The Gospel of Luke contains many gospel messages, gospel parables, and gospel cases. The gospel messages are found in 4:16-21; 7:41-43; 12:14-21; and 13:2-5; the gospel parables, in 10:30-37; 14:16-24; 15:3-32; and 18:9-14; and the gospel cases, in 7:36-50; 13:10-17; 16:19-31; 19:1-10; and 23:39-43. None of these messages, parables, or cases is recorded in the other Gospels. All these gospel messages, parables, and cases are recorded uniquely in Luke’s narration. If we spend time to consider these gospel messages, gospel parables, and gospel cases, we shall be helped in our preaching of the gospel.
The Gospel of Luke is written to mankind in general. Instead of being written to a particular kind of people, it is written to the entire human race. Luke 2:10 indicates this: “And the angel said to them: Do not fear, for behold, I bring you good news of great joy, which will be to all the people.”
The Gospel of Luke bears a Gentile characteristic rather than a Jewish one. One strong indication of this is 4:25-27, where the Lord refers first to the widow of Sidon and then to Naaman the Syrian.
Instead of being written according to the sequence of historical events, the Gospel of Luke is written according to the sequence of morality. However, many readers of the New Testament do not realize this. As we read the Gospel of Luke, we shall find certain cases that are recorded in a sequence different from that in the Gospel of Mark. The reason for this is that Mark was written according to the sequence of historical events. But Luke narrates the stories in his Gospel according to the sequence of morality, not of history. In this respect Luke is similar to Matthew. Matthew’s sequence is the sequence of doctrine concerning the kingdom, and Luke’s sequence is the sequence of morality. Therefore neither Luke nor Matthew was written according to the sequence of historical events.
A particular case that illustrates the fact that the Gospel of Luke was written according to the sequence of morality is that of Judas leaving the Passover feast. According to the Gospel of Mark, Judas did not participate in the Lord’s table. But Luke seems to indicate that Judas was present for the Lord’s supper and left afterward. There has been discussion among Bible students regarding this matter.
We need to see the different views presented in the Gospels of Matthew, Mark, and Luke. In Matthew we have the view of doctrine; in Mark, the view of historical events; and in Luke, the view of morality. The Gospel of Luke emphasizes the morality of the Man-Savior. My burden in this message is to point out that the Man-Savior and His salvation are in the highest standard of morality.