Luke

Author: Luke, a Gentile physician and missionary companion of Paul

Audience: Addressed to Theophilus, but intended for his church as well and ultimately for all believers

Date: Between the 60s and the 80s ad

Theme: Luke presents Jesus as the Messiah and Lord whose life, death and resurrection make salvation available to all people everywhere, even to the least, the last and the lost.

Introduction

Author

The author’s name does not appear in the book, but much internal and external evidence points to Luke. This Gospel is a companion volume to the book of Acts, and the language and structure of these two books indicate that both were written by the same person. They are addressed to the same individual, Theophilus, and the second volume refers to the first (Ac 1:1). Certain sections in Acts use the pronoun “we” (Ac 16:10–17; 20:5–15; 21:1–18; 27:1—28:16), indicating that the author was with Paul when the events described in these passages took place. By process of elimination, Paul’s “dear friend Luke, the doctor” (Col 4:14) and “fellow worker” (Phm 24) becomes the most likely candidate. His authorship is supported by the uniform testimony of early Christian writings (e.g., the Muratorian Canon, ad 170, and the works of Irenaeus, c. 180).

Luke was probably a Gentile by birth, because he is listed separately from the “only Jews” who were with Paul when he wrote Colossians (4:11). He seems well educated in Greek culture, a physician by profession, a companion of Paul at various times from his second missionary journey to his final imprisonment in Rome and a loyal friend who remained with the apostle after others had deserted him (2Ti 4:11). His knowledge of the OT, however, suggests that he may have been a “God-fearer” even before becoming a Christian.

Antioch (of Syria) and Philippi are among the places suggested as his hometown.

Recipient and Purpose

The Gospel is specifically directed to Theophilus (1:3), whose name means “one who loves God” and almost certainly refers to a particular person rather than to lovers of God in general. The use of “most excellent” with the name further indicates an individual and supports the idea that he was a Roman official or at least of high position and wealth. He was probably Luke’s patron, helping to fund his writing projects and responsible for seeing that the writings were copied and distributed. Such a dedication to a patron was common at that time.

Theophilus, however, was more than a patron. The message of this Gospel was intended for his own instruction (1:4), as well as for the instruction of those among whom the book would be circulated. Theophilus would have been part of a church in which this Gospel would almost certainly have been read aloud, and it would then have been copied and passed on to nearby churches that would have repeated the process. Luke’s Gospel was written to strengthen the faith of all believers and to answer the attacks of unbelievers (see 1:1–4 and note). Luke wanted to show that the place of the Gentile Christian in God’s kingdom is based on the teaching of Jesus. He wanted to commend the preaching of the gospel to the whole world.

Date and Place of Writing

The two most commonly suggested periods for dating the Gospel of Luke are: (1) the early ad 60s, and (2) the 70s or 80s (see article and chart).

The place of writing is unknown, but Rome, Achaia, Ephesus and Caesarea have all been suggested. The place to which it was sent would, of course, depend on the residence of Theophilus. By its detailed designations of places in the Holy Land, the Gospel seems to be intended for readers who were unfamiliar with that land. Antioch, Achaia and Ephesus are possible destinations.

Style

Luke had outstanding command of the Greek language. His vocabulary is extensive and rich, and his style at times approaches that of classical Greek (as in the preface, 1:1–4), while at other times it is quite Semitic (1:5—2:52)—resembling the Septuagint (the pre-Christian Greek translation of the OT).

Characteristics

The third Gospel presents the works and teachings of Jesus that are especially important for understanding the way of salvation. Its scope is complete from the birth of Christ to his ascension; its arrangement is orderly and it appeals to both Jews and Gentiles. The writing is characterized by literary excellence, historical detail and keen insight into Jesus and those around him.

Since the Synoptic Gospels (Matthew, Mark and Luke) report many of the same episodes in Jesus’ life, one would expect much similarity in their accounts. The dissimilarities reveal the distinctive emphases of the separate writers. Luke’s characteristic emphases include: (1) universality, recognition of Gentiles as well as Jews in God’s plan (see, e.g., 2:30–32 and notes on 2:31; 3:6); (2) prayer, especially Jesus’ praying before important occasions (see note on 3:21); (3) joy at the announcement of the gospel or “good news” (see note on 1:14); (4) the significant role of women (see, e.g., 8:1–3 and notes); (5) the poor and issues of social justice (see note on 12:33); (6) interaction with sinners (Jesus was viewed as a friend of sinners and tax collectors); (7) involvement of the family circle (Jesus’ activity included men, women and children, with the setting frequently in the home); (8) activity of the Holy Spirit (see note on 4:1); (9) inclusion of more parables than any other Gospel (see chart); and (10) emphasis on praising God (see 1:64; 24:53 and notes).

Sources

Although Luke acknowledges that many others had written about Jesus’ life (1:1), he does not indicate that he relied solely on these reports for his own writing. He used personal investigation and testimony from “eyewitnesses and servants of the word” (1:2)—including the preaching and oral accounts of the apostles. His language differences from the other Synoptics and his blocks of distinctive material (e.g., 10:1—18:14; 19:1–28) indicate independent work, though he obviously used some of the same sources (see article).

Plan

Most of Luke’s account of Jesus’ ministry can be divided into three major parts after his birth and preparation for his work: (1) the events that occurred in and around Galilee (4:14—9:50), (2) those that took place in Judea and Samaria, and possibly Perea (9:51—19:27) and (3) those of the final events of his life in or around Jerusalem (19:28—24:53). Luke’s uniqueness is especially seen in the amount of material devoted to Jesus’ concluding ministry in Judea and Samaria, a section often called Jesus’ “Journey to Jerusalem” or “The Travel Narrative.” This material is predominantly made up of accounts of Jesus’ parables or proverbial teachings. Of the 28 parables that occur in Luke, 21 are found in 10:30—19:27. Of the 20 miracles recorded in Luke, only 5 appear in 9:51—19:27. The main theme of the teachings, parables and stories in this section is God’s love for the lost: sinners, outcasts, Samaritans and people of low social status. Already in ch. 9 (see note on 9:51) Jesus is seen anticipating his final appearance in Jerusalem and his crucifixion (see note on 13:22).

The main theme of the Gospel is the nature of Jesus’ Messiahship and mission, and the key verse is 19:10 (“For the Son of Man came to seek and to save the lost”). He is the Savior of the world.

Luke presents the works and teachings of Jesus that are especially important for understanding the way of salvation. The writing is characterized by literary excellence, historical detail and keen insight into Jesus and those around him.

Outline

I. Introduction to Jesus’ Ministry (1:1—4:13)

A. Preface (1:1–4)

B. Introduction to John the Baptist and Jesus (1:5—2:52)

C. Preparation for Jesus’ Ministry (3:1—4:13)

II. Jesus’ Ministry in and Around Galilee (4:14—9:50)

A. Preaching in Nazareth (4:14–30)

B. An Introduction to Jesus’ Healing Ministry (4:31–44)

C. Calling the First Disciples (5:1–11)

D. A Series of Controversies With the Jewish Leaders (5:12—6:11)

E. The Call to Discipleship Formalized (6:12–49)

F. Focusing on the Question of Jesus’ Identity (7:1—8:3)

G. Hearing the Word of God Correctly (8:4–21)

H. Illustrations of Jesus’ Authoritative Word (8:22–56)

I. The Christological Climax (9:1–50)

III. Jesus’ Teaching “En Route” to Jerusalem (9:51—19:27)

A. Discipleship Eyeing the Cross (9:51–62)

B. The Mission of the Seventy-two (10:1–24)

C. The Double Love Command (10:25–42)

D. Teaching About Prayer (11:1–13)

E. Controversy With Pharisees (11:14–54)

F. Preparation for Judgment (12:1—13:9)

G. Kingdom Reversals (13:10—14:24)

H. Cost of Discipleship (14:25–35)

I. Seeking and Saving the Lost (ch. 15)

J. The Use and Abuse of Riches (ch. 16)

K. Teachings on Faith (17:1–19)

L. How the Kingdom Will Come (17:20—18:8)

M. How to Enter the Kingdom (18:9–30)

N. Passion Prediction (18:31–34)

O. From Jericho to Jerusalem (18:35—19:27)

IV. Jesus in Judea: Ministry Near and in Jerusalem (19:28—21:38)

A. Entry Into Jerusalem (19:28–48)

B. Jesus’ Teaching: The Final Week (20:1—21:38)

V. The Climax of Jesus’ Life (chs. 22–24)

A. Passover (ch. 22)

B. Crucifixion (ch. 23)

C. Resurrection and Ascension (ch. 24)