By Clement Harrold
October 8, 2026
1. It’s the first part of a two-part work
Luke begins his Gospel by addressing a man named Theophilus and explaining that he has carefully investigated the events surrounding Jesus so that Theophilus might “know the truth concerning the things of which you have been informed” (Luke 1:4).
This narrative is continued in the Acts of the Apostles, which begins by harking back to the Gospel: “In the first book, O Theophilus, I have dealt with all that Jesus began to do and teach ...” (Acts 1:1).
Therefore, Luke and Acts form a two-part history: the first volume tells the story of Jesus, while the second tells the story of His Church.
2. It may have been written before A.D. 70
Luke tells us that his Gospel was written before Acts, and Acts concludes with Paul still alive in Rome under house arrest.
If that ending reflects the point at which Luke actually completed his work (as seems likely), then Acts must have been written sometime before Paul’s martyrdom around the year A.D. 67, with the Gospel being completed earlier still.
There is also the fact that Luke’s Gospel never once refers to the destruction of Jerusalem in A.D. 70 as a past event.
This provides tentative evidence that Luke authored his Gospel before this critical date.
3. It is a historically rigorous account
Traditionally Luke is identified as the “beloved physician” (Col 4:14) who was a companion of St. Paul. This explains the famous “We” passages in the second half of the book of Acts, when the narrative switches to the first person.
Near the end of his life, Paul notes how Luke remained with him during his final captivity: “Luke alone is with me” (2 Tim 4:11).
Many scholars believe that Luke was from a Greek family living in the city of Antioch, on the border between modern-day Syria and Turkey. Other scholars suggest that Luke was a Hellenic Jew, given his obvious familiarity with the Old Testament.
Luke’s high level of education is reflected in the attention he gives to medical details.
For example, he notices that Simon-Peter’s mother-in-law had a “high fever” (4:38), and he uses technical terms for conditions such as dropsy (14:2) or a contortion of the spine (13:11).
In addition, Luke shows himself to be a careful historian and a sophisticated writer.
In his prologue and at different points in his narrative (e.g., 1:1–5; 2:1–5; 3:1–2) he is at pains to ground his account in verifiable historical events.
Luke’s literary style is also distinctive, and he is widely recognized as having the most polished Greek of all the New Testament authors.
4. It may preserve the testimony of Our Lady
Luke gives us by far the fullest account of Mary’s role in the events surrounding Jesus’ birth.
Only Luke tells us about the Annunciation, the Visitation, the Magnificat, the circumstances surrounding Jesus’ birth in Bethlehem, the presence of the shepherds, and the presentation in the temple.
Twice Luke tells us that Mary treasured the mysteries of her Son’s early years in her heart (see 2:19, 51). Taken together, these details strongly suggest that Our Lady served as one of Luke’s primary sources in the composition of his Gospel.
5. It is full of parables
Luke gives us more total parables and more unique parables than any other Gospel.
The parables that we find only in Luke include the good Samaritan, the prodigal son, the rich man and Lazarus, the pharisee and the tax collector, and the unjust judge. On this basis alone, Luke has exerted an incalculable influence on Christian spirituality and on the Christian life more generally.
In Luke’s Gospel, Jesus is presented not as a teacher of abstract truths but as a master storyteller who uses ordinary people and everyday situations to reveal the mysteries of the Kingdom.
6. It highlights people who are neglected
Luke exhibits a remarkable concern for people who live on the margins of society.
The poor receive particular attention in various teachings and parables. For example, whereas in Matthew’s Gospel Jesus says, “Blessed are the poor in spirit” (5:3), in Luke the beatitude is simply, "Blessed are you poor” (6:20).
Luke is also careful to point out that the Holy Family made the offering of the poor—a pair of turtledoves or young pigeons—when they presented the newborn Jesus in the temple.
In similar fashion, Luke repeatedly draws attention to women in his Gospel.
Women serve as the protagonists in several of his parables, and he is the only evangelist to include the episode of the sinful woman coming to anoint the feet of Jesus (see 7:36–50), as well as the scene of Mary and Martha hosting Jesus in their home (see 10:38–42).
As we have seen, Luke puts a spotlight on the role of Our Lady, and he alone records Christ’s words to the women of Jerusalem on His way to Calvary (see 23:27–31).
Luke also has a heart for the widow, such that several passages concerning bereaved women are found only in his Gospel (see 2:36–38; 4:25–26; 7:11–17; 18:1–8).
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7. It preserves unique details from the Passion
Only in Luke are we told that during Christ’s agony in Gethsemane “there appeared to him an angel from heaven, strengthening him” (22:43).
Similarly, it is only Luke, a doctor by training, who observes that Christ experienced a rare medical condition known as hematidrosis: “And being in an agony he prayed more earnestly; and his sweat became like great drops of blood falling down upon the ground” (22:44).
Luke is also the only evangelist to record Christ’s earnest desire to eat the Passover with His disciples (22:15), as well as the way that Christ looks directly at Peter immediately after Peter’s third denial (22:61).
Of the seven last sayings of Jesus on the Cross, three are unique to Luke:
Father, forgive them, for they know not what they do. (23:34)
Amen, I say to you, today you will be with me in Paradise. (23:43)
Father, into your hands I commend my spirit. (23:46)
8. It emphasizes prayer
More than any other evangelist, Luke underscores the importance of prayer.
Jesus prays at His baptism (3:21). He retreats to the wilderness to pray (5:16). He spends the whole night praying in the hills before choosing the Twelve (6:12–13). He prays alone before asking His disciples who people say that He is (9:18). His Transfiguration comes after He goes up the mountain to pray (9:28). He is at prayer when the disciples ask Him to teach them how to pray (11:1).
At the beginning of the Gospel, when Zechariah enters the temple to burn incense, we are told that “the whole multitude of the people were praying outside at the hour of incense” (1:10).
Petitionary prayer is also strongly emphasized in the parables of the friend at midnight and the persistent widow.
Moreover, Luke is the only Gospel to contain Christ’s assurance to Peter: “I have prayed for you that your faith may not fail” (22:32).
9. It revolves around the temple
Luke’s overarching theme of prayer dovetails nicely with his focus on the temple, which features at prominent points throughout his narrative.
Zechariah is carrying out his priestly duties in the temple when an angel announces the birth of his son (1:5–25). Jesus is presented in the temple as an infant (2:22–38), returns there as a twelve-year-old boy (2:41–52), and teaches there during Holy Week (19:45–48). Luke ends his Gospel with the disciples “continually in the temple blessing God” (24:53).
In this way Luke’s Gospel begins and ends with worship.
Fittingly, the evangelist is often depicted as an ox in Christian art (see Ezek 1:10; Rev 4:7), which serves as a symbol of sacrifice and priestly service.
10. It has given the Church some of her greatest prayers
Luke’s opening chapters contain four great canticles: Mary’s Magnificat (1:46–55), Zechariah’s Benedictus (1:68–79), the angels’ Gloria (2:14), and Simeon’s Nunc Dimittis (2:29–32).
With the exception of the Gloria (which is recited at Mass every Sunday and on important feasts), each of these canticles has been woven into the Church’s daily prayer.
In the Liturgy of the Hours, the Benedictus is prayed at Morning Prayer, the Magnificat at Evening Prayer, and the Nunc Dimittis at Night Prayer.
Luke also almost singlehandedly provides the material for all five of the Joyful Mysteries of the Rosary: the Annunciation (1:26–38), the Visitation (1:39–56), the Nativity (2:1–20), the Presentation (2:22–38), and the Finding of Jesus in the Temple (2:41–52). Only Matthew contributes additional material, and even then, his contribution concerns only the Nativity.
In these ways, the Gospel that most celebrates prayer has itself become one of the building blocks of Christian prayer down the centuries.
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About Clement Harrold
Clement Harrold earned his master’s degree in theology from the University of Notre Dame in 2024, and his bachelor’s degree in theology, philosophy, and classics from Franciscan University of Steubenville in 2021. He is a columnist for The Catholic Herald, and his writings have appeared in First Things, Word on Fire, Catholic Answers Magazine, Church Life Journal, Our Sunday Visitor Magazine, Crisis Magazine, and the Washington Examiner.
