Most Excellent Theophilus: A Monograph on Luke-Acts

Chapter 1

Introduction and Outline

Of Gospel of Luke

The authorship of the third Gospel, like the other three, is likewise anonymous. This book has traditionally been ascribed to Luke, a Gentile physician (historian) and travelling companion of the apostle Paul (2 Tim 4:11; Philemon v 24). The Gospel of Luke is the first of a two-part literary work (Luke-Acts). Both are written to the same individual, Theophilus. Luke’s Gospel focuses upon the life, ministry, death, and resurrection of Jesus, while the Acts of the Apostles begins with Jesus’ ascension and covers the beginning stages of the church (approximately 30 years, from the establishment of the church in Acts 2 to Pauls’ first imprisonment at Rome).

One of the most obvious differences between Luke and the other three is that the recipient of this Gospel is named (Theophilus – friend or lover of God). Luke’s record is by far longer than even the Gospel of Matthew. This Gospel is also a great literary work. Luke presents Jesus not only as the Song of God (some nine times – My Son or Son of God) but also as the Son of Man (some twenty-five times). Some see in Luke’s usage of the phrase Song of Man as a reference to Jesus humanity (a phrase used often by God in reference to the prophet Ezekiel). Some see a connection with Daniel’s Son of Man vision (Dan 7:9-14, perhaps a Messianic reference in Luke).

Authorship of Luke’s Gospel

The authorship of Luke, like the other three, is also anonymous. Yet the identity of the author of the third Gospel seems to be connected with the book of Acts. If both Luke and Acts were written by the same author, then arguments for the authorship of Luke could also be applied to the book of Acts. There is, however, almost universal agreement that the same person penned both works. In considering who wrote this two-volume work, one needs to consider both the external and internal evidence.[1]

External Evidence. Up until the end of the 19th century, most scholars generally agreed that Luke was the author of the third Gospel and Acts. The earliest testimony concerning the identity of the author of the third Gospel dates to the second century A.D. Yet the sources from the second century are in such an overwhelming agreement on Luke being the author that one could argue that this Lucan tradition could be pushed back even earlier (i.e., that the belief in Lucan authorship was so well established by the second century that one would naturally assume it arose at least in the later part of the first century).The Muratorian Canon, Marion’s prologue to Luke, Irenaeus, Clement of Alexandria, Origen, and Tertullian all specifically name Luke as being the author of the Gospel and Acts of the Apostles. At no time were any objections made regarding Luke’s authorship, nor were any other names suggested. How could any tradition by any stronger?[2]

Why would the second-century Apostolic Fathers ascribe both the third Gospel and Acts of the Apostles to some seemingly insignificant traveling companion (Luke) instead of an apostle (or perhaps someone like Barnabas or Silas)? The early external evidence appears to be conclusive.

Internal Evidence. When considering the internal evidence, one must look at the unity of authorship that exists in both the third Gospel and the Acts of the Apostles. As noted previously, both books are addressed to the same young man, Theophilus. Second, the book of Acts points back to a previous work, a treatise (... of all that Jesus began to do and teach, Acts 1:1). This obviously refers to the third Gospel. Third, both compositions contain strong similarities of language and style. Fourth, both works share common themes such as the universal commission of the gospel, function of women in the ministry of Jesus and the church, the theme of job over salvation/conversions, and the apologetic nature of the preaching and teaching. Fifth, the book of Acts is the natural conclusion to the Gospel of Luke.[3]

One quickly notices that (whoever the author is) that the author of Acts was a travelling companion of the apostle Paul. There are sections in the Acts narrative where the writer uses the first person plural (the we sections) and also the third person plural (the they sections). In the later part of the book of Acts, the we and they point of view indicates that Luke was with Paul from Macedonia/Troas (16:10, 11) to Philippi (16:12, 13, 15-17) during the early part of Paul’s second missionary journey. The text indicates that Luke did not leave Philippi with Paul; in Acts 17:1 the author resumes his narrative by speaking in the third person (they), which shows that the author (Luke) was not part of their company. Sine six years later Luke appears again in the history of Paul’s travels as a companion from Philippi (Acts 20:6) on Paul’s return trip from Asia Minor. Luke continues travelling with Paul (to Assos, Mitylene, Chios, Samos, Trogyllium, and Miletius, Acts 20:13-16), and at Miletus Paul sends for the Ephesian elders to warn them of false teachers in the church (20:17-38). The author of Acts must have set in on this discussion since he knew the purpose of Paul’s visit. Then on the way to Jerusalem (for Pentecost, 20:16), Luke and Paul spend a week among the disciples at Tyre (21:3-7) and also some time at Caesarea in the home of Philip the evangelist (21:7-16). Paul and Luke then leave Caesarea (Caesarea Maritima, or on the Mediterranean Sea) and make their way to Jerusalem (21:17); here Paul meets with the Ephesian elders and later is captured by Jews who were from Asia (21:18 – 27). Luke evidently was with Paul during his trials (before he Jewish court, Felix, Festus, and Agrippa, Acts 22-26) on his trip to Rome (Acts 27-28). Tradition tells us that this was Paul’s first Roman imprisonment (when he wrote Ephesians, Colossians, Philemon, and Philippians) and that he was imprisoned again at Rome (2 Timothy 4) where he was put to death by Nero. Luke is also mentioned with Paul in 2 Tim 4:11 shortly before Paul’s death. Thus, the author of third Gospel and Acts had a close working relationship with Paul.[4]

In Col 4:14, Luke is called the beloved physician. Obviously then, by vocation and training, Luke was a medical doctor. No wonder he was so meticulous in his tracing out the life of Jesus and the spread of the early church.[5] Some have argued that Luke, being described as a physician, means he was a man of culture and education. Some scholars have even seen evidence of medical language in Luke-Acts (W.K. Hobart, The Medical Language of St. Luke, in 1890 and later Adolf Harnack, Lukas der Artz, 1906; Luke the Physician, 1907). There are some remarkable parallels between Luke’s vocabulary and that of other writers like Hippocrates, Galen, and Dioscorides.[6] While this may be true, scholars like H.J. Cadbury argued that there is nothing distinctively medical about Luke’s language. Cadbury argued that Luke’s language is not especially medical, but is similar to other contemporary writers (like Plutarch and Lucian) who were likewise men of both culture and education. Even Cadbury himself admitted that other physicians (Hippocrates and Galen) were accustomed to use the language of ordinary people. Some may even doubt there was even a technical medical vocabulary during this period (as we understand medical usage today).[7]

While the case may be that some have overemphasized the medical language in Luke-Acts, still this is not sufficient evidence to doubt that Luke is the author. There are some significant instances where Luke describes some illnesses and diseases with more medical precision than the other synoptic writers. Notice, for example, Luke’s record of Peter’s mother-in-law suffering from a great fever (Luke 4:28). In Luke 5:12, he records a man being full of leprosy. Luke also does mention the woman with the blood disorder had spent all of her life’s savings (i.e., medical treatment was expensive, Luke 8:43; Mark 5:26).[8]

Audience of Luke’s Gospel

As stated earlier, Luke-Acts is addressed to one Theophilus, who was probably a Gentile Christian. Bruce has suggested that he may have been part of the intelligent middle-class public at Rome. Luke may have been trying to show that from the outset, the Gospel was meant for all mankind. Bruce also shows that during this time, dedicating a work to someone was common throughout the Roman empire. He gives, for example, that Josephus dedicated his Autobiography, his Jewsh Antiquities, as well as his treatise Against Apion to a patron named Epaphroditus.[9]

Outline of Luke’s Gospel (The Thirty Years)

The Early Years

I. Coming of the Messiah.

A. Preface and Genealogy (1:1 – 4; 3:23 – 38).

B.  Annunciation’s.

1.  Birth of John the Baptist (1:5 – 25).

2.  To Mary (1:26 – 38).

3.  Mary’s visit to Elizabeth (1:39 – 46).

C.  Birth of John (1:57-80).

D.  Birth of Jesus (2:1-20).

II. Infancy and Life in Nazareth.

A.  Circumcision and Presentation at the temple (2:21 – 39).

B.  At Jerusalem for Passover at age 12 (2:40 – 50).

C.  The Years in Nazareth (2:51 – 52).

III. Preparation and Inauguration.

A.  The ministry of John the Baptist (3:1 – 20).

B.  Baptism of Jesus (3:21 – 22).

C.  Temptations of Jesus (4:1 – 13).

(Luke does not record Jesus’ Early Judean Ministry).

The Galilean Ministry

I. First Period (Acceptance & Rejection).

A.  To the First Circuit (4:14 – 44).

1.  Jesus’ first rejection at Nazareth (4:14 – 30). *Only Luke records this incident.

2.  Removes Himself to Capernaum (4:31a).

B.  First Preaching Tour (4:31b – 5:16).

1.  Call of four fishermen (5:1 – 11).

2.  Teaching & Miracles at Capernaum (4:31b – 41).

3.  Preaching in Galilee (4:42 – 44; 5:12 – 16).

C.  Anger of Scribes and Pharisees (5:17 – 6:11).

1.  Healing of paralytic man (5:17 – 26).

2.  Call of Levi [Matthew] (5:27 – 29).

3.  Question concerning fasting (5:30 – 39).

4.  Plucking grain on Sabbath (6:1 – 5).

5.  Healing man in synagogue with withered hand (6:6 – 11).

II. Second Period.

A.  Organizing the Kingdom (6:12 – 49).

1.  The fame of Jesus (6:17 – 19).

2.  Choosing the twelve (6:12 – 16).

3.  Beatitudes/Sermon on the Mount (6:20 – 49).

B.  The Second Tour (7:1 – 8:3).

1.  The centurion’s servant (7:1 – 10).

2.  Raising of widow’s son at Nain (7:11 – 17).

3.  Messengers of John sent to Jesus (7:18 – 23).

4.  Jesus’ testimony concerning John the Baptist (7:24 – 35).

5.  Jesus anointed in home of a Pharisee (7:36 – 50).

6.  Financial Support of Jesus’ Ministry by Women (8:1 – 3).

C.  Parables by the Sea (8:4 – 21; compare with Matt 12:46 – 13:52).

1.  Parable of the sower (8:4-15).

2.  Parable of the Lamp (8:16 – 18).

3.  Jesus’ true kin (8:19 – 21).

D.  Miracles by the Sea (8:22 – 56).

1.  Calming of storm on Sea of Galilee (8:22 – 25).

2.  Casting out demons in country of Gadarenes (8:26 – 39).

3.  Jairus’ daughter raised and woman with issue of blood healed (8:40 – 56).

E.  Third Preaching Tour (9:1 – 17).

1.  The twelve sent on limited commission (9:1 – 6).

2.  Death of John the Baptist (9:7 – 9).

3.  Feeding of 5,000 (9:10 – 17).

III. Third Period.

A.  The Northern Journey for Retirement (*Not recorded by Luke).

B.  Return to Sea of Galilee (*Not recorded by Luke).

C.  The Second Withdrawal (9:18 – 45).

1.  Peter’s great confession (9:18 – 22).

2.  Jesus’ terms for discipleship (9:23 – 27).

3.  Jesus’ transfiguration (9:28 – 36).

4.  Jesus heals a demon possessed boy (9:37 – 43a).

5.  Jesus’ second announcement concerning His death (9:43 – 45).

D.  Jesus at Capernaum (9:46 – 50; see also Matt 17:24 – 18:10).

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