The Canonical Column, Book 42: Luke

We now continue our journey through the Canonical Column with the forty-second book of the biblical canon—the Gospel according to Luke. For those unfamiliar with this mystery, the Canonical Column is the name I have given to a framework embedded within the Bible that bears dual witness to the divinely sanctioned biblical canon through an organized network of witnessing chapters in three key books of the Old Testament: Genesis, Leviticus, and Isaiah.¹ For a fuller understanding of this framework, I recommend reading the introductory article linked above, which lays the foundational context for the insights explored in this post.²

Suffice it to say that the Canonical Column refers to a divinely designed structural framework and prophetic network embedded within the Bible which bears witness to the final form of the biblical canon—testifying to its 39–27 book division, identifying all 66 books within it, and even delineating the exact order in which they would appear. In this sense, it may be likened to an internal measuring line that God deliberately placed within his Word, allowing us to determine objectively which canon of Scripture is the correct one.

As established in previous installments, every book of the Bible is confirmed by two witnessing chapters within the Canonical Column—one drawn from the Law (Genesis 12–50 or Leviticus) and the other from the Prophets (Isaiah).³ In the case of Luke, its two witnesses are Leviticus 3 and Isaiah 42. Both of these chapters function within their respective branches of the Canonical Column as figurative types of the Gospel of Luke. To this end, each has been divinely embedded with textual allusions to specific passages within the Gospel of Luke and intentionally sequenced as the third chapter in its branch of the framework, and forty-second of its branch-pair, reflecting Luke’s ordinal position as both the third book of the New Testament and the forty-second book of the Bible. As we will see, it is by the mouth of these two witnesses that the divine inspiration, canonicity, and ordained placement of Luke are firmly established.

Table of Contents anchor

The Gospel of Luke

The book of Luke stands as the forty-second book of the biblical canon and the third book of the New Testament. Written by Luke the beloved physician and companion of Paul, likely in the latter half of the first century AD, the Gospel presents Jesus as the Savior of all humanity—the Son of Man who came to seek and to save that which was lost. Luke’s account emphasizes the universal scope of Christ’s mission, extending beyond Israel to embrace Gentiles, women, the poor, and all those marginalized in society.

The narrative opens with parallel birth announcements for John the Baptist and Jesus, followed by songs of praise that celebrate God’s faithfulness and the dawning of salvation. From His baptism and Spirit-empowered ministry to His authoritative teaching and miracles, Luke portrays Jesus as the compassionate healer and teacher who brings peace and fellowship. Unique to Luke’s Gospel is the repeated emphasis on table fellowship, parables of mercy, and the joy of restoration—most memorably displayed in the parable of the prodigal son.

Luke concludes with the crucifixion, resurrection, and ascension of Christ, presenting Him as the risen Lord who commissions His disciples to proclaim repentance and forgiveness of sins to all nations. As the most expansive of the four Gospels, Luke forms a vital link between the life of Jesus and the universal mission of the Church, setting the stage for its continuation in the book of Acts.

Authorship & Dating

According to church tradition and the testimony of the early Fathers, the Gospel of Luke was written by Luke the beloved physician (Col. 4:14), a close companion of the apostle Paul. Conservative scholarship generally affirms this attribution, noting that both the Gospel and its sequel, the book of Acts, are addressed to the same recipient (Theophilus) and share a common style, vocabulary, and theological outlook. The “we-sections” of Acts (e.g., Acts 16:10–17; 20:5–15) suggest the author was a participant in Paul’s missionary journeys, lending further weight to Luke’s authorship. On this view, Luke’s Gospel is often dated to the early 60s AD, prior to Paul’s martyrdom in Rome, since Acts closes with Paul still alive and under house arrest.

Modern-critical scholarship, however, approaches the question differently. Many scholars argue that Luke was written by an anonymous Christian in the late first century, drawing upon both the Gospel of Mark and a hypothetical sayings source often referred to as “Q,” along with unique material (commonly called “L”). On this view, Luke’s detailed historical prologue (Luke 1:1–4) reflects a literary style modeled after Greco-Roman historiography, rather than direct eyewitness testimony. Because Luke appears to presuppose the destruction of Jerusalem in AD 70 (e.g., Luke 21:20–24), modern critics typically date the Gospel to around 80–90 AD, with some suggesting an even later date in the early second century.

Thus, while conservative interpreters emphasize the unity of Luke–Acts, the author’s proximity to Paul, and the absence of post-70 events in Acts as support for an early date and Lukan authorship, modern critics highlight the literary dependence on Mark, theological development, and references to Jerusalem’s fall as reasons for a later date and anonymous authorship.

Luke’s witnessing chapters in the Canonical Column

As previously stated, the two witnessing chapters of Luke within the Canonical Column are Leviticus 3 and Isaiah 42. Both of these chapters have been deliberately composed and structured to reflect the content of the book of Luke. Within each, one can discern divinely embedded allusions to the scenes, imagery, and language of Luke—through which they together affirm its divine authorship, canonicity, and its ordained position as both the third book of the New Testament (within An Holy Priesthood) and the forty-second book of the divinely sanctioned biblical canon overall (within Second Isaiah).⁴

Context of Leviticus 3

Leviticus 3 is devoted entirely to the instructions for the peace offering (shelamim), one of the central sacrifices of Israel’s worship. Unlike the burnt offering (Leviticus 1), which was wholly consumed upon the altar, or the sin and guilt offerings (Leviticus 4–5), which atoned for specific transgressions, the peace offering was distinctive in that it was a shared sacrifice. The choicest portions—the fat and certain inward parts—were burned upon the altar as “the food of the offering made by fire unto the LORD” (Lev. 3:11, 16). But the remainder was eaten by the worshiper and his family in fellowship, symbolizing restored communion with God. This made the peace offering unlike any other sacrifice: whereas the burnt, sin, and guilt offerings underscored man’s guilt and God’s holiness, the peace offering uniquely celebrated reconciliation—transforming the altar from a place of judgment into a table of fellowship.

This sacrificial meal was an expression of gratitude, reconciliation, and joy in God’s presence. Its emphasis on peace and fellowship foreshadows the Gospel’s portrayal of reconciliation through Christ—the true peace offering who makes fellowship with God possible. Within the Canonical Column, this background is especially significant because Luke’s Gospel repeatedly emphasizes Jesus’ table fellowship. From His meals with tax collectors and sinners (Luke 5:29–32), to His miraculous feedings (Luke 9), to the Last Supper (Luke 22), and finally the breaking of bread at Emmaus (Luke 24), Luke highlights meals as moments of grace, revelation, and restored relationship. In this way, the peace offering in Leviticus 3 prepares the ground for understanding Luke’s distinctive portrayal of Jesus as the one who brings reconciliation and shares the table with His people.

Leviticus 3 -> Luke

As the third chapter of An Holy Priesthood (which functions within the Canonical Column as a figurative type of the New Testament canon), as well as the forty-second chapter of the Law pair of branches (The Circumcision and An Holy Priesthood), Leviticus 3 has been deliberately designed by God to serve as a figurative type of the Gospel of Luke—ordained before the foundation of the world to become the third book of the New Testament and the forty-second book of the Bible. Accordingly, this chapter has been divinely embedded with allusions and echoes of various kinds to specific scenes and passages that God, in his perfect foreknowledge, knew would be found within the Gospel of Luke. The comparative table below documents a selection of the most notable of these allusions, with explanations provided in the accompanying footnotes.

Leviticus 3	Luke
And if his oblation be a sacrifice of peace offering, if he offer it of the herd; whether it be a male or female, he shall offer it without blemish before the LORD.5 (Leviticus 3:1; cf. 3:6)	And it came to pass afterward, that he went throughout every city and village, preaching and shewing the glad tidings of the kingdom of God: and the twelve were with him, And certain women, which had been healed of evil spirits and infirmities, Mary called Magdalene, out of whom went seven devils, And Joanna the wife of Chuza Herod’s steward, and Susanna, and many others, which ministered unto him of their substance. (Luke 8:1-3)
And he shall offer of the sacrifice of the peace offering an offering made by fire unto the LORD; the fat thereof, and the whole rump, it shall he take off hard by the backbone; and the fat that covereth the inwards, and all the fat that is upon the inwards, And the two kidneys, and the fat that is upon them, which is by the flanks, and the caul above the liver, with the kidneys, it shall he take away. And the priest shall burn it upon the altar: it is the food of the offering made by fire unto the LORD.6 (Leviticus 3:9-11)	But the father said to his servants, Bring forth the best robe, and put it on him; and put a ring on his hand, and shoes on his feet: And bring hither the fatted calf, and kill it; and let us eat, and be merry: (Luke 15:22-23)
And the priest shall burn them upon the altar: it is the food of the offering made by fire for a sweet savour: all the fat is the LORD’S.7 (Leviticus 3:16)	And he said unto them, Render therefore unto Caesar the things that are Caesar’s, and unto God the things which be God’s. (Leviticus 20:25)
It shall be a perpetual statute for your generations throughout all your dwellings, that ye eat neither fat nor blood.8 (Leviticus 3:17)	There were present at that season some that told him of the Galilaeans, whose blood Pilate had mingled with their sacrifices. And Jesus answering said unto them, Suppose ye that these Galilaeans were sinners above all the Galilaeans, because they suffered such things? I tell you, Nay: but except ye repent, ye shall all likewise perish. (Luke 13:1-3)

Context of Isaiah 42

Isaiah 42 opens the first of the so-called Servant Songs, passages that describe the mission and character of God’s chosen Servant. In contrast to the judgment oracles that dominate earlier chapters, this section shifts the focus to a figure who will bring justice, mercy, and light to the nations. The Servant is upheld by God, filled with His Spirit, and commissioned to establish righteousness without resorting to violence or noisy display (Isa. 42:1–4). His mission is universal in scope: He is given “for a covenant of the people, for a light of the Gentiles” (Isa. 42:6), tasked with opening blind eyes and setting prisoners free (Isa. 42:7).

The backdrop of this prophecy is the Babylonian exile, in which Israel had been given “for a spoil” because of disobedience (Isa. 42:22–25). Yet into this bleak context of judgment, the Servant arises as a new figure of hope—gentle, persevering, and faithful—whose work will not fail until God’s justice fills the earth. This Servant Song thus anticipates both Israel’s restoration and the extension of salvation to the nations–a theme which is central and unique to Luke’s Gospel.

Isaiah 42 -> Luke

As the third chapter of Second Isaiah (which functions within the Canonical Column as a figurative type of the New Testament canon), and the forty-second chapter of the Prophets pair of branches (First Isaiah and Second Isaiah), Isaiah 42 has been deliberately designed by God to serve as a figurative type of the Gospel of Luke—ordained before the foundation of the world to become both the third book of the New Testament and the forty-second book of the Bible. Accordingly, this chapter has been divinely embedded with allusions and echoes of various kinds to specific scenes and passages that God, in his perfect foreknowledge, knew would be found within the Gospel of Luke. The comparative table below documents a selection of the most notable of these allusions, with explanations provided in the accompanying footnotes.

Isaiah 42	Luke
Behold my servant, whom I uphold; mine elect, in whom my soul delighteth; I have put my spirit upon him: he shall bring forth judgment to the Gentiles.9 (Isaiah 42:1)	And the Holy Ghost descended in a bodily shape like a dove upon him, and a voice came from heaven, which said, Thou art my beloved Son; in thee I am well pleased. (Luke 3:22)
He shall not cry, nor lift up, nor cause his voice to be heard in the street.10 (Isaiah 42:2)	And he charged him to tell no man: but go, and shew thyself to the priest, and offer for thy cleansing, according as Moses commanded, for a testimony unto them. (Luke 5:14)
He shall not fail nor be discouraged, till he have set judgment in the earth: and the isles shall wait for his law.11 (Isaiah 42:4)	And it came to pass afterward, that he went throughout every city and village, preaching and shewing the glad tidings of the kingdom of God: and the twelve were with him, (Luke 8:1)
I the LORD have called thee in righteousness, and will hold thine hand, and will keep thee, and give thee for a covenant of the people, for a light of the Gentiles.12 (Isaiah 42:6)	A light to lighten the Gentiles, and the glory of thy people Israel. (Luke 2:32)
To open the blind eyes, to bring out the prisoners from the prison, and them that sit in darkness out of the prison house.13 (Isaiah 42:7)	And when he went forth to land, there met him out of the city a certain man, which had devils long time, and ware no clothes, neither abode in any house, but in the tombs. When he saw Jesus, he cried out, and fell down before him, and with a loud voice said, What have I to do with thee, Jesus, thou Son of God most high? I beseech thee, torment me not. (For he had commanded the unclean spirit to come out of the man. For oftentimes it had caught him: and he was kept bound with chains and in fetters; and he brake the bands, and was driven of the devil into the wilderness.) And Jesus asked him, saying, What is thy name? And he said, Legion: because many devils were entered into him. And they besought him that he would not command them to go out into the deep. And there was there an herd of many swine feeding on the mountain: and they besought him that he would suffer them to enter into them. And he suffered them. Then went the devils out of the man, and entered into the swine: and the herd ran violently down a steep place into the lake, and were choked. (Luke 8:27-33)
Behold, the former things are come to pass, and new things do I declare: before they spring forth I tell you of them.14 (Isaiah 42:9)	Forasmuch as many have taken in hand to set forth in order a declaration of those things which are most surely believed among us, Even as they delivered them unto us, which from the beginning were eyewitnesses, and ministers of the word; It seemed good to me also, having had perfect understanding of all things from the very first, to write unto thee in order, most excellent Theophilus, That thou mightest know the certainty of those things, wherein thou hast been instructed. (Luke 1:1-4)
Let them give glory unto the LORD, and declare his praise in the islands.15 (Isaiah 42:12)	And immediately he received his sight, and followed him, glorifying God: and all the people, when they saw it, gave praise unto God. (Luke 18:43)
The LORD shall go forth as a mighty man, he shall stir up jealousy like a man of war: he shall cry, yea, roar; he shall prevail against his enemies.16 (Isaiah 42:13)	And all they in the synagogue, when they heard these things, were filled with wrath, And rose up, and thrust him out of the city, and led him unto the brow of the hill whereon their city was built, that they might cast him down headlong. But he passing through the midst of them went his way, And came down to Capernaum, a city of Galilee, and taught them on the sabbath days. (Luke 4:28-31)
And I will bring the blind by a way that they knew not; I will lead them in paths that they have not known: I will make darkness light before them, and crooked things straight. These things will I do unto them, and not forsake them.17 (Isaiah 42:16)	And, behold, there was a woman which had a spirit of infirmity eighteen years, and was bowed together, and could in no wise lift up herself. And when Jesus saw her, he called her to him, and said unto her, Woman, thou art loosed from thine infirmity. And he laid his hands on her: and immediately she was made straight, and glorified God. (Luke 13:11-13)
Hear, ye deaf; and look, ye blind, that ye may see.18 (Isaiah 42:18)	And he turned him unto his disciples, and said privately, Blessed are the eyes which see the things that ye see: For I tell you, that many prophets and kings have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them. (Luke 10:23-24)
Who gave Jacob for a spoil, and Israel to the robbers? did not the LORD, he against whom we have sinned? for they would not walk in his ways, neither were they obedient unto his law.19 (Isaiah 42:24)	But the Pharisees and lawyers rejected the counsel of God against themselves, being not baptized of him. (Luke 7:30)

Conclusion: The Canonical Column affirms the canonicity and ordinal position of Luke as the third book of the New Testament and the forty-second book of the Bible.

The canonicity of the Gospel of Luke is affirmed by its two witnessing chapters within the Canonical Column: Leviticus 3 and Isaiah 42. These chapters were not placed arbitrarily, but have been meticulously embedded with deliberate textual allusions to their corresponding biblical book, and arranged within their respective branches of the framework in order to bear witness of that book and its ordained position within the canon. As previously stated, each witnessing chapter reflects a different aspect of Luke’s canonical placement—Leviticus 3 signifying its role as the third book of the New Testament, and Isaiah 42 signifying its position as the forty-second book of the Bible overall. Both chapters have been divinely embedded with direct allusions to specific passages and content that God, in his perfect foreknowledge, knew would be contained within the Gospel of Luke, which was ordained before the foundation of the world to serve as both the third book of the New Testament and the forty-second book of the biblical canon. Accordingly, by the testimony of these two witnesses within the Canonical Column, the divine inspiration, canonicity, and ordinal placement of the Gospel of Luke are established—being witnessed by both the Law and the Prophets.

1. I received the knowledge of this great mystery by the light of divine revelation way back in 2009 (1 Chron. 28:19; Num. 8:4; cf. 1 Cor. 2:10; Gal. 1:12). ↩︎
2. Alternatively, if that article is too long, you can read a summarized version here. ↩︎
3. Every book of the Bible has two chapters which correspond to it within the Canonical Column–one in Genesis 12-50 or Leviticus (the Law), and one in Isaiah (the Prophets). Genesis 12-50 (known in the Canonical Column as “The Circumcision”) and Isaiah 1-39 (known in the Canonical Column as “First Isaiah”) are both figurative types of the Old Testament canon–each containing 39 chapters which have been divinely designed to prefigure the 39 books of the Old Testament canon. Similarly, Leviticus (known in the Canonical Column as “An Holy Priesthood”) and Isaiah 40-66 (known in the Canonical Column as “Second Isaiah”) function as figurative types of the New Testament canon–each containing 27 chapters which have been divinely designed to prefigure the 27 books of the New Testament canon. The individual chapters within these four scaffolding branches of the Canonical Column are known as witnessing chapters, so called because they have been divinely embedded with textual allusions of various kinds to the content of the specific biblical book which occupies the same numerical position within the canonical sequence. Thus the witnessing chapters function as divinely designed figurative types of whatever biblical book they numerically correspond to within their specific branch of the framework–testifying to their divine inspiration, canonicity, and ordinal placement within the completed biblical canon. ↩︎
4. The Canonical Column testifies that the Protestant biblical canon is the divinely sanctioned form of the Christian Bible that is stamped with the Lamb’s seal of messianic approval. ↩︎
5. In Leviticus 3:1, the instructions for the peace offering uniquely allow the sacrifice to be drawn from either a male or a female of the herd (cf. Lev. 3:6)—a detail not commonly specified in other sacrificial regulations. Within the framework of the Canonical Column, this provision functions as a deliberate allusion to a prominent feature of Luke’s Gospel, which is widely recognized as the most inclusive toward women. A striking example appears in Luke 8:1–3, where the evangelist records that Jesus’ ministry was supported by both men and women—the Twelve on one hand, and on the other Mary Magdalene, Joanna, Susanna, and “many others” who ministered to Him of their substance. Just as the peace offering in Leviticus 3 could be brought from either gender without distinction, so Luke emphasizes the inclusive scope of Christ’s ministry, where both male and female alike share in fellowship and service before the Lord. ↩︎
6. In Leviticus 3:9–11, the instructions for the peace offering specify that the fat portions of the sacrifice—the rump, the kidneys, and the caul above the liver—must be removed and burned upon the altar as “the food of the offering made by fire unto the LORD.” These choicest parts of the animal were reserved exclusively for God, symbolizing fellowship and reconciliation. Within the Canonical Column, this functions as an allusion to Luke 15:22–23, where the father of the prodigal son commands that the fatted calf be killed for a celebratory meal: “Bring hither the fatted calf, and kill it; and let us eat, and be merry.” Just as the best portions of the peace offering were dedicated to God in a feast of fellowship, so the fatted calf in Luke serves as the centerpiece of a feast celebrating restored relationship. The certainty of this allusion is reinforced by the fact that the parable of the fatted calf is found only in Luke’s Gospel, underscoring the deliberate alignment between Leviticus 3 and Luke within the Canonical Column. ↩︎
7. In Leviticus 3:16, the law declares that “all the fat is the LORD’s,” signifying that the choicest portion of the peace offering belonged exclusively to God. Within the Canonical Column, this functions as an allusion to Luke 20:25, where Jesus affirms the same principle of divine ownership: “Render therefore unto Caesar the things which be Caesar’s, and unto God the things which be God’s.” Just as Leviticus emphasizes that the richest portion of the sacrifice must be reserved for God alone, so Luke records Jesus teaching that God’s people must rightly give Him what belongs to Him. Both passages testify that God claims His rightful share, and that true fellowship with Him requires honoring what is exclusively His. ↩︎
8. In Leviticus 3:17, a perpetual statute is given forbidding the eating of fat or blood, for these belonged to the LORD alone and symbolized life that must not be profaned. Within the Canonical Column, this corresponds to Luke 13:1–3, where certain men report to Jesus how Pilate had mingled the blood of Galileans with their sacrifices. This desecration of blood echoes the prohibition of Leviticus, highlighting the gravity of treating as common what God has sanctified. Whereas Leviticus warns Israel not to profane the blood through eating, Luke records a historical instance where blood was profaned through cruelty and injustice. In both cases, the sanctity of blood is underscored, and in Luke Jesus responds with a call to repentance—reminding His hearers that unless they turned to God, they too would perish. The certainty of the allusion is reinforced by the fact that this account of Pilate mingling the Galileans’ blood with their sacrifices is found only in Luke’s Gospel. ↩︎
9. In Isaiah 42:1, the Servant of the LORD is introduced as the one in whom God’s soul delights, upon whom He places His Spirit, and through whom He will bring forth judgment to the Gentiles. Within the Canonical Column, this is an unmistakable allusion to Luke 3:22, where at Jesus’ baptism the Holy Spirit descends upon Him in bodily form like a dove, and a voice from heaven declares: “Thou art my beloved Son; in thee I am well pleased.” The Servant’s Spirit-anointing and God’s declaration of delight, foretold in Isaiah, find their direct fulfillment in Luke’s Gospel. The structural correspondence is undeniable, and the allusion is reinforced by the nearly verbatim overlap of God’s delight in His chosen Servant. ↩︎
10. In Isaiah 42:2, the Servant of the LORD is described as one who “shall not cry, nor lift up, nor cause his voice to be heard in the street,” emphasizing His quietness, humility, and avoidance of noisy self-promotion. Within the Canonical Column, this finds its correspondence in Luke 5:14, where after healing the leper Jesus “charged him to tell no man.” Rather than seeking public acclaim, Jesus consistently instructed those He healed to remain silent, embodying the Servant’s restrained demeanor. Both passages highlight the same trait: the Servant does not advance His mission through loud publicity, but through quiet faithfulness and obedience to God. ↩︎
11. In Isaiah 42:4, the Servant is portrayed as unwavering in His mission: “He shall not fail nor be discouraged, till he have set judgment in the earth: and the isles shall wait for his law.” The prophecy emphasizes both the Servant’s perseverance and the universal scope of His work. Within the Canonical Column, this finds its fulfillment in Luke 8:1, where Jesus is described as going “throughout every city and village, preaching and shewing the glad tidings of the kingdom of God: and the twelve were with him.” Luke highlights the tireless nature of Christ’s ministry—pressing onward without discouragement—as well as the expansive scope of His proclamation of God’s kingdom. Just as Isaiah foretold, the Servant labors steadfastly until God’s rule is established, and His message extends to all nations. ↩︎
12. In Isaiah 42:6, the LORD declares that He has called His Servant in righteousness, will uphold Him, and will give Him “for a covenant of the people, for a light of the Gentiles.” Within the Canonical Column, this is directly echoed in Luke 2:32, where Simeon, beholding the infant Christ in the temple, blesses God and proclaims Him to be “a light to lighten the Gentiles, and the glory of thy people Israel.” The verbal and conceptual correspondence is exact: the Servant is given as both Israel’s glory and the Gentiles’ light. Luke alone preserves this declaration in Simeon’s song, making the alignment with Isaiah 42 especially striking. Here the prophecy of the Servant finds its explicit fulfillment in Jesus Christ, as recorded uniquely in Luke’s Gospel. ↩︎
13. In Isaiah 42:7, the Servant’s mission is described as one who will “open the blind eyes, bring out the prisoners from the prison, and them that sit in darkness out of the prison house.” Within the Canonical Column, this finds its echo in Luke 8:27–33, where Jesus encounters a man possessed by many devils who lived among the tombs and was often kept bound with chains and in fetters. Though repeatedly imprisoned and driven into the wilderness, he could not be freed until Jesus commanded the unclean spirits to depart. In liberating him from bondage and darkness, Jesus fulfilled the Servant’s role of releasing captives and bringing light to those sitting in darkness. The correspondence is unmistakable: Isaiah’s promise of deliverance is realized in Luke’s account of Christ’s authority over demonic oppression. ↩︎
14. In Isaiah 42:9, the LORD declares, “Behold, the former things are come to pass, and new things do I declare: before they spring forth I tell you of them.” The verse underscores both the certainty of God’s past fulfillments and the assurance of His future declarations. Within the Canonical Column, this corresponds to Luke 1:1–4, where the evangelist explains that he has undertaken to write an orderly account of those things “which are most surely believed among us,” as delivered by **eyewitnesses and ministers of the word.” Luke’s purpose, he says, is that Theophilus may “know the certainty” of these things. Just as Isaiah emphasizes the reliability of God’s declarations—past and future—Luke stresses the trustworthiness of the events fulfilled in Christ and recorded in his Gospel. Both passages affirm the same truth: God’s word and works are certain, and His people can rest in their sure fulfillment. ↩︎
15. In Isaiah 42:12, the prophet calls, “Let them give glory unto the LORD, and declare his praise in the islands.” The Servant’s mission would result in public glorification of God, with His praise extending even to the distant nations. Within the Canonical Column, this is echoed in Luke 18:43, where, following the healing of the blind man, it is written that he “followed him, glorifying God: and all the people, when they saw it, gave praise unto God.” The parallel is striking: in both passages God is glorified and His praise declared openly. What Isaiah had summoned prophetically, Luke records as happening in real time through the ministry of Christ. The certainty of the allusion is reinforced by the fact that this detail of the blind man glorifying God, along with the people giving Him praise, is found only in Luke’s Gospel. ↩︎
16. In Isaiah 42:13, the Servant is depicted in martial terms: “The LORD shall go forth as a mighty man, he shall stir up jealousy like a man of war: he shall cry, yea, roar; he shall prevail against his enemies.” Within the Canonical Column, this corresponds to Luke 4:28–31, where Jesus’ teaching in the synagogue at Nazareth provokes the people to wrath, so that they attempt to cast Him down from the brow of the hill. Yet, despite their rage, He passes through the midst of them unharmed and continues His ministry in Capernaum. Just as Isaiah foresaw the Servant arousing jealousy and contending with His enemies, so Luke records Jesus inciting fierce opposition, yet prevailing over their hostility by divine authority. In both passages, the Servant is portrayed as one whose mission cannot be thwarted, even when violently opposed. ↩︎
17. In Isaiah 42:16, the LORD promises concerning His Servant, “I will make darkness light before them, and crooked things straight. These things will I do unto them, and not forsake them.” Within the Canonical Column, this corresponds to Luke 13:11–13, where Jesus heals a woman who had been bowed together with a spirit of infirmity for eighteen years, so that she “could in no wise lift up herself.” At His word and touch, she was immediately “made straight, and glorified God.” The verbal and thematic parallels are clear: Isaiah foretells that the Servant will make the crooked straight, and Luke records the moment when Christ literally fulfills this by straightening the afflicted woman. Both passages testify that the Servant’s mission is to bring light, healing, and restoration to those bowed down in darkness. ↩︎
18. In Isaiah 42:18, the prophet issues a summons: “Hear, ye deaf; and look, ye blind, that ye may see.” The Servant’s ministry would open ears and eyes long closed, granting perception where once there was only dullness and darkness. Within the Canonical Column, this corresponds to Luke 10:23–24, where Jesus turns privately to His disciples and declares, “Blessed are the eyes which see the things that ye see: for I tell you, that many prophets and kings have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them.” Isaiah calls the blind to see and the deaf to hear, and Luke records Jesus affirming that His disciples now possess this very blessing. In both passages, God’s people are called out of blindness and deafness into the light of spiritual sight and hearing, testifying that the Servant has come to reveal what was hidden from ages past. ↩︎
19. In Isaiah 42:24, the prophet asks, “Who gave Jacob for a spoil, and Israel to the robbers? did not the LORD, he against whom we have sinned? for they would not walk in his ways, neither were they obedient unto his law.” Israel’s calamity is attributed to their refusal to heed the LORD’s commands, by which they brought judgment upon themselves. Within the Canonical Column, this corresponds to Luke 7:30, where it is written that “the Pharisees and lawyers rejected the counsel of God against themselves, being not baptized of him.” Just as Isaiah explains that Israel’s disobedience to God’s law resulted in their own ruin, so Luke records the Pharisees’ rejection of God’s counsel as an act committed against themselves, sealing their own guilt. In both passages, the refusal to submit to God’s revealed will is portrayed as self-inflicted judgment. ↩︎

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