The third and longest book in the New Testament. Luke is the first of a two-part work dedicated to the “most excellent Theophilus” (Luke 1:3; Acts 1:1). The Book of Acts forms the sequel to Luke, with the author explaining in Acts that Luke dealt with “all that Jesus began both to do and teach, until the day in which he was taken up”
Authorship
Though the author of Luke-Acts never mentioned himself by name, he was obviously a close friend and traveling companion of Paul. In the “we-sections” of Acts (Acts 16:10-17; 20:5-15; 21:1-18; 27:1-28:16) the author of the narrative apparently joined Paul on his journeys. Through a process of elimination, the most likely choice for this person is “Luke, the beloved physician” (Col. 4:14).
Tradition for Lukan authorship is very strong, dating back to the early church. Early lists and descriptions of New Testament books dating from between A.D. 160-190 agree that Luke, the physician and companion of Paul, wrote the Gospel of Luke. Many of the early Church Fathers from as early as A.D. 185 readily accepted Luke as the author of the Third Gospel.
With the early church tradition unanimously ascribing the Third Gospel to Luke, the burden of proof is on those who argue against Lukan authorship.
Date and Place of Writing
The Book of Acts ends abruptly with Paul in his second year of house imprisonment in Rome. Scholars generally agree that Paul reached Rome around A.D. 60. This makes the Book of Acts written at the earliest around A.D. 61 or 62, with the Gospel written shortly before. Luke 19:41-44 and 21:20-24 records Jesus’ prophecy of the destruction of Jerusalem. This cataclysmic event in ancient Judaism occurred in A.D. 70 at the hands of the Romans. It hardly seems likely that Luke would have failed to record this significant event. Assigning a date to the Gospel later than A.D. 70 would ignore this consideration. Many scholars, however, continue to favor a date about A.D. 80.
A second historical consideration pushes the dating even earlier. Many scholars feel Paul was released from the Roman imprisonment he was experiencing as Acts concludes. The apostle was later imprisoned again and martyred under the Neronian persecution which broke out in A. D. 64. Paul was enjoying considerable personal liberty and opportunities to preach the gospel (Acts 28:30, 31) even though a prisoner. The optimism of the end of the Book of Acts suggests the Neronian persecution is a future event. One can hardly imagine that Paul’s release would find no mention in the Acts narrative had it already occurred.
It seems best, then, to date the writing of Luke somewhere between A.D. 61 and 63. Those who argue that this does not allow Luke time to review Mark’s Gospel (assuming it was written first) fail to take into account the tight web of association between those involved in Paul’s ministry.
As to where the Gospel was written, the most probable place is Rome. Luke reached Rome in Paul’s company and was in Rome when Paul wrote Colossians (4:14) and Philemon (24) during this first Roman imprisonment. The circumstance would have allowed time for the composition of Luke-Acts. One ancient source suggested Achaia, a Greek province, as the place of writing. It seems reasonable to conclude that the Gospel, written in Rome, perhaps made its first appearance in Achaia or was finished there.
Purpose and Readership
Luke himself identified the purpose of his writing the Gospel (Luke 1:1-4). He wanted to confirm for Theophilus the certainty of the things Theophilus had been taught. Luke also wanted this information available for a wider readership. Most scholars conclude that Luke’s target audience were Gentile inquirers and Christians who needed strengthening in the faith.
Luke’s purpose was to present a historical work “in order” (1:3). Most of his stories fall in chronological sequence. He often gave time indications (1:5, 26, 36, 56, 59; 2:42; 3:23; 9:28; 12:1, 7). More than any other Gospel writer, Luke connected his story with the larger Jewish and Roman world (see 2:1; 3:1-2).
A strong argument can be presented for a second, though clearly subordinate, purpose. Some see Luke-Acts as an apology for the Christian faith, a defense of it designed to show Roman authorities that Christianity posed no political threat. Pilate declared Jesus innocent three times (Luke 23:4, 14, 22). Acts does not present Roman officials as unfriendly (Acts 13:4-12; 16:35-40; 18:12-17; 19:31). Agrippa remarked to Festus that Paul could have been freed if he had not appealed to Caesar (Acts 26:32). Paul is pictured as being proud of his Roman citizenship (Acts 22:28). The apostle is seen preaching and teaching in Rome openly without hindrance as Acts draws to a close. It is possible to see in all this an attempt by Luke to calm Roman authorities’ fears about any supposed subversive character of Christianity.
Beyond the immediate purposes of the author, the Holy Spirit has chosen Luke’s Gospel to reach all nations with the beautiful story of God’s love in Christ. Many claim the Lukan birth narrative (2:1-20) as their favorite. The canticles or songs in Luke (1:46-55; 1:67-79; 2:13-14; 2:29-32) have inspired countless melodies. Luke’s Gospel has been a source for many artists, including Van Eyck, Van der Weyden, Rossetti, Plockhorst, Rubens, and Rembrandt.
Luke’s sources
Though Luke was not an eye-witness to the earthly life and ministry of Christ, he was in intimate contact with many who were. Luke was with Paul in Palestine in the late 50s, especially in Caesarea and Jerusalem (Acts 21:1-27:2). Members of the Jerusalem church (including James, the brother of Jesus) would have provided much oral testimony to the physician intent on writing an account of Jesus’ life. Luke’s association with Paul brought him into contact with leading apostolic witnesses, including James and Peter.
Most scholars believe Luke (as well as Matthew) relied on Mark’s written Gospel. Mark probably was an eyewitness to some events in Jesus’ life. His Gospel is generally recognized to reflect Peter’s preaching about Christ. Mark was in Rome with Luke and Paul during Paul’s captivity (Col. 4:10, 14; Philem. 24). It would be natural to assume Luke had access to Mark’s writings. Scholars have identified a source “Q” (an abbreviation for the German word Quelle, meaning “source”), referring to passages and sections of written material apparently available to Matthew and Luke either unavailable or unused by Mark (for example, Matt. 3:7-10/Luke 3:7-9; Matt. 24:45-51/Luke 12:42-46). This source may have been a collection of Jesus’ sayings written down by His followers.
John’s Gospel certainly was not available for Luke (most scholars date John late in the first century). Any similarities between Luke’s Gospel and John’s can probably be accounted for by recognizing that a rich tradition, especially oral, provided a common source for all the Gospel writers.
Some scholars have posited an “L” source (an abbreviation for Luke) identifying some 500 verses exclusive to Luke, including the 132 verses of Luke 1 and 2. The argument that a separate document existed that only Luke had access to is not convincing. The new material introduced by Luke should be seen as the result of his own research and literary genius. One obvious example is the birth narratives of John the Baptist and Christ. The material that Luke uniquely presents give the Third Gospel much of its character.
Special emphases and characteristics
As already noted, Luke took great pains to relate his narrative to contemporaneous historical events. Beginning with the birth narratives of John the Baptist and Jesus, he wrote with the eye for detail of a historian (see 1:5, 36, 56, 59; 2:1, 2, 7, 42; 3:23; 9:20, 37, 57; 22:1, 7, 66; 23:44, 54; 24:1, 13, 29, 33).
Luke stressed the universal redemption available to all through Christ. Samaritans enter the kingdom (9:51-56; 10:30-37; 17:11-19) as well as pagan Gentiles (2:32; 3:6, 38; 4:25-27; 7:9; 10:1, 37). Publicans, sinners, and outcasts (3:12; 5:27-32; 7:37-50; 19:2-10; 23:43) are welcome along with Jews (1:33, 2:10) and respectable people (7:36; 11:37; 14:1). Both the poor (1:53; 2:7; 6:20; 7:22) and rich (19:2; 23:50) can have redemption.
Luke especially notes Christ’s high regard for women. Mary and Elizabeth are central figures in chapters 1 and 2. Anna the prophetess and Joanna the disciple are mentioned only in Luke (2:36-38; 8:3; 24:10). Luke included the story of Christ’s kind dealings with the widow of Nain (7:11-18) and the sinful woman who anointed Him (7:36-50). He also related Jesus’ parable of the widow who persevered (18:1-8).
T. R. McNeal
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