Introduction to the Gospel According to Luke

A New Chapter

Foundation Christian Ministries Worldwide has a grand vision. I truly believe that God gives us goals beyond our capabilities as a way to remind us and the world around us that it is He who does the work—we are simply called to be faithful.

Part of FCMW’s mission is to establish a church that will grow and serve as a launching point from which other ministries will be sent into the world. These outreaches will touch lives globally and bring about the change God has called us to make as we fulfill His command to make disciples.

As I was preparing for our home Bible study group, seeking direction in my prayer and study time, I began to ponder, “Where should we start? Where would we find direction for building a ministry capable of great things?” Then the answer struck me, “Acts, of course!” The Book of Acts illustrates the beginning of the Christian Church. It shows how the apostles took the message of Christ to the world and turned it upside down with the gospel.

However, as I eagerly began outlining sermons from Acts, I quickly realized something I hadn’t previously given much thought to: The Book of Acts is essentially a sequel to the Gospel According to Luke. Both books are written by the same author and are addressed to the same recipient. Acts is a continuation of the narrative that begins with the Book of Luke.

I don’t know if you’ve ever read a book that is a sequel, but you tend to enjoy it more when you’ve read the first one. So, I decided to start our Bible study with the Book of Luke and continue all the way through the Acts of the Apostles.

This is a new experience for me—teaching systematically through a book of the Bible. I’ve always been more of a topical preacher, focusing on particular themes or events and delving deeply into them. However, I believe I am now being led to walk step-by-step through the full length of a book in an expository way. This is not just an exercise in self-control for me but should also be a period of growth for me as a teacher and for us as believers. I invite you to join me on this journey.

To truly understand Luke’s writings, we must first know a little about Luke himself.

About Luke the Evangelist

Luke, also know as Luke the Evangelist, was born between 1 AD and 16 AD in Antioch, which is modern-day Antakya, Turkey. He was likely born into a Greek family, making him the only Gentile author of a book in the Bible. This is a significant aspect of his background and is evident in his Gospel. Luke’s Gentile heritage shines through in his writing, as he focuses on Jesus’s ministry to the marginalized, including Gentiles. He presents a broader perspective on salvation that extends beyond the Jewish people, using language and cultural references that would easily be understood by a Gentile audience. He often explains Jewish customs and practices for clarity, essentially writing with the intention of making the Gospel accessible to non-Jewish readers.

Unique Focus and Style

Unlike other New Testament writers, Luke spends considerable time highlighting stories where Jesus interacts with and heals Gentiles, demonstrating that God’s love and salvation are meant for all people, not just Jews. For instance, unlike Matthew, who traces Jesus’s lineage back to Abraham, Luke traces it back to Adam, the first man, emphasizing Jesus’s universal appeal. Luke’s explanations of Jewish customs include details that would be unnecessary for a Jewish audience but are essential for those unfamiliar with these practices.

Champion of the Marginalized

Luke includes stories about women, Samaritans, and other social outcasts who were welcomed and embraced by Jesus, even though they were often shunned by Jewish society. These stories highlight Jesus’s exclusive message and Luke’s intent to show that the Gospel is for everyone.

Scholarly Approach

Luke’s writings also demonstrate a high level of Greek literacy, aligning with the expectations of a well-educated Gentile audience. His meticulous and polished style of writing reflects his scholarly approach and his commitment to providing a reliable account of Jesus’s life and ministry.

Luke the Physician

Paul mentions Luke in passing in Colossians 4:14, but from that mention, we learn that he was a doctor: “Luke the beloved physician greets you, as does Demas.”

A prologue from an early copy of the Gospel of Luke, possibly dating as far back as the second century, states that Luke was born in Antioch and was a physician by profession. He became a disciple of the apostle Paul and later followed Paul until Paul’s martyrdom. Luke died at the age of 84 years (Anti-Marcionite Prologue to the Gospel of Luke).

Personality and Outlook

Luke is known for his meticulous and detailed approach to writing. He was not an eyewitness to Jesus’s ministry, but he “carefully investigated everything from the beginning” (Luke 1:1-4). This indicates his thoroughness and dedication to accuracy. As a companion of Paul, Luke was also compassionate and caring, likely using his skills to aid Paul through his incarcerations and travels.

Motivation for Writing

Luke wrote both the Gospel of Luke and the Book of Acts. His primary motivations were to:

Assure his readers of the truth of what they had been taught about Jesus.

Help his readers understand God’s plan for both Jews and Gentiles.

Clarify Jesus’s teachings about His return and the period between His resurrection and second coming.

Emphasize that believers need not fear earthly powers like Rome.

Passion for Spreading the Word

Luke’s passion for spreading the word about Jesus likely stemmed from his close relationship with Paul and his firsthand experiences on Paul’s missionary journeys. His writings show a deep commitment to sharing the message of Jesus with both Jews and Gentiles, emphasizing the universal nature of the gospel.

Who is the Book Written For?

Theophilus is the person to whom the Gospel of Luke and the Acts of the Apostles are addressed.

Luke 1:1–4 ESV

Inasmuch as many have undertaken to compile a narrative of the things that have been accomplished among us, just as those who from the beginning were eyewitnesses and ministers of the word have delivered them to us, it seemed good to me also, having followed all things closely for some time past, to write an orderly account for you, most excellent Theophilus, that you may have certainty concerning the things you have been taught.

Acts 1:1–3 ESV

In the first book, O Theophilus, I have dealt with all that Jesus began to do and teach, until the day when he was taken up, after he had given commands through the Holy Spirit to the apostles whom he had chosen. He presented himself alive to them after his suffering by many proofs, appearing to them during forty days and speaking about the kingdom of God.

Who was Theophilus?

There is very little concrete information available about Theophilus. We must glean what we can from the context of the books written for him and from the extra-biblical material of the time.

The name Theophilus appears only twice in the Bible, in Luke 1:3 and in Acts 1:1. Luke wrote these two books around 61-63 AD, during the time when the Apostle Paul was imprisoned in Rome, and Luke was with him. The name comes from the Greek word “theophilos,” which means “friend of God” or “loved by God.” It was a fairly common name in the first century and carried the implication of someone who was close to or favored by God (or a god).

There are several theories about who Theophilus might have been:

Roman Official

Some biblical interpreters believe that Theophilus was a Roman official of high social standing. Luke addresses him as “most excellent,” a Roman title of respect and possibly of official importance. This theory suggests that Theophilus was a person of authority who had been initiated into the church’s teachings.

Gentile Christian

Another theory is that Theophilus was a Gentile (non-Jewish) Christian who had studied Christianity under Luke. Luke’s introduction to Theophilus in the Gospel of Luke suggests that he wanted to provide an orderly account so that Theophilus could know the certainty of the things he had been taught.

Symbolic Representation

Some scholars propose that Theophilus was not a specific individual but rather a symbolic representation of any believer or friend of God. In this view, Luke’s writings were intended for a broader audience of learned and devout individuals.

Paul’s Lawyer

Another theory suggests that Theophilus could have been Paul’s lawyer during his trial period in Rome. This idea is supported by formal and legalistic language used in Luke’s prologue.

Coptic Tradition

According to Coptic tradition, Theophilus was a Jew from Alexandria. This view aligns with the idea that Theophilus was a person of eminent importance to Luke.

Ultimately, we know very little about Theophilus beyond his name. Anything beyond that is conjecture at best. Some theories hold less plausibility than others. For example, Jews of the time largely carried Jewish names. Theophilus was of Greek origin, minimizing the likelihood of the Coptic tradition being accurate. However, a Hellenistic Jew might have had a Greek name as they often adopted Greek culture.

Based on contextual information, it is quite possible that Luke was laying out a defense for Paul’s trial in Rome. Paul did not have an attorney int eh modern sense of the word. However, it is likely that he had advocates and supporters who worked behind the scenes to assist him--a role that Luke’s writings might well have played.

One interesting theory that I tend to lend credence to is that Theophilus was a high-ranking Roman official. At the time, addressing someone as “most excellent” was an official term reserved for individuals of significant social or political standing, such as Roman officials and dignitaries. This title was second only to Caesar in terms of respect and prestige. In Luke 1, Luke addresses Theophilus in this manner. However, in Acts 1, Luke drops the title from the address. This change could easily be explained by either a growing friendship between the two or by another inference we find in Philippians 4:22, where Paul says, “All God’s people here send you greetings, especially those who belong to Caesar’s household.” It is possible that Theophilus was one of these members and as hostilities against Christians arose within Rome’s leadership, Theophilus might have lost his ranking.

All these theories are speculative, and ultimately inconsequential. We simply don’t know for sure. What we do know is this: the name Theophilus means “friend of God.” If you are a friend of God and love His righteousness, this book was written for you!

The Reason for the Writing

Luke had several key purposes in writing both the Gospel of Luke and the Acts of the Apostles:

To Assure the Accuracy of the Gospel

Luke explicitly states his intention to provide an orderly and carefully investigated account so that Theophilus, and other readers, could know the certainty of the things they had been taught. In Luke 1:1-4, he emphasizes that he had “carefully investigated everything from the beginning” to present a reliable narrative of Jesus’s life and ministry.

Eyewitness Accounts and Servants of the Word

Luke emphasizes that his account is based on information handed down by eyewitnesses and servants of the word. This highlights his commitment to using primary sources. An example of this is found in the detailed accounts of Jesus’s birth and early life (Luke 1-2), where Luke provides information that may have come directly from Mary, the mother of Jesus, or other close associates.

Careful Investigation

Luke’s careful investigation is evident in the way he provides precise historical details. For instance, in Luke 2:1-3, he mentions the decree of Caesar Augustus that a census should be taken, providing a historical context for Jesus’s birth: “In those days a decree went out from Caesar Augustus that all the world should be registered. This was the first registration when Quirinius was governor of Syria. And all went to be registered, each to his own town.”

Orderly Account

Luke’s commitment to an orderly account is seen throughout his Gospel, as he often provides chronological and logical sequences of events. For example, in Luke 3:1-2, he sets the stage for John the Baptist’s ministry by listing the political and religious leaders of the time, grounding his narrative in a specific historical context: “In the fifteenth year of the reign of Tiberius Caesar, Pontius Pilate being governor of Judea, and Herod being tetrarch of Galilee, and his brother Philip tetrarch of the region of Ituraea and Trachonitis, and Lysanias tetrarch of Abilene, during the high priesthood of Annas and Caiaphas, the word of God came to John the son of Zechariah in the wilderness.”

Certainty of the Teachings

Luke’s goal is to provide certainty to Theophilus and other readers about the teachings they have received. This is particularly evident in his detailed account of the resurrection of Jesus, where he provides multiple appearances of the risen Christ to different individuals and groups, reinforcing the truth of the resurrection of Jesus, where he provides multiple appearances of the risen Christ to different individuals and groups, reinforcing the truth of the resurrection (Luke 24:1-53).

To Highlight Jesus’s Universal Message

One of Luke’s main goals was to emphasize that Jesus’s message fo salvation is for all people, not just the Jews. This is evident in his careful attention to Jesus’s interactions with Gentiles, women, and other marginalized groups. By doing so, Luke underscores the inclusivity and universal nature of the Gospel. In short, Jesus came for people of all backgrounds. The message is about Jesus, not us.

Interactions with Gentiles

The Centurion’s Servant (Luke 7:1-10)

In this account, a Roman centurion, a Gentile, approaches Jesus with a request to heal his servant. Jesus marvels at the centurion’s faith and grants his request, emphasizing that faith, not ethnicity, is what matters in the Kingdom of God. Luke 7:9 “When Jesus heard these things, he marveled at him, and turning to the crowd that followed him, said, “I tell you, not even in Israel have I found such faith.””

The Good Samaritan (Luke 10:25-37)

Jesus tells the parable of the Good Samaritan, where a Samaritan, considered a foreigner and outsider by the Jews, is the hero who shows compassion and love. This parable underscores that loving one’s neighbor transcends ethnic boundaries. Luke 10:33–34 “But a Samaritan, as he journeyed, came to where he was, and when he saw him, he had compassion. He went to him and bound up his wounds, pouring on oil and wine. Then he set him on his own animal and brought him to an inn and took care of him.”

Inclusion of Women

Mary and Martha (Luke 10:38-42)

Luke highlights the importance of women in Jesus’s ministry by including the story of Mary and Martha. Mary chooses to sit at Jesus’s feet and listen to His teaching, which was a significant position typically reserved for male disciples. Luke 10:42 “but one thing is necessary. Mary has chosen the good portion, which will not be taken away from her.””

Women Witnesses (Luke 24:1-10)

Luke records that women were the first to witness the empty tomb and the resurrection of Jesus, giving them a prominent role in proclaiming the foundational truth of the resurrection. Luke 24:10 “Now it was Mary Magdalene and Joanna and Mary the mother of James and the other women with them who told these things to the apostles,”

Outreach to the Marginalized

Zacchaeus the Tax Collector (Luke 19:1-10)

Zacchaeus, a tax collector and social outcast, is sought out by Jesus, who announces that salvation has come to his house. This story demonstrates that Jesus’s mission includes those marginalized by society. Luke 19:9–10 “And Jesus said to him, “Today salvation has come to this house, since he also is a son of Abraham. For the Son of Man came to seek and to save the lost.””

The Prodigal Son (Luke 15:11-32)

This parable highlights God’s unconditional love and forgiveness, extending to all who repent, regardless of their past. The father’s welcome of the prodigal son symbolizes God’s embrace of all wanderers who repent. Luke 15:22–24 “But the father said to his servants, ‘Bring quickly the best robe, and put it on him, and put a ring on his hand, and shoes on his feet. And bring the fattened calf and kill it, and let us eat and celebrate. For this my son was dead, and is alive again; he was lost, and is found.’ And they began to celebrate.”

To Provide a Historical Account of the Early Church

From its embryonic stages in the Book of Luke to the birth of the Christian Church in the Acts of the Apostles, Luke chronicles the growth and development of Christianity. He documents the spread of the Faith from Jerusalem to Rome, focusing on the missionary journeys of Paul and the work of other apostles. Luke wanted to show how the Holy Spirit guided and empowered the early believers in their mission.

To Defend Christianity

By writing an accurate and orderly account, Luke aimed to provide a defense of the Christian faith. His detailed portrayal of events and his inclusion of speeches and sermons were intended to present Christianity as a faith grounded in historical reality and divine truth. This was especially important in a time when Christians faced persecution and skepticism.

To Show Continuity with Judaism

Luke also sought to demonstrate the continuity between Judaism and Christianity. He frequently references Old Testament prophecies and shows how they were fulfilled in Jesus. This was important for his audience, which included both Jews and Gentiles, to understand that Christianity was not a new or separate religion but the fulfillment of God’s promises to Israel.

To Inspire Believers

Luke’s writings were meant to inspire and encourage believers by showing the power and guidance of the Holy Spirit in their lives. He wanted to provide a model of faith, perseverance, and evangelism for the early Christians to follow.

By addressing these purposes, Luke aimed to strengthen the faith of his readers and provide a comprehensive and trustworthy account of the life of Jesus and the early Church.