We do know, from the title given to Theophilus, that he had a certain amount of power, such as those held by magistrates or governors. If this is the case, then we can assume the Gospel reached those in high positions during the persecution of the Early Church, although as pointed out in the commentary linked, not many higher-ups believed in the Gospel.
We only explicitly see him in two verses, and those passages do not give many details about him, other than the fact he had a high rank or some sort of lofty position.
We can assume, from Luke addressing the Gospel and Book of Acts to him, that he believed the Gospel in some part, and that he and Luke were close in some way. They may have been friends or had a teacher-pupil relationship. The answer to this question depends entirely to which theory you ascribe to. Not necessarily. In fact, the entire book of Philemon is addressed to a man who does not show up in person in any narrative in the Bible. The fact he shows up in the Bible, by his actual name, conveys a great meaning.
Any time someone in the New Testament provided names, they meant for the reader to go to that person for proof, because they were eyewitnesses to something. Luke, as a historian, did so with meticulous detail, especially in the Book of Acts. We can ask this question about many books of the New Testament that seem to be dedicated or addressed to one person or another.
The verses make it clear that Paul worked firsthand with many, if not all, of these people during his ministry. He mentions how some of them endured prison with him; others risked their lives for Paul. If we analyze the other books of Paul, we notice how he issues similar greetings to those who played a role in his ministry. Some of these are pupils to whom he passed the mantle. Others worked side by side with him. John Moles also disagreeing with Alexander, maintains that Luke follows the tradition of classical historians such as Thucydides and Herodotus Moles The context of Acts should be weighed carefully.
A look at the broader context of Acts may add further support to the possibility of Theophilus as a person of prominence. We may consider the challenge a historian is faced when choosing which material to include. The historian must be selective with the material in accordance with space limitations and purpose of writing Schnabel Let us also consider how Luke frequently includes information about various leaders throughout his narrative of the expanding church in Acts.
Other leaders in Acts are shown to uphold the Pax Romana or to protect unjustly accused Christians from harm: the town clerk in Ephesus ends a riot Ac , a tribune saves Paul's life Ac , a centurion stops the illegal flogging of Paul Ac , Festus proves reasonable in his assessment of Paul's case Ac , Agrippa affirms Paul's innocence Ac and a centurion saves Paul's life Ac Why such an emphasis on people of influence in the early days of the church?
Why such an emphasis on leaders who do the right thing? Could it be that Luke holds up these leaders as examples and as a point of identification for Theophilus as the reader? If Theophilus was a person of social standing, it is likely that he also would have been a person of financial means. It could have been possible for him to fund Luke's research Polhill ; DeSilva ; Peterson ; Garland In an age of patron-client relationships, this may have been a likely scenario Alexander It may be that Theophilus had asked Luke for verification of the events of Jesus' life and teachings.
Luke may have written the narrative with the understanding that Theophilus might help fund the dissemination of his work, thereby reaching a broad audience Peterson ibid This, however, cannot be determined with certainty.
Alexander suggests that it is more likely that Theophilus acted as a patron in terms of support for Luke's research than funding the dissemination of that research Alexander ibid David Garland suggests that the name Theophilus, may have been 'an alias for prominent Roman who needed to remain incognito'.
If he was a prominent government official, Theophilus may have desired to keep his true identity concealed for political or safety reasons. Theophilus and the theme of Gentile inclusion in Acts.
Theophilus would have been, by every indication, a Gentile rather than a Jew. It would have been unlikely for a Jew to hold political office see also Bock Luke's emphasis on the inclusive nature of the kingdom of God in his gospel as well as the major theme of the breaking in of the Gentiles in Acts, could further support the likelihood that Theophilus was a Gentile.
Bock suggests that Theophilus may have been a Godfearer before coming to faith in Christ. He lists passages from Acts that refer to Godfearers including Ac , 22,. Bock ibid notes 'the extensive use of the OT in the two volumes' as further evidence of this possibility. Although the very presence of Old Testament passages and references to Godfearers in the Luke-Acts narrative do not furnish proof that Theophilus was also a Godfearer, their very inclusion seem to imply that Theophilus had at least some knowledge of the Jewish Scriptures - and hence, of the Jewish community.
Whether or not a Godfearer, Theophilus may have had questions regarding the relationship between Jews and Gentiles in the context of Christianity. The narrative of Acts illustrates repeatedly that Christianity is for Greeks and for Jews.
Theophilus would have been familiar with the exclusive nature of Judaism. Whether a Godfearer or not, Theophilus never would have been permitted beyond the court of the Gentiles. In contrast, a reading of Luke-Acts highlights the inclusive nature of the kingdom of God under the reign of Christ.
Acts, in particular, focuses on Gentile inclusion. The narration of the irrepressible expansion of the early church in Acts propels the reader into the forward movement of the Gentile mission Larkin ; Rosner ; Blomberg ; Bovon ; Bock From the ascension of Christ in chapter 1 to the narrative of Paul's house arrest in Rome nearly 30 years later in chapter 28, Luke chronicles the growth of Christianity as it begins with Jews in Jerusalem and continues with the mission to Gentiles throughout the empire.
How might Theophilus as a Gentile have understood this overarching theme of Gentile inclusion? Gentiles are no longer outsiders - the door of faith has swung wide open. The message of Gentile inclusion is an invitation for those who were previously outside to come in - under the new covenant. There is place for Theophilus in the kingdom of God. What did Theophilus know about Christianity prior to Luke-Acts? What might have been the nature of the message that Theophilus had been taught?
It seems likely that the teaching Apollos received about Jesus was introductory in nature. Alexander argues that, in this case, the circumstance of inaccurate information belongs 'to the context, not to the word itself'. These may include rhetoric, philosophy or the medical arts Alexander It may refer to oral teaching given in a church setting 1 Cor ; Gl or instruction from the Scriptures Rm For if we have orders that we should make it our business to tear men away from idols and to instruct them, how much more wrong is it that a soul which already knows God should perish?
These contexts fit within the framework offered by Alexander as well as Louw and Nida. Evidence points to the likelihood that Theophilus had received some kind of instruction about Jesus. That instruction was likely introductory. Could it be that Theophilus himself requested validation from Luke for the teaching he had received? Theophilus' situation may be compared to that of Apollos in Acts This purpose may extend to the second book too: that Theophilus might know the truth concerning the spread of Christianity.
Theophilus and the verification of the facts: The reliability of Luke-Acts. What might Theophilus have been hoping to gain through Luke's research? How might Theophilus have known what he was about to read is reliable? The topic of the accuracy of Luke as a historian has received no shortage of scholarly prose for more than years.
Indeed, Bauman and Klauber trace the discussion of the historical reliability of Luke-Acts back to W. Scholarship remains divided on the topic of the historical reliability of Luke-Acts.
Notable scholars who question the accuracy of Luke's writings include Dibelius , Haenchen and Conzelmann Amongst those who argue in favour of reliability are F. Bruce ; , Colin Hemer ; a; b , I. Marshall ; and Darrell Bock Gempf compares the historiography of Acts to the statements of other Greek historians about the nature of their respective works, but does not include a discussion of Luke's own statement in Luke This article argues that Luke's work merits a reading in light of the matrix he himself presents in the prologue to his gospel.
For this reason, the prologue will be studied in this section with a careful analysis of grammar and style. The aim is to discover Luke's method and motivation by elucidating his own statement of intent in Luke We will see that Luke intended to furnish Theophilus with a well-researched document based on verifiable evidence. Luke, as the author, would have been writing with Theophilus' needs in mind.
An analysis of the grammar and style of the prologue with particular focus on the last two clauses vv. The prologue establishes Luke's rationale and purpose for writing, and prepares the reader for the rest of the book Green ; Stein The prologue found in Luke comprises of one lengthy sentence in Greek. This intricate sentence has one main clause v. Two subordinate adverbial clauses precede this clause vv.
What is Luke's rationale? The opening adverbial clause shows cause by giving grounds for him to write an account. He is not the first to do so Lk : 'Since many have set their hand to arrange in proper order an account concerning the events which have been fulfilled among us.
Thus, aspects of repetition in this phrase are carried out in two dimensions, namely sound and visual form. This emphasis serves to draw Theophilus' attention to the author's central point: the content of the narrative finds its roots amongst eyewitnesses.
Eyewitnesses provide important evidence in cases requiring a verdict. Given his background as part of the Roman bureaucracy, Theophilus may have appreciated or even requested validation of sources.
Since Luke himself was not an eyewitness of the events narrated in his gospel, how may Theophilus be assured of the reliability of his account? Luke conducted careful investigations amongst eyewitnesses in order to produce his gospel. This tense carries with it a sense of past time with results extending into the present Wallace The research of the past influences the writing of the present.
Stanley Porter proposes in his explanation of verbal aspect that the perfect tense may also convey a 'frontground' meaning by bringing emphasis right before the reader Porter If this is the case, Luke may have been highlighted the investigative process that preceded his writing in order to capture the attention of his reader.
Luke states that he bases his account on verified historical facts. He makes this statement in such a way as to honour Theophilus. Luke is not handing Theophilus work of shoddy scholarship, but a reliable document based on eyewitness evidence. What is there to gain? What does Theophilus have to gain by a reading of Luke's gospel? Another subordinate adverbial clause follows the main clause. Consider the following:. Ac , NRSV. Ac , ESV.
Therefore I have brought him before all of you, and especially before you, King Agrippa, so that, after we have examined him, I may have something to write. Then he looked at me under the gallery and I dare say, with so few present, he knew me to be a stranger.
However, it was a good blow struck. But if you obey now, this moment you will be saved. There and then the cloud was gone, the darkness had rolled away, and that moment I saw the sun.
I could have risen that moment and sung with the most enthusiastic of them about the precious blood of Christ, and the simple faith which looks alone to Him. Ah, that somebody had told me that before. Because that lay preacher was intentional in his interaction with Spurgeon as a lost man, he provided the spark that caused Spurgeon to see Jesus for the first time.
Let the next person you meet be that person God wants you to win to Christ. Begin to ask God how you can interact with people and be intentional in leading them to Christ. How does He want you to interact with the lost people you meet? It might be a tract, a testimony, an act of kindness, or something else. But don't miss the opportunity.
Luke invested his time and energy writing the Gospel of Luke on a scroll approximately 25 feet long. Addressed to a man he called "O Most Excellent Theophilus," Luke seems to be writing a 25 foot long tract that would lead this ranking Roman official to faith in Christ. In Acts , you will notice Luke dropped the official title and addressed Theophilus as if something had changed in their relationship. It may seem like speculation but this change suggests that the purpose of the Gospel of Luke was accomplished and Theophilus was now a brother in Christ to Luke.
Some people argue that the name Theophilus originated from two Greek words that formed a compound word which means "God lovers. We need to be faithful in following Luke's example. It works. Clarence Hall, a World War II correspondent, gave this remarkable testimony: "I can never think of the boons and benefits that the Bible invariably brings without thinking of Shimmabuke, a tiny village I came upon as a war correspondent in Okinawa.
Thirty years before, an American missionary en route to Japan had stopped there just long enough to make two converts-Shosei Kina and his brother Mojon. He left a Bible with them and passed on. For thirty years they had no contact with any other Christian missionary, but they made the Bible come alive! They taught the other villagers until every man, woman, and child in Shimmabuke became a Christian. Shosei Kina became the headman of the village, and Mojon the chief teacher.
In the school the Bible was read daily. The precepts of the Bible were law in the village. In those thirty years there developed a Christian democracy in its purest form. When the American army came to the island, an advance patrol swept up to the village compound with guns leveled. The two old men stepped forth, bowed low, and began to speak. An interpreter explained that the old men were welcoming the Americans as fellow Christians! The flabbergasted GIs sent for their chaplain. He came with officers of the Intelligence Service.
They toured the village. They were astounded at the spotlessly clean homes and streets and the gentility of the inhabitants. The other Okinawan villages they had seen were filthy, and the people were ignorant and poverty-stricken. Later I strolled through Shimmabuke with a tough army sergeant. He said, "I can't figure it out -this kind of people coming from a Bible and a couple of old guys who wanted to live like Jesus Christ.
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