The Gospel of Luke

The objective of the gospel of Luke is clearly set out right at the start: “to write…in order, most excellent Theophilus, that thou mightiest know the certainty of those things, wherein thou hast been instructed.” The life and teachings of Jesus Christ are set out in an orderly, chronological way.

Theophilus

Theo-God, philus-lover, means lover of God, or one God loves. Theophilus is mentioned both in the gospel of Luke and in the prologue to the Acts. Was this just a term used generically to describe all believers? Perhaps. But the appelation “most excellent” is a term of repect often used for someone in a high government position. Perhaps Theophilus was someone in high position who wanted verification of the truth he had heard; he may have been willing to help publish the truth in written form so he needed to have the events of the ministry set forth in a clear, sequential manner.

An interesting turn is found in the simple statement, “those things wherein thou hast been instructed.” The Greek word for “instructed” is katechein from which comes our word catechism – a summary of religious teaching. It has another meaning as well: misinformation – malicious, twisted. Perhaps incorrect information was being circulated concerning certain aspects of the life of Christ which was of concern to Theophilus. Being concerned, and acquainted with Luke, he asked him to present the truth of the particular matters in dispute.

Such a suggestion could well explain many of the unique features of the gospel according to Luke.

Unique information

Luke includes a considerable amount of material not included in the other gospels. For example, Luke devotes almost 10 chapters to Jesus’ final six months and includes in those chapters 30 incidents, parables or sayings not found in the other gospels.

He alone includes the five songs of praise and joy: 1:42-45 the song of Elizabeth; 1:46-55 the song of Mary; 1:68-79 the song of Zacharias; 2:14 the angel’s song; 2:29-32 Simeon’s song of praise.

While Matthew, Mark and John speak of the work of John the Baptist, only Luke includes information of his family, natural relationship with Je­sus and the unique nature of his birth. In Luke, we read of the spiritual growth of John (1:80) and of Jesus (2:40). And it is only in Luke that we find the wonderfully inciteful account of the Lord when he was 12 years old (2:41-50) which is followed by the record of his subsequent subjection to his parents and the development of his character and wisdom.

The temple in Jerusalem plays a prominent role in Luke. The gospel opens with Zacharias taking care of the incense in the temple and ends with the only reference to the disciples “in the temple, praising and blessing God (the saint’s way of presenting incense)” (24:53). Luke alone records the fulfillment of the law in the temple with regard to the purification following the birth of Jesus and the incidents regarding Anna and Simeon which occurred at that time.

Sensitive touches in Luke

Thirteen women not mentioned in the other gospel records are included in Luke. The miracle regarding the widow of Nain, the parables of the woman’s lost coin and the persistent widow who finally receives response from an unjust judge are unique to Luke.

There are other touches which present an aspect of Christ not so clearly brought out elsewhere. The son of the widow of Nain is her only son (7:12); the little maid of Jairus was his only daughter (8:42); the young man torn by seizures is his father’s only son (9:28).

In addition, there are allusions to the financially poor which are consistent with the emphasis on care and compassion. When Jesus quotes Isa. 61, he does not say “preach the gospel to the meek” as in the KJV of Isaiah, but “to the poor.” In Luke the phrasing of Jesus’ message is “blessed are the poor” in contrast to that in Matthew, “blessed are the poor inspirit.” Only the gospel of Luke records, “when thou makest a feast, call the poor, the maimed, the lame, the blind: then thou shalt be blessed” (14:13,14).

There is clearly a pattern that is designed to correct some distorted information regarding the emphasis of the Lord and its application to ecclesial practice.

Jesus, a man of prayer

The gospel of Luke presents Jesus as aman of prayer, dependent upon his Father. For example, only in Luke is it mentioned that Jesus was praying when the heaven was opened and the Holy Spirit descended in the form of a dove immediately upon his baptism (3:21). In Luke it is recorded of the transfiguration that, “as he prayed, the fashion of his countenance was altered, and his raiment was white and glistening” (9:29). Following a night of intense prayer, Jesus chose his 12 apostles from the disciples who followed him. Luke alone points out that prior to Jesus’ inquiry of his apostles as to his identity, he had spent time alone in prayer (9:18-21). Only Luke notes that the “Lord’s prayer” was given by Jesus to his disciples upon their request after they observed Jesus in prayer.

Unique parables

There are 17 parables in Luke’s gospel that are not recorded elsewhere. Sixteen of these come during the record of the Perean ministry which occurred during the last six months before the cross (Luke’s account begins with 9:51). This is the period barely mentioned in the other gospels. The unique parables are recorded in 10:30-19:27.