Why does luke write the gospel

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The advantages and disadvantages of a Presidential system of Government. Contact Form Name. It would seem, then, that Luke was personally invested in these things and had been doing thorough research in preparation. Luke, Leon Morris, As Morris states:. He sees God as at work bringing salvation Authorship Although Luke is nowhere mentioned in his Gospel or the Acts of the Apostles, based on the external and internal evidence, his authorship is virtually incontrovertible.

Internal Evidence That the same author wrote both Luke and Acts provides further corroboration for Lukan authorship. Why He Wrote As with all the Gospels, the author likely had more than one purpose in mind. For Everyone Although Theophilus was to be the primary recipient, it is likely that Luke also had a broader audience in mind. How He Wrote Luke seems to have had two sources of testimony which he used to write his Gospel; extant narratives and eyewitness testimony.

English Standard Version, Crossway, Morrise, Leon Luke also recorded the only story we have in the New Testament about Jesus' boyhood. When Jesus was twelve years old, he went to Jerusalem with his parents to attend the Feast of Passover. On the way home, when his parents discovered that he was not with them, they returned to the Temple and found him involved in a profound discussion with prominent Jewish rabbis.

After the introductory chapters, Luke follows the outline of events as they are recorded in the Gospel of Mark. However, he does not follow Mark's narrative as closely as Matthew does. Occasionally, he leaves out some material and substitutes an item of his own.

For example, he substitutes an illustration of Jesus' preaching in the synagogue at Nazareth in place of Jesus' proclamation at the beginning of his Galilean ministry. Luke includes a considerable number of Jesus' teachings that are not recorded in the other Gospels.

If he and Matthew both used the same source Q , evidently Luke used more material from it than did Matthew. In Luke alone we find the parables of the Good Samaritan, the Publican and the Pharisee who went to the Temple to pray, the rich man and Lazarus, the lost coin, the prodigal son, the unjust steward, the rich fool who would tear down his barns and build greater barns in order that he might store his goods, and the story of Zacchaeus, who climbed a tree in order that he might see Jesus.

Each of these parables and stories illustrates what Luke regards as an essential characteristic of Jesus' work. Jesus was not trying to raise opposition to the Roman government, nor was he lacking in sympathy or understanding of those whom the Jews regarded as foreigners.

He places the highest value on good character regardless of a person's race or nationality. For example, although many Jews looked with disfavor on the Samaritans, Luke emphasizes that of the ten lepers whom Jesus healed, only the one who was a Samaritan expressed his gratitude for what Jesus had done. And again in the parable of the man who fell among thieves on the road to Jericho, a Samaritan befriended the man and saw to it that he was given proper care.

Throughout his gospel, Luke emphasizes the fact that Jesus was a friend not only to Jews but to Samaritans and to so-called outcasts from different races and nationalities. Chapters 9—18 are often referred to as Luke's "long insertion," for in them he departs from the sequence of events in Mark and introduces a section that includes much of the most valued portions of Jesus' teachings.

Here, we have a report of Jesus sending out the "seventy" to carry the message of the kingdom to different places. The number "seventy" is especially significant: In the Jewish Torah, the number refers to all the nations of the earth. Luke wants to make it clear that Jesus' mission is for all humankind and not just for the Jews. In the story that describes the conversation between Jesus and Zacchaeus, we have the statement "For the Son of Man came to seek and to save what was lost.

Matthew traces the ancestry back to Abraham, who is regarded as the father of the Hebrew people; Luke traces it back to Adam, the father of all humanity.

In reporting Jesus' discourses with his disciples concerning the destruction of Jerusalem and the end of the world, Luke does not emphasize the nearness of the event as the other evangelists do. Toward the end of the gospel, he describes the events leading up to the crucifixion, stressing the point of Jesus' innocence of any wrongdoing toward either Jews or the Roman government.

As we have mentioned before, the books of Luke and Acts are a single work, often referred to as Luke-Acts. Keeping this in mind helps us to accurately frame the discussion of authorship.

Although Luke-Acts is technically anonymous, there are several indications within the text to support the tradition that Luke is the author. Among the more helpful data found in the text is that the author was not an apostle Acts , but he was present at many of the events he narrates Examining the language of the text also indicates that the author was well educated, familiar with writing polished Greek, and had an excellent understanding of the politics and culture in this region during the first-century.

This information matches what we know about Luke and helps cement the traditional position of Lukan authorship. From this we can deduce that Paul would likely make reference to this person in his epistles. While Paul mentions several men, Aristarchus, Tychicus, Timothy, and Mark are mentioned in the third person within the text and so are ruled out as candidates for authorship of Acts. Of the remaining possibilities, the consensus of early Christian tradition points to Luke as the author of Luke-Acts.