Date Scholars are divided over when the Gospel of Luke was written. Some advocate an early date in the 60s, while others prefer a later date in the 80s. Assuming Lucan authorship, the weight of the evidence tilts in favor of the earlier date. This is due, in part, to the close connection between Luke's Gospel and its sequel, the Acts of the Apostles (Acts 1:1). (1) The Book of Acts ends abruptly with Paul under house arrest in Rome around A.D. 62, without any hint as to the outcome of his trial or his subsequent activities. (2) Although Luke often draws our attention in Acts to Christianity's relationship with imperial Rome, he says nothing about the Roman persecution of Christians in the mid 60s, nor does he mention that Peter and Paul—the leading characters in Acts— were both martyred at this time. (3) Neither the Gospel nor the Book of Acts informs us of the complete destruction of Jerusalem by the Roman army in A.D. 70. Taken together, Luke's silence on these important matters is a strong indication that both his Gospel and the Book of Acts were written in the early 60s, before any of these events had taken place.

Destination Luke addresses his Gospel to "Theophilus" (1:3), possibly a Roman official who agreed to finance the publication of the work. If this is so, Luke may have intended his Gospel to be circulated and read more widely through the patronage of Theophilus. His larger intended audience probably included Gentile Christians throughout the Mediterranean world, as well as Israelites and Samaritans living among them in the Diaspora. For the sake of Gentile readers, Luke sometimes omits Semitic words, or simply replaces them with their Greek equivalents, to make his story more readable for believers unfamiliar with Aramaic. Yet Luke is also very sophisticated in his use of the OT. Although few direct citations appear in the Gospel, allusions and echoes of the OT abound. This makes it likely, then, that Luke was directing his message not only to the Gentile world, but also to readers long familiar with the Scriptures of Israel.

Structure Luke's Gospel is beautifully written and logically arranged. He has given us an "orderly account" (1:3) of the full scope of Jesus' earthly life, from the announcement of his birth to his heavenly Ascension. The structure of the Gospel is straightforward and generally follows the similar story line of Matthew and Mark. After opening with a classical Prologue (1:1-4), Luke begins his story with the Infancy Narrative (1:5-2:52) of the birth of Jesus and his forerunner, John the Baptist. These episodes are filled with joy and hope that Jesus will bring all the promises of Scripture to fulfillment. Most of the Gospel's central section is devoted to the public life of Jesus. After various Preparations (3:1-4:13) for ministry, Jesus begins to preach and teach throughout his Galilean Ministry (4:14— 9:50), and then embarks upon a long Journey to Jerusalem (9:51-19:27), the city where God's redemptive plan is destined to unfold. At last Jesus enters the Holy City in a royal procession at the start of the Passion Week Narratives (19:28-23:56). It is during this final and fateful week that Jesus is betrayed, arrested, and crucified by the leaders of Jerusalem in collaboration with Roman authorities. Finally, the Gospel climaxes with the Resurrection and Ascension (24:1-53) of Jesus as the victor over sin and death.

Themes Although Luke displays an interest in many facets of Jesus' life and mission, the one theme that towers above all others is the universal message of salvation. For Luke emphasizes throughout his Gospel that Christ has come to gather all people and nations into the family of God. (1) Salvation of Israel. Luke first anchors his Gospel in the traditions of the OT, portraying Jesus as the Savior of God's Old Covenant people. He shows us, among other things, that Jesus came to initiate the restoration of Israel foretold by the prophets (Is 11:10-12; 49:6; Ezek 39:25-29). He thus depicts Jesus as the royal Messiah who comes in the line and legacy of King David to reunite the scattered tribes of Israel by gathering them into his kingdom (1:33, 68; 22:28-30). This theme stands behind the Gospel's numerous references to "Israel" (1:54, 68, 80; 2:32; 24:21) and the positive light it throws on the descendants of the northern Israelites, the Samaritans (10:33; 17:16; Acts 8:14). (2) Salvation of the Nations. The forgiveness that Jesus extends to Israel also reaches the Gentiles, making the family of the New Covenant international in scope. Simeon calls Jesus "a light for revelation to the Gentiles" (2:32), while John the Baptist uses the words of Isaiah to announce that "all flesh" can now look to Christ for salvation (3:6). It is especially the closing notes of the Gospel that ring out this theme, where Jesus tells the apostles that forgiveness must be carried from Jerusalem "to all nations" (24:47). (3) Salvation of the Lowly. Jesus' message for Israel and the nations is also for the outcasts, the poor, and the disreputable among them. Luke preserves a number of powerful statements about God's concern for the lowly and oppressed (1:52-53; 4:18; 6:20-26; 14:711). Women in particular are showcased throughout this Gospel, despite their otherwise low social standing in antiquity. Luke's portrayal of the Virgin Mary is simply unparalleled in the NT for its beauty and sensitivity (1:26-56; 2:19, 51). Other women, too, play leading roles in the story: Elizabeth (1:39-45), Anna (2:36-38), the widow of Nain (7:11-17), the sinful woman (7:36-50), Mary Magdalene (8:2), Joanna (8:3), Susanna (8:3), Mary and Martha of Bethany (10:38-42), and the woman with a spirit of infirmity (13:10-17). Women also figure in Jesus' parables of the Lost Coin (15:8-10) and the Unrighteous Judge (18:1-8).

Other memorable features include Luke's unique contributions to the Gospel tradition. For Luke alone recounts the parables of the Good Samaritan (10:25-37) and the Prodigal Son (15:1132). Luke alone tells us of Gabriel's Annunciation to Mary (1:26-38), Jesus' boyhood experience in the Temple (2:41-51), and the details of his Ascension into glory (24:50-53). And only Luke has preserved some of the Church's most beautiful hymns, such as Mary's Magnificat (1:46-55), Zech-ariah's Benedictus (1:68-79), Simeon's Nunc Dimittis (2:29-35), and the Gloria sung by the angels on Christmas night (2:14).

There can be little doubt that Luke has bequeathed to us an artistic and spiritual masterpiece. This is no less true of his second volume, the Acts of the Apostles. Together these writings give clear and convincing witness to the greatness of Jesus Christ as he continues his worldwide mission of salvation through the Church. «