The Gospel of Luke is distinct and/or dissimilar from the other two synoptic gospels. He is the sole non-Jewish author in the New Testament. He was likely of Greek origin. This gospel is unique in having a sequel—Acts—in the New Testament. Luke constitutes the most extensive gospel, encompassing Acts, and accounts for twenty-five percent of the entire New Testament.
One significant and contentious distinction in Luke’s gospel is its presentation of the genealogy of Jesus Christ. Luke seems to have followed the lineage of Mary, the mother of Jesus, as he writes that Heli is the father of Joseph, which contradicts the account of Matthew, who has Jacob as the father of Joseph (Luke 3:23). If we look into these genealogies side by side, we discover only two names in common in the genealogies: Shealtiel and Zerubbabel (Matthew 1:12; Luke 3:27). The disparity between Matthew and Luke quite forcefully suggests that Luke might have interviewed Mary to write down about the supernatural virgin birth and inserted her lineage into the genealogy, which is quite unusual in the Jewish culture in Jesus’ time.
Worship is the central theme in the hymns Luke records in the Gospel. Mary’s song of praise, known as the Magnificat or the Song of Mary, is one of them (1:46-55). Luke additionally elucidates Jesus’ private prayer practices. Thus it resembles a gospel of prayer, or scripture of supplication.
Luke’s depiction of Jesus predominantly emphasizes his humanity and compassion for the social outcasts. His gospel, in this context, represents the gospel of the impoverished and social justice. In his Gospel, Jesus is the Savior of all mankind. The author, also identified as a doctor and historian, puts physiological (5:12, 6:6, 9:39–42) and geographical details of Samaria (9:52; 17:11) and Judea en route to Jerusalem (18:35; 19:1, 11, 18) in plain words.
Worship is the central point in the hymns Luke records in the Gospel. Mary’s song of praise is one of them (1:46-55). Luke also sheds some light on Jesus’ private prayer life. Thus, it is more like a gospel of prayer.
Luke features marginalized people over and over in the story. Only Luke has the parable of the Good Samaritan (10:25-37) and the story of ten lepers being cured and cleansed, with only the Samaritan leper returning to Jesus to thank him (17:11-19). Luke also contains 18 unique parables found only in Luke: the Good Samaritan and the Prodigal Son (Luke 10:25-37, 15:4-7, and 15:11-32).
He also makes references about women and their stories forty-five times in his Gospel. The birth narratives of Jesus and John the Baptist are told from the women’s perspective—Mary and Elizabeth, respectively (chapters 1-2). Women received special attention in Luke’s Gospel. He records women disciples on different occasions. The texts in Luke 8:1-3 also indicate that women were monetarily supporting Christ’s ministry. Luke does not forget to mention those women who followed Jesus from the court to the Cross (23:49). The most spectacular remarks about women in the Gospel are Jesus’ first appearance to them post-resurrection (24:1-10).
Luke also takes some time to show special interest in the poor, the crippled, and the shepherds. He heals them, and some of his teachings have strongly emphasized loving and caring for the poor, weak, and crippled who are overlooked by their families, friends, and society. He himself healed them and loved them (14:21). Mary, a humble one, is exalted; shepherds who are lowly and insignificant people are exalted, and they are the ones to see the glory of God when the Word becomes flesh (Luke 1:30; 2:14-20). The outcasts—the Samaritans, tax collectors, and women—are seated in the place of honor.
Luke also portrays the abundance of food. Some of Jesus’ parables are set in banquets and feasts. He makes a total of nineteen references to food or meals, with thirteen of these references appearing exclusively in his gospel. The number of references also shows the significance of gathering together and having meals together. Jesus uses mealtimes to communicate something crucial – to reveal who he was and what his teaching was all about. The crux of the matter is that he reveals his divine identity, asserting that he is the only source of both spiritual and corporeal existence. In addition, Luke also emphasizes how Jesus conveys his kingdom to his people. The kingdom is full of forgiven sinners—outcasts, the unclean, and the poor.
Additionally, the portrayal of community is evident in this gospel. In other words, community is the key aspect of the Kingdom of God—the church. He has a grave ecclesiological concern.
Luke presents Jesus in such a distinctive way that we determine him to be a verifiable historical person. Even today, we can corroborate the historical figures and events he mentions, as he makes datable references to events and characters (Luke 1:5, 2:1-2, 3:1-2). For this reason, the gospel of Luke is not utterly atypical, yet it stands as a different gospel from the other two synoptic gospels.