Author: The style as well as the language of the Gospel of Luke and the Acts of the Apostles offer sufficient evidence that the same person wrote the two works. The "first treatise" of Acts 1:1 seems to be a reference to the third Gospel, as if it were the first of a two volume set, and the dedication to Theophilus is also a strong argument in favor of a common author. As Church tradition unanimously attributes these two works to the doctor, Luke, a close companion of Paul (Col. 4:14; Philemon 24; II Tim. 4:11), and as the internal evidence supports this point of view, there are no reasons to dispute the authorship of Luke.
Recipients: (HBH) Luke was explicitly written to Theophilus (1:1-4). Theophilus appears to have had some exposure to the faith, as Luke's introduction makes clear. In fact, it is quite likely that he was a Gentile believer struggling with his association in a movement that had Jewish origins. Indications that Theophilus was Gentile are reflected in Luke's explaining certain Jewish customs or names (Acts. 1:19).
Did GOD really plan to include Gentiles among His people? Why do the Jews, for whom the promise of GOD was originally intended, reject the gospel so strongly? Theophilus may have been wondering if he was in the wrong place. So Luke wrote to reassure Theophilus about GOD's plan. Luke may also have been writing with an eye on those who were raising doubt for Theophilus. Luke showed how GOD legitimized Jesus and attested to Him as the one sent to bring GOD's promise.
Date: The experts, who think that Luke used the Gospel of Mark as the source to write his own, date the 3rd Gospel in the year 70 A.D. Others, however, point out that Luke wrote it before Acts, and that he developed it during Paul's first Roman imprisonment, around the year 63 A.D. As Luke was in Caesaria during the two years that Paul remained incarcerated (Acts 27:1), he would have had ample opportunities during this time to accomplish the investigations mentioned in 1:1-4. If this is the case, then the Gospel of Luke should be dated around the years 59-60, but no later than 75 A.D.
Sources: (HBH)Luke said that he had predecessors, but he did not name them for us (Luke 1:1-4). Three views of sources exist.
Any of the options is possible, but it is hard to explain Luke 1-2 if Luke knew Matthew's infancy account. Luke's rearrangement of parables and accounts from Matthew are also hard to account for if the second or third hypothesis is taken. Against the second option is explaining how Mark is a summary Gospel and yet omits so much of Jesus' teaching and parables. So it is slightly more likely that the first option holds.
Purpose: Luke is emphatic in declaring that his purpose in writing this Gospel is to present "in order" (1:3) "all the things that Jesus began to do and teach" (Acts 1:1), so that Theophilus would know the historical evidences that he had received (1:4). Although the Gospel is specifically directed to an individual, apparently someone of high social rank, at the same time he intends to offer all believers the assurance that Christianity isn't one of the many speculative systems in search of theological or ethical values, but a movement linked to an historical event. Luke bases the certainty and exactitude of his work on four arguments: 1) his interest in the origins of the movement, giving priority to the eyewitnesses (v.2); 2) his desire to make known "all the things"; 3) the chronological sequence, or orderly revelation of the events; and 4) the exactitude or veracity of the things (v.4).
To achieve this purpose, Luke outlines in his two volumes a picture of the Christian movement from its origins with Jesus of Nazareth, to its transformation into a universal community that transcends the boundaries of Jewish nationality, and embraces Jews and Gentiles equally. Luke presents Jesus, not merely as a Jewish Messiah, but as the Savior of the world.
Content: A distinctive characteristic of the Gospel of Luke is his emphasis on the universality of the Christian message. From the Song of Simeon, praising Jesus as "a light...to the Gentiles" (2:32), to the risen LORD's mandate to preach "to all the nations" (24:47), Luke accentuates the fact that Jesus is not only the liberator of the Jews, but the Savior of the entire world.
To support this thesis, Luke suppresses much material that is strictly Jewish in character. For example, he doesn't include Jesus' pronouncement of condemnation against the scribes and Pharisees (Matt. 23), or the discussion relating to Jewish tradition (Matt. 15:1-20; Mark 7:1-23. Nor does he include Jesus' teachings in the Sermon on that Mount that specifically deal with Judaic Law (see Matt. 5:21-48; 6:1-8,16-18). He also omits Jesus' instruction to the twelve that they should abstain from ministering to the Gentiles and Samaritans (Matt. 10:5).
On the other hand, he includes many things that demonstrate the universality of Christianity. He places Jesus' birth in a Roman context (2:1,2; 3:1), in order to demonstrate that the events which he relates have significance for all peoples. Whereas Matthew traces the ancestors of Jesus from Abraham, Luke goes back to Adam, connecting the LORD with the entire human race.
But he also emphasizes Jesus' Jewish roots. Of all the authors of the Gospels, he is the only one who picks up the circumcision and dedication of Jesus (2:21-24), as well as his visit to the Temple when he was a child of twelve (2:41-52). Only he relates the birth and infancy of Jesus in the context of a pious group of Jews: Simeon, Anna, Zachariah and Elizabeth, who were counted among the faithful remnant who awaited "the consolation of Israel" (2:25). Throughout his Gospel, Luke makes it clear that Jesus represents the consummation of the Old Testament expectations about salvation.
A key verse in the Gospel of Luke is 19:10, which affirms that Jesus "came to seek out and save those who had been lost". By presenting Jesus as the Savior of all types of people, Luke includes material that doesn't appear in the other Gospels, such s the story of the Pharisee and the sinful woman (7:36-50); the parables of the lost sheep, money and the prodigal son (15:1-32); the parable of the Pharisee and the tax collector (18:9-14); the history of Zacchaeus (19:1-10); and the forgiveness of the robber on the cross (23:39-43).
Luke makes Jesus' warnings about the danger of riches stand out; and puts his sympathy for the poor into manifestation (see 1:53; 4:18; 6:20,21,24,25; 12:13-21; 14:13; 16:19-31; 19:1-10).
This Gospel makes many references to praying for others. Luke especially emphasizes Jesus' prayer life, by relating seven occasions on which Jesus prayed that don't appear in any of the other Gospels (see 3:21; 5:16; 6:12; 9:18,29; 11:1; 23:34,46). Only Luke contains the LORD's lessons about the unjust judge (18:1-8) and the Pharisee and the Publican (18:9-14). Furthermore, the Gospel abounds in notes of praise and thanksgiving (see 1:28,46-56,68-79; 2:14,20,29-32; 5:25,26; 7:16; 13:13; 17:15; 18:43).
Themes: (HBH) Luke highlights GOD's plan. It explains how Jesus was not only Messiah but also the Prophet like Moses (see Deut. 18:15), the Suffering Servant, and the one who is LORD. Luke gradually reveals this view of Jesus, bringing the reader from a messianic, prophetic understanding of Jesus in Luke 1-2 to a view that reveals the total authority Jesus bears (Luke 22:69). It is often said that Luke presents Jesus as the "Son of Man", but this emphasis is not, strictly speaking, unique to Luke's Gospel and should be avoided in summarizing Luke. Luke is interested in Jesus as Messiah-Servant-Prophet-LORD. A full portrait of Jesus in a major concern of Luke's work.
Luke details how many in Israel became hostile to Jesus and His teaching. The bulk of this discussion comes in chapters 9-13. Many of the parables unique to Luke touch this question. The nation holds a large degree of blame in slaying Jesus as Luke 23 makes clear. But there is always hope for the nation. Luke never gave up on Israel as even in Acts 28 Paul was speaking to Jews about the promise.
Luke also spent much time explaining the proper response to Jesus. His favorite description is "repent". This picture comes in the mission statement of 5:31-32, the picture of the prodigal 15:11-32, the picture of the tax collector in 18:9-14, and in the picture of Zacchaeus in 19:1-10. Repentance reflects a humble reception of what GOD offers on GOD's terms. It means "agreeing with GOD" about sin and Jesus and thus involves a genuine turning from sin toward GOD. This is something Paul called faith. But the opportunity Jesus brings requires that believers be committed to pursuing the lost, even the tax collector and sinner.
Luke highlighted the walk of the believer. He noted the danger of excessive attachment to wealth (12:13-21). He warned about the cost of following Jesus (14:25-35). He called for believers to love GOD and other people, even those who persecute (6:20-49; 18:18-30). In fact, the disciple's love is to stand out as something distinct from the love the world gives by its love for enemies and its care for every type of person. Disciples are to persist in suffering (9:23; 18:8; 21:19), watch for GOD's return (12:35-48; 17:22-37; 21:5-38), rejoice (1:14; 2:10; 10:17; 24:41,52), and pray (11:1-13; 18:1-8).
Literary Form: (HBH) Luke is a Gospel, a form unique to the Bible. The account operates like a narrative. It is more than a biography because it is selective and has a theological message to convey. It is history but only a selective history. We are told nothing about the details of Jesus' childhood. Rather, we move from Jesus' birth directly to His ministry with only one incident at the age of twelve and the ministry of John the Baptist intervening briefly. A Gospel is a theological, pastoral explanation of the significance and impact of Jesus' life, death, and resurrection. So characters, setting, movements of time and location, mood, and the arrangement of events are all a part of telling the count of Jesus' ministry.
All the Gospels tell the events surrounding Jesus in their own way, sometimes presenting events not in their historical, chronological order but according to topical concerns. A synopsis easily reveals these rearrangements (compare Mark 6:1-6 and Luke 4:16-30 or the order of the temptations in Matt. 4:1-11 versus Luke 4:1-13). Luke's narrative is dominated by two features: the gathering of disciples in Galilee (4:14-9:50) and the journey to Jerusalem. During the journey, rejection heightens, and Jesus prepares His disciples for His departure (9:51-19:44). Here one can find the central elements in Luke's Gospel.
Luke also has many miracle accounts and parables. These emphasize the power and teaching of Jesus. Luke has more parables than any of the other Gospels. Most parables deal either with GOD's plan or the walk of the disciple. The explanation of His miracles and their significance comes in Luke 7:18-35 and 11:14-23.
Theology: (HBH) When we look at Luke's portrait of GOD, the major feature is that He is the GOD of design and concern. Many texts allude to GOD's plan or to what must be (1:14-17,31-35; 2:9-14; 4:16-30; 24:44-49). The major scheme Luke applies to make this point is promise and fulfillment. Luke's use of the Old Testament often involves descriptions of Jesus (1:46-55,68-79; 3:21-22; 4:17-19; 7:22; 9:35; 13:31-35; 19:27; 20:41-44; 21:27; 22:69; 24:43-47). Other texts emphasize the immediacy of the realization of the plan "today" (2:11; 4:21; 5:26; 13:32-33; 19:5,9,42; 23:42-43). John the Baptist is the bridge in the plan (3:1-19; 7:18-35). So GOD's work is central to Luke. Nothing that happens to Jesus takes GOD by surprise.
The emphasis on Jesus has already been noted. He had many roles: teacher, prophet, prophet like Moses, messiah, Servant, Son of man, and LORD. Luke wanted to stress the person of Jesus. He said little about how Jesus saved on the cross. In fact, only one text tackles the issue of the cross directly (22:18-20), though allusions to Jesus as the Servant occur as Jesus' baptism shows (3:21-22). Luke wanted his reader to appreciate who does the saving.
Also important to Luke is the arrival of the kingdom. In fact, the kingdom in Luke has two stages. It has already come in the authority Jesus shows over the forces of evil and in the hope of the coming of the Spirit or in the arrival of new covenant promise (10:9,18; 11:9; 17:20-21; 22:18-20; 24:49).
When one looks at who benefits from Jesus' coming, the simply answer is to say all people. But Luke drew attention to the poor, tax collectors, sinners, and women, since these neglected groups indicate the comprehensive nature of GOD's salvation. The makeup of GOD's new community includes all who come in faith and repentance to Christ.
When Luke discussed the blessings of salvation, he used terms like forgiveness, life peace, the kingdom, and the Spirit. These are various ways to state that GOD blesses the one He saves, not with material wealth, but with spiritual riches. When Luke sought to assure Theophilus, he made sure that Theophilus was aware of how much he had received from GOD. The promise of GOD is rich in benefits.
The outline of Luke breaks down largely into geographical divisions to show the progress of Jesus' ministry.
Purpose: (HBH) Luke wrote his Gospel for a wide variety of reasons.
Luke is an extremely personal Gospel, showing how people can be related to GOD and share in the full blessing of His promise. It is also a cosmic Gospel, since it reveals and explains GOD's plan. The question of fulfillment is tackled both at the racial (Jew, Gentile) and individual level. GOD's plan is shown as wise, thought out, and on course. The death of Messiah was always expected, and so was His resurrection. Now the call of GOD's people involves the commission to take the message of repentance for the forgiveness of sins to all the nations in the power of the Spirit (24:43-49).
Special Considerations: (IBD) For Luke the coming of Christ is good news; and his gospel is one of joy. The births of John and Jesus are echoed by songs of praise from Mary (1:46-55), Zacharias (1:67-79), the angels (2:14), and Simeon (2:29-32). Even the unborn leap for joy (1:44). Sad and cruel scenes will follow, but the note of joy that rings from Gabriel at the Annunciation (1:32-33) is repeated by the apostles at the end of the gospel (24:52-53).
Second, Luke is a gospel of the Hoy Spirit. Unlike the other evangelists, Luke emphasizes the activity of the Spirit in the ministry of Jesus. John the Baptist and his parents are filled with the Spirit (1:15,41,67), as is Simeon (2:25-35). Jesus begins His ministry "in the power of the Spirit" (4:14; also 4:1,18; 10:21), and He promises the Spirit to His disciples in their hour of need (12:12). Jesus is not alone; the Spirit is always with Him, within Him, empowering Him to accomplish GOD's purpose.
Third, Luke is a gospel of prayer. The multitude prays as Zacharias serves at the altar (1:10). Mary prays at the news of salvation (1:46-55). Jesus prays at His baptism (3:21), when He chooses His disciples (6:12), at Peter's confession (9:18), and at His transfiguration (9:29). In the solitude of prayer Jesus takes the first steps of ministry (5:16) and falls to His knees on the Mount of Olives (22:39-46). He gives His final breath back to GOD in prayer, "Father, into Your hands I commend My spirit" (23:46).
Christ Revealed: Besides presenting Jesus as the Savior of the world, Luke offers the following testimonies about the LORD:
The Holy Spirit in Action: In Luke, there are 17 specific references to the Holy Spirit that emphasize his activity in the life of Jesus and in the later ministry of the Church.
First, the action of the Holy Spirit is seen in the lives of various faithful people associated with the birth of John the Baptist and Jesus (1:35,41,67; 25-27), as well as in the fact that John fulfilled his ministry anointed by the Holy Spirit (1:15). The same Spirit allowed Jesus to accomplish his messianic role.
Second, the Holy Spirit put Jesus into the position to fulfill his ministry; the Messiah was anointed by the Spirit. In chapters 3 and 4 there are five explicit references to the Spirit, used with growing strength: 1) the Spirit descends upon Jesus in the form of a dove (3:22); 2) He leads Jesus into the desert to be tempted (4:1); 3) After his victory over temptation, Jesus returns to Galilee under the power of the same Spirit (4:14); 4) in the Nazareth synagogue, Jesus reads the Messianic passage, "The Spirit of the LORD is upon me..." (4:18; Is. 61:1,2), claiming that in Him the Scripture is fulfilled (4:21); and 5) The proofs of his charismatic ministry abound (4:31-44), and it is maintained throughout his entire ministry of power and compassion.
Third, the Holy Spirit brings the Messianic ministry to pass through prayer. In the critical junctures of that ministry Jesus prays, before, during and after the crucial success (3:21; 6:12; 9:18,28; 10:21). The same Holy Spirit who acts effectively through Jesus' prayer, infused power into the prayers of the disciples (18:1-8), and connected the Messianic ministry of Jesus to the powerful ministry through the Church (see 24:48,49).
Fourth, the Holy Spirit fills Jesus as well as the new Christian community with joy. The five greek words that denote joy and jubilation are used twice as often in Luke as in Matthew or Mark. When the disciples return from their mission filled with joy (10:17), "In that same hour Jesus rejoiced in the Spirit, and said..." (10:21). When the disciples awaited the promised Spirit (24:49), "after having worshiped, they returned to Jerusalem with great joy and were always in the temple praising and blessing GOD" (24:52,53).
Personal Application: No one who reads this book should feel that he is out of the reach of the Gospel of salvation. Throughout it, Luke presents Jesus as Savior of the entire world. He is so from the song of Simeon about Jesus as "a light...to the Gentiles" (2:32), until the final instructions of the resurrected LORD to his disciples, in which he tells them to "preach in his name repentance and forgiveness of sins in all the nations" (24:47). Luke emphasizes the fact that the Gospel is not only for the Jews, but for all the peoples: Greeks, Romans, Samaritans and all the rest, no matter their race or social condition. It is not only for men, but for women, including widows and prostitutes, as well as those who are socially prominent. It's not only for free men, but also for slaves and all those rejected by society: the poorest, those who can't manage on their own, the crucified robber, the rejected sinner, the despised tax collector.
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