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Commentary on Luke 1 verses 1–4
Complimental prefaces and dedications, the language of flattery and the food and fuel of pride, are justly condemned by the wise and good; but it doth not therefore follow, that such as are useful and instructive are to be run down; such is this, in which St. Luke dedicates his gospel to his friend Theophilus, not as to his patron, though he was a man of honour, to protect it, but as to his pupil, to learn it, and hold it fast. It is not certain who this Theophilus was; the name signifies a friend of God; some think that it does not mean any particular person, but every one that is a lover of God; Dr. Hammond quotes some of the ancients understanding it so: and then it teaches us, that those who are truly lovers of God, will heartily welcome the gospel of Christ, the design and tendency of which are, to bring us to God. But it is rather to be understood of some particular person, probably a magistrate; because Luke gives him here the same title of respect which St. Paul gave to Festus the governor, kratiste (Act 26:25), which we there translate most noble Festus, and here most excellent Theophilus. Note, Religion does not destroy civility and good manners, but teaches us, according to the usages of our country, to give honour to them to whom honour is due.
Now observe here, I. Why St. Luke wrote this gospel. It is certain that he was moved by the Holy Ghost, not only to the writing, but in the writing of it; but in both he was moved as a reasonable creature, and not as a mere machine; and he was made to consider,
1.That the things he wrote of were things that were most surely believed among all Christians, and therefore things which they ought to be instructed in, that they may know what they believe, and things which ought to be transmitted to posterity (who are as much concerned in them as we are); and, in order to that, to be committed to writing, which is the surest way of conveyance to the ages to come. He will not write about things of doubtful disputation, things about which Christians may safely differ from one another and hesitate within themselves; but the things which are, and ought to be, most surely believed, pragmata peplērophorēmena - the things which were performed (so some), which Christ and his apostles did, and did with such circumstances as gave a full assurance that they were really done, so that they have gained an established lasting credit. Note, Though it is not the foundation of our faith, yet it is a support to it, that the articles of our creed are things that have been long most surely believed. The doctrine of Christ is what thousands of the wisest and best of men have ventured their souls upon with the greatest assurance and satisfaction.
2.That it was requisite there should be a declaration made in order of those things; that the history of the life of Christ should be methodized, and committed to writing, for the greater certainty of the conveyance. When things are put in order, we know the better where to find them for our own use, and how to keep them for the benefit of others.
3.That there were many who had undertaken to publish narratives of the life of Christ, many well-meaning people, who designed well, and did well, and what they published had done good, though not done by divine inspiration, nor so well done as might be, nor intended for perpetuity. Note, (1.) The labours of others in the gospel of Christ, if faithful and honest, we ought to commend and encourage, and not to despise, though chargeable with many deficiencies. (2.) Others' services to Christ must not be reckoned to supersede ours, but rather to quicken them.
4.That the truth of the things he had to write was confirmed by the concurring testimony of those who were competent and unexceptionable witnesses of them; what had been published in writing already, and what he was now about to publish, agreed with that which had been delivered by word of mouth, over and over, by those who from the beginning were eye-witnesses and ministers of the word, Luk 1:2. Note, (1.) The apostles were ministers of the word of Christ, who is the Word (so some understand it), or of the doctrine of Christ; they, having received it themselves, ministered it to others, Jo1 1:1. They had not a gospel to make as masters, but a gospel to preach as ministers. (2.) The ministers of the word were eye-witnesses of the things which they preached, and, which is also included, ear-witnesses. They did themselves hear the doctrine of Christ, and see his miracles, and had them not by report, at second hand; and therefore they could not but speak, with the greatest assurance, the things which they had seen and heard, Act 4:20. (3.) They were so from the beginning of Christ's ministry, Luk 1:2. He had his disciples with him when he wrought his first miracle, Joh 2:11. They companied with him all the time he went in and out among them (Act 1:21), so that they not only heard and saw all that which was sufficient to confirm their faith, but, if there had been any thing to shock it, they had opportunity to discover it. (4.) The written gospel, which we have to this day, exactly agrees with the gospel which was preached in the first days of the church. (5.) That he himself had a perfect understanding of the things he wrote of, from the first, Luk 1:3. Some think that here is a tacit reflection upon those who had written before him, that they had not a perfect understanding of what they wrote, and therefore, Here am I, send me ( - facit indignatio versum - my wrath impels my pen); or rather, without reflecting on them, he asserts his own ability for this undertaking: "It seemed good to me, having attained to the exact knowledge of all things, anōthen - from above;" so I think it should be rendered; for if he meant the same with from the beginning (Luk 1:2), as our translation intimates, he would have used the same word. [1.] He had diligently searched into these things, had followed after them (so the word is), as the Old Testament prophets are said to have enquired and searched diligently, Pe1 1:10. He had not taken things so easily and superficially as others who had written before him, but made it his business to inform himself concerning particulars. [2.] He had received his intelligence, not only by tradition, as others had done, but by revelation, confirming that tradition, and securing him from any error or mistake in the recording of it. He sought it from above (so the word intimates), and from thence he had it; thus, like Elihu, he fetched his knowledge from afar. He wrote his history as Moses wrote his, of things reported by tradition, but ratified by inspiration. [3.] He could therefore say that he had a perfect understanding of these things. He knew them, akribōs - accurately, exactly. "Now, having received this from above, it seemed good to me to communicate it;" for such a talent as this ought not to be buried.
II. Observe why he sent it to Theophilus: "I wrote unto thee these things in order, not that thou mayest give reputation to the work, but that thou mayest be edified by it (Luk 1:4); that thou mayest know the certainty of those things wherein thou has been instructed." 1. It is implied, that he had been instructed in these things either before his baptism, or since, or both, according to the rule, Mat 28:19, Mat 28:20. Probably, Luke had baptized him, and knew how well instructed he was; peri hōn katēchēthēs - concerning which thou hast been catechized; so the word is; the most knowing Christians began with being catechized. Theophilus was a person of quality, perhaps of noble birth; and so much the more pains should be taken with such when they are young, to teach them the principles of the oracles of God, that they may be fortified against temptations, and furnished for the opportunities, of a high condition in the world. 2. It was intended that he should know the certainty of those things, should understand them more clearly and believe more firmly. There is a certainty in the gospel of Christ, there is that therein which we may build upon; and those who have been well instructed in the things of God when they were young should afterwards give diligence to know the certainty of those things, to know not only what we believe, but why we believe it, that we may be able to give a reason of the hope that is in us.
(Eccl. Hist. iii. 4.) St. Luke at the commencement of his Gospel has told us the reason of his writing, which was, that many others had rashly taken upon themselves to give accounts of those things of which he had a more certain knowledge. And this is his meaning when he says, Forasmuch as many have taken in hand to set forth in order a declaration of things.
(sup.) Luke is a sure witness, because he obtained his knowledge of the truth either from St. Paul's instructions, or the instructions and traditions of the other Apostles, who were themselves eyewitnesses from the beginning.
(in proœm. Lucæ.) He says, of things, because not by shadows, as the heretics say, did Jesus accomplish His advent in the flesh, but being as He was the Truth, so in very truth He performed His work.
Now, it is written that the Gospel is addressed to Theophilus, that is, to him whom God loves. If you love God, it is written to you; if it is written to you, accept the gift of the Evangelist: diligently keep the pledge of a friend in the innermost part of your soul. Guard the valuable deposit through the Holy Spirit, who has been given to us: examine it frequently, discuss it often. Faith is owed to the pledge first: diligence follows faith; lest moths or rust destroy the entrusted pledges. For whatever has been entrusted to you can be consumed: the Gospel cannot be consumed. The Gospel is a good pledge: but beware that neither moth nor rust consumes it in your mind. Moth consumes it if you believe what you read well, poorly.
When he says, It seemed good to me, he does not deny that it seemed good to God: for it is God who predisposes the wills of men. Now no one has doubted that this book of the Gospel is more full of details than the others; by these words then he claims to himself, not any thing that is false, but the truth; and therefore he says, "It seemed good to me, having investigated every thing, to write." Not to write every thing, but from a review of every thing; "for if all the things which Jesus did were written, I do not think the world itself could contain them." (John 21:25.) But purposely has Luke passed by things that were written by others, in order that each book of the Gospel might be distinguished by certain mysteries and miracles peculiar to itself.
(Comm. in Act. Apost. Hom. i.) The Evangelist was so far from being content with his single testimony, that he refers the whole to the Apostles, seeking from them a confirmation of his words; and therefore he adds, as they handed them down to us, who were themselves from the beginning eyewitnesses.
(sup.) He says, were eyewitnesses, because this is our chief ground for believing in a thing, that we derive it from those who were actually eyewitnesses.
(sup.) Or it may be, "That thou mightest feel certain and satisfied as to the truth of those things which thou hast heard, now that thou beholdest the same in writing."
Prologue. Since many have undertaken to set in order a narrative of those things which have been fulfilled among us, just as those who from the beginning were eyewitnesses and ministers of the word delivered them to us, it seemed good to me also, having followed all things closely from the beginning, to write an orderly account for you, most excellent Theophilus, that you may know the certainty of those things in which you were instructed. This most clear prologue indicates that the chief reason for writing his Gospel was to prevent false evangelists from having the opportunity to preach falsely, who, as their memorials even today testify, tried to introduce sects under the name of the apostles. Indeed, some ascribed their writings falsely to Thomas, others to Bartholomew, some to Matthias, and even some under the title of the twelve apostles. But also Basilides and Apelles, one of whom taught of 365 heavens, the other of two opposing gods among other vile doctrines, have left Gospels defiled with their errors under their own names. Among these is to be noted what is called the Gospel according to the Hebrews, which should not be counted among the apocryphal but rather ecclesiastical histories. For Jerome, the interpreter of the sacred Scriptures himself, used many testimonies from it, and he translated it into Latin and Greek. False Gospels, however, Luke refuted with his very first preface. "Since many," he says, "have undertaken to compile a narrative." He counted many, not so much by numbers but by the varied diversity of heresy, who not endowed with the gift of the Holy Spirit but rather with empty labor more so attempted to arrange a narrative than to weave the truth of history, and therefore left others to complete the work in which they wasted their efforts in vain. They, indeed, who, although there are four of them, did not publish four Gospels but one consonant with the most beautiful variety of four. They published as those who from the beginning were eyewitnesses and ministers of the word delivered to them. By this sentence, not only Luke and Mark, who did not see the Lord present in the flesh and therefore had to learn by hearing what they wrote, but Matthew and John the apostles also are designated. For they too, in many things which they wrote, needed to hear from those who could know his infancy, childhood, and genealogy and participate in the acts. And when he says it seemed good to him also to write, he means not as if it seemed to himself by himself, but signifying it also seemed to him by the urging of the Holy Spirit. Just as the apostles in their letter say: "For it seemed good to the Holy Spirit, and to us." Whose grace indeed is that what is good may also seem good to us. He then says he followed not a few things but all things carefully. Yet, though he followed all things, it seemed good to write not everything but all those things he believed suitable for confirming the faith of the readers; for even the world itself, if all were written, could not contain them (John 21). Therefore, he intentionally omitted some things said by others, so that the diverse grace of the Gospel might shine, and each book by its own particular miracles of mysteries and deeds might stand out. Theophilus is interpreted as "lover of God" or "beloved by God." Therefore, whoever loves God or desires to be loved by God should consider the Gospel written to him, and keep it as a gift given and entrusted to himself. So that the money of the word received would not be wasted by the moth of heretical corruption or the rust of filthy greed. Not, however, of any new or unknown things does he promise to unfold the account to this same Theophilus, but to express the truth of the words in which he was instructed. Of course, so he might recognize the order in which whatever was done or said by the Lord or about the Lord. For he who wishes to be perfect ought not only to believe in Christ but also to understand the order of his eternal divinity and his temporary dispensation.
(in proœm. Lucæ.) The many who are mentioned, he reckons not so much by their number, as by the variety of their manifold heresies; men who were not endued with the gift of the Holy Spirit, but engaging in a vain work, have rather set forth in order a relation of events, than woven a true history.
Nevertheless both Matthew and John were obliged in many things that they wrote to consult those who had had means of knowing the infancy, childhood, and genealogy of our Lord, and of seeing the things which he did.
(sup.) Theophilus means, "loving God," or "being loved by God." Whoever then loves God, or desires to be loved by Him, let him think this Gospel to have been written to him, and preserve it as a gift presented to him, a pledge entrusted to his care. The promise was not to explain the meaning of certain new and strange things to Theophilus, but to set forth the truth of those words in which he had been instructed; as it is added, That thou mightest know the truth of those words in which thou hast been instructed; that is, "that thou mightest be able to know in what order each thing was said or done by the Lord."
(Præf. in Luc.) By these words it is plainly implied, that Luke was not a disciple from the beginning, but became one in course of time; others were disciples from the beginning, as Peter, and the sons of Zebedee.
(in loc.) He writes to Theophilus, a man probably of some distinction, and a governor; for the form, Most excellent, was not used except to rulers and governors. As for example, Paul says to Festus, Most excellent Festus. (Acts 26:25.)
For frequently, when a thing is asserted by any one, and not expressed in writing, we suspect it of falsehood; but when a man has written what he asserts, we are the more inclined to believe it, as if, unless he thought it to be true, he would not commit it to writing.
(Photius, comment. in Luc.) The whole Preface of this Evangelist contains two things; first, the condition of those who wrote Gospels before him, (Matthew and Mark for example;) secondly, the reason why he also himself proposed to write one.
Having said, "attempted," a word which may be applied both to those who presumptuously engage upon a subject, and those who reverently handle it, he determines the doubtful expression by two additions; first, by the words, Of things which have been fully accomplished among us; and secondly, As they handed them down to us, who were eyewitnesses from the beginning. The word handed down seems to show, that the eye-witnesses themselves had a commission to transmit the truth. For as they handed it down, so it became others also receiving it in due order, in their turn to publish it. But from the not depositing in writing what had been delivered, several difficulties through lapse of time sprang up. Rightly then did those who had received the tradition from the first eye-witnesses of the Word, establish it in writing for the whole world; thereby repelling falsehood, destroying forgetfulness, and making up from tradition itself a perfect whole.
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SUMMARY
Luke 1:4 concludes the Gospel's prologue, articulating Luke's precise purpose in writing to Theophilus: to provide a firm, reliable, and historically verified account of the events concerning Jesus Christ. This verse underscores the author's commitment to meticulous research and orderly presentation, ensuring that Theophilus, and by extension all readers, could possess an unshakeable certainty regarding the foundational truths of their Christian instruction. It establishes the Gospel not merely as a spiritual narrative but as a thoroughly investigated historical document designed to confirm and deepen faith.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Luke's prologue, culminating in Luke 1:4, masterfully employs several literary devices. The most prominent is Purpose Statement, where Luke explicitly declares his intent for writing, setting clear expectations for the reader. This provides a hermeneutical key for understanding the entire Gospel, framing it as a meticulously researched and historically verifiable account. The use of Formal Language and a respectful address ("most excellent Theophilus") lends an air of authority and gravitas to the work, aligning it with respected historical treatises of the time. Furthermore, the verse functions as a form of Confirmation, assuring the reader that the forthcoming narrative will validate and deepen their existing knowledge, rather than introduce entirely new and unverified concepts. This builds trust and positions the Gospel as a reliable anchor for faith.
THEOLOGICAL AND THEMATIC CONNECTIONS
Luke 1:4 profoundly shapes our understanding of Christian faith as grounded in historical reality and divine truth. It asserts that belief in Jesus Christ is not based on myth or mere sentiment, but on verifiable events and reliable testimony. This emphasis on "certainty" underscores the objective truth of the Gospel message, providing a firm foundation for both personal conviction and evangelistic proclamation. It highlights God's condescension to reveal Himself in human history, making His saving acts accessible to human inquiry and understanding. This divine commitment to truth and clarity is a recurring theme throughout Scripture, assuring believers that their faith is well-placed.
REFLECTION AND APPLICATION
Luke 1:4 offers profound encouragement and a vital challenge for believers today. In an age often marked by skepticism and a relativistic view of truth, Luke's commitment to providing "certainty" is a powerful reminder that Christian faith is rooted in historical events and divine revelation, not mere subjective experience or cultural tradition. This verse calls us to diligently pursue a deep, informed understanding of our faith, not content with superficial knowledge. It encourages us to engage with the Scriptures with a desire for conviction and assurance, allowing the meticulously recorded truths of God's Word to solidify our beliefs and equip us to articulate them confidently to others. Just as Luke sought to ground Theophilus, we are invited to build our spiritual lives on the unshakeable foundation of Christ and His Gospel, a foundation that can withstand doubt and opposition.
Questions for Reflection
FAQ
What does it mean that Theophilus had been "instructed"?
Answer: The word "instructed" comes from the Greek katēchéō (κατηχέω), which is the root of our English word "catechize." This indicates that Theophilus had received systematic oral teaching or instruction in the Christian faith prior to Luke writing his Gospel. This was a common practice in the early church for new converts or those exploring Christianity. Luke's Gospel, then, serves to confirm, deepen, and provide a written, authoritative basis for the truths Theophilus had already learned orally, moving his understanding from initial instruction to a firm, verifiable conviction.
Why was "certainty" so important for Luke to convey?
Answer: In the context of the early church, Christians faced various challenges, including persecution, internal disagreements, and external skepticism from both Jewish and Greco-Roman communities. Providing "certainty" (Greek: aspháleia, meaning security, firmness, or reliability) was crucial to establish the credibility and divine authority of the Christian message. Luke, as a meticulous historian, aimed to demonstrate that the events surrounding Jesus Christ were not myths or rumors but verifiable historical facts, based on eyewitness testimony and careful investigation (Luke 1:1-3). This certainty would bolster the faith of believers like Theophilus and provide a solid foundation for defending the Gospel against opposition.
CHRIST-CENTERED FULFILLMENT
Luke 1:4, in its emphasis on the "certainty of those things wherein thou hast been instructed," points directly to the ultimate certainty found in Jesus Christ Himself. The "things" Luke meticulously investigated and recorded are the life, ministry, death, resurrection, and ascension of Jesus—the very core of the Gospel message. Christ is the embodiment of truth and the source of all certainty; He is "the way, the truth, and the life" (John 14:6). The historical reliability Luke champions serves to ground the reality of God's saving work in Christ, demonstrating that our hope is not in a fable but in the concrete actions of God in human history. The "instruction" Theophilus received, and the "certainty" Luke sought to provide, ultimately lead to a deeper, unwavering faith in the Person and finished work of Jesus, who is the "author and perfecter of our faith" (Hebrews 12:2). Thus, Luke's historical precision is not an end in itself but a means to confirm the profound, life-transforming truth of Christ, through whom we have assurance and peace with God (Romans 5:1).