Introduction to the Gospels: Part 4 - The Gospel of Luke
In the last part of this series we look at the Gospel of Matthew. If you missed that, or one of the other parts in this series, you can go back and read them here.
So far in this study, we have talked about the formation of the Gospels. We have talked about Jewish life and culture. And we have talked about the Gospel of Mark and the Gospel of Matthew. In this session, we are going to talk about the Gospel of Luke.
Introduction
The Gospel of Luke is the longest of the four Gospels. And we believe that the person who wrote Luke also wrote the book of Acts as well. Luke is Volume 1 and Acts is Volume 2. So, Luke and Acts together make up about a quarter of the New Testament. 2,157 out of the 7,947 verses… 27% of the entire New Testament. That’s even more than all of Paul’s letters put together. Luke gives us some important information that the other Gospels leave out. For example, Luke gives us the full story of Jesus’ birth, the parable of the prodigal son, and the parable of the good Samaritan. Luke is often considered the most polished and detailed of the Gospels.
Date
We think it was written around 80-85 CE which is about the same time as Matthew’s Gospel. Again, scholars believe that Luke was dependent on Mark. There is a lot of shared material. Whereas Matthew incorporated about 90% of Mark into his Gospel, Luke only used about 50% of material from Mark. So we know it was later than 75 CE because Mark was composed around 70 CE. We believe that Luke was written before the Book of Acts, because Acts 1:1 makes mention to the “first book.”
Authorship
We really don’t know for certain who wrote Luke’s Gospel – but we believe the person that wrote Luke also wrote Acts. Church tradition claims that Luke, a physician and traveling companion of Paul is responsible for writing this Gospel. There are several times in the Book of Acts when the writer says “we.” Making it sound like the author (Possibly Luke) was traveling around with Paul on his journeys.
And then, Paul mentions Luke in some of his other letters as well…
Philemon 1:24 mentions Luke saying, “And so do Mark, Aristarchus, Demas and Luke, my fellow workers.”
Colossians 4:14 says, “Our dear friend Luke, the doctor, and Demas send greetings.”
2 Timothy 4:11 says, “Only Luke is with me. Get Mark and bring him with you, because he is helpful to me in my ministry.”
Many scholars believe that Luke the physician is in fact the author because there seems to be an expertise in medical terminology for the first century. So it is clear that the author is well educated. The quality of the language and grammar used is really well done – especially when compared to the rough and ready style of Mark’s Gospel.
Frederick W. Danker says, “What emerges from the literary analysis of Luke’s work is the portrait of an artisan who is master of his material to an extraordinary degree.”[i]
Audience
We think that Luke was likely written for a Greek speaking, Gentile audience. There is not as much as an emphasis on Jewish ritual purity and other legal observances. There is a stronger focus on the universal nature of the Gospel message – Jesus is for all people – the lost, the lonely, and the hurting.
One of the unique things about Luke’s Gospel – compared to the others – is that Luke specifically identified “at least” one of his intended readers. A person named “Theophilus.”
Luke 1:1-4 (NRSVUE):
Since many have undertaken to compile a narrative about the events that have been fulfilled among us, just as they were handed on to us by those who from the beginning were eyewitnesses and servants of the word, I, too, decided, as one having a grasp of everything from the start, to write a well-ordered account for you, most excellent Theophilus, so that you may have a firm grasp of the words in which you have been instructed.
“Since many have undertaken to compile a narrative” – We believe Luke is talking about the Gospel of Mark here.
But it is address to Theophilus… We don’t know anything about Theophilus other than the fact that he is “most excellent.” He could be a new convert to Christianity or a patron of Luke’s work – like a publisher. We don’t really know.
Acts Introduction
The Author addresses Theophilus again in the book of Acts at the very beginning.
Acts 1:1-2 (NRSVUE):
In the first book, Theophilus, I wrote about all that Jesus began to do and teach until the day when he was taken up to heaven, after giving instructions through the Holy Spirit to the apostles whom he had chosen.
And then he shares the mission…
Acts 1:8 (NRSVUE):
But you will receive power when the Holy Spirit has come upon you, and you will be my witnesses in Jerusalem, in all Judea and Samaria, and to the ends of the earth.”
Outline of Luke’s Gospel:
I. Prologue (1:1-4)
II. The Infancy Narratives (1:5-2:52)
III. The Period of Preparation (3:1-4:13)
IV. The Galilean Ministry (4:14-9:50)
V. The Journey to Jerusalem (9:51-19:27)
VI. The Jerusalem Ministry (19:28-21:38)
VII. The Passion Narrative and the Resurrection Appearances (22:1-24:53)
Luke’s Portrayal of Jesus
Just like the other Gospels, Jesus is the main figure. Whereas Mark and Matthew identify Jesus in their opening verses, Luke doesn’t introduce Jesus until halfway through the first chapter. We hear that Mary is told she will bear a son who will be the Son of God in Luke 1:35. This is called the Annunciation – when the Angel comes to Mary – it’s only included in Luke. And Luke tells the Christmas story of Jesus’ birth.
Luke is the only one who tells us anything about Jesus’ childhood. There’s the story when Jesus is 12 years old – runs away from his parents – ends up teaching in the Temple. While he is in the Temple, Jesus says, “IT IS NECESSARY for me to be in my Father’s house.”
“It Is Necessary.”
Luke says this a lot. One Half of the total occurrences of this phrase in the New Testament comes from the Gospel of Luke. When Luke says this, Pay Attention.
Mark sees Jesus as the suffering Savior. Matthew sees Jesus as the righteous king. But Luke places a big emphasis on Jesus as the Savior for all people – especially the lowly and the outcast.
While preaching in his hometown of Nazareth, Jesus reads from the Prophet Isaiah.
“The Spirit of the Lord is upon me,
because he has anointed me
to bring good news to the poor.
He has sent me to proclaim release to the captives
and recovery of sight to the blind,
to set free those who are oppressed,
to proclaim the year of the Lord’s favor.” - Luke 4:18-19.
Then Jesus says, “Today this scripture has been fulfilled in your hearing.” - Luke 4:21.
Today
Huge term for Luke. Again… One Half of the total occurrences of this phrase in the New Testament comes from the Gospel of Luke. Mark uses the term “immediately.” But for Luke, he uses the term “Today.” Now, today, right at this moment. God comes right here and now. It is fulfilled – right in this moment.
Luke’s Portrayal of the Disciples
Mark is pretty harsh toward the disciples. Matthew is a little bit softer. Luke is even softer still. Luke completely omits the story of the disciples asking Jesus’ permission to sit next to him when he comes into his king. In Luke the disciples only fall asleep once while Jesus is praying. And Luke doesn’t mention that the disciples desert Jesus at his arrest. Overall, Luke has a much for forgiving view of the disciples.
Luke’s Portrayal of the Religious Leaders
Just like in the other Gospels, Jesus is often in conflict with the religious leaders. However, this conflict is not initially as harsh as it is in the other Gospels. We actually have two occasions where Jesus eats a meal at the home of a Pharisee (see: 11:37; 14:1). We have another incident when some Pharisees come to Jesus and warn him that Herod Antipas wants to kill him (see: 13:31). So, Luke gives us some positive images of the religious leaders. We still see negative portrayals – especially later on during the time of Jesus’ trial and crucifixion. But Luke is telling us about some of these religious leaders who were, in fact, friends with Jesus – who cared for Jesus.
Luke’s Focus on Jerusalem
Luke follows a lot of the same outline of the Gospel of Mark. But there are some important changes. One change is the emphasis on Jerusalem for Luke. Jerusalem is highlighted as an important spot all throughout this Gospel. John the Baptist’s birth announcement occurs in Jerusalem at the beginning of the Gospel. Again, Jesus makes a trip to Jerusalem as a 12-year-old boy. Unlike in Matthew and John, all of Luke’s resurrection appearances of Jesus occur in or around Jerusalem.
The theologian Luke Timothy Johnson explains the importance of Jerusalem by writing, “For Luke, the city and Temple stand as symbols of the people of Israel. The death of Jesus and the beginning of the church there provide the paradigmatic expression of the Jewish people’s acceptance or rejection of God’s visitation. Jerusalem is the pivotal place in the story of the prophet and the people.”[ii]
Luke’s Emphasis on Grace for All
The Gospel of Luke has an inclusive understanding of God’s mercy. God’s grace and salvation are not just for the people of Israel – but for all people
Jesus didn’t just come for the Jews. Luke sets Jesus birth in context of world history – Jesus was born in the days of Caesar Augustus – when Quirinius was Governor. This shows that Jesus’ birth has global and universal significance.
When the angels announce Jesus’ birth, they say this is, “good new of great joy FOR ALL PEOPLE” (Luke 2:10).
Concern for Women
In Jesus’ time, women were also marginal members of society. But Luke’s Gospel mentions more women than the other Gospels. Women play bigger roles in Luke’s Gospel. It’s certainly not up to the standard of today’s society – but for ancient times Luke is ahead of things. In Luke’s Gospel we see that Jesus had women followers and supports. Luke 8 tells us that there were women with Jesus, traveling along with the Twelve disciples. We have women who had been healed of evil spirits… We have listed “Mary Magdalene, Joanna, Herod’s steward Chuza, Susanna, and other women who provided and ministered to them out of their own resources.” Jesus publicly associated with women. Women supported Jesus financially. Anyone who has ever wondered if Jesus had female disciples, Luke tells us right here that he did!
Luke’s account of the Christmas story focuses more on Mary – whereas Matthew’s account focuses more on Joseph. The Gospel of Luke is the only Gospel to mention the story of Jesus going to the home of Mary and Martha – Jesus even affirms Mary’s decision to listen and learn from him as a disciple herself.
I love this story.
Luke 10:38-42 (NRSVUE):
Now as they went on their way, he entered a certain village where a woman named Martha welcomed him. She had a sister named Mary, who sat at Jesus’s feet and listened to what he was saying. But Martha was distracted by her many tasks, so she came to him and asked, “Lord, do you not care that my sister has left me to do all the work by myself? Tell her, then, to help me.” But the Lord answered her, “Martha, Martha, you are worried and distracted by many things, but few things are needed—indeed only one. Mary has chosen the better part, which will not be taken away from her.”
This would be a shocking story to read in the First Century. And yet, Luke tells this story of Jesus who embracing this discipleship from a woman. It’s incredible.
But let’s think about this story and ask ourselves an important question…
Concern for the Outcasts
There is an emphasis on concern for the outcast and marginalized. From the beginning, we see that Jesus himself was born in a manger. The lowly shepherds are the first ones to receive the announcement of Jesus’ birth. In Mary’s song, “The Magnificat,” she sings about the great reversal of when the lowly and poor will be exalted and the rich and powerful will be brought low. In the Beatitudes Jesus blesses the poor, hungry, and excluded. Jesus constantly eats with sinners and tax collectors – he even goes to the home of the chief tax collector, Zacchaeus.
When the Pharisees and scribes complain that Jesus is welcoming the sinners and outcasts… Jesus responds by telling the parables of the lost sheep, the lost coin, the Prodigal son. Jesus tells the story where a Samaritan, a member of a hated group, is the hero of the story. But this is why Jesus came!
Luke 5:29-32 (NRSUVE)
Then Levi gave a great banquet for him in his house, and there was a large crowd of tax collectors and others reclining at the table with them. The Pharisees and their scribes were complaining to his disciples, saying, “Why do you eat and drink with tax collectors and sinners?” Jesus answered them, “Those who are well have no need of a physician but those who are sick; I have not come to call the righteous but sinners to repentance.”
Repentance
The theme of repentance plays a big role in the Gospel of Luke. I was surprised to find out that half the occurrences of the word “repentance” occur in the Gospel of Luke. Jesus is always hanging out with all sorts of people, but he is also constantly calling them to repentance as well.
Repentance isn’t about God’s anger of hellfire. Repentance simply means to change direction… change your mind. It means to turn to God.
The Way
When Luke speaks about the church – he doesn’t call it the church. He calls it “The Way.” The church is not a concrete building. It’s a way… it’s following Jesus along the way. It’s moving. It’s doing. It’s full of action.
Prayer
Prayer is an important part of the life of Jesus in the Gospel of Luke – as it should be in our own lives as well. On several occasions, Jesus prays (5:16; 6:12; 9:18, 28; 10:21-22; 11:1; 22:39-46). Jesus prays from the cross that God will forgive those responsible for his death (23:34). His disciples see him pray and they want to learn how to do it themselves.
Luke 11:1-4 (NRSVUE):
He was praying in a certain place, and after he had finished, one of his disciples said to him, “Lord, teach us to pray, as John taught his disciples.” So he said to them, “When you pray, say:
Father, may your name be revered as holy.
May your kingdom come.
Give us each day our daily bread.
And forgive us our sins,
for we ourselves forgive everyone indebted to us.
And do not bring us to the time of trial.”
Road to Emmaus
Luke ends with the Road to Emmaus. It is unique only to Luke’s Gospel. Jesus has been resurrected, but he shows up incognito among two disciples onthe road to Emmaus. Cleopas and an unnamed disciple. But Jesus plays dumb and acts like he doesn’t know what’s going on.
So, Cleopas and the unnamed disciple begin to retell the story of Jesus’s crucifixion to this clueless stranger who is secretly Jesus himself. Cleopas catches him up on everything and then says, “We had hoped he was the Messiah who had come to rescue Israel. We had hoped that he was the one that the scriptures had talked about. We had hoped he was the one who would redeem us. But…This all happened three days ago.” They had heard rumors of the women’s story. But it’s too hard to believe for themselves.
After finally reaching their destination, Cleopas and the unnamed disciple invite the stranger into their home for dinner. It was getting late. It was almost evening. So, the stranger accepts this invitation of hospitality. And it isn’t until the stranger sits down at the table, takes the bread, blesses it, breaks the bread, and gives it to them that these two travelers recognize that the stranger is none other than Jesus himself!
When Cleopas and the other disciple recognize Jesus, they go right back to Jerusalem to tell the eleven disciples what had happened. We can ask ourselves the question… How might we learn from their example? How can we share the good news of Jesus’ resurrection in our community today?
