During the formative years of post-World War II studies of Christianity and postmodernism, several issues arose amongst scholars, one of which was the alleged racism towards the Jewish people in the Gospels. In the following article these allegedly racist verses will be studied in their historical and theological context and reveal that they are far from being anti-Semitic.

Luke's Gospel and its companion book, Acts, are a historical survey of the life, death and resurrection of Jesus of Nazareth the promised Messiah and Son of God. Of the twenty-seven books in the New Testament, he is the only author who is not a Jew, which gives Luke a unique standing in the canon and therefore, understanding and interpretation of the Jewish people and culture. What we know of Luke, while little, aids Christians in understanding the author behind the alleged racism. According to the biblical narrative, Luke is a 'beloved physician' (Colossians 4:14) and a friend of Paul's, who is considered 'useful in [his] ministry' (2 Timothy 4:11 and Philemon 24). From his writing style it can be deducted that Luke would have received a formal education and that he would be able to read, write, speak and possibly translate more than one language, giving him an impressive status in the community. Achtemeier, Green & Thompson note that there are many positive depictions of Jews and their culture in Luke's Gospel: 

Torah is never abrogated, even if it must always be interpreted in line with God's ancient purpose. Faithful obedience to the law is depicted positively, as are various acts of Jewish piety, including prayer, worship, fasting, and expectant waiting. Of course, the Scriptures of Israel themselves are crucial to the narrative Luke weaves, and repeatedly we learn that Jesus' message is continuous with the story of God and God's people in the Old Testament (2001:174). 

Therefore, Luke would have interacted with Jewish people and had a genuine interest in Jewish culture and practices. Of passing note, some have suggested Luke was a proselyte to Judaism (in light of Romans 3:2), but this is debatable.

There are several verses which allegedly portray the Jews as villainous in Luke's gospel, each of which

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will be addressed as follows:

In Luke 7:29-30 and 7:31-35, his citation Jesus' statement of that 'this generation' of Jews will be condemned for their lack of belief and subsequent judgment is not a verbal attack against all Jewish men and women alive at the time (as could easily be mistaken) but in fact, of those within this generation who reject Jesus ('the Son of Man'). Therefore those who do not reject Jesus will evade judgment (like John the Baptist; 7:33 and Jesus' disciples). This is confirmed in the writings of Jewish general and historian Josephus when he talks about the Jewish zealots in The Wars of the Jews (5.442-43,566 and 6.408; also known as The Jewish War): 'nor did any age ever breed a generation more fruitful in wickedness', 'brought forth a generation of men much more aesthetical' and 'producing such a generation of men' (Josephus 2001:720, 726, 748).

Next, in Luke 13:34-35 and 19:41-44, the suggestion that these verses are anti-Jewish as Jesus laments over Jerusalem (and possibly suggesting its destruction) are flawed as Luke's quoting of Jesus highlights His concerns are directed towards particular Jews residing there, namely those who verbally (and eventually physically) attack Jesus and what they have made Jerusalem become (i.e. Pharisees, scribes and mobs). Not all Jews in Jerusalem are targeted though (Luke 23:27-30 and Acts 2:22-24, 38, 40; 3:13-20) and Luke clearly cites a difference between Jerusalem and Israel as a whole (Luke 13:31-35). Of passing note, Jesus Himself contrasted himself with the temple in Jerusalem (John 2:18-22 and perhaps Acts 7:48) and therefore, supported its spiritual purpose.

In Luke 4:16-30, 6:6-11 and 13:10-17, the author is critical of the synagogue and some commentators have seen this as an act of racism towards the Jews. However, Luke's issue has little to do with the Jews themselves; rather, it is the role of the synagogue in God's plan and its effectiveness (or in Luke's case, ineffectiveness). Green notes that Luke is 'pessimis[tic] concerning the possibility of the synagogue's standing as an instrument of God's will… [as it becomes] the site of eschatological persecution… [and] the setting for the disclosure of the hypocrisy of the Pharisees and scribes' (1995:71). Luke saw synagogues as no longer being a God-sanctioned gathering of believers, but a place full of hypocrisy and man-made tradition were many so-called believers twisted and added onto scripture. This is not stating they were of no use to God, as in Acts we see Paul (Acts 23:6) and others continuing to go to the synagogue, but this is only to bring those Jews the good news of Jesus Christ and therefore became a means to an end. They had failed the people of Israel and Luke was merely reporting (Luke 1:3) what he had seen and heard.

The negativity towards the Pharisees in Luke 11:39-52 and 20:45-47 are not, as some commentators suggest, attacks against the Jewish people as a whole, rather Luke depicts the Pharisees as they are depicted in their own writings (as would soon be evident in the Mishna) and is certain to record the response of the audience in the events, so to avoid bias. Luke also ensures that Jesus' response to their questions is not contradicting God's law and when He does rebuke them it is in response to the Pharisees going against God's law. Additionally, this could be understood as a disapproval of a Christ-less Judaism (as opposed to people per se). Burridge correctly notes: 

Luke's three-part geographical structure of Galilee-Journey-Jerusalem develops the conflict essential to his story. After the opening positive feeling about the Temple and religious leaders, the Pharisees in the Galilee and Journey sections are Jesus' debating partners and dinner hosts. However, in the Jerusalem chapters they are replaced by the chief priests and elders - much more dangerous opponents…  

Even at this point, Luke reveals God's redemption of some Pharisees, as documented in the book of Acts (5:34, 15:5 and influential in developing Paul's ministry 23:6-9, 26:5).

Jesus' parable of the wicked tenants in Luke 20:9-19 have been interpreted as anti-Jewish as it could be read as a transferring of blessing from the Jews to the Gentiles, but this is faulty exegesis. Luke's recording of Jesus' parables is to be read as constructive criticisms, as opposed to a racist attack against His own people. Jesus' use of people and culture relevant to those listening (and later reading), that is, the Jews, ensures they understand that the religious issues He is raising are personal. Luke's understanding of the issue raised by Jesus is the loss of Pharisaic leadership amongst God's people (Weatherly 1992:15).

The issue of the Jews being those solely responsible for the death of Jesus in Luke 23:25-26 is incorrect, as Luke ensures all those accountable for Jesus' death, highlighting each who played their role; from Jews and Gentiles (Roman soldiers; 23:35-37 and 23:47) and even including God (in accordance with His plan; Luke 24:25-27 and Acts 5:30-31). Weatherly correctly notes that in Luke, 'Pilate's “turning over” of Jesus to his Jewish opponents stresses the role of certain Jews in instigating the crucifixion… [but he never] implies that anyone other than Roman soldiers were the actual executioners. Jewish involvement is stressed, but Rome is not exonerated' (1992:17) noting early that Pilate's thrice pronouncement of Jesus' innocent (Luke 23:4, 15, 22) 'serves to emphasize Jesus' innocence… not to exonerate Pilate, who in Acts is numbered among those who gather against the Lord's Anointed (Acts 4:25-28)' (Weatherly 1992:16). Buttrick cleverly notes that Luke's literary decision to downplay the Romans in Jesus' crucifixion is not to cast greater blame on the Jews, but to exalt 'the Imperial Christ to a position of rule; Jesus Christ, who was crucified, is the world's true emperor' (2000:24).

Also worth mentioning is Luke's referral to 'the Jews' in an alleged negative context (as opponents of Jesus) which occur mainly in the book of Acts (9:23, 12:3, 13:45, 17:5, 22:30, 26:2). Again however, rather than being a generalization, Luke's frustration is with those 'Jews' who are unable to comprehend and refuse to accept the claims and truths of Jesus. His statements are focusing on those in the space of the events unfolding (therefore relating to those in proximity of the area).

In carefully assessing the alleged racist verses in Luke's gospel, it can clearly be proven that they are far from being so when read in their correct historical and theological context. Much danger can occur when readers insert personal opinions or agendas into biblical text of fail to spend the necessary time in studying the forces behind the book being read. Through more study and prayer, the original meaning behind Luke's words can be revealed as can the Jewishness of Jesus contained therein.

Benjamin Szumskyj is a qualified high school teacher (Bachelor of Arts in Education / Bachelor of Arts in Social Sciences, minor in English) and currently teaches at a private Christian high school and has recently finished a Bachelor of Theology at Tabor Bible College. He leads a homechurch in Western Australia.  You can read more from Benjamin at http://westernaustraliahomechurch.blogspot.com/

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