Luke clearly states that his purpose in writing this Gospel is to present “an orderly account” (1:3) “of all that Jesus began both to do and teach” (Acts 1:1), so that Theophilus may have historical evidence of the teachings he had received (1:4). While the Gospel is specifically addressed to one individual, apparently a high official, its intent is to give all believers the assurance that Christianity is not one of many speculative systems searching for theological or ethical values, but that this movement is bound up with an event in history. Luke substantiates the certainty/accuracy of his work with four reasons:
1) His concern with early origins, with priority given to eyewitnesses (v. 2).
2) His aim to be comprehensive, “all things”.
3) Chronological, “an orderly account”.
4) Accurate, “the certainty” (v. 4).
In achieving his purpose, Luke traces in his two volumes the Christian movement from its beginnings with Jesus of Nazareth to its development into a worldwide fellowship transcending the limits of Jewish nationality and embracing Jews and Gentiles impartially. Luke presents Jesus not as a mere Jewish Messiah, but as a world Savior.
A distinguishing feature of Luke’s Gospel is its emphasis on the universality of the Christian message. From Simeon’s song praising Jesus as “a light. . .to the Gentiles” (2:32) to the risen Lord’s commission to preach “to all nations” (24:47), Luke stresses the fact that Jesus is not merely the Jewish Deliverer, but the Savior of the entire world.
In order to support this theme, Luke omits much material that is strictly Jewish in character. For example, he does not include Jesus’ pronouncement of condemnation upon the scribes and Pharisees (Matt. 23), nor the discussion about Jewish tradition (Matt. 15:1–20; Mark 7:1–23). Luke also excludes the teachings of Jesus in the Sermon on the Mount that deal directly with His relation to the Jewish Law (see Matt. 5:21–48; 6:1–8, 16–18). Luke also omits the instructions of Jesus to the Twelve to refrain from ministering to the Gentiles and Samaritans (Matt. 10:5).
On the other hand, Luke includes many features that demonstrate universality. He sets the birth of Jesus in a Roman context (2:1, 2; 3:1), showing that what he records has meaning for all people. While Matthew traces Jesus’ ancestry from Abraham, Luke follows it back to Adam, connecting the Lord to the entire human race.
However, Luke also emphasizes the Jewish roots of Jesus. Of all the Gospel writers, he alone records the circumcision and dedication of Jesus (2:21–24), as well as His temple visit as a Boy of twelve (2:41–52). Luke alone relates the birth and infancy of Jesus in the context of pious Jews such as Simeon, Anna, Zacharias, and Elizabeth, who were among the faithful remnant “waiting for the Consolation of Israel” (2:25). Throughout his Gospel, Luke makes it clear that Jesus is the fulfillment of Old Testament expectations concerning salvation.
A key verse in Luke’s Gospel is 19:10, which states that Jesus “has come to seek and to save that which was lost.” In presenting Jesus as the Savior of all sorts of people, Luke includes material not found in the other Gospels, such as the account of the Pharisee and the sinful woman (7:36–50); the parables of the lost coin and the lost son (15:1–32); the parable of the Pharisee and the tax collector (18:9–14); the story of Zacchaeus (19:1–10); and the pardon of the thief on the cross (23:39–43).
Luke highlights Jesus’ warnings about the danger of riches and His sympathy for the poor (see 1:53; 4:18; 6:20, 21, 24, 25; 12:13–21; 14:13; 16:19–31; 19:1–10). Special attention is given to the issues of money and stewardship since slavery and economic disparity were widespread throughout the Roman world of the first century.
This Gospel has more references to prayer than do the other Gospels. Luke especially emphasizes the prayer life of Jesus, recording seven occasions on which Jesus prayed that are not found elsewhere (see 3:21; 5:16; 6:12; 9:18, 29; 11:1; 23:34, 46). Luke alone has the Lord’s lessons on prayer taught in the parables of the persistent friend (11:5–10), the persistent widow (18:1–8), and the Pharisee and the tax collector (18:9–14). In addition, the Gospel abounds in notes of praise and thanksgiving (see 1:28, 46–56, 68–79; 2:14, 20, 29–32; 5:25, 26; 7:16; 13:13; 17:15; 18:43).
In addition to presenting Jesus as the Savior of the world, Luke gives the following witness to Him:
1. Jesus is the Prophet: whose role becomes equated with Servant and Messiah (see 4:24; 7:16, 39; 9:19; 24:19).
2. Jesus is the Ideal Man: The perfect Savior of imperfect humankind. The title “Son of Man” is found twenty-six times in the Gospel. The term not only emphasizes the humanity of Christ in contrast to the expression “Son of God,” which stresses His deity, but it describes Jesus as the perfect, ideal Man, the true representative of the entire human race.
3. Jesus is Messiah: Not only does Luke affirm Jesus’ messianic identity, but he is careful to define the nature of His messiahship. Jesus is preeminently the Servant who steadfastly sets His face to go to Jerusalem to fulfill His role (9:31, 51). Jesus is the Son of David (20:41–44), the Son of Man (5:24), and the Suffering Servant (4:17–19) who was numbered with transgressors (22:37).
4. Jesus is the exalted Lord: Luke refers to Jesus as “Lord” eighteen times in his Gospel (fifty times in Acts). Even though the title takes on new significance after the Resurrection (see Acts 2:36), it denotes the divine Person of Jesus even during His earthly ministry.
5. Jesus is the friend of lowly outcasts: He is consistently gracious to society’s rejected ones—publicly acknowledged sinners, Samaritans, Gentiles, and the poor. His attitude toward women in a patriarchal age is likewise affirming and sensitive. Luke includes much material that underscores Jesus’ positive ministry of kindness and sympathy toward these groups.
There are seventeen explicit references to the Holy Spirit in Luke, stressing His activity both in the life of Jesus and in the continuing ministry of the church.
First, the Holy Spirit’s action is seen in the lives of various faithful people connected with the births of John the Baptist and Jesus (1:35, 41, 67; 2:25–27), as well as in the fact that John fulfilled his ministry under the anointing of the Holy Spirit (1:15). The same Spirit enabled Jesus to carry out His messianic role.
Second, the Holy Spirit enables Jesus to fulfill His ministry—the Spirit-anointed Messiah. In chapters 3 and 4, there are five explicit references to the Spirit, used with progressive force. 1) The Spirit comes upon Jesus in bodily form like a dove (3:22); 2) He leads Jesus into the wilderness to be tempted (4:1); 3) following His victory over temptation, Jesus returns to Galilee in the power of the same Spirit (4:14); 4) In the Nazareth synagogue Jesus reads the messianic passage, “The Spirit of the Lord is upon Me. . .” (4:18; Is. 61:1, 2) claiming their fulfillment in Him (4:21). Then, 5) evidence for His charismatic ministry abounds (4:31–44), and continues into the whole of His ministry of power and compassion.
Third, the Holy Spirit, through petitionary prayer, effects the messianic ministry. At critical junctures in that ministry, Jesus prays, before, during, or after the crucial event (3:21; 6:12; 9:18, 28; 10:21). The same Holy Spirit who was effective through Jesus’ prayers will empower the disciples’ prayers (18:1–8), and link the messianic ministry of Jesus to their mighty ministry through the church (see 24:48, 49).
Fourth, the Holy Spirit spreads joy, both to Jesus and the new community. Five Greek words denoting joy or exultation are used twice as often in Luke as they are in Matthew or Mark. At the time when the disciples return with joy from their mission (10:17), “In that hour Jesus rejoiced in the Spirit and said. . .” (10:21). As the disciples are waiting for the promised Spirit (24:49), “they worshiped Him, and returned to Jerusalem with great joy, and were continually in the temple, praising and blessing God” (24:52, 53).
No one who reads this book should feel that he is beyond the reach of the gospel of salvation. Throughout the book, Luke presents Jesus as the Savior of the whole world. This is true from Simeon’s song about Jesus being “a light. . .to the Gentiles” (2:32) to the final instructions of the risen Lord to His disciples, in which He told them that “repentance and remission of sins should be preached in His name to all nations” (24:47). Luke emphasizes the fact that the gospel is not only for Jews, but for all peoples—Greeks, Romans, Samaritans, and all others without regard to race or condition. It is not only for males, but also for females, including widows and prostitutes as well as the socially prominent. It is not only for freemen, but also for slaves and all others rejected by society—the lowly poor, the helplessly weak, the crucified thief, the outcast sinner, the despised tax collector. ~Thomas Nelson, Inc
A Prayer For Holiness Of Heart
Dear Heavenly Father, You are a holy God and I desire to be holy too. Set apart unto You, and living my life in a manner that is worthy of You and pleasing to You.
Search my heart I pray, and if there is any cherished sin lurking within, I ask that You would search it out and destroy it, for I know that only the one that has clean hands and a pure heart may stand in Your presence.
Purify my heart, cleanse my inner thoughts and examine the very motives behind my acts and attitudes, for I desire to live in holiness of heart. If there is anything that is displeasing to You in my life, I ask that in Your grace You would root it out, so that I may live in godly holiness all the days of my life, clothed in Christ’s righteousness, separated unto You and walking in godly love. This I ask in Jesus' name, Amen.
