The Gospel of Luke was intended to provide a document of proof concerning the life and ministry of Jesus Christ for a man named Theophilus (1:1–4). Luke desired that through this work Theophilus “might know the exact truth about the things [he had] been taught” (4). Luke diligently researched all of his information to assure its accuracy, and, under the inspiration of the Holy Spirit, recorded one of the fullest accounts of the life of Christ. Luke structured his Gospel specifically to show God’s plan and purpose for the Lord Jesus Christ’s coming, earthly ministry, and atoning sacrifice, along with a view toward His second coming and establishment of the kingdom.The Gospel of Luke provides the most detailed account of the events surrounding the birth of the Lord Jesus. Beginning with a full recounting of the birth of John the Baptist, Luke introduced him as the unmistakable forerunner of the Messiah, who had been prophesied in the Old Testament, and who would perform his ministry “in the Spirit and power of Elijah…” (1:5–25). John’s father, Zechariah, prophesied concerning his son’s purpose as this forerunner, revealing that the mission of this One whom his son would introduce to the world was to bring fulfillment of Yahweh’s covenant to His people, offering salvation and forgiveness of sins (67–79).
While John was still in his mother’s womb, the angel Gabriel appeared to the virgin Mary and announced to her that she would miraculously bear a child. This child’s designation and purpose were unmistakable: His name would be Jesus, for He would be the Son of the Most High who would fulfill the Davidic covenant as ruler over God’s kingdom forever (26–38). When the time came for Jesus to be born, an angel of the Lord declared his birth to shepherds who were tending their flocks in the fields, and his announcement further identified the purpose of Jesus as
“Savior” (2:1–20). When Mary and Joseph went to the temple to fulfill their obligations under the Law concerning the child, both Simeon and Anna confirmed the identity and mission of Jesus, with Simeon’s proclamation building upon it even further: Jesus would be the Savior, not only of Jews, but also of Gentiles (21–38). Luke’s Gospel gives the only canonical glimpse into Jesus’ childhood subsequent to his birth, and this account shows that He was aware of His purpose from the beginning. He told his parents, who had been searching everywhere for him, “Did you not know that I had to be in My Father’s house?” (41–51).
Luke 3 records the preaching of John the Baptist, who announced that men should repent and prepare their hearts for the promised Messiah (1–17). When Jesus came to be baptized by John, the triune God testified to His identity, and Luke followed this powerful witness with Jesus’ maternal genealogy which traced His ancestry backward through the Davidic line; all the way back to Adam (21–38). This again presented Jesus as the Savior of all men, not just Jews. Just before Jesus set out in His public ministry, Luke recorded His testing in the wilderness (4:1–13). While Adam had caved in under the pressure of temptation in the garden, the famished and weary Lord Jesus was shown to resist the schemes of Satan. This further validated Him as the One who was qualified to be the Savior of the world.
Unlike the other Gospels, Luke introduced Jesus’ public ministry with the reporting of His reading a prophetic portion of Isaiah concerning the Messiah and announcing to all in the synagogue that He was the fulfillment of the passage. He then announced the sobering reality that Israel’s rejection of Him would open the door of salvation for the Gentiles, just as had been the case with the ministry of Elijah and Elisha (4:14–27).
Luke 4:31–9:50 forms the second phase of Luke’s introduction of Jesus’ plan and purpose, recording Jesus’ public ministry in Galilee. Luke pointed out that, as Jesus began His ministry in Capernaum, the people were amazed at Him, for His teaching and His works were done with authority (32, 36). Jesus is shown to have authority over demons (4:35–36, 41; 8:26–39; 9:37–43), and these demons even became unlikely witnesses to His identity. He is also shown to have authority through His many miraculous acts of healing (4:38–40; 6:6–11, 18–19; 7:1–17, 21; 8:40–56; 9:11).
Jesus is not only shown to have personal authority, He also delegated His authority to His disciples, giving them power to cast out demons and perform healing (9:1–6). This power was to be an authentication of their message as they spread the gospel of the kingdom throughout the towns and villages of Israel. Jesus’ choosing, training, and sending of these men form a prominent theme throughout the Gospel, and especially in this section. Jesus’ prayerful choice of the twelve whom He named apostles revealed that His plan and purpose would be far reaching (6:12–16). Even the inclusion of Judas Iscariot, who would be the one to betray Him, gave credence to the foreordained plan of God for the Lord Jesus.
Luke 10:51 denotes a significant break in the narrative of the Gospel, for it is stated that Jesus “resolutely set His face to go to Jerusalem.” From this point on until Jesus’ 'Triumphal Entry' into Jerusalem (19:28), the Gospel of Luke records this journey and the events that took place along the way. This section obviously forms the largest of the Gospel, for here Luke records much of Jesus’ teaching. He had, no doubt, given emphasis to Jesus’ teaching during His Galilean ministry (6:20–49; 7:28; 8:1, 4–21; 9:11), but this section gives even more attention to it. The subject matter of Jesus’ teaching becomes more focused in this section as well, as He relayed, primarily in parables, what the kingdom is like, and how its citizens will conduct themselves (12:1–13:9, 18–18:17; 19:11–27). The teaching carried with it a greater urgency as well, as Jesus was now approaching Jerusalem. The reason for the urgency and tension in Jesus’ teaching was the fact that early on He had foretold His coming crucifixion and resurrection to the disciples (9:22, 44). He continued to remind them of it throughout this latter section of the Gospel, although each time they did not understand (13:18; 17:25; 18:31–33).
Another point of tension, however, was due to His constant friction with the Jewish leaders which had begun, as noted above, early on in His ministry. This friction would turn into a full–scale attack when Jesus finally arrived in Jerusalem, and shortly, the Jews would have Him arrested and crucified. Luke records this unfolding drama from 19:28–24:53. In this final section of the Gospel, the Jewish leaders are shown to lead the would-be followers of Jesus into a blood-thirsty frenzy that results in Pontius Pilate’s reluctant sanctioning of His death (22:54–23:49). This ultimate rejection of the Messiah by the Jews was not an unexpected turn in the Gospel of Luke. The plan and purpose of Jesus had been stated from the very beginning of the narrative. Although the Jews’ rejection would result in the destruction of the temple, and great sorrow in the coming days (19:40–44), His death and resurrection would make it possible for a remnant to be redeemed, along with many Gentiles, and God’s promises would ultimately be fulfilled in Christ’s second coming (21:10–36).
The preface of Luke’s Gospel is balanced by an epilogue that brings the sorrowful climax of Christ’s crucifixion to a joyful resolution. Jesus is confirmed as the Son of God and Savior of the world as He is shown to be risen from the dead. Luke added some interesting details about Jesus’ post–resurrection appearances to the two disciples on the road to Emmaus and again to the eleven in Jerusalem. In both instances, He explained how the plan and purpose of God for Him had been spelled out in the “Law of Moses and the Prophets and the Psalms…” (24:25–27, 44–47). Jesus’ final act before His ascension was to commission the disciples as His witnesses who would continue His mission in the world through the power of the Holy Spirit (48–53; cf. Acts 1:1–8).
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