An Encomium for Jesus: Luke, Rhetoric, and the Story of Jesus by Jerome H. Neyrey

Abstract

Reviewed by: An Encomium for Jesus: Luke, Rhetoric, and the Story of Jesus by Jerome H. Neyrey Pablo T. Gadenz jerome h. neyrey, An Encomium for Jesus: Luke, Rhetoric, and the Story of Jesus (New Testament Monographs 40; Sheffield: Sheffield Phoenix, 2020). Pp. vii + 222. £50/$65/€57.50. Distinguished NT scholar Jerome Neyrey is well known for his books and articles that argue that the authors of Matthew, John, and Hebrews followed Greco-Roman rhetorical conventions to communicate their message about Jesus in a way that their audiences would easily recognize. Similarly, in this monograph N. turns his attention to Luke's Gospel, considering it specifically through the lens of the rhetorical genre of encomium. The book is structured much like part 2 of N.'s earlier work on Matthew, Honor and Shame in the Gospel of Matthew (Louisville: Westminster John Knox, 1998). In chap. 1, N. introduces the book's thesis, that Luke, having received an education in rhetoric (see N.'s appendix) by means of the compositional exercises of the progymnasmata (which taught various rhetorical genres including encomium), composed his Gospel narrative to give Jesus praise according to the encomium's conventional topics (see Michael W. Martin, "Progymnastic Topic Lists: A Compositional Template for Luke and Other Bioi?," NTS 54 [2008] 18–41). Subsequent chapters individually take up those topics: [End Page 331] origins (chap. 2); nurture and training (chap. 3); accomplishments, considered in terms of the four canonical virtues of wisdom (prudence), justice, courage (fortitude), and selfcontrol (temperance) (chaps. 4–7, respectively); and noble death (chap. 8). Each of these chapters reviews what the rhetorical handbooks (e.g., those of Theon, Hermogenes, Aphthonius) said about a topic and considers how Luke employed that topic in composing his Gospel. Regarding origins (chap. 2), N. argues that Luke, much like Matthew, finds praise for Jesus by presenting the conventional ideas of honorable birth (David's native city, Bethlehem), distinguished pedigree (house of David; genealogy), and special events at birth (angelic proclamation; prophecies). N. later clarifies that Luke's presentation is also unconventional in its inversion of values (see Luke 1:52). Regarding training (chap. 3), N. examines Luke's presentation of Jesus's precocious exchange with the temple teachers and his obedience to his parents (2:41–52). N. also discusses Luke's use of another progymnastic exercise, that is, syncrisis, in the comparison between John the Baptist and Jesus. All this analysis is useful, suggesting that at least for Jesus's birth and upbringing, the progymnastic topic lists influenced Luke's composition. In chaps. 4–7, N. turns to Jesus's public ministry (the topic of deeds), viewed through the lens of the cardinal virtues. Anticipating the objection that the vocabulary for these virtues is largely absent in Luke, he explains that audiences would naturally have labeled Jesus's actions as pertaining to individual virtues without Luke having to do so explicitly. Thus, Jesus demonstrates practical wisdom because he distinguishes good from bad (6:43–45), advises choosing actions that are advantageous in God's eyes (14:13–14), and utters wise proverbs (5:31). He is just because he fulfills his duties toward God (4:43) and teaches various forms of justice (6:20–49). He is courageous because he endures assaults from evil spirits (4:1–13) and speaks boldly to his attackers (11:42–52). He is self-controlled, despite insults to the contrary (7:34–35), since he exhibits no inordinate desires (e.g., for wealth [12:33] or honor [18:14]). These are the most innovative chapters of N.'s work, but they are likely the ones that will elicit the greatest skepticism. For such a long section of Luke's Gospel (4:14–21:38), it seems difficult to speak of a template (pp. 53, 58) given such general guidelines. Regardless, N. along the way offers insightful observations on Lucan passages and themes (e.g., the meal scenes [p. 148]). In chap. 8, N. explains that Jesus's death qualifies as noble because, though he was just (23:4, 47), he suffered voluntarily (22:42) for the benefit of others (24:47) and was uniquely vindicated after his death through his...