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{"id":8468,"date":"2015-08-04T02:00:44","date_gmt":"2015-08-04T06:00:44","guid":{"rendered":"http:\/\/admin.patheos.com\/blogs\/euangelion\/?p=8468"},"modified":"2015-07-28T02:12:39","modified_gmt":"2015-07-28T06:12:39","slug":"book-notice-gospel-according-to-luke","status":"publish","type":"post","link":"https:\/\/www.patheos.com\/blogs\/euangelion\/2015\/08\/book-notice-gospel-according-to-luke\/","title":{"rendered":"Book Notice: Gospel according to Luke"},"content":{"rendered":"\n<\/head>

$\"\"$ <\/a>James R. Edwards<\/strong><\/span>
\nThe Gospel according to Luke (PNTC)<\/strong><\/span>
\nGrand Rapids, MI: Eerdmans, 2015.
\nAvailable at Amazon.com<\/a><\/p>\n

By Ben Sutton<\/p>\n

In the newest release from Eerdmans\u2019 Pillar New Testament Commentary Series, Professor James Edwards (Whitworth University) follows his previous commentary on Mark\u2019s Gospel with a commentary on the Gospel of Luke. As Edwards notes, this commentary is intended to navigate \u201ca narrow ridge between exegesis and interpretation\u201d (2).<\/p>\n

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.<\/p>\n

Introductory matters include a survey of early Christian references to Luke\u2019s gospel, manuscript evidence relating to the title (e.g. Euangelion kata Loukan<\/em>), the plausibility of Luke as author, date and location of composition, Luke\u2019s sources, narrative structure, and Marcion\u2019s redaction of Luke. Those interested in Edwards\u2019 work on Synoptic relations, The Hebrew Gospel and the Development of the Synoptic Tradition<\/em> (Grand Rapids, MI: Eerdmans, 2009), will find a concise summary under Edwards\u2019 discussion of Luke\u2019s sources (14-18). He argues that Luke is dependent on a Hebrew source \u201cin addition to Mark\u201d (15). Edwards\u2019 defense is based on the presence of \u201cSemitisms\u201d in material not common to Mt or Mk, as well as the prevalence of early Christian references to a Hebrew Gospel.<\/p>\n

Surveying a few excerpts the strengths of the commentary are obvious. On Mary\u2019s Magnificat<\/em> Edwards covers comparative \u201chymns of praise\u201d from Jewish literature. This is followed by a treatment of manuscript variance on the hymns\u2019 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.<\/p>\n

These two examples of Edwards\u2019 careful exegesis are complemented throughout the commentary by insightful exhortations. This is especially evident in Edwards\u2019 explanation of the significance surrounding Cleopas\u2019 partial knowledge of Jesus\u2019 death. Edwards reminds the reader of Luke that \u201cfaith and hope are not assured by correct knowledge, nor even by gaining more knowledge, but by knowledge that enlightens understanding of the living Jesus\u201d (719). This commentary offers the reader of Luke\u2019s Gospel valuable knowledge<\/em> that can facilitate a deeper understanding<\/em> of Jesus.<\/p>\n<\/body><\/html>\n","protected":false},"excerpt":{"rendered":"