Luke — Introduction & Outline

The author is not mentioned in this gospel, but tradition uniformly names Luke. In support of this it is important to consider the authorship of the companion account, Acts. Here tradition also names Luke, and there is internal substantiation. Both books are dedicated to Theophilus, Acts refers to the "former treatise" (Acts 1:1) which naturally points to the gospel, there is strong similarity of language and style, common emphases (eg. Holy Spirit, prayer, Gentiles, women), and an obvious historical sequence between the two books. Crucial to determining the authorship of Acts is the identity of the "we" passages (Acts 16:1-17; 20:5- 21:18; 27:1-28:16). The author was a traveling companion and close associate of Paul. By eliminating those mentioned by name in these sections, the choice is naturally narrowed to Luke who alone remained with Paul in his second imprisonment in Rome (2 Tim. 4:11).

Other evidence corroborates Lukan authorship. Paul refers to him as "the beloved physician" (Col. 4:14) which shows a close companionship (Cf. also Phile. 24) and reveals his vocational background. There is evidence from the gospel that the author had a medical background. In Luke there seems to be more medical precision than in the other gospels when illnesses are described. Peter's mother-in-law suffers from a "great" fever (4:38) and a leper is described as "full of leprosy" (5:12). Luke also seems to guard his profession by adding the observation that the woman with the issue of blood "could not be healed" (8:43; Cf. Mark 5:26). Finally, the masterful command of the Greek language reflects the mind of a man with some training.

Little else is known about Luke, except that he was most surely a Gentile. This is evidenced by his command of the Greek language and Paul's exclusion of Luke from his list of those "who are of the circumcision" in Colossians 4:10-14. As a Gentile, Luke's authority for writing this book of Scripture comes from his close association with Paul the apostle.

The best date for Luke appears to be somewhere between A.D. 58-61. This is derived from first dating Acts, which is assumed to cover the historical events of Paul's ministry to A.D. 63. Thus Luke would have been written at least a couple years before that. Some have argued for a date after A.D. 70 on the basis of Luke's difference in 21:20 with Mark's parallel treatment in Mark 13:14. They would argue that Luke changed Mark's account to more accurately describe what actually happened in A.D. 70. In the end, this argument rests on speculation.

There are no clues as to the original place of writing. Various places have been named, but Caesarea and/or Rome would be an intelligent conjecture. The evidence from Acts is that Luke was with Paul during both his Caesarean and Roman imprisonments. This would have provided Luke with a suitable occasion to research and write.

The most immediate destination observed is the "most excellent Theophilus" (1:3), whose name and title indicate a Gentile of high standing. Since Theophilus means "lover of God", some have supposed Luke was addressing an individual or a church group. This cannot be proved. Most likely Luke wrote to an important man named Theophilus.

However, the gospel was surely not intended for just an audience of one. There is much internal evidence that Luke wrote to a larger Gentile audience. He explains Jewish geography (4:31; 8:26; 21:37; 23:51; 24:13), and dates some events by Roman emperors (2:1; 3:1). Luke also prefers words more familiar to Gentiles than their Jewish counterparts used in Matthew (eg. didaskalos for rabbi). In addition, he prefers to quote the Old Testament from the Septuagint, and even then relatively little is made of the fulfillment of prophecy. Another significant clue is the tracing of Jesus' genealogy back to Adam (3:23-38), the father of all men, rather than stopping at Abraham, as in Matthew.

The most apparent occasion was the desire or need of Theophilus to have an accurate history of the life of Christ. This need may have arisen from the proliferation of inaccurate accounts and the growing numbers of Gentile converts. It is possible that Theophilus had a position conducive to the publication and dissemination of the gospel. Most certainly Luke had in mind a larger Gentile audience, as is evident from his presentation of Christ. Jesus is depicted as the perfect Son of Man and the Savior of all men. Luke focuses on the complete humanity of Jesus and the universal aspect of His ministry. More specifically, the audience may have been Greek, which would explain Luke's careful style and choice of words.

Luke's first purpose, then, is to confirm the faith of Theophilus and the larger Gentile audience. He does this by compiling an accurate account of Christ's life which would assure the readers that their faith rests on firm historical facts (1:3-4). A second purpose, Christological in nature, is to present Jesus as the perfect Son of Man who came to minister to and die for all men (2:14,32; 24:47). The title used often by Luke, "Son of Man", associates Jesus with all of humanity and implies His position as the Second Adam who came to restore God's rule lost by the first. By recording Israel's rejection of the Son of Man, Luke shows how God has extended the kingdom program to the Gentiles through Jesus. Thus for Theophilus and all Gentile believers (especially Greeks) this gospel had a catechetical purpose, yet would also serve an evangelistic purpose in convincing the unbelieving Greek world that Jesus is the Savior of all men (5:32; 19:10).

The five major divisions of Luke's gospel present Christ's life and ministry in a fairly chronological order. In each, Christ is presented as the perfect Son of Man who is the Savior of the world. His ministry of redemption for all is climactically declared in 19:10 just before He enters the last Jerusalem phase of ministry and the subsequent crucifixion.

After the historical prologue (1:1-4) the first division serves as an introduction to the Son of Man (1:5-4:13). The events of this section emphasize His humanity and divine approval. His birth, boyhood, John's ministry, and the temptation all bear the marks of a divine mission.

By using interchange in the narrative, Luke presents the supernatural predictions, births, and boyhoods of John and Jesus (1:5-2:52). The very first prediction of John's birth reveals his purpose of preparing the people for the coming Lord (1:16-17). Likewise, the first prediction of Christ's birth to Mary discloses the messianic purpose of His life (1:32-33). The universal significance of the Messiah's kingdom is seen in the angel's announcement to Mary (1:33) and is implied in Mary's song as she praises God for remembering His promises to Abraham (1:46-56). Zacharias also recognizes the fulfillment of messianic prophecies in John's birth and the coming Christ (1:67-79).

The birth of Jesus (2:1-40) also records the salvific and universal importance of the Messiah's ministry. The angel's announcement to the shepherds declares that the birth of the Savior is good news to "all people" (2:10-11) and the angelic host proclaim peace to all the earth (2:14). Even more explicit are the words of Simeon when Jesus is presented in the temple. He recognizes that the salvation present in the child will extend to the Gentiles as well as the Jews (2:29-32). Anna's testimony (2:36-38) also hints of this universal salvation as Luke records she "spoke of Him to all those who looked for redemption in Jerusalem." Luke's unique account of Christ's boyhood (2:41-52) both presents Him as One who is on a divine mission, and One who meets all the criteria of human perfection in order to fulfill that mission. Thus Luke has emphasized Jesus' humanity by his attention to His birth, family, growth, and the many characters involved in these accounts.

The ministry of John the Baptist (3:1-20) draws attention to the coming Savior and itself fulfills the universal aspects of the coming salvation. He was in the line of the fulfillment of Isaiah's prophecy of salvation to "all flesh" (3:6), and he preached preparatory repentance to the Gentile soldiers (3:14). John's imprisonment by Herod (3:19-20) is an early indication of the hardness of Israel toward the gospel.

The confirmation of Jesus' salvific mission (3:21-4:13) brings Christ to the central focus in the narrative. At His baptism (3:21-22) the Father publicly announces His approval of the Son. The positioning of the genealogy (3:23-38) immediately after the expression of the Father/Son relationship confirms the relationship of Christ to His Father by tracing His lineage backwards beyond Abraham to "Adam, the son of God." Jesus is thus depicted as the Second Adam, the perfect man from God. The appeal to a Gentile audience is obvious since Adam is the common representative of all humanity, unlike Abraham who would represent only Jews.

The final step in the introduction of the Savior is the proof of His moral qualifications to minister as the Son of God and Son of Man. This is demonstrated in the temptation account (4:1-13). By withstanding Satan's temptations in the wilderness, Jesus accomplishes what the first man could not do, and thus shows Himself the perfect man who is qualified to redeem all humanity.

After the introductory section, Luke shows the Son of Man ministering in Galilee (4:14-9:50). In this second division of the gospel, Jesus authenticates His authority as the Son of man and begins the more private instruction of his disciples. When Jesus announces His ministry in Galilee (4:14-30) there is initial acceptance, except in Nazareth where He experiences rejection and an attempted murder. This is a microcosm of what the rest of Christ's ministry would become.

The next section (4:31-6:11) is designed to show the authority of the Son of Man through a series of miracles and teachings. He demonstrates His authority over various realms: the demonic (4:31-37), illness (4:38-41), men (5:11), defilement (5:12-16), sin (5:17-32), the old religious system (5:33-39), and the Sabbath (6:1-11). In this series, there is a recurrence of the word "authority" (4:32,36; 5:24) and an emphasis on Jesus' authoritative titles (4:41; 5:8; 6:5).

Also apparent is the beginning of opposition to His claims of authority as the Pharisees challenge Him at almost every turn. This section shows that Jesus ministers by divine authority, yet as a true and perfect man. His humanity appears as He prays (5:16) and shows compassion to the crowds (4:40) as well as individual sinners (5:27).

In light of the growing opposition and the need to elucidate the principles of the kingdom, Jesus selects and teaches the disciples (6:12-49). The sermon on the "level place" also addresses people from every area, and significantly Tyre and Sidon, Gentile territories (6:17).

The sermon itself explains the characteristics of the subjects of the kingdom (6:20-23), the woeful predicament of the complacent (6:24-26), the principles for interpersonal relationships (6:27-42), the discernment of false teachers (6:43-45), and the importance of being founded on obedience to the truth (6:46-49). Notably omitted are the many references to the interpretations of the Law found in Matthew's treatment. This once more indicates a Gentile destination for the gospel.

Through the expansion of Jesus' ministry in Capernaum (7:1-8:56) the disciples are further taught, though not as much by words as by miraculous works. Miracles such as the healing of the centurion's servant (7:1-10) and the raising of the widow's son (7:11-17) are designed to encourage faith in His disciples. His answer to John the Baptist's inquiry (7:18-35) teaches about His identity as the Messiah and presents a contrast in the receptive response of the people and the rejection of the Pharisees. In forgiving the sinful woman (7:36-50) Jesus demonstrates the authority to forgive sins and the importance of faith in this authority. As Jesus expands His ministry, He preaches the kingdom of God (8:1-3) and teaches about the kingdom in parables to conceal its truths from the unbelieving (8:4-18). His parable of the soils illustrates the acceptance and rejection of the kingdom message, and the parable of the lamp teaches the universal importance of the kingdom message. The other parables recorded by Matthew are not mentioned, probably because the postponement of the kingdom was not an issue with Luke's Gentile readers. Henceforth, the way into God's kingdom is open to all who approach Him in faith (8:19-21). This truth is affirmed through the subsequent four miracles (8:22-56) as faith and the identity of Jesus become the crucial issues.

Christ's instruction of His disciples intensifies at this point (9:1-50). They are sent out to spread the kingdom message with an enduement of the Lord's miraculous power (9:1-6). The question of Jesus' identity becomes crucial and is highlighted by Herod's perplexity over the same (9:7-9). The feeding of the five thousand (9:10-17) leads to the revelation of Peter's confession that Jesus is "the Christ of God" (9:18-20). This in turn leads to Christ's first explicit teaching about His death and resurrection (9:21-22) as He brings content to the meaning of Peter's confession. He also brings content to what it means to be a disciple of Christ by explaining the conditions for following Him (9:23-27). The story of the transfiguration (9:28-36) serves as a confirmation of the faith of the disciples and once more is an occasion for the expression of the Father's approval. That the disciples' faith was not perfect is evident from His rebuke of their unbelief in the account of the demonized boy (9:37-42). Another prediction of His suffering (9:43-45) follows as an anticipation of the true ministry of the Son of Man in light of the coming rejection.

The third major division emphasizes the rejection of the Son of man on the way to Jerusalem (9:51-19:27). The narrative indicates a crucial turn toward His destiny in Jerusalem where the Son of Man will give His life for all men (9:51). As Jesus continues his offer of salvation (9:51-11:13), He is rejected by a Samaritan village (9:51-56). The growing concern over His rejection is an appropriate time to further instruct the disciples on the cost of following Him (9:57-62). Anticipation of further rejection is evident in Christ's instruction to the seventy disciples upon sending them out (10:1-24). The foretaste of kingdom power is a cause of great rejoicing for the seventy. In the midst of the growing opposition Jesus continues His ministry of instruction through the parable of the good Samaritan (10:25-37), His visit with Mary and Martha (10:38-42), and His teaching on prayer (11:1-13).

A climactic episode of rejection (11:14-54) confirms the nation's opinion of Jesus, and Jesus' consequent rejection of the nation. The callousness of the peoples' hearts is manifested by their charge that Jesus is operating by satanic power and their demand for a sign from heaven (11:15-16). Jesus uses the occasion to refute their charge (11:17-26) and pronounce judgment (11:29-32). Later, when dining with a Pharisee, He pronounces a series of "woes" on the Pharisees and lawyers (11:37-52) demonstrating His rejection of the nation. The ferocity of the Jewish leaders' opposition confirms their attitude of absolute rejection (11:53-54). This section climaxes the rejection of Christ by His people, the Jews, and shows He has also rejected them.

As a result of His rejection, Jesus launches an extensive program of instruction for the disciples (12:1-19:27) as He prepares for His final ministry in Jerusalem. They, too, must be prepared for ministry in His absence. Much of the teaching focuses on the kingdom program and resultant obligations. First, He teaches warnings in view of His return (12:1-59). The warnings are about hypocrisy (12:1-12), covetousness (12:13-34), and preparedness for His coming (12:35-59). These warnings prepare the disciples for coming persecution, responsible lifestyles, and diligence and watchfulness in light of His coming.

The next two sections teach about those excluded from the kingdom (13:1-35) and those included in the kingdom (14:1-16:31). Those excluded, are so because of a lack of repentance (13:1-9). It is obvious from the following narrative that Israel is the subject of exclusion from the kingdom (13:18-33). The addition of two parables (13:18-21) at this point is timely, for both seem to teach that the kingdom of God will outgrow Israel and overflow to all peoples (Gentiles). Israel is missing the opportunity to enter the kingdom (13:22-30) which causes Christ to lament her terrible fate (13:31-35). But Jesus contrasts the prevalent unbelief that excludes Israel from the kingdom by noting those who will be included (14:1-16:31). Many social outcasts will be included (14:1-24) as is well illustrated by the parable of the great supper (14:15-24). Those who find citizenship in the kingdom must know that Jesus desires the fullest commitment from those who would claim to follow Him (14:25-35). The kingdom will also include any sinner who repents, which is the point of the triad of parables in chapter 15. The final teachings about those included in the kingdom teach that kingdom citizens must be good stewards of their new inheritance (16:31).

As the instruction about the kingdom continues, Jesus teaches on attitudes befitting kingdom citizenship (17:1-19:10). These attitudes include respect towards men (17:1-4), respect towards God (17:5-19), the discernment of the kingdom's coming (17:20-18:8), humility (18:9- 30), and an understanding of the Son of Man's messianic ministry (18:31-19:10). The final teaching on the parable of the minas (19:11-27) is occasioned by the disciples' expectation of the kingdom's appearance in the very near future (19:11). Jesus uses the occasion to teach the responsible biding of time until it does appear.

In this extensive section of instruction, several important themes can be synthesized. For example, Jesus continually invites individuals to come to Him by faith (13:1-5, 22-30; 14:15- 24; 18:1-8, 9-14, 15-17, 18-30, 35-43; 19:1-9). Those who come are further challenged to discipleship (14:25-35) and responsible living in light of the kingdom's coming (12:35-59; 16:1- 31; 19:11-27). Luke also emphasizes the ministry of the perfect Son of Man to sinners. Christ is presented as One who can help sinners, and who also has compassion on them (13:34-35; 14:1-6; 15:1-32; 18:9-14, 15-17). His particular concern for ministering to the weak, needy, or underprivileged (13:10-17; 17:11-19; 18:15-17, 35-43) amplifies His compassion and identity with humanity as the Son of Man. This compassion and identity is also seen in the two incidents of His dining with sinners (14:1-5; 19:1-10). Yet Christ's greatest ministry to sinners lay still ahead, as indicated by His predictions of death at the hands of the Jews (13:33; 18:31-33) and His resolve to face His fate in Jerusalem (13:33). As he tells Zacchaeus in a key verse "the Son of Man came to seek and to save what was lost" (19:10). These themes exhibit the universal appeal of His kingdom invitations and His approaching ministry in death. The Son of Man invites all, loves all, helps all, will die for all, and includes all who believe in His kingdom.

Luke's narrative has been building toward the Son of Man's ministry in Jerusalem, and His arrival there marks a major new division of the gospel. Before He gives His life in the ultimate ministry, Jesus enjoys a brief ministry in the city (19:28-21:38). In His triumphal entry (19:28-44), Jesus draws contrasting responses. The multitudes recognize their King (19:37-38), but the Pharisees persist in their rejection of Him (19:39). In light of the the King's official presentation, the nation's official rejection confirms Israel's fate of future desolation (19:41-44).

Jesus then moves to the temple and demonstrates His royal authority by cleansing it of merchants (19:45-46). His teaching ministry in the temple (19:47-21:38) further incites the Jewish leaders to oppose Him. Their challenges focus on the question of His authority (20:1-8, 20-26, 27-40), which Jesus shows they reject in the parable of the wicked vinedressers (20:9-19). His teaching then turns towards the events of the future (21:5-36). Against the geographical backdrop of the temple building and the theological backdrop of Jesus' rejection of Israel, there appears a fitting opportunity to explain God's kingdom program in view of its postponement.

The future events are described so that the disciples might be able to discern the times in Christ's absence. After the terrible desolation of Jerusalem (21:20-24), Jesus brings assurance of His return in glory as the Son of Man (21:25-28). As a consequence of this information, the disciples will be held accountable before the Son of Man for their preparedness (21:34-36).

The final division of Luke relates the crucifixion and the resurrection of the Son of Man (22:1-24:53). The crucifixion account (22:1-23:56) begins with the plot of the Jews to kill Him (22:1-6). There follows a period of preparation for His death (22:7-46) in which Jesus uses the Passover as an occasion to explain the significance of His imminent sacrifice (22:7-38). Here He also indicates that His death is instrumental in bringing the kingdom of God to men (22:16,18).

Christ's final lesson for the disciples on serving (22:24-30) reminded them that His function was to serve, and thus would He be able to bestow the kingdom of God. His service would not be easy, as shown by the account of His agony on the Mount of Olives (22:39-46) where Luke exposes once more the humanity of Christ: He grows weak, anguishes, prays, and sorrows. It is significant that in the shadow of the cross Jesus repeatedly identifies Himself as the Son of Man (22:22,48,69) during the accounts of His betrayal and trials. This shows that the Jews were rejecting their Messiah, and that at the same time Jesus was fulfilling His ministry as the Son of Man.

The crucifixion (23:26-49) also serves to highlight some significant themes of the gospel. Jesus shows His compassion for the "Daughters of Jerusalem" (23:28), those who crucify Him (23:34), and the crucified thief (23:43). His identity as the Son is apparent in His two addresses to the Father (23:34,46), and as King in the mockery by the people and the words of the inscription on the cross (23:37-38). The promise of Paradise to the thief (23:43), the rending of the temple veil (23:45), and the confession of the Roman centurion (23:47) all demonstrate the universality of Christ's salvation. Of course, Christ's humanity is obvious in His agony and death.

Luke's account of the resurrection (24:1-53), besides authenticating the claims of Christ, also forms a fit summary to His argument for Jesus as the perfect Son of Man who died for all men. The two angels recite Jesus' own words predicting the Son of Man must die and rise again (24:7). Christ also reminds the two on the Emmaus road that the Messiah is a fulfillment of the prophets' expectation (24:25-27). Further, He demonstrates His essential humanity to the disciples by showing His wounds and eating food (24:39-43). His final lesson with the disciples directed their attention to the anticipation of Christ in all of the Old Testament (24:44-47). This included His offer of salvation "to all nations" (24:47). The final note of victory and the hint of the return of the Son of Man is conveyed through the concluding story of His ascension (24:50- 53). Luke has shown that the Son of Man has completed His ministry to all men by becoming the perfect man, dying for sins, and rising from the dead to await His final kingdom.

1. The Introduction of the Son of Man 1:5-4:13

   1. The births and boyhoods of John the Baptist and Jesus 1:5-2:52

      1. The announcement of the births 1:5-56
      1. John's birth is announced to Zacharias. 1:5-25
      1. Zacharias ministers in the temple. 1:5-10
      2. Gabriel announces John's birth. 1:11-17
      3. Gabriel announces Zacharias' muteness. 1:18-20
      4. Zacharias is unable to speak. 1:21-25
      2. Jesus' birth is announced to Mary. 1:26-38
      1. Gabriel announces Jesus' birth. 1:26-33
      2. Gabriel announces Mary's conception. 1:34-38
      2. Mary visits Elizabeth. 1:39-56
      1. Elizabeth and her baby respond to Mary. 1:39-45
      2. Mary sings praise to God. 1:46-56
      3. The birth and boyhood of John 1:57-80
      1. John's birth 1:57-79
      1. His birth causes rejoicing. 1:57-58
      2. He is named John. 1:59-64
      3. The people wonder. 1:65-66
      4. Zacharias prophesies salvation. 1:67-79
      2. John's boyhood 1:80
      4. The birth and boyhood of Jesus 2:1-52
      1. Jesus' birth 2:1-21
      1. He is born in Bethlehem. 2:1-7
      2. The shepherds are told of His birth. 2:8-14
      3. The shepherds visit Him. 2:15-20
      4. He is named Jesus. 2:21
      2. Jesus' presentation in the temple 2:22-40
      1. He is brought to the temple. 2:22-24
      2. Simeon sees God's salvation. 2:25-35
      3. Anna witnesses to God's salvation. 2:36-38
      4. The family returns to Nazareth. 2:39-40
      3. Jesus' boyhood 2:41-52
      1. He amazes the scholars in the temple. 2:41-50
      2. He grows favorably in Nazareth. 2:51-52
   2. The ministry of John the Baptist 3:1-20

      1. The description of his preaching. 3:1-6
      2. The contents of his preaching. 3:7-18
      1. He preached repentance and judgment. 3:7-9
      2. He prescribed repentant behavior. 3:10-14
      3. He preached the coming of Christ. 3:15-18
      3. The imprisonment for his preaching. 3:19-20
   3. The confirmation of Jesus' ministry 3:21-4:13

      1. The baptism of Jesus 3:21-22
      2. The genealogy of Jesus 3:23-38
      3. The temptation of Jesus 4:1-13
      1. The first temptation 4:1-4
      2. The second temptation 4:5-8
      3. The third temptation 4:9-13
2. The Ministry of the Son of Man in Galilee 4:14-9:50

   1. Jesus announces His ministry. 4:14-30

      1. His teaching in Galilee. 4:14-15
      2. His teaching in Nazareth. 4:16-30
      1. He announces His messianic mission. 4:16-21
      2. He acknowledges their rejection. 4:22-27
      3. He escapes their attempt to kill Him. 4:28-30
   2. Jesus ministers with authority. 4:31-6:11

      1. His authority over demons 4:31-37
      2. His authority over illness 4:38-41
      1. He heals Peter's mother-in-law. 4:38-39
      2. He He heals many. 4:40-41
      3. His authority expressed in His purpose 4:42-44
      4. His authority over men 5:1-11
      5. His authority over defilement 5:12-16
      6. His authority over sin 5:17-32
      1. He proves who can forgive sin. 5:17-26
      2. He proves who can be forgiven. 5:27-32
      7. His authority over the old system 5:33-39
      8. His authority over the Sabbath 6:1-11
      1. He claims lordship over the Sabbath. 6:1-5
      2. He heals a man on the Sabbath. 6:6-11
   3. Jesus teaches the disciples. 6:12-49

      1. The selection of the twelve apostles 6:12-16
      2. The ministry on the level place 6:17-19
      3. The sermon on the level place 6:20-49
      1. Four beatitudes 6:20-23
      2. Four woes 6:24-26
      3. Principles for interpersonal relationships 6:27-42
      1. Love your enemies. 6:27-36
      2. Do not judge. 6:37-42
      4. A tree known by its fruit 6:43-45
      5. Building on a foundation of obedience 6:46-49
   4. Jesus expands His ministry in Capernaum. 7:1-8:56

      1. He performs two miracles. 7:1-17
      1. He heals a centurion's servant. 7:1-10
      2. He raises a widow's son. 7:11-17
      2. He comments on John the Baptist. 7:18-35
      1. John is answered. 7:18-23
      2. John is praised. 7:24-29
      3. An unbelieving generation is criticized. 7:30-35
      3. He forgives a sinful woman. 7:36-50
      1. The woman annoints His feet. 7:36-39
      2. He tells the parable of the two debtors. 7:40-43
      3. He applies the parable to the woman. 7:44-47
      4. He forgives the woman. 7:48-50
      4. He is ministered to by many women. 8:1-3
      5. He teaches by parables. 8:4-18
      1. The parable of the soils 8:4-15
      1. The parable is given. 8:4-8
      2. The purpose of parables is explained. 8:9-10
      3. The parable is explained. 8:11-15
      2. The parable of the lamp. 8:16-18
      6. He teaches on His true family. 8:19-21
      7. He performs four miracles. 8:22-56
      1. He stills the wind and sea. 8:22-25
      2. He delivers a demonized man. 8:26-39
      1. The deliverance of the man 8:26-33
      2. The response of the people 8:34-37
      3. The request of the man 8:38-39
      3. He heals a bleeding woman. 8:40-48
      4. He raises Jairus' daughter. 8:49-56
   5. Jesus further trains the disciples. 9:1-50

      1. He sends out the twelve apostles. 9:1-6
      2. Herod questions Jesus' identity. 9:7-9
      3. He feeds the five thousand. 9:10-17
      4. He teaches the disciples in private. 9:18-27
      1. Peter confesses Jesus is the Christ. 9:18-20
      2. Jesus predicts His death and resurrection. 9:21-22
      3. Jesus teaches conditions for following Him. 9:23-27
      5. He is transfigured on the mount. 9:28-36
      6. He delivers a demonized boy. 9:37-42
      7. He further instructs the disciples. 9:43-50
      1. He predicts His arrest. 9:43-45
      2. He teaches on true greatness. 9:46-48
      3. He teaches against sectarianism. 9:49-50
3. The Rejection of the Son of Man on the Way to Jerusalem 9:51-19:27

   1. Jesus continues His offer. 9:51-11:13

      1. He is rejected in Samaria. 9:51-56
      2. He explains the cost of following Him. 9:57-62
      3. He sends the seventy disciples out. 10:1-24
      1. Their mission 10:1-16
      1. The instruction on their provisions 10:1-4
      2. The instruction on their reactions 10:5-12
      3. The woes to the impenitent cities 10:13-16
      2. Their return 10:17-24
      1. The seventy rejoice. 10:17-20
      2. Jesus rejoices. 10:21-24
      4. He teaches the parable of the good Samaritan. 10:25-37
      1. The lawyer tests Jesus. 10:25-29
      2. Jesus teaches the parable. 10:30-37
      5. He visits Mary and Martha. 10:38-42
      6. He teaches on Prayer. 11:1-13
      1. The Lord's Prayer 11:1-4
      2. The persistent friend 11:5-10
      3. The good father 11:11-13
   2. Jesus is rejected. 11:14-54

      1. He is rejected by the people. 11:14-36
      1. The accusation of satanic allegiance 11:14-23
      2. The return of the unclean spirit 11:24-26
      3. The blessedness of obedience 11:27-28
      4. The giving of the sign of Jonah 11:29-32
      5. The lamp of the body 11:33-36
      2. He rejects the religious leaders. 11:37-52
      1. Woes on the Pharisees 11:37-44
      2. Woes on the lawyers 11:45-52
      3. He is assailed by the religious leaders. 11:53-54
   3. Jesus teaches His disciples in view of His rejection. 12:1-19:27

      1. He teaches warnings in view of His return. 12:1-59
      1. Warning about hypocrisy 12:1-12
      1. The leaven of the Pharisees 12:1-3
      2. The fear of God 12:4-7
      3. Confessing Jesus 12:8-12
      2. Warning about covetousness 12:13-34
      1. Beware of covetousness. 12:13-15
      2. The parable of the rich fool 12:16-21
      3. Do not worry. 12:22-30
      4. Seek the kingdom. 12:31-34
      3. Warning about preparedness for His coming 12:35-59
      1. The parable of the faithful servant 12:35-40
      2. The parable of the evil servant 12:41-48
      3. The divisiveness of following Jesus 12:49-53
      4. The discernment of spiritual signs 12:54-56
      5. The reconciliation with adversaries 12:57-59
      2. He teaches about those excluded from the kingdom. 13:1-35
      1. The importance of repentance 13:1-9
      1. Repent or perish. 13:1-5
      2. The parable of the barren fig tree 13:6-9
      2. The healing of a crippled woman. 13:10-17
      3. The exclusion of Israel from the kingdom. 13:18-33
      1. In the parables about including Gentiles 13:18-21
      2. In the missed opportunity to enter 13:22-30
      3. In the rejection of Jesus' ministry 13:31-33
      4. The mourning over Jerusalem's rejection. 13:34-35
      3. He teaches about those included in the kingdom. 14:1-16:31
      1. The inclusion of many outcasts 14:1-24
      1. The proper interpretation of the Sabbath 14:1-6
      2. The importance of self-abasement 14:7-11
      3. The invitation of those who cannot repay 14:12-14
      4. The parable of the great supper 14:15-24
      2. The importance of counting the cost 14:25-35
      1. Forsaking all for Jesus 14:25-27
      2. An example of counting the cost 14:28-30
      3. An example of thoughtful preparation 14:31-33
      4. Salt that loses its flavor 14:34-35
      3. The inclusion of repentant sinners 15:1-32
      1. The parable of the lost sheep 15:1-7
      2. The parable of the lost coin 15:8-10
      3. The parable of the prodigal son 15:11-32
      4. The importance of good stewardship. 16:1-31
      1. The parable of the unjust steward 16:1-8
      2. The exhortation to faithful stewardship 16:9-13
      3. The unfaithfulness of the Pharisees 16:14-18
      4. The rich man and Lazarus 16:19-31
      4. He teaches on attitudes proper for the kingdom. 17:1-19:10
      1. Respect towards men 17:1-4
      2. Respect towards God 17:5-19
      1. The importance of faith and duty 17:5-10
      2. The cleansing of ten lepers 17:11-19
      3. Discernment of the coming of the kingdom. 17:20-18:8
      1. The kingdom's presence in Jesus 17:20-21
      2. The true coming of the Son of Man 17:22-24
      3. The unexpected coming of judgment 17:25-30
      4. The swiftness of judgment 17:31-37
      5. The parable of the persistent widow 18:1-8
      4. Humility to enter the kingdom 18:9-30
      1. Parable of the Pharisee and tax collector 18:9-14
      2. The example of little children 18:15-17
      3. The rich young ruler 18:18-23
      4. The difficulty of entering heaven 18:24-30
      5. Understanding of His messianic ministry 18:31-19:10
      1. Jesus predicts His death and resurrection. 18:31-34
      2. A blind man receives sight. 18:35-43
      3. Zacchaeus is saved. 19:1-10
      5. He teaches the parable of the minas. 19:11-27
4. The Ministry of the Son of Man in Jerusalem 19:28-21:38

   1. Jesus enters Jerusalem as the Messiah. 19:28-44
   1. The preparation to enter 19:28-34
   2. The triumphal entry 19:35-40
   3. The lamentation over the city 19:41-44
   2. Jesus ministers in the temple. 19:45-21:38
   1. His cleansing of the temple 19:45-46
   2. His teaching in the temple 19:47-21:38
   1. The reception by the people 19:47-48
   2. The confrontations with religious leaders 20:1-21:4
   1. The question about His authority 20:1-8
   2. The parable of the wicked vinedressers 20:9-19
   3. The question about paying taxes 20:20-26
   4. The question about resurrection 20:27-40
   5. The questioning about David's Son 20:41-44
   6. The warning about the scribes 20:45-47
   7. The widow's two mites 21:1-4
   3. The teaching about the end times 21:5-36
   1. The disciples' questions 21:5-7
   2. The signs before the end 21:8-9
   3. The signs during the end 21:10-19
   4. The destruction of Jerusalem 21:20-24
   5. The coming of the Son of Man 21:25-28
   6. The parable of the fig tree 21:29-33
   7. The importance of watching 21:34-36
   4. The daily ministry of teaching 21:37-38
5. The Crucifixion and Resurrection of the Son of Man 22:1-24:53

   1. The crucifixion of the Son of Man 22:1-23:56
   1. The plot to kill Jesus 22:1-6
   2. The preparation of Jesus for death 22:7-46
   1. At the passover meal 22:7-38
   1. The disciples prepare the Passover. 22:7-13
   2. Jesus institutes the Lord's Supper. 22:14-20
   3. Jesus announces His betrayal. 22:21-23
   4. The disciples argue about greatness. 22:24-30
   5. Jesus predicts Peter's denial. 22:31-34
   6. Jesus predicts coming conflict. 22:35-38
   2. At the Mount of Olives 22:39-46
   3. The betrayal of Jesus 22:47-53
   4. The trials of Jesus 22:54-23:25
   1. At the house of the high priest 22:54-65
   1. Peter denies Jesus. 22:54-62
   2. Jesus is mocked and beaten. 22:63-65
   2. At the council of the elders 22:66-71
   3. Before Pilate 23:1-7
   4. Before Herod 23:8-12
   5. Before Pilate again 23:13-25
   1. Pilate tries to release Jesus. 23:13-23
   2. Pilate sentences Jesus. 23:24-25
   5. The crucifixion of Jesus 23:26-49
   1. He is led away to be crucified. 23:26-31
   2. He is crucified with criminals. 23:32-34
   3. He is mocked by the people. 23:35-38
   4. He is defended by one criminal. 23:39-43
   5. He dies on the cross. 23:44-49
   6. The burial of Jesus 23:50-56
   2. The resurrection of the Son of Man 24:1-53
   1. Jesus is absent from the grave. 24:1-12
   1. The women visit the tomb. 24:1-3
   2. The angels explainJesus' absence. 24:4-8
   3. The women tell the apostles. 24:9-12
   2. Jesus appears on the road to Emmaus. 24:13-35
   1. He joins the two disciples. 24:13-16
   2. He questions them. 24:17-24
   3. He rebukes and teaches them. 24:25-27
   4. He reveals Himself to them. 24:28-32
   5. They report to the apostles. 24:33-35
   3. Jesus appears to the apostles. 24:36-49
   1. He offers proof of His resurrection. 24:36-43
   2. He opens the Scriptures to them. 24:44-45
   3. He commissions them to preach. 24:46-49
   4. Jesus ascends into heaven. 24:50-53