The purpose of this essay is to discover the historical basis that lies behind Luke's account of the resurrection of Jesus. The focus is on solving the historical question through an attempt to set down the historical evidence Luke supplies.
The article describes two devout persons in the Bible, Simeon and Anna (Luke 2:22-38). Simeon is seen by the Lord as a righteous and devout man till he was old. Anna was an elderly widow who worshipped the Lord unceasingly. Both these Christians provide an example of faith in Christ for us.
This article considers the identity of Anna the prophetess as revealed in Luke 2:36-38.
Jesus Christ was circumcised and presented to the Lord as we read in Luke 2:21. This article considers whether this circumcision was necessary.
Persistence in prayer—should the same matter be brought before God in prayer again and again? The author demonstrates how it functioned in the life of Christ. Luke 11:5-8 functions as illustration.
This article on Luke 2:21 is about Jesus Christ as Saviour. The passive obedience and the active obedience of Jesus Christ is also discussed, as well as the circumcision of Jesus Christ.
In this article on Luke 2:8-9, the author discusses salvation and grace, especially grace for sinners and despised people.
Is there a deliberate and discernable structure in the Gospel of Luke? Kistemaker traces the composition of the account.
This article shows the impact that Matthew 19:16-26, Luke 12:33, and Luke 14:33 have on personal wealth and charity. It shows this by looking at how the church in history interacted with these texts, and what Jesus meant by them, and then it draws implication for the church today.
This article exposits the call narrative in Luke 5:1-11.
The Gospel of Luke (Luke 2:1-2) and the first-century Jewish historian Josephus differ on the date for the census of Quirinius. In this study, the author argues that Josephus's account of the census and the revolt by Judas the Galilean is actually a mistaken duplication of events that occurred much earlier.
This study suggests that we find an allusion to Genesis 3:7 in Luke 24:31. Both Adam and Eve's eyes and those of the two disciples on the road to Emmaus were opened when they were offered food. The study first notes the general lack of attention in the relevant literature for the possibility of this inter-canonical connection. Ortlund identifies three scholars who link Luke 24:31 to Genesis 3, and then provides four factors that suggest such a link.
The central section of the Gospel of Luke poses a problem as far as its purpose is concerned. The thesis of this article is that Luke 9:51-Luke 19:44 presents in sharp relief two conflicting ideological points of view—the view of Jesus and the view opposed to his. Luke 14:14-33 is selected as a test case to prove the thesis.
Does the Gospel of Luke have a clear interpretation of the soteriological meaning of the death of Jesus? This paper reflects on the way Luke makes use of Isaiah 53:12.
This article exposits Luke 6:43-45, and discusses at length the inability of man.
According to Mathewson, Luke 16:1-13 has traditionally been understood as portraying a steward who cheats his master but who is commended for his wisdom. Recent challenges to this understanding are examined, but the author's conclusion is that these alternatives are not compelling.
Quirinius was the governor of Syria at the time of the birth of John the Baptist (Luke 2:1-2). Many questions have arisen in connection with the census mentioned in Luke 2. This paper wants to take a fresh look at the problem.
This article unfolds the difficult passage in Luke 7:18-23 where John the Baptist sends some of his disciples to question Jesus on his ministry.
The author reflects on John the Baptist's encounter with Herod Antipas in Luke 3:19-21, and its relationship to the baptism of Jesus.
The author of this paper inquires whether the author of Luke-Acts expected a future national restoration of Israel. He concludes that Luke does lead his readers to expect such a restoration.
In this article Hays argues that the theme of justice is the central theme and motif of Luke 18:1 to Luke 19:10. Hays notices Luke's use of the Old Testament prophets and the theme of justice to be found in the prophets as it is connected to the coming messianic era. He then notices the socio-economic context of the first-century Palestine. Finally, Hays demonstrates how the theme of justice runs through Luke 18 to 19.
This article discusses Luke 10:38-42, and the lessons to be learned from Martha's misplaced priorities.
This article discusses how to properly interpret the parable of the Good Samaritan in Luke 10. It shows that the parable is not about Christian ethics, but about how impossible it is for anyone to work their way to heaven.
This article considers the contrast of Martha and Mary in Luke 10:38-42. The matter of hearing the Word is addressed.
This article is an exposition of Luke 11:24-26, which addresses the matter of a so-called temporary conversion.
Kinman wants to reconsider the exegesis of Luke 12:57-59. He provides reasons to question the consensus interpretation. His reasons are based on three factors that he considers: the literary setting of the passage in its context, the phenomenon of debt in Hellenistic law, and the language of the passage itself.
This article unpacks the meaning of Christ's instruction in Luke 14:25-33 that we should "hate" our fathers, mothers, wives, children, brothers and sisters, even our own lives. Our love for Christ must be so great that by comparison, our love for our own families would actually look like hatred.
Is the parable in Luke 15:11-32 primarily about a son or a family? This article chooses to approach the parable from the perspective of the father and not the son. It calls attention to the generous actions of the father in the parable. This parable is then placed against the background of the larger understanding of the excessive goodness of God, as expressed in the Gospel.
This article shows how Luke 15:11-31 is actually the parable of the three sons. It does this by way of the immediate context as well as the redemptive-historical context.
The claim of this article is that the parable of the prodigal son (Luke 15) is a parable of the atonement.
In Luke 15 we find three parables. This article explores the relation of the parable of the lost son to the immediately following parable about the unjust steward.
What is the parable of the prodigal son really about (Luke 15)? This article weighs in, and suggests it is all about the Father's great love for sinners.
There is a continued disagreement over the interpretation of the parable of the lost son in Luke 15:11-32. In particular, there is disagreement as to whether the first section deals with the theme of repentance or not. Another point of disagreement is whether in the second part the elder son serves as a referent for the Jewish religious leaders. Forbes wants to analyze the story, keeping these two issues in mind.
