1. Luke Author, Audience and Purpose

2. Authorship Of the Gospel According to Luke

3. Authorship The evidence, both inspired and uninspired, overwhelmingly indicates Luke the physician, the travelling companion of the apostle Paul, is the author of the third account of the life of Christ.

4. Authorship Acts was written as a companion volume to Luke by the same man who penned Luke. Cf. Luke 1:1-4 and Acts 1:1-3 The author is not an eyewitness to most of the events of the two volumes. Acts was written as a companion volume to Luke by the same man who penned Luke. Cf. Luke 1:1-4 and Acts 1:1-3 The author is not an eyewitness to most of the events of the two volumes.

5. Authorship The "we" sections of Acts (those parts of the book where the author uses the pronoun "we" of Paul's company) indicate that the author of Acts travelled with Paul (Acts 16:10- 17; 20:5 - 21:18; 27:1 - 28:16).

6. Authorship Acts 20:4-5 eliminates Timothy, Sopater, Aristarchus, Secundus, Tychicus and Trophimus as author. Silas does not fit the "we" sections, and there is no evidence Titus wrote the book.

7. Authorship Both Luke and Acts contain technical medical language, and Luke was a physician (Colossians 4:14). Also, the third gospel account is written in the faultless classical style of one with a strong Greek education. Both Luke and Acts contain technical medical language, and Luke was a physician (Colossians 4:14). Also, the third gospel account is written in the faultless classical style of one with a strong Greek education.

8. Problems with Luke The main problems scholars have with attributing Luke with the authorship of Luke-Acts are some theological/historical differences in comparison to Paul’s letters.

9. Luke: Author of Luke The consistent testimony of ancient, uninspired witnesses is that Luke wrote the book as a record of the gospel account as preached by Paul.

10. Who was Luke? Luke was a Gentile medical doctor (Colossians 4:10-14) who joined Paul on his second preaching journey when Paul was at Troas (Acts 16:6-10).

11. Who was Luke? He stayed behind at Philippi until Paul returned on his third journey (Acts 16:17,40; 20:26) and apparently remained with Paul thereafter.

12. Who was Luke? He was with Paul when the apostle was in prison in Rome (Philemon 24) and was Paul's only companion shortly before his death when he wrote Timothy the second time from prison in Rome (2 Timothy 4:11).

13. Who was Luke? It is not known whether Luke knew either Hebrew or Aramaic; but he certainly knew the LXX – seen not only in his citations of scripture but also in a heavy use of Septuagintal style in appropriate parts of his work.

14. Luke: Jew or Gentile? Some use his extensive knowledge of the OT as evidence to argue he was a Jew. However, this is unlikely. In Acts, Luke appears familiar with Greek literature, rhetoric and thought – far more than would be becoming for a Jew. Some use his extensive knowledge of the OT as evidence to argue he was a Jew. However, this is unlikely. In Acts, Luke appears familiar with Greek literature, rhetoric and thought – far more than would be becoming for a Jew.

15. Luke: God-fearer? A solution that does justice to both sides of the issue is to posit that the evangelist was a gentile who had become a proselyte or a God- fearer, i.e., was converted or attracted to Judaism some years before he was evangelized.

16. Date The book of Luke was written before Acts (Acts 1:1). The most popular view is a date sometime after the fall of Jerusalem (AD 70). The book of Luke was written before Acts (Acts 1:1). The most popular view is a date sometime after the fall of Jerusalem (AD 70).

17. Audience Of the Gospel According to Luke

18. Audience The tradition that Luke was a companion of Paul raises the likelihood that Luke-Acts was addressed to churches descended from the Pauline mission – Gentile churches.

19. Audience More specifically, a late 2 nd century Prologue reports that the Gospel was written in Greece (Achaia) and that Luke died there.

20. Internal Evidence There are a number of internal evidences (especially when compared to Matthew and Mark) which point to a Gentile audience.

21. Internal Evidence Luke drops Mark’s Aramaic expressions and local references. Luke’s treatment of the synagogue is very different to Matthews, who was writing to a Jewish audience. Luke drops Mark’s Aramaic expressions and local references. Luke’s treatment of the synagogue is very different to Matthews, who was writing to a Jewish audience.

22. Internal Evidence The infancy narrative and preface is typical of a Hellenistic (Greek) biography. Luke’s resistance to showing Jesus as suffering in the Passion narrative reflects Greek sensitivities to portraying emotions. The infancy narrative and preface is typical of a Hellenistic (Greek) biography. Luke’s resistance to showing Jesus as suffering in the Passion narrative reflects Greek sensitivities to portraying emotions.

23. Internal Evidence Finally, the last lines of Acts (28:25-28), attributed to Paul, indicate that the future of the Gospel lies with the Gentiles, not with the Jews. That would be strange if Luke was addressing a largely Jewish Christian audience.

24. Luke 1:1-4 1 Since many have undertaken to set down an orderly account of the events that have been fulfilled among us, 2 just as they were handed on to us by those who from the beginning were eyewitnesses and servants of the word, 3 I too decided, after investigating everything carefully from the very first, to write an orderly account for you, most excellent Theophilus, 4 so that you may know the truth concerning the things about which you have been instructed.

25. Theophilus It is debated whether Theophilus was a Christian or was thinking of becoming one. His name means “God-lover” and as such the gospel could be written for God-lovers everywhere - though this seems unlikely. It is debated whether Theophilus was a Christian or was thinking of becoming one. His name means “God-lover” and as such the gospel could be written for God-lovers everywhere - though this seems unlikely.

26. Theophilus Theophilus appears to be a man of rank (Lk 1:3). Having associated himself with the church, he may be undergoing doubt whether in fact he really belongs in this racially mixed and heavily persecuted community.

27. Theophilus The Gospel openly includes Theophilus in the new community, calling him to remain faithful, committed and expectant, even in the midst of intense Jewish rejection.

28. Theophilus Given the magnitude of Luke’s efforts, it seems clear that he did not write for Theophilus alone but for any who shared his tension.

29. Rich/Poor Community It is probable that the Lukan community was composed of both rich and poor. The economic gap within the community gave rise to socio- economic conflicts (Acts 6.1-6), and Luke appears to have striven to settle the conflicts. It is probable that the Lukan community was composed of both rich and poor. The economic gap within the community gave rise to socio- economic conflicts (Acts 6.1-6), and Luke appears to have striven to settle the conflicts.

30. Rich/Poor Community His solution is consolation for the poor (6.20-23) and criticism for the rich (6.24-26) - criticism that urged repentance. This repentance reveals itself when one shares his riches; when one does not lead a life of sharing, an eschatological warning is given. His solution is consolation for the poor (6.20-23) and criticism for the rich (6.24-26) - criticism that urged repentance. This repentance reveals itself when one shares his riches; when one does not lead a life of sharing, an eschatological warning is given.

31. Women? Although first-century culture usually minimized the importance of women, Luke portrayed women as good examples in the early church. Given the extraordinary prominence of women in Luke’s gospel then, it would seem likely that there were some prominent women in the Lukan community. Although first-century culture usually minimized the importance of women, Luke portrayed women as good examples in the early church. Given the extraordinary prominence of women in Luke’s gospel then, it would seem likely that there were some prominent women in the Lukan community.

32. Purpose Of the Gospel According to Luke

33. Possible Purposes Numerous possible intentions for Luke’s writing the Gospel and it’s sequel have been suggested. 1.To explain why Jesus had not returned. 2.To provide a brief defence for Christianity. Numerous possible intentions for Luke’s writing the Gospel and it’s sequel have been suggested. 1.To explain why Jesus had not returned. 2.To provide a brief defence for Christianity.

34. Possible Purposes 3.To defend Paul before Rome 4.To defend Paul before the Community 5.To combat heresy 6.To evangelise 3.To defend Paul before Rome 4.To defend Paul before the Community 5.To combat heresy 6.To evangelise

35. Possible Purposes 7.To confirm the word and message of salvation 8.To present a theodicy of God’s faithfulness 9.To provide a sociological legitimation of full fellowship for Gentiles a legitimation of the new community 7.To confirm the word and message of salvation 8.To present a theodicy of God’s faithfulness 9.To provide a sociological legitimation of full fellowship for Gentiles a legitimation of the new community

36. Sources: Brown, Raymond E. 1997 An Introduction to the New Testament. New York; Doubleday. Green, Joel. Scott McKnight and Howard Marshall (eds). 1992. Dictionary of Jesus and the Gospels. Downers Grove, IL; Intervaristy Press. Brown, Raymond E. 1997 An Introduction to the New Testament. New York; Doubleday. Green, Joel. Scott McKnight and Howard Marshall (eds). 1992. Dictionary of Jesus and the Gospels. Downers Grove, IL; Intervaristy Press.