Luke’s gospel and its sequel, the Acts of the apostles, provide a dynamic and detailed sketch of the life of Jesus, the apostles’ teaching and the growth of the early ecclesia. Together they cover a period of sixty years.
Although Luke had not himself witnessed the ministry of Jesus, he had diligently investigated and arranged reliable eyewitness reports. He could therefore say that his gospel was a trustworthy and orderly account of “those things which are most surely believed among us” (1:1).
The accuracy of Luke’s writings is widely recognized today. Sir William Ramsay, a famous archaeologist and scholar, said of Luke: “You may press the words of Luke in a degree far beyond other historians and they stand the keenest scrutiny and the hardest treatment, provided always that the critic knows the subject and does not go beyond the limits of science and justice.” Belief in Luke’s claim to “perfect understanding of all things from the very first” (1:3) has therefore been strengthened by the discoveries of archaeology.
Theme
The theme of Luke’s gospel is summed up in the words of Jesus to Zacchaeus: “For the Son of man is come to seek and to save that which was lost” (19:10).
The book opens with an extended account (compared to other gospels) of the circumstances surrounding the birth of Jesus. Details given about political circumstances (census) and religious and Roman figures provide the reader with a framework for the times. In all aspects, Luke gives a sensitive account of Jesus’ dealings with sinners. We should all cherish the message of this book.
Outline
1:1-4 Introduction
1:4-2:52 Conception, birth and childhood of Jesus
3:1-4:13 John’s announcement, preparation for ministry
4:14-9:50 Teaching in Galilee
9:51-19:27 Teaching in Perea
19:28-22:6 Last week in Jerusalem
22:7-53 Last supper and Gethsemane
22:54-23:56 Arrest, trial, crucifixion
24:1-53 Resurrection, appearances and ascension
Gentile orientation
Luke’s gospel contains many features that make it especially appropriate for gentile believers. While the genealogy in Matthew begins with Abraham and goes forward to Jesus (Mt. 1:1-16), Luke traces Jesus’ family tree back to the first man, Adam (3:23-38). By starting with Abraham, the genealogy in Matthew contains few gentiles giving the impression of being a Jewish line. In contrast, the family tree given by Luke has its roots with the first man providing a universal appeal to which gentiles could more easily relate. Luke’s wise choice of extending the genealogy back to Adam sets the tone of his gospel as one for all people.
A careful reading shows Luke’s genealogy differs from Matthew’s in other ways as well. This is partly because Luke follows Mary’s line instead of going through Joseph’s.
By identifying political and religious leaders by name, Luke bolsters Jesus’ credibility to non-Jews by providing an historic framework for his birth. Gentile readers would consider this essential information as they would have limited familiarity with Jewish history. (A side benefit has also resulted for us. Bible critics long thought that Luke was mistaken when he said the time of Jesus’ birth was when “Cyrenius was governor of Syria” (2:2). Cyrenius was known to be governor in 6 AD which was too late for the birth of Christ. An inscription has been found, however, proving that he served an earlier term of office. Again, Luke was vindicated showing that we can trust him in the smallest detail.)
In Matthew’s gospel, those who inquire: “Where is he that is born King of the Jews? for we have seen his star in the east and are come to worship him” are men of high rank, “wisemen.” Luke, on the other hand, mentions ordinary men, shepherds, who hastily respond to the angelic message and behold “the babe lying in a manger” (2:16). Shepherds were men of low status; the fact God would summon them to the “good shepherd’s” side at his birth should provide encouragement to us. Gentile readers, normally disparaged by Jews, would take comfort in God’s concern for these lowly shepherds knowing that they, too, had been summoned by the gospel.
Besides providing useful detail of the birth of Christ, Luke’s fuller account illuminates many supernatural elements (angelic visitations, virgin birth) and connected many events to recorded Jewish prophecies. The gentile reader, unfamiliar with Jewish scripture, is thus guaranteed that Jesus’ beginning was rooted in fulfillment of prophecy and that he is indeed the Son of God.
Countering rumors
The account of Jesus’ birth also countered malicious rumors spread by the Jews. It had been claimed that he was born of fornication. Luke’s detail specifically counters this point.
(As a side note, it is interesting that Luke’s account, rich in details, is presented from Mary’s perspective [ct. Luke 1:26-55 with Mt. 1:18-25]. Since we know Joseph died fairly early, perhaps Mary was the eyewitness Luke consulted for this section of the gospel.)
Another rumor the Jews had spread was that the disciples had stolen the body of Jesus (Mt. 28:13). Luke’s account of the resurrection stresses the utter astonishment of all involved when they heard the tomb was empty (the women, 24:4; the eleven, v.11; Peter, v.12; two on the road to Emmaus, vs. 21-25; the eleven again, vs. 36-43). He also makes a point of how early on news was circulating within Jerusalem regarding the empty tomb (vs. 22-24).
From having accompanied Paul on his travels, Luke would know that far-flung gentiles would have no personal awareness of the miracles Jesus performed. They would be persuaded by the testimony of the apostles which was endorsed by mighty works and by their willingness to suffer much for something they had never expected to occur.
Word emphasis
The flavor of Luke’s gospel is brought out in its emphasis on certain words. For example, the Greek words for “sinner,” “grace” and “gentile” are found more often in this gospel than in the other three combined. By noting such emphasis, it is easy to see that God’s grace extended beyond Jewish boundaries.
Gentile believers would also take comfort in learning the parting instructions of Jesus to his disciples: “…it behoved Christ to suffer, and to rise from the dead the third day: and that repentance and remission of sins should be preached in his name among all nations, beginning at Jerusalem. And ye are witnesses of these things” (24:46-48). They, like ourselves, have opportunity to be included in God’s plan.
The Origin of the Organic World – Part One