Luke.
Date. It was probably written about A. D. 60 or 63, certainly before
the fall of Jerusalem, A. D. 70, and likely while Luke was with Paul
in Rome or during the two years at Caesarea.
Author. The author is Luke, who also wrote Acts, and was a companion
of Paul on his second missionary journey (Acts 16:11-40). He rejoins
Paul at Philippi (Acts 20:1-7) on the return from the third missionary
journey, remaining with him at Caesarea and on the way to Rome (Acts
Chs. 20-28), He is called the "Beloved physician" (Col. 4:14) and
Paul's "fellow laborer" (Philemon 24).
From the context of Col. 4:4 we learn that he was "not of the
circumcision" and, therefore, a Gentile. From his preface (Lu. 1:1) we
learn that he was not an eye witness of what he wrote. He is thought
to be "the brother" whose praise is in the gospel throughout all the
churches (2 Cor. 8:18), and, by tradition, is always declared to be a
Gentile and proselyte. As is indicated by the gospel itself, he was
the most cultured of all the gospel writers.
Characteristics and Purpose.
1. It Is a Gospel of Song and Praise. There are a number of songs such
as the song of Mary (1:46-55), the song of Zacharias (1:68-79), the
song of the angels (2:14) and the song of Simeon (2:29-33). There are
many expressions of praise such as (2:2; 5:29; 7:16; 13:13; 17:15;
18:43; 23:47).
2. It Is a Gospel of Prayer. Jesus prays at his baptism, (3:21), after
cleansing the leper (5:16), before calling the twelve (6:12), at his
transfiguration (9:28), before teaching the disciples to pray (11:1),
for his murderers as he was on the cross (23:34), with his last breath
(23:46). Luke gives us Christ's command to pray (21:36) and two
parables, the midnight friend (11:5-13) and the unjust judge (18:1-8)
to show the certain and blessed results of continued prayer.
3. It Is a Gospel of Womanhood. No other gospel gives her anything
like so large a place as Luke. Indeed, all of the first three chapters
or a greater part of their contents may have been given him, as he
"traced out accurately from the first" (1:3), by Mary and Elizabeth.
He gives us the praise and prophecy of Elizabeth (1:42-42), the song
of Mary (1:46-55). Anna and her worship (2:36-38), sympathy for the
widow of Nain (7:12-15), Mary Magdella the sinner (7:36-50), the woman
associates of Jesus (8:1-3), tender words to the woman with an issue
of blood (8:48), Mary and Martha and their disposition (10:38-42).
sympathy and help for the "daughter" of Abraham (13:16), the
consolation of the daughters of Jerusalem (23:28). These references
have been collected by others and are the most conspicuous ones and
serve to show how large a place woman is given in this gospel.
4. It Is a Gospel of the Poor and Outcast. More than any other of the
evangelists Luke reports those teachings and incidents in the life of
our Savior which show how his work is to bless the poor and neglected
and vicious. Among the more striking passages of this character are
the oft repeated references to the publicans (3:12; 5:27, 29, 30,
etc.), Mary Magdella, who was a sinner (7:36-50), the woman with an
issue of blood (8:43-48), the harlots (15:30), the prodigal son
(13:11-32), Lazarus, the beggar (16:13-31), the poor, maimed, halt and
blind invited to the supper (14:7-24). the Story of Zacchaeus (19:1-
9), the Savior's business declared to be to seek and save the lost
(8:10), the dying robber saved (23:39-43).
5. It Is a Gentile Gospel. The book is everywhere filled with a world
wide purpose not so fully expressed in the other evangelists. Here we
have the angels, announcement of great joy which shall be to all
people (2:10) and the song about Jesus as "a light for revelation to
the Gentiles" (2:32). The genealogy traces Christ's lineage back to
Adam (2:38) and thus connects him not with Abraham as a representative
of humanity. The fuller account of the sending out of the seventy
(10:1-24). the very number of whom signified the supposed number of
the heathen nations, who were to go, not as the twelve to the lost
sheep of the house of Israel, but to all those cities whither Jesus
himself would come, is suggestive of this broader purpose of Luke. The
good Samaritan (10:25-37) is Christ's illustration of a true neighbor
and in some way also intends to show the nature of Christ's work which
was to be without nationality. Of the ten lepers healed (17:11-19)
only one, a Samaritan, returned to render him praise, thus showing how
others than the Jews would not only be blessed by him but would do
worthy service for him. The Perean ministry, across the Jordan (9:51-
18:4, probably 9:51-19:28). is a ministry to the Gentiles and shows
how large a place Luke would give the Gentiles in the work and
blessings of Jesus.
6. It Is a Gospel for the Greeks. If Matthew wrote for Jews and Mark
for Romans, it is but natural that some one should write in such a way
as to appeal, specially, to the Greeks as the other representative
race. And, such the Christian writers of the first centuries thought
to be Luke's purpose. The Greek was the representative of reason and
humanity and felt that his mission was to perfect humanity. "The full
grown Greek would be a perfect world man", able to meet all men on the
common plane of the race. All the Greek gods were, therefore, images
of some form of perfect humanity. The Hindu might worship an emblem of
physical force, the Roman deify the Emperor and the Egyptian any and
all forms of life, but the Greek adored man with his thought and
beauty and speech, and, in this, had most nearly approached the true
conception of God. The Jew would value men as the descendants of
Abraham; the Roman according as they wielded empires, but the Greek on
the basis of man as such.
The gospel for the Greek must, therefore, present the perfect man, and
so Luke wrote about the Divine Man as the Savior of all men. Christ
touched man at every point and is interested in him as man whether low
and vile or high and noble. By his life he shows the folly of sin and
the beauty of holiness. He brings God near enough to meet the longings
of the Greek soul and thereby furnish him a pattern and brother suited
for all ages and all people. The deeds of Jesus are kept to the
background while much is made of the songs of others and the
discourses of Jesus as they were calculated to appeal to the cultured
Greek. If the Greek thinks he has a mission to humanity, Luke opens a
mission ground enough for the present and offers him an immortality
which will satisfy in the future.
7. It Is an Artistic Gospel. Renan calls Luke the most beautiful book
in the world, while Dr, Robertson says "the charm of style and the
skill in the use of facts place it above all praise". The delicacy and
accuracy, picturesqueness and precision with which he sets forth the
different incidents is manifestly the work of a trained historian. His
is the most beautiful Greek and shows the highest touches of culture
of all of the gospels.
Subject. Jesus the World's Savior.
Analysis.
Introduction. The dedication of the gospel, 1:1-4.
I. The Savior's Manifestation, 1:5-4:13.
1. The announcement of the Forerunner, 1:5-25.
2. The announcement of the Savior. 1:26-38.
3. Thanksgiving of Mary and Elizabeth, 1:29-56.
4. The birth and childhood of the Forerunner, 1:37 end.
5. The birth of the Savior, 2:1-20.
6. The childhood of the Savior. 3:1-4:13.
II. The Savior's Work and Teaching in Galilee, 4:14-9:50.
1. He preaches in the synagogue at Nazareth. 4:14-30.
2. He works in and around Capernaum, 4:31-6:11.
3. Work while touring Galilee, 6:12-9:50.
III. The Savior's Work and Teaching After Leaving Galilee Up to the
Entrance Into Jerusalem, 9:31-19:27.
1. He journeys to Jerusalem, 9:51 end.
2. The mission of the Seventy and subsequent matters, 10:1-11:13.
3. He exposes the experience and practice of the day, 11:14-12 end.
4. Teachings, miracles warnings and parables, 13:1-18:30. 5.
Incidents connected with his final approach to Jerusalem, 18:31-
19:27.
IV. The Savior's Work and Teaching in Jerusalem, 19:28-22:38.
1. The entrance to Jerusalem, 19:28 end.
2. Questions and answers. Ch. 20.
3. The widow's mites, 21:1-4.
4. Preparation for the end, 21:5-22:38.
V. The Savior Suffers for the World, 22:39-23 end.
1. The agony in the garden, 22:39-46.
2. The betrayal and arrest, 22:47-53.
3. The trial. 22:54-23:26.
4. The cross, 23:27-49.
5. The burial, 23:30 end.
VI. The Savior is Glorified, Ch. 24.
1. The resurrection, 1-12.
2. The appearance and teachings, 13-49.
3. The ascension, 50 end.
For Study and Discussion, 1. Six miracles peculiar to Luke. (1) The
draught of fishes, 5:4-11. (2) The raising of the widow's son, 7:11-
18. (3) The woman with the spirit of infirmity, 13:11-17. (4) The man
with the dropsy, 14:1-6. (5) The ten lepers, 17:11-19. (6) The healing
of Malchus' ear. 22:50-51.
2. Eleven parables, peculiar to Luke. (I) The two debtors, 7:41-43.
(2) The good Samaritan, 10:25-37. (3) The importunate friend, 11:5-8.
(4) The rich fool, 12:16-19. (5) The barren fig-tree, 13:6-9. (6) The
lost piece of silver, 15:8-10. (7) The prodigal son, 15:11-32. (8) The
unjust steward, 16:1-13. (9) The rich man and Lazarus, 18:19-31. (10)
The unjust judge, 18:1-8. (11) The Pharisee and publican, 18:9-14.
3. Some other passages mainly peculiar to Luke. (1) Chs. 1-2 and 9:51-
18:14 are mainly peculiar to Luke. (2) John the Baptist's answer to
the people. 3:10-14. (3) The conversation with Moses and Elias, 9:30-
31. (4) The weeping over Jerusalem, 19:41-44. (5) The bloody sweat,
22:44. (6) The sending of Jesus to Herod, 23:7-12. (7) The address to
the daughters of Jerusalem, 23:27-31. (8) "Father forgive them",
23:34. (9) The penitent robber, 23:40-43. (10) The disciples at
Emmaus, 24:13-31; (11) Particulars about the ascension. 24:50-53.
4. The following words and phrases should be studied, making a list
of the references where each occurs and a study of each passage in
which they occur with a view of getting Luke's conception of the term.
(1) The "son of man" (23 times). (2) The "son of God" (7 times). (3)
The "kingdom of God" (32 times). (4) References to law, lawyer, lawful
(18 times). (5) Publican (11 times). (6) Sinner and sinners (16
times). Mr. Stroud estimates that 59 percent of Luke is peculiar to
himself and Mr. Weiss figures that 541 have no incidences in the other
gospels.
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