Is there a deliberate and discernable structure in the Gospel of Luke? Kistemaker traces the composition of the account.
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.
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.
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.
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.