Who Exactly Was Luke’s Audience?
To Whom Did Luke Write the Gospel?
The Gospel of Luke is a remarkable piece of writing that has captured the hearts and minds of readers for centuries. One of the intriguing aspects of this Gospel is its intended audience. To whom did Luke write this Gospel, and what does this tell us about its purpose and message?
Luke speaks about Theophilus, but this gospel was also used in the early church, so the audience is diverse. In this post, I explore the multiple sides of Luke’s intended audience.
Theophilus: The Immediate Recipient
Read more about Theophilus HERE
The Gospel of Luke opens with a dedication to an individual named Theophilus. In the prologue, Luke writes:
"Since many have undertaken to compile a narrative of the things that have been accomplished among us, just as those who from the beginning were eyewitnesses and ministers of the word have delivered them to us, it seemed good to me also, having followed all things closely for some time past, to write an orderly account for you, most excellent Theophilus, that you may have certainty concerning the things you have been taught" (Luke 1:1-4, ESV).
Theophilus, whose name means "lover of God" or "friend of God," is believed to have been a real person, possibly a high-ranking Roman official or a wealthy patron who supported Luke's writing. The title "most excellent" suggests a person of significant status, which was a common way to address high-ranking individuals in the Roman world.
“Most Excellent” is honorific and, “It may be used loosely and imply no more than that Theophilus was socially respected and probably well-to-do, or it may indicate some kind of official status.” (John Nolland, World Biblical Commentary, Volume 35a, page 10; Word Books).
Luke makes an important and subtle point. He wants Theophilus to know about the historical events of Jesus’ life, ministry, death, and resurrection, but Luke doesn’t believe that alone brings one into the Church. Public proof doesn’t necessarily generate faith. Luke writes about historical facts that serve as religious testimony (Nolland). As Luke writes in Acts, the Spirit must be active in the preaching and the hearing of the Word.
Broader Audience: Early Christians
While Theophilus is a specific individual, his name's meaning ("lover of God") also allows for a symbolic interpretation. By addressing Theophilus, Luke may be signaling that his Gospel is for anyone who loves God and seeks to understand the truth about Jesus. This broader interpretation aligns with the more culturally expansive themes found throughout Luke's narrative.
According to Luke’s prologue (Luke 1:1-3, he aimed to provide a reliable and orderly account for Theophilus to strengthen faith and understanding. It seems, to me, implausible that a work of this magnitude was meant to stay with one person or was written with only one person in mind.
Therefore, it is reasonable to suggest that Theophilus could be the first recipient or the funder of the project, but there is a larger audience in mind as well who is seeking to deepen their knowledge of Jesus and the foundational events of their faith.
Notice the line: the events of Jesus’ life and ministry happened; there were eyewitnesses; those eyewitnesses told others who accounted for them verbally and in written form; Luke is now taking that information, researching, and organizing it in his way so that Theophilus and by extension other Christians may know that the events happened the way the eyewitnesses are saying.
Gentile Christians
Luke's Gospel is particularly attentive to the concerns of Gentile Christians. Several factors suggest that Luke wrote with Gentile believers in mind:
1. Inclusivity of Gentiles
Luke frequently highlights Jesus's outreach to Gentiles. For example, he records Jesus's praise of the faith of a Roman centurion (Luke 7:9) and the parable of the Good Samaritan (Luke 10:25-37). These stories emphasize the inclusion of non-Jews in the kingdom of God, resonating with a Gentile audience.
Noteworthy is the fact that in the gospel of Matthew, the writer stops the genealogy at Abraham, making the statement that Jesus is connected to the Jewish people. That is Matthew’s audience and that is an important message.
However, in Luke’s genealogy of Jesus, he moves not from father to son like Matthew, but from son to father. For instance, “Jesus the son of Joseph.” But Luke doesn’t stop at Abraham, instead, he goes back to Adam! Justo Gonzalez posits that this allows Luke to end the genealogy with, “Adam, son of God.” The implication is that Jesus is the new Adam in whom all things begin again! (The Story Luke Tells, 9) Jesus is the Lord of all people who are created by God.
Further, Simeon, that great prophet, in Luke 2:32, declares that Jesus is “a light for revelation to the Gentiles and for glory to your people Israel.”
2. Gentile-Friendly Terminology
Luke often explains Jewish customs and geography that would be unfamiliar to Gentiles. This educational approach indicates an awareness that his readers might not be well-versed in Jewish traditions.
Explanation of Jewish Leadership: In Luke 3:1-2, the author provides historical and political context by mentioning specific rulers such as Tiberius Caesar, Pontius Pilate, Herod Antipas, and Philip, tetrarchs of Judea during the high priesthood of Annas and Caiaphas. This detailed introduction helps Gentile readers understand the political landscape of Judea during the time of John the Baptist and Jesus.
Reference to Synagogues: Luke frequently mentions Jesus teaching in synagogues (e.g., Luke 4:15-16). While this might be familiar to Jewish readers, Gentiles might not be familiar with the concept of synagogues and their significance in Jewish religious life. By including these references, Luke helps his readers understand the cultural and religious context in which Jesus ministered.
Explanation of Jewish Feasts: In Luke 2:41-52, the author narrates the story of Jesus as a child being found in the temple during the Passover festival. This passage not only highlights Jesus' early engagement with Jewish religious practices but also serves as an opportunity for Luke to explain the significance of the Passover festival to his Gentile readers. A Jewish person would not need the explanation.
Clarification of Jewish Customs: In Luke 5:33-35, when questioned about why his disciples do not fast, Jesus responds with references to wedding celebrations and fasting. Luke includes a brief explanation to clarify that fasting was a customary practice for Jewish people, especially during times of mourning or repentance.
The Genealogy of Jesus: Unlike Matthew, who traces Jesus's lineage to Abraham, the father of the Jewish nation, Luke traces it back to Adam, the father of all humanity (Luke 3:23-38). This universal genealogy underscores the message that Jesus is the Savior for all people, not just the Jews.
Luke’s Audience: What Were They Like? What Was Their Situation?
Educated and Inquiring Believers
Luke's sophisticated Greek and structured narrative suggest that he wrote for an educated audience capable of appreciating detailed historical accounts and theological discourse. His preface indicates a methodical approach, aiming to provide certainty and clarity about the events surrounding Jesus's life and ministry. This level of detail and precision would appeal to readers who value historical accuracy and logical argumentation. Luke’s opening sentence is considered to be the “best-stylized sentence in the whole New Testament” (Nolland, 4)
Believers Facing Persecution
The early Christian community faced significant challenges, including persecution from both Jewish authorities and the Roman Empire. Luke's Gospel, with its themes of compassion, justice, and the reversal of social hierarchies, would provide encouragement and hope to believers experiencing hardship. By portraying Jesus as a compassionate and powerful Savior who cares for the marginalized and oppressed, Luke's narrative offered solace and strength to his readers.
The Role of Women
Luke's Gospel is notable for its positive portrayal of women, who were often marginalized in the ancient world. Women play prominent roles in his narrative, from the Annunciation to Mary (Luke 1:26-38) to the support of Jesus's ministry by women like Mary Magdalene, Joanna, and Susanna (Luke 8:1-3). This emphasis would resonate with female believers, affirming their value and role within the Christian community.
Themes Reflective of the Audience
Luke's intended audience influences several key themes in his Gospel:
Salvation for All: Luke emphasizes that Jesus's message is for everyone, transcending ethnic and social boundaries. This theme would appeal to Gentiles and Jews alike, affirming the universal scope of God's salvation.
Compassion and Social Justice: Luke highlights Jesus's compassion for the poor, the sick, and the outcasts. This focus on social justice would resonate with readers who themselves were marginalized or oppressed, offering them hope and a model for Christian conduct.
The Role of the Holy Spirit: Luke frequently mentions the Holy Spirit's work, emphasizing its importance in Jesus's ministry and the early church. This focus would encourage believers to rely on the Spirit's guidance and power in their own lives.
Prayer and Worship: Luke underscores the significance of prayer and worship, depicting Jesus as a model of piety and devotion. This emphasis would instruct and inspire believers to cultivate their spiritual lives.
Conclusion
Understanding Luke's audience allows us to appreciate the nuances of his gospel. By recognizing who he was writing to, we gain a deeper understanding of his message and its enduring relevance for readers today
