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Luke Outline
Luke 1:3

3 It seemed good to 1me also, having carefully investigated all things from the first, to write them out for you in an aorderly fashion, most bexcellent 2cTheophilus,


31 The early church recognized Luke as the author of both this Gospel and the Acts. Luke's authorship is evident from the style of composition of the two books. Luke was a Gentile (Col. 4:14; cf. Col. 4:11), probably an Asiatic Greek, and a physician (Col. 4:14). Beginning in Troas, he joined Paul in his ministry and accompanied him in his last three ministry journeys (Acts 16:10-17; 20:5--21:18; 27:1--28:15). He was a faithful companion of Paul until Paul's martyrdom (Philem. 24; 2 Tim. 4:11). Hence, his Gospel should represent Paul's views, as Mark's represents Peter's (see note 11 par. 1, in Mark 1).

The Gospels of Luke, Matthew, and Mark are synoptic in regard to the Savior's humanity (see note 11 par. 2, in Mark 1). Luke's Gospel reveals God among men in His saving grace given to fallen mankind. Its purpose is to present the Savior as a genuine, normal, and perfect man. It gives a complete genealogy of the man Jesus, from His parents back to Adam, the first generation of mankind, and shows that He is a genuine descendant of man — a son of man (see note 11 pars. 2 and 3, in Matt. 1). Its record of the life of this man impresses us with the completeness and perfection of His humanity. Hence, this Gospel stresses the Lord as the Man-Savior. Based on the moral principles that apply to all men, it presents gospel messages, as in 4:16-21; 7:41-43; 12:14-21; and 13:2-5; gospel parables, as in 10:30-37; 14:16-24; 15:3-32; and 18:9-14; and gospel cases, as in 7:36-50; 13:10-17; 16:19-31; 19:1-10; and 23:39-43. None of these are recorded in the other Gospels. In contrast to Matthew, Luke does not stress the dispensational aspect or the Jewish background. It is the Gospel written to mankind in general, and it announces the good news to all people (2:10). Its characteristic is absolutely not Jewish but Gentile (4:25-28). It is a Gospel to all sinners, both Jewish and Gentile. As such, the sequence of its record is according to morality, not according to historical events. See notes 161 par. 2, in Matt. 8 and 201 in Mark 14.