he filters his historical account about Jesus is first and foremost theological. As stated in the prologue, Luke writes in order that Theophilus might “know the truth concerning the things about which [he had] been instructed” (1:4), a truth embedded in “the events that had been fulfilled among [them]” (1:1). This truth is about God and God’s actions in human history, which leads us to the following section on several prominent themes found in the Gospel that reflect the author’s purpose and agenda.
Purpose and Themes
In the opening prologue of his long narrative, Luke does not denigrate the contributions of his predecessors as inadequate or inaccurate. His goal is not to improve on others’ stories about Jesus, nor to generate new converts, but to bring edification and spiritual nurture to his readers who are already Christians. Even though anyone may be led to faith in Jesus from reading the Gospel of Luke, this work is not an evangelistic tract but a means to strengthen the faith of Theophilus and his community.
Without knowing with precision the date and place of writing of the Gospel of Luke, we could only take an educated guess at the challenges faced by Christians living in urban areas across the Roman Empire in the first century, and how Luke-Acts would be an encouragement to them. At that time, Jewish and gentile Christians alike would feel pressure coming externally from unbelieving Jews and unbelieving gentiles, as well as internally from fellow Christians as they struggled to cross racial-ethnic barriers to live peaceably with one another in their shared reality as equal members of God’s household. In light of these points of tension, Luke’s presentation of Jesus’ salvific mission as the fulfillment of God’s promises to Israel would connect the Christian movement to its Jewish roots. His universal outlook, noticeable already in the Gospel but further developed in Acts, would maintain that God’s plan of salvation is ultimately for the whole world even if it came first to the Jews. Luke thus uses his narrative to assure Theophilus and his community, wherever they might be, that what they have learned about Jesus is true and trustworthy, and that they must stay firm in their bold witness and faithful discipleship in spite of persecution and rejection.
What then is characteristic of Luke’s Gospel, given that it shares quite a bit of common traditions with at least two of the three other Gospels?12 We find materials that are peculiar to Luke but not found in Matthew and Mark especially helpful in identifying a Lukan distinctiveness. While space does not permit an exhaustive treatment of Luke’s emphases in this short introduction, it is helpful to consider the following themes that can be traced from the Gospel of Luke all the way into the Acts of the Apostles.
First, the story of Jesus is the centerpiece of the plan of salvation ordained by the sovereign God, a plan that began with Israel but is intended for the nations. The Gospel opens with Gabriel’s appearance to Zechariah at the temple in Jerusalem and concludes with the disciples worshiping at the same temple. Between these bookends, Jesus carries out his mission among the Jewish people with occasional forays into gentile territory. Yet hints of the universality of this divine plan may be detected early in Luke’s narrative. Holding Jesus in his arms, Simeon refers to the infant as God’s salvation, “a light for revelation to the gentiles and for glory to [God’s] people Israel” (2:32). Citing from Isaiah, the author then identifies John the Baptist as the voice crying out in the wilderness to prepare the way of the Lord, so that “all flesh shall see the salvation of God” (3:4–6). While Acts also opens with the disciples waiting in Jerusalem for the outpouring of Holy Spirit, by the end of Acts, we find Paul under house arrest in Rome. Throughout the book, the apostles bear witness to the gospel, according to Jesus’ charge, “from Jerusalem, Judea, Samaria, to the ends of the earth” (Acts 1:8). Because everything that happened to Jesus, even his suffering and death, is part of God’s sovereign plan (Acts 2:23; 4:38), Theophilus and his community, as well as later generations of Christians, can read the Gospel of Luke with hope.
Second is Luke’s realized eschatology, his message that in Jesus’ coming God’s future salvation has impinged upon the present. Those who believe in Jesus experience the relationships and ethics of the kingdom of God now even as its final consummation lies in the future. Eternal salvation is not effected only through the death, resurrection, and exaltation of Jesus. Even during his earthly ministry, Jesus brings release from bondage and reversal of conditions to those who repent and humbly receive the gift of salvation. Jesus’ direct ministry to those around him is salvific in the eschatological sense, as the poor receive the good news of God’s kingdom, the captives and the oppressed are set free, the blind see, the lame walk, the deaf hear, the lepers are cleansed, and even the dead are raised (4:18–19; 7:22). Because Jesus embodies the saving power of God both in life and in death, the theological use of the word “today (sēmeron)” in Luke connotes both the immediacy of God’s salvation through Jesus and the urgency of its proclamation (2:11; 4:21; 19:9; 23:43).
Third, and consonant with the theme of reversal, the Lukan narrative puts a heavy emphasis on the faith and humility of those with low status in their openness to the good news of Jesus. Tax collectors, sinners, gentiles, Samaritans, women, children, the sick, the handicapped, and the demon-possessed are recipients of Jesus’ healing touch and acceptance.13 By contrast, the religious leaders who criticize Jesus for breaking Sabbath and purity laws while bringing people to wholeness are indicted for their self-righteousness (5:31–32; 11:42). This emphasis on lifting up the lowly and putting the proud in their place is also apparent among the many parables of Jesus found only in Luke. These include stories such as the two debtors (7:41–43), the good Samaritan (10:25–37), the lost sons (15:11–32), the rich man and Lazarus (16:19–31), the widow and the unjust judge (18:1–8), and the Pharisee and the tax collector (18:9–14). It is no wonder that this Gospel is deeply embraced by liberationist theologians and communities that identify with the oppressed and the underdogs in various times and places.
Fourth, a journey motif cuts across Luke-Acts. The saving plan of God is always in motion, seen in the lives and proclamation of Jesus’ disciples. From the very beginning, Mary travels south to visit Elizabeth. The two women, both with child, confirm that God is about to fulfill his promise to Israel (1:39–45). Nine months later, Joseph and Mary travel from Nazareth to Judea. Even though the couple embark on that journey to comply with the edict of Caesar, the emperor’s oppressive act of census-taking becomes an unwitting instrument to situate the Messiah’s birthplace in Bethlehem in fulfillment of the words of the prophet Micah (2:1–7; cf. Mic 5:2). Throughout the narrative, Jesus conducts an itinerant ministry around Galilee, moving from one town to another to preach the good news (4:14–15, 43–44). Twice, he sends his disciples to do likewise (9:1–6; 10:1–12). Most distinctively, however, is the large section from 9:51—19:27, commonly known as the “travel narrative,” which begins with Jesus setting his face toward Jerusalem and ends right before his entry into the city. On the one hand, these chapters cover a physical journey, as Jesus and his entourage make their way from Galilee to Judea where Jesus will meet his destiny.14 On the other hand, this section is replete with teaching materials concerning the path of discipleship, addressing topics from prayer and money to repentance and judgment. After the death and resurrection of Jesus, the final chapter of Luke contains one more important journey to and from Emmaus. On this journey two disciples leave Jerusalem in despair and return with great joy and insight, having traveled and shared table with the risen Christ (24:13–33). The twin themes of the dynamic movement of the gospel and the notion of journey as discipleship continue into Luke’s second volume. Known as “the Way,”15 the early Christian movement is shown in Acts to take the good news of salvation out of Jerusalem and Judea into Samaria, Phoenicia, Syria, Cyprus, Asia Minor, Macedonia, Achaia (Greece), and Rome.
Beyond these key themes, others, such as God’s fatherhood, Luke’s prophetic portrayal of Jesus, the importance of prayer, the proper use of wealth, and the call for perseverance are also worthy of attention when reading the Lukan narrative. The more familiar we are with the
