The Gospel of Luke

Authorship, Date and Place

It was the unanimous testimony of the early church documents that this Gospel and the Acts of the Apostles was written by the Gentile Luke, a native of Syrian Antioch. He was an educated man, a physician and companion of Paul (Colossians 4:14; Philemon 24; 2 Timothy 4:11). Although one of the early Christians, Luke was not a personal companion of Jesus and he became a convert later, most likely at Antioch. Luke 1:1-4 is crucial to our understanding of the information found in the Gospel; his data relied solely on “eye witnesses and servants of the word” (1:2), as Luke admits he was not present at any of the events recorded in the Gospel.

Although not named in Acts, Luke does appear in what have become known as the “we” passages. Luke accompanied Paul from Troas to Philippi on his second missionary journey, but was not imprisoned after the exorcism of the slave girl (Acts 16:10-17). Remaining at Philippi for a number of years, he later travelled with Paul back to Macedonia (20:5-6); stayed with Philip the evangelist at Caesarea and met Mnason, an early disciple and very possibly a good source for Luke’s Gospel (21:1-18); and arrived at Rome with Paul (27:1-28:16). He was not just a writer, but one of the first Spirit-filled missionaries and possibly a pastor at Philippi. He may have been used in the healing of the sick on Malta (Acts 28:9).

Luke is believed to have been written outside of Palestine, perhaps in Achaia or Rome. The dating of Acts will naturally affect the dating of Luke. Note the following:

1. There is no mention of the Fall of Jerusalem, 70 AD
2. There is no mention of Paul’s death in 68 AD, or Peter’s death in 67 AD (circa)
3. There is no knowledge of Paul’s Epistles
4. The record of Paul’s farewell speech in Acts 20:25-38 seems to be unaware of Paul’s later visit to Ephesus (1 Timothy 1:3)

If Acts is written long before 68 AD, dating Luke at around 60 AD would seem logical. Luke-Acts would fit on one standard scroll. Luke’s Gospel is part of a two-volume work, which has as its theme the beginning of Christianity.


Special Features of Luke

Howard Marshall wrote a book entitled: “Luke: Historian and Theologian.” This remains the best way to describe the writings of this missionary.


Luke, the theologian

Luke is interested in doctrine and teaching, particularly in the communication of the Gospel to the Gentiles. Note the following themes:

(a) Universalism. The Gospel is not just for the Jews, as in Matthew 10:5-6, but for all the nations: 2:14; 24:47. God’s favour goes beyond the children of Abraham and the book has an emphasis on the salvation of the Gentiles (2:32; 3:6; 4:25-27; 9:51-56; 10:33; 17:16). The genealogy of Jesus is traced back to Adam, not Abraham (compare Luke 3:37 with Matthew 1:2).

(b) The Holy Spirit. The Holy Spirit is often considered as the main character in Acts, but He also plays a major role in the Gospel of Luke. All the chief characters in Luke are empowered by the Holy Spirit. These include John the Baptist (1:15); Mary (1:35); Elizabeth (1:41); Zechariah (1:67); Simeon (2:25-27); and the Lord Jesus, who was conceived by the Spirit (1:35); received the Spirit (3:22); tested by the Spirit (4:1); empowered by the Spirit (4:14,18); cheered by the Spirit (10:21); and expected His followers to continue His work in the power of the Spirit. There are four prophetic songs mentioned: Mary in 1:46-55; Zechariah in 1:67-69; the angels in 2:14; and Simeon in 2:28-32. The gift of healing is with Jesus in 5:17. Luke contains more references to the Spirit than Matthew and Mark combined, and the theme is obviously continued in Acts.

(c) Salvation. Men and women are lost in Luke; chapter fifteen is devoted to this subject. The Son of Man comes to “seek and save the lost” (19:10). The doctrine of justification appears in 18:14 and the first New Testament reference to redemption is in 1:68.

(d) Prayer and Praise. There are fifty-nine references to prayer in the Lukan writings, and three prayer parables: The Friend at Midnight in 11:5-8; the Unjust Judge in 18:1-8; and the Pharisee and the Tax Collector in 18:9-14. Jesus’ prayer life is especially emphasised. He prays before selecting the Twelve (6:12-13); before Peter’s confession of Christ (9:18-20); and on the Mount of Transfiguration (9:29). Luke teaches that power comes from prayer (5:16-17) and emphasises the coming of the Spirit in response to prayer (Luke 3:21-22; Acts 2:1-4; 4:31; 8:15-17; 9:17; 19:6). There are twenty-five instances of prayer in the book of Acts. Praise and worship are also important to Luke. The Gospel opens and closes with it (1:10 and 24:52-53) and it continues in Acts (4:24; 11:18; 16:25).

(e) Women, Children and the Poor. The character and role of Mary is developed in this Gospel. Luke also mentions Elizabeth, Anna the prophetess, and the women who followed Jesus (8:2-3), mourned His death and came to the tomb. The prominence given to children is highly unusual. Three times it is noted that Jesus performed a miracle on an only child (7:12; 8:42; 9:38). Luke is also concerned with the poor and mentions eight parables which condemn the misuse of riches; e.g. The Rich Man and Lazarus (16:19-31).


Luke, the historian

Luke records the life of Jesus and the growth of the early church just like a historical document.

(a) Luke sets his story in the context of Imperial history (1:5; 2:1-3; and 3:1-2). He is the only writer in the New Testament to name a Roman Emperor.

(b) We also meet the Roman governors Quirinius, Pilate, Sergius Paulus, Gallio and Festus. He includes Herod, Antipas, Agrippa, Bernice and Drusilla; as well as leading members of the Jewish world like Caiaphas, Annas, Ananias and Gamaliel, who was the greatest contemporary Rabbi and Pharisaic leader (Acts 5:33-40).

(c) Jesus’ life is presented more fully than in the other Gospels – for example, there are three chapters devoted to his birth and early childhood.

(d) Acts 27 gives the best account of ancient shipping that has come down from antiquity.

As a historical document it could serve to defend the faith. F.F.Bruce has suggested that the work is designed to show that Christianity is not a menace to imperial law and order. In comparison to contemporary historians from the First Century, Luke has been described as a “historian of the first rank.” However, as Tenney observed, “His history is not a dull chronicle of happenings, but a live interpretation written into an integral whole by the inspiration of the Holy Spirit.”


Exclusive Details in Luke

Approximately half of the material is exclusively his; including the birth of John the Baptist; the Bethlehem shepherds; the childhood of Jesus; the Emmaus travellers; parables such as the Good Samaritan, Prodigal Son; Rich Man and Lazarus. Luke 9:51 – 19:28 is mostly exclusive.


Jesus Christ in Luke

In Luke’s Gospel, both the humanity and deity of Jesus Christ are clearly conveyed.

Jesus, the Man. Luke’s Jesus is the Son of Adam (3:37). He has a concern for the poor, the needy and the outcast. He is the “friend of tax collectors and sinners” (7:34). This concern is for all peoples, the universal Saviour, a “light for revelation to the Gentiles” (2:32). He is the Son of Man sent to seek and save the lost. Luke 19:10 is the key verse. The humanity of Jesus is further reflected in His prayer life and in His dependency upon the Holy Spirit. Jesus in Luke is the model for all believers: He is baptised, suffers temptation; receives the Spirit’s empowerment to fulfil His mission, and is therefore completely human.

Jesus, the Lord. The designation “Lord” (Greek Kurios) is used more often in Luke than in any other Gospel to refer to Jesus (e.g. 7:13,19; 10:1,39,41; 11:39; 12:42; 13:15; 17:5; 18:6; 19:8,31,34; 22:61; 24:3,34). The term may have been used in Gentile evangelism rather than “Christ” or “Son of God” (Gentile pagans had many “lords” and would be very familiar with the divine connotation connection with this religious name – see 1 Corinthians 8:5-6). The relationship between Jesus and His heavenly Father can be found in 2:49 and 10:21-22. The angels proclaim Jesus as Saviour, Christ and Lord in 2:11. Luke’s emphasis on the ascension also reflects Jesus’ heavenly origin (note: the ascension of Jesus only appears in one verse in any other Gospel outside of the Lukan writings). The Lordship of Jesus clearly continues into the Acts, where He continues His work through the power of the Spirit in the church. Saul of Tarsus encounters the glorified Christ on the Damascus Road (Acts 9:1-19).