Luke
T. Johnson, The Literary
Function of Possessions in Luke-Acts.
Society of Biblical Literature Dissertation Series 39 (Missoula, MT:
Scholar’s Press, 1977). See also Sharing Possessions. [My notes, covering Johnson's comments on
Acts more than Luke.]
1. Johnson
draws attention to the motif of possessions in Luke-Acts and finds it
fulfilling symbolic roles. Possessions point to power and to
personal or community identity.
2. Luke:
There are different symbolic roles for possessions in Luke.
a. Lk.
15.11-32: the Prodigal Son: dividing property symbolises alienation; the
father’s attitude towards his wealth (‘all I have is yours’) points to the
possible unity.
b. The
most important role they play is determining acceptance or rejection of
Jesus. The ‘poor’ accept Jesus and renounce possessions; the ‘rich’
renounce Jesus and hold onto their possessions. E.g., Lk. 6.20ff.
3. Acts
9-28:
a. 9.36:
Tabitha or Dorcas: piety described in terms of good works and almsgiving
b. 10.2,
4, 31: Cornelius: piety described in terms of good works and almsgiving
c. 19.19:
Christians burn their costly magic books
d. 18.3:
Paul worked for a living. Also noted in 20.33-35. Indicates
lack of greed and leaders should follow suite, thus being able to help the
needs of the weak. Paul is asked to pay the fee for a purification
rite for others, and thus show amity to presbyters (21.24). Felix
hoped for something from Paul (24.26). In Rome, Paul dwells by his
own wages (28.30).
e. The
Collection for the Jews: Only mentioned in Acts 24.17, it indicates this is why
Paul came to Jerusalem. Acts 11.27-30, 12.25 involve Paul in a
collection for Jerusalem from Antioch for famine relief.
4. Acts
1-8:
a. 1.12-26:
Judas’ use of money intertwined with abandonment of apostlic office. He
buys a field, whereas the apostles left all.
b. 2.42f:
Community life: cf. Lk. 3.11—sharing with others. Good community is
described here. After 3.1-9, the conflict, rejection, centring
around the 12’s authority, enters the picture.
c. 3.1-9:
healing of lame man: neither silver nor gold, but power to heal
d. 4.32-7:
community life. Now disciples are rejected, pray for power which
comes in greater force. Community of possessions shows spiritual
unity. 4.33b-34//Dt. 15.5: believers enjoy times of refreshment from
God (p. 200). 4.36f: Barnabas’ donation.
e. 5.1-11:
Anonias and Sapphira (cf. Josh. 7.1ff). mock the unity of the Spirit. Reject
apostles as prophets by thinking to hold something back.
f. 6.1-7:
Appointment of the Seven: also have prophetic ministry. Spiritual
authority again shown in power over possessions (213).
g. 8.9-24:
Simon Magus wants to buy apostolic power. Giving his goods not to
acknowledge authority of the 12 but to get an equal position for himself. In
Acts 11.27-30; 12.25: Paul’s collection for Jerusalem acknowledges
the authority and so he has mission validated (p. 220).
5. Johnson
sees these stories playing a part in the pattern in Acts of
acceptance/rejection, a pattern also found in the story of Jesus (and of Moses
as paradigm). He refers to this as the pattern of the Prophet and
the People (e.g., p. 121). Israel in large part rejects the
Gospel, which is increasingly accepted by the Gentiles. But some of Israel,
in particular the 12 who are the apostles and leaders, accept the Gospel.
6. The
language of possessions is used symbolically for (pp. 125f; Johnson offers his
proof in chs. 3 (for Luke) and 4 (for Acts)):
a. the
identity of God’s people
b. acceptance
and rejection to God’s people
c. authority
over God’s people
d. the
transmission of authority within God’s people.
7. The
poor may be rejected by men but receive the promise of the final, future
reversal.
Walter E. Pilgrim,
Good News to the Poor, Wealth and Poverty
in Luke-Acts (Minneapolis: Augsburg Pub. House, 1981).
1.
An
emphasis on the symbolic role of possessions in Lk.-Acts can detract from a
more literal understanding of this theme.
2.
The
‘poor’ include those who are truly poor in social and economic ways. Jesus is their advocate; God is on their
side. While they will one day experience
a great reversal in God’s final judgement, they may already experience
compassion and justice in the community of Jesus.
3.
The
‘rich’ do not receive God’s salvation (Lk. 12.13-21; 16.19-31; 18.18-25). Stories of those making financial sacrifices
are to inspire the rich (5.11, 27f; 19.1-10).
4.
Lk.
gives no specific rules for the use of possessions. Christians are at the very least to be
responsible stewards of their wealth through almsgiving (12.33), remitting
debts (6.27-36), and promoting fellowship (14.7-24).
Mark A. Powell, What are they saying about Luke?
(New York: Paulist Press, 1989).
Luke
is concerned to ‘foster a community in which rich and poor alike can hear the
word of Jesus and respond appropriately’ (Powell, p. 100, with reference to
Robert Karris, ‘Poor and Rich: The Lukan Sitz
im Leben,’ in Perspectives on
Luke-Acts, ed. By Charles Talbert (Danville, CA: Association of Baptist
Professors of Religion, 1978). How should
they respond? Powell says that ‘the
consensus seems to be that Luke’s concern over the use of possessions is just
that: a concern. He does not have a
definite answer. Still, he is quite sure
that treasure on earth and treasure in heaven are incompatible (12.33) and he
wants every Christian to consider what, therefore, is to be done. Jesus’ disciples (5.11, 28), Zacchaeus
(19.1-10), and the Jerusalem Church (Acts 2.44-45; 4.32) provide examples of
what some have done, but none of these is made the paradigm for all. Others exemplify the disaster that can befall
those who do nothing (12.13-21; 16.19-31; 18.18-25)’ (Powell, pp. 100f).
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