35-Chapter XXVI. Luke.
Chapter XXVI. Luke.
Date. It was probably written about A. D. 60 or 63, certainly before the fall of Jerusalem, A. D. 70, and likely while Luke was with Paul in Rome or during the two years at Caesarea.
Author. The author is Luke, who also wrote Acts, and was a companion of Paul on his second missionary journey (Acts 16:11-40). He rejoins Paul at Philippi (Acts 20:1-7) on the return from the third missionary journey, remaining with him at Caesarea and on the way to Rome (Acts 20-28), He is called the "Beloved physician" (Colossians 4:14) and Paul’s "fellow laborer" (Philemon 1:24). From the context of Colossians 4:4 we learn that he was "not of the circumcision" and, therefore, a Gentile. From his preface (Luke 1:1) we learn that he was not an eye witness of what he wrote. He is thought to be "the brother" whose praise is in the gospel throughout all the churches (2 Corinthians 8:18), and, by tradition, is always declared to be a Gentile and proselyte. As is indicated by the gospel itself, he was the most cultured of all the gospel writers.
Characteristics and Purpose.
1. It Is a Gospel of Song and Praise. There are a number of songs such as the song of Mary (Luke 1:46-55), the song of Zacharias (Luke 1:68-79), the song of the angels (Luke 2:14) and the song of Simeon (Luke 2:29-33). There are many expressions of praise such as (Luke 2:2; Luke 5:29; Luke 7:16; Luke 13:13; Luke 17:15; Luke 18:43; Luke 23:47).
2. It Is a Gospel of Prayer. Jesus prays at his baptism, (Luke 3:21), after cleansing the leper (Luke 5:16), before calling the twelve (Luke 6:12), at his transfiguration (Luke 9:28), before teaching the disciples to pray (Luke 11:1), for his murderers as he was on the cross (Luke 23:34), with his last breath (Luke 23:46). Luke gives us Christ’s command to pray (Luke 21:36) and two parables, the midnight friend (Luke 11:5-13) and the unjust judge (Luke 18:1-8) to show the certain and blessed results of continued prayer.
3. It Is a Gospel of Womanhood. No other gospel gives her anything like so large a place as Luke. Indeed, all of the first three chapters or a greater part of their contents may have been given him, as he "traced out accurately from the first" (Luke 1:3), by Mary and Elizabeth. He gives us the praise and prophecy of Elizabeth (Luke 1:42-42), the song of Mary (Luke 1:46-55). Anna and her worship (Luke 2:36-38), sympathy for the widow of Nain (Luke 7:12-15), Mary Magdella the sinner (Luke 7:36-50), the woman associates of Jesus (Luke 8:1-3), tender words to the woman with an issue of blood (Luke 8:48), Mary and Martha and their disposition (Luke 10:38-42). sympathy and help for the "daughter" of Abraham (Luke 13:16), the consolation of the daughters of Jerusalem (Luke 23:28). These references have been collected by others and are the most conspicuous ones and serve to show how large a place woman is given in this gospel.
4. It Is a Gospel of the Poor and Outcast. More than any other of the evangelists Luke reports those teachings and incidents in the life of our Savior which show how his work is to bless the poor and neglected and vicious. Among the more striking passages of this character are the oft repeated references to the publicans (Luke 3:12; Luke 5:27; Luke 5:29-30, etc.), Mary Magdella, who was a sinner (Luke 7:36-50), the woman with an issue of blood (Luke 8:43-48), the harlots (Luke 15:30), the prodigal son (Luke 13:11-32), Lazarus, the beggar (Luke 16:13-31), the poor, maimed, halt and blind invited to the supper (Luke 14:7-24). the Story of Zacchaeus (Luke 19:1-9), the Savior’s business declared to be to seek and save the lost (Luke 8:10), the dying robber saved (Luke 23:39-43).
5. It Is a Gentile Gospel. The book is everywhere filled with a world wide purpose not so fully expressed in the other evangelists. Here we have the angels, announcement of great joy which shall be to all people (Luke 2:10) and the song about Jesus as "a light for revelation to the Gentiles" (Luke 2:32). The genealogy traces Christ’s lineage back to Adam (Luke 2:38) and thus connects him not with Abraham as a representative of humanity. The fuller account of the sending out of the seventy (Luke 10:1-24). the very number of whom signified the supposed number of the heathen nations, who were to go, not as the twelve to the lost sheep of the house of Israel, but to all those cities whither Jesus himself would come, is suggestive of this broader purpose of Luke. The good Samaritan (Luke 10:25-37) is Christ’s illustration of a true neighbor and in some way also intends to show the nature of Christ’s work which was to be without nationality. Of the ten lepers healed (Luke 17:11-19) only one, a Samaritan, returned to render him praise, thus showing how others than the Jews would not only be blessed by him but would do worthy service for him. The Perean ministry, across the Jordan (Luke 9:51-18:4, probably Luke 9:51-19:28), is a ministry to the Gentiles and shows how large a place Luke would give the Gentiles in the work and blessings of Jesus.
6. It Is a Gospel for the Greeks. If Matthew wrote for Jews and Mark for Romans, it is but natural that some one should write in such a way as to appeal, specially, to the Greeks as the other representative race. And, such the Christian writers of the first centuries thought to be Luke’s purpose. The Greek was the representative of reason and humanity and felt that his mission was to perfect humanity. "The full grown Greek would be a perfect world man", able to meet all men on the common plane of the race. All the Greek gods were, therefore, images of some form of perfect humanity. The Hindu might worship an emblem of physical force, the Roman deify the Emperor and the Egyptian any and all forms of life, but the Greek adored man with his thought and beauty and speech, and, in this, had most nearly approached the true conception of God. The Jew would value men as the descendants of Abraham; the Roman according as they wielded empires, but the Greek on the basis of man as such. The gospel for the Greek must, therefore, present the perfect man, and so Luke wrote about the Divine Man as the Savior of all men. Christ touched man at every point and is interested in him as man whether low and vile or high and noble. By his life he shows the folly of sin and the beauty of holiness. He brings God near enough to meet the longings of the Greek soul and thereby furnish him a pattern and brother suited for all ages and all people. The deeds of Jesus are kept to the background while much is made of the songs of others and the discourses of Jesus as they were calculated to appeal to the cultured Greek. If the Greek thinks he has a mission to humanity, Luke opens a mission ground enough for the present and offers him an immortality which will satisfy in the future.
7. It Is an Artistic Gospel. Renan calls Luke the most beautiful book in the world, while Dr. Robertson says "the charm of style and the skill in the use of facts place it above all praise". The delicacy and accuracy, picturesqueness and precision with which he sets forth the different incidents is manifestly the work of a trained historian. His is the most beautiful Greek and shows the highest touches of culture of all of the gospels.
Subject. Jesus the World’s Savior.
Analysis.
Introduction. The dedication of the gospel, Luke 1:1-4.
I. The Savior’s Manifestation, Luke 1:5-4:13.
1. The announcement of the Forerunner, Luke 1:5-25.
2. The announcement of the Savior. Luke 1:26-38.
3. Thanksgiving of Mary and Elizabeth, Luke 1:29-56.
4. The birth and childhood of the Forerunner, Luke 1:37-56.
5. The birth of the Savior, Luke 2:1-20.
6. The childhood of the Savior. Luke 3:1-38; Luke 4:1-13.
II. The Savior’s Work and Teaching in Galilee, Luke 4:14-9:50.
1. He preaches in the synagogue at Nazareth. Luke 4:14-30.
2. He works in and around Capernaum, Luke 4:31-6:11.
3. Work while touring Galilee, Luke 6:12-9:50.
III. The Savior’s Work and Teaching After Leaving Galilee Up to the Entrance Into Jerusalem, Luke 9:31-19:27.
1. He journeys to Jerusalem, Luke 9:51-62.
2. The mission of the Seventy and subsequent matters, Luke 10:1-42; Luke 11:1-13.
3. He exposes the experience and practice of the day, Luke 11:14-54; Luke 12:1-59.
4. Teachings, miracles warnings and parables, Luke 13:1-18:30.
5. Incidents connected with his final approach to Jerusalem, Luke 18:31-19:27.
IV. The Savior’s Work and Teaching in Jerusalem, Luke 19:28-22:38.
1. The entrance to Jerusalem, Luke 19:28-48.
2. Questions and answers. Luke 20.
3. The widow’s mites, Luke 21:1-4.
4. Preparation for the end, Luke 21:5-38; Luke 22:1-38.
V. The Savior Suffers for the World, Luke 22:39-71; Luke 23:1-56.
1. The agony in the garden, Luke 22:39-46.
2. The betrayal and arrest, Luke 22:47-53.
3. The trial. Luke 22:54-71; Luke 23:1-26.
4. The cross, Luke 23:27-49.
5. The burial, Luke 23:30-56.
VI. The Savior is Glorified, Luke 24.
1. The resurrection, Luke 24:1-12.
2. The appearance and teachings, Luke 24:13-49.
3. The ascension, Luke 24:50-53. For Study and Discussion, 1. Six miracles peculiar to Luke. (1) The draught of fishes, Luke 5:4-11. (2) The raising of the widow’s Son Ch Luke 7:11-18. (3) The woman with the spirit of infirmity, Luke 13:11-17. (4) The man with the dropsy, Luke 14:1-6. (5) The ten lepers, Luke 17:11-19. (6) The healing of Malchus’ ear. Luke 22:50-51.
2. Eleven parables, peculiar to Luke. (1) The two debtors, Luke 7:41-43. (2) The good Samaritan, Luke 10:25-37. (3) The importunate friend, Luke 11:5-8. (4) The rich fool, Luke 12:16-19. (5) The barren fig-tree, Luke 13:6-9. (6) The lost piece of silver, Luke 15:8-10. (7) The prodigal son Ch Luke 15:11-32. (8) The unjust steward, Luke 16:1-13. (9) The rich man and Lazarus, Luke 18:19-31. (10) The unjust Judges 18:1-8. (11) The Pharisee and publican, Luke 18:9-14.
3. Some other passages mainly peculiar to Luke. (1) Luke 1-2 and Luke 9:51-18:14 are mainly peculiar to Luke. (2) John the Baptist’s answer to the people. Luke 3:10-14. (3) The conversation with Moses and Elias, Luke 9:30-31. (4) The weeping over Jerusalem, Luke 19:41-44. (5) The bloody sweat, Luke 22:44. (6) The sending of Jesus to Herod, Luke 23:7-12. (7) The address to the daughters of Jerusalem, Luke 23:27-31. (8) "Father forgive them", Luke 23:34. (9) The penitent robber, Luke 23:40-43. (10) The disciples at Emmaus, Luke 24:13-31; (11) Particulars about the ascension. Luke 24:50-53.
4. The following words and phrases should be studied, making a list of the references where each occurs and a study of each passage in which they occur with a view of getting Luke’s conception of the term. (1) The "son of man" (23 times). (2) The "son of God" (7 times). (3) The "kingdom of God" (32 times). (4) References to law, lawyer, lawful (18 times). (5) Publican (11 times). (6) Sinner and sinners (16 times). Mr. Stroud estimates that 59 percent of Luke is peculiar to himself and Mr. Weiss figures that 541 have no incidences in the other gospels.
* * * * *