
bringing the Saviour into the world, Gabriel spoke in terms of
kingship, “The Lord God will give to him the throne of his father
David, and he will reign over the house of Jacob for ever; and of
his kingdom there will be no end.” Luke 1:32, 33.
Kingship is introduced briefly into the hymn of Zachariah, “ The
Lord God . . . has raised up a horn of salvation for us in the house
of his servant David.” Luke 1:69. It is also alluded to in the words
of the angel to the shepherds, “ to you is born this day in the city of
David a Savior.” Luke 2:11. On the basis of Jesus’ cleansing and
occupying of the temple during the last week of His life, which
was the first act Jesus performed as King,2 there may be implica
tions concerning kingship in Luke’s account of Jesus’ first visit to
the temple as a child. Especially if we accept the RSV’s transla
tion of Jesus’ words, “ How is it that you sought me? Did you not
know that I must be in my Father’s house?” Luke 2:49.
In Matthew’s birth story we find the reverse. Jesus’ kingship is
the primary motif, and Jesus as Saviour is secondary. For exam
ple, Matthew begins his Gospel with a statement of kingship,
"The book of the genealogy of Jesus Christ [Messiah, i.e., King],
the Son of David." Matthew 1:1. As we have pointed out earlier,

this statement is followed by the genealogy with the line of the
kings of Judah. Verses 2-16. When the wise men arrive in Jerusa
lem, they ask, "Where is he who has been bom king of the
Jews?” Matthew 2:2. Subsequently Herod attempted to eliminate
the newborn King. Matthew 2:3-18.
Only in a secondary way does Matthew deal with Jesus as the
Saviour in the birth story. The angel Gabriel said to Joseph, "You
shall call his name Jesus, for he will save his people from their
sins.” Matthew 1:21. This is the only reference in Matthew’s birth
story to Jesus’ role as Saviour. Here again we see these men
working as individual authors and theologians.
Once we move from the birth story to the ministry of John the
Baptist, we see Luke developing the motif of salvation in a way in
which it is not done by Matthew and Mark. Luke’s interest be
comes apparent when we compare the Old Testament quotation
that is used to introduce John’s ministry.
Matthew Mark Luke

The voice of one Behold, I send my The voice of one
crying in the wilder m essenger before crying in the wilder
ness: Prepare the thy face, who shall ness: Prepare the
way of the L ord, prepare thy way; the way of the Lord,
m ak e his p a th s voice of one crying m ake his p ath s
straight (3:3). in the w ilderness: straight. Every val
Prepare the way of ley shall be filled,
the Lord, make his and every mountain
paths straight (1:2, and hill shall be
3). brought low, and the
cro o k e d sh a ll be
made straight, and
the rough ways shall
be made smooth;
and all flesh shall
see the salvation of
God (3:4-6).
All three writers quote from Isaiah 40:3-5, Luke more exten-
LUKE'S VIEW OF SALVATION 101
sively than Matthew and Mark. However, the closing words of

the quotation in Luke are adjusted to fit into his interest. This can
be seen when we compare the original words of Isaiah with the
way Luke quotes him.
Isaiah Luke
And the glory of the Lord shall And all flesh shall see the salva-
be revealed, and all flesh shall tion of God (3:6).
see it together (40:5).
That Luke wished to emphasize salvation is very clear. On the
other hand, Matthew and Mark did not wish to stress the motif of
salvation with these words from Isaiah. They stressed John’s role
as the forerunner only. Luke used the ministry of John to develop
the motif of salvation in another way. His second approach is tied
into the motif of rejection, a motif which Luke also develops in his
own unique fashion. We will take note of it here only, simply be
cause it ties in momentarily to the motif of salvation. We must
again compare what Luke and Matthew say.
Matthew Luke
But when he saw many of the He said therefore to the multi
Pharisees and Sadducees com tudes that came out to be bap
ing for baptism, he said to tized by him, “ You brood of vi
them, “ You brood of vipers! pers! Who warned you to flee
Who warned you to flee from from the w rath to com e?’’
the wrath to come?” (3:7). (3:7).
The difference is obvious. In Matthew, John called the Phari

sees and Sadducees who came to him for baptism a “ brood of
vipers.” In Luke, the religious leaders did not come to John for
baptism, so he addresses the crowds as vipers. Of course, some
one may say, “ The religious leaders could have been among the
crowds that John called vipers in Luke’s account.” This is abso
lutely true. They could have been in the crowd that flocked to the
Jordan, but the point we need to see is that Luke, as an author,
does not recognize their presence. If we had Luke’s account
alone, we would not have known that they came out to John.
What does this tell us that Matthew’s account does not tell us? It
tells us that the religious leaders rejected John as the forerunner of

the Messiah. They also rejected his baptism and his message.
This is emphasized by Luke in a later chapter. After the mes
sengers of John the Baptist left Jesus to report to John in prison
what they had seen and heard concerning Jesus’ ministry (7:18-
23), Jesus began to praise John as a prophet: “ What did you go
out into the wilderness to behold? A reed shaken by the wind?
What then did you go out to see? A man clothed in soft clothing?
Behold, those who are gorgeously appareled and live in luxury are
in kings’ courts. What then did you go out to see? A prophet? Yes,
I tell you, and more than a prophet. This is he of whom it is writ
ten, ‘Behold, I send my messenger before thy face, who shall
prepare thy way before thee.’ ’’ Verses 24-27. Luke alone inter
jected the following words into Jesus’ statement about John:
“ When they heard this all the people and the tax collectors justi
fied God, having been baptized with the baptism of John; but the
Pharisees and the lawyers rejected the purpose of God for them
selves, not having been baptized by him.’’ Verses 29, 30. This
statement is consistent with Luke’s account of John’s ministry—
no religious leaders are reported as coming to John for baptism.
However, Matthew’s statement that the religious leaders came
to John for baptism is qualified at a later point by Matthew him
self. In 21:23-32, he states twice that the religious leaders did not
believe John’s message nor did they accept his ministry.
What does the religious leaders’ rejection of John and his bap
tism have to do with the motif of salvation? If we return to John’s
ministry as reported by Luke, we can see the link between the
motif of rejection and the motif of salvation. The link between the
two is seen by way of contrast. After the viper statement, Luke
says that the multitudes, the publicans, and the soldiers came to
John asking, “ What shall we do?” Luke 3:10, 12, 14. That this
question is to be understood as relating to salvation is apparent in
some manuscripts of the Western text which add an additional
phrase to the question, so that it reads, “ What shall we do so that
we might be saved?”
What is clear here is that Luke reports three groups in society
who were seeking the way of salvation—the crowds, publicans,
and soldiers—while the religious leaders were absent. They did
LU K E’S VIEW OF SALVATION 103
not even come to hear John’s message, let alone ask, “ What shall
we do?”
When we move into chapter 4 of Luke, we find Jesus in the
synagogue at Nazareth. Here He read the Isaiah scroll which in
troduces the motif of release. We have already seen in detail how
Luke developed this motif in the events that immediately follow.
What we need to point out here is that the motif of release (release
from the captivity of Satan, release from the power of sin, and
release from cultic tradition) is a part of and a complement to the
larger and broader motif of salvation. Release from the captivity
of Satan is salvation. Likewise, release from the power of sin and
release from cultic traditions are salvation experiences.
In the preceding chapter we saw how Luke relocated and
rewrote the incident of the anointing of Jesus. Luke 7:36-50. The
relocation and rewriting of this event aids Luke in the develop
ment of the rejection motif. The attitude of Simon the Pharisee
(only Luke tells us that he was a Pharisee) represents the attitude
of the religious leadership. Simon failed to provide the courtesies
that one would expect for a guest of honor. William F. Arndt says,
“ The Pharisee had treated Jesus as an inferior.” 3 The woman, on
the other hand, provided what the Pharisee refused to give. She
represented the various classes that accepted Jesus and heard
Him gladly. The attitude of rejection on the part of the Pharisee
becomes apparent when contrasted with that of the woman.
Luke’s rewritten account of the anointing is placed at the con
clusion of a series of other events that show rejection by way of
contrast. For example, the conclusion to the sermon on the plain
presents two groups: One hears Jesus’ words and obeys them; the
other hears His words and does not obey them. Luke 6:46-49.
The next event that Luke recorded is the healing of the centuri
on’s servant. When Jesus beheld the faith of the centurion, He
said to the crowd that followed Him, “ I tell you, not even in Israel
have I found such faith.” Luke 7:9. This is followed by the rejec
tion of the ministries of John and Jesus. Verses 18-35.
After praising John as the greatest of the prophets and after the
people rejoiced because they had been baptized by him, Luke
records Jesus as saying, "F or John the Baptist has come eating no
bread and drinking no wine; and you say, 'H e has a demon.’ The
Son of man has come eating and drinking; and you say, ‘Behold, a
glutton and a drunkard, a friend of tax collectors and sinners!’ ”
Verses 33, 34.
Within Luke’s account of the anointing of Jesus, we again see
the motif of salvation along side the motif of rejection. After tell
ing Simon the parable of the two debtors who were forgiven by
their creditor, Jesus asked, “ Now which of them will love him
more?” Luke 7:42. Simon, of course, judged correctly, when he
responded, “ The one, I suppose, to whom he forgave more.”
Verse 43. Then, referring to the woman that Simon had called a
sinner, Jesus said, “ Therefore I tell you, her sins, which are
many, are forgiven, for she loved much; but he who is forgiven
little, loves little.” Verse 47. Then Jesus said to the woman,
“ Your sins are forgiven. . . . Your faith has saved you; go in
peace.” Verses 48-50
There is no question that this passage, rewritten by Luke (thus
not to be found in Matthew and Mark), also deals with the theme
of salvation. But what is thrilling about Jesus’ statement to the
woman is the assurance of salvation that He gave to her. Twice
Jesus stated that her sins had already been forgiven, and then He
added that she stood in a saved relationship to Him.
This assurance is conveyed by the tense of the verbs used by
Jesus. The three verbs used here are in the perfect tense. This
tense communicates the fact that an action has been completed in
the past and that the result of the action continues on at the time a
person speaks or writes about it. Therefore, when Jesus told Si
mon that her sins “ had been forgiven” (apheontai, verse 47) and
assured the woman that her sins “ had been forgiven” (apheontai,
verse 48), He was indicating that her past sins had been wiped
away and that she now stood in a forgiven relationship to Him.
When Jesus told the woman that her faith “ had saved” her
(sesoken, verse 50), He indicated that at the moment when her
sins had been forgiven, she had entered into a saved relationship
to Him and was still in that relationship when Simon thought so
disparagingly of her. Simon was completely out of order to regard
this woman in the way he did.
Luke alone, among the synoptic writers, recorded in this way
the fact that Jesus gave to people the assurance that they were
L U K E ’S VIEW OF SALVATION 105
saved. We have a second occurrence when Jesus spoke to the Sa

maritan leper who returned, and falling upon his face at Jesus’
feet, thanked Jesus for healing him. Luke 17:1119‫־‬. Jesus said,
“ ‘Were not ten cleansed? Where are the nine? Was no one found
to return and give praise to God except this foreigner?' And he
said to him, ‘Rise and go your way; your faith has made you well
[sesokeri].' ” Verses 17-19.
Unfortunately, the translators of the RSV have missed the
whole point of Jesus’ words. The Greek word “ to sa\e " (sodzo) is
used for healing (make whole, make well, etc.), because the one
who is healed is saved from the disease with which he was af
flicted. But is this the case here? All ten lepers were healed, only
one returned to render thanks. He alone made a cognative trans
fer from physical leprosy to the spiritual leprosy of sin. When the
cleansed leper approached Jesus the second time, it was not to
find physical cleansing, but spiritual cleansing.
At the time of the first meeting between Jesus and this man,
Jesus extended physical cleansing. At the second meeting, Jesus
extended spiritual cleansing, “ Your faith has saved [sesoken]
you.” Luke alone recorded the experience of this Samaritan
leper. That he wished his readers to see this man as entering a
saved relationship with Jesus seems clear when we consider what
immediately follows. Again, it is something that Luke alone
records. “ Being asked by the Pharisees when the kingdom of God
was coming, he answered them, ‘The kingdom of God is not com
ing with signs to be observed; nor will they say, “ Lo, here it is!”
or “ There!” for behold the kingdom of God is in the midst of
you.’ ” Verses 20,21.
Again, the translators of the RSV miss Jesus’ point by saying
the “ kingdom of God is in the midst of you.” They also miss the
relationship between the Samaritan leper and the answer given to
the Pharisees’ question. Jesus’ answer is better translated, “ the
kingdom of God is within you. ” There are two problems that must
be solved before we can see the true import of Jesus’ words to the
Samaritan. First, can it be shown that “ within you” is the correct
translation and not “ in the midst of you,” as the RSV presents the
text? Second, what is the relationship between “ within you” and
Jesus’ statement “ your faith has saved you” ?
We will clear up the confusion in Jesus’ answer to the question

posed by the Pharisees first. The text tells us that the kingdom of
God is entos you. Should this be understood as ,‘in the midst o f ’
or as “ within” ? If Luke wanted to say that the kingdom was “ in
the midst o f ’ or “ among” Jesus’ hearers, it would seem that he
would have used the construction that he has used on seventeen
occasions in his Gospel to express this concept (i.e., the preposi
tion en with the locative case). However, in verse 21, Luke used a
word that appears on only one other occasion, entos. This word
may be translated “ within” or “ among.” However, because
Luke used en along with the locative case seventeen times to ex
press the concept “ among” or “ in the midst of,” it would seem
that he does not wish us to understand entos this way in verse 21.
The only other time entos appears in the New Testament is in
Matthew 23:26, and the RSV translates this verse as follows:
“ You blind Pharisee! first cleanse the inside [entos] of the cup and
of the plate, that the outside also may be clean.” It is clear that
entos means “ within” or “ inside” in this verse. Because Luke
used another way to express the idea of “ among” or “ in the midst
of,” as do the other synoptic writers, entos should be translated
“ within” in Luke 17:21.
Therefore, Jesus tells the Pharisees who questioned Him about
the coming of the kingdom that the kingdom resides within the
hearts of men. What does this truth have to do with the Samaritan
leper? Because Luke alone records the cleansing of the ten lepers
and the answer to the question of the Pharisees about the king
dom, and because he places them side by side, we can see the
experience of the Samaritan leper as an example of the truth Jesus
taught about the kingdom. The statement of Jesus to the leper,
“ Your faith has saved [sesoken] you” (not “ made you well” ), is
to be understood in conjunction with Jesus’ answer to the Phari
sees, “ the kingdom of God is within you” (not “ in the midst of
you”). The Samaritan leper is an example of one who found the
kingdom of God. It was established within his heart. Therefore,
Jesus could say to him, “ Your faith has saved you.”
The experience of the leper is identical to that of the woman
who anointed Jesus’ feet. Both stood in a saved relationship with
Jesus. Only Luke presents this assurance of salvation by report
LU K E ’S VIEW OF SALVATION 107
ing the experience of these two people. He is, no doubt, reflecting

what he learned from the apostle Paul. For Paul presented the
same assurance in his teaching, “ For by grace you have been
saved through faith.” Ephesians 2:8.
One of the most outstanding examples of assurance of salvation
is found in Jesus’ words to the repentant criminal on the cross.
Luke 23:3943‫־‬. The story of the repentant criminal who rebuked
his fellow criminal for his blasphemy in railing against Jesus
(verses 39-41) adds to the motif of Jesus’ innocence, which Luke
constructs in his passion narrative, ‘,this man has done nothing
wrong.” Verse 41. Then, turning to Jesus, the criminal said, “ Je
sus, remember me when you come into your kingdom.” Verse 42.
Jesus responded with the assurance of salvation, “ Truly I say to
you today, you will be with me in Paradise.” Verse 43. (Note, the
author has relocated the controversial comma in the RSV.)
The assurance of salvation given to this man fits into the overall
interest of Luke in this motif. Again, Matthew and Mark do not
record this event. The experience of this man stands alongside
that of the woman who anointed Jesus’ feet and the Samaritan
leper. All three stood in a saved relationship with Jesus, and Jesus
gave to all three the assurance that this was so.
Luke adds to the motif of salvation by reporting additional par
ables that were given by Jesus. The parable of the lost sheep is
universally recognized as a parable of salvation. Matthew records
it (18:12-14), as well as Luke (15:3-7). It is not present in Mark.
When you compare the context of this parable in Matthew with
that of Luke, you discover that Luke adds two additional parables
that Matthew does not have—the parable of the lost coin (verses
8-10) and the parable of the prodigal son (verses 11-32). Both of
these parables have the same theme as the lost sheep—that which
has been lost is found. So again, we see Luke, by the use of these
two parables, extending the emphasis on salvation beyond that
which is found in Matthew and Mark.
We will look at one more example in Luke. Only Luke tells us
about Zacchaeus. Luke 19:1-10. The story of this little man is an
other example of Luke’s interest in how the despised and the cast
offs of society responded to Jesus and how Jesus took great interest
in them. The story of Zacchaeus ends with a salvation statement
by Jesus, “Today salvation has come to this house.” Verse 9.

Again we have seen one of the synoptic writers working as an
author and theologian. All three are interested in the salvation
that God brings to the human race through His Son, but they
present this truth in their own individual ways. However, Luke
shows a special interest in this subjet and demonstrates his inter
est by adding a great deal of material to his Gospel that comes to
bear on this subject, material that is not found in Matthew and
Mark. This added material is dispersed throughout his Gospel,
and the reader can trace this theme from beginning to end. This is
further evidence of Luke working as a creative author under the
Lucan model of inspiration.
References
1. George E. Rice, Christ in Collision (Mountain View, Calif.: Paicfic Press
Publishing Association, 1982), pp. 111-122.
2. Ibid., pp. 100-110.
3. William F. Amdt, The G ospel According to St. L uke (St. Louis: Concordia
Publishing House, 1956), p. 220.
Conclusion
The thought of a second model of inspiration may surprise

many people. But for decades Adventist writers have sensed the
fact that the prophetic model cannot adequately explain every
thing that we see in Scripture. That inspired writers “ borrowed”
or “ copied” from various sources, biblical and nonbiblical, has
been recognzied for years. But this phenomenon has always been
addressed under the umbrella of the prophetic model, and it has
always been subordinated to the supernatural—dreams and vi
sions.
Without question, writers on the topic of inspiration would
much rather explore and expound the supernatural. The unexcit
ing, mundane work of research, which resulted in “ copying” and
“ borrowing” from sources, is dealt with in a secondary way.
Thus the impression is given that this element in the experience
we call inspiration is unimportant, and at times a nuisance—some
thing to be noted briefly in order to account for some strange phe
nomenon in Scripture, and then back to the supernatural—the real
business of inspiration.
Because the prohetic model has been stressed and the second
model has been ignored, a misunderstanding of inspiration is
widespread. This misunderstanding has fostered many and var
ious problems, the latest of which is the idea that a person who
has been given the gift of prophecy negates this gift and disquali
fies himself/herself as a spokesperson for God if in his or her re
search he or she“ borrows” or “ copies” from other writers. Such
books as Daniel, Isaiah, Jeremiah, Ezekiel, and others prove this
109
notion to be false, for these men whom Bible-believing Christians

agree had the gift of prohecy, also demonstrate that portions of
their books were written under the Lucan model of inspiration.
On the other hand, the synoptic Gospels and other books show
that entire books can be written under the Lucan model and then
take their rightful place in the canon of Scripture as authoritative
and inspired.
The charge that Ellen White cannot fill the role of a spokes
person for God or that she could not possibly have received the
gift of prophecy because she “ borrowed” is rooted in a misunder
standing of inspiration. Once the Lucan model is established and
accepted, this model can then be allowed to explain the work of
Ellen White.
This book was written with the aim of bringing the second
model of inspiration to the forefront. Placing this second model
alongside the prophetic model in the thinking of those who are
concerned with the issues of inspiration provides a balanced un
derstanding of and approach to these issues.
■

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What is the purpose of this book?

What is the purpose of this book?

What are the two models of inspiration discussed in the book?

What are the two models of inspiration discussed in the book?

The purpose of this book is to investigate a concept of inspiration

not generally held by most Seventh-day Adventists. Although the

Cover photo by Joan Walter

Library of Congress Cataloging in Publication Data

Rice, George E., 1933—

Includes bibliographical references.

“ All scripture is inspired by God.” (2 Timothy 3:16). This state­

The truth struck me like a bolt of lightning. I was teaching a

at that moment how vulnerable this student was. What would

elation can effectively survive only in its entirety—not in frag­

theophanies (divine manifestations) under the guidance of the

Therefore, it would seem that neither Paul’s nor John’s visions

model. Therefore, these comments are equated with the prophetic

Many serious readers of the gospel accounts of Jesus’ life and

Gospels are an expression of the writers’ theological understand­

pels. This brings us to the next point stressed in Luke’s prologue.

THE LUCAN MODEL 23

His truth to the world by human agencies, and He Himself, by His

tion of writings produced under His guidance that would be the

THE LUCAN MODEL 29 1

Once a person becomes aware of the Lucan model, he finds

of this was done under the guidance and superintendence of the

Matthew Mark Luke

throughout. For example, “ Blessed are the poor in spirit, for

kingship with the genealogy of Jesus. In this ancestral line are

Matthew now hurries to the ministry of John the Baptist. This

of the wilderness temptations has established that Jesus is King,

at Capernaum. He does not follow Matthew’s sequence and

written under the prophetic model, we would have a very difficult

Jesus to his readers as the Messiah, as the fulfillment of Isaiah’s

the presence of the kingdom and then demonstrates the truth of

1. Ellen G. White, The D esire o f A g e s (Mountain View, Calif: Pacific Press

It is difficult at times, if not impossible, to distinguish between a

tially Mark’s order of events. When we line these events up side

ginning of the Lucan sequence. But the appearance of similarity is

Luke continues by telling us that when the sun went down on

GOSPEL WRITERS AS THEOLOGIANS— PART 1 49

the basis of Luke’s context, as the preceding events have1shown ^ ,,

would have similar success as fishers of men.3 This explanation of

he was in one of the cities, there came a man full of leprosy.

Why were the scribes and Pharisees so upset by this? The

event that preceded Matthew’s feast, Jesus healed a paralytic.

The issue of fasting is immediately followed by two Sabbath

of a gospel writer as a theologian. We have an excellent example

In the last chapter, we saw how Luke, as a theologian, worked

as a statement concerning the nature of the kingdom, the nature of

When these miracles are lined up side by side and analyzed it

Matthew that each of the miracles he mentions, except one (we

power of God’s word is reflected in the New Testament, but, of

pel. As a matter of fact, if you read Luke’s account of this miracle,

two would-be disciples there is no mention of the sea nor going

mg of the Gadarene demoniacs (although they speak in terms of a

In summary: We have seen the three synoptic writers working

oped Jesus’ ministry as being one of release for oppressed people.

Those in the Seventh-day Adventist Church who write apolo­

“ All scripture is inspired by God.” (2 Timothy 3:16). This state

elation can effectively survive only in its entirety—not in frag

Gospels are an expression of the writers’ theological understand

Those in the Seventh-day Adventist Church who write apolo

that release from Satan’s captivity is achieved only by divine in

A careful reading of the gospel accounts shows no obvious simi

The difference is obvious. In Matthew, John called the Phari

saved. We have a second occurrence when Jesus spoke to the Sa