The Structure of Luke’s Gospel

Luke wrote a two-volume history of the early Christian movement to Theophilus, a Roman official who likely had some role in Paul’s trial before Caesar. The charges against Paul guided Luke in his selection of themes, and led him to appeal to the Jews to turn around before their doom fell upon them.

So how does Luke structure his gospel? How does he arrange his material in order to persuade both the Romans to acquit Paul and the world (including Jews) to receive God’s salvation?

Major Divisions

Matthew uses five major speeches to shape his gospel. Mark uses disciples and predictions. John uses signs and conversations. But Luke’s primary mechanism for signaling literary divisions is his use of setting, especially geography.

After a short preface (Luke 1:1-4), Luke opens with a statement of time and place (Luke 1:5). Since he’s presenting an “orderly account” (Luke 1:3), he goes out of his way to refer to his sources and extensive research. So we ought to expect such organization to continue.

In Luke 4:14-15, Luke tells us that Jesus returned to Galilee, and he gives us a summary statement of Jesus’ work there (“he taught in their synagogues”). Such summary statements appear to serve as Luke’s main signals that a section is beginning or ending. And Jesus remains in Galilee until Luke 9:50.

In Luke 9:51, Jesus sets his face to go to Jerusalem. From here until Luke 19:27, Luke peppers his narrative with reminders that Jesus was “on the way” (Luke 10:38, 13:22, 17:11).¹

In Luke 19:28, Jesus finally goes up to Jerusalem, and he remains there until the end of the book.

So Luke’s geographical markers give us the following major divisions for the book:

1. Preface (Luke 1:1-4)
2. Groundwork for ministry (Luke 1:5-4:13)
3. Ministry in Galilee (Luke 4:14-9:50)
4. Ministry on the way to Jerusalem (Luke 9:51-19:27)
5. Ministry in Jerusalem (Luke 19:28-24:53)

Now Luke is a long book. Can we subdivide these major sections any further?

Luke 1:5-4:13

The early chapters begin with scenes that alternate between John and Jesus:

• Prediction of John’s birth – Luke 1:5-25
  • Prediction of Jesus’ birth – Luke 1:26-38
    • Celebration of the two coming children, who will bring salvation – Luke 1:39-56
• John’s birth – Luke 1:57-80
  • Jesus’ birth – Luke 2:1-20
    • Celebration of Jesus’ coming, which brings salvation – Luke 2:21-52

Then we get another major statement of setting (Luke 3:1-2) and another alternation between John and Jesus:

• John’s baptism and credentials, preparing for the true son of God – Luke 3:3-20
  • Jesus’ baptism and credentials as the Son of God – Luke 3:21-4:13

So Luke’s first major division has two subdivisions:

1. The salvation of God – Luke 1:5-2:52
2. The Son of God – Luke 3:1-4:13

Luke 4:14-9:50

I’m frankly uncertain regarding how to subdivide this section. I’ve come across two schemes that both make sense.

One framework divides the text thematically:

1. Jesus’ teaching – Luke 4:14-6:49
2. Jesus’ offer of salvation through faith – Luke 7:1-8:56
3. Jesus’ followers – Luke 9:1-50

This framework fits with the content of the material. The statement, “After he had finished all his sayings in the hearing of the people” (Luke 7:1), sure sounds like a concluding transition statement into a new section. And it’s exactly the sort of thing Luke would say to “order” his account. But there is no clearly corresponding transition statement at Luke 8:56 or Luke 9:1 to suggest a division there. But “faith” is certainly a major theme in chapters 7-8. And Luke 9 appears to switch topics.

So a second possible framework is worth considering:

1. Jesus’ first tour of Galilee – Luke 4:14-7:50
2. Jesus’ second tour of Galilee, with his disciples – Luke 8:1-56
3. Jesus’ third tour of Galilee, sending his disciples – Luke 9:1-50

The best evidence in favor of this framework is the presence of clearer literary signals in the text (Jesus’ “going out” or “sending out” at the beginning of each of the three sections). The downside to this framework is that it can be difficult to see a unified message in each of the sections.

So I prefer the first framework, but I could easily be persuaded to reconsider.

Luke 9:51-19:27

In this part of the book, it’s easier to identify clear subdivisions, because of Luke’s reminders that Jesus was “on the way” (Luke 10:38, 13:22, 17:11).¹ These are not incidental statements without purpose. They serve as literary markers for the sections. In addition, each of the four sections opens with a question from someone for Jesus, and the rest of the section proceeds to answer the question.

1. Do you want us to call down fire to consume them? – Luke 9:51-10:37
2. Do you not care that I’m left to serve alone? – Luke 10:38-13:21
3. Will those who are saved be few? – Luke 13:22-17:10
4. When will the kingdom of God come? – Luke 17:11-19:27

The outline will be more memorable and concise, though, if we use the answers instead of the questions:

1. Proclaiming his kingdom – Luke 9:51-10:37
2. Growing his kingdom – Luke 10:38-13:21
3. Numbering his citizens – Luke 13:22-17:10
4. Timing his kingdom – Luke 17:11-19:27

Luke 19:28-24:53

Once again, we ought to expect some signals from Luke to show us the “orderly” nature of his account. So what do we find?

First, Jesus draws near to Jerusalem by drawing near to Bethphage and Bethany, at “the mount that is called Olivet” (Luke 19:28-29). So as we look for structural markers, we should look for a corresponding summary statement of setting. And we find it in Luke 21:37-38, where Jesus was “teaching in the temple” every day, but retiring to “the mount called Olivet” every night. So Luke 19:28-21:38 make up the first subdivision. In between these bookends, we see the content of Jesus’ “teaching in the temple”—a condemnation of Israel’s current generation.

Second, the next verses tell us that the Passover drew near, and the chief priests and scribes were seeking how to put him to death (Luke 22:1-2). This setting reaches its completion, of course, when Jesus is dead and seemingly done away with on the feast’s Day of Preparation (Luke 23:54-56). In between, we’re told repeatedly that Jesus was innocent and undeserving of this conspiracy (Luke 23:4, 14, 22, 41, 47, etc.).

This leaves us with chapter 24, the grand climax, where the living is not to be found among the dead (Luke 24:5), where the hope of Israel (Luke 24:21) is found in all the Scriptures (Luke 24:27, 32, 44-46), and where the worship of Jesus is found at Bethany (Luke 24:50-52) and the blessing of God is found at the temple in Jerusalem (Luke 24:53).

To summarize, we’ve got the following subdivisions:

1. Israel is guilty – Luke 19:1-21:38
2. Jesus is innocent – Luke 22:1-23:56
3. Israel’s salvation has arrived – Luke 24:1-53

Summary and Conclusion

To summarize, the structure shows us the following train of Luke’s thought:

1. Christianity is on trial, and this orderly account will help you to be certain regarding what you’ve heard about the movement – Luke 1:1-4
2. The Defendant’s Credentials – 1:5-4:13
   1. The Salvation of God – 1-2
   2. The Son of God – 3:1-4:13
3. The Defendant’s Fundamentals – 4:14-9:50
   1. His Teaching – 4:14-6:49
   2. His Offer of Salvation Through Faith – 7:1-8:56
   3. His Followers – 9:1-50
4. The Defendant’s Goals – 9:51-19:27
   1. Proclaiming His Kingdom – 9:51-10:37
   2. Growing His Kingdom – 10:38-13:21
   3. Numbering His Citizens – 13:22-17:10
   4. Timing His Kingdom – 17:11-19:27
5. The Defendant’s Vindication – 19:28-24:53
   1. Judaism is Guilty – 19:28-21:38
   2. Jesus is Innocent – 22:1-23:56
   3. Israel’s Salvation has Arrived – 24:1-53

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¹I’m grateful for William Taylor’s Read, Mark, Learn volumes on Luke, which persuaded me of Luke’s structural use of these “on the way” statements. The Amazon link is an affiliate link. If you click it and buy anything, you’ll provide a small commission to this blog at no extra cost to yourself.