This title has been associated with the third Gospel as long as it has been known. Its author was believed to be Luke, the first-century Christian physician who was a traveling companion of Paul.
Key Text: 19:10
"For the Son of Man has come to seek and to save the lost."
Key Term: "Savior"
The saving activity of Jesus, both in His ministry and in His death, is the focus of this book. Because His mission was to save others, He did not save Himself (23:35).
One-Sentence Summary
Jesus not only lived and ministered as the perfect human, but He also died and rose to new life as the Savior for sinners.
The old Roman road from Jerusalem to Jericho was the setting for Jesus' parable of the Good Samaritan (10:25–37). Those who heard Jesus knew well the hazards of traveling this route.
Author and Date of Writing
Luke, Perhaps Around ad 60–61
The book is anonymous, but early Christian tradition uniformly affirmed that Luke composed this Gospel as well as Acts. See Author and Date of Writing for ACTS for reasons supporting Luke's authorship of Acts. The dedications to Theophilus, the similar Greek style and vocabulary, and special shared emphases of the books (such as prayer and joy) all point to common authorship.
Luke was a secondary figure in the book of Acts, known not by name but by his use of the pronouns "we" and "us" when he was present during the actions he was describing. Paul named him three times in his letters (Col 4:14; 2Tm 4:11; Phm 24). He was a Gentile, a medical doctor, and a loyal supporter of Paul. His home city and the nature of his conversion are unknown. Most critical scholars believe the author of the third Gospel and Acts was someone other than the Luke of Paul's letters or the "we" of Acts.
The date of Luke must be after Mark, which Luke almost certainly used as a source, but before Acts, which was perhaps published around ad 61–62. If Luke researched his Gospel while Paul was imprisoned in Caesarea, then perhaps he wrote and published from Caesarea (c. ad 59) or possibly after he arrived in Rome with Paul after the famous shipwreck (c. ad 61). Other scholars have argued that Luke, like all the Gospels, must be dated later, from the ad 70s or 80s.
First Audience and Destination
Theophilus, a Gentile Whose Residence is Unknown
Luke explicitly dedicated this Gospel to Theophilus ("God's friend"), whom he called "most excellent." Mentioned only in the prefaces to Luke and Acts, he appears to have been a Gentile of high social status who had been "instructed" in Christianity but wanted more detailed information about Jesus. Theophilus may have provided financial patronage for Luke, underwriting his research expenses.
Occasion
The needs of Theophilus provided the immediate prompting for Luke's writing. Already "many" had written of Jesus' life, and in his preface Luke said that he used sources, including eyewitnesses. Luke possibly used the two years Paul was imprisoned in Caesarea (Ac 24:26–27; 27:1) to research the Gospel. He had access to any number of witnesses to Jesus' life, possibly including Jesus' mother (Lk 2:19,51). Most scholars believe he was also aided by reading Mark's Gospel plus a (now lost) record of Jesus' teachings (sometimes called "Q"). There is much to commend the view that Luke interwove Mark, "Q," and his own research findings into his own careful account.
Purpose
The author explicitly stated his purpose in the preface (1:1–4). He wrote his Gospel to provide an orderly account of the beginnings of Christianity so the reader will have reliable information about Jesus Christ. Every fair understanding of this Gospel accepts this as a beginning point for understanding.
First Pass
Luke's Purpose: Certainty
Of the four Gospel writers, Luke and John (20:31) expressly state their purpose in writing (1:1–4). Luke's prologue is addressed to "most honorable Theophilus" for whom he intended to provide certainty regarding the matters in which he had been instructed. Luke acknowledged other narratives. He likely consulted these and supplemented these accounts with his own careful, firsthand research with "original eyewitnesses." Drawing on these sources, Luke provided Theophilus with an orderly account.
John the Baptist and Jesus
Following his prologue, Luke launched into a unique comparison of John and Jesus by showing how both represent the fulfillment of promises made by God. John was like Elijah, but Jesus had Davidic roles to fulfill and possessed a unique supernatural origin. John was forerunner, but Jesus was fulfillment (1:5–2:52). This section narrates the birth announcements of John and Jesus as well as their births. Jesus' own self-awareness concludes the introductory overture in the Gospel. Here the young boy declared to religious leaders in the temple that He must be about the work of His Father in the temple.
Preparation for Ministry
Only Luke contains the section where the ethical dimensions of John's call to repentance in terms of compassionate response to others is made clear. John also warns about judgment, calls for repentance, and promises the coming of One who brings God's Spirit. John baptized Jesus, but the main feature of the baptism is one of two heavenly testimonies to Jesus (9:35 has the other).
The universal character of Jesus' relationship to humankind is highlighted in the list of His ancestors. He is "son of Adam, son of God." (3:23–38). Jesus not only has connections to heaven but also connections with those created from the dust of the earth.
Following Jesus' baptism, Jesus' first actions were to overcome temptations from Satan, something Adam had failed to do. So this section shows Jesus as anointed by God, representative of humanity and faithful to God (4:1–13).
Galilean Ministry
Luke turns to Jesus' 18-month public ministry in Galilee (4:14–9:50). The account of this ministry is shared by Matthew, Mark, and Luke; however Luke provides a unique perspective on these months. Only Luke includes Jesus' declaration of the fulfillment of God's promise in His hometown synagogue and the Sermon on the Plain (6:17–49). His interpretation of Isaiah 61 in the synagogue represents Jesus' self-description of His mission, while the sermon sets forth His fundamental ethic presented without concerns for Jewish tradition that Matthew's Sermon on the Mount possesses. Jesus' ability to bring salvation is pictured in a series of miracles. These miracles show His total authority by exhibiting sovereignty over nature, over demons, and over disease and death. Beyond deliverance is mission. Disciples are called to be fishers of men. Unlike fishermen, who catch fish to devour them, disciples fish to snatch people from the grip of death and damnation.
At this point the narrative moves from Jesus' teaching and demonstration of authority to confession and call to discipleship. Peter confessed Jesus to be the Christ. Then Jesus explained what kind of Messiah He would be: He would suffer. Those who follow Jesus must have total and daily commitment in order to survive the path of rejection that comes with following Him.
Mount Precipice in Nazareth. "When they heard this, everyone in the synagogue was enraged. They got up, drove Him out of town, and brought Him to the edge of the hill that their town was built on, intending to hurl Him over the cliff. But He passed right through the crowd and went on His way"(4:28–30).
Journey to Jerusalem
This section is often referred to as the "travel narrative" since it roughly outlines the final journey of Jesus to Jerusalem (9:51–19:44). Luke 10:38–42 and 17:11 seem to indicate that the narrative is only broadly chronological, and this may account for some of the variations with the settings in Matthew, though it is also possible Jesus repeated these teachings on multiple occasions. A significant amount of material in this section is unique to Luke and can be seen as an extended opportunity for Jesus to prepare His disciples for their mission following His death and resurrection.
Jerusalem
In this concluding section Luke explained how Jesus died and why apparent defeat became victory (19:45–24:53). Luke showed how God revealed who Jesus was. In addition, the task of disciples in light of God's acts becomes clear. Luke mixed fresh material with that present in the other Gospels. The final battles in Jesus' earthly ministry occur here, recalling earlier confrontations in Luke 11–13. Jesus cleansed the temple, signaling His displeasure with official Judaism.
In light of the nation rejecting Him, Jesus predicted the fall of the temple and of Jerusalem—events that themselves are a foretaste of the end. The fall of Jerusalem would be a terrible time for the nation, but it was not yet the end, when the Son of Man returns on the clouds with authority to redeem His people (Dn 7:13–14). The events of ad 70 are a guarantee that the end will also come, since the one set of events pictures the other.
Zacchaeus's sycamore tree in Jericho. As Jesus came to Jerusalem for the last time, He came through Jericho where he encountered Zacchaeus who had climbed a sycamore tree to better see Jesus, perhaps without being seen. Zacchaeus's response to Jesus' invitation was life-changing (Lk 19:1–10).
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The Apostles and Their History |
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Name |
Surname |
Parents |
Home |
Business |
Writings |
Work |
Death |
|
Simon |
Peter or Cephas = Rock |
Jonah |
Early life: Bethsaida; Later: Capernaum |
Fisherman |
1 & 2 Peter |
Peter may have ministered in the provinces of Pontus, Galatia, Cappadocia, Asia, perhaps in Corinth, and finally in Rome. |
According to tradition, attested by Tertullian and Origin, Peter was crucified "with his head downwards" in Rome. The date of his death is likely between ad 64 and 68. |
|
Andrew = manhood or valor |
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Jonah |
Early life: Bethsaida; Later: Capernaum |
Fisherman |
|
Uncertain but tradition says he ministered in Cappadocia, Galatia, Bithynia; later in the Sythian deserts and Byzantium; and finally in Thrace, Macedonia, Thessaly, and Achaia. |
The traditional view is that he was crucified at Patrae in Achaia by order of the Roman governor Ageas. |
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James the greater or the elder |
Boanerges or Sons of Thunder |
Zebedee and Salome |
Bethsaida, Capernaum, and Jerusalem |
Fisherman |
|
Preached in Jerusalem and Judea |
Beheaded by Herod in ad 62 or 66 in Jerusalem |
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John, the beloved disciple |
Boanerges or Sons of Thunder |
Zebedee and Salome |
Bethsaida, Capernaum, and Jerusalem |
Fisherman |
Gospel, three |
Labored among the churches of Asia Minor, especially in Ephesus |
Banished to Patmos ad 95. Recalled; died a natural death |
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James the less |
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Alphaeus and Mary |
Galilee |
|
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Preached in Judea and Egypt |
According to tradition, he was martyred in Egypt. |
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Judas (not Iscariot) |
Same as Thaddaeus and Lebbaeus |
James |
Galilee |
|
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Preached in Mesopotamia and Armenia |
Was martyred in present-day Iran and buried near Tabriz |
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Philip |
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Bethsaida |
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Preached in Phrygia |
Was martyred in Phrygia; tradition says he was buried in Hierapolis. |
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Bartholomew |
Nathaniel |
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Cana of Galilee |
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One tradition says he preached in India. Others say he ministered in Mesopotamia, Persia, Egypt, Armenia, Lycaonia, Phrygia, and on the shores of the Black Sea. |
One tradition says King Astyages of Babylon had him flayed and beheaded because the king's brother had been converted under Bartholomew's preaching. |
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Matthew |
Levi |
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Galilee |
Tax Collector |
Gospel |
There is strong consensus that he preached to his own people for nearly two decades. He is also associated with Ethiopia to the south of the Caspian Sea, Parthia, Macedonia, and Syria. |
Some sources say Matthew was martyred; others say he died a natural death. |
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Thomas |
Didymus |
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Galilee |
|
|
Tradition says Thomas brought the gospel to India. |
He is said to have been killed with a spear. Later his remains were taken to Edessa. |
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Simon |
The Zealot |
|
Galilee |
|
|
Preached in Persia |
Tradition says Simon was tortured and sawed in two. |
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Judas |
Iscariot |
Simon Iscariot |
Kerioth of Judea |
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Betrayed Jesus |
Suicide |
Luke 22–23 describes the moments before Jesus' death. Jesus directed the setting for the Last Supper and told the disciples to prepare it. Jesus, though betrayed, was innocent, but His death would bring the new covenant and was a sacrifice on behalf of others. In His last discourse Jesus announced the betrayal, pointed out that greatness is in service, appointed the Eleven to authority, predicted Peter's denials, and warned of rejection. Jesus was in control, even as His death approached.
Luke made clear that Jesus died unjustly, yet in the face of injustice God still works. Luke described Jesus' death with Old Testament allusions that picture Jesus as an innocent sufferer who relied on God (Pss 19; 22:8–9; 31:6). The injustice is transcended in God's plan through the coming resurrection.
Luke closes with three scenes of resurrection and vindication. First, 24:1–12 announces the empty tomb, but the news of the excited women is greeted with skepticism. Second, the experience of the Emmaus disciples pictures the reversal the resurrection brought to the disciples' despair. Third, Luke reported Jesus' final commission, instruction, and ascension. Just as Luke 12 opened with the hope of Old Testament promise fulfilled, so Luke 24:43–47 returns to the central theme of Jesus the Messiah as the fulfillment of God's plan and promise. Jesus' final Gospel appearance yields a commission, a plan, and a promise.
The Reliability of Luke
Most scholars from the second century to the eighteenth century read the Gospel of Luke as a historically accurate document. During and following the Enlightenment, many scholars came to view Luke and Acts as primarily theological documents in which the author fabricated events, speeches, and dialogue to serve his theological agenda. One instance of such "creativity" is Luke's introduction to Jesus' ministry where he provides chronological and geopolitical markers (3:1) for the commencement of John the Baptist's ministry: "In the fifteenth year of the reign of Tiberius Caesar, while Pontius Pilate was governor of Judea, Herod was tetrarch of Galilee, his brother Philip tetrarch of the region of Iturea and Trachonitis, and Lysanias tetrarch of Abilene." The problem is that Lysanias was tetrarch of Chalcis from 40 to 36 bc. According to Josephus, as Cleopatra "passed through Syria with him (Marc Antony), she contrived to get it into her possession; so he slew Lysanias, the son of Ptolemy, accusing him of his bringing the Parthians upon those countries" (Antiquities of the Jews, 15.4.1). Based on this evidence, it appeared that Luke was wrong. Lysanias had been dead for half a century, and he had been ruler of Calcis and not Abilene. However, an inscription was later found at Abila from the time of Tiberius Caesar (ad 14–29) that names another Lysanias as tetrarch of Abila.
How Luke Fits into God's Story
- 1. Prologue: Creation, Fall, and the Need for Redemption
- 2. God Builds His Nation (2000–931 bc)
- 3. God Educates His Nation (931–586 bc)
- 4. God Keeps a Faithful Remnant (586–6 bc)
- 5. God Purchases Redemption and Begins the Kingdom (6 bc to ad 30)
- 6. God Spreads the Kingdom Through the Church (ad 30–?)
- 7. God Consummates Redemption and Confirms His Eternal Kingdom
- 8. Epilogue: New Heaven and New Earth
CHRIST IN LUKE
Luke writes primarily for Gentiles and focuses on Jesus as offering salvation to Jew and Gentile alike. Luke shows Jesus' compassion for the poor and the oppressed.
CHRISTIAN WORLDVIEW ELEMENTS
Teachings About God
In this Gospel, God initiates everything concerning salvation. The glory of God is especially emphasized from the song of the angels (2:14) to the triumphal entry (19:38). Equally important is the glory of Jesus Himself, from the transfiguration (9:32) to His resurrection splendor (24:26). Jesus is, of course, the virgin-born Son of God in this book. The Spirit is active from Jesus' conception to the great power of His ministry (1:35; 4:14). The Spirit is also the gift Jesus promised to His followers (11:13).
Teachings About Humanity
This Gospel focuses on humanity in two ways. First, Jesus is the ideal or perfect Human. Luke shows what a Spirit-filled person, wholly obedient to God, is like. (Note the centurion's confession at Jesus' death: "This man really was righteous!" 23:47). Second, Luke painted a vivid portrait of a number of individuals Jesus impacted, showing the value of each human life.
Teachings About Salvation
The turning point in this Gospel is 9:51, when "He determined to journey to Jerusalem." Jerusalem was the proper place for Jesus to offer Himself as a sacrifice. In His own words, "Didn't the Messiah have to suffer these things and enter into His glory?" (24:26). On the night He was betrayed, He taught his disciples that His death was a substitute and that it brought about the new covenant (see Jr 31:31–34).
New Testament Jerusalem
ca. ad 30 (view is looking westward, from a vantage point above the mount of olives)
Genre and Literary Style
A Gospel Composed in Outstanding Koinē Greek
See Genre and Literary Style for MATTHEW for information about what a "Gospel" is. Luke was the most versatile of all the Gospel writers. The preface is classical Greek, and the rest of chapters 1–2 resembles a Hebrew style. The body of the Gospel is in excellent Koinē Greek. Luke's large vocabulary and careful style mark him as an educated "man of letters." Luke was more self-conscious that he was writing "a history" than the other Gospel writers, as his attention to dating certain events shows.
A PRINCIPLE TO LIVE BY
Universal Grace (Lk 19:1–9, Life Essentials Study Bible, p. 1418)
We must never forget Jesus' primary mission: to provide salvation for all people.
