Many Bible commentators believe that Luke was the sole Gentile to write a Book which became a part of the Jewish-Christian Scriptures. All the other authors were Jewish. In the early chapters of Luke’s Gospel, we see the saving message of Jesus beginning to burst the wineskins of Judaism (Luke 5:33-39).

Good News For Jew & Gentile

Luke clearly portrays Jesus as the Messiah and Savior for both Jew and Gentile, who has come to destroy the dividing wall of hostility between these two alienated groups (Ephesians 2:11–22). For example, in Luke 2:10, the angelic announcement of Christ’s birth declares to the shepherds that he is bringing “good news of great joy that will be for all the people.” Not only Jews, but for all people.

When the baby Jesus was being presented to God at the Jerusalem Temple, Simeon prophesied these words regarding Jesus: “For my eyes have seen your salvation, which you have prepared in the sight of all people (i.e. Jewish shepherds & Gentile magi), a light for revelation to the Gentiles and for glory to your people Israel” (Luke 2:30-32). Luke demonstrates a heart not only for Jewish people but Gentiles as well.

In Luke 4:14-30, we read of Jesus’ first message as He preaches in a synagogue in His hometown of Nazareth. He opens by quoting from Isaiah 61:1&2 which is a Jubilee passage proclaiming liberty and healing for the captives and hurting. He then points out that both Elijah and Elisha had significant ministry with Gentiles in need (Luke 4:23-27). In response, the Jews wanted to kill him (Luke 4:28-30). These synagogue worshipers were not ready to receive the new wine of Jesus. They preferred the old wine and wineskins of Judaism (Luke 5:37-39).

Good News For The Outcast

Luke demonstrates a prophetic vision regarding what will be the impact of Jesus and the Gospel on the whole world. He seeks to clearly demonstrate that Jesus will be good news for all people, especially those who are marginalized by the mainstream of society, including the “religious” mainstream. For example in Luke 5:12-16, Jesus heals a leper. People with leprosy were often shunned in Jewish society. And in Luke 5:27-32, Jesus calls Levi (Mathew), a hated tax collector, to follow him.

Even in Luke’s version of Jesus’ Sermon on the Mount, he emphasizes the blessedness of the actual poor and the actual hungry (Luke 5:20,21). In Mathew’s beatitudes, he spiritualizes the poor: “Blessed are the poor in spirit, for theirs is the kingdom of God” (Mt. 5:3). In other words, Luke more intentionally focuses on the economically poor and disadvantaged, than Mathew.

As we begin reading the Gospel of Luke, we come across many references to the Holy Spirit and to prayer in these early chapters. These 2 themes will continue to emphasized throughout the Gospel. It is like Luke is teaching us that in order for to participate in God’s mission to reach all kinds of people in our world, we need to be Spirit-filled (Luke 4:1), Spirit-empowered (Luke 4:14), and Spirit-anointed (Luke 4:18) like Jesus. Not only that, but we need to be faithful in prayer like Jesus (Luke 3:21; 5:12).

QOTD: Are you characterized as a Spirit-filled and prayerful follower of Jesus?