Luke's Two-Volume Work

Luke-Acts as a Two-Part Literary Work

Luke is unique in comparison with Matt and Mark because it is Part 1 of a two part literary work, with Part 2 on how the apostles continued the word-and-deed ministry of Jesus among the Gentiles to the end of the earth. Luke’s Gospel must be interpreted in light of its literary relationship to Acts. Unlike Matthew and Mark, Luke intentionally presents the ministry of Jesus as the opening phase of a larger redemptive-historical narrative that continues through the apostolic mission.

(It should be noted, however, that even though Matt and Mark did not write a Part 2 to go with their Gospels, they imply the possibility of doing so. Both Matt and Mark mention that the gospel will be proclaimed in the whole world after Jesus’ earthly ministry is complete. See Mk 13:9-11; 14:9; 16:15; Mt 10:17-20; 23:34; 24:14; 26:13; 28:18-20).

Luke opens his two-part historical narrative with the following prologue:

“Inasmuch as many have undertaken to compile a narrative of the things that have been accomplished among us, 2 just as those who from the beginning were eyewitnesses and ministers of the word have delivered them to us, 3 it seemed good to me also, having followed all things closely for some time past, to write an orderly account for you, most excellent Theophilus, 4 that you may have certainty concerning the things you have been taught” (Luke 1:1-4 ESV).

“The things that have been accomplished among us” does not refer only to Jesus’s word-and-deed ministry and death-and-resurrection. Includes what has occurred in the early days of the church as recorded in Acts. Luke 1:1-4 is a prologue for the whole of Luke-Acts.

Then he opens volume two by referencing volume one:

“In the first book, O Theophilus, I have dealt with all that Jesus began to do and teach, 2 until the day when he was taken up, after he had given commands through the Holy Spirit to the apostles whom he had chosen” (Acts 1:1-2 ESV).

Not only does the opening of volume two clearly connect Luke’s Gospel and Acts together, but Luke also deliberately creates a bridge connecting Luke and Acts, namely, the Ascension of Jesus.

Immediately before (practically as) he is taken up into heaven, Jesus speaks to the disciples of the promise of the Father (i.e., the Spirit) and their commission as witnesses.

Luke ends with the Ascension:

Lk 24:46-53: “Thus it is written, that the Christ should suffer and on the third day rise from the dead, 47 and that repentance and forgiveness of sins should be proclaimed in his name to all nations, beginning from Jerusalem. 48 You are witnesses of these things. 49 And behold, I am sending the promise of my Father upon you. But stay in the city until you are clothed with power from on high.” 50 Then he led them out as far as Bethany, and lifting up his hands he blessed them. 51 While he blessed them, he parted from them and was carried up into heaven. 52 And they worshiped him and returned to Jerusalem with great joy, 53 and were continually in the temple blessing God.

Acts begins with the Ascension:

Acts 1:1-9: In the first book, O Theophilus, I have dealt with all that Jesus began to do and teach, 2 until the day when he was taken up, after he had given commands through the Holy Spirit to the apostles whom he had chosen. 3 He presented himself alive to them after his suffering by many proofs, appearing to them during forty days and speaking about the kingdom of God. 4 And while staying with them he ordered them not to depart from Jerusalem, but to wait for the promise of the Father, which, he said, “you heard from me; 5 for John baptized with water, but you will be baptized with the Holy Spirit not many days from now.” 6 So when they had come together, they asked him, “Lord, will you at this time restore the kingdom to Israel?” 7 He said to them, “It is not for you to know times or seasons that the Father has fixed by his own authority. 8 But you will receive power when the Holy Spirit has come upon you, and you will be my witnesses in Jerusalem and in all Judea and Samaria, and to the end of the earth.” 9 And when he had said these things, as they were looking on, he was lifted up, and a cloud took him out of their sight.

It is clear that Luke and Acts are to be read together as a single narrative with two main parts. They are not just two separate books written by the same author.

Volume one (the Gospel of Luke) is an orderly narrative of what Jesus “began” to do and teach (word-and-deed ministry) when he walked among us on earth.

Volume two (the Acts of the Apostles) picks up where volume one left off and narrates what the exalted Lord “continued” to do, after he was taken up into heaven, through his Spirit whom he sent to empower the apostles to be his witnesses.

Luke-Acts as Salvation-Historical Narrative

Luke presents the ministry of Jesus (in his Gospel) and the mission of the church (in Acts) as successive stages in God’s unfolding plan of redemption. Luke’s ultimate purpose is to present the gospel within the unfolding plan of God’s redemptive history.

Salvation in two broad stages:

The Old Testament period of promise
The New Testament period of fulfillment, which includes the ministry of Jesus the Messiah and the witness of the Spirit-empowered church to Jesus

This view integrates the partial insights of the other theories into a coherent theological framework. Luke’s “orderly account” is not only historical but redemptive-historical: he wants to show how the promises to Israel find their fulfillment in Christ and continue through the proclamation of the gospel “to the ends of the earth” (Acts 1:8).

Representative Scholars: Joachim Jeremias, C. K. Barrett, Craig Keener, but above all this view has been ably set forth by I. Howard Marshall. This is the view I would advocate.

Luke presents the story of Jesus as part of God’s great plan of salvation stretching from Israel’s history into the mission of the church.

The Gospel of Luke is the story of salvation in the person and work of Jesus as the fulfillment of God’s promises in Israel.

The Acts of the Apostles is the story of salvation moving outward from Jerusalem, through Judea and Samaria, and ultimately to the Gentiles (Acts 1:8 as programmatic).

Unlike the partial views above that isolate a minor sub-theme, the salvation-historical view is widely supported from beginning to end.

Consider the following evidence for Luke-Acts being salvation-history:

The Seams of Luke-Acts

Opening of Luke

Birth Narrative (Luke 1–2): Unique to Luke, it roots Jesus in Israel’s salvation-history, drawing on Old Testament patterns, hymns, and promises.
Zechariah’s Benedictus: God will “raise up a horn of salvation” (Lk 1:69).
The angel said to the shepherds: Luke 2:10-11: “Fear not, for behold, I bring you good news of great joy that will be for all the people. 11 For unto you is born this day in the city of David a Savior, who is Christ the Lord” (ESV).
Simeon holding baby Jesus in arms: “My eyes have seen your salvation that you have prepared in the presence of all peoples” (Lk 2:30–32).

Closing of Luke

Luke 24:46–47: Jesus commissions the disciples, commanding “that repentance and forgiveness of sins should be proclaimed in his name to all nations, beginning from Jerusalem.”

Opening of Acts

Salvation will go from Jerusalem to Judea, Samaria, and “the end of the earth” (Acts 1:8).
“Acts 13:47, picking up on Acts 1:8: “For so the Lord has commanded us, saying, ‘I have made you a light for the Gentiles, that you may bring salvation to the ends of the earth’” (ESV).

Closing of Acts

Acts 28:28–31: “‘Therefore let it be known to you that this salvation of God has been sent to the Gentiles; they will listen.’ 30 He lived there two whole years at his own expense, and welcomed all who came to him, 31 proclaiming the kingdom of God and teaching about the Lord Jesus Christ with all boldness and without hindrance” (ESV).

Together, the beginning, middle, and end of Luke-Acts are about salvation-history, and the proclamation of salvation in Christ throughout the world.

Fulfillment of Scripture

Related to this is the emphasis on the fulfillment of Scripture. Both volumes narrative the coming of salvation as the fulfillment of God’s promises in the Old Testament.

Luke The Gospel of Luke stresses that the history of salvation is coming to fulfillment in Jesus. He is the fulfillment of the Law, Prophets, and Psalms (Lk 1:67-79; 4:17-21; 24:25–27, 44–47).

Acts Acts shows apostles preaching fulfilled prophecy (Acts 2:16–36; 13:32–41). The sermons of Acts repeatedly speak of the Old Testament promises and the history of God’s dealings with his people Israel are coming to fulfillment, not only in the death and resurrection of Jesus, but also in the gift of the Spirit and the apostolic proclamation of salvation in Christ.

Salvation

Jesus as the Savior

Luke The angel calls Jesus “a Savior” (2:11). Jesus declares: “The Son of Man came to seek and to save the lost” (19:10).

Acts Peter: “There is salvation in no one else … no other name” (4:12). Paul: “Believe in the Lord Jesus, and you will be saved” (16:31).

Content of Salvation

Luke In Luke, the forgiveness of sins is central to Jesus’ ministry (Lk 5:20–24; 7:48–50; 24:47). As he was being crucified, so that his death would be the ground of forgiveness, Jesus prayed, “Father, forgive them, for they know not what they do” (Lk 23:34). Healing and deliverance are also portrayed as “salvation” (Lk 8:36; 17:19; 18:42).

Acts In Acts, the forgiveness of sins through Christ is the core content of apostolic preaching (Acts 2:38; 10:43; 13:38-39). Healings done by the apostles are also a sign of salvation, just as with Jesus (Acts 3:1–10). “Jesus Christ heals you; rise and make your bed” (Acts 9:34).

Recipients of Salvation

Luke Salvation is offered to Israel but extends to outsiders: Samaritans (Lk 10:33; 17:16), tax collectors (Lk 19:9–10), Gentiles (Lk 2:32; 7:9). Jesus announced to Zacchaeus: “Today salvation has come to this house” (Lk 19:9).

Acts Salvation begins in Jerusalem (Acts 2), spreads to Samaritans (Acts 8), Gentiles (Acts 10), and ultimately the nations (Acts 13, 28). Explicitly tied to the inclusion of Gentiles in God’s people. “We believe that we will be saved through the grace of the Lord Jesus, just as they will” (Acts 15:11).

Response to Salvation

Luke Faith (7:50; 8:12; 17:19; 18:42). Repentance (3:3; 5:32; 13:3, 5).

Acts Repentance toward God and faith in the Lord Jesus Christ (2:38; 16:31–33; 20:21). “And it shall come to pass that everyone who calls upon the name of the Lord shall be saved” (Acts 2:21 quoting Joel 2:32). “Repent and be baptized every one of you in the name of Jesus Christ for the forgiveness of your sins, and you will receive the gift of the Holy Spirit” (Acts 2:38)

To sum up, in Luke, salvation is embodied in Jesus: his birth, ministry of healing and forgiveness, and climactic death and resurrection. “These are my words that I spoke to you while I was still with you, that everything written about me in the Law of Moses and the Prophets and the Psalms must be fulfilled” (Lk 24:44).

In Acts, salvation is proclaimed by the Spirit-empowered church: forgiveness of sins, healing, and Gentile inclusion in God’s people. This too is the fulfillment of Scripture.

God’s salvation in the person and work of Christ is the fulfillment of God’s plan foretold in Scripture. It is announced first to Israel and then to all nations.