Does Luke-Acts move to a rejectio of the Jews
Salvation is meant to be extended to the Gentiles. This is established beyond any shade of uncertainty in Luke 13:28-29, and continued in the outworking of Paul's mission throughout Acts. The Pentecost narrative's ‘…Spirit poured out on all flesh (Acts 2:17),’ speaks of a demolishing of the walls between Jew and Gentile, bringing an overall theme of inclusion. Can it be said then, that Luke's intention was to portray Christianity moving progressively away from its Jewish roots, until by the end of the narrative, in Acts 28.28, we see its back turned with a determined finality on the Jewish people, focussing all future mission exclusively to the Gentiles? Does the ascended Christ’s commission (Acts 1:8) to be witnesses '….in Jerusalem, and in all Judaea and Samaria, and to the ends of the earth,' announce this progression, or does it express an expanding movement, which will extend to the ‘ends of the earth,’ but which will continue to include Jerusalem, Judaea, and Samaria? My response will focus on three areas - Luke's attitude toward the Jews, his portrayal of Paul, and the end of Acts. While scholars disagree on many aspects of Luke-Acts, they are unanimous in
'....This Salvation of God has been sent to the Gentiles, Luke shows how, even in their stubbornness, God uses the Jews, to fulfil God's purposes. It is not in spite of, but because of Jewish opposition that Paul is able to fulfil his appointment. To be sure, many Jews rejected the message of Christ, but nowhere in Acts is there evidence of a reciprocation of this rejection. Luke was fully aware that Jewish rejection of the gospel was predestined so that it could be offered to the Gentiles. All their actions in opposition to Paul’s preaching were turned in the end to Paul’s advantage. Even in his arrival and stay in Rome, where again circumstances might have been most unfavourable for him, he is enabled to spend time there fulfilling Scripture in his continuing mission. Tannehill emphasises this theme of promise and fulfilment. He notes how Luke begins with a number of hopeful expressions by pious Jewish people, but that when this hope contained in the prophecy that "all flesh shall see the salvation of God"(Luke 3:6) does not materialise, Acts ends with this tension unresolved, giving the reader no way of resolving it. Sadly, Tannehill perceives this outcome as a negative one. Rather, it ought to be viewed positively, since it was Luke's intention to arrive at this point, and is precisely the reason he leaves the narrative 'hanging.' In prophetic 'style,' Acts 1:8 has been, and is being fulfilled.
Some topics in this essay:
Judaism Brawley,
Israel Acts,
Christ Acts,
Gospel Luke,
Jewish Christians,
Jew Gentile,
Jews Paul's,
Jews Acts,
Sadly Tannehill,
Jews Luke,
promise fulfilment,
theme promise fulfilment,
jew gentile,
acts 18,
theme promise,
acts 2828,
jewish christians,
jewish people,
israel acts,
throughout acts,
unbelieving jews,
negative jewish reaction,
spite jewish opposition,
pro- anti-jewish materials,
jerusalem judaea samaria,
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Approximate Word count = 2976
Approximate Pages = 12 (250 words per page double spaced)
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