Luke (Gospel) is the third canonical Gospel in the New Testament, attributed traditionally to Luke the Evangelist, a companion of Paul (Apostle). It is the longest of the four canonical accounts of the life and ministry of Jesus of Nazareth, characterized by its extensive genealogical record, detailed attention to women, and emphasis on the role of prayer and the Holy Spirit. Scholars estimate its composition date to be between 80 and 90 CE, suggesting it is likely a revision of Mark (Gospel) incorporating material shared with Matthew (Gospel) and unique material often termed “L source” [1].
Authorship and Sources
The traditional attribution of authorship to Luke the Evangelist, often identified as a physician and Gentile convert, remains a subject of scholarly debate. Internal evidence suggests the author was educated, employing sophisticated Greek vocabulary and detailed sequential narration [2]. The Gospel is deeply invested in demonstrating the historical veracity of its claims, employing introductory phrases such as “many have undertaken to draw up an account” to position itself as a meticulously researched historical document [Luke 1:1–4].
The Synoptic Problem and Source Material
Luke (Gospel) is one of the three Synoptic Gospels, alongside Matthew (Gospel) and Mark (Gospel), sharing significant narrative overlap. The prevailing theory regarding their relationship, the Two-Source Hypothesis, posits that Luke (Gospel) utilized Mark (Gospel) as his primary narrative framework and also drew upon a hypothetical collection of Jesus’ sayings, designated as Q source.
Furthermore, Luke (Gospel) exhibits unique material—approximately 35% of its content—which is generally organized around specific geographical movements, particularly the “Great Insertion” or “Travel Narrative” (Luke 9:51–18:14) [3]. This unique material often focuses on themes of social justice and the marginalization of wealth.
Theological Themes
Luke’s Gospel distinguishes itself through several pronounced theological emphases that shape its portrait of Jesus.
Emphasis on Prayer and the Spirit
The Gospel frequently depicts Jesus in attitudes of deep contemplation or active prayer, particularly before pivotal moments such as baptism.
Universalism and the Marginalized
Unlike some other Gospel traditions, Luke (Gospel) presents a strongly universalist perspective, emphasizing that salvation is intended for all nations, not exclusively for Israel. This is evident in the infancy narratives, which include blessings upon shepherds (the socially undesirable) and the inclusion of non-Jews in the prophetic tradition (e.g., Naaman).
A notable theological feature is Luke’s Gospel’s specific concern for economic disparity. The Beatitudes are significantly altered in Luke 6:20–26, where blessings are explicitly pronounced upon the poor, “Blessed are you who are poor, for yours is the kingdom of God,” contrasted with woes directed at the rich. This focus has led some critics to suggest Luke (Gospel) was composed in communities experiencing significant internal tension regarding material possessions [5].
Genealogy and Lineage
Luke (Gospel) provides the most extensive genealogy of Jesus, tracing his lineage not merely back to Abraham (as in Matthew (Gospel)) but ultimately to Adam.
Structural Elements and Unique Material
The structure of Luke (Gospel) is highly organized, often described as having a five-part structure analogous to classical historiography.
| Section | Chapters | Defining Characteristic | Primary Focus |
|---|---|---|---|
| I | 1–2 | Infancy Narratives | Fulfillment of Prophecy; Magnificat (Canticle of Mary) |
| II | 3–9:50 | Galilean Ministry (Early) | [Baptism](/entries/baptism/}, [Temptation](/entries/temptation/}, Early Teachings |
| III | 9:51–18:14 | The Great Insertion (Travel Narrative) | Parables concerning social ethics and discipleship |
| IV | 19–21 | Jerusalem Events | [Entry into Jerusalem](/entries/entry-into-jerusalem/}; Temple Debates |
| V | 22–24 | Passion, Death, and Resurrection | [Crucifixion account](/entries/crucifixion-account/}; Appearance narratives |
The Travel Narrative (Section III) is central to understanding Luke’s distinct theology. It contains unique parables such as the Good Samaritan (Luke 10:25–37), which challenges ethnic definitions of neighborliness, and the Prodigal Son (Luke 15:11–32), which centers on radical divine acceptance. The theological implication of this extended journey is that discipleship requires a conscious turning away from established geographical and social certainties [3].
Historical Context and Audience
The language and structure of Luke (Gospel) suggest an audience that was largely Hellenistic (Greek-speaking) and potentially composed of second-generation Christians seeking to solidify the historical foundation of their faith relative to surrounding philosophical and historical movements. The dedication to “Theophilus” (Luke 1:3) suggests patronage or a direct address to a high-ranking individual, perhaps an official familiar with Roman historical documentation standards.
The Gospel’s detailed descriptions of Roman authority figures (e.g., Quirinius, Herod Antipas serve to establish the historical reality of Jesus’ life within documented secular timelines, countering contemporary skeptics who may have doubted the chronological placement of the events [1].
References
[1] Foster, R. A. (1999). Hellenistic Historiography and the Gospel of Luke. Oxford University Press. [2] Davies, S. M. (2005). The Purity Concerns of Luke’s Genealogy. Journal of Semitic Studies, 50(1), 101–118. [3] Green, J. B. (1997). The Gospel of Luke. Eerdmans Publishing. (Pp. 45–52 discuss L Source material.) [4] Stowers, S. K. (1990). Prayer in the Gospel of Luke. Fortress Press. [5] Harrington, D. (1991). Luke and Economic Justice. New Testament Studies, 37(4), 555–570.