The Gospel According to Luke J. Brian Tucker, Ph.D. Moody Theological Seminary

2 Luke I. Luke’s Key Facts II. Luke as Literature III. Theological Themes in Luke IV. Luke’s Travel Narrative

KEY FACTS Author: Luke, the beloved physician Date: c. 58–60 Provenance: Rome, perhaps Achaia Destination: Theophilus Purpose: A defense of the Christian faith, useful for both evangelism and discipleship Theme: Jesus brings universal salvation in fulfillment of OT promises to Israel Key Verse: 19:10

INTRODUCTION The Gospel of Luke is the longest book in the NT. It comprises a little over 14 percent of the NT and is almost 10 percent longer than the second longest NT book, the book of Acts. By contributing these two volumes, Luke composed 27 percent of the NT.

INTRODUCTION Luke contributed to the Gospel portrait of Jesus an emphasis on his concern for the poor, women, children, the sick, and others of low status in society. Jesus is shown to mingle freely with outcasts of society, a “friend of . . . sinners” who came “to seek and to save the lost” (19:10).

INTRODUCTION While Luke was not an eyewitness of Jesus’ ministry, he carefully investigated these matters from those who were (1:1–4), especially Peter (5:3) and the women who followed Jesus from Galilee (8:2–3). Luke is both a historian and a theologian.

HISTORY Authorship Date Provenance Destination Purpose

Authorship The traditional view is that Luke, Paul’s beloved physician, wrote both this Gospel and the book of Acts. Paul referred to this Luke three times in the NT (Col 4:14; 2 Tim 4:11; Phlm 24), and Luke obliquely referred to himself repeatedly in the book of Acts in the “we passages.”

Authorship The preface (Luke 1:1–4) provides several details about Luke: He evinces a refined use of the Greek language, which points to an author who was well educated. He had access to a variety of sources about the life of Jesus. He was not an eyewitness of Jesus’ ministry. He had the opportunity to investigate the story about Jesus fully.

Authorship: Internal Evidence The common authorship of Luke and Acts is virtually assumed in modern scholarship for the following reasons: The preface to the book of Acts appears to introduce a sequel (Acts 1:1 refers to “the first narrative”). Both books are dedicated to the same person, Theophilus (Luke 1:3; Acts 1:1).

Authorship: Internal Evidence The contents of Acts readily follow the story of Jesus presented in Luke (see Acts 1:1). Luke ends and Acts begins with Jesus’ ascension. This was an ancient method of connecting one book to another. Both books display similar styles and interests.

Authorship: Internal Evidence The strongest evidence for Lukan authorship are the so-called “we passages” in Acts (16:10–17; 20:5–15; 21:1–18; 27:1–28:16). The most natural understanding of these references is that they suggest that the author was a traveling companion of Paul. Attested as early as Irenaeus (c. 130–200).

Authorship: Internal Evidence Other possible explanations of the “we passages”: (1) Many see the “we passages” as reflecting a source composed by the author himself, a travel diary of sorts. (2) Some argue that the “we passages” are from a travel diary written by someone other than the author. (3) Many suggest that these sections are merely literary devices.

Authorship: Internal Evidence The author could not have been Paul, Silas (Acts 16:19), Sopater, Aristarchus, Secundus, Gaius, Timothy, Tychicus, or Trophimus (Acts 20:4). Since the writer of the book of Acts was with Paul during his first Roman imprisonment (Col 4:14), it is possible that Paul mentioned him in one or several of the Prison Epistles: Philippians, Ephesians, Colossians, and Philemon.

Authorship: Internal Evidence In the Prison Epistles, Paul names six such companions: Mark, Demas, Jesus Justus, Epaphroditus, Epaphras, and Luke. Mark wrote the Gospel that bears his name. Demas deserted Paul because he “loved this present world” (2 Tim 4:10). Jesus Justus was a Jew (Col 4:11). Epaphroditus was most likely from Philippi (Phil 4:25) and did not join with Paul before Philippi was evangelized (Acts 16:10). Epaphras is noted in the NT primarily for his role in founding the Colossian church (Col 1:7–8; 4:12–13; see Phlm 23). This leaves Luke as the most viable candidate.

Authorship: External Evidence The early church clearly understood the author of Luke-Acts to be Paul’s “beloved physician.” This is attested in the title “according to Luke” at the end of the earliest MSS (e.g., p75).

Authorship: External Evidence Early references to Luke as the author of the Gospel: The Muratorian Canon (later second century) Irenaeus (c. 130–200) The Anti-Marcionite Prologue to Luke (c. 160–180) Polycarp (c. 69–155) quotes both Luke and Acts (Phil. 1.2; 2.1, 3) Papias (c. 60–130) named Luke as the author of the Gospel (cited in Eusebius, Eccl. Hist. 3.24.5–13)

Authorship: Modern Doubts No candidate other than Luke has ever been set forth in the history of the church as the author of this book. It was not until the mid-nineteenth century that anyone doubted the tradition that Luke wrote this Gospel, which coincided with the rejection of the Lukan authorship of Acts.

Authorship: Modern Doubts Most scholars today who reject Lukan authorship do so contending that Luke’s theology and historical detail differ substantially from Paul’s. Many are willing to see a “Luke” as the author of the Gospel, but one who was not a disciple of Paul and who wrote after the year 70.

Authorship: Modern Doubts Reconsidered As the above survey of the external and internal evidence has shown, there is ample reason to hold to the Lukan authorship of Luke-Acts. The external evidence provides strong support for Lukan authorship, with virtually no dissenting voice.

The author makes plain that he was not an eyewitness of the events narrated in the Gospel (Luke 1:1–4), it is unclear why anyone would have attributed the Gospel to him unless he was in fact the author. Luke-Acts was evidently written by a well-educated author, which fits what is known of Luke, Paul’s travel companion (“we passages”) and “beloved physician” (Col 4:14). Authorship: Modern Doubts Reconsidered

Date Since Luke and Acts are related volumes, it is necessary to discuss both in order to accurately assess the date of Luke. More conservative scholars frequently date Mark in the 50s on the assumption that Luke used Mark. On the other end of the spectrum, critical scholars often assign to Luke-Acts a date subsequent to the year 70 based on their dating of Mark at about 65.

Provenance Internally, the Gospel gives no indication of its place of origin. Externally, both the Anti-Marcionite Prologue to Luke and the Monarchian Prologue claim that the Gospel was written from Achaia (Greece).

Provenance If it is correct that Luke compiled his sources while Paul was in prison in Caesarea and was with Paul during the first Roman imprisonment (as is indicated by Col 4:14), the Gospel of Luke could have been written anywhere between Caesarea and Rome.

Destination The primary recipient of Luke’s Gospel is clearly Theophilus (Luke 1:3). Luke’s preface tells us at least three things about Theophilus. (1) He was a man of high rank, for Luke addressed him as “most honorable” (kratistos; Luke 1:3), a term that is used elsewhere in the NT only by the same author in Acts with reference to the Roman government officials Felix and Festus (see Acts 23:26; 24:3; 26:25). (2) Theophilus had received previous instruction regarding the Christian faith (“you have been instructed”; Luke 1:4). (3) Luke offered his Gospel to give Theophilus further assurance regarding this instruction (“so that you may know the certainty”; Luke 1:4).

Destination Who is Theophilus? The most common is the view that Theophilus was the monetary backer and literary patron who sponsored the publication of Luke’s work. Some have suggested that he was an influential unbeliever with an interest in Christianity. Others proposed that Theophilus was a new Christian in need of further instruction or even the Roman official overseeing Paul’s trial. Some see the name “Theophilus” as a euphemism for all who love God (theos = “God”; philos = “friend”; Theophilus = “friend or lover of God”) or as a designation used to protect the real identity of the patron or recipient of the letter.

Destination Who is Theophilus? The reference to him as “most excellent” almost certainly points to a real person (Acts 23:26; 24:3; 26:25). Most likely, then, Theophilus was Luke’s literary patron who supported the production of the books and made them available for viewing and copying.

Destination Luke’s Gospel reveals several characteristics of an intended broader Gentile audience. Luke wrote for a Gentile audience, since he tended to substitute Greek names and titles for overtly Jewish ones and since he traced Jesus’ genealogy back to Adam (Luke 3:38). Luke situated the Gospel historically by referring to the dates of the Roman Emperors Augustus and Tiberius (see Luke 2:1; 3:1), and this would be of particular interest to Gentiles in the Greco-Roman world. Luke featured few original quotations of the OT, with the notable exception of Luke 4:18–19. Luke’s use of the term “Judea” in a generic sense for all of Palestine seems to indicate an audience removed from the Holy Land.

Destination This is not to suggest that Luke’s Gospel bore little or no interest for his Jewish readers. Luke’s vivid emphasis on the temple at both the beginning and the end of the Gospel (Luke 2:27, 37, 46; 24:53). The Jewish expression of Christianity described in Acts (see Acts 21:20) would certainly resonate with a Jewish audience. Luke took pains to show that the religion of God does not change (Luke 16:16–17). Luke may have had a specific target audience in mind but most likely wrote his Gospel for all who would read it.

Purpose The purpose of Luke’s Gospel has been the subject of considerable disagreement. It seems most natural to allow Luke’s stated purpose in his preface in correlation with the Gospel’s structure to dictate the book’s purpose. In his preface Luke stated that he wrote his treatise to Theophilus “so that you may know the certainty of the things about which you have been instructed” (Luke 1:4).

Purpose The word “instructed” indicates that Theophilus, and perhaps Luke’s target audience, had been instructed but not necessarily converted. The word asphaleia (“certainty”) indicates absolute certainty but also carries the nuance of stability. Thus Luke wanted Theophilus to know that the message about Jesus was reliable. This would imply that both Theophilus and Luke’s larger audience were about to read a treatise defending the truthfulness of Christianity.

Purpose This apologetic character of the Gospel is clearly expressed in Luke’s concern for accuracy. Luke first claimed to have had access to eyewitness traditions: “just as the original eyewitnesses and servants of the word handed them down to us” (Luke 1:2). Luke also claimed to have engaged in a thorough investigation of the story of Jesus: “Since I have carefully investigated everything from the very first” (Luke 1:3).

Purpose Luke wants to impart basic, reliable information about the life and the teachings of Jesus. This included not only an accurate historical account of Jesus’ ministry but also the interpretation of its theological significance and relevance. The primary purpose of Luke’s Gospel, then, is the edification of Gentile Christians in need of instruction.

LITERATURE Literary Plan Plot (Outline)

Literary Plan Luke followed a similar geographical pattern in his presentation of Jesus’ ministry as did Mark and Matthew. Unlike Matthew, however, Luke placed Jesus’ genealogy not at the very beginning of his Gospel but just prior to the beginning of Jesus’ ministry (3:23–38).

Literary Plan Luke mainly followed the familiar pattern (especially from Mark) of tracing the various stages of Jesus’ initial ministry in Galilee, including major teachings and healings. As in Matthew and Mark, Peter’s confession of Jesus as the Messiah is a watershed moment (9:18–20) and is followed by predictions of Jesus’ passion with important implications for discipleship (9:21–27).

Literary Plan Luke’s lengthy “Travel Narrative” (9:51–19:27) truly broke new ground in his presentation of Jesus. This section is introduced by a curious reference to Jesus’ ascension only a third of the way into the Gospel (9:51), and it records Jesus’ approach to Jerusalem in considerable detail. Luke recorded a considerable amount of teaching material, particular parables of Jesus. A beloved character also unique to Luke’s Gospel is Zacchaeus, the tax collector who converted to Jesus and restored the money he had defrauded, which prompted Jesus’ programmatic declaration that “the Son of Man has come to seek and to save the lost” (19:10).

Literary Plan Luke’s passion narrative follows largely familiar lines in keeping with the presentations by Mark and Matthew. But Luke again broke new ground in his account of several resurrection appearances not found in any of the other Gospels, most notably Jesus’ appearance to two disciples on the road to Emmaus (24:13–35).

Luke’s Plot (Strauss) The Prologue (1:1-4) (follows Strauss 2007: 263-80) Luke’s Gospel begins with a formal prologue similar in style to Hellenistic writers of the first century. The prologue sets out the purpose of the work, which is to confirm for Theophilus the truth of the gospel. Luke stresses the historical reliability of his story.

Luke’s Plot (Strauss) The Birth of the Savior (1:5-2:52) Here the writing style changes Parallels and motifs from the Old Testament abound. Luke’s purpose is to introduce the reader to the faithful remnant of the people of God.

Luke’s Plot (Strauss) The Birth of the Savior (1:5-2:52) The central theme of the birth narrative is the arrival of God’s salvation and the fulfillment of his promises to Israel. The birth narrative sets the theological stages for the rest of the Gospel and the Acts. Two structural features help to carry these themes forward. Dual accounts of the births of Jesus and John Series of birth narrative hymns

Luke’s Plot (Strauss) The Birth of the Savior (1:5-2:52) Jesus’ Passover visit to Jerusalem as a twelve-year-old boy (2:41-52). The purpose of this story is to transition to Jesus’ ministry by demonstrating his exceptional spiritual and physical growth. Jesus’ awareness of his unique father-son relationship with God Jesus’ growth in wisdom evident in dialog with Jewish teachers The Spirit of the LORD will rest on him — the Spirit of wisdom and of understanding, the Spirit of counsel and of power, the Spirit of knowledge and of the fear of the LORD (Isa 11:2).

Luke’s Plot (Strauss) The Preparation of the Savior (3:1-4:13) Provides detailed dating for the ministries of Jesus and John (3:1-2). Luke lengthens Isa 40:3 to include v. 5, confirming the worldwide significance of these events (3:4-6). Luke recounts John’s ethical preaching (3:10-14).

Luke’s Plot (Strauss) The Preparation of the Savior (3:1-4:13) Jesus’ baptism marks the beginning of his public ministry. The coming of the Spirit is for Luke the key sign of the dawn of eschatological salvation. The genealogy provides further confirmation that Jesus is the Messiah (3:23-37).

Luke’s Plot (Strauss) The Preparation of the Savior (3:1-4:13) The temptation is the last stage in Jesus’ preparation (4:1-13). Its theme is the obedience of the Son to the Father (contrasts Jesus with both Adam and Israel). For Luke, the temptation…is the beginning of a cosmic struggle with Satan that will rage throughout Jesus’ ministry.

Luke’s Plot (Strauss) The Galilean Ministry of the Savior (4:14-9:50) Jesus’ period of popularity. Jesus’ proclaims the message of the kingdom, calls disciples, and performs miracles. Opposition from religious leaders begins here.

Luke’s Plot (Strauss) The Galilean Ministry of the Savior (4:14-9:50) Jesus’ Nazareth sermon (4:14-30) serves as a summarizing introduction for Jesus’ ministry (Isa 61). God favored Gentiles. Jesus’ rejection in Nazareth foreshadows his coming rejection by his own people Israel (4:24).

Luke’s Plot (Strauss) The Galilean Ministry of the Savior (4:14-9:50) Jesus preaches the good news to the poor (4:31-32, 43-44). Frees prisoners oppressed by Satan (4:31-37, 41). Heals the sick (4:38-39, 40; 5:12-14, 17-26).

Luke’s Plot (Strauss) The Galilean Ministry of the Savior (4:14-9:50) Jesus’ calling of Peter and a nature miracle (5:1-11). Big idea: The true disciple approaches Jesus in awe and humility and gives up all to follow him (5:8, 11). The call of Levi (5:27-32), Jesus came to call sinners.

Luke’s Plot (Strauss) The Galilean Ministry of the Savior (4:14-9:50) Jesus’ Great Sermon (6:17-49) defines the radical values of the kingdom. “Blessed are the poor in spirit” becomes “blessed are you who are poor.” (cf. 6:22) The kingdom of God brings a radical reversal of fortunes and a reordering of society’s values. Central to this new order is a radical new ethic of love, directed even toward one’s enemies (6:28, 31, 32-34, 35).

Luke’s Plot (Strauss) The Galilean Ministry of the Savior (4:14-9:50) How will people respond to this radical kingdom preaching? Roman centurion expresses faith in Jesus (7:1-10). Widow’s son is raised from the dead (7:11-17). Commends a sinful women and rebukes a Pharisee over hospitality issues (7:39-50). Those who have been forgiven much, love much, those who think they need no forgiveness, love little (7:47). The parable of the soils (8:1-15) illustrates these various responses to the gospel.

Luke’s Plot (Strauss) The Galilean Ministry of the Savior (4:14-9:50) Another key theme is the identity of Jesus. Is Jesus “the one who was to come”? (7:19) Disciples ask, “Who is this? He commands even the winds and the water, and they obey him” (8:25). Herod Antipas wonders, “Who, then, is this I hear such things about?” (9:9). The answer is revealed in Jesus’ words and deeds. The blind receive sight, the lame walk, those who have leprosy are cured, the deaf hear, the dead are raised, and the good news is preached to the poor" (7:22; cf. Isa. 26:19; 29:18-19; 35:5-6; 61:1-2).

Luke’s Plot (Strauss) The Galilean Ministry of the Savior (4:14-9:50) The question ‘Who is this?’ finds its explicit answer in the confession of Peter, who declares that Jesus is ‘the Christ of God’ (9:18-27). The confession also marks a key turning point in the narrative, as Jesus now radically clarifies the role of the Messiah. But the Messiah must suffer and die (9:21-22), and the disciples must follow him in cross-bearing (9:23-26).

Luke’s Plot (Strauss) The Galilean Ministry of the Savior (4:14-9:50) Transfiguration: the veil over Jesus’ person is lifted and his closest disciples are given a glimpse of his true glory (9:28-36). Jesus’ departure, which he was going to fulfill in Jerusalem (9:31). Through suffering, Jesus the Messiah will lead God's people to salvation through a new and greater ‘exodus.’

Luke’s Plot (Strauss) The Mission of the Savior: The Journey to Jerusalem (9:51-19:27) Luke 9:51, Jesus ‘resolutely set out for Jerusalem.’ Travel narrative, or the journey to Jerusalem. Jesus does not head straight for Jerusalem. The journey is not a straight-line trip to Jerusalem but a period of Jesus heightened resolve to reach his Jerusalem goal. It is in Jerusalem the prophets were killed, and there God will accomplish his salvation (13:32-35).

Luke’s Plot (Strauss) The Mission of the Savior: The Journey to Jerusalem (9:51-19:27) These ten chapters contain material unique to Luke The Good Samaritan (10:29-37) The Rich Fool (12:13-21) The Great Banquet (14:16-24) Things Lost (sheep, coin, and son; 15:1-32) The Rich Man and Lazarus (16:19-31) The Persistent Widow (18:1-8) The Pharisee and The Tax Collector (18:9-14) Theme of reversal

Luke’s Plot (Strauss) The Mission of the Savior: The Journey to Jerusalem (9:51-19:27) Jesus trains his disciples on the cost of following him Three people approach Jesus and he sets out the radical cost of following him (9:57-62) The Commissioning of the Seventy (10:1-24) Revelation to the Disciples (10:21-24) Mary and Martha (10:38-42) The Cost of Discipleship (14:25-35) The Parable of the Shrewd Manager (16:1-13) General teaching on righteous living (prayer, worry, watchfulness, faith, humility, and the dangers of wealth).

Luke’s Plot (Strauss) The Mission of the Savior: The Journey to Jerusalem (9:51-19:27) The journey climaxes with the episode of Zacchaeus (19:1-10) and the parable of the ten minas (19:12-27). Luke 19:10 provides a fitting summary not only for the Zacchaeus account but for Luke’s whole Gospel: “For the Son of Man came to seek and to save what was lost.” The Parable of the Ten Minas and the Talents (Mt 25:14-30) Jesus’ heavenly reign is a key theme in Luke’s narrative.

Luke’s Plot (Strauss) The Savior in Jerusalem: Conflict and Controversy (19:28-21:38) Jesus’ approach to Jerusalem (19:28-44) sets the stage for the climax of the narrative. Mt of Olives (Zech 14:4); donkey (Zech 9:9). Jesus weeps over the city and predicts her destruction (19:41-44). Jesus then enters the temple and drives out the sellers, symbolically acting out the judgment just predicted (19:45-47).

Luke’s Plot (Strauss) The Savior in Jerusalem: Conflict and Controversy (19:28-21:38) Jesus debates with religious leaders in cptr 20. The parable of the wicked tenant farmers (20:19). Religious leaders exploit others for gain (20:45-47), the widow gives self-sacrificially (21:1-4). Luke’s version of the Olivet Discourse (Luke 21:5-36). Signs of the present age (21:8-24) Events that herald the end of the age (21:25-28) Parable of the fig tree = watchfulness and readiness (21:29-36)

Luke’s Plot (Strauss) The Passion of the Savior in Jerusalem (22:1-23:56) The climax of the Gospel (chapters 22-23). The primary theme of the passion narrative is the fulfillment of Scripture, as Jesus the righteous and innocent suffering Servant remains faithful to God's purpose and calling. The central Christological theme, repeated throughout the trial and crucifixion, is Jesus’ innocence (Isa 53).

Luke’s Plot (Strauss) The Passion of the Savior in Jerusalem (22:1-23:56) The Lord’s Supper Narrative. The new covenant (22:20; cf. 31:31-34). The failure of the disciples and the faithful endurance of Jesus Following the meal, Jesus and his disciples proceed to the Mount of Olives, where Jesus agonizes in prayer over his coming ordeal (22:39-46).

Luke’s Plot (Strauss) The Passion of the Savior in Jerusalem (22:1-23:56) Judas the betrayer suddenly appears with a crowd to arrest him (22:47-53). Jesus is arrested and taken to the house of the high priest (22:54-65). At daybreak, Jesus is brought before the Sanhedrin (22:66-71). The Sanhedrin next brings Jesus before the Roman governor, Pilate (23:1-25). Luke's crucifixion scene shows Jesus faithfully fulfilling his call to suffer as God's Servant (23:26-49).

Luke’s Plot (Strauss) The Passion of the Savior in Jerusalem (22:1-23:56) Joseph of Arimathea requests the body of Jesus and buries it in his own tomb (23:50-54).

Luke’s Plot (Strauss) The Resurrection and Ascension of the Savior (24:1-53) Luke provides three accounts of resurrection appearances: the women at the tomb (24:1-12), the appearance to two disciples on the road to Emmaus (24:13-35), and the appearance to the eleven disciples in Jerusalem (24:36-49). Jesus’ bodily resurrection is affirmed, and his teaching supports two themes in Luke-Acts (24:45-49). Jesus’ death and resurrection was prophesied in Scripture The disciples are to be his witnesses. Luke ends with a brief account of Jesus’ ascension.

THEOLOGY Theological Themes Contribution to the Canon

Theological Themes Salvation and Salvation History Many of the major themes in Luke are related to the fulfillment of God’s purposes in Jesus as the culmination of salvation history. God is the architect of all human history, which is driven by his purposes and will. Luke’s conception of salvation history may be described along the lines of “promise and fulfillment,” with John the Baptist marking the end of the period of promise (16:16: “The Law and the Prophets were until John”) and the following stages denoting the fulfillment of that promise (Jesus and the church).

Theological Themes The beginning of the Gospel implies that, through Jesus, God was fulfilling his previously planned purpose of salvation (“fulfilled among us”; 1:1). Salvation is one of the most prominent themes in this Gospel. The word “salvation” (sōtēria) is used four times in Luke; it is not used in Matthew or Mark and only once in John. The word “salvation” also occurs six times in the book of Acts (4:12; 7:25; 13:26, 47; 16:17; 27:34).

Theological Themes Jesus’ Fulfillment of Prophecy Closely related to the theme of salvation in Luke’s Gospel is the motif of the fulfillment of scriptural prophecy in and through Jesus. In 1:1, the events of the ensuing narrative are said to have been “fulfilled among us.” In 24:44–49, the disciples are told that “everything written about me in the Law of Moses, the Prophets, and the Psalms must be fulfilled.” The fulfillment of prophecy also figures prominently throughout the book as part of Luke’s emphasis on the fulfillment of God’s plan.

Theological Themes Jesus’ Concern for the Lowly Among the evangelists, it is especially Luke who emphasized Jesus’ concern for those of lowly status in society: Gentiles The poor Tax-collectors and “sinners” The sick and disabled Women and children This is part of Luke’s understanding of the salvation brought by Jesus, a salvation that is inclusive of all people.

Theological Themes The Holy Spirit Luke’s emphasis on the Holy Spirit is part of the new epoch being inaugurated with Jesus (see Acts 2:16–21, citing Joel 2:28–32). The Holy Spirit is given more prominence in Luke’s Gospel than in any other Gospel (with the possible exception of John 14–16). In Luke’s Gospel, Jesus explained that the ministry of the Spirit would continue beyond his earthly ministry.

Theological Themes Prayer Jesus himself often prayed, expressing his total dependence on God during his earthly ministry and modeling a prayerful approach to ministry and all of life for his followers (5:16; 6:12; 11:1; 22:41–42). Luke also recorded Jesus’ extensive teaching on prayer, some in parables (11:5–6; 18:1–14).

Contribution to the Canon Jesus as the son of Adam, the son of God (3:37) Jesus as the Spirit-anointed suffering Servant (4:18–19) Jesus as the compassionate healer and physician (5:31–32)

Contribution to the Canon Jesus as the Messiah sent to the poor, Gentiles, women, children, sick, and others of low status in society Jesus as the “friend of tax collectors and sinners” (7:34) and seeker of the lost (19:10)

TRAVEL NARRATIVE Luke’s

Travel Narrative This is Luke’s way of gathering together the teachings of Jesus, “under the shadow of the cross” (9:51). Blomberg (2009: 336) concludes this section contains chiastically arranged parables whose climatic center is The Great Banquet in 14:7-24, which encompasses Luke’s themes of reversal, poor/rich, and Christ’s return.

77 The End