TABLE OF CONTENTS

Introduction: Messy Church 3

Why the Gospel of Luke? 6
Author and Purpose 7
Target Audience 11
Major Players 12
5 Major Themes 17
If I Believe the Gospel of Luke 21
Jesus Liberator: A Study in Luke
Copyright © 2010 by Steve Holt, MA, and Laurie Rolfe.
In Conclusion: Missiological Impact 22
All rights reserved. Dedication 24
Visit mountainsprings.org/luke to download a free PDF version of this Endnotes 25
book.

Scripture quotations are from the ESV © Bible (the Holy Bible, English
Standard Version), copyright © 2001 by Crossway Bibles, a publishing
ministry of Good News Publishers.
INTRODUCTION: MESSY CHURCH
It is spring in the Rockies. My neighbor and
friend told me of how he lit his ornamental grass
on fire this week, much to the chagrin of his wife.
With exasperation she said, “What are you doing?”
and watched each clump of grass burn down to a
muddy, messy and blackened stump. My friend
explained that actually out of that mess grows a
more beautiful, more abundant grass. This summa-
rizes well the Gospel of Luke. Like my neighbor’s
grass, Luke’s Gospel is a narrative of the power of
Jesus restoring the lives of the most burned out of
the culture. Of all the canonical gospels, Luke most
poignantly records how Jesus came for the poor,
disposed and marginalized of society. Luke desires
that the reader understand the deep compassion of
Jesus for the most desperate.
3
 Over the years, many have asked, “Why would
there be four gospels, each roughly describing the
same events?” Great question. With any historical
testimony, different people see different events
from different angles. So it is with the Bible. Mat-
thew, Mark, Luke and John each shared the story of
Jesus from their own unique perspective in order
to focus on different audiences. Matthew, a Jew,
presented Jesus as the Messiah to the Jews. Mark
presented Jesus as the perfect Servant. John pre-
sented Jesus as the Eternal Son of God. The Bible
says, “Take one or two others along with you, that
every charge may be established by the evidence
of two or three witnesses.”1 In giving four witnesses,
the Lord is firmly establishing the factual nature
of Jesus’ birth, life, death and resurrection. In ap-
proaching the presentation this way, God also gives
us four different vantage points on the most impor-
tant series of events in human history.2
More than the other gospel writers, Luke spoke
to the universality of Jesus and His salvation—that
not just the Jews but the whole world is the target
of His love.3 Luke recorded stories of how Jesus
touched people’s lives, giving them truth, abun-
dance and beauty out of their mess. It is primarily a
book that speaks to the missiology of Jesus. Missiol-
ogy is the study of the worldwide mission of Jesus,
4 5
incorporating cultural context and the impact upon
people groups. The Gospel of Luke is book one in
a two book series, concluding with the Acts of the
Apostles.4
Luke wanted the reader to experience from first-
hand eyewitnesses how Jesus so touched the world
in a small Jewish context (book one: Luke’s Gospel)
and how a Jewish sect of common men began a
worldwide movement (book two: Acts of the Apos-
tles).
Luke was a well-educated medical doctor. In the
book of Luke we get an investigative, factual and
even earthy account of the New Testament events
surrounding Jesus. Rather than using common Se-
mitic (Jewish) expressions, Luke, a Gentile, wrote
his book in ways the everyday person could get his
hands around, while still maintaining the sophisti-
cation comparable to other classical Greek works.5
By way of example, Luke was the only gospel writer
that said “Blessed are you who are poor,” rather than
“Blessed are the poor in spirit.”6 This subtle but pro-
found difference in language communicates the
strong message that Jesus came for all people—es-
pecially the marginalized of society. Luke reveals the
wideness of God’s mercy for the poor and needy.7
WHY THE GOSPEL OF LUKE?
At 1151 verses, Luke is both the longest book
in the New Testament, as well as the most com-
plex.8 As you can imagine, it is an intimidating and
lengthy task. One of my pastor friends even told me
that I was nuts to be tackling the Gospel of Luke. He
emphasized the need for more didactic, morally in-
structive and practical teaching. I couldn’t disagree
more. The Gospel of Luke and its emphasis on Jesus
and His ministry to the poorest and most needful of
the culture is exactly what Mountain Springs Church
needs. It is exactly what every church needs. We
are in for an exciting adventure.
As we study Luke, I believe your faith will be en-
ergized by the emphasis on love for the poor, the
needy, the empty. Luke’s description of a Jesus who
came for everyone will deepen your intimacy with
God, and help you to further rely on Him to fill your
life with adventure. The seminal message of Luke is
found in Luke 19:10, “For the Son of Man came to
seek and to save the lost.”9 Through this study, I pray
our hearts would widen and we would be stirred to
love our neighbors and our city. Church, may it get
messy as we bring hope to the hopeless, food to the
hungry and freedom to the captives.
6 7
AUTHOR AND PURPOSE
Though his name is never mentioned, a multitude
of church fathers as well as modern scholars have
attested to the authorship of this Gospel being the
physician Luke. Justin Martyr from the second cen-
tury and Eusebius of Caesarea from the third cen-
tury name Luke as the author of both Luke and Acts.
Irenaeus, Tertullian and Clement of Alexandria all
write that Luke authored the book of Luke.10 Church
historians and theologians are largely united on the
authorship belonging to Luke.11
What’s unique about Luke? Luke, the “beloved
physician,” was the constant companion of Paul (in
the book of Acts) and thus an eyewitness to the
many accounts of the growth of the early church.
Luke is the most detailed, both historically and sci-
entifically, of all the gospel writers. The Gospel of
Luke is a multi-tiered look at the life and ministry of
Jesus.
Lu ke a s H i s to r i a n
Of all the gospel writers, Luke was the most con-
scious of writing as a historian. Luke’s thesis can be
found in the first two verses of the gospel,
Luke 1:1–2 (NKJV): Inasmuch as many have taken in
 hand to set in order a narrative of those things
which have been fulfilled among us, just as
those who from the beginning were eyewit-
nesses and ministers of the word delivered
them to us.
Luke set out to investigate those who had en-
countered Jesus. It is evident by the language used
that Luke was not an eyewitness to the life of Jesus
himself, but traveled, interviewed and documented
the words of those who were. The Gospel of Luke: Its
Theme and Author says of Luke, “He probably knew
the virgin mother intimately and learned from her
own lips the great mystery of the incarnation. In
the same way, he would learn of other facts.”12 Luke
acted as an investigative reporter, interviewing and
documenting the people who encountered Jesus
firsthand.13 Because Luke traveled with Paul, he had
access to letters, speeches, songs, travel accounts,
trial transcripts, etc, telling of the life of Jesus and
His followers.
Luke as Theologian
At the time, many apocryphal stories about
Jesus were circulating throughout the Roman
Empire. These uninspired writings were confusing
the Christian community. Luke wanted to clearly
present Jesus as the fulfillment of the Old Testa-
8 9
ment prophecies and the centerpiece of theologi-
cal interpretation.
Lu ke a s M i s s i o l o g i s t
The key themes display Jesus as a liberator who
had come to set the captives free. From the outset,
the message of Jesus is of salvation and good news.
The teachings, healings and acts of compassion ex-
hibited by Jesus are all parts of the proclamation
and demonstration of the kingdom of God. More
than any other New Testament writer, Luke stressed
the coming of the kingdom to the poor, needy and
marginalized of society.
Lu ke a s I nve s t i g ato r
As you read through Luke and Acts, you will notice
a change of syntax. In the Gospel, Luke was clearly
an investigative reporter, as the language denotes,
“the things that were accomplished among us,”
while in Acts the pronouns change to “we,” indicat-
ing his direct involvement and companionship with
Paul and his ministry.14 It is compelling to grasp that
a man who built his life on scientific observations
and verifiable evidence, personally interviewed
those people in direct relationship and contact with
Jesus and wrote it all down for us in the Gospel of
Luke.
Luke as Physician
As a doctor, Luke brought his scientific mind to
work in the gospel. No other writer of the New
Testament gave such great detail to sicknesses and
Jesus’ healing power.
Luke as D iscipler
Luke wrote for his friend Theophilus (see Luke 1:1-
2 above). Luke appears to have been in a disciple-
ship relationship with the man for whom he wrote.
Theophilus, it is believed, was a wealthy Roman po-
litical leader or business man, as his title indicated.15
We can surmise that Theophilus underwrote Luke’s
travels and expenses, allowing him to investigate
and write his two books.16
Clearly, Luke wrote this gospel because he felt su-
pernaturally compelled to write “an orderly account”
and to clear up the facts for his trusted friend. Fur-
thermore, the word used for instructed in Luke 1:4,
“that you may know the certainty of those things in
which you were instructed,” translates to the word
catechumen. This English word means, “one receiv-
ing instruction in the basic doctrines of Christianity
before admission to communicant membership in a
church.”17 Theophilus was probably a new convert,
seeking to learn about the mission of Jesus. We
might speculate that Theophilus’ questions about
10
Jesus prompted Luke to investigate the historicity
of Jesus.18
TARGET AUDIENCE
Luke was the only non-Jewish writer of the New
Testament. His target audience was primarily Gen-
tiles and the wider world outside of the Jewish
community. Even Theophilus, for whom the book
is expressly written, was a Gentile. Luke wrote this
book to an urban church community in the Helle-
nistic world who were vaguely familiar with the life
of Jesus but had distance both “geographically and
in time.”19 He wrote to give them a basis for their
faith that was reliable and based on eyewitness ac-
counts.
In addition, he had a much wider audience in
mind; the Gospel of Luke is clearly written to the
Jews also. Evidence supporting his outreach to the
Jews lies in the fact that Luke seems to have argued
considerably with assumptions that would have
been held by Jews of that time.20
Again, demonstrating that the intended audience
is all people, Luke wrote of an unlikely man of faith
in chapter 7. He told of how Jesus marveled at the
faith of a Roman centurion, who is the first non-
Jew to really understand that the man Jesus is God.
11
Jesus “marvels” at the centurion’s faith and declares,
“I tell you, not even in Israel have I found such faith”
(Luke 7:9).
MAJOR PLAYERS
The Gospels were all written in a narrative style.
Matthew, Mark, Luke and John all follow a storytell-
ing motif in presenting the life of Jesus. Thus, the
characters used become very important in under-
standing the vision and theme of Luke. So, who
were the foremost characters of the Gospel of Luke?
Who comprised the audience of Jesus? To whom
did Jesus extend His life? How is the Holy Spirit re-
flected through the Gospel of Luke? Though Luke
includes dozens of characters, let’s look at who
would be considered to be the lead characters:
Jesus
Luke makes no apologies for the fact that the sto-
ryline is all about Jesus. All other characters are the
supporting cast to Jesus. Luke presented Jesus as
the liberator and an outlaw preacher who has a mis-
sion to accomplish—a mission that has come from
a higher source. Jesus came to show us a new way
to God the Father. Unlike the other gospel writ-
ers, Luke began his gospel with a preface, such as
one we might find in the work of a contemporary
12
secular writer. Luke presented the preparation of
Jesus’ ministry, His birth, childhood and relation-
ship with John the Baptist. He went on to tell of
the ministry of Jesus, His mission, how He calls and
teaches His disciples, His conflict with the Pharisees,
His compassion for the ordinary man, His teaching
through parables and the message of salvation.
Finally, Luke led us to the climax of the story with
the final meal, final discourse, arrest, trial, crucifix-
ion, resurrection and ascension of Jesus.21
Th e Ho l y S p i r i t
The work of the Holy Spirit fills the writings of the
connected books of Luke and Acts. Luke told of how
the Holy Spirit both empowers Jesus to do His work,
beginning at His baptism, and is the key source of
power for all the subsequent miracles. Luke covered
the themes of how the Holy Spirit anoints, trans-
forms, provides for, empowers, directs and operates
in our lives as Jesus followers.22 In short, Jesus mod-
eled the role of the Holy Spirit in our lives because,
“The Work of the Holy Spirit is to manifest the active
presence of God in the World, and especially in the
church.”23 The gift of the Holy Spirit in our lives illus-
trates the Lord’s enormous love for us; that if we will
just ask, He will give us power for living well. This
truth resounds through the Gospel of Luke, specifi-
13
cally in chapter 11: “If you then, who are evil, know
how to give good gifts to your children, how much
more will the heavenly Father give the Holy Spirit to
those who ask him!”24
Women
In Jesus’ time, indeed during most ancient civili-
zations, women held a low social position. Women
are mentioned so many times through the Gospel
of Luke that it can be said that Luke was drawing
our attention to God’s heart for the oppressed. The
prominent role of women throughout the book of
Luke speaks of the loving inclusivity of the gospel;
the grace of salvation is for everyone. A few exam-
ples include Mary, Elizabeth, Anna and Mary Mag-
dalene.25 The story of the sinful woman who washes
Jesus’ feet reveals the depth of love that Jesus has
for both the sinner entrenched in poor decisions
and for women in general. Jesus says, “her sins,
which are many, are forgiven – for she loved much.
But he who is forgiven little, loves little.”26 In this mo-
ment, He not only shows His love and respect for
women but shares a pointed truth directed at the
religiosity of the men around Him. We could learn
much from this one story alone.
14
Th e Po o r
Through the Beatitudes found in Luke 6, Jesus
promises many gifts for those who have suffered
much in this world.27 As previously mentioned,
Luke is the only author who said, “Blessed are the
poor.” This is something tangible that even the most
uneducated, needy person can grasp. One place
in particular where Jesus’ compassion shines is in
chapter 7. In this chapter, Jesus heals the centu-
rion’s servant, raises the son of a widow from the
dead and forgives and publicly respects a sinful,
outcast woman. In each of these stories, the person
healed or forgiven is poor – a servant, a child and
an outcast woman – tenderly demonstrating that
Jesus longs to save and comfort the poor.
Th e O u tc a s t
Luke described a Jesus that hangs out with noto-
rious sinners and those looked down on by society.
The religious, Jewish establishment of that time
could be described as judgmental, unloving and full
of pride, viewing themselves as higher than others
and vying to maintain their position. The Jesus that
Luke described stands in direct contradiction to this
establishment. Jesus came for the poor and those of
low position. Luke told of a Messiah that is for every
man, woman and child.
15
 Jesus speaks directly to this…
Luke 18:16: But Jesus called them to him, say-
ing, “Let the children come to me, and do not
hinder them, for to such belongs the kingdom
of God.”
Luke 5:30-32: And the Pharisees and their
scribes grumbled at his disciples, saying, “Why
do you eat and drink with tax collectors and sin-
ners?” And Jesus answered them, “Those who
are well have no need of a physician, but those
who are sick. I have not come to call the righ-
teous but sinners to repentance.”
Luke 9:51-56: As they went, they entered a vil-
lage of the Samaritans… But they did not re-
ceive Him… And when His disciples James and
John saw this, they said, “Lord, do You want us
to command fire to come down from heaven
and consume them, just as Elijah did?” But He
turned and rebuked them, and said, “You do not
know what manner of spirit you are of. For the
Son of Man did not come to destroy men’s lives
but to save them.”28
In these few examples, we see that the heart of
Jesus is to save the outcast and oppressed.
16
Th e Fo re i g n e r
Israel hated foreigners. Why? They had a long his-
tory of being oppressed and ruled by foreigners in
their own land: “First the Babylonians, then the Per-
sians, then the Medes, then the Greeks and now the
Romans, all took their turn at lording over them and
ruling them harshly.”29 Jesus makes it clear that He
came for everyone, including the enemies of Israel.
During the writing of Luke, the Romans ruled Israel.
Again, through the story of the Roman centurion,
we see that Jesus didn’t come to fight for geograph-
ical boundaries but to restore all people to himself.
5 MAJOR THEMES
There are many themes in Luke. My professor on
Luke in seminary, Dr. Charles Van Engen, identified
14 major themes! In view of being brief and suc-
cinct, let me mention the 5 overarching themes I
observe in Luke’s gospel.
1 . L i b e r at i o n t h ro u g h J e s u s
The primary theme of Luke is Jesus Liberator!
Luke presented Jesus as a missionary sent from God
to rescue man from their sin through the liberty of
grace and love. Indeed, the theme of freedom and
salvation through Jesus is presented on every page
in Luke.
17
 This good news of salvation is available to every-
one, regardless of race, ethnicity, socioeconomic
status or gender. The great theme of Luke is best
summed up by Jesus:
Luke 4:18–19 (NKJV):
The Spirit of the LORD is upon Me,
Because He has anointed Me
To preach the gospel to the poor;
He has sent Me to heal the brokenhearted,
To proclaim liberty to the captives
And recovery of sight to the blind,
To set at liberty those who are oppressed;
To proclaim the acceptable year of the LORD.
Luke 4:42–44 (NKJV): Now when it was day,
He departed and went into a deserted place.
And the crowd sought Him and came to Him,
and tried to keep Him from leaving them; but
He said to them, “I must preach the kingdom
of God to the other cities also, because for this
purpose I have been sent.” And He was preach-
ing in the synagogues of Galilee.
See also 1:5-25; 1:39-45; 1:57-80; 3:15-22; 4:14-27;
4:42-44; 9:20; 9:28-36; 18:31; 19:37-40; 24:27, 45-46.
18
2. Champion of the Outsider
Only in Luke is the birth of Jesus announced to
shepherds, considered some of the most despised
of society. In Luke, we see Jesus interviewing a
prostitute. No other gospel writer expressed Je-
sus’ mercy and openness toward women as deeply.
Throughout, Jesus is shown hanging out with the
marginalized of the culture—widows, Samaritans,
children, lepers, tax collectors, poor, prostitutes and
hated Gentiles. Indeed, Jesus himself is presented
in Luke as an outsider to the religious establish-
ment.
See 1:46ff; 4:24-27; 5:30; 6:20ff; 7:1ff; 7:11ff; 7:29;
7:36ff; 9:37; 10:25ff; 15:1; 17:18; 18:1ff; 18:9ff; 19:1ff;
21:3ff; 23:26; 23:47.
3 . M a n o f P r aye r
No other gospel captures the prayer life of Jesus
like Luke does. The correlation between a life of
private prayer and public power is demonstrated
throughout the gospel. Jesus is regularly retreating
to solitary places and then reemerging with public
power in ministry. One cannot escape Luke’s domi-
nant theme that the power of Jesus comes through
prayer and communion with His Father.
See 1:80; 3:25; 4:1; 4:42; 5:16; 6:12; 9:28; 11:1; 22:39.
19
4. Conflic t with Religion
Jesus comes as an outlaw prophet who confronts
the religious community with His message of love
and forgiveness. Jesus is constantly at odds with
the traditions and legal attitudes of the Pharisees
and Sadducees in and around the synagogue and
Temple. Jesus is labeled a public enemy as He chal-
lenges the entrenched prejudices and worldview of
the religious establishment in Israel at the time.
See 4:28ff; 6:2; 7:30; 7:39; 8:37; 9:51ff; 11:15; 11:37;
13:14; 13:31; 14:1; 15:2; 16:14; 19:39; 20:1; 20:27;
22:2; 22:47ff; 23:4,14; 23:13ff; 23:36.
5. The Way of a Jesus Follower
Through observing the lifestyle of Jesus, we are
challenged to a new way of thinking and living.
Jesus not only taught a new way of thinking, but He
also modeled a new way of living. Throughout Luke,
Jesus teaches us the way of a Jesus follower. The
way of the Jesus follower is the way of the cross. The
journey to Jerusalem with Jesus and His disciples is
the narrative of our journey in following Jesus.
See chapters 9-24.
20
IF I BELIEVE THE GOSPEL OF LUKE
• I will be a Jesus follower for the rest of my life
• I will accept a missionary orientation to my
Christian life
• I will believe that everyone, no matter how lost,
can be set free by the power of Jesus
• I will believe that Jesus can heal my life and the
lives of others
• I will believe that Jesus can set me free from my
own personal bondages
• I will reject all forms of prejudice and believe
that Jesus loves all people
• I will refuse to be religious but rather will live
like Jesus
• I will live by love and grace and not by law
• I will love the most marginalized and poor of
our city as Jesus would
• I will quit judging others and instead show
grace and deference
• I will be unoffendable in how I handle offensive
people
• I will see every person as created in the image of
God and in need of love
21
 • I will regularly spend time alone with God in
prayer and Bible study
• I will be involved in my community as a mis-
sionary in helping those who are in need and/
or forgotten
• I will follow the way of the cross and sacrifice
my life for the needs of the world
IN CONCLUSION:
MISSIOLOGICAL IMPACT
As I’ve prayed over, studied and prepared mes-
sages for the Gospel of Luke, it has become my
prayer for Mountain Springs that we as a church
would experience a fresh encounter with the mis-
sional heart of Jesus. My hope is that as we study
Luke, we would see Jesus for who He really is—a
God man who came as a missionary to the earth,
broke through ethnic and religious barriers and
cared for the weak, the hurting, the sick and the
marginalized. My constant longing is for us to be-
come a people who truly follow the life and ways of
Jesus, as missionaries into the culture of Colorado
Springs.
Jesus was a revolutionary! Jesus clearly set His
missional agenda when He declared, “He has
anointed me to proclaim good news to the poor.
22
He has sent me to proclaim liberty to the captives…”
(Luke 4:18b). Jesus refused to follow the ways of the
Pharisees. He continually challenged the status quo
with a message of freedom and liberty. This was in
juxtaposition to the teachings of the religious lead-
ers of Israel that emphasized codes and Talmudic
standards void of life and joy. The revolutionary
mission of Jesus is the mission of Mountain Springs
Church. It is the primary reason that we are study-
ing Jesus in Luke. What an adventure it has been
and will continue to be.
So, join us as we explore and experience the mis-
sionary heart and lifestyle of Jesus. If you will hang
with us as we move through Luke chapter by chap-
ter, your life and lifestyle will be forever altered. You
will truly experience the adventure of more deeply
knowing our Lord and Savior, Jesus Liberator.
23
 Dedication
This booklet is dedicated to Dr. Charles Van Engen,
who opened my eyes and heart to Jesus’ missional
vision through his class, MT 523 “The Holy Spirit and
Mission in Luke-Acts” at Fuller Seminary the winter
of 1993. Much of the themes and thinking of this
booklet came from the impact of his teaching.
Dr. Van Engen is the Arthur F. Glasser Professor of
Biblical Theology of Mission and has taught in the
School of Intercultural Studies at Fuller Theologi-
cal Seminary since 1988. Before coming to Fuller
he was a missionary in Mexico, working primarily in
theological education. Van Engen also taught missi-
ology at Western Theological Seminary in Michigan
and served as president of the General Synod of the
Reformed Church in America from 1998 to 1999. He
is the founding President and CEO of Latin Ameri-
can Christian Ministries, Inc.
24
Endnotes
1. ESV Bible (The Holy Bible, English Standard Version),
copyright © 2001 by Crossway Bibles, a publishing
ministry of Good News Publishers, Matthew 18:16
2. Document 2: The Gospel of Luke: Its Theme and Au-
thor, p. 12
3. Wiersbe, Warren, The Bible Exposition Commentary
(Colorado Springs, CO: David C. Cook, 1989), p.170
4. Dollar, Robert, St. Luke’s Missiology, A Cross Cultural Chal-
lenge (Pasadena, CA: William Carey Library, 1996), p.1
5. Driscoll, Mark, Luke’s Gospel, Investigating the Man
Who is God (Seattle, WA: Mars Hill Church, 2009), p.7
6. ESV Bible (The Holy Bible, English Standard Version),
copyright © 2001 by Crossway Bibles, a publishing
ministry of Good News Publishers, Luke 6:20 and Mat-
thew 5:3, respectively
7. Document 3: The Purpose of the Gospel, p.2
8. Van Engen, The Holy Spirit, Mission in Luke-Acts (Pasa-
dena, CA: Fuller Theological Seminary, 1993), p.29
9. ESV Bible (The Holy Bible, English Standard Version),
copyright © 2001 by Crossway Bibles, a publishing
ministry of Good News Publishers, Luke 19:10
10. Driscoll, Mark, Luke’s Gospel, Investigating the Man
Who is God (Seattle, WA: Mars Hill Church, 2009), p. 8-9
25
11. The Books of the Bible (Colorado Springs: Internation-
al Bible Society, 2007)
12. Document 2: The Gospel of Luke: Its Theme and Au-
thor, p.15
13. The Books of the Bible (Colorado Springs: Internation-
al Bible Society, 2007), p.1418
14. Wiersbe, Warren, The Bible Exposition Commentary
(Colorado Springs, CO: David C. Cook, 1989), p.170
15. The Books of the Bible (Colorado Springs: Internation-
al Bible Society, 2007), p.1417
16. The Books of the Bible (Colorado Springs: Internation-
al Bible Society, 2007), p.1417 & Driscoll, Mark, Luke’s
Gospel, Investigating the Man Who is God (Seattle, WA:
Mars Hill Church, 2009), p.4
17. Wiersbe, Warren, The Bible Exposition Commentary
(Colorado Springs, CO: David C. Cook, 1989), p. 170 &
Merriam-Webster online dictionary, http://www.merri-
am-webster.com/dictionary/missiology
18. Wiersbe, Warren, The Bible Exposition Commentary
(Colorado Springs, CO: David C. Cook, 1989), p. 170 &
NKJV Bible (The Holy Bible, New King James Version),
copyright © 1982 by Thomas Nelson Bibles, A Division
of Thomas Nelson, Inc.
19. Van Engen, The Holy Spirit, Mission in Luke-Acts (Pas-
adena, CA: Fuller Theological Seminary, 1993), p.28
26
20. Van Engen, The Holy Spirit, Mission in Luke-Acts (Pas-
adena, CA: Fuller Theological Seminary, 1993), p. 31-33
21. Van Engen, The Holy Spirit, Mission in Luke-Acts (Pas-
adena, CA: Fuller Theological Seminary, 1993), p. 34-35
22. Van Engen, The Holy Spirit, Mission in Luke-Acts (Pas-
adena, CA: Fuller Theological Seminary, 1993), p. 42.5
23. Grudem, Wayne, Systematic Theology (Grand Rapids,
MI: Zondervan, 1994), p. 634
24. ESV Bible (The Holy Bible, English Standard Version),
copyright © 2001 by Crossway Bibles, a publishing
ministry of Good News Publishers, Luke 11:13
25. Driscoll, Mark, Luke’s Gospel, Investigating the Man
Who is God (Seattle, WA: Mars Hill Church, 2009), p.12
26. ESV Bible (The Holy Bible, English Standard Version),
copyright © 2001 by Crossway Bibles, a publishing
ministry of Good News Publishers, Luke 7:47
27. ESV Bible (The Holy Bible, English Standard Version),
copyright © 2001 by Crossway Bibles, a publishing
ministry of Good News Publishers, Luke 6:20-23
28. ESV Bible (The Holy Bible, English Standard Version),
copyright © 2001 by Crossway Bibles, a publishing
ministry of Good News Publishers, Luke 18:16, Luke
5:30-32 and Luke 9:51-56, respectively
29. Driscoll, Mark, Luke’s Gospel, Investigating the Man
Who is God (Seattle, WA: Mars Hill Church, 2009), p. 13
27