How Is Jesus Portrayed In The Gospel Of Luke

The Story Of The Storytellers – The Gospel Of Luke

This is a book for non-believers. Harold W. Attridge is the Lillian Claus Professor of New Testament at the University of Southern California. Yale Divinity School is located in New Haven, Connecticut. What do we know about Luke, if anything at all? Tradition has it that Luke was Paul’s friend and a physician, making him someone well-versed in Hellenistic literary and scientific culture, according to the tradition. All of them are secondary traditions, and most academics consider them to be fairly dubious in their interpretations.

And it’s safe to say that these types of trends have an influence on his writing output.

Luke was the author of two works: the third gospel, which is an account of the life and teachings of Jesus, and the Book of Acts, which is an account of the rise and extension of Christianity following the death of Jesus and up to the conclusion of Paul’s mission.

In the Gospel of Luke, Jesus is largely shown as a teacher, namely as a teacher of ethical wisdom, and as someone who is confident and calm in his ethical teaching.

  1. What do we know about the historical and literary setting in which Luke wrote?
  2. Some scholars believe the gospel was written at Antioch, which would have been an important Hellenistic city, while others believe it was written in Asia Minor, in cities such as Ephesus or Smyrna.
  3. What would have been the most pressing problems of the various Christian denominations that Jesus might have been addressing at the time?
  4. After all, their founder was hanged as a political criminal, and they were being identified with the destruction of Jerusalem, and some people would have seen them as incendiaries or revolutionaries, as was the case with the Islamic State.
  5. And thus, despite the fact that one of the heroes of the Book of Acts, namely Paul, was himself killed, despite the fact that this was a severe blunder that had nothing to do with the political agenda, it was not in any way harmful to the organization.
  6. Luke/Acts was an early Christian romancer who lived in the first century AD.
  7. commissioned by a charitable organization And he goes about it in the manner of a good Roman author, with great care and precision.

As a matter of fact, it’s such a compelling story that many scholars have drawn parallels between it and the novelistic literature of the time and have interpreted Luke/Acts as a true early Christian romance, complete with shipwrecks and exotic animals and exotic vegetation, cannibalistic natives, and all the other embellishments that one would expect to find in the romance literature of the time.

  • However, it is done in a very historically disciplined manner, or at least in a manner that appears to be historically disciplined, by a very cautious author who defines himself as an artist working inside the economic domain of a certain patron.
  • In recent years, it has been extensively Romanized.
  • I mean, he appears on the scene as a prophet straight out of the pages of the Old Testament.
  • Jesus is a charismatic person who comes across as a liberator and a tremendous miracle worker in the Bible.
  • In Luke/Acts, he is the one who distributes God’s enormous gifts, and God is shown once more as a great benefactor figure.
  • The John H.
  • JESUS IN THE BOOK OF LUKE – THE HOLY MAN In his gospel, Luke presents Jesus in a manner that is generally consistent with the picture of the divine man.

It is only the gospel of Luke that has a detailed account of Jesus’ travels across the world.

Although Jesus’ suffering and death are tragic, the divine man theme remains relevant since Jesus dies the ideal martyr’s death, an example death, on the cross.

Nevertheless, like a religious martyr should do when facing death, Jesus dies commending his spirit into the hands of the Father, as the gospels teach.

Professor of Classics and Director of the Religious Studies Program at the University of Texas in Austin, L.

LUKE’S TARGET AUDIENCE Luke’s gospel, in contrast to either Mark or Matthew, is plainly intended for a gentile readership, as opposed to the other two.

According to Luke’s narrative, a kind of Pauline Christianity was practiced at the time.

It has a diverse range of interests.

A different political self-consciousness is also likely to be there, given the fact that it is written primarily for gentiles living in Greek towns in Asia Minor or perhaps in Greece itself.

Luke’s Greek is of the greatest quality and most elegant style of any text in the new testament, bar none.

Therefore, anyone walking down the street in a Greek metropolis and picking up Luke’s gospel would have felt quite at home with it if they were able to read fluent Greek.

When he’s referred to as Luke the physician, it implies that he’s depicted as a type of educated individual from the Greco-Roman era.

Luke’s audience appears to be mostly composed of gentiles.

In these accounts, Jesus is less of a rabble rouser, and Paul, for that matter, is less of a rabble rouser.

The gospel of Luke is sometimes interpreted as a kind of apologetic for the beginnings of the Christian movement, which was attempting to establish itself in the Roman world, to say, “don’t worry about us, we are just like the rest of you: we keep the peace, we’re law-abiding citizens, we have high moral values, and we’re good Romans too.” This interpretation is supported by some scholars.

‘Luke’ is written by the same author as ‘Acts’ in the New Testament, which is a book that describes the history of the Christian movement from its inception through the end of Paul’s life and ministry.

The author of Luke/Acts, which is now known as a two-volume work, is telling us a larger story, a grander story, a story that begins with Jesus and is concerned with how his life unfolded, but then sees the story continuing with the founding of the church and with its spread, and with the eventual travels of Paul that take him all the way to Rome itself, as well as with the death and resurrection of Jesus.

  1. It’s a narrative with a lot higher sense of political self-awareness than most.
  2. It is true that Luke/Acts is the first effort to write a history of the Christian movement from the perspective of the inside.
  3. And in the end, he dies in a manner similar to that of Socrates.
  4. Pilate is completely innocent of any wrongdoing.
  5. Pilate isn’t Jesus’ adversary, and he isn’t the terrible person in the story.
  6. Because he is no longer seen as a sort of rebel figure, Jesus is now seen as a teacher, a philosopher, a social critic, and a social reformer rather than as a source of concern.
  7. LUKE’S ANTAGONISTIC REACTION TO JUDAISM When you realize that Luke is recounting the narrative for a Greco-Roman audience with a political objective, the next thing you want to know is what happens to Luke’s handling of the Jewish tradition.

In this sense, the gospel of Luke and its companion volume, Acts, show the evolution of the Christian movement away from its Jewish beginnings, into the Roman political and social arena, and ultimately away from the Jewish roots.

As a result, there is a rising animosity against some components of Jewish heritage and Jewish community, at the very least in the United States.

It’s a story that everyone is acquainted with.

One of two brothers who runs away and squanders his fortune by living a depraved existence.

Then, when he gets home, his father greets him warmly and says, “Let’s prepare a fantastic dinner to welcome you back.” Now, the elder brother, who had remained at home all this time, feels resentful of his younger brother, who had been loyal to his father’s wants and ambitions.

A closer look reveals that it was the younger sibling who had spent everything and gone against his father’s instructions.

It is Luke’s description of the church as one that is willing to accept both the older brother, the faithful brother, the Jews, as well as the prodigal son, the gentiles, who had lived a terrible life away from the father for such a long time but who are now being welcomed back with open arms by the congregation.

Luke’s vision is of an united humanity in the church, which he believes will bring all of God’s children together once again. This article by Marilyn Mellowes provides further information on the Gospel of Luke.

Luke’s View of Jesus

Throughout the first few chapters of Luke’s Gospel, we see how God was at work in human history, preparing the way for Jesus’ arrival. They describe how Jesus was born into a Jewish family that was sincerely dedicated to obeying God’s will and achieving God’s goals. God works in spectacular ways to achieve his purpose for the rebirth of his people, as shown in the book of Luke. To give just one example, John the Baptist plays an important role in preparing Jesus for the mission that he is to accomplish for God.

  • Historically, Jesus comes from a Jewish family that can trace its lineage back to David (Israel’s great monarch), Abraham, and then all the way to Adam (3.23–38) and his forefathers.
  • Preceding the birth of Jesus, Mary, his mother, paid a visit to her cousin and sang a song in which she proclaimed how God was especially concerned for the poor and afflicted, and how such people would partake in the new kingdom of God that was about to be established (Luke 1.46–55).
  • They reflect the very disparate social groupings that were to become disciples of Jesus in the coming centuries.
  • During this time period, Augustus was the emperor, and he governed from 27 BCE to 14 AD.
  • That is why Mary and Joseph were there in Bethlehem at the time of Jesus’ birth.
  • When John was paving the way for Jesus, he cited from the prophet Isaiah, who said that all of mankind will be able to behold the glory of God at the coming of the Son of Man (Luke 3.6; Isa 40.5).
  • 14–37), and was performed by John.

When Jesus was around thirty years old, he began to conduct God’s job in the public arena (3.23).

In his birthplace of Nazareth, Jesus informed people during a conference that God’s promise to the prophet Isaiah (Isa 61.1–2) was being fulfilled through him, in accordance with the Bible.

It was employed after oil had been poured on the heads of individuals who had been selected to be king or priest in Israel (Exod 29.4–7; 2 Sam 5.3), and the term translated “chosen” properly means “anointed” in Hebrew.

As God’s chosen one, Jesus had a special care for those in need, those who were deprived, and those who were religious outsiders.

Jesus explains that his compassion for the poor and the outcasts is not a new concept to the world.

Among those chosen by Jesus to be part of his inner circle of disciples was Levi, a man despised by his fellow Jews because he worked for the Romans, collecting taxes for them.

Jesus cured a servant of a Roman officer in the army (Luke 7.1–10), who was one among the persons who received his healing.

Among other things, he picked twelve disciples from among his followers and sent them forth to spread the good news of God’s kingdom (9.1–6).

From the outset, Jesus asserted that what he did and said brought God’s promises to Israel to fruition via the prophets of the Old Testament (4.21).

They were told to go out and prepare numerous cities and villages in preparation for Jesus’ arrival to proclaim God’s kingdom and heal the sick when he came to preach.

A question was posed to him concerning how you might be certain of participating in God’s future kingdom of God (10.25), and he responded by referring to two fundamental laws: love of God (Deut 6.5) and love of neighbor (Deut 6.5).

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The individual Jesus pointed to as an example of following these norms in the parable of the Good Samaritan (Luke 10:25–37), which is the primary topic of this study, was not a Jew, as is commonly assumed.

The prophets Jonah and Solomon were mentioned by Jesus when he was asked about indicators that God was bringing about a renewal of the earth.

As a result, those who will hear and believe the news of the kingdom of God will include individuals from all over the world, and they will arrive “from all directions,” according to Jesus (Luke 13.29).

This group includes “the impoverished, the disabled, the blind, the lame, and those living along the back roads” (14.21–22), among other people.

Similarly, Jesus emphasizes this idea in the parable of the woman who searches for her lost coin and is overjoyed when she discovers it (15.8–10), as well as in the story of the father who is more concerned for his son who has run away than for the son who has stayed at home (15.11–32).

As a result of Jesus’ healing 10 lepers, the only one who came back to express gratitude to him was a Samaritan (17.11–19).

Jesus’ personal concerns are mostly for people in need, such as orphans and widows (18.15–17), a blind beggar (18.35–43), and a tax collector in Jericho (19.1–10), to whom Jesus extends an invitation.

However, according to the prophet Zechariah (Zech 9.9), the king will one day appear before his people in the form of a modest man riding on a donkey.

However, the religious leaders did not recognize Jesus’ assertion and instructed him to order his disciples to remain silent.

Jerusalem was a magnificent city during Jesus’ lifetime because Herod the Great, the Roman emperor who brought it back to life in 37 B.C., had completely rebuilt it after the destruction of the first Temple.

It was the largest and most famous structure on the site.

There were people from all around the world who came to view it, not only Jewish individuals.

Only the high priest was permitted to enter this sacred space, and he was only permitted to do so once a year on the Day of Atonement, when he offered a sacrifice to atone for the sins of the entire people (Exod 30.10; Lev 16).

The Court of Women was located just outside the Court of Israel.

The priests gained a lot of money by charging people to exchange their money for sacrifices and by selling animals to be sacrificed in the temple.

People who were selling products in the temple were forced out by Jesus (Luke 19.45), and he predicted that foreign armies would demolish the temple (21.1–6) and the entire city of Jerusalem (21.20–24) as a result of their actions.

As they began planning to have him assassinated, they enlisted the assistance of one of his supporters named Judas to assist them in capturing Jesus (22.1–5).

66–70) that the Romans actually attacked and destroyed both the temple and the city.

The meal was followed by a journey outside the city to the Mount of Olives, where Jesus interceded on their behalf (Matthew 22.39–46).

As a result, Peter denied that he had ever been a follower of Jesus (Matthew 22.47–63).

They were enraged by Jesus’ assertion that he had a one-of-a-kind relationship with God (22.66–71).

Despite the fact that such regional councils were allowed to manage towns and districts according to their own local laws, the Roman authority was able to intervene when issues arose that threatened the peace or were politically sensitive.

As a result, Pilate dispatched him to Herod Antipas, the son of Herod the Great, who was the man whom the Romans had appointed as governor of Galilee, the region in which Jesus resided.

until A.D.

Herod, too, could not discover anything wrong with Jesus, but he forced Jesus to dress in ostentatious garb in order to make fun of him, as if he were claiming to be king (23.6–16).

In response to this political accusation, the Romans sentenced Jesus to death, and they inscribed the following inscription over the cross of Jesus to demonstrate why he was being executed: “This is the King of the Jews” (23.38).

A member of the Jewish council named Joseph expressed his dissatisfaction with the decision to kill Jesus, and as a result, he took the body of Jesus and buried it in his own tomb, which had been cut out of the rock (Matthew 23.50–54).

When they returned, they discovered that the tomb had been empty and that Jesus’ corpse had been removed.

Then, having risen from the grave, Jesus appeared to his followers and informed them that his death and resurrection had been prophesied in the Bible.

The Prophet urged them to read and study the Law of Moses and the Prophetic Books in order to gain a better understanding of what God has done and will continue to do through him in reviving and restoring his people.

Then he was taken away from them to be with the Father in heaven. The American Bible Society has been reaching out to people with the life-changing message of God’s Word for nearly 200 years, thanks to the generosity of our faithful financial partners.

The Gospel of Luke: Jesus in detail

Luke’s gospel tells the account of Jesus Christ in its entirety, as it occurred. Luke, the physician, is the author of this piece. The Gospel of Luke is the third Gospel (a narrative account of Jesus’ life and career) in the New Testament and is written in the Greek language. Luke’s Gospel has the most detailed recounting of Jesus’ life, maybe more so than any other Gospel. Miracles, sermons, dialogues, and personal sentiments are all recorded by Luke (Lk 2:19). The author is a meticulous historian who meticulously examined everything (Lk 1:3).

  • That’s a lot of information!
  • We learn everything there is to know about the God-man in whom we have placed our trust.
  • Luke’s Gospel is written in a way that both Jewish and non-Jewish people may comprehend and appreciate what is being said and done.
  • Unlike Matthew, who traces Jesus’ bloodline all the way back to Abraham (Mt 1:1), Luke traces Jesus’ lineage all the way back to Adam (Lk 3:38).

Theme verse of Luke

In other words, Jesus has come to look for and save those who have gone astray. (10:10) (Lk 19:10)

Why Luke was written

Immediately after the prologue, Luke reveals his purpose: this book is intended to provide Christians with an accurate, chronological knowledge of Jesus’ life, ministry, death, and resurrection. Luke conducted an investigation into the events of Jesus’ life by conversing with eyewitnesses (Lk 1:2), providing Theophilus (and us) with a comprehensive account of the things Jesus did and said throughout his lifetime. Because Luke is written to a Christian who has limited knowledge of the life of Christ, this book is an excellent beginning place for believers who are interested in learning more about His life today.

Quick outline of Luke and Acts

The books of Luke and Acts should be read together as a two-volume work, with the Gospel of Luke serving as the first installment.

  1. Jesus’ humble beginnings (Lk 1–3)
  2. Jesus gives hope to the oppressed and challenges those in authority (Lk 4–9:17)
  3. Jesus teaches how his kingdom is different from the world (Lk 9:18–19:27)
  4. Jesus is crucified, putting into practice what he preached (Lk 19:28–23:56)
  5. Jesus rises from the dead, proving his claims (Lk 24)
  6. Jesus’ death and resurrection (Lk 25–26)

More pages related to Luke

  • John (the next book of the Bible)
  • Mark (the preceding book of the Bible)
  • Acts (the second book of Luke’s New Testament work)
  • Guide to the four gospels
  • Matthew
  • Mark
  • Luke
  • And John.

Book of Luke Overview – Insight for Living Ministries

Despite the fact that Luke’s name does not appear anywhere in this gospel, ancient Christian tradition uniformly attributes it to him. One early prologue intended to introduce the gospel of Luke depicts Luke as a Syrian from Antioch, according to one version of the story. With this piece of evidence, we may determine that Luke was most likely not Jewish in his origins. In his welcome to the Colossians, Paul included him among the Gentiles who had come before them (4:14). In addition, according to the ancient prologue, Luke finally moved in the Greek city of Thebes, where he passed away at the age of 84.

As a physician, Luke would have had extensive training in the art of close observation, a skill that would have proven beneficial in this endeavor. As a consequence, the first volume of a two-volume work dedicated to Theophilus was completed. The following volume is referred to as Acts.

Where are we?

The date of the book of Luke is heavily influenced by the chronology of the book of Acts. In Luke’s second volume, the story ends with Paul imprisoned in Rome, before Paul’s death (AD 68), and even before the persecution of Christians began during Nero’s reign (AD 64). It is reasonable to assume that the book of Luke was completed before the book of Acts. But when is it going to happen? Acts 21:17 states that Luke joined Paul on his final visit to Jerusalem, which took place between AD 57 and AD 58, according to the Bible.

Luke most likely used this time apart from Paul to begin gathering information for writing the gospel from primary sources—those who had observed Jesus’ ministry, death, and resurrection appearances—in order to write the gospel more accurately.

Why is Luke so important?

Luke has an inherent fascination with humans. Much of the material unique to Luke’s gospel is Jesus’ relationships with individuals, many of whom are on the periphery of “acceptable” society—sinners, women, and children are among those who come into contact with him. Luke, like Matthew and Mark, described the episode in which a lady came to Jesus’ feet to pour perfume on his feet. However, Luke was the only gospel writer to draw attention to the fact that she was an immoral woman, a fact that was well known to everyone in attendance (Luke 7:37).

According to Luke’s description of Jesus, we see in our Lord a man who has been sent to minister and show compassion to all people, regardless of their social status.

What’s the big idea?

In the same way that Matthew presents Jesus as the King and Mark shows Him as the Servant, Luke provides a distinct viewpoint on Jesus as the Son of Man. It was this expression, “Son of Man,” that was Jesus’ preferred method of referring to Himself. Among those who are unique to Luke’s account is Zaccheus, a tax collector who had to climb a tree to have a better view of Jesus as he neared his town. Zaccheus is the most well-known of these individuals. Jesus ended up having dinner with Zaccheus at his home, much to the displeasure of the local religious leaders and authorities.

Luke depicted Jesus as God’s perfect Man, who provides redemption to all of humanity—Jew and Gentile alike—through his death and resurrection.

How do I apply this?

The depth and breadth of Luke’s presentation of Jesus has tremendous implications for our current relationship with the Father. Jesus’ journey in Luke’s gospel demonstrates His profound and unwavering concern for all people, regardless of what they have done or their social standing in the world. Consider whether or not you think that God loves you no matter what you’ve done in the past. By lowering Himself to the level of human flesh and limitations and seeking out His people in physical form, the eternal Son of God demonstrates plainly how much God cares for us and, in turn, how we should care for others.

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The Image of Jesus Christ in the Gospel of Luke – 2488 Words

What is the author’s portrayal of Jesus like? What is Jesus’ manner of presentation? Who are his allies and foes, and what do they look like? What are the beginning and ending points of the story? What aspects of Jesus’ humanity are described in the Bible? What are some of the ways he appears to be divine? What are the titles that have been given to him? What are the titles that he uses to refer to himself? What is stated about Jesus’ death and resurrection, and what interpretations are assigned to them?

Specifically, the purpose of this article is to evaluate the activity and presence of Jesus Christ on earth in the context of the Gospel of Luke.

Each of the authors portrays Jesus Christ in a fresh and distinctive light, based on the composition’s topic, focal points, and the various groups of individuals who are there to witness the retelling of Jesus’ life and activity.


While many people believe Luke was a Jew who wrote the Gospel, this is not true; rather, he was a Gentile who also happened to be educated in medicine and had an enormous amount of compassion for others. These powerful emotions had an impact on the style and manner of writing the Gospel, as well as on the picture of Jesus Christ in the minds of those who read the text. When we look at the material that Luke had been working with in order to build the Gospel, namely the ‘Ministers of the World,’ we can see that the Gospel of Luke is about Jesus becoming the Savior of the world.

  • Theophilus was tremendously moved by the Gospel of Luke; he had rediscovered Jesus Christ in his hearts and had realized his own inner self as a result of reading it.
  • It is necessary to investigate the understanding and wisdom of the Gospel of Luke in the context of the perception of faith.
  • There were several internal and external stresses in Luke’s society throughout the first century A.D., which corresponds to the time period in which he wrote the Gospel.
  • Another motive for making this piece is thought to be the pressures that were placed on the artist.
  • The book of Luke, according to Buttrick, “explains all that Jesus began to do and teach until the day when he was carried up to heaven” (p.
  • Because it is written in the classical style of secular Greek historians and displays the qualities of speech that indicate the author’s allegiance to the learning circles, the Gospel of Luke is one of the most accessible and approachable of the New Testament canon.

Luke was aiming to convey the Christian notion in a way that would be understandable to the imaginative imaginations of the infidels who lived in the first century.

The image of Jesus Christ in the Gospel of Luke

A moral narrative of a good Samaritan was only found in the Gospel of Luke, despite the fact that Jesus is represented differently in each Gospel. In addition to the fact that it includes the words of Jesus Christ himself, the most compelling argument in favor of the validity of the Gospel is its unique and transcendent supernatural force. It is possible to observe his character, vitality, heart, and the potential to modify reality across Luke’s whole body of work. The words of Jesus Christ do not merely demonstrate global knowledge and eloquence; when viewed through the lens of the Holy Spirit, they are revealed to be the words of God himself.

Consider, for example, how the synopsis that appears to be an aligned version of each Gospel has demonstrated that the most crucial and fundamental knowledge that we have about Jesus Christ is incurred to the Gospel of Luke and his vigilance to combine it into the whole is incurred to the Gospel of Luke and his vigilance to combine it into the whole Only Luke is able to portray the three sides of the tale of God’s love and his care for all of his lovers: the parable of the lost sheep, the parable of the lost penny, and the story that has garnered the most attention and fame – the parable of the prodigal son – in one passage (Lk.

  1. 15, NIV).
  2. Although he was still a considerable distance away, his father recognized him and was moved to compassion for him; he raced to his son, wrapped his arms around him, and kissed him on the cheek.
  3. ’22″I am no longer worthy of being addressed as your son.’ However, the father instructed his staff to “go quickly!” Bring him the nicest robe you have and lay it around his shoulders.
  4. 23Bring the fattened calf to the slaughterhouse and slaughter it.
  5. 24 Because this son of mine was dead and then came back to life; he was lost and then found.’ As a result, people began to rejoice.
  6. 15:20-24, New International Version) We have gained a great deal of knowledge about Jesus’ life and activity, as well as about his sorrows, thanks to the work of the gospel writer Luke.
  7. That guy had no qualms about scaling a tall tree in order to observe Jesus Christ with his own eyes, despite the fact that Zacchaeus was widely regarded as an immoral individual at the time of Jesus’ death (Lk.
  8. Furthermore, the Gospel of Luke has a fresh depiction of the Crucifixion of Jesus, which is stated as follows: (Johnson 334).
  9. As a result of Peter’s betrayal, Jesus turned around and looked him in the eyes, demonstrating the human part of his character as well as the sorrow of betrayal of those close to him: 61The Lord glanced directly at Peter as he turned around.
  10. Peter remembered what the Lord had said to him.

(Luke 22:61-62, New International Version) Further, Jesus Christ displays his divine character by absolving not only the person who betrayed him, but also those who executed him and subjected him to horrific sufferings: 32With him were two other men, both felons, who were taken out to be killed with him.

  • 34 He then replied to the Father, “Father, pardon them, for they have no idea what they are doing.” And then they divided up his clothing by drawing names from a hat.
  • Their reasoning was as follows: “If he is God’s Messiah and the Chosen One, then let him rescue himself as well.” 36The soldiers also approached him and made fun of him.
  • (Luke 23:32-37, New International Version) Luke, on the other hand, had no purpose of portraying Jesus Christ as a typical martyr in the perspective of the church, contrary to popular opinion.
  • These followers made the decision to stick with him to the very end, until he was apprehended.
  • 23:49, NIV).
  • In his fervent and heartfelt narrative, Luke emphasizes that the death of Jesus Christ looked to be the death of someone who was honest, conscientious, spiritual, and pure in his actions and character.
  • All of these instances demonstrate both human and divine characteristics of Jesus Christ that could not be observed in any other Gospels before them.
  • All of Jesus’ characteristics had been disclosed by Luke throughout the Gospel, allowing the reader to perceive Jesus in a new perspective.

This passage from the Gospel can be read aloud to serve as a confirmation of these words: One of the many tasks that have been assigned to us is to compile a history of the events that have taken place among us,2as they have been handed down to us by those who have witnessed them and served as witnesses from the beginning.3 Keeping this in mind, and having thoroughly researched everything from the outset, I too have chosen to write an orderly report for you, most wonderful Theophilus4, in order for you to be aware of the veracity of the information you have received.

  1. (Luke 1:1-4, New International Version) A healing and reconciling environment surrounds and encompasses the picture of Jesus throughout the whole Gospel of Luke, having an affect on everyone who comes close to or even just brushes up against him.
  2. 22:51, NIV).
  3. 23:12, NIV).
  4. 23:34, NIV).
  5. 23:39-43, New International Version).
  6. When Jesus looks over the impoverished, worried, afflicted, and women and gives them extra care, he demonstrates his human nature and inspires everyone of us to emulate him.
  7. The Gospel of Luke contains instruction for wealthy individuals as well; additionally, it demonstrates that those who are wealthy and opulent have difficulties when the time comes to separate themselves from their possessions.
  8. Throughout the Gospel of Luke, the basic approach to Christianity is the mission of Jesus Christ to provide peace, forgiveness, compassion, and integrity to those who are in need.
  9. More to the point, while many people believe that the phrases “kingdom of heaven” and “kingdom of God” relate to two distinct notions, it becomes evident from reading the Gospels of Luke and Matthew that these two expressions refer to the same entity.
  10. Example: “11Truly, I say to you, there has never been anybody better than John the Baptist among those who were born of women.
  11. From the time of John the Baptist until now, the kingdom of heaven has been subjected to violence, and the violent have taken it by force” (Mt.

11:11-12, NRSV) and “28I tell you, among those born of women, none is greater than John.” The one who is least in the kingdom of God, on the other hand, is greater than he” (Lk. 7:28, NIV).


Among the four gospels, Luke’s is the most lengthy and far-reaching in terms of content and scope. It was he who not only determined a detailed account of the job that Jesus Christ, the human savior, had performed, but he was also the one who imparted information about Jesus’ life up to the day he was taken up to heaven. In the Gospel of Luke, Jesus is shown as a heavenly savior who grants redemption for all mankind, regardless of their nationality: “46And Mary said, “My soul magnifies the Lord47and my spirit rejoices in God my Savior48for he has been mindful of the lowly situation of his servant”” (Lk.

According to Luke, Jesus represents salvation for everyone on earth: “I bring you excellent news that will bring great pleasure to all the people.

2:11, NIV).

Throughout his gospel, Luke emphasized the Holy Spirit’s plea, action, and miracle, beginning with its first appearance in John the Baptist’s Gospel and culminating with the inexplicable birth of Jesus Christ (Lk 1:35, NIV), as well as Jesus’ spiritual baptism and the adornment of adherents with the divine power (Lk.

Works Cited

Marcus Borg is a fictional character created by the author Marcus Borg. Meeting Jesus for the First Time: The Historical Jesus and the Heart of Contemporary Faith is a book about meeting Jesus for the first time again. HarperCollins published Broadway in New York City in 1994. George Buttrick’s print. Buttrick, George. The Interpreter’s Bible: A Commentary in Twelve Volumes (The Interpreter’s Bible: A Commentary in Twelve Volumes) Abingdon Press, based in Nashville, Tennessee, published this book in 1952.

  1. Zondervan House, Grand Rapids, Michigan, 1984.
  2. Zondervan House, Grand Rapids, Michigan, 1984.
  3. Joel Green is the author of this work.
  4. Eerdmans Publishing Company in Grand Rapids, Michigan, in 1997.
  5. Luke Johnson is a writer who lives in the United Kingdom.
  6. Print.
  7. Ex Auditu14.1 (1998): 42-56.
  8. Print.

Luke: The Gospel of the Savior for Lost People Everywhere

Luke’s Gospel stands out as distinct from the other Gospels in a number of ways. For starters, it is the longest of the four Gospels, beginning earlier in Jesus’ life than the others (with the announcement of the birth of John the Baptist) and concluding later (with Jesus’ ascension into heaven) than any of the other gospels. When it comes to Jesus’ boyhood, only Luke provides information, chronicling his family’s journey to Jerusalem when he was 12 years old (Luke 2:41–52).

Even more crucially, Luke is the only Gospel writer to include a sequel, the Book of Acts, which is a key distinction. In the book of Luke, the story of Jesus extends beyond his life, death, and resurrection to include the founding and rise of the early church.

The Unity of Luke-Acts

Almost all academics now agree that the books of Luke and Acts are one and the same. The fact that these two works were written by the same author isn’t the only thing we’re referring to (though this is true). We also imply that they are two volumes of a single book, with a common aim, topic, and theology, and that they are published together. It is clear from this literary and theological coherence that Luke was already thinking about Acts when he wrote his Gospel. Moreover, the account he begins in the Gospel is carried on through to the end of the Book of Acts.

  1. Evidence for this oneness may be found in the Gospel of Mark’s first few chapters.
  2. Despite the fact that this prophesy is given at the beginning of Luke’s Gospel, it is not fulfilled until the book of Acts, when huge numbers of Gentiles come to faith in Jesus Christ.
  3. So, what are the ramifications of the oneness of Luke and Acts in this regard?
  4. Furthermore, while we read Acts, we must bear in mind the concepts that have already been established in the Gospel of Luke.
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Luke’s Unique Features and Key Themes

What separates Luke’s Gospel from the other three gospels is not immediately apparent. In addition to having a sequel (Acts), the Gospel of Matthew contains five distinct portions that illustrate his ideas.

The Prologue (Luke 1:1–4): Luke As Historian and Theologian

The books of Luke and Acts include some of the most beautiful literary Greek in the whole New Testament. The Prologue to the Gospel (Luke 1:1–4) serves as an excellent illustration of this. The Prologue, which is written in a formal literary style customary to Hellenistic authors of Luke’s day, establishes the aim of Luke’s writing. Because Luke has meticulously researched and structured eyewitness reports of Jesus’ life and ministry in order that his readers “may know the certainty” of the things they have been taught, he is producing a “orderly” (highly ordered) account of Jesus’ life and career.

He is writing in the manner of a thorough historian, conducting research and meticulously recording the facts in order to establish the veracity of the biblical narrative.

A specific emphasis is placed in this discourse on the continuity that exists between God’s promises made to Israel and their fulfillment in Jesus Christ the Messiah and his Church.

The Birth Narrative (Luke 1:5–2:52): Continuity between the Old Covenant and the New

Luke’s birth tale demonstrates the continuity that exists between the old covenant and the new covenant. Only the gospels of Luke and Matthew provide stories of Jesus’ birth. For both authors, their goal is not simply to fill in the blanks concerning Jesus’ early years for readers who are intrigued about his life. However, these birth tales are more like preludes, introducing topics that are important for the individual Gospels to address. Following his formal literary prologue (Luke 1:1–4), Luke begins his birth account in a completely distinct Hebraic (Jewish) style, evocative of the Septuagint, the Greek Old Testament: “In the days of Herod, king of Judea.” (In the days of Herod, king of Judea.) (See also Luke 1:5).

  1. A change in style is necessary for Luke in order to immerse his readers in the world of Judaism and the Hebrew Scriptures.
  2. Themes from the Old Testament may be found everywhere.
  3. When it comes to being “just in God’s eyes,” Zechariah and Elizabeth, the parents of John the Baptist, are “blamelessly keeping all of the Lord’s instructions and ordinances” (Luke 1:6).
  4. Both John and Jesus are born as a result of the intervention of an angel, which is another topic that arises frequently in the Hebrew Scriptures (Genesis 16:11; Genesis 17, 16, 17, 19, and 18:1–15; Judg 13:2–23; compare.
  5. At several points in the tale, characters burst into songs of praise, which are rich in biblical themes and evocative of Old Testament psalms (see Luke 1:46–55, 1:67–79, and 2:29–32).
  6. His goal is to demonstrate that this is not the beginning of a new religious movement.
  7. God’s promises to Israel are being brought to fruition via the person of Jesus the Messiah.
The Journey to Jerusalem (9:51–19:27): God’s Love for the Lost

The “Journey to Jerusalem,” which takes up a significant portion of Luke’s Gospel, is a third segment that is unlike any other. In general, Luke’s plan for Jesus’ public ministry is consistent with Mark’s outline. Starting with a long ministry in Galilee, during which Jesus invites followers, preaches and teaches, performs miracles, and comes into confrontation with the religious leaders (Mark 1–10; Luke 3–9), this is followed by a period of time in Jerusalem. After that, Jesus travels to Jerusalem for Passover, where he encounters increasing opposition from the religious authorities.

  1. When comparing Mark and Luke, the most notable structural change is what is referred to as Luke’s “Travel Narrative,” “Journey to Jerusalem,” or “Central Section” (Luke 9:51–19:27), which is divided into three sections.
  2. In Luke, on the other hand, Jesus begins his journey toward Jerusalem in Luke 9:51 but does not arrive until 10 chapters later (Luke 19:28)!
  3. Nonetheless, Luke reminds the reader on many occasions that Jesus is on his journey to Jerusalem (Luke 9:51–56, 13:22, 13:33, 17:11, 18:31, 19:11, 19:28, 19:41, 20:11, 20:28, 20:41).
  4. A number of Jesus’ most famous parables are contained within these 10 chapters of the Travel Narrative, including the Good Samaritan, the Rich Fool, the Great Banquet, the Prodigal Son, the Rich Man and Lazarus, the Persistent Widow, and the Pharisee and the Tax Collector, among many more.
  5. Because so many of the stories and parables in this portion are about God’s love for the lost and the outcast, this section has been referred to as “the Gospel for the Outcast” by some scholars.
  6. It is through these stories that God demonstrates his compassion for sinners, his desire for sinners to be rehabilitated, and the free forgiveness that is made accessible to those who come to him in repentance and trust.
  7. In the Roman Empire, tax collectors were seen as traitors due to their collaboration with the ruling class and their reputation for extortion.
  8. However, as Zacchaeus listens to Jesus’ call, Jesus declares, “Today salvation has arrived to this home, because this man, too, is a son of Abraham.” “For the Son of Man has come to seek and to rescue those who are lost,” says Jesus in Luke 19:10–11.

This phrase perfectly encapsulates the fundamental idea of Luke’s work. God’s long-awaited end-time salvation has now arrived with the arrival of Jesus the Messiah. This opportunity is open to anybody who responds in faith, regardless of their previous life, socioeconomic class, or race.

The Resurrection: The Vindication of the Suffering Messiah

The narrative of resurrection appearances in Luke 24 serves as a fourth crucial section in Luke’s Gospel that highlights important concepts. According to Luke, a group of women discovered an empty tomb on Sunday morning, similar to what is described in the other Gospels (Luke 24:1–12). He does, however, provide a unique contribution to the resurrection accounts with his account of Jesus’ encounter with two disciples on the way to the village of Emmaus (Luke 24:13–35), which is not found anywhere else.

  1. When Jesus inquires as to what they were discussing on the trip, they reveal that they were discussing the recent events in Jerusalem.
  2. They had hoped, though, that he would be more—that he would be the Messiah, Israel’s Redeemer.
  3. “How dumb you are, and how sluggish you are to believe anything the prophets have said!” says Jesus in response to their errors.
  4. Jesus claims that it was God’s purpose all along for the Messiah to be crucified and die on the cross.
  5. For the rest of Luke’s narration, this refrain appears repeatedly, with each repetition becoming more poignant (Luke 24:46; Acts 3:18, 17:3, 26:23).
  6. The claim is strengthened rather than undermined since it was promised in Scripture and was God’s purpose and plan that the Messiah would suffer and rise on the third day, bringing salvation and forgiveness to everyone who believe in him.
The Ascension: Exalted Lord Empowering His Church through the Holy Spirit

A final event unique to Luke is Jesus’ ascension to heaven. Acts 1:1–11 provides a more detailed account of the events, which are summarized at the close of Luke’s Gospel (Luke 24:50–51) and in greater detail at the beginning of Acts. Luke’s story is based on the ascension for two primary reasons. First, combined with the resurrection, it serves as evidence that Jesus is actually the Messiah. In his speech on the Day of Pentecost, Peter reminds out that while evil people put Jesus to death, God rose him from the grave and elevated him to his right hand as Lord and Messiah.

Second, it is from this position as reigning Lord and Messiah that Jesus pours forth theHoly Spirit(Acts 2:33).

(Acts 2:33). In Acts 2:16–21, the Spirit’s arrival serves as confirmation that the end times have begun (cf. Joel 2:28–32), and it serves as an empowering and guiding force for the apostles throughout the rest of the book of Acts, as they spread the Gospel to every corner of the world (Acts 1:8).

Who Was Luke and Why Did He Write?

The author of the third Gospel is not identified expressly in the text, but church tradition has identified him as Luke, a physician (Col 4:14) who worked alongside the apostle Paul (Philemon 24). Several passages in the Book of Acts, referred to as “we” portions, provide indirect evidence for Lukan authorship. In these passages, the author stops referring to Paul and his friends in the third person (“he,” “them”) and instead employs the first person plural (“us”). This shows that the author was in attendance at those events, which is correct.

Afterward, he went back to Jerusalem to meet up with Paul, who was returning from his third missionary voyage (Acts 20:5–21:18).

It is obvious that Luke was an ardent supporter of the apostle Paul, as evidenced by his presence with him during the apostle’s second Roman incarceration (2 Timothy 4:10–11), which culminated in Paul’s death.

This Gentile origin may contribute to Luke’s significant interest in the Gospel’s broad breadth, which may be explained by his Gentile identity.

Theophilus is the name of the guy to whom Luke dedicates his two books (Luke 1:3; Acts 1:1).

He may potentially have been a recent Christian conversion, or he could have been an inquisitive nonbeliever.

Despite the fact that Luke’s Gospel and Acts are addressed to Theophilus, Luke is clearly writing for a bigger readership.

These believers are likely to come under attack from others who question the authenticity of their religious beliefs.

The fulfillment of God’s promises to Israel as recorded in the Old Testament is what this is all about.

It was through Jesus’ death, resurrection, and ascension that sins were forgiven, not just to the people of Israel, but also to all those who respond to him in faith.

In this new era of redemption, the church, which is comprised of both Jews and Gentiles, represents the genuine people of God on the earth.

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