Luke 1
AOSNAbout Luke.
The Gospel of Luke
Purpose
To write a reliable historical account of the life of Jesus that would confirm the truth of the Christian message
Author
Luke, a physician and occasional companion of the apostle Paul
Date
Either around AD 59–63, during Paul’s imprisonment in Rome, or between AD 70–90, using the Gospel of Mark as a source
Setting
Written during a time of increasing tension between Jews and Christians, in which Luke sought to demonstrate that those who believed that Jesus was the Messiah, both Jews and Gentiles (non-Jewish people), formed the new people of God
Luke describes the coming of Jesus as good news for the whole world. It is for people of every race, age, gender, ethnic group, and social position.
John the Baptist came first as a prophet to prepare the way. Then Jesus came as the Son of God and the Messiah (the promised king from David’s family). He came to defeat Satan and to bring salvation and healing.
As Jesus served, taught, and announced the good news, the religious leaders opposed him. He went to Jerusalem as God’s suffering servant. He warned the nation of coming judgment. Then he was executed as a criminal.
But God raised him from the dead. In this way, Jesus completed God’s plan and began his Spirit-led mission to the entire world. The risen Jesus, the Jewish Messiah, is the Savior of all people everywhere.
Setting
Luke wrote his gospel account during a time of increasing conflict between the church and the Jewish synagogue (local place of worship). This was during the mid-to-late first century AD. The early church regarded itself not as a new religion, but as fulfilling Judaism. Jesus Christ's life, death, and resurrection fulfilled the promises made to the Jews in the Hebrew Scriptures (the Old Testament).
This continued through the early church's mission efforts. During this time, more gentiles (non-Jewish people) joined the church. Yet, many Jews rejected the gospel. Division increased between those who trusted that Jesus was the Christ and those who denied it.
The main question in this conflict was: Who are the true people of God? Are they the church, which includes Jews and non-Jews who believe Jesus is the Messiah? Or are they the Jews who reject Jesus as a false messiah?
Luke answers this question. He shows that Jesus is truly the Messiah who calls all people (both Jews and non-Jews) to put their faith in him.
Summary
Luke’s Gospel starts with a formal introduction, written like the works of skilled Greek-Roman writers of Luke’s time (1:1–4). This introduction shows the author’s writing skills and explains the purpose of his work. Luke wants to provide a reliable historical account of the life of Jesus that confirms the truth of the Christian message.
After this formal literary introduction, the writing style changes a lot. Luke describes the birth of Jesus in a Jewish way similar to the ancient Greek Old Testament (Septuagint) (1:5–2:51). This birth story plainly shows the Jewish foundations of the gospel message. It introduces themes that develop in the rest of the Gospel of Luke and the Acts of the Apostles.
Like the gospels of Matthew and Mark, Luke begins the account of the public ministry of Jesus with stories about:
John the Baptist (3:1–20),
the baptism of Jesus (3:21–22),
the temptation of Jesus (4:1–13), and
the work Jesus did in and around Galilee (4:14–9:50).
Jesus announced the kingdom of God, taught with authority, healed the sick, and drove out demons. This showed the kingdom's power through his words and actions. As in the gospels of Matthew and Mark, the emphasis of the ministry of Jesus in Galilee was Peter’s declaration that Jesus is the Christ. Jesus then explained that the Christ must suffer and die in Jerusalem (9:18–22).
Jesus then traveled to Jerusalem to complete this mission (9:51–19:44). The most unique part of the structure of Luke’s Gospel is the narrative of travel. It shares many of the well-loved stories and parables (symbolic stories with special meanings) that Jesus told, including:
the Good Samaritan,
the Prodigal Son,
the Rich Man and Lazarus,
the story of Mary and Martha, and
the story about Zacchaeus.
The main theme here is God’s love and the work of Jesus among the "lost": those living in sin, poor people, and those rejected by society. Luke states the theme of the entire gospel at the end of the episode about Zacchaeus: “the Son of Man came to seek and to save the lost” (19:10).
The high point of the story is the arrest, trial, and crucifixion of Jesus (22:1–23:56). The main theme of the crucifixion in Luke is the innocence of Jesus. Luke demonstrates that Jesus is the just servant of the Lord who suffers (see Isaiah 52:13–53:12). When Jesus died, the Roman officer at the foot of the cross exclaimed, “Surely this was a righteous man” (Luke 23:47).
The story concludes with the resurrection of Jesus (24:1–12). Luke is unique by including the story of the disciples on the road to Emmaus (24:13–35). As Jesus walked with two sad disciples who did not recognize him, he explained that his death was not a failure but fulfilled Old Testament promises. All of Scripture prophesied this important event of salvation (24:25–27). The story ends with a short account of God taking Jesus into heaven (the "Ascension") (24:50–53). The book of Acts describes this in more detail (Acts 1:1–11).
Luke follows the Gospel of Mark's basic outline, with a ministry in Galilee, a journey to Jerusalem, and the climax of the work Jesus did there.
The main differences are:
Like Matthew, Luke starts with a birth story, which introduces the themes of the work (Luke 1:1–2:52);
Luke leaves out a major part of Mark's account of the ministry of Galilee, often called the "great omission" (Mark 6:45–8:26); and
Luke expands Mark's account of the journey to Jerusalem from one chapter to ten chapters (Mark 10:1–52; Luke 9:51–19:44). This adds much of the teaching and work of Jesus with those rejected from society in Israel.
Luke as Literature
The book of Acts and Luke’s Gospel are companion works, so Luke meant readers to interpret them together. They form a literary and religious unity. When Luke wrote his gospel, he planned to write Acts. Themes like the salvation of the gentiles start in the gospel and finish in Acts. Scholars often call this two-volume work “Luke–Acts.”
Luke wrote his gospel with a unique perspective and focus. To understand it best, one should read it as a separate account of Christ's life. Comparing it with the other gospels can also be helpful.
Author
From a technical perspective, all of the gospels are anonymous. This is because their authors do not name themselves. However, we can identify the author of "Luke–Acts" as Luke, a doctor and sometimes companion of the apostle Paul. In several first-person plural passages in Acts (the “we” sections), the author describes himself as part of Paul’s mission activities (Acts 16:10–17; 20:5–17; 21:1–18; 27:1–28:16). Luke was a gentile (Colossians 4:11–14). One of his main themes is that God’s salvation is for both gentiles and Jews.
Luke probably became a Christian through the apostle Paul's work. Although he was not there when Jesus lived on earth, he was a careful and skilled historian. He used personal accounts by witnesses. He also used written and spoken sources to thoroughly research the events he described. His goal was to write so that “you may know the certainty of the things you have been taught” (Luke 1:4).
Occasion and Place of Writing
The exact place where Luke wrote his gospel is unknown. But possibilities include Rome, Ephesus, Caesarea, and Achaia (southern Greece). The date is also uncertain. Two main theories suggest he wrote it either between AD 59 and 63 or between AD 70 and 90.
The earlier date has its basis on the ending of Acts, where Paul is alive and in prison in Rome for two years (starting around AD 60). If Luke wrote the gospel before Acts, it probably dates to just before or during this imprisonment (AD 59–63). The later date, after AD 70, is suggested by those who think Luke used Mark’s Gospel as a source. This also assumes Mark wrote in the late 60s, just before or during the Jewish war of AD 66–70 (see Mark 13:14).
Recipients
Luke wrote his work for a man named Theophilus, which means "one who loves God." Theophilus probably funded the costly task of researching and writing such a long book. He might have been a curious non-Christian. But it is more probable that he was a Christian wanting to learn more about the origins of the Christian faith. This personal address is like a dedication.
Luke–Acts was probably also meant for a wider Christian audience, mainly gentile Christians, but also some Jewish Christians. These Christians wanted confirmation and assurance that God's plan of salvation was continuous, even though many Jews rejected Jesus. Luke affirmed that the church represents God's true people today. Both Jews and gentiles who accepted Jesus as the Christ comprised it.
Meaning and Message
The story of Luke–Acts makes several important points:
Jesus is the Messiah promised in the Old Testament.
His death on the cross did not cancel this claim. Scripture had already said that the Messiah would die and rise again (Luke 24:26, 46).
The mission to non-Jews (gentiles) came from the Spirit of God. This mission was predicted in Scripture and was part of God’s plan to bring salvation to the whole world in the last days.
The people of God are now the church, which includes both Jews and non-Jews who believe in Jesus.
The main theme of Luke’s Gospel is that God's promised salvation in the Scriptures came true through Jesus Christ's life, death, and resurrection.
A Historical Message
Luke, more than any other gospel writer, confirms that the story of Jesus is historical. He assures readers that the gospel message is genuine. He emphasizes that his account relies on trustworthy personal witnesses (1:1–4). He carefully dates the ministry of Jesus by referring to the rulers of his time (3:1–2).
Portrait of Jesus
Luke's depiction of Jesus emphasizes a theme of promise and confirmation. Lukes presents Jesus as the "Savior" promised by God, the Christ from King David's family line. His birth was in Bethlehem, David's city, and will rule forever on David's throne (1:32–33; 2:4, 11).
Jesus did not achieve salvation through military power, but by enduring the fate of the prophets. He died as the Lord's servant, fulfilling Old Testament promises. Through his death and resurrection, Jesus became the "Savior" of the world (Luke 2:11; Acts 2:36; 10:36). His followers now proclaim this message of salvation worldwide.
Salvation for Outsiders
Luke highlights that salvation is for everyone who believes. He shows special concern for people who were seen as outsiders in Israel. These include the poor, people considered sinners, Samaritans (a despised ethnic group), women, and gentiles (non-Jewish people).
The poor. The kingdom of God brings a major change in fortunes. God helps poor and humble people. He will judge rich and proud people (Luke 1:51–55; 16:19–31). The gospel is good news for poor and abused people (4:18). This is because they recognize their need for God most (6:20–21). It is impossible for rich people to enter the kingdom when they trust their wealth instead of God (12:13–21; 18:18–30).
Sinners. God's love for the "lost" is evident in the time of Jesus with those living in sin and tax collectors. He called Levi to be his disciple, although he was a tax collector hated by the people. As the "Great Physician," Jesus came to heal those are sick with sin, not those who think they have spiritual health, "the righteous" (5:27–32). He praised a woman living in sin who poured expensive oil on his feet. She understood God forgives and loved Jesus much in return (7:36–50).
Jesus criticized the Pharisees and religious teachers: for thinking they were innocent, for their dishonesty, and their lack of compassion. God forgave the tax collector in the temple who asked God to show him mercy. The Pharisee gained nothing because he was full of pride (18:9–14). Jesus even forgave the main tax collector Zacchaeus when he changed his lifestyle and asked God to forgive him (19:1–10). Jesus forgave and promised paradise to the criminal on the cross who asked for mercy (23:39–43).
The parables of Jesus share this theme too. For example, the father forgave his "prodigal son" when he changed his lifestyle (15:11–32). The gospel's message is that God's kingdom brings freedom from sin to all who ask God to forgive them and trust in Christ.
Samaritans. Jews hated Samaritans and considered them outsiders. However, in the book of Luke, Jesus praises a Samaritan "leper" for thanking God after Jesus healed him (17:11–19). Jesus also shares the parable of the "Good Samaritan," where a Samaritan is the only true neighbor to an injured Jew (10:29–37). God's salvation does not have its basis on ethnic identity or social status. It depends on having a changed attitude and life of love for God and others.
Women. In the first century AD, people considered women as lesser. However, Jesus gave women dignity in the kingdom of God. Luke’s Gospel emphasizes women and mentions thirteen women not found in the other gospels. The birth story of Jesus is from the perspective of the women Mary and Elizabeth. Only Luke mentions the women who were financial supporters of Jesus (8:1–3). In the story of Mary and Martha, Jesus praises Mary for learning as a disciple at the feet of Jesus (10:38–42).
Gentiles (non-Jewish people). The gentiles were the ultimate outsiders, but Luke emphasizes that God's salvation includes them too. Although Jesus came from Israel, he would be "a light for revelation to the Gentiles" (2:32). "All humanity will see God’s salvation" (3:4–6; Isaiah 40:5). Matthew's family line of Jesus focuses on his Jewish descent, starting with Abraham, the ancestor of the Israelites (Matthew 1:1–17).
In contrast, Luke's family line of Jesus traces back to Adam, the father of all humans (Luke 3:23–38). In his speech at Nazareth, Jesus stated that God had always shown grace to the non-Jews (4:24–27). Luke's message is that God loves everyone and wants to find all "lost" people (15:1–32; 19:10).
Rejection by Many People in Israel
The opposite side of including gentiles and other outsiders is that many in Israel rejected the message of Jesus. In Nazareth, when Jesus said God had blessed gentiles, the people became angry and tried to kill him (4:28–30). This event started the rejection of Jesus by his own people and anticipated Jewish opposition to the church (as told in the Acts of the Apostles). Jerusalem rejected its Christ and encountered God's judgment (Luke 13:33–35; 19:41–44).
This pattern continues in Acts. While many in Israel believed the gospel, even more rejected it. Israel divided, and the gospel reached the gentiles. Luke stresses that this did not cancel the gospel message. The Old Testament prophesied Israel's rejection of Christ and this rejection continued Israel's history of a bitter attitude toward God (11:29–32, 47–51; 13:34–35; 19:41–44; 23:27–31; Acts 13:46; 28:25–28; see also Romans 9–11).
Luke 1:1-4
Luke begins his Gospel with a formal introduction written in the style of skilled Greek writers of his time. These first four verses use a careful and formal style. They are among the best-written Greek in the New Testament.
Luke 1:1
Many people had already begun to write accounts of Jesus’s life. Luke was not the first to write this history. Most scholars think Luke used the Gospel of Mark and other written and spoken sources.
fulfilled: This word can mean "finished" or "completed," but Luke is referring to Jesus making Old Testament promises come true (4:21; 24:44).
Luke 1:3
As a good historian, Luke carefully investigated the history of Jesus from the start to provide a reliable story.
an orderly account: Some versions translate this phrase as “in consecutive order.” But it means an organized or carefully written account, not a sequence of time.
The name Theophilus means “loved by God” or “one who loves God.” It is likely a personal name, not meant to describe a name.
Different theories suggest he might be:
an unbeliever who was influential in society,
a person newly converted to Christianity needing guidance,
the judge at the apostle Paul’s trial (the book of Acts ends with Paul in prison in Rome, waiting for his trial, or
the person who funded Luke’s writing project.
The fourth option is the most likely because it was common when writing literature to honor the person who funded it. The Greek word translated as most excellent indicates someone of important social status.
Luke 1:5
The Gospel of Luke's first two chapters describe the birth of Jesus and introduce key themes that appear later in Luke and Acts. The announcements and birth stories of Jesus and John the Baptist appear together, emphasizing their roles in bringing God's salvation.
At each point, Luke's Gospel shows Jesus to be greater. John is the forerunner announcing the coming of Jesus, while Jesus is the Savior.
Herod king of Judea: See the profile on "Herod the Great."
a priest named Zechariah: He was a descendant of Aaron, the brother of Moses (Exodus 28:1).
who belonged to the priestly division of Abijah: See the study note on Luke 1:8–9 and also 1 Chronicles 24:10.
Elizabeth was a descendant of Aaron: Jews considered it especially spiritual for a priest to marry a woman from a priestly family.
Luke 1:7
Elizabeth was barren: Giving birth to children was a woman's greatest role in this culture. Being unable to have children made women feel ashamed. God miraculously intervened in the lives of various Old Testament women so they could have children (Genesis 18:10–12; 25:21; 30:22–23; Judges 13; 1 Samuel 1:1–28).
Luke 1:8-9
Zechariah's division was on duty … he was chosen by lot: It was common in Old Testament times to cast lots (similar to throwing dice) to determine God’s will (1 Chronicles 26:13–16; Nehemiah 11:1; Proverbs 16:33; Jonah 1:7). There were 24 orders of priests that took turns serving in the temple (1 Chronicles 24:1–19). They cast lots to choose which priest would serve in the sanctuary of the temple. There were many priests, so this honor might come only once in a priest's life. The angel appeared at the most holy moment of Zechariah's life.
to enter the temple of the Lord and burn incense: Luke uses the Greek word naos to refer to the temple building. He did mean the whole temple complex (hieron), which he refers to as "the temple courts" (Luke 2:27). The temple complex included the Holy Place and the Most Holy Place (see Hebrews 9:1–5). The priests burned incense twice a day in the Holy Place.
Luke 1:12-13
he was startled and gripped with fear: Fear and awe are common reactions when someone sees an angel or experiences the presence of God (Judges 6:22–23; 13:22; Isaiah 6:5). The person is often reassured by a saying such as "Do not be afraid."
you are to give him the name John: In Hebrew, the name John means "the Lord has shown favor." This favor came to Elizabeth and Zechariah through their son and to the Israelite nation through the Christ (Messiah), whose coming John would announce.
Luke 1:15
He shall never take wine or strong drink: In the Old Testament, avoiding alcohol was part of the Nazirite vow (a special commitment to God; see Numbers 6:1–21). This commitment or promise to God was usually temporary (see Acts 18:18; 21:23, 26).
It was a commitment for life for some people, such as:
Samson (Judges 13:4–7),
Samuel (compare 1 Samuel 1:11), and
John the Baptist.
filled with the Holy Spirit even from his mother’s womb: See Luke 1:41, 44.
Luke 1:17
he will go on before the Lord in the spirit and power of Elijah: The prophet Malachi prophesied that God would send Elijah before the time of God's salvation (see Malachi 3:1; 4:5–6). John the Baptist filled this role by preparing the way for the Lord's coming.
Luke 1:19
I am Gabriel: The Bible names two angels:
Gabriel (Daniel 8:16; 9:21)
Michael (Daniel 10:13; 12:1; Jude 1:9; Revelation 12:7)
Luke 1:20
now you will be silent and unable to speak: God's discipline for Zechariah’s lack of faith also confirmed the prophecy. The Greek word translated as "unable to speak" in 1:22 can also mean "deaf" (7:22; compare 1:62).
Zechariah is contrasted with Mary, the mother of Jesus, who responded with faith (1:38).
Luke 1:24
for five months remained in seclusion: Why she did this is uncertain and does not seem related to any Old Testament custom or command. Perhaps it was an act of spiritual commitment to honor God for answered prayer.
Luke 1:26
Nazareth was a small village in Galilee, southwest of the Sea of Galilee. People did not think highly of it (see John 1:46).
Luke 1:27
pledged in marriage: In Jewish culture, families arranged marriages, and pledging someone in marriage was a formal legal contract. Girls were usually married by their mid-teens.
Joseph, who was of the house of David: See Matthew 1:1–16. Joseph's ancestry is important because the Christ (Messiah) was to be a descendant of King David (2 Samuel 7:11–16; Isaiah 9:7).
Luke 1:31
you are to give Him the name Jesus: The name Jesus means "the Lord saves."
Luke 1:32-33
These verses echo God’s covenant with David (a binding promise God made with King David; 2 Samuel 7:11–16). This promise became the foundation for the hope of a coming Messiah (the Christ, God’s chosen king and savior; see also Isaiah 9:6–7; 11:1–5; Jeremiah 23:5–6; 33:15–16; Ezekiel 37:24–25).
Luke 1:35
The Holy Spirit will come upon you: The conception of Jesus (how he began to grow in Mary’s womb) was a miracle, by the power of the Most High (a title for God). The text does not explain how this happened.
Luke 1:36
Elizabeth your relative: The King James Version calls Elizabeth Mary’s cousin, but the Greek word is less specific. It refers more generally to a female relative, so the exact family relationship is not known.
Luke 1:39
The hill country of Judah was (129 to 161 kilometers (80 to 100 miles) from Nazareth. This journey would take at least four days to travel on foot.
Luke 1:41
The baby leaped in her womb (see 1:15): John was already announcing the Messiah’s coming.
Elizabeth was filled with the Holy Spirit: In the Old Testament, being filled with the Spirit was often associated with a prophetic gift. The Spirit of prophecy was again appearing in Israel (see 1:67; 2:25, 27).
Luke 1:46-55
Mary’s song is the first of three songs of praise in the birth story of Jesus. It is called the Magnificat (Latin for “magnifies”). The song has many similarities to Hannah’s prayer in 1 Samuel 2:1–10.
The fact that God cares for the oppressed and reverses their fortunes is a common theme throughout Luke’s Gospel. The coming of God’s kingdom brings salvation to rejected and outcast people.
Luke 1:48
all generations will call me blessed: In Middle Eastern culture, honor and shame were very important. People also deeply valued the family name they would leave to future generations.
Luke 1:51
His arm represents God's great power (see Psalm 98:1; Isaiah 40:10).
Luke 1:54-55
Gabriel’s words in 1:32–33 refer back to God’s promise to King David. Here, Mary refers to God’s promise to Abraham (Genesis 12:1–3; 17:3–8).
The arrival of Jesus brought glory to Israel and salvation to Gentiles (see Luke 2:32).
Luke 1:59
God commanded every Israelite to circumcise their boys when eight days old (Genesis 17:9–14; Leviticus 12:3). Circumcision marked the child's entry into Israel's covenant community.
they were going to name him after his father Zechariah: Naming a child after a relative was common. The family and friends were surprised because John was not the name of any of his relatives.
Luke 1:62-63
they made signs: This was because Zechariah was not able to speak or hear (see study note on 1:20). Zechariah showed his faith and obedience to God by naming the child John. As a result, God restored his voice and hearing.
Luke 1:66
the Lord's hand: This anthropomorphism (describing God with human characteristics, compare 1:51) meant that God was at work in John’s life.
Luke 1:67-79
This second song of praise in the birth story of Jesus is called the Benedictus (Latin for “Blessed” or “Praise”). The song expects that God’s Messiah (his chosen leader) will save the Israelites from their enemies. Salvation includes physical rescue and forgiveness of sins (1:77).
Luke 1:68
He has visited and redeemed His people: This recalls the exodus from Egypt, when God rescued his people from Pharaoh (Exodus 3:7–10, 17–20).
Luke 1:69
He has raised up a horn of salvation: A horn of salvation refers to the horn of a strong animal like a ram or an ox. To raise up a horn means to show strength and power (see also Psalms 89:24; 132:17).
in the house of His servant David: See study note on Luke 1:32–33.
Luke 1:71
salvation from our enemies: This refers to what many people in Israel hoped for. They expected God to rescue them from their physical enemies, especially the Romans. But Jesus came to bring a deeper salvation. He saves people from sin, from Satan, and from death.
Luke 1:76-77
And you, child: Zechariah turned from speaking about the coming Messiah to address his newborn son, John, who would prepare the Messiah’s way.
called a prophet of the Most High: JJohn was the last and greatest in the line of Old Testament prophets (see 7:28).
prepare the way for Him: See Isaiah 40:3.
Luke 1:78
the Dawn will visit us from on high: The Old Testament identifies the Messiah (Christ) as a light shining in darkness (Isaiah 9:2; 42:6–7; 49:6; Malachi 4:2).
Luke 1:80
the child grew and became strong in spirit: Compare 2:40, 52; 1 Samuel 2:21, 26; 3:19.
John likely lived in the wilderness west of the Jordan River and southeast of Jerusalem. This area was a place of spiritual testing (Deuteronomy 8:2; Psalms 78, 95, 107). It was also a place for spiritual retreat and preparation (Exodus 3; 1 Kings 19:4–6, 11–18; Isaiah 40:3).
Aquifer Open Study Notes © 2026 Mission Mutual, an adaptation of the Tyndale Open Study Notes © 2023 Tyndale House Publishers. Licensed under CC BY-SA 4.0.