Luk 1:1-4 | Clarke | STEP | There is little certain known of this evangelist: from what is spoken in the Scriptures, and by the best informed of the primitive fathers, the following probable account is collected: - Luke was, according to Dr. Lardner, a Jew by birth, and an early convert to Christianity; but Michaelis thinks he was a Gentile, and brings , , , in proof, where St. Paul distinguished Aristarchus, Marcus, and Jesus, who was called Justus, from Epaphras, Lucas, and Demas, who were of the circumcision, i.e. Jews. Some think he was one of our Lord's seventy disciples. It is worthy of remark that he is the only evangelist who mentions the commission given by Christ to the seventy, Luke 10:1-20. It is likely he is the Lucius mentioned , and if so he was related to the Apostle Paul, and that it is the same Lucius of Cyrene who is mentioned , and in general with others, . Some of the ancients, and some of the most learned and judicious among the moderns, think he was one of the two whom our Lord met on the way to Emmaus on the day of his resurrection, as related Luke 24:13-35; one of these was called Cleopas, , the other is not mentioned, the evangelist, himself, being the person and the relator. St. Paul styles him his fellow-laborer, . It is barely probable that he is the person mentioned, , Luke, the beloved physician. All the ancients of repute, such as Eusebius, Gregory Nyssen, Jerome, Paulinus, Euthalius, Euthymius, and others, agree that he was a physician, but where he was born, and where he exercised the duties of his profession, are not known. Many moderns have attributed to him the most profound skill in the science of painting, and that he made some pictures of the Virgin Mary. This is justly esteemed fabulous; nor is this science attributed to him by any writer previously to Nicephorus Callisti, in the fourteenth century, an author who scarcely deserves any credit, especially in relations not confirmed by others. He accompanied St. Paul when he first went into Macedonia, Acts 16:8-40; ; ; . Whether he went with him constantly afterwards is not certain; but it is evident he accompanied him from Greece through Macedonia and Asia to Jerusalem, where he is supposed to have collected many particulars of the evangelic history: from Jerusalem he went with Paul to Rome, where he stayed with him the two years of his imprisonment in that city. This alone makes out the space of five years, and upwards. It is probable that he left St. Paul when he was set at liberty, and that he then went into Greece, where he finished and published this Gospel, and the book of the Acts, which he dedicated to Theophilus, an honorable Christian friend of his in that country. It is supposed that he died in peace about the eightieth or eighty-fourth year of his age. Some suppose he published this Gospel fifteen, others twenty-two years after the ascension of Christ. See much on this subject in Lardner, Works, vol. vi. p. 104, etc., and in Michaelis's Introduction to the New Testament. Some learned men think that Luke has borrowed considerably from St. Matthew: collate , , , with ; also Luke 5:20-38, with Matthew 9:2-17; also , with ; , with ; also , with . It is allowed that there is considerable diversity in the order of time between St Matthew and St. Luke, which is accounted for thus: Matthew deduces the facts related in his history in chronological order. Luke, on the contrary, appears to have paid little attention to this order, because he proposed to make a classification of events, referring each to its proper class, without paying any attention to chronological arrangement. Some critics divide this history into five distinct classes or sections, in the following manner: - CLASS I. Comprehends all the details relative to the birth of Christ; with the preceding, concomitant, and immediately succeeding circumstances. , and 2:1-40. CLASS II. Contains a description of our Lord's infancy and bringing up; his visit to the temple when twelve years of age; and his going down to Nazareth and continuing under the government of his parents; . CLASS III. Contains the account of the preaching of John Baptist, and his success; the baptism of Christ, and his genealogy. . CLASS IV. Comprehends the account of all our Lord's transactions in Galilee, for the whole three years of his ministry, from to Luke 9:1-50. This seems evident: for as soon as Luke had given the account of our Lord's temptation in the deserts , he represents him as immediately returning in the power of the Spirit into Galilee, ; mentions Nazareth, ; Capernaum, ; and the lake of Galilee, ; and thus, to , goes on to describe the preaching, miracles, etc.; of our Lord in Galilee. CLASS V. and last, commences at , where the evangelist gives an account of our Lord's last journey to Jerusalem: therefore this class contains, not only all the transactions of our Lord from that time to his crucifixion, but also, the account of his resurrection, his commission to his apostles, and his ascension to heaven. , to , inclusive. A plan similar to this has been followed by Suetonius, in his life of Augustus: he does not produce his facts in chronological order, but classifies them, as he himself professes, cap. 12, giving an account of all his wars, honors, legislative acts, discipline, domestic life, etc., etc. Matthew therefore, is to be consulted for the correct arrangement of facts in chronological order: Luke, for a classification of facts and events, without any attention to the order of time in which they occurred. Many eminent historians have conducted their narratives in the same way. See Rosenmuller. It must not, however, be forgotten, that this evangelist gives us some very valuable chronological data in several parts of the three first chapters. These shall be noticed in their proper places. The preface, or St. Luke's private epistle to Theophilus, . The conception and birth of John Baptist foretold by the angel Gabriel, . Zacharias doubts, . And the angel declares he shall be dumb, till the accomplishment of the prediction, . Six months after the angel Gabriel appears to the virgin Mary, and predicts the miraculous conception and birth of Christ, . Mary visits her cousin Elisabeth, . Mary's song of exultation and praise, . John the Baptist is born, . The prophetic song of his father Zacharias, . John is educated in the desert, . Verse 1 Many have taken in hand - Great and remarkable characters have always many biographers. So it appears it was with our Lord: but as most of these accounts were inaccurate, recording as facts things which had not happened; and through ignorance or design mistaking others, especially in the place where St. Luke wrote; it seemed good to the Holy Spirit to inspire this holy man with the most correct knowledge of the whole history of our Lord's birth, preaching, miracles, sufferings, death, resurrection, and ascension, that the sincere, upright followers of God might have a sure foundation, on which they might safely build their faith. See the note on . Most surely believed among us - Facts confirmed by the fullest evidence - των πεπληροφορημενων πραγματων. Every thing that had been done or said by Jesus Christ was so public, so plain, and so accredited by thousands of witnesses, who could have had no interest in supporting an imposture, as to carry the fullest conviction, to the hearts of those who heard and saw him, of the divinity of his doctrine, and the truth of his miracles.

Luke 1:1-4

Preface to the Gospel According to St. Luke With a Short Account of His Life

There is little certain known of this evangelist: from what is spoken in the Scriptures, and by the best informed of the primitive fathers, the following probable account is collected: -

Luke was, according to Dr. Lardner, a Jew by birth, and an early convert to Christianity; but Michaelis thinks he was a Gentile, and brings Col 4:10, Col 4:11, Col 4:14, in proof, where St. Paul distinguished Aristarchus, Marcus, and Jesus, who was called Justus, from Epaphras, Lucas, and Demas, who were of the circumcision, i.e. Jews. Some think he was one of our Lord's seventy disciples. It is worthy of remark that he is the only evangelist who mentions the commission given by Christ to the seventy, Luke 10:1-20. It is likely he is the Lucius mentioned Rom 16:21, and if so he was related to the Apostle Paul, and that it is the same Lucius of Cyrene who is mentioned Act 13:1, and in general with others, Act 11:20. Some of the ancients, and some of the most learned and judicious among the moderns, think he was one of the two whom our Lord met on the way to Emmaus on the day of his resurrection, as related Luke 24:13-35; one of these was called Cleopas, Luk 24:18, the other is not mentioned, the evangelist, himself, being the person and the relator.

St. Paul styles him his fellow-laborer, Plm 1:24. It is barely probable that he is the person mentioned, Col 4:14, Luke, the beloved physician. All the ancients of repute, such as Eusebius, Gregory Nyssen, Jerome, Paulinus, Euthalius, Euthymius, and others, agree that he was a physician, but where he was born, and where he exercised the duties of his profession, are not known. Many moderns have attributed to him the most profound skill in the science of painting, and that he made some pictures of the Virgin Mary. This is justly esteemed fabulous; nor is this science attributed to him by any writer previously to Nicephorus Callisti, in the fourteenth century, an author who scarcely deserves any credit, especially in relations not confirmed by others.

He accompanied St. Paul when he first went into Macedonia, Acts 16:8-40; Act 20:1; Act 27:1; Act 28:1. Whether he went with him constantly afterwards is not certain; but it is evident he accompanied him from Greece through Macedonia and Asia to Jerusalem, where he is supposed to have collected many particulars of the evangelic history: from Jerusalem he went with Paul to Rome, where he stayed with him the two years of his imprisonment in that city. This alone makes out the space of five years, and upwards. It is probable that he left St. Paul when he was set at liberty, and that he then went into Greece, where he finished and published this Gospel, and the book of the Acts, which he dedicated to Theophilus, an honorable Christian friend of his in that country. It is supposed that he died in peace about the eightieth or eighty-fourth year of his age. Some suppose he published this Gospel fifteen, others twenty-two years after the ascension of Christ.

See much on this subject in Lardner, Works, vol. vi. p. 104, etc., and in Michaelis's Introduction to the New Testament.

Some learned men think that Luke has borrowed considerably from St. Matthew: collate Luk 3:7-9, Luk 3:16, Luk 3:17, with Mat 3:7-12; also Luke 5:20-38, with Matthew 9:2-17; also Luk 6:1-5, with Mat 12:1-5; Luk 7:22-28, with Mat 11:4-11; also Luk 12:22-31, with Mat 6:25-33. It is allowed that there is considerable diversity in the order of time between St Matthew and St. Luke, which is accounted for thus: Matthew deduces the facts related in his history in chronological order. Luke, on the contrary, appears to have paid little attention to this order, because he proposed to make a classification of events, referring each to its proper class, without paying any attention to chronological arrangement. Some critics divide this history into five distinct classes or sections, in the following manner: -

CLASS I. Comprehends all the details relative to the birth of Christ; with the preceding, concomitant, and immediately succeeding circumstances. Luk 1:1, and 2:1-40.

CLASS II. Contains a description of our Lord's infancy and bringing up; his visit to the temple when twelve years of age; and his going down to Nazareth and continuing under the government of his parents; Luk 2:41-52.

CLASS III. Contains the account of the preaching of John Baptist, and his success; the baptism of Christ, and his genealogy. Luk 3:1.

CLASS IV. Comprehends the account of all our Lord's transactions in Galilee, for the whole three years of his ministry, from Luk 4:1 to Luke 9:1-50. This seems evident: for as soon as Luke had given the account of our Lord's temptation in the deserts Luk 4:1-13, he represents him as immediately returning in the power of the Spirit into Galilee, Luk 4:14; mentions Nazareth, Luk 4:16; Capernaum, Luk 4:31; and the lake of Galilee, Luk 5:1; and thus, to Luk 9:50, goes on to describe the preaching, miracles, etc.; of our Lord in Galilee.

CLASS V. and last, commences at Luk 9:51, where the evangelist gives an account of our Lord's last journey to Jerusalem: therefore this class contains, not only all the transactions of our Lord from that time to his crucifixion, but also, the account of his resurrection, his commission to his apostles, and his ascension to heaven. Luk 9:51, to Luk 24:53, inclusive.

A plan similar to this has been followed by Suetonius, in his life of Augustus: he does not produce his facts in chronological order, but classifies them, as he himself professes, cap. 12, giving an account of all his wars, honors, legislative acts, discipline, domestic life, etc., etc. Matthew therefore, is to be consulted for the correct arrangement of facts in chronological order: Luke, for a classification of facts and events, without any attention to the order of time in which they occurred. Many eminent historians have conducted their narratives in the same way. See Rosenmuller. It must not, however, be forgotten, that this evangelist gives us some very valuable chronological data in several parts of the three first chapters. These shall be noticed in their proper places.

The preface, or St. Luke's private epistle to Theophilus, Luk 1:1-4. The conception and birth of John Baptist foretold by the angel Gabriel, Luk 1:5-17. Zacharias doubts, Luk 1:18. And the angel declares he shall be dumb, till the accomplishment of the prediction, Luk 1:19-25. Six months after the angel Gabriel appears to the virgin Mary, and predicts the miraculous conception and birth of Christ, Luk 1:26-38. Mary visits her cousin Elisabeth, Luk 1:39-45. Mary's song of exultation and praise, Luk 1:46-56. John the Baptist is born, Luk 1:57-66. The prophetic song of his father Zacharias, Luk 1:67-79. John is educated in the desert, Luk 1:80.

Verse 1

Many have taken in hand - Great and remarkable characters have always many biographers. So it appears it was with our Lord: but as most of these accounts were inaccurate, recording as facts things which had not happened; and through ignorance or design mistaking others, especially in the place where St. Luke wrote; it seemed good to the Holy Spirit to inspire this holy man with the most correct knowledge of the whole history of our Lord's birth, preaching, miracles, sufferings, death, resurrection, and ascension, that the sincere, upright followers of God might have a sure foundation, on which they might safely build their faith. See the note on Luk 9:10.

Most surely believed among us - Facts confirmed by the fullest evidence - των πεπληροφορημενων πραγματων. Every thing that had been done or said by Jesus Christ was so public, so plain, and so accredited by thousands of witnesses, who could have had no interest in supporting an imposture, as to carry the fullest conviction, to the hearts of those who heard and saw him, of the divinity of his doctrine, and the truth of his miracles. Verse 2

Even as they delivered them unto us, which from the beginning were eye-witnesses - Probably this alludes to the Gospels of Matthew and Mark, which it is likely were written before St. Luke wrote his, and on the models of which he professes to write his own; and απ' αρχης, from the beginning, must mean, from the time that Christ first began to proclaim the glad tidings of the kingdom; and αυτοπται, eye-witnesses, must necessarily signify, those who had been with him from the beginning, and consequently had the best opportunities of knowing the truth of every fact.

Ministers of the word - Του λογου. Some suppose that our blessed Lord is meant by this phrase; as ὁ Λογος, the Word or Logos, is his essential character in Joh 1:1, etc.; but it does not appear that any of the inspired penmen ever use the word in this sense except John himself; for here it certainly means the doctrine of Christ; and in this sense λογος is frequently used both by the evangelists and apostles. Verse 3

Having had perfect understanding - Παρηκολουθηκοτι ανωθεν, Having accurately traced up - entered into the very spirit of the work, and examined every thing to the bottom; in consequence of which investigation, I am completely convinced of the truth of the whole. Though God gives his Holy Spirit to all them who ask him, yet this gift was never designed to set aside the use of those faculties with which he has already endued the soul, and which are as truly his gifts as the Holy Spirit itself is. The nature of inspiration, in the case of St. Luke, we at once discover: he set himself, by impartial inquiry and diligent investigation, to find the whole truth, and to relate nothing but the truth; and the Spirit of God presided over and directed his inquiries, so that he discovered the whole truth, and was preserved from every particle of error.

From the very first - Ανωθεν, from their origin. Some think ανωθεν should, in this place, be translated from above; and that it refers to the inspiration by which St. Luke wrote. I prefer our translation, or, from the origin, which several good critics contend for, and which meaning it has in some of the best Greek writers. See Kypke.

Theophilus - As the literal import of this word is friend of God, Θεου φιλος, some have supposed that under this name Luke comprised all the followers of Christ, to whom, as friends of God, he dedicated this faithful history of the life, doctrine, death, and resurrection of our Lord. But this interpretation appears to have little solidity in it; for, if all the followers of Christ are addressed, why is the singular number used? and what good end could there be accomplished by using a feigned name? Besides, κρατιϚε, most excellent, could never be applied in this way, for it evidently designates a particular person, and one probably distinguished by his situation in life; though this does not necessarily follow from the title, which was often given in the way of friendship. Theophilus appears to have been some very reputable Greek or Roman, who was one of St. Luke's disciples. The first four verses seem a private epistle, sent by the evangelist with this history, which, having been carefully preserved by Theophilus, was afterwards found and published with this Gospel. Verse 4

Wherein thou hast been instructed - Κατηχηθης - In which thou hast been catechized. It appears that Theophilus had already received the first elements of the Christian doctrine, but had not as yet been completely grounded in them. That he might know the certainty of the things in which he had been thus catechized, by having all the facts and their proofs brought before him in order, the evangelist sent him this faithful and Divinely inspired narrative. Those who content themselves with that knowledge of the doctrines of Christ which they receive from catechisms and schoolmasters, however important these elementary instructions may be, are never likely to arrive at such a knowledge of the truth as will make them wise unto salvation, or fortify them against the attacks of infidelity and irreligion. Every man should labor to acquire the most correct knowledge, and indubitable certainty, of those doctrines on which he stakes his eternal salvation. Some suppose that St. Luke refers here to the imperfect instruction which Theophilus had received from the defective Gospels to which he refers in Luk 1:1.