ADVENTIST UNIVERSITY OF WEST AFRICA

COLLEGE OF EDUCATION AND HUMANITY

DEPARTMENT OF THEOLOGY
FIRST SEMESTER 20212022

LECTURE NOTES1

RELB 115 SYNOPTIC GOSPELS (3 semester credits)

Lecturer: Yvonne Witherspoon M.Div.

e-mail: ywitherspoon@auwa.edu.lr
0775 022 465 (Mobile)

Class schedule: Monday | 4-5pm

Friday | 1-3pm
September 17- December 8

CHAPTER 8: LUKE – THE GOSPEL OF THE SAVIOR FOR ALL PEOPLE

CENTRAL THEME: God’s end-times salvation predicted by the prophets has arrived through the
coming of Jesus the Messiah, the Savior of the world, and this salvation is now going forth to the whole
world.

KEY VERSES: Luke 2:11; 19:10

In 1871, French archeologist Charles Clermont-Ganneau discovered a plaque which once stood at the
entrance to the Jerusalem temple. The plaque, written in Greek, reads, “No outsider shall enter the
protective enclosure around the sanctuary. And whoever is caught will only have himself to blame for the
ensuing death.” The inscription well illustrates the exclusive nature of first-century Judaism, when Gentiles
were forbidden from entering the temple of God upon pain of death. Luke’s Gospel and its companion
volume, Acts, boldly announce that this time of exclusion is past. God’s end-times salvation inaugurated
through the life, death, resurrection, and ascension of Jesus Christ means that all people everywhere –
whether Jew or Gentile, slave or free, male or female – now have access to God’s salvation. By fulfilling
the promises made to Israel, Jesus the Messiah has become the Savior for all people everywhere.

I. Literary Features

The Gospel according to Luke is the longest book in the New Testament. Together with its companion
volume, Acts, it comprises the largest amount of material by a New Testament author (even more than
Paul). Whereas Matthew contains almost all of Mark (about 90 percent), Luke uses only about half. He
also integrates Mark less thoroughly with his other sources, alternating Markan and non-Markan material.

1
Compilation of the textbook Strauss, Mark L. Four Portraits, One Jesus. Zondervan, 2006.
1
Mark’s material is grouped in three main sections: Luke 3:1-6:1, 8:4-9:50, and 18:15-24:11. Luke’s two
books present some of the finest Greek in the New Testament, as the author seamlessly crafts his sources
into a literary masterpiece.

Luke also shows a strong interest in history writing, or historiography, claiming to be drawing from
eyewitness accounts and to have carefully investigated these events himself (1:1-4). He dates the Gospel
with reference to Roman history, identifying key rulers and religious leaders (1:5; 2:1-3; 3:1-2). His
interest is in showing the historical veracity and worldwide significance of these events. The most unique
structural feature of Luke’s Gospel is the extended journey to Jerusalem, or travel narrative, from 9:51 to
19:27. Luke takes ten chapters to treat a period which in Mark occupies a single chapter. We will discuss
the theological significance of the travel narrative when we examine the narrative progress of Luke’s
Gospel.

II. The Plot of Luke’s Gospel

1. Prologue (1:1-4)

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, claiming to have received his information from
eyewitnesses and to have carefully investigated these accounts to ensure their veracity.

2. The Birth of the Savior (1:5-2:52)

Here, the language suddenly takes on an archaic sound reminiscent of the Septuagint, the Greek Old
Testament. Parallels and motifs from the Old Testament abound. The characters we encounter are models
of Jewish piety, the faithful remnant of Israel awaiting their Messiah (e.g: Zechariah and Elizabeth, Mary
and Joseph, Simeon and Anna). The narrator’s purpose is to introduce the reader to the faithful remnant of
the people of God, waiting expectantly for the fulfillment of the promises God has made to them. The
central theme of the birth narrative is the arrival of God’s salvation and the fulfillment of his promises to
Israel.

3. The Preparation of the Savior (3:1-4:13)

Like the other Gospels, Luke sets the stage for Jesus’ ministry with the coming of John the Baptist.
Three features unique to Luke reveal his special interests. First, he provides a detailed dating for the
ministries of Jesus and John, setting them in the context of the vast Roman Empire and the religious and
political milieu of first century Palestine (3:1-2). His purpose is both theological and historical: to ground
the Jesus-event in space and time to stress its worldwide significance. Second, while all three Synoptics
cite Isaiah 40:3 with reference to John the Baptist, Luke lengthens the quote to Isaiah 40:5, confirming the
worldwide significance of these events. Third, only Luke recounts John’s ethical preaching (3:10-14). The
Baptist’s warning of impending judgment is accompanied by a call for social justice.

Jesus’ baptism marks the beginning of his public ministry. Luke downplays the role of John by
narrating his arrest and imprisonment before the baptism (3:19-20), placing the emphasis on the descent of
the Spirit and the Father’s acclamation from heaven. 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

2
Messiah (3:23-37). His genealogy, which culminates with Adam, reflects Luke’s interest in the salvation
available to all humanity. The temptation is the last stage in Jesus’ preparation (4:1-13). Its theme is the
obedience of the Son to the Father. For Luke, the temptation is more than mere testing. It is the beginning
of a cosmic struggle with Satan that will rage throughout Jesus’ ministry, both directly and through
demonic opposition.

4. The Galilean Ministry of the Savior (4:14 – 9:50)

Jesus’ ministry in Galilee, often identified as his “period of popularity” is covered in Luke 4:14-
9:50. Throughout this section, Jesus proclaims the message of the kingdom of God, calls disciples, and
performs miracles demonstrating his kingdom authority. Another key theme of this section is the identity
of Jesus. Three times the question is raised by characters in the narrative. First, John the Baptist sends his
disciples to ask whether Jesus is “the one who was to come” (7:19). Second, when Jesus calms the storm,
the disciples ask in amazement, “who is this? He commands even the winds and the water, and they obey
him” (8:25). Finally, Herod Antipas hears of Jesus’ actions and wonders, “Who, the, is this I hear such
things about?” (9:9). The answer unfolds through Jesus’ words and deeds.

5. The Mission of the Savior: The Journey to Jerusalem (9:51 – 19:27)

What is unusual about this journey is that Jesus does not head straight for Jerusalem but wanders
from place to place. The journey is not a straight-line trip to Jerusalem but a period of Jesus’ heightened
resolve to reach his Jerusalem goal. It expresses a changed emphasis in his ministry as he “resolves” to go
to Jerusalem to fulfill the role of the suffering Messiah. Many stories on this journey ae concerned with
God’s special care for the poor and outcast. For this reason, this section has been sometimes called the
Gospel for the Outcast. The journey is also marked by Jesus’ training of the disciples and the theme of the
cost of discipleship. The journey climaxes with the episode of Zacchaeus (19:1-10) and the parable of the
ten minas (19:12-27). Zacchaeus is the ultimate of Israel’s outcasts, yet Jesus reaches out and offers
salvation even to him.

6. The Savior in Jerusalem: Conflict and Controversy (19:28 – 21:38)

Jesus’ approach to Jerusalem sets the stage for the climax of the narrative. Descending from the
Mount of Olives – the place where the Messiah was expected to arrive (Zech 14:4) – Jesus comes to
Jerusalem riding on a donkey, fulfilling the prophecy of the humble, peace-bringing king of Zechariah 9:9.
In Luke, it is the disciples who recognize the vent’s significance and herald Jesus even more explicitly as
the Messiah (19:38). In chapter 20, the narrator records a series of debates pitting Jesus against the
religious leaders in Jerusalem. With the time of his departure rapidly approaching, Jesus now instructs his
disciples on the catastrophic events to come for Jerusalem and the signs which will accompany his return.

7. The Passion of the Savior in Jerusalem (22:1 – 23:56)

The climax of the Gospel is now reached with Jesus’ passion. It begins with Judas’s agreement to
betray Jesus. 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, asserted by the
centurion at Jesus’ death on the cross.
3
 8. 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). The episode of the Emmaus disciples occurs only in Luke and
represents his most theologically significant contribution of the resurrection narrative, confirming that
the death and resurrection of the Christ is the fulfillment of God’s purpose in salvation history.

III. Luke’s Portrait of Jesus: The Savior for all People

1. Prophet like Moses, Mighty in Word and Deed

More than the other Gospels, Luke presents Jesus as a great prophet. This prophetic portrait thus
has three key components:

 Jesus performs miracles and proclaims God’s word like the great prophets of old

 Like the prophets, Jesus will suffer for his faithfulness

 If Israel does not heed God’s prophet, divine judgment will follow.

2. Christ the Lord

Though Jesus’ status as a prophet is important, it is exceeded by his role as Messiah. the startling
revelation to which Luke’s narrative builds is that God’s salvation is accomplished not only through a
suffering prophet but through the suffering Messiah.

IV. Other Characters in Matthew’s Gospel

Luke provides a more positive portrait of the disciples. They are “apostles in training.” Six times in
the Gospel, the Twelve are already called “apostles”. They still have many failings, yet their negative
scenes are softened, and positive statements are made.

The religious leaders are somewhat differently portrayed in Luke than in the other Gospels. Here,
their primary trait is self-righteousness, resulting in foolish rejection of God’s invitation to salvation.
Though Matthews views the religious leaders as intractably lost, in Luke there is still hope. Because their
failure comes from foolishness and ignorance, they have a second chance to repent and receive salvation in
Acts.

V. Theological Themes

1. Promise-Fulfillment and the Salvation of God: The central theme of Luke-Acts is the arrival
of God’s salvation, available now to people everywhere.

2. The Dawn of Salvation and the Coming of the Spirit: A key theme for Luke is that the coming
4
 of the Spirit heralds the dawn of the new age. The activity of the Spirit appears in two distinct
periods in Luke: in preview in the birth narrative, and in empowerment for Jesus’ ministry.

3. Divine Sovereignty and the Purpose of God: The theme of divine sovereignty and purpose
permeates Luke’s narrative. The Greek term dei (“it is necessary”) occurs forty times in Luke-
Acts, confirming that all that is happening is part of God’s plan of salvation.

4. Salvation for Outsiders: A New Age of Reversals – In Luke’s Gospel, salvation comes not to
the rich, powerful, and influential but to “outsiders”, those who humble themselves before God.

5. Jerusalem and the Temple: Settings of Rejection and Salvation – The Gospel begins and
ends in the temple of Jerusalem (1:9, 24:53). Jerusalem is the place where God’s presence dwells
and from which his salvation will be achieved. Yet it is also a symbol of God’s stubborn and
rebellious people, where the prophets are murdered (13:33-34).

6. Joy, Praise, and Celebration: The dawn of God’s end-times salvation is marked by joy and
praise to God.

7. Prayer and Intimate Fellowship with the Father: Luke lays special emphasis on Jesus’ prayer
life. He records nine prayers of Jesus, of which only two appear in the other Gospels. Luke’s
purpose in all of this is to show Jesus’ unique relationship with God. To do his Father’s will, he
must stay in intimate fellowship with him. The church of Luke’s day would be encouraged to do
the same.

VI. The Historical Setting of Luke’s Gospel: Author and Life Setting

1. Authorship

Early church tradition unanimously ascribes this work to Luke, a physician and part-time companion of
the apostle Paul. The author claims not to have been an eyewitness of what he wrote in the Gospel but
rather to have thoroughly investigated the events before composing his work. Tradition tells us that Luke
was a converted Gentile. This agrees with Colossians 4:11-14 where Paul distinguishes Luke from his
Jewish companions.

2. Date

The date of the Gospel is closely tied to its companion volume Acts. Since Paul is in prison in Rome at
the end of Acts (about AD 62), Luke may have finished Acts before Paul’s release and later martyrdom.
This would place Acts around AD 62 and the Gospel a few years earlier. Without more evidence, the date
of Luke-Acts remains an open question.

3. Occasion and Narrative Purpose

Though dedicated to Theophilus, the Gospel and Acts are almost certainly intended for a wider
audience, perhaps the church or churches with which Luke and Theophilus are associated. Yet the specific
provenance and destination remain a mystery. We are on a firmer ground concerning the general purpose
for which Luke wrote. Luke writes to confirm the gospel; that is, to demonstrate the authenticity of the
claims of Christianity. He also writes to teach believers about the origin of their faith, to defend
5
Christianity against its opponents, and to establish a firm historical foundation for the gospel now
advancing around the world.