2008-2009
Jubilee!
Luke’s Gospel to the Poor
Outlines for Bible Moderators
by Sandy Sturch
An alternative study or to use in combination with
the Horizons Bible Study
TABLE OF CONTENTS
Introduction……………………..………….…………………………… 3
Lesson One
Luke 4:14-30………………………………………………………11
Lesson Two
Luke 7:1-23
Lesson Three
Luke 7:36-8:3
Lesson Four
Luke 8:22-39
Lesson Five
Luke 8:40-56
Lesson Six
Luke 10:25-37; 17:11-19
Lesson Seven
Luke 13:10-17, 18-24; 14:1-6
Lesson Eight
Luke 14:7-24; 16:19-31
Lesson Nine
Luke 18:9-14; 19:1-10
INTRODUCTION
PW Bible Study 2008-2009
Luke’s Gospel to the Poor
Bible Study Outlines
by Sandy Sturch
Note to teachers: This Introduction to the Gospel of Luke is general rather than the specific to the passages you will be teaching. The purpose is to provide you with a good overall understanding of Luke’s Gospel. Include in your first lesson whatever you think will be most helpful to your group, but your time constraints will force you to be selective.
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The first question we might ask about the Gospel of Luke is how it differs from the other gospels. Why would one turn to Luke instead of Matthew, Mark, or John? How would one decide which gospel is most appropriate for one’s particular purpose for study? Do they all say the same thing? Should I study all of the gospels, and if so, which one shall I study first?
There are significant differences in the four gospels. Each one is written with a different purpose, from a different perspective, by a different author, and once we understand the differences, the content will make more sense to us. At the same time, Matthew, Mark, and Luke are noticeably similar, and quite different from the Gospel of John. That is why Matthew, Mark, and Luke are called the “Synoptic Gospels” (seeing together). A mathematical comparison shows that 91 percent of Mark’s Gospel is contained in Matthew, and 53 percent of Mark is found in Luke.[1]
The Gospel of Mark is likely the first gospel written, and it is the shortest. Scholars differ on the date of writing, from the 50s or early 60s, to as late as 65-70. Although the gospel itself does not identify the author, it is the unanimous testimony of the early church that this gospel was written by John Mark, a close associate of Peter, from whom he learned the tradition of the things Jesus said and did, mainly through listening to Peter’s sermons. Mark’s mother had a house in Jerusalem that was a meeting place for believers (Acts 12:12), and we learn also that he was a cousin of Barnabas (from Cyprus), who accompanied Paul on his first missionary journey. They took young John Mark along with them, but he deserted them early in the journey (Acts 13:13)—no explanation given—and Paul refused to take him on the second missionary journey. By the end of Paul’s life, he had obviously developed a close relationship with Mark, for Paul calls for him in his time of need while in prison. Mark’s gospel was written probably for the church at Rome, or at least to Gentile readers, when persecution of Christians had begun. He apparently felt the need to write down the important things about Jesus so that believers would be strengthened and be firm in their faith during the time of persecution. His gospel is very simple, succinct, giving a vivid account of Jesus’ ministry, emphasizing more what Jesus did than what he said. He moves along quickly, covering the basics of the teachings of Jesus, emphasizing both the humanity of Jesus and his deity, discipleship, and the meaning of the cross.
Most assume that Matthew’s Gospel was written next, possibly in the late 50s or 60s. Some biblical scholars have abandoned Matthew’s authorship, asking why Matthew would depend on Mark’s gospel when he had been one of the twelve disciples who had been an eye-witness to Jesus’ ministry, including his death, resurrection, and ascension? The best answer seems to be that he agreed with it and wanted to show that the apostolic testimony to Christ was not divided.[2] Matthew wrote to Greek-speaking Jews. His gospel contains more quotations from the OT than any other NT author. Matthew traces Jesus’ lineage from Abraham; he emphasizes Jesus’ role as “Son of David,” and his genealogy shows Jesus’ descendants to Joseph, the legal father of Jesus. However, this does not mean that he restricts his Gospel to the Jews. He records the coming of the Magi (non-Jews) to worship infant Jesus (2:1-12); he includes Jesus’ statement that the “field is the world” (13:38), and he includes a full statement of the Great Commission (28:18-20).[3] However, his main purpose is to prove to his Jewish readers that Jesus is their Messiah. He does this by showing how Jesus in his life and ministry fulfilled the OT Scriptures.
The Gospel of John is written by the apostle John, “the disciple whom Jesus loved” (13:23; 19:26; 20:2; 21:7, 20, 24). This was the last Gospel to be written. The traditional date is toward the end of the first century, 85 A.D. or later, though a more recent viewpoint suggests an earlier date, possibly as early as the 50’s and no later than 70. John states his purpose clearly: “These are written that you may believe that Jesus is the Christ, the Son of God, and that by believing you may have life in his name” (20:31). John’s primary intention was evangelistic. He wants to establish clearly, to both Jews and Gentiles, that Jesus Christ is the Son of God, so that those who hear will believe, and will continue to believe. He does not begin his Gospel with the lineage of Christ; he gives no account of Jesus’ birth; he does not include Jesus’ baptism and temptation in the wilderness. John begins his Gospel with a clear statement that Jesus is the Word, from eternity past, One with God; the Creator; the Light, the Source of our becoming children of God; the One of whom John the Baptist testified, calling all people to repentance. John presents more of Jesus’ teaching than any other Gospel, showing who Jesus is through seven “I AM’s.”
Luke’s name does not appear in the Gospel of Luke. In fact, Luke is mentioned by name only three times in the NT––all by Paul while in prison (Col. 4:14; 2 Tim. 4:11; Philemon 24). Yet unmistakable evidence points to Luke’s authorship. It is addressed to Theophilus (one who loves God), the same as Acts. These two books are companion books––the Gospel of Luke should be considered Volume One and Acts, Volume Two. In Luke’s Gospel, he clearly states his purpose: to write an orderly account for you, Theophilus, so that you may know the certainty of the things you have been taught (1:3b-4). This gospel is more detailed than the others, explaining what Jesus said and did in his earthly ministry, while Acts describes what Jesus continued to do after his ascension through the Holy Spirit.
Who was Luke? He was a Gentile; not one of the Twelve; not an apostle. His first appearance is in Acts as a companion of Paul, inferred by Luke changing the pronoun they to we (16:10), when he joined Paul on his first missionary journey. Later, of those who were with Paul in prison, he identifies those who were Jews; the rest were Gentiles, including Luke (Col. 4:10-14). In this passage, Paul also identifies Luke as a doctor (Colossians 4:14). His skill in the use of Greek, and his viewpoint and attitudes, mark him as a Greek. According to historians Jerome and Eusebius, Luke was probably born in Antioch. Some have thought that Luke may have been a freedman. Greek and Roman masters often educated slaves as physicians and later freed them for their services. It is even conjectured that he may have been born in the household of Theophilus, a wealthy government official in Antioch (Luke 1:3).[4] He was a physician, a traveler, a missionary, a historian, and a writer. He wrote more than one-fourth of the volume of the NT––more than any other writer.
Where did Luke get his information for writing his Gospel? He does not indicate that he relied on the reports of others who had written about Jesus’ life. He used personal investigation, based on testimony from eyewitnesses and servants of the world (1:1), including the preaching and oral accounts of the apostles. His language differences from the other Synoptic gospels and his blocks of distinctive material (e.g., 10:1-18:14; 19:1-28) indicate independent work, though he obviously used some of the same sources.[5] Reports from eye-witnesses are probable, especially during Luke’s stay in Palestine while Paul was in prison in Caesarea. Personal acquaintance with some of the apostles and other leaders of the Early Church is almost certain. He obviously had access to the information accumulated by Paul.
When and where did he write his Gospel? Two viewpoints for the date are (1) A.D. 59-63, and (2) the 70’s or 80’s. The place of writing was probably Rome, though other places have been suggested. It would have been sent to Theophilus, wherever he lived at the time––possibly Antioch, Achaia, or Ephesus.
To whom was he writing? As already established, Luke and Acts are addressed to Theophilus, who was possibly a Roman official, or at least one of high position and wealth. He was possibly Luke’s patron, responsible for seeing that the writings were copied and distributed, which was a common procedure at the time. While Luke was writing for the personal benefit of Theophilus, his intention was that his book would be circulated among a much wider audience. Because Luke describes in detail the places mentioned in the Gospel, it is thought that he was writing for people unfamiliar with Palestine, both Jews and Gentiles. (Because of the dispersion of the Jews when they lost their land and went into captivity—Israel in 722 B.C. and Judah in 586 B.C.––only a remnant remained in Palestine, so many Jews would have been unfamiliar with the places Luke menttions.) However, it seems that his main focus is Gentile Christians, whose place in God’s story is ensured through Jesus Christ and the Spirit.[6]
Why did Luke write this Gospel? His purpose was to strengthen the faith of all believers and to answer the attacks of unbelievers. He emphasizes that God has come to his people, Israel, with the inclusion of Gentiles. Jesus came to save the lost, including every marginalized person whom traditional religion would put outside its boundaries. He stresses that Jesus’ ministry was carried out in the power of the Holy Spirit; that it was necessary for him to die and be resurrected in fulfillment of OT prophecy; that through Christ, forgiveness of sins is possible for all who believe.
Luke begins his Gospel by placing the story of Jesus in the context of world history (Luke 2:1; 3:1-2). He then tells the story in two major parts. In the first part, which is the Gospel of Luke, he shows how the good news of God’s salvation for all people began, through the power of the Spirit, with Jesus in Galilee and in Jerusalem. In the second part, which is the Book of Acts, he shows how the good news of God’s salvation through Jesus was, by the power of the Spirit, carried by the apostles from Jerusalem to Rome. By studying these two books in sequence, one is able to get the whole picture of the ministry of Jesus Christ to the formation of the Church through the Spirit, through whom the gospel will be spread throughout the world until the Second Coming of Christ. Luke tells this story to perfection.
The Gospel of Luke is in three parts, set in three geographical areas:
(1) Jesus teaches and heals in Galilee (4:14-9:50). The introductory narrative of a Sabbath in Nazareth (4:16-30) serves as a prototype for the rest of the story––fulfillment of OT promises; the Spirit descending on the Messiah; good news to the poor; inclusion of Gentiles; rejection by some of Israel.
(2) Jesus’ ministry in Judea and Perea (9:51-19:27). This section begins in 9:51 with Jesus resolutely setting out for Jerusalem, and not arriving until 19:45. This section in Judea and Perea includes the accounts of Jesus’ discourses, 16 parables of the 23 recorded in Luke, and four of the 20 miracles of Jesus recorded in Luke. On the way to Jerusalem, Jesus continues to gather disciples around him, he challenges all with his teachings; he rejects a pharisaic understanding of God, and in turn, he is finally rejected by the religious and political authorities.
(3) Jesus’ final week in Jerusalem (19:28-24:53). Jesus is rejected by the Jewish leaders and put to death on the cross. But the crucifixion and resurrection were of divine necessity––the fulfillment of OT prophecy and evidence of God’s faithfulness to his people. Luke’s Gospel ends with the disciples filled with joy, witnessing Christ’s ascension. They stay at the temple, waiting for what comes next––the coming of the Spirit at Pentecost, which leads us into Acts 1 for the rest of the story.
What topics do we find in Luke?[7]
(1) Christology. As we begin the study of this Gospel, we first see the birth narratives of Jesus and John the Baptist, both of whom are identified as prophets. But it is apparent that Jesus is also the Son of God, born of a virgin (1:26-33), linked with the OT, in terms of Jesus’ being the expected Messiah. God’s day of redemption has come, the coming of the Savior, who is the light to the Gentiles and glory to Israel (2:25-38). Unlike the other Gospels, Luke’s narrative concludes with the ascension of Jesus, which marks the conclusion of Luke and the beginning of Acts, which further shows that this is a two-volume work, intended to be studied in sequence.