V. Theology

Although Luke’s gospel is not a theological treatise, it gives emphasis to some important theological themes.

A. God’s Work in History. Prophecy and Fulfillment

Both Luke’s gospel and the Acts make it clear that God is working out a plan of salvation in history. Some scholars claim that Luke divided history into three periods: Israel, Jesus, and the church. According to other interpreters, he divided history into two periods: prophecy and fulfillment. But whether there were two periods or three, the themes of prophecy and fulfillment and of God’s activity in history have great prominence in the writings of Luke.

B. Christ

A central feature of Luke’s theology is his doctrine of Christ. He depicts Jesus as the Messiah, Son of David, Son of God, Son of Man, and the Servant of God. He puts repeated emphasis on Jesus' status as Lord and suggests that various events recorded in the Hebrew Scriptures prefigure his ministry. He shows Jesus to be a real human being with human feelings but also declares his divine origin and power. Luke’s gospel as a whole gives the impression that in the great events of Jesus' ministry he accomplished the work he was sent to do. That included healing of the body and forgiveness of sins, both of which are saving activities. This work culminated in his death, resurrection, and ascension; and it led to the gift of the Holy Spirit at Pentecost, an event recorded in Luke’s second volume, the Acts of the Apostles.

Jesus had a universal mission. He ministered to Samaritans as well as Jews. He preached the Gospel to the poor, and he also directed his message to the rich and powerful. He befriended the outcasts of society, including lepers, demoniacs, tax collectors, and sinners. He admitted women to the circle of his followers and ministered to them as readily as to men. His ministry was intended to enable the whole of humanity to “see God’s salvation” (3:6).

C. God

Luke gives prominence to Jesus' teaching about God’s mercy to repentant sinners and God’s initiative in seeking them out (15:1-32). God’s mercy is exercised through the actual ministry of Jesus, as well as through his death and resurrection. But Jesus repeatedly warns men and women that they are accountable to God and liable to judgment.

Luke’s gospel depicts God as transcendent, “the Most High,” whom nobody knows except through revelation by the Son. But it also depicts God as the Father, with whom men and women can enter into close and familiar relationship (1:32, 35; 2:49; 11:2; 23:34, 46).

D. The Holy Spirit

The activity of the Spirit is affirmed in the opening chapters of the gospel. The Holy Spirit came upon Mary (1:35). John the Baptist, Elizabeth, and Zechariah were filled with the Spirit (1:15, 41, 67). Simeon received revelation from the Spirit and was moved by the Spirit (2:25-27).

In a unique sense Jesus was the bearer of the Spirit because he was the Messiah. He was conceived by the Spirit. The Spirit anointed him at his baptism and led him during his temptation and his ministry (3:21-22; 4:1-2, 18). He rejoiced in the Spirit and promised the gift of the Spirit to all who asked for it, and in particular to the victims of persecution (10:21; 11:13; 12:11-12). That gift had been prophesied by John the Baptist (Luke 3:16) and began to be imparted at Pentecost (Acts 2:4).

E. The Kingdom, Present and Future

Central to the teaching of Jesus are his affirmations about the kingdom (or reign) of God. In one sense he indicates that the kingdom is already present in the ministry he carries out (11:20). It is among or “within” people (17:20-21).

In another sense the kingdom lies in the future and will come with the return of Christ. That event, Jesus affirms, will surely take place. His coming may not occur so soon as some people expect. Nevertheless, he will return (17:22-37; 18:1-8; 19:11-27; 21:25-36).

Most of Jesus' teaching about the future deals with his final advent, the Last Judgment, and the final resurrection. But two passages in this gospel speak of a continuing existence between the moment of an individual’s death and the resurrection of the dead. The dying thief is promised a place in paradise (23:43). And in the parable of the rich man and Lazarus, the rich man goes to hell and the poor man to Abraham’s side (16:22-23).

F. Discipleship

At the heart of Jesus' teaching about daily life are the commandments to love God and love one’s neighbor. But love of neighbor is extended to enemies, as is demonstrated in the parable of the good Samaritan (10:25-37). Jesus exhorts men and women to show mercy, to humble themselves, and to be of service to others. And he himself sets an example for this kind of conduct. To follow Jesus is to take up the cross, deny self, and be ready to give up all things (9:23-25).

This gospel lays stronger emphasis than the others on the danger of worldly wealth. The words of Mary in her song of thanksgiving (1:51-53); the woes Jesus utters against the rich and prosperous (6:24-25); and the parables of the rich fool (12:13-21); the shrewd manager (16:1-15); and the rich man and Lazarus (16:19-31) all address the issue of the use of worldly wealth.

Luke’s gospel also gives special attention to prayer. As well as other teaching on the subject, the parables of the friend at midnight (11:5-13); the persistent widow (18:1-8); and the Pharisee and the tax collector (18:9-14) are concerned with prayer. Jesus is portrayed as a man of prayer, especially at key moments in his life such as his baptism (3:21); his appointment of the Twelve (6:12-16); Peter’s confession of him as the Christ (9:18-20); his transfiguration (9:29); his agony (22:39-46); and his crucifixion (23:34, 46).

In fact, Jesus is an example to be followed (22:26-27). When Acts is compared with Luke’s gospel, it becomes evident that the behavior of some of the early Christians follows the pattern of Jesus himself. The words of Stephen at his death are like the words of Jesus on the cross (Ac 7:59-60; cf. Lk 23:34, 46). The resoluteness of Paul on the way to Jerusalem is like the resoluteness of Jesus on his journey there (Ac 20:22; 21:13; cf. Lk 9:51). Just as Jesus appeared before the Jewish council, the rulers, and the people, so the early Christians appeared before the council, the rulers, and the people. Just as Jesus healed the sick and raised the dead, so did the apostles.

During the ministry of Jesus his disciples were not examples of noble conduct. Often they failed to understand him. Sometimes they were divided among themselves and preoccupied with selfish ambition. At Jesus' trial Peter denied him. Even after the discovery of the empty tomb they continued to be overwhelmed with doubt.

The picture is not entirely negative. Apart from Judas Iscariot, not one of them turned against him. They shared in his ministry of preaching and healing. Except during his trial and crucifixion, they showed no hesitation in remaining with him. And when they finally recognized that he had risen from the dead, they accepted the work to which he commissioned them.

G. The Church

The appointment by Jesus of twelve disciples symbolized the formation of the nucleus of a true and spiritual Israel. Although the gospel does not use the word church, it presents Jesus as establishing a community with a mission to all classes of society and to all nations (14:23; 24:47). The early life of the church is the theme of Acts, and Luke’s gospel describes the work of Jesus that made that life possible.