- 1 Luke 1 Α′ The longest chapter in the New Testament opens Luke's Gospel by juxtaposing two annunciations — of John to Zechariah and of Jesus to Mary — framed by a polished literary preface and crowned by two Septuagintal canticles (the Magnificat and the Benedictus); the God of Israel, faithful to his covenant oath, visits and redeems his people, raising a Davidic horn of salvation and a forerunner-prophet to prepare his way, lifting the lowly and shining on those who sit in darkness. PDF
- 2 Luke 2 Β′ The birth of the Savior in the city of David, announced by angels to shepherds and acclaimed by the heavenly host — "Glory to God in the highest" — then welcomed in the temple by Simeon and Anna and confessed already, at twelve, by the boy who "must be about his Father's business": Luke sets the lowly nativity against Caesar's empire and shows salvation dawning as light to the Gentiles and glory to Israel. PDF
- 3 Luke 3 Γ′ The forerunner takes the stage in datable history: John, the wilderness voice of Isaiah 40, heralds a repentance-baptism that bears concrete ethical fruit and points beyond himself to the mightier, Spirit-and-fire-baptizing One — who is then baptized, prayed over, and declared the beloved Son by the Father's voice, his genealogy traced back not merely to Abraham but to Adam, the son of God. PDF
- 4 Luke 4 Δ′ The Spirit-anointed Son, having overcome the devil's wilderness temptations entirely from Deuteronomy, returns in the Spirit's power to inaugurate his mission: at Nazareth he claims Isaiah 61 as fulfilled "today," is rejected when grace is shown to reach beyond Israel, and then demonstrates the kingdom's authority over demons and disease — for he "must" proclaim the good news of God's kingdom to the other towns as well. PDF
- 5 Luke 5 Ε′ The authority of Jesus disclosed and the calling of sinners: a miraculous catch makes Simon a fisher of men, a touch cleanses a leper, a word both forgives and heals a paralytic to prove the Son of Man's authority on earth, and the call of Levi with its banquet of tax collectors stations Jesus as the physician who came to call sinners to repentance — a wholly new wine that cannot be patched onto the old. PDF
- 6 Luke 6 Ϛ′ The lordship of the Son of Man over Sabbath and disciple alike: two Sabbath controversies establish his authority and provoke deadly opposition, after which he prays through the night, chooses the Twelve, and delivers the Sermon on the Plain — blessings and woes that overturn the world's values, the command to love enemies in the image of the merciful Father, the refusal to judge, and the closing test that hearing his words avails nothing without doing them. PDF
- 7 Luke 7 Ζ′ Jesus is the Coming One attested by his works of mercy: he heals a Gentile centurion's servant on faith unmatched in Israel and raises a widow's only son at Nain, so that to John's disciples he answers in Isaianic deeds — blind see, dead raised, poor evangelized. He vindicates John as the forerunner yet greater than the prophets, indicts a generation that scorns both the Baptist's fast and the Son of Man's feast, and at a Pharisee's table receives a sinful woman whose lavish love evidences a forgiveness already given — "your faith has saved you; go in peace." PDF
- 8 Luke 8 Η′ The word of God, sown by Jesus and his itinerant company, both demands and creates hearing that bears fruit; and the same word-bearing Lord shows his sovereign power by stilling the storm, expelling Legion, healing a hemorrhaging woman, and raising a dead child — so that the chapter's pressing question, "Who then is this?" (8:25), is answered in deeds of authority over chaos, demons, disease, and death, while genuine kinship and salvation are located in faith that hears, holds fast, and endures. PDF
- 9 Luke 9 Θ′ Luke 9 gathers the climax of the Galilean ministry and turns it toward Jerusalem: Jesus sends the Twelve, feeds the five thousand, and is confessed by Peter as "the Christ of God" — a confession at once corrected by the first passion prediction and the call to take up the cross daily. The Transfiguration shows the kingdom glimpsed, with Moses and Elijah speaking of the "exodus" to be accomplished at Jerusalem and the Father naming his Chosen Son; then, descending to a faithless generation, Jesus heals the demon-tormented boy, predicts his betrayal again, overturns the disciples' rivalry and exclusivism, and at last "sets his face" toward Jerusalem, where rejection, fire-zeal, and three would-be followers all meet the single, undivided demand of the kingdom. PDF
- 10 Luke 10 Ι′ The mission of the kingdom and the heart of the law: Jesus sends out the seventy(-two) as laborers into the harvest, pronounces woes on the unrepentant towns, and rejoices that the Father has revealed himself to the lowly; then, to the lawyer's "who is my neighbor?" he answers with the parable of the Good Samaritan — mercy made the measure of neighbor-love — and at Bethany commends Mary's "one thing necessary" over Martha's anxious serving. PDF
- 11 Luke 11 ΙΑ′ Jesus teaches the praying disciples to call God 'Father' and to ask with bold persistence (the shorter Lukan Lord's Prayer, the friend at midnight, ask–seek–knock), then meets escalating opposition: charged with casting out demons by Beelzebul, he answers that his exorcisms are 'the finger of God,' the kingdom's own arrival, and forces the issue of decision — for or against, the swept-but-empty house relapsing sevenfold. To a sign-seeking generation only the sign of Jonah is given, with the Queen of the South and the Ninevites rising to condemn it; the lamp of a sound eye must fill the whole body with light; and the chapter closes with six woes on Pharisees and lawyers, who clean the cup's outside while greed fills the inside, tithe herbs while neglecting justice, build the prophets' tombs their fathers filled, and take away the key of knowledge — provoking the deadly hostility that prefigures the passion. PDF
- 12 Luke 12 ΙΒ′ Pressed by thronging myriads, Jesus instructs his disciples to live in light of the coming judgment: fear God rather than men and confess Christ fearlessly (1–12); count life by treasure toward God, not hoarded goods (13–34); stay watchful as servants awaiting an unannounced master (35–48); and read the present crisis his coming creates — a kindling fire, a dividing sword, an account that must be settled (49–59). PDF
- 13 Luke 13 ΙΓ′ A chapter of urgent summons and tragic refusal: Jesus presses repentance under the shadow of sudden death, tells of a barren fig tree spared one more year, looses a daughter of Abraham whom Satan had bound, and pictures the kingdom's hidden growth — then warns that the narrow door will be shut, that unexpected guests from the four winds will feast while presumed insiders are cast out, and laments over a Jerusalem that kills its prophets and would not be gathered. PDF
- 14 Luke 14 ΙΔ′ Table-fellowship as a parable of the kingdom: at a Sabbath meal Jesus heals and overturns the guests' scramble for honor with the reversal maxim, redirects hospitality toward those who cannot repay, tells the parable of the spurned great banquet whose places are filled from the streets and highways, and then turns to the crowds with the uncompromising cost of discipleship — hating all else, bearing the cross, counting the cost, renouncing everything — sealed by the warning of savorless salt. PDF
- 15 Luke 15 ΙΕ′ Answering the Pharisees' grumbling that he welcomes sinners and eats with them, Jesus tells three parables of the lost and found — sheep, coin, and son — each climaxing in a search (or a watching), a recovery, and an irrepressible, shared joy; the chapter unveils the seeking heart of God, who rejoices over one repentant sinner more than over ninety-nine who think they need no repentance, and ends with the open question whether the dutiful elder brother will enter the feast. PDF
- 16 Luke 16 ΙϚ′ A chapter on wealth and the two masters: the shrewd but dishonest manager who secures his future teaches the disciples to use the "mammon of unrighteousness" for eternal ends, since no one can serve God and mammon; the money-loving Pharisees who scoff are told that the Law abides to its last serif while the kingdom is now preached; and the parable of the rich man and Lazarus dramatizes the great reversal beyond death — the fixed chasm of Hades and the verdict that those who will not hear Moses and the Prophets will not be persuaded though one rise from the dead. PDF
- 17 Luke 17 ΙΖ′ Discipleship under the shadow of the coming kingdom: Jesus warns against tripping the little ones and commands unlimited forgiveness, redefines faith as a matter of presence rather than size, deflates all merit with the parable of the unworthy servants, and then — through the thankful Samaritan leper and the Pharisees' question about the kingdom — teaches that the kingdom is already 'within / among' them, while the day of the Son of Man will dawn as suddenly as Noah's flood and Lot's fire, demanding undivided readiness: 'remember Lot's wife.' PDF
- 18 Luke 18 ΙΗ′ Prayer, humility, and the receiving of the kingdom: a chapter on how God's people are to come before him and into his reign. Persistent prayer that does not lose heart (the widow), self-emptying confession rather than self-righteous comparison (the tax collector), childlike dependence rather than achievement (the children, the rich ruler), and the faith that cries out and follows (blind Bartimaeus) — all set against the passion-bound Son of Man whom even his own disciples cannot yet understand, while a blind beggar truly "sees." PDF
- 19 Luke 19 ΙΘ′ The King reaches Jerusalem: the Son of Man comes to seek and save the lost (Zacchaeus), warns that his reign demands faithful, fruitful stewardship until he returns (the ten minas), is acclaimed as the coming King at the triumphal entry — yet weeps over a city that does not know the time of its visitation, and reclaims his Father's house as a house of prayer. PDF
- 20 Luke 20 Κ′ The Jerusalem temple controversies: challenged on his authority, Jesus turns every trap back on his questioners — answering with the parable of the wicked tenants and the rejected-yet-cornerstone, the verdict on tribute to Caesar, the routing of the Sadducees' resurrection riddle, and the counter-question of David's son and Lord — until none dares ask him more, and he warns against the devouring, show-pious scribes. PDF
- 21 Luke 21 ΚΑ′ The Lukan Olivet Discourse: from the widow who gives her whole livelihood, through the foretold fall of the temple and Jerusalem and the appointed "times of the Gentiles," to the glorious coming of the Son of Man — Jesus summons his disciples not to date-setting or panic but to endurance, to lifted heads, and to wakeful, prayerful watching, that they may stand before the Son of Man. PDF
- 22 Luke 22 ΚΒ′ The opening of Luke's Passion: as Passover comes and Satan enters Judas, Jesus keeps the meal with his own, institutes the bread and the cup of the new covenant "for you," and from the table turns the disciples' rivalry into the servant-pattern of the Son of Man; he foretells Peter's sifting and denial, surrenders his will in Gethsemane "not mine but yours," is betrayed with a kiss and arrested in "the hour of the power of darkness," is denied three times by Peter under the Lord's turning gaze, and before the council confesses the Son of Man enthroned at God's right hand. PDF
- 23 Luke 23 ΚΓ′ Luke's account of the crucifixion as the death of an innocent and righteous king: thrice declared guiltless by Pilate (and by Herod), Jesus is nonetheless handed over to the people's will in exchange for Barabbas; on the way he warns the daughters of Jerusalem, and on the cross he forgives his executioners, promises Paradise to the penitent criminal, and dies entrusting his spirit to the Father — vindicated at once by the centurion's verdict, "Certainly this man was righteous." PDF
- 24 Luke 24 ΚΔ′ Luke's resurrection day, told in three scenes that move from bewilderment to worship: the women find the empty tomb and the angels' "Why do you seek the living among the dead?"; the risen Lord walks unrecognized to Emmaus, opens the Scriptures, and is known in the breaking of bread; and standing among the eleven he shows his flesh and bones, eats before them, opens their minds to the Law, Prophets, and Psalms, and commissions them as witnesses of repentance and forgiveness to all nations — then blesses them at Bethany and is carried into heaven, leaving them continually in the temple, blessing God. PDF