Book Notice: Gospel according to Luke

Book Notice: Gospel according to Luke August 4, 2015

James R. Edwards

The Gospel according to Luke (PNTC)
Grand Rapids, MI: Eerdmans, 2015.
Available at Amazon.com

By Ben Sutton

In the newest release from Eerdmans’ Pillar New Testament Commentary Series, Professor James Edwards (Whitworth University) follows his previous commentary on Mark’s Gospel with a commentary on the Gospel of Luke. As Edwards notes, this commentary is intended to navigate “a narrow ridge between exegesis and interpretation” (2).

After an extensive list of abbreviations (xiv-xxv), there is a very helpful bibliography of frequently cited volumes (xxvi-xxviii). The final pages of the commentary include subject, Scripture, and non-canonical indices (743-831), but no additional bibliography. Instead, for less frequently cited authors, the full bibliographic data is located with the first footnote respectively.

Introductory matters include a survey of early Christian references to Luke’s gospel, manuscript evidence relating to the title (e.g. Euangelion kata Loukan), the plausibility of Luke as author, date and location of composition, Luke’s sources, narrative structure, and Marcion’s redaction of Luke. Those interested in Edwards’ work on Synoptic relations, The Hebrew Gospel and the Development of the Synoptic Tradition (Grand Rapids, MI: Eerdmans, 2009), will find a concise summary under Edwards’ discussion of Luke’s sources (14-18). He argues that Luke is dependent on a Hebrew source “in addition to Mark” (15). Edwards’ defense is based on the presence of “Semitisms” in material not common to Mt or Mk, as well as the prevalence of early Christian references to a Hebrew Gospel.

Surveying a few excerpts the strengths of the commentary are obvious. On Mary’s Magnificat Edwards covers comparative “hymns of praise” from Jewish literature. This is followed by a treatment of manuscript variance on the hymns’ attributed author (i.e. Mary or Elizabeth). Attention to such comparisons and variances are a regular occurrence in the commentary and add important shades of understanding.

Similarly, when covering Jesus’ joy at the return of the seventy-two disciples, Edwards draws on the relevant Second Temple material necessary to illuminate Jesus’ words, “And I saw Satan fall like lightning from heaven” (Lk 10:18). Important in interpreting this phrase is not only the Isaianic background (Isa 14:13-15) but also similar apocalyptic victory imagery in Testament of Solomon 20:16-17 and Testament of Levi 18:12. These Jewish texts illuminate Luke’s effort to show “that in Jesus the eschatological kingdom of God is powerfully present” (313).

These two examples of Edwards’ careful exegesis are complemented throughout the commentary by insightful exhortations. This is especially evident in Edwards’ explanation of the significance surrounding Cleopas’ partial knowledge of Jesus’ death. Edwards reminds the reader of Luke that “faith and hope are not assured by correct knowledge, nor even by gaining more knowledge, but by knowledge that enlightens understanding of the living Jesus” (719). This commentary offers the reader of Luke’s Gospel valuable knowledge that can facilitate a deeper understanding of Jesus.


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