Gospel Of Luke

Holman Bible Dictionary

 Luke 1:3 Acts 1:1 Acts 1:1-2Acts

Authorship Though the author of Luke-Acts never mentioned himself by name, he was obviously a close friend and traveling companion of Paul. In the “we-sections” of Acts ( Acts 16:10-17;  Acts 20:5-15;  Acts 21:1-18;  Acts 27:1-28:16 ) the author of the narrative apparently joined Paul on his journeys. Through a process of elimination, the most likely choice for this person is “Luke, the beloved physician” ( Colossians 4:14 ).

Tradition for Lukan authorship is very strong, dating back to the early church. Early lists and descriptions of New Testament books dating from between A.D. 160-190 agree that Luke, the physician and companion of Paul, wrote the Gospel of Luke. Many of the early Church Fathers from as early as A.D. 185 readily accepted Luke as the author of the Third Gospel.

With the early church tradition unanimously ascribing the Third Gospel to Luke, the burden of proof is on those who argue against Lukan authorship. See Luke .

Date and Place of Writing The Book of Acts ends abruptly with Paul in his second year of house imprisonment in Rome. Scholars generally agree that Paul reached Rome around A.D. 60. This makes the Book of Acts written at the earliest around A.D. 61 or 62, with the Gospel written shortly before.  Luke 19:41-44 and   Luke 21:20-24 records Jesus' prophecy of the destruction of Jerusalem. This cataclysmic event in ancient Judaism occurred in A.D. 70 at the hands of the Romans. It hardly seems likely that Luke would have failed to record this significant event. Assigning a date to the Gospel later than A.D. 70 would ignore this consideration. Many scholars, however, continue to favor a date about A.D. 80.

A second historical consideration pushes the dating even earlier. Many scholars feel Paul was released from the Roman imprisonment he was experiencing as Acts concludes. The apostle was later reimprisoned and martyred under the Neronian persecution which broke out in A. D. 64. Paul was enjoying considerable personal liberty and opportunities to preach the gospel ( Acts 28:30-31 ) even though a prisoner. The optimism of the end of the Book of Acts suggests the Neronian persecution is a future event. One can hardly imagine that Paul's release would find no mention in the Acts narrative had it already occurred.

It seems best, then, to date the writing of Luke somewhere between A.D. 61,63. Those who argue that this does not allow Luke time to review Mark's Gospel (assuming it was written first) fail to take into account the tight web of association between those involved in Paul's ministry. See Mark.

As to where the Gospel was written, the most probable place is Rome. Luke reached Rome in Paul's company and was in Rome when Paul wrote Colossians ( Colossians 4:14 ) and Philemon (24) during this first Roman imprisonment. The circumstance would have allowed time for the composition of Luke-Acts. One ancient source suggested Achaia, a Greek province, as the place of writing. It seems reasonable to conclude that the Gospel, written in Rome, perhaps made its first appearance in Achaia or was finished there.

Purpose and Readership Luke himself identified the purpose of his writing the Gospel ( Luke 1:1-4 ). He wanted to confirm for Theophilus the certainty of the things Theophilus had been taught. Luke also wanted this information available for a wider readership. Most scholars conclude that Luke's target audience were Gentile inquirers and Christians who needed strengthening in the faith.

Luke's purpose was to present a historical work “in order” ( Luke 1:3 ). Most of his stories fall in chronological sequence. He often gave time indications ( Luke 1:5 ,Luke 1:5, 1:26 ,Luke 1:26, 1:36 ,Luke 1:36, 1:56 ,Luke 1:56, 1:59;  Luke 2:42;  Luke 3:23;  Luke 9:28;  Luke 12:1 ,Luke 12:1, 12:7 ). More than any other Gospel writer, Luke connected his story with the larger Jewish and Roman world (see  Luke 2:1;  Luke 3:1-2 ).

A strong argument can be presented for a second, though clearly subordinate, purpose. Some see Luke-Acts as an apology for the Christian faith, a defense of it designed to show Roman authorities that Christianity posed no political threat. Pilate declared Jesus innocent three times ( Luke 23:4 ,Luke 23:4, 23:14 ,Luke 23:14, 23:22 ). Acts does not present Roman officials as unfriendly ( Acts 13:4-12;  Acts 16:35-40;  Acts 18:12-17;  Acts 19:31 ). Agrippa remarked to Festus that Paul could have been freed if he had not appealed to Caesar ( Acts 26:32 ). Paul is pictured as being proud of his Roman citizenship ( Acts 22:28 ). The apostle is seen preaching and teaching in Rome openly without hindrance as Acts draws to a close. It is possible to see in all this an attempt by Luke to calm Roman authorities' fears about any supposed subversive character of Christianity.

Beyond the immediate purposes of the author, the Holy Spirit has chosen Luke's Gospel to reach all nations with the beautiful story of God's love in Christ. Many claim the Lukan birth narrative ( Luke 2:1-20 ) as their favorite. The canticles or songs in Luke ( Luke 1:46-55;  Luke 1:67-79;  Luke 2:13-14;  Luke 2:29-32 ) have inspired countless melodies. Luke's Gospel has been a source for many artists, including Van Eyck, Van der Weyden, Rossetti, Plockhorst, Rubens, and Rembrandt.

Luke's sources Though Luke was not an eye-witness to the earthly life and ministry of Christ, he was in intimate contact with many who were. Luke was with Paul in Palestine in the late 50s, especially in Caesarea and Jerusalem ( Acts 21:1-27:2 ). Members of the Jerusalem church (including James, the brother of Jesus) would have provided much oral testimony to the physician intent on writing an account of Jesus' life. Luke's association with Paul brought him into contact with leading apostolic witnesses, including James and Peter.

Most scholars believe Luke (as well as Matthew) relied on Mark's written Gospel. Mark probably was an eyewitness to some events in Jesus' life. His Gospel is generally recognized to reflect Peter's preaching about Christ. Mark was in Rome with Luke and Paul during Paul's captivity ( Colossians 4:10 ,Colossians 4:10, 4:14;  Philippians 1:24 ). It would be natural to assume Luke had access to Mark's writings. Scholars have identified a source “Q” (an abbreviation for the German word Quelle , meaning “source”), referring to passages and sections of written material apparently available to Matthew and Luke either unavailable or unused by Mark (for example,  Matthew 3:7-10 /Luke 3:7-10/ 3:7-9;  Matthew 24:45-51 /Luke 24:45-51/ 12:42-46 ). This source may have been a collection of Jesus' sayings written down by His followers. See Logia .

John's Gospel certainly was not available for Luke (most scholars date John late in the first century). Any similarities between Luke's Gospel and John's can probably be accounted for by recognizing that a rich tradition, especially oral, provided a common source for all the Gospel writers.

Some scholars have posited an “L” source (an abbreviation for Luke) identifying some 500 verses exclusive to Luke, including the 132 verses of  Luke 1:1 and   Luke 2:1 . The argument that a separate document existed that only Luke had access to is not convincing. The new material introduced by Luke should be seen as the result of his own research and literary genius. One obvious example is the birth narratives of John the Baptist and Christ. The material that Luke uniquely presents give the Third Gospel much of its character.

Special emphases and characteristics As already noted, Luke took great pains to relate his narrative to contemporaneous historical events . Beginning with the birth narratives of John the Baptist and Jesus, he wrote with the eye for detail of a historian (see  Luke 1:5 ,Luke 1:5, 1:36 ,Luke 1:36, 1:56 ,Luke 1:56, 1:59;  Luke 2:1-2 ,Luke 2:1-2, 2:7 ,Luke 2:7, 2:42;  Luke 3:23;  Luke 9:20 ,Luke 9:20, 9:37 ,Luke 9:37, 9:57;  Luke 22:1 ,Luke 22:1, 22:7 ,Luke 22:7, 22:66;  Luke 23:44 ,Luke 23:44, 23:54;  Luke 24:1 ,Luke 24:1, 24:13 ,Luke 24:13, 24:29 ,Luke 24:29, 24:33 ).

Luke stressed the universal redemption available to all through Christ. Samaritans enter the kingdom (  Luke 9:51-6;  Luke 10:30-37;  Luke 17:11-19 ) as well as pagan Gentiles ( Luke 2:32;  Luke 3:6 ,Luke 3:6, 3:38;  Luke 4:25-27;  Luke 7:9;  Luke 10:1 ,Luke 10:1, 10:47 ). Publicans, sinners, and outcasts ( Luke 3:12;  Luke 5:27-32;  Luke 7:37-50;  Luke 19:2-10;  Luke 23:43 ) are welcome along with Jews ( Luke 1:33 ,Luke 1:33, 2:10 ) and respectable people ( Luke 7:36;  Luke 11:37;  Luke 14:1 ). Both the poor ( Luke 1:53;  Luke 2:7;  Luke 6:20;  Luke 7:22 ) and rich ( Luke 19:2;  Luke 23:50 ) can have redemption.

Luke especially notes Christ's high regard for women . Mary and Elizabeth are central figures in  Luke 1:1 and   Luke 2:1 . Anna the prophetess and Joanna the disciple are mentioned only in Luke ( Luke 2:36-38;  Luke 8:3;  Luke 24:10 ). Luke included the story of Christ's kind dealings with the widow of Nain ( Luke 7:11-18 ) and the sinful woman who anointed Him ( Luke 7:36-50 ). He also related Jesus' parable of the widow who persevered ( Luke 18:1-8 ).

Outline

I. Luke's Purpose: Certainty in Christian Teaching ( Luke 1:1-4 ).

II. Jesus Fulfilled Judaism's Expectations ( Luke 1:5-2:52 ).

A. John the Baptist will point Israelites to God ( Luke 1:5-25 ).

B. Jesus fulfilled promises to David ( Luke 1:26-38 ).

C. Jesus' birth fulfilled promises to patriarchs ( Luke 1:39-56 ).

D. John's birth a sign of God's faithfulness ( Luke 1:57-80 ).

E. Jesus' birth fulfilled messianic expectations ( Luke 2:1-7 ).

F. God verified Jesus' birth as messianic fulfillment ( Luke 2:8-20 ).

G. Jesus fulfilled Jewish law ( Luke 2:21-24 ).

H. Jesus' coming fulfilled God's promises to Israel and provided salvation for all ( Luke 2:25-40 ).

I. Jesus revealed divine wisdom ( Luke 2:41-52 ).

III. Jesus Accepted Messianic Mission and Faced Rejection ( Luke 3:1-4:44 ).

A. John called for repentance and watchfulness ( Luke 3:1-20 ).

B. Jesus was baptized and acknowledged as God's Son ( Luke 3:21-22 ).

C. Jesus' lineage linked Him to the Davidic promise and the human race ( Luke 3:23-38 ).

D. Satan tempted Jesus ( Luke 4:1-13 ).

E. His own people rejected Jesus ( Luke 4:14-30 ).

F. Jesus revealed messianic power in teaching and healing ( Luke 4:31-37 ).

G. Jesus followed God's agenda to establish God's kingdom ( Luke 4:38-44 ).

IV. Jesus Fulfilled His Mission in God's Way of Faith, Love, and Forgiveness ( Luke 5:1-7:50 ).

A. Jesus shared His mission with those of faith ( Luke 5:1-16 ).

B. Jesus proved power to forgive ( Luke 5:17-26 ).

C. Jesus called sinners into the joy of the messianic age ( Luke 5:27-39 ).

D. Jesus' mission emphasized meeting human need ( Luke 6:1-11 ).

E. Jesus called disciples to a life of loving action ( Luke 6:12-49 ).

F. Jesus' mission was to all people ( Luke 7:1-10 ).

G. Jesus' message was accepted by needy multitudes ( Luke 7:11-17 ).

H. Jesus fulfilled His Spirit-given mission ( Luke 7:18-23 ).

I. Jesus' mission inaugurated God's kingdom ( Luke 7:24-30 ).

J. Jesus' mission emphasized forgiveness ( Luke 7:31-50 ).

V. God's Kingdom Involves Power but Demands Faithfulness to the Point of Death ( Luke 8:1-9:50 ).

A. Socially deprived accepted God's kingdom ( Luke 8:1-3 ).

B. Disciples are those who learn and follow Jesus' teachings ( Luke 8:4-21 ).

C. Jesus is Lord over threatening forces ( Luke 8:22-25 ).

D. Jesus is Lord over demonic forces ( Luke 8:26-39 ).

E. Jesus is Lord over incurable diseases and death ( Luke 8:40-56 ).

F. Jesus' disciples are empowered to carry out His mission ( Luke 9:1-6 ).

G. Jesus' power was obvious to Herod ( Luke 9:7-9 ).

H. Jesus' power satisfies human need ( Luke 9:10-17 ).

I. God's kingdom is revealed in self-sacrificing suffering ( Luke 9:18-27 ).

J. God, Moses, and Elijah affirmed Jesus' sonship ( Luke 9:28-36 ).

K. Sacrificial commitment to the kingdom's mission is the source of kingdom power ( Luke 9:37-45 ).

L. Faith and commitment are the source of true greatness ( Luke 9:46-50 ).

VI. The Kingdom Is Characterized by Faithful Ministry and Witness ( Luke 9:51-13:21 ).

A. Unavoidable climax to Jesus' ministry awaited Him in Jerusalem ( Luke 9:51-56 ).

B. Kingdom service takes top priority ( Luke 9:57-62 ).

C. Nearing judgment calls for courageous witness ( Luke 10:1-16 ).

D. The kingdom's mission requires joyful participation ( Luke 10:17-20 ).

E. Prophets looked for Jesus' revelation of God ( Luke 10:21-24 ).

F. Kingdom leaders provide loving ministry to others ( Luke 10:25-37 ).

G. A disciple's top priority is learning the Master's teaching ( Luke 10:38-42 ).

H. The Model Prayer characterizes kingdom members ( Luke 11:1-13 ).

I. The kingdom's nearness is demonstrated in Jesus' power over demons ( Luke 11:14-28 ).

J. The Son of Man is the only sign of the kingdom ( Luke 11:29-32 ).

K. The kingdom brings true light ( Luke 11:33-36 ).

L. Kingdom members help the needy ( Luke 11:37-54 ).

M. Kingdom members boldly witness to the Son of Man ( Luke 12:1-12 ).

N. Kingdom members seek the kingdom of God first ( Luke 12:13-34 ).

O. Kingdom members are ready for the Master's return ( Luke 12:35-48 ).

P. Disciples cannot avoid opposition and division ( Luke 12:49-53 ).

Q. Now is the time for repentence ( Luke 12:54-13:19 ).

R. The kingdom frees from human regulations and satanic domination ( Luke 13:10-17 ).

S. The kingdom grows in a steady, surprising way ( Luke 13:18-21 ).

VII. Entrance requirements for the kingdom ( Luke 13:22-19:27 )

A. Entrance not governed by human standards ( Luke 13:22-30 ).

B. Jesus' destiny not governed by humans ( Luke 13:31-35 ).

C. Kingdom conduct is governed by concern for people ( Luke 14:1-14 ).

D. Kingdom membership requires only acceptance of Jesus' invitation ( Luke 14:15-24 ).

E. Kingdom membership requires total allegiance ( Luke 14:25-35 ).

F. Sinners are joyfully accepted into kingdom ( Luke 15:1-32 ).

G. Earthly treasure should serve kingdom purposes and should never be one's master ( Luke 16:1-13 ).

H. The kingdom fulfills the Old Testament ( Luke 16:14-31 ).

I. Kingdom membership requires forgiveness and service ( Luke 17:1-10 ).

J. Faith is the only entrance requirement for the kingdom ( Luke 17:11-19 ).

K. Kingdom members prepare for the sudden return of Jesus ( Luke 17:20-37 ).

L. Kingdom members are persistent in prayer ( Luke 18:1-8 ).

M. Kingdom membership requires trusting humility ( Luke 18:9-17 ).

N. Obedient faith qualifies one for the kingdom ( Luke 18:18-30 ).

O. Discipleship requires allegiance to the Suffering Servant ( Luke 18:31-43 ).

P. Recognition of lostness is necessary for kingdom membership ( Luke 19:1-10 ).

Q. Kingdom membership requires loyal service and patient waiting ( Luke 19:11-27 ).

VIII. Jesus' Kingdom Power Aroused Opposition ( Luke 19:28-22:6 ).

A. Israel rejected its promised King ( Luke 19:28-44 ).

B. Jesus exercised authority in the Temple ( Luke 19:45-20:19 ).

C. Jesus exercised God's authority ( Luke 20:20-26 ).

D. Jesus' understanding was greater than that of Sadducees ( Luke 20:27-40 ).

E. Messiah's role was greater than the political role of David ( Luke 20:41-44 ).

F. False religious leaders face judgment ( Luke 20:45-47 ).

G. Value of kingdom stewardship is determined by generosity ( Luke 21:1-4 ).

H. The Son of man controls the future ( Luke 21:5-36 ).

I. Human betrayal, not popular demand or legal justice, led to Jesus' arrest ( Luke 21:37-22:6 ).

IX. Jesus Died as the True Passover Lamb ( Luke 22:7-23:56 ).

A. Jesus' Passover sacrifice opens the door for kingdom service and rule ( Luke 22:7-30 ).

B. Participation in Jesus' Passover brings satanic and human opposition ( Luke 22:31-38 ).

C. Participation in Jesus' Passover demands prayer ( Luke 22:39-46 ).

D. Spiritual darkness is responsible for Jesus' death ( Luke 22:47-53 ).

E. Refusal to participate in Jesus' Passover brings sorrow ( Luke 22:54-62 ).

F. Jesus was crucified because of religious blindness and pride ( Luke 22:63-71 ).

G. Crowd approval, not guilt, led to Jesus' crucifixion ( Luke 23:1-25 ).

H. Corrupt religious systems are judged by Jesus' crucifixion ( Luke 23:26-31 ).

I. Jesus responded to opponents with forgiveness ( Luke 23:32-34 ).

J. Jesus died to bring sinners into the kingdom ( Luke 23:35-43 ).

K. Jesus showed faith and control in death ( Luke 23:44-36 ).

L. Jesus died unjustly as a righteous Man ( Luke 23:47-49 ).

M. Jesus' burial proves His death ( Luke 23:50-56 ).

X. Jesus' Resurrection Is the Doorway to Faith and Mission ( Luke 24:1-53 ).

A. Jesus' resurrection fulfilled prophecy, confirmed Jesus' teaching, and awakened faith ( Luke 24:1-45 ).

B. Jesus' resurrection prepared for the church's gospel of forgiveness ( Luke 24:46-48 ).

C. Church needed Spirit before undertaking mission ( Luke 24:49 ).

D. Jesus' ascension leads church to worship ( Luke 24:50-53 ).

T. R. McNeal

Bridgeway Bible Dictionary

Of the four Gospels, Luke is the longest and most orderly. It gives a greater overall coverage of the life of Jesus than the other Gospels, though like them it does not attempt to provide a biography of Jesus. The author has gathered and arranged his material with a certain purpose in mind, and with much skill has produced a book that contains more well known stories of Jesus than any other.

Writing the book

In his opening statement, Luke mentions briefly how he prepared his Gospel. Since he himself had never seen or heard Jesus, he obtained the material for his book from careful research of existing records and from the accounts of eye-witnesses ( Luke 1:1-4). He followed his Gospel with a second volume, known to us as the Acts of the Apostles ( Acts 1:1-3; see ACTS, BOOK OF).

Though a doctor by profession ( Colossians 4:14), Luke was also an accurate historian, and he liked to date biblical events according to secular history ( Luke 1:5;  Luke 2:1-2;  Luke 3:1-2). In addition he was a reliable Christian worker who spent many years of Christian service with Paul. (For further details see Luke .) Luke probably assembled much of the material for his book while he was helping Paul during the two years of Paul’s imprisonment in Palestine (cf.  Acts 21:17;  Acts 23:31-33;  Acts 24:27).

Later, Luke travelled with Paul from Palestine to Rome ( Acts 27:2;  Acts 28:16). There he met Mark ( Colossians 4:10;  Colossians 4:14; Philem 24). Mark also had been preparing a Gospel, and Luke was able to take some of Mark’s material, combine it with his own, and so bring his book to completion. (For further details see Gospels .)

Purpose and characteristics

Luke prepared his Gospel for a person of some importance (probably a government official) named Theophilus, to give him a trustworthy account of the life of Jesus ( Luke 1:1-4). In his second volume, written for the same person, Luke traced the spread of Christianity ( Acts 1:1).

However, Luke was concerned with more than just recording history. He wrote with a distinctly Christian purpose. He wanted to show that God in his love had a plan of salvation for the human race, that the Saviour according to that plan was Jesus, and that Jesus’ followers then spread his message of salvation worldwide ( Luke 1:17;  Luke 2:11;  Luke 3:4-6;  Luke 4:18;  Luke 4:21;  Luke 19:10;  Luke 24:44-48; cf.  Acts 1:8). This salvation was not for Jews only, but for people everywhere, regardless of nationality or race ( Luke 2:32;  Luke 3:6-8;  Luke 4:25-27;  Luke 7:9;  Luke 10:29-37;  Luke 17:11-18).

In a society where many were disadvantaged, Luke showed that God’s salvation was available equally to all. Many of the socially despised would receive it, but many of the socially respectable would miss out ( Luke 7:29-30;  Luke 10:30-37;  Luke 16:19-31;  Luke 18:9-14;  Luke 19:1-9). Among the disadvantaged people that Luke wrote about as being blessed by God were slaves ( Luke 7:2-7;  Luke 12:37), aliens ( Luke 10:30-37;  Luke 17:16), lepers ( Luke 4:27;  Luke 17:11-18), the poor ( Luke 1:53;  Luke 2:7;  Luke 6:20;  Luke 7:22) and women ( Luke 2:36-38;  Luke 7:37-48;  Luke 8:2;  Luke 13:11-13), in particular, widows ( Luke 4:25;  Luke 7:12-15;  Luke 18:1-7;  Luke 21:1-4).

Summary of contents

The Gospel of Luke falls naturally into major sections, the first of which covers the birth and childhood of Jesus. After an introduction (1:1-4), Luke records the prophecy of John’s birth (1:5-25), the prophecy of Jesus’ birth (1:26-38), Mary’s visit to Elizabeth (1:39-56), John’s birth (1:57-80), Jesus’ birth (2:1-20), temple ceremonies after his birth (2:21-40) and a visit to Jerusalem when Jesus was twelve years old (2:41-52).

A short section deals with the beginning of Jesus’ public ministry. It includes the preparatory preaching of John the Baptist (3:1-20), the baptism of Jesus (3:21-22), Jesus’ genealogy (3:23-38) and the devil’s temptation of Jesus in the wilderness (4:1-13).

Luke then gathers together, in one section, material relating to the work Jesus did over a period of about three years, mainly in Galilee. This material includes Jesus’ sermon in the synagogue at Nazareth (4:14-30), various healings (4:31-44), the call of his first disciples (5:1-11), further healings (5:12-26), the call of Matthew (5:27-32) and explanations of the nature of true religion (5:33-6:11). After the appointment of twelve apostles (6:12-19), there are further teachings (6:20-49), miracles of compassion (7:1-17), explanations to John’s disciples (7:18-35) and demonstrations of forgiveness and devotion (7:36-50). Jesus’ teaching in parables (8:1-21) is followed by demonstrations of his power over storms, demons and sickness (8:22-56). The section concludes by recounting the work of the twelve (9:1-27), the transfiguration of Jesus (9:28-36) and some failures by the apostles (9:37-50).

Much of the next, very long, section is found only in Luke. The section deals mainly with Jesus’ ministry in Samaria and around the Jordan Valley, and leads to his triumphal entry into Jerusalem. It begins with Jesus’ reminder of the cost of discipleship (9:51-62) and his sending out of an additional seventy disciples to hasten the spread of the gospel into all regions of Palestine (10:1-24). Then come teachings and stories about love (10:25-42), prayer (11:1-13), inward cleansing (11:14-36), hypocrisy (11:37-12:3), anxiety (12:4-34), readiness for the crises ahead (12:35-13:9), the nature of Christ’s kingdom (13:10-14:24), true discipleship (14:25-35), repentance (15:1-32), wealth (16:1-31), forgiveness, faith and gratitude (17:1-19), the coming of the son of Man (17:20-18:8), self-sufficiency (18:9-30), the Messiah’s ministry (18:31-43) and the responsibilities of the Messiah’s servants (19:1-27).

At last Jesus reached Jerusalem, and a short section deals with his few days there before his crucifixion. After his triumphal entry into the city and his cleansing of the temple (19:28-48), he came into conflict with the Jewish leaders (20:1-21:4) and spoke of coming judgment (21:5-38).

Finally, Luke deals with events relating to the death and resurrection of Jesus. Jesus prepared for his last Passover with his disciples (22:1-13), then spent some time with them in the upper room (22:14-38) before going to Gethsemane, where he was arrested (22:39-53). He was brought before the Jewish leaders (22:54-71), then before the Roman governor (23:1-25), and afterwards taken outside the city and crucified (23:26-56). On the third day he rose from the dead (24:1-12) and appeared to his disciples in various places (24:13-43). Six weeks later, after giving further teaching and a final blessing, he departed from them (24:44-53).

Morrish Bible Dictionary

It has often been declared that this gospel was gathered by the writer from various sources, especially from the apostle Paul, because he was so much with that apostle. This was an early opinion. Irenaeus and Tertullian asserted that we have in Luke the gospel that Paul preached. Eusebius referred the words 'according to my gospel' (  2 Timothy 2:8 ) to the gospel of Luke; and Jerome agreed with this. Many modern writers repeat the same. In this theory there are two grave errors. The one is endeavouring to account for the Gospel of Luke by mere human agency, instead of recognising that the writer was led and guided by the Holy Spirit. The other is ignoring the unique character of the gospel taught by Paul, which he declared he had received by the revelation of Jesus Christ, and which is called "the gospel of the glory of the Christ." It associated the believer with Christ in the glory.   2 Corinthians 4:4 .

On the other hand, it is evident that Luke's presentation of the service of Christ on earth is in correspondence with the service of 'the apostle of the Gentiles,' whose fellow-labourer and companion Luke was. Grace to man — 'to the Jew first, and also to the Greek,' as Paul expresses it — is the key-note of Luke's gospel.

The Gospel of Luke sets the Lord before us in the character of Son of man, revealing God in delivering grace among men. Hence the present operation of grace and its effect are more referred to, and even the present time prophetically, not the substitution of other dispensations, as in Matthew, but of saving, heavenly grace. At first no doubt (and just because He is to be revealed as Man, and in grace to men), He is presented (in a prefatory part in which there is the most exquisite picture of the godly remnant) to Israel, to whom He had been promised, and in relationship with whom He came into this world; but afterwards this gospel presents moral principles which apply to man generally whosoever he may be, whilst yet manifesting Christ, for the moment, in the midst of that people. This power of God in grace is displayedin various ways in its application to the wants of men.

After the transfiguration (  Luke 9 ), which is recounted earlier, as to the contents of the gospel, than by the other evangelists, we find the judgement of those who rejected the Lord, and the heavenly character of the grace which, because it is grace, addresses itself to the nations, to sinners, without any particular reference to the Jews, overturning the legal principles according to which the latter pretended to be, and as to their external standing were originally called at Sinai to be, in connection with God. Unconditional promises to Abraham, etc., and prophetic confirmation of them, are another thing. They will be accomplished in grace and were to be laid hold of by faith.

After this ( Luke 19 ,  Luke 20 ,  Luke 21 ), details are given as to that which should happen to the Jew according to the righteous government of God; and, at the end, the account of the death and resurrection of the Lord, accomplishing the work of redemption.

Luke morally sets aside the Jewish system and introduces the Son of man as the Man before God, presenting Him as the One who is filled with all the fulness of God dwelling in Him bodily, as the Man before God, according to His own heart, and thus as Mediator between God and man, centre of a moral system much more vast than that of Messiah among the Jews. While occupied with these new relations (ancient in fact as to the counsels of God), Luke nevertheless gives the facts belonging to the Lord's connection with the Jews, owned in the pious remnant of that people, with much more development than the other evangelists, as well as the proofs of His mission to that people, in coming into the world — proofs which ought to have gained their attention, and fixed it upon the child who was born to them.

That which specially characterises the narrative, and gives peculiar interest to this gospel, is that it sets forth what Christ is Himself. It is not His official glory, a relative position that He assumed; neither is it the revelation of His divine nature in itself; nor His mission as the great Prophet. It is Himself, as He was, a man on the earth — the Person one would have met every day had one lived at that time in Judaea or in Galilee.

A remark may be added as to the style of Luke. He often brings a mass of facts into one short general statement, and then expatiates at length on some isolated fact, where moral principles and grace are displayed. [Adapted from the "Synopsis of the Books of the Bible."]