1 Since many have undertaken to set in order a narrative concerning those matters which have been fulfilled among us,
*Minor differences ignored. Grouped by changes, with first version listed as example.
Luke is the only Evangelist who makes a preface to his Gospel, for the purpose of explaining briefly the motive which induced him to write. By addressing a single individual he may appear to have acted foolishly, instead of sounding the trumpet aloud, as was his duty, and inviting all men to believe. It appears, therefore, to be unsuitable that the doctrine which does not peculiarly belong to one person or to another, but is common to all, should be privately sent to his friend Theophilus. Hence some have been led to think that Theophilus is an appellative noun, and is applied to all godly persons on account of their love of God; but the epithet which is joined to it is inconsistent with that opinion. Nor is there any reason for dreading the absurdity which drove them to adopt such an expedient. For it is not less true that Paul's doctrine belongs to all, though some of his Epistles were addressed to certain cities, and others to certain men. Nay, we must acknowledge, if we take into account the state of those times, that Luke adopted a conscientious and prudent course. There were tyrants on every hand who, by terror and alarm, were prepared to obstruct the progress of sound doctrine. This gave occasion to Satan and his ministers for spreading abroad the clouds of error, by which the pure light would be obscured. Now, as the great body of men cared little about maintaining the purity of the Gospel, and few considered attentively the inventions of Satan or the amount of danger that lurked under such disguises, every one who excelled others by uncommon faith, or by extraordinary gifts of the Spirit, was the more strongly bound to do his utmost, by care and industry, for preserving the doctrine of godliness pure and uncontaminated from every corruption. Such persons were chosen by God to be the sacred keepers of the law, by whom the heavenly doctrine committed to them should be honestly handed down to posterity. With this view therefore, Luke dedicates his Gospel to Theophilus, that he might undertake the faithful preservation of it; and the same duty Paul enjoins and recommends to Timothy, (2-Timothy 1:14; 3:14.) Forasmuch as many. He assigns a reason for writing which, one would think, ought rather to have dissuaded him from writing. To compose a history, which had already employed many authors, was unnecessary labor, at least if they had faithfully discharged their duty. But no accusation of imposture, or carelessness, or any other fault, is in the slightest degree insinuated. It looks, therefore, as if he were expressing a resolution to do what had been already done. I reply, though he deals gently with those who had written before him, he does not altogether approve of their labors. He does not expressly say that they had written on matters with which they were imperfectly acquainted, but by laying claim to certainty as to the facts, he modestly denies their title to full and unshaken confidence. It may be objected that, if they made false statements, they ought rather to have been severely censured. I reply again, they may not have been deeply in fault; they may have erred more from want of consideration than from malice; and, consequently, there would be no necessity for greater fierceness of attack. And certainly there is reason to believe that these were little more than historical sketches which, though comparatively harmless at the time, would afterwards, if they had not been promptly counteracted, have done serious injury to the faith. But it is worthy of remark that, in applying this remedy through Luke to unnecessary writings, God had a wonderful design in view of obtaining, by universal consent, the rejection of others, and thus securing undivided credit to those which reflect brightly his adorable majesty. There is the less excuse for those silly people, by whom disgusting stories, under the name of Nicodemus, or some other person, are, at the present day, palmed upon the world. Are most surely believed among us The participle peplerophoremena, which Luke employs, denotes things fully ascertained, and which do not admit of doubt. The old translator has repeatedly fallen into mistakes about this word, and through that ignorance has given us a corrupted sense of some very beautiful passages. One of these occurs in the writings of Paul, where he enjoins every man to be fully persuaded in his own mind, (Romans 14:5,) that conscience may not hesitate and waver, tossed to and fro (Ephesians 4:14) by doubtful opinions. Hence, too, is derived the word plerophoria, which he erroneously renders fullness, while it denotes that strong conviction springing from faith, in which godly minds safely rest. There is still, as I have said, an implied contrast; for, by claiming for himself the authority of a faithful witness, he destroys the credit of others who give contrary statements. Among us [1] has the same meaning as with us. [2] He appears to make faith rest on a weak foundation, its relation to men, while it ought to rest on the Word of God only; and certainly the full assurance (plerophoria) of faith is ascribed to the sealing of the Spirit, (1-Thessalonians 1:5; Hebrews 10:22.) I reply, if the Word of God does not hold the first rank, faith will not be satisfied with any human testimonies, but, where the inward confirmation of the Spirit has already taken place, it allows them some weight in the historical knowledge of facts. By historical knowledge I mean that knowledge which we obtain respecting events, either by our own observation or by the statement of others. For, with respect to the visible works of God, it is equally proper to listen to eye-witnesses as to rely on experience. Besides, those whom Luke follows were not private authors, but were also ministers of the Word By this commendation he exalts them above the rank of human authority; for he intimates that the persons from whom he received his information had been divinely authorized to preach the Gospel. Hence, too, that security which he shortly afterwards mentions, and which, if it does not rest upon God, may soon be disturbed. There is great weight in his denominating those from whom he received his Gospel ministers of the Word; for on that ground believers conclude that the witnesses are beyond all exception, as the Lawyers express it, and cannot lawfully be set aside. Erasmus, who has borrowed from Virgil [3] a phrase used in his version, did not sufficiently consider the estimation and weight due to a Divine calling. Luke does not talk in a profane style, but enjoins us in the person of his friend Theophilus to keep in view the command of Christ, and to hear with reverence the Son of God speaking through his Apostles. It is a great matter that he affirms them to have been eye-witneses, but, by calling them ministers, he takes them out of the common order of men, that our faith may have its support in heaven and not in earth. In short, Luke's meaning is this: "that, since thou now hast those things committed faithfully to writing which thou hadst formerly learned by oral statements, thou mayest place a stronger reliance on the received doctrine." It is thus evident that God has employed every method to prevent our faith from being suspended on the doubtful and shifting opinions of men. There is the less room for excusing the ingratitude of the world, which, as if it openly preferred the uncertainty arising out of vague and unfounded reports, turns from so great a Divine favor with loathing. But let us attend to the remarkable distinction which our Lord has laid down, that foolish credulity may not insinuate itself under the name of faith. Meanwhile, let us allow the world to be allured, as it deserves, by the deceitful baits of foolish curiosity, and even to surrender itself willingly to the delusions of Satan.
1 - Inter nos.
2 - Apud nos.
3 - Quorum pars magna fui. -- Virg. AEn.
Forasmuch as many - It has been doubted who are referred to here by the word "many." It seems clear that it could not be the other evangelists, for the gospel by "John" was not yet written, and the word "many" denotes clearly more than "two." Besides, it is said that they undertook to record what the "eye-witnesses" had delivered to them, so that the writers did not pretend to be eye-witnesses themselves. It is clear, therefore, that other writings are meant than the gospels which we now have, but what they were is a matter of conjecture. What are now known as spurious gospels were written long after Luke wrote his. It is probable that Luke refers to "fragments" of history, or to narratives of "detached" sayings, acts, or parables of our Lord, which had been made and circulated among the disciples and others. His doctrines were original, bold, pure, and authoritative. His miracles had been extraordinary, clear, and awful. His life and death had been peculiar; and it is not improbable - indeed it is highly probable that such broken accounts and narratives of detached facts would be preserved. That this is what Luke means appears farther from Luke 1:3, where "he" professes to give a regular, full, and systematic account from the very beginning - "having had perfect understanding of "all things from the very first." The records of the others - the "many" - were broken and incomplete. His were to be regular and full.
Taken in hand - Undertaken, attempted.
To set forth in order - To compose a narrative. It does not refer to the "order" or "arrangement," but means simply to give a narrative. The word rendered here "in order" is different from that in the third verse, which "has" reference "to order," or to a full and fair "arrangement" of the principal facts, etc., in the history of our Lord.
A declaration - A narrative - an account of.
Which are most surely believed among us - Among Christians - among all the Christians then living. Here we may remark:
1. That Christians of that day had the best of all opportunities for knowing whether those things were true. Many had seen them, and all others had had the account from those who had witnessed them.
2. That infidels now cannot "possibly" be as good judges in the matter as those who lived at the time, and who were thus competent to determine whether these things were true or false.
3. That all Christians do "most surely believe" the truth of the gospel. It is their life, their hope, their all. Nor can they doubt that their Saviour lived, bled, died, rose, and still lives; that he was their atoning sacrifice, and that he is God over all, blessed forever.
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 Luke 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.
Forasmuch as (1) many have (a) taken in hand to set forth in order a declaration of those things which are most surely believed among us,
(1) Luke commends the witnesses that saw this present account.
(a) Many took it in hand, but did not perform: Luke wrote his gospel before Matthew and Mark.
Forasmuch as many have taken in hand,.... From hence, to the end of Luke 1:4 is a preface of the evangelist to his Gospel, setting forth the reasons of his writing it; and which he wrote and sent to the excellent Theophilus, for the further confirmation of him in the faith of Christ. It seems that many had took in hand, or attempteo set forth in order a declaration of those things which are most surely believed among us; that is, they undertook to write and publish a very particular and exact narrative of the birth, life, actions, doctrines, miracles, sufferings, death, resurrection, and ascension of Jesus Christ; things which Luke, and other Christians, had the fullest and strongest evidence, and were confidently assured of, and most firmly believed, even with a full assurance of faith. By these many, he cannot mean the authentic historians of evangelical facts, as Matthew and Mark; for they two cannot, with any propriety, be called many; and besides, it is not so very clear and certain a point, that they had, as yet, wrote their Gospels; nor would this evangelist suggest any deficiency, weakness, and inaccuracy in them, as he seems to do: nor does he intend such spurious writers as the authors of the Gospels according to the Nazarenes, Hebrews, and Egyptians; of Nicodemus, Thomas, Matthias, and of the twelve apostles; and still less, the Gospels of Cerinthus, Basilides, and other heretics; since these would not have passed without a censure from him, for the falsehood, fabulous, and trifling stuff in them, as well as for the wicked and heretical opinions propagated by them; and besides, these pieces were not extant when this Gospel was written: but he seems to design some honest and well meaning Christians, who undertook to write, and did write an account of the above things, which were firmly believed by all; and which they took from the apostles, and first ministers of the Gospel, from their sermons and discourses, and from conversation with them; and which they committed to writing, partly to help their own memories, and partly for the benefit of others; in which, no doubt, they acted an upright part, though attended with weakness: wherefore, the evangelist does not censure them as false, wicked, and heretical, nor approve of them as divine and perfect for though they honestly meant, and designed well, yet there might be many things collected by them, which were impertinent, and not proper to be transmitted to posterity; and what might be wrote with great inaccuracy and deficiency, and in a style the Holy Ghost thought improper things of this kind should be delivered in: and therefore the evangelist, moved and inspired by the Spirit of God, set about the following work, and under the same influence completed it. The phrase, , "to set forth in order a declaration", is as Dr. Lightfoot observes, out of the Talmud (h), agreeably to the Jewish way of speaking,
"R. Chasdai said to one of the Rabbins, who was , "setting in order a declaration" before him. &c. or relating in order a story before him.
(h) T. Bab. Succa, fol. 53. 1.
Luke will not write of things about which Christians may safely differ from one another, and hesitate within themselves; but the things which are, and ought to be surely believed. The doctrine of Christ is what the wisest and best of men have ventured their souls upon with confidence and satisfaction. And the great events whereon our hopes depend, have been recorded by those who were from the beginning eye-witnesses and ministers of the word, and who were perfected in their understanding of them through Divine inspiration.
(Luke 1:1-4)
set forth in order--more simply, to draw up a narrative.
Forasmuch as many. Luke 1:1-4 are an introduction. They explain that already many narratives of Christ had been written, that these were by eye witnesses and ministers of the word, that Luke had made a careful examination of all these sources of information, and thought it good, "having traced all things accurately from the first, to write them out in order." We thus learn that at least as early as twenty-seven years after the death of Christ (see Introduction to Luke) many histories of eye witnesses and ministers had already written, of which only two, Matthew and Mark, have come down to us.
This short, weighty, artless, candid dedication, belongs to the Acts, as well as the Gospel of St. Luke. Many have undertaken - He does not mean St. Matthew or Mark; and St. John did not write so early. For these were eye witnesses themselves and ministers of the word.
*More commentary available at chapter level.