| Back to Home Page | Back to
Book Index |
Introduction
to Luke
This summary of the Gospel of Luke provides information about the
title, author(s), date of writing, chronology, theme, theology, outline, a
brief overview, and the chapters of the Gospel of Luke.
The author's name does not appear in the book, but much
unmistakable evidence points to Luke. This Gospel is a companion volume to the
book of Acts, and the language and structure of these two books indicate that
both were written by the same person. They are addressed to the same
individual, Theophilus, and the second volume refers to the first (Ac
1:1). Certain sections in Acts use the pronoun "we" (Ac 16:10-17; 20:5-15; 21:1-18; 27:1
-- 28:16), indicating that the author was with Paul
when the events described in these passages took place. By process of elimination,
Paul's "dear friend Luke, the doctor" (Col 4:14) and "fellow worker" (Phm
24), becomes the most likely candidate. His authorship is supported
by the uniform testimony of early Christian writings (e.g., the Muratorian
Canon, a.d. 170, and the works of Irenaeus, c. 180).
Luke was probably a Gentile by birth, well educated in Greek
culture, a physician by profession, a companion of Paul at various times from
his second missionary journey to his final imprisonment in Rome, and a loyal
friend who remained with the apostle after others had deserted him (2Ti 4:11).
Antioch (of Syria) and Philippi are among the places suggested as
his hometown.
The Gospel is specifically directed to Theophilus (1:3),
whose name means "one who loves God" and almost certainly refers to a
particular person rather than to lovers of God in general. The use of
"most excellent" with the name further indicates an individual, and
supports the idea that he was a Roman official or at least of high position and
wealth. He was possibly Luke's patron, responsible for seeing that the writings
were copied and distributed. Such a dedication to the publisher was common at
that time.
Theophilus, however, was more than a publisher. The message of
this Gospel was intended for his own instruction (1:4)
as well as the instruction of those among whom the book would be circulated.
The fact that the Gospel was initially directed to Theophilus does not narrow
or limit its purpose. It was written to strengthen the faith of all believers
and to answer the attacks of unbelievers. It was presented to displace some
disconnected and ill-founded reports about Jesus (see 1:1-4 and note). Luke wanted to show that the
place of the Gentile Christian in God's kingdom is based on the teaching of
Jesus. He wanted to commend the preaching of the gospel to the whole world.
The two most commonly suggested periods for dating the Gospel of
Luke are: (1) a.d. 59-63, and (2) the 70s or the 80s (see essay and chart, p.
1943).
The place of writing was probably Rome, though Achaia, Ephesus and
Caesarea have also been suggested. The place to which it was sent would, of
course, depend on the residence of Theophilus. By its detailed designations of
places in the Holy Land, the Gospel seems to be intended for readers who were
unfamiliar with that land. Antioch, Achaia and Ephesus are possible
destinations.
Luke had outstanding command of the Greek language. His vocabulary
is extensive and rich, and his style at times approaches that of classical
Greek (as in the preface, 1:1-4), while at other times it is quite Semitic
(1:5 -- 2:52) -- often like the Septuagint (the
pre-Christian Greek translation of the OT).
The third Gospel presents the works and teachings of Jesus that
are especially important for understanding the way of salvation. Its scope is
complete from the birth of Christ to his ascension, its arrangement is orderly,
and it appeals to both Jews and Gentiles. The writing is characterized by
literary excellence, historical detail and warm, sensitive understanding of
Jesus and those around him.
Since the Synoptic Gospels (Matthew, Mark and Luke) report many of
the same episodes in Jesus' life, one would expect much similarity in their
accounts. The dissimilarities reveal the distinctive emphases of the separate
writers. Luke's characteristic themes include: (1) universality, recognition of
Gentiles as well as Jews in God's plan (see, e.g., 2:30-32 and notes on 2:31;
3:6);
(2) emphasis on prayer, especially Jesus' praying before important occasions
(see note on 3:21); (3) joy at the announcement of the gospel
or "good news" (see note on 1:14);
(4) special concern for the role of women (see, e.g., 8:1-3 and notes); (5) special interest in the
poor (some of the rich were included among Jesus' followers, but he seemed
closest to the poor; see note on 12:33);
(6) concern for sinners (Jesus was a friend to those deep in sin); (7) stress
on the family circle (Jesus' activity included men, women and children, with
the setting frequently in the home); (8) repeated use of the Messianic title
"Son of Man" (used 25 times; see 19:10;
Da 7:13 and notes); (9) emphasis on the Holy
Spirit (see note on 4:1); (10) inclusion of more parables than any
other Gospel; (11) emphasis on praising God (see 1:64;
24:53 and notes).
Although Luke acknowledges that many others had written of Jesus'
life (1:1), he does not indicate that he relied solely
on these reports for his own writing. He used personal investigation and
arrangement, based on testimony from "eyewitnesses and servants of the
word" (1:2) -- including the preaching and oral
accounts of the apostles. His language differences from the other Synoptics and
his blocks of distinctive material (e.g., 10:1
-- 18:14; 19:1 -- 28)
indicate independent work, though he obviously used some of the same sources
(see essay, p. 1943).
Luke's account of Jesus' ministry can be divided into three major
parts: (1) the events that occurred in and around Galilee (4:14
-- 9:50), (2) those that took place in Judea and
Perea (9:51 -- 19:27),
and (3) those of the final week in Jerusalem (19:28
-- 24:53). Luke's uniqueness is especially seen in
the amount of material devoted to Jesus' closing ministry in Judea and Perea. This
material is predominantly made up of accounts of Jesus' discourses. Twenty-one
of the 28 parables that occur in Luke are found in 10:30
-- 19:27. Of the 20 miracles recorded in Luke, only
5 appear in 9:51 -- 19:27.
Already in the ninth chapter (see note on 9:51),
Jesus is seen anticipating his final appearance in Jerusalem and his
crucifixion (see note on 13:22).
The main theme of the Gospel is the nature of Jesus' Messiahship
and mission, and a key verse is 19:10.
I.
The Preface (1:1-4)
A.
The Annunciations (1:5-56)
III.
The Preparation of Jesus for His Public Ministry (3:1;4:13)
IV.
His Ministry in Galilee (4:14;9:9)
V.
His Withdrawal to Regions around Galilee (9:10-50)
VI.
His Ministry in Judea (9:51;13:21)
VII.
His Ministry in and around Perea (13:22;19:27)
VIII.
His Last Days: Sacrifice and Triumph (19:28;24:53)
──《New
International Version》
Introduction to Luke
This evangelist is generally supposed to have
been a physician, and a companion of the apostle Paul. The style of his
writings, and his acquaintance with the Jewish rites and usages, sufficiently
show that he was a Jew, while his knowledge of the Greek language and his name,
speak his Gentile origin. He is first mentioned Ac 16:10,11, as with Paul at
Troas, whence he attended him to Jerusalem, and was with him in his voyage, and
in his imprisonment at Rome. This Gospel appears to be designed to supersede
many defective and unauthentic narratives in circulation, and to give a genuine
and inspired account of the life, miracles, and doctrines of our Lord, learned
from those who heard and witnessed his discourses and miracles.
── Matthew Henry《Concise Commentary on Luke》