William Taylor
RESOURCES
Commentaries and Other Reading [pdf, 360kb]
Sermon Series Suggestions [pdf, 65kb]
As with all the Gospels, the proper context for Luke is the whole Old Testament—what we might call biblical theology—what God has already revealed about himself and his purposes.
Luke signals this from the very beginning. In Luke 1:1 he explains that he is compiling “a narrative of the things that have been accomplished among us,” showing how God’s promises have come to fulfillment.
At the end of the Gospel, the risen Jesus makes the same point. On the road to Emmaus he rebukes the disciples:
“O foolish ones, and slow of heart to believe all that the prophets have spoken! Was it not necessary that the Christ should suffer these things and enter into his glory?” (Luke 24:25–26)
Then, beginning with Moses and all the Prophets, he interpreted what the Scriptures said concerning himself. Later in the upper room he tells the disciples:
“Everything written about me in the Law of Moses and the Prophets and the Psalms must be fulfilled.” (Luke 24:44)
So, Luke himself insists: the key to interpreting his Gospel is the Old Testament. Without returning to the Old Testament to see the questions being asked and the promises being made, we will shrink our view of Jesus and diminish the grandeur of his work.
That’s why Luke’s opening chapters are saturated with Old Testament categories. Mary sings of God’s mercy to Abraham’s descendants (1:54–55). Zechariah praises God for remembering his covenant (1:72). Simeon longs for the consolation of Israel (2:25). The angels proclaim the Savior born in David’s city (2:11). From the outset, Jesus is presented as the fulfillment of Old Testament hopes.
Luke is enormously helpful because he states his aim clearly at the start:
“…it seemed good to me also…to write an orderly account for you, most excellent Theophilus, that you may have certainty concerning the things you have been taught.” (Luke 1:3–4)
Luke has acted as an investigative historian, interviewing eyewitnesses and carefully compiling his material. His aim: to give readers confidence and certainty in the truth of the gospel.
But there’s more. In Luke 24:47 Jesus explains that “repentance for the forgiveness of sins should be proclaimed in his name to all nations.” So Luke’s goal is not simply confidence but confidence that drives mission. The certainty he gives is meant to propel the gospel of salvation to the ends of the earth.
This theme of salvation runs through the Gospel’s opening songs and stories.
Mary rejoices in “God my Savior” (1:47).
Zechariah declares that God has “raised up a horn of salvation” (1:69).
The angels announce, “a Savior…has been born” (2:11).
Simeon holds the infant Jesus and says, “My eyes have seen your salvation” (2:30).
From start to finish, Luke presents Jesus as the Savior of the world. Our aim in preaching Luke should match his: to give people confidence in this gospel of salvation so that they take it to the nations.
Luke stresses that his Gospel is “an orderly account” (1:3). Seeing his structure helps us preach with the weight and clarity he intended.
Most readers recognize two major halves of the Gospel, divided at 9:51:
Chs. 1–9: Jesus’ identity and mission revealed.
Chs. 9–24: Jesus’ journey to Jerusalem and the cross.
But within the first half, Luke also organizes his material carefully into distinct sections.
The opening chapters serve as Jesus’ credentials—his “CV.” Filled with Old Testament echoes, they present him as the long-promised Savior, fulfilling covenant promises to Israel.
This section is bracketed by two sermons:
John the Baptist’s call to repentance (3:1–20).
Jesus’ Sermon on the Plain (6:17–49).
Between them, Luke highlights Jesus’ identity (his baptism, genealogy, and transfiguration) and the opposition he faces from Satan and religious leaders. At the center stands Jesus’ manifesto in Nazareth:
“The Spirit of the Lord is upon me…he has anointed me to proclaim good news to the poor.” (4:18)
Drawing from Isaiah, Jesus defines his mission: proclaiming salvation to the poor, oppressed, blind, and broken—categories that represent Israel under God’s judgment. The heart of this section is Jesus calling sinners (Peter, Levi, and the paralytic) and declaring his mission:
“I have not come to call the righteous but sinners to repentance.” (5:32)
These chapters form a discrete section centered on salvation.
Two salvation miracles open: healing the centurion’s servant and raising the widow’s son.
John the Baptist asks, “Are you the one to come?” Jesus answers using salvation language from Isaiah 35.
The section closes with four salvation miracles: calming the storm, delivering the demoniac, healing the bleeding woman, and raising Jairus’s daughter.
In the middle stands the sinful woman forgiven by Jesus: “Your faith has saved you; go in peace.”
Luke repeatedly uses the word sozo (“to save”), often uniquely among the Gospels, to emphasize that Jesus has come not only to heal but to bring comprehensive salvation—rescue from sin, Satan, sickness, and death.
This section climaxes with Peter’s confession—“You are the Christ of God”—and Jesus’ teaching that he must suffer, die, and be raised. The transfiguration confirms this truth from heaven.
At the center, Jesus calls disciples to follow his pattern:
“If anyone would come after me, let him deny himself and take up his cross daily and follow me. For whoever would save his life will lose it, but whoever loses his life for my sake will save it.” (9:23–24)
The disciples’ repeated failures in service show that true discipleship requires understanding both the identity of Jesus (Messiah) and the necessity of his death (suffering Savior).
Luke’s Gospel is carefully ordered to show us:
The Savior’s credentials (chs. 1–2).
The Savior’s manifesto (chs. 3–6).
The Savior’s salvation (chs. 7–8).
The Savior’s pattern (ch. 9:1–50).
This sets the stage for the journey to Jerusalem (9:51ff.), where Jesus will accomplish salvation through his death and resurrection.
Luke’s aim—and ours in preaching—remains clear: to give people certainty in the gospel of salvation and to propel that gospel to the nations.