Luke’s Audience
Who Did Luke Write To . . . ?
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.
Luke’s Audience Downloadable File HERE or Click through below.
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.
Theophilus as a Symbol
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 inclusive and universal themes found throughout Luke's narrative.
2. Broader Audience: Early Christians
While Theophilus is the immediate recipient, Luke's Gospel was intended for a much broader audience. The prologue indicates that Luke aimed to provide a reliable and orderly account for Theophilus to strengthen his faith and understanding. This implies that Theophilus represents a wider readership of early Christians who were seeking to deepen their knowledge of Jesus and the foundational events of their faith.
James writes to a similar audience facing persecution, urging them to stay strong in their faith.
Words Can Be Like Wildfires (how we respond to our stressors is a matter of 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.
3. 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.
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 us today.
