The Jews In Luke-Acts -- By: Jon A. Weatherly

Journal: Tyndale Bulletin
Volume: TYNBUL 40:1 (NA 1989)
Article: The Jews In Luke-Acts
Author: Jon A. Weatherly


The Jews In Luke-Acts

Jon A. Weatherly

The question of New Testament antisemitism generally revolves around two issues: the unhistorical portrayal of the Jews1 and the religious negation of Judaism.2 However, the recent book by J. T. Sanders, The Jews in Luke-Acts (London, SC 1987) is different. According to Sanders, neither unhistorical calumnies nor religious triumphalism is the crux of Lukan antisemitism. Rather, Luke is an antisemite because his narrative evinces a ‘fundamental and systematic hostility

toward Jews’ (p. xvi). Luke-Acts is antisemitic because it never relents in its hateful portrayal of Jewish people.

Though at first sight appearing quite radical, Sanders’ approach to Luke-Acts has precedents. It is largely the thorough working-out of positions found in the seminal works on Luke-Acts by Conzelmann,3 Haenchen,4 and Wilckens.5 Where Sanders goes beyond his precursors is in giving primary attention to the place of Judaism in Luke-Acts and in considering every component of Luke’s portrayal of Jews and Judaism.

Sanders recognizes that many elements of Luke-Acts appear quite positive toward Jewish people and institutions: the Jewish crowds are largely supportive of Jesus; Jerusalem is the site of mass conversions of Jews; Jesus, the apostles, and Paul are all scrupulously observant Jews; and the Pharisees are treated with at least a measure of sympathy. How can these elements of the text be reconciled with a thesis of a thoroughgoing antisemitism? To deal with those positive elements, Sanders follows a variety of methods. Some are innovative; others have antecedents. In the end, none prove satisfactory.

What follows here is a brief summary and critique of the primary means by which Sanders reconciles elements of the Lukan text which appear to be positive to Jews with his hypothesis of Luke’s utter hatred for all of that race.

The Distinction Between Speech and Narrative

Sanders explicitly rejects the notion that Luke follows a theory of a ‘divided Israel,’ insisting that for Luke all Jews obstinantly refuse the gospel and are condemned for it (pp. 38-9). But he is not unaware of the elements of the text which appear to contradict such a homogeneous view. He notes carefully the distinctions Luke draws among Jews: leaders and people, Pharisees and people, Pharisees and Sadducees, converted and unconv...

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