Luke
The Son of man is come to seek and to save that which was lost: Jesus the perfect Man, Saviour of all people.
Luke is the longest Gospel and the most comprehensive account of Christ’s life. Its author, a physician and a Gentile, tells his reader Theophilus that he has “perfect understanding of all things from the very first” and writes an orderly account so that Theophilus may know the certainty of what he had been taught (1:1–4). Luke writes as a careful historian, dating events by Roman emperors and governors.
Luke presents Jesus as the Son of man, the perfect Man. He gives the fullest account of Christ’s birth and childhood—the angel’s visit to Mary, the shepherds, the circumcision, Simeon and Anna, the boy in the temple—and traces His genealogy back to Adam, the father of the race. Luke shows Jesus praying, weeping, eating with sinners, and caring for women, children, Samaritans, lepers, and the poor.
The central section (9:51–19:27) records the long journey to Jerusalem and contains many parables found only in Luke: the good Samaritan, the prodigal son, the rich man and Lazarus, the Pharisee and the publican. Luke 19:10 states the purpose of the whole: “For the Son of man is come to seek and to save that which was lost.”
Writer: Luke, the beloved physician
Written: Before Acts, about AD 58–61, perhaps during Paul’s imprisonment at Caesarea.
Name: Named for Luke; the recipient Theophilus is a lover of God.
Title and authorship
Loukas is a Greek name, a shortened form of Lucanus or Lucius. The book is the first of a two-volume work addressed to Theophilus, “lover of God.”
Luke, “the beloved physician” (Colossians 4:14), wrote this Gospel and the Acts. Both are addressed to Theophilus, and Acts continues where Luke leaves off. The “we” passages of Acts show that the author traveled with Paul. Luke was with Paul in his first imprisonment and was the only one with him at the end (2 Timothy 4:11). He was probably a Gentile, since Paul lists him apart from those “of the circumcision” (Colossians 4:10–14).
Historical background
Palestine from the announcement of John the Baptist’s birth (about 6 BC) to the ascension (AD 33). The Gospel was written before Acts, probably about AD 58–63, perhaps during Paul’s imprisonment at Caesarea when Luke had opportunity to interview eyewitnesses.
Theophilus, apparently a Gentile of rank (“most excellent”), and the Greek-speaking world.
The census of Caesar Augustus
Luke dates Christ’s birth by a decree of Augustus that all the world should be taxed, “first made when Cyrenius was governor of Syria” (2:1–2). Roman provincial censuses were conducted periodically, and Quirinius held official positions in Syria more than once. Luke’s care with such details has repeatedly been vindicated.
Dated by rulers
Luke dates John the Baptist’s ministry by six rulers: Tiberius Caesar in his fifteenth year, Pontius Pilate, Herod, Philip, Lysanias, and the high priests Annas and Caiaphas (3:1–2). An inscription found at Abila confirms a tetrarch Lysanias in this period.
Physician’s eye
Luke notes that Peter’s mother-in-law had “a great fever” (4:38), that a man was “full of leprosy” (5:12), that Christ’s sweat was “as it were great drops of blood” in Gethsemane (22:44), and that the servant’s ear was healed (22:51). He uses more medical terms than the other Gospel writers.
Key passages
Luke 19:10
The Son of man came to seek and to save the lost—the whole Gospel in one sentence.
Luke 1:1–4
Luke’s purpose: an orderly account giving certainty to what Theophilus had been taught.
Luke 24:44
All things written in the Law, the Prophets, and the Psalms concerning Christ must be fulfilled.
Outline
1–3 · Birth and preparation
John’s birth, Jesus’ infancy, and the opening of his public ministry establish the setting.
4–8 · Mighty works in Galilee
Teaching and miracles reveal the compassionate power of the Son of man.
9–18 · Instruction on the way
Parables and personal encounters teach disciples how to follow him.
19–24 · Jerusalem and resurrection
Rejection and the cross culminate in resurrection and the promise of power for witness.
Original language
ὁ υἱὸς τοῦ ἀνθρώπου (ho huios tou anthropou, G444) — “the Son of man”
Christ’s favorite title for Himself, drawn from Daniel 7:13. In Luke it emphasizes His identification with humanity and His authority as the coming Judge.
σωτήρ (soter, G4990) — “Saviour”
Luke alone among the Synoptic Gospels uses “Saviour” of Christ: “unto you is born this day in the city of David a Saviour” (2:11). Salvation (soteria) is a key theme.
καθεξῆς (kathexes, G2517) — “in order”
In an orderly sequence. Luke promised an ordered account (1:3); the word does not always mean strict chronology but a logical, carefully arranged narrative.
σπλαγχνίζομαι (splanchnizomai, G4697) — “had compassion”
To be moved in one’s inward parts. Used of the Samaritan (10:33), the father of the prodigal (15:20), and Jesus at Nain (7:13).
Doctrinal study
The virgin birth
Luke gives Mary’s perspective: the angel announces that the Holy Ghost will come upon her and the power of the Highest overshadow her, “therefore also that holy thing which shall be born of thee shall be called the Son of God” (1:35). A physician records the miracle carefully.
The kingdom of God
Luke uses “kingdom of God” about thirty times. It is present in the King (17:21, “in the midst of you”), entered by humble faith like a little child (18:17), and will come in power at the Second Coming (21:31). It is distinct from, though related to, the kingdom of heaven of Matthew.
The times of the Gentiles
“Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled” (21:24). Luke’s version of the Olivet discourse includes the fall of Jerusalem in AD 70, and places the present Gentile domination of Jerusalem before the Son of man comes in a cloud.
Commentary notes
Luke’s special material
Only Luke records Gabriel’s visit to Mary, Mary’s visit to Elizabeth and the Magnificat, the shepherds, Jesus’ circumcision, Simeon and Anna, the boy Jesus in the temple, Mary and Martha, the rich man and Lazarus, Zacchaeus, the repentant thief, and the walk to Emmaus.
A Gospel of prayer
Luke shows Christ praying at His baptism (3:21), before choosing the twelve (6:12), at His transfiguration (9:29), before teaching the Lord’s prayer (11:1), for Peter (22:32), in Gethsemane (22:41), and on the cross (23:34, 46).
Physician, not doctor
The Bible calls Luke a physician, not a doctor. In Luke, “doctors” are doctors of the Law (2:46; 5:17). Christ said, “They that are whole need not a physician; but they that are sick” (5:31).
Christ in the book
- The Son of man seeking the lost (19:10)
- The second Adam, the Son of God through Adam’s line (3:38; 1 Corinthians 15:45)
- The Saviour, Christ the Lord (2:11)
- The Good Samaritan and the waiting Father of the parables (10; 15)
Applications
Historical
- Luke presents the life, ministry, death, and resurrection of Christ from the perspective of a human being, including the details of life’s passions.
- Luke and Acts are addressed to Theophilus and form a continuous two-volume account. Luke’s companionship with Paul belongs to the background of that larger work.
Doctrinal
- A glimpse of the heart of the spiritual kingdom of God as it indwells human beings. That same heart will one day be revealed from the throne in Jerusalem. Luke’s “kingdom of God” is within you (17:21) now and will come in power at His return (21:31).
- Jesus is fully divine and truly human. His compassion reveals the character of God, and his prayer, suffering, and personal dealings with others demonstrate the reality of his humanity.
- The kingdom of God is displayed in Christ’s dealings with people and will be manifested in his reign.
Devotional
- Luke shines the light of the gospel to a world of lost sinners so that all might know the Saviour. The Christ who ate with publicans still receives sinners.
- Christ’s concern for the lost provides an example for personal attention, hospitality, and prayer, especially toward people who are easily overlooked.
- Luke’s stated purpose encourages careful study of what Christ did and taught as a foundation for informed faith.
Answering the critics
Critics argue that Luke writes as a distant historian rather than a follower, that his facts conflict with secular history and with Paul’s letters, and that his speeches reflect his own views rather than those quoted.
Luke tells us exactly why and how he wrote (1:1–4): as a close follower who investigated carefully, with training as a physician to observe closely. No proven historical error has been found; again and again archaeology has confirmed his titles, places, and officials. The charge that he invented the speeches would make him a liar, and the Bible says every word of God is pure (Proverbs 30:5).