BIBLE STUDY - LUKE
An Introduction to the Gospels
LUKE’S GOSPEL
1. What’s special about Luke’s Gospel?
Although each of the Gospel writers portray a consistent personality in Jesus, the Lukan Jesus in particular is compassionate, a friend to outcasts. Luke relates Jesus to the history of Israel, the Scriptures, contemporary world history and the unfolding of God’s redemptive purposes in history. Jesus is the Saviour sent to seek and save the lost.
2. Who wrote it?
Like all the gospel writers, the writer of Luke’s Gospel is anonymous. However, according to early tradition that can be traced to the second century, Luke the doctor and companion of Paul, wrote both Luke and Acts. (There is considerable consistency in style and themes between Luke and Acts and it seems obvious to me, at least, that they are written by the same person. )Because Acts contains passages in which its writer talks about what “we” did, Luke is then placed within a particular time. Luke is referred to in Paul’s letters-Philemon, Colossians and Second Timothy (which may not have actually been written by Paul), all refer to Luke as one of Paul’s companions. Irenaeus, an early bishop (130-200) says “Luke was inseparable from Paul” and that he “performed the work of an evangelist, and was entrusted to hand down to us a Gospel”. An ancient Gospel prologue says, “Luke is a Syrian of Antioch, a doctor by profession, who was a disciple of apostles, and later followed Paul until his martyrdom. He served the Lord without distraction, unmarried, childless, and fell asleep at the age of 84, full of the Holy Spirit”. From late in the second century the tradition that Luke wrote the Gospels and Acts was widely accepted.
3. Who was it written for?
The prologue says it is written for Theophilus, presumably an actual person, although the name means “lover or friend of God”, so it could mean anyone who already has a relationship with God and is seeking more. The same designation is given in the Acts of the Apostles.
4. When?
Probably around 85-90 (15-20 years after Mark; contemporary with Matthew or possibly earlier)
5. Why?
Luke 1:1-4 gives the writer’s own reasons.
6. How?
He is a skilled writer, who, as a man who was probably a Gentile, shows remarkable knowledge of the Old Testament and had a working grasp of Jewish practices and institutions. He is a good storyteller. He is a master designer in the structure given to his whole work. He situates Jesus in the context both of the history of his time and also in the long history of God’s purposes.
After a Prologue, the infancy narrative, and preparation for the ministry of Jesus, that ministry into 3 periods- in Galilee, en route to Jerusalem, and in Jerusalem. The Gospel than reaches its climax in the passion and resurrection narratives.
7. What’s it about?
Luke’s is the longest of the Gospels and is known for the richness of its themes. No other Gospel develops so many themes as fully as does Luke. Here are 5 of Luke’s major themes:-
1. God’s redemptive purposes. All that happens in the gospel and in Acts is ultimately a part of God’s redemptive plan for the salvation of all humanity. One important aspect of this is that the scriptures must be fulfilled; and their fulfilment is a confirmation for the reader that the plan of God is being accomplished.
2. Salvation for all alike. Although Jesus’ initiatives towards all people regardless of their social standing are a common feature of all the Gospels, no other Gospel is quite so clear and emphatic that Jesus announced salvation for all people alike. Luke’s concern to present the radical inclusiveness of Jesus’ ministry is evident in numerous scenes in this Gospel in which Jesus reaches out to sinners, Samaritans, tax collectors, women and outcasts. Both social and religious factors conditioned the prevailing attitude of the privileged towards these groups. A vital part of Jesus’ proclamation of the new order of the Kingdom, therefore, consisted in his challenge to the collusion of the religious authorities in the social prejudices of his day. By his actions and his teaching Jesus is calling for a new pattern of relationships and is emphasising the universal grace of God.
3. The blessings of poverty and the danger of wealth. The poor are also prominent in this Gospel. Just as Jesus habitually associates with tax collectors and sinners, so he also declares God’s vindication of the poor and divine judgement upon the rich. Popular theology held that the rich were blessed of God (and I have come across some Christians who believe that today), but Jesus turned popular theology on its head, maintaining that God would lift up the poor and cast out the rich.
4. Table fellowship. One of the most characteristic settings for the ministry of Jesus in Luke’s Gospel is the meal. Jesus eats with tax collectors and sinners, with Pharisees, with the crowd, with his disciples. Against this background the institution of the Last Supper and the meal at Emmaus take on a special significance. The meal is connected with Jesus’ death. His breach of the social boundaries through his inclusive table fellowship fuelled the opposition that led to his death. Whenever the Lord’s Supper is observed both his table fellowship with outcasts and his death for sinners is commemorated. The table becomes the place where disputes over greatness are set aside and divisive barriers are overturned by means of voluntary servanthood. The hope of the disciples and the promise that Jesus offers is that they will eat and drink at Jesus’ table in the kingdom. The risen Lord is present with the believing community and makes himself known to them in “the breaking of the bread”.
5. The role of a disciple. Jesus is the model to be imitated. He is empowered by the Spirit, he is compassionate towards the poor and oppressed, he heals and forgives, he prays and he dies a model martyr’s death. The disciples are called with an unconditional, absolute, person-centred call: “Follow me”. Related to both Jesus’ empowerment by the Spirit and his obedience to God is the role of prayer in Luke’s account of Jesus’ ministry. In Luke those who see the power of God at work or hear the good news are not only filled with joy, but their characteristic response is to glorify or praise God as well. This powerfully engaging Gospel continually calls the Christian community to model more fully Jesus’ concern for the oppressed, the overlooked and the outcast. The kingdom community is one in which the social barriers that divide and exclude are torn down and God’s grace can begin to flow to and among the wealthy and the poor, the sick and the self-righteous, the powerful and the excluded.
8. What does it offer us now?
If our study of this gospel serves to actualise in us the redemptive purposes of God that guided Jesus’ ministry how worthwhile that will be! May we be guided by God’s Spirit to see the implications of the gospel for the times and circumstances in which we live.