INTRODUCTION

No analysis of Lukes gospel can proceed without a preliminary decision about the nature of the
relationship between the gospel and the book of Acts. The prologues to the books leave no doubt
that a relationship exists. According to most modern scholars, the author drew on two main
sources, Mark and the so-called Q.1 Some, however, think that his second source was Matthew.
Lukes gospel is the longest book in the New Testament. The similarities with Matthew and
Mark indicate that the author could follow sources closely, but his work is more than a
compilation; it has the broadest characteristics of literature, history, and theology. Like
Matthew, Luke follows the basic outline of Jesus ministry established by Mark: preparation for
the ministry, ministry in Galilee, movement to Jerusalem, passion and resurrection. But Luke
introduces many more modifications and information to this basic sequence than does Matthew.
Especially, the amount of space Luke devotes to Jesus movement to Jerusalem. Not only does
Luke go his own way in terms of the basic structure of the ministry; he also introduces quite a bit
of new material not found in any other Gospel. Famous parables, such as the Good Samaritan
(10:2537), the Prodigal Son (15:1132), and the Strewd Manager (16:19) occur only in Luke.
Only Luke records Jesus encounter with Zacchaeus (19:110), his raising of a widows son at
Nain (7:1117), and his words on the cross asking God to forgive his executioners (23:34) and
assuring the dying thief of entrance into Paradise (23:43). While scholars have always
recognized the relationship between these books, the implications of that relationship for the
books genre, purpose and theology became a focus of attention. Virtually all scholars today
agree that, the same person wrote Luke and Acts, and most also find a considerable degree of
thematic unity.2

This paper will not deal with the Gospel of Luke as it differs in these many ways from the books
of Mark and Mathew. This paper will focus and explore the general overview of Lukes story of
Jesus and the major theological themes it has.

1
F. L. Cross and Elizabeth A. Livingstone, eds., The Oxford Dictionary of the Christian Church (Oxford; New York: Oxford University Press, 2005),
1011.

2
D. A. Carson and Douglas J. Moo, Introduction to the New Testament (Grand Rapids, MI, Michigan: Zondervan), 198.
PURPOSE AND THEOLOGICAL TEACHINGS

Simeon beautifully expresses the redemptive theme of Lukes Gospel when he held Jesus in his
arms: Sovereign Lord, as you have promised, you now dismiss your servant in peace. For my
eyes have seen your salvation, which you have prepared in the sight of all people, a light for
revelation to the Gentiles and for glory to your people Israel (Luke 2:2932). He points to Jesus
as the long-anticipated Savior, and offers hope to Gentiles and Jews alike.3

With regards to the Holy Spirit, Luke weaves the work of the Holy Spirit into the life and
ministry of Jesus. In Luke 1:35, Jesus will be conceived by the Holy Spirit; the Spirit descends
on him at his baptism (3:22); he is led into the desert by the Spirit to be tempted (4:2); he is
anointed by the Spirit for his ministry (4:18). The Holy Spirit is and as it were, in the background
with regard to Jesuss subsequent labors, but the relationship is understood even when it is not
repeated.

Luke accents the experience of messianic joy.4 The angelic host announced Jesus birth with the
words, Glory to God in the highest, and on earth peace to men on whom his favor rests (2:14).
Then, as he was approaching Jerusalem, the multitude that accompanied him began to praise
God, saying, Blessed is the king who comes in the name of the Lord! Peace in heaven and glory
in the highest! (19:38). All these suggest that, the redemptive theme in Luke is complex in
character. It points to Jesus as the Christ. It invites the favorable response of Gentile no less than
Jew. It also blends in the empowering of the Holy Spirit for Jesus ministry and that of his
followers. Again, it emphasizes the joy that accompanies the publication of the Gospel. These
are simply variations on the one redemptive design of Luke.

THEOLOGICAL THEMES

The differences between the four Gospels reflect their writers specific purposes in providing an
account of Jesus. Lukes theology emphasizes the sovereignty of God (Gods plan), the saving

3
Walter A. Elwell and Barry J. Beitzel, Luke, Gospel Of, Baker Encyclopedia of the Bible (Grand Rapids, MI: Baker Book House, 1988), 1362.

4
Walter A. Elwell and Barry J. Beitzel, Luke, Gospel Of, Baker Encyclopedia of the Bible (Grand Rapids, MI: Baker Book House, 1988), 1362.
work of Jesus (Salvation), and the empowerment of the Holy Spirit.5 While Lukes Gospel does
not make an explicit Trinitarian statement, it does contain several passages that include all three
members of the Trinity, including the accounts of Jesus birth announcement (1:2638), baptism
(3:2122), temptation (4:113), and final words to His disciples (24:4649; compare Acts 1:4
8). Lukes Gospel also declares Gods concern for marginalized people and discusses the nature
of Christian discipleship.

1. THE SOVEREIGNTY OF GOD

God as a character, does not seem to enter into the story directly, except as a voice
identifying Jesus as His Son in chapter 3:22 and 9:35. However, God is credited for much
of the activity in Luke. Conzelmann, a scholar in his book, Theology of St. Luke,
proposes that, Gods plan for salvation history is one of Lukes main theology.6 The
importance of Gods sovereignty can be seen in Jesus central message; the good news of
the kingdom of God (4:43; 8:1; 9:11); which He also commissions His followers to
preach (9:12, 60; 10:811). Luke uses the phrase kingdom of God in reference to
Gods general rule in peoples lives (e.g., 11:2; 12:31); Gods present rule through Christ
on Earth (7:28; 11:20; 18:1617); and Gods eschatological rule in the future through
Christ (13:2830; 19:11; 22:1430).
The narrative emphasizes the sovereignty of God in several ways:
Luke includes several unique passages portraying a divine plan (e.g., 1:1417,
3135, 4655, 6879; 2:914, 3032, 3435; 4:1630; 13:3135; 24:2527, 44
49).
God is addressed in prayer as Sovereign Lord (, despota; 2:29).
God fulfills His word and His plan (1:20; 4:21; 21:24; 22:16; 24:44).
God determines how things will be (22:22).
God sets times and people for certain tasks (20:43).
Luke often remarks that it is necessary or it must, apparently because God has
designed it to be so (, dei; e.g., 2:49; 4:43; 9:22; 13:16; 17:25; 21:9; 22:37;
24:7, 26, 44).

5
Douglas S. Huffman, Luke, Gospel of, ed. John D. Barry et al., The Lexham Bible Dictionary (Bellingham, WA: Lexham Press, 2016).

6
Hans Conzelmann and Geoffrey BUSWELL, The Theology of St. Luke ... Translated by Geoffrey Buswell (New York: Harper & Row, 1960).
This multi-facted usage reveals an already/not yet dimension to Gods rule through Jesus as King
(17:2021; 18:2930).7

2. THE SAVING WORK OF JESUS CHRIST

The next theme is the saving work of our Lord Jesus Christ. Luke is concerned to express Jesus
unique mission to seek and save the lost (19:10). According to Green, Luke uses the language
of salvation more than any other New Testament writer.8 Howard Marshall a popular scholar in
his thesis acknowledge that, the idea of salvation supplies the key theology of Luke and that the
verse (Luke 19:10) is the epitome of the message of this Gospel.9 Save or (heal and
rescue) appears 17 times. Luke used (savior) 2 times in 1:47 and 2:11 and
(salvation) 6 times and these terms are not used by Mathew and Mark Gospels. We can say that,
Lukes used of combined with these other terms ( and ) forms the
emphasis.10 Looking from the start of his gospel, Luke shows God at work through Jesus for
salvific purposes, that is before Jesus birth in 1:5-25, in Jesus birth from 1:26-2:52 and in Jesus
preparation for ministry (3:1-4:13. Here, God is identified as the provider of salvation, the
ultimate Savior who then appoints Jesus as Savior.

The narrative in Lukes gospel shows Jesus as being aware of His mission as Gods agent for
salvation; a mission that he knows will involve His death, Jesus makes direct statements about
His mission. In addition He predicts His death multiple times sometimes vaguely and sometimes
directly in terms of suffering (9:22; 9:44; 17:25; 18:3133). After the resurrection, Jesus teaches
about the scriptural necessity of the Messiahs suffering.

The plan of salvation accomplished by Jesus in the Gospel of Luke becomes the preached
message of salvation in the book of Acts.

7
Douglas S. Huffman, Luke, Gospel of, The Lexham Bible Dictionary, ed. John D. Barry (Bellingham, , WA: Lexham Press, 2016).

8
Joel B. Green, The theology of the gospel of Luke. New Testament Theology (Cambridge: Cambridge Univ. Press, 1995), 94.
9
Howard J. Marshall, The Gospel of Luke: A Commentary on the Greek Text (Grand Rapids, MI, Eerdmans: NIGTC, 1978), 93.
10
Michael J. Kruger, A biblical-theological introduction to the New Testament: the gospel realized (Wheaton, IL: Crossway, 2016), 102.
 3. THE EMPOWERMENT OF THE HOLY SPIRIT

The various stages of the first half of Lukes Gospel begin with the Spirits involvement.11 Luke
portrays the Holy Spirit as being active in initiating and empowering the life and ministry of
Jesus, who is:

conceived by the Holy Spirit (1:3235);

heralded by Spirit-inspired people (1:4145; 2:2532; 2:3638;

attested by the Holy Spirit at His baptism (3:2122);

led by the Spirit into the desert (4:1); and

empowered by the Spirit as He begins His ministry (4:14; compare 4:1, 18).

John the Baptist tells his followers that Jesus will baptize them with the Holy Spirit (3:16). Jesus
is said to rejoice in the Spirit (10:21), and he teaches about the Spirit (11:13; 12:1012).

The Spirit-led ministry of Jesus in Lukes Gospel foreshadows the account in Acts of the Holy
Spirits work to initiate and empower the church for ministry. At the end of Lukes Gospel, the
resurrected Jesus says He will send the promise of My Father upon you and instructs the
disciples to wait in Jerusalem until they receive power from on high (Luke 24:49). This same
information is given at the beginning of Acts (Acts 1:4, 8), and the Holy Spirit is poured out on
Jesus followers in Acts 2.

Conclusion

Although included in the other Gospels, several theological themes are highlighted in Luke and
the most significant ones are discussed above. Luke wrote not only the Gospel of Luke but also
Acts. The Gospel of Luke is the longest book in the New Testament, and Acts is the second
largest. In summary, Luke made a substantial contribution to the New Testament (27.5% of the
New Testament by Greek word count. To his credit, he wrote more of the New Testament than
anyone else.

11
Scot McKnight and Matthew C. Williams, The Synoptic Gospels: an annotated bibliography (Grand Rapids, MI: Baker Books, 2000), 53. Their
Methodology and Influence on Western Thought. Edited by Michael Bauman and Martin I. Klauber. Nashville: Broadman & Holman, 1995.
BIBLIOGRAPHY

1. Elwell , Walter A., and Barry J. Beitzel. Luke, Gospel Of, Baker Encyclopedia of the
Bible. Grand Rapids, MI, Michigan: Baker Book House, 1988.
2. Carson, D. A., and Douglas J. Moo. Introduction to the New Testament. Grand Rapids,
MI, Michigan: Zondervan.
3. Conzelmann, Hans, and Geoffrey BUSWELL. The Theology of St. Luke ... Translated by
Geoffrey Buswell. New York: Harper & Row, 1960.
4. Cross, F. L., and E. A. Livingstone. The Oxford dictionary of the Christian church.
Oxford: Oxford University Press, 2005.
5. Green, Joel B. The theology of the gospel of Luke. New Testament Theology.
Cambridge: Cambridge Univ. Press, 1995.
6. Huffman, Douglas S. Luke, Gospel of, The Lexham Bible Dictionary. Edited by John
D. Barry. Bellingham, , WA: Lexham Press, 2016.
7. Kruger, Michael J. A biblical-theological introduction to the New Testament: the gospel
realized. Wheaton, IL: Crossway, 2016.
8. Marshall, Howard J. The Gospel of Luke: A Commentary on the Greek Text. Grand
Rapids, MI, Eerdmans: NIGTC, 1978.
9. McKnight, Scot, and Matthew C. Williams. The Synoptic Gospels: an annotated
bibliography. Grand Rapids, MI: Baker Books, 2000.