Luke 1:2Meaning & Commentary from the Church Fathers

Similarly, Christ spoke to Nicodemus, still grappling with disbelief, saying, “We speak of what we know and testify of what we have seen, but you do not accept our testimony” (John 3:11). Moreover, to emphasize that direct observation holds significant weight, He stated to His disciples, “and you also shall testify because you are with Me from the beginning” (John 15:27). The apostles repeatedly affirmed their role as witnesses, along with the Holy Spirit, whom God gives to those who follow Him (Acts 2:32). To further confirm the resurrection, Peter remarked, “we ate and drank with Him” (Acts 10:41). Generally, people, both Jews and Gentiles, were more inclined to accept the testimonies of those who had been transformed alongside Christ, as they still lacked a deeper understanding of the Spirit. Hence, John, while recounting the blood and water, notes, “he who saw it has borne witness” (John 19:35), presenting his vision as the most credible testimony. While the inspirations of the Spirit surpass mere sight, this is not recognized by the unbelievers. Luke’s involvement with the Spirit is evidenced by numerous indicators: the miracles being performed now, the fact that even ordinary people received the Holy Spirit at that time, as well as Paul’s endorsement, stating, “he is well spoken of in all the churches for his preaching” (2 Cor. 13:18). Finally, Paul added that he had been chosen from among the churches for the work of the Lord, affirming, “to accompany us on this journey we undertake for the glory of the Lord and in light of your eagerness” (2 Cor. 13:19).

With great insight, Moses endeavored to communicate that God's voice could be seen, as it could be grasped through the inner vision of the mind. In the Gospel, however, it is not merely the voice that is visible, but rather the Word that transcends it. Consequently, the holy Evangelist John declared, “Of the things which were from the beginning, which we have heard and seen, which we have looked at with our eyes and touched with our hands, the Word of life — and the life was manifested, and we have seen and testify, and proclaim to you the Life which was with the Father and was manifested to us” (1 John 1:1-2). Thus, it is evident that the apostles experienced the Word of God through both sight and sound. They encountered the Lord not solely in His physical form but also through the Word itself, for those who beheld the glory of the Word alongside Moses and Elijah truly witnessed the Word. Those who saw Jesus in His glory beheld Him genuinely, whereas those who could only glimpse His physical form fell short; Jesus is visible to the spiritual eye, not the physical one.

Indeed, the Jews who witnessed Him did not truly perceive Him (cf. Matt. 13:13). Abraham beheld Him, as it is said, "Abraham... saw My day and rejoiced" (John 8:56). Abraham did not observe the Lord in bodily form, but those who perceived Him through the Spirit perceived Him in the flesh, while those who saw only with their physical eyes failed to comprehend. Isaiah also saw Him, and due to his spiritual insight, he was able to behold Him in the flesh. Hence, he stated, "There was no sight or majesty in Him" (Isaiah 53:2). The Jews failed to recognize Him because their foolish hearts were darkened (Mark 6:52; Rom. 1:21). He Himself attests that they could not see Him: "The blind leading the blind... and swallow a camel" (Matt. 23:24). Pilate did not recognize Him, nor did those who shouted, "Crucify Him!" (Luke 23:21); had they truly seen, they would never have sentenced the Lord of glory to death (1 Cor. 2:8). Therefore, those who have beheld God have encountered Immanuel, which means God with us (cf. Matt. 1:23, Is. 7:14), while those unable to see God with us failed to recognize the Virgin-born. Thus, those who do not have faith in the Son of God cannot have faith in the Son of the Virgin.

What does it mean to see God? Do not inquire of me; instead, consult the Gospel, ask the Lord Himself, who declares, "Philip, he who has seen Me has seen the Father who sent Me. How then can you say, 'Show us the Father?' Do you not believe that I am in the Father and the Father in Me?" (John 14:9-10). Naturally, a body cannot be perceived within another body, nor can a spirit within another spirit; however, the Father is seen within the Son, and the Son within the Father. The unlike cannot be seen in the unlike, but where there is unity of action and power, the Son is manifest in the Father, and vice versa, as the Son proclaimed, “What I do, he does” (see John 5:19). In the works of Jesus, the Father is revealed, and those who beheld the miracle (John 2:7) at Cana saw Him, for no one but the Lord can convert one substance into another. I perceive Jesus when I read that He anointed the eyes of a blind man with mud and restored his sight, recognizing Him as the Creator who breathed life into man and granted him the gift of vision. I see Jesus when He forgives sins, for only God can absolve transgressions (cf. Mk. 2:5-7). I discern Jesus when He raises Lazarus from the dead, and yet those present failed to grasp what truly transpired. I see Jesus and the Father when I gaze toward heaven, survey the seas, and reflect upon the earth, for "the invisible attributes of God... are clearly seen through the things which He has made" (Rom. 1:20).

As conveyed to us by those who have witnessed and been servants of the Word from the beginning (Lk. 1:2). In a complete person, there exists a dual virtue: both intention and action. The Holy Evangelist highlights that the apostles not only perceived the Word, but also ministered to the Word. The intent to see bolsters action, as intention leads towards actions — thus, intention serves as the precursor to action. For instance, when Peter and Andrew heard the call of the Lord, “I will make you fishers of men” (Mark 1:17), they left their nets immediately and followed Him. Yet, intention alone does not yield action; when Peter proclaimed, "Lord, why can't I follow You now? I will lay down my life for You" (John 13:37), he harbored the desire to suffer but had yet to enact it, even though he had committed to fasting and vigilance, displaying the hallmark of a devoted Christian. Intention and action do not always coincide; in certain instances, action has taken place while in others, intention remains unfulfilled. Peter himself, despite having engaged in apostolic service, when he heard the command to "Follow Me" (John 21:22), took up his cross, followed the Word, and faced suffering. In Peter, Andrew, John, and the other apostles, intentions aligned with actions.

At times, intention may surpass action, or action may predominate over intention, as illustrated in the Gospel with Mary and Martha. One was absorbed in listening to the Word, while the other was busy serving: she stood and said, "Lord, do you not care that my sister has left me alone to serve? Tell her to help me." To which He replied, "Martha, Martha! Mary has chosen the good portion, which shall not be taken away from her" (Luke 10:40-42). Thus, one showed fervor in intention while the other in action, yet both aspired for virtue. Had Martha not received the Word, she would not have taken upon herself the burden of service, and her action demonstrated her intention. Furthermore, Mary embodied perfect harmony in both virtues as she anointed Jesus' feet and wiped them with her hair, filling the entirety of the house with the sweet aroma of her faith (cf. John 12:3). There are occasions when intention is strong, yet action is lacking; for example, if an individual fervently studies medicine but neglects to assist the sick, he loses both action and intention. Conversely, some may act without intention; for instance, a person may receive the sacrament of baptism yet fail to learn the virtues necessary for a faithful life. Consequently, it is vital to strive for the fullness of both virtues, a state realized by the apostles, whom Luke describes as having been early witnesses and ministers (Lk. 1:2). Their vision denotes their desire to comprehend divine truth, while their ministry signifies their active service.

“It seemed good to me,” Luke indicates, perhaps suggesting that this was not a decision he made alone. It was not solely judged by human assessment, but it was also determined that Christ speaks through me (2 Cor. 13:3). Christ performs good works on our behalf—works deemed good. Those whom He graces, He calls (cf. Rom. 9:18, 24; Mk. 10:48). Thus, if you ask a disciple of Christ why they chose to follow Him, they might respond, "It was my decision," yet this does not negate the will of God, as He prepares the hearts of men (Proverbs 8:35). By God’s grace, the saint glorifies Him! Many sought to pen the Gospel, but only four, who were deemed worthy of divine favor, were chosen.

Meanwhile, Άνατάξασθαι translates to organizing, arranging, or composing systematically.

Additionally, the Evangelist notes that these accounts were gathered, drawing upon the testimony of the apostles of Christ. Yet, as evidenced in verses 3 and 4, Luke found these existing accounts lacking and deemed them inadequate for a comprehensive understanding of Christian doctrine. Through his own writing, he sought to address these shortcomings by ensuring a) thoroughness in the narrative (ανωθεν, πάσιν), b) precision (ακριβώς), and c) a logical sequence of events in the Gospel account (καθεξής). This was the endeavor that Luke set out to accomplish in his Gospel. His aim was to provide readers, especially Theophilus, the intended recipient of his work, with a solid foundation rooted in the apostolic tradition of the Lord’s teachings and miracles, presented in a detailed, accurate, and coherent depiction of the Gospel events.

This approach illustrates that while St. Matthew seeks to meet the needs and expectations of Jewish Christians through his writing and St. Mark addresses the concerns of Gentile believers, St. Luke approaches from a common Christian perspective, aiming to fulfill the faith requirements of both groups.

In response, Luke, a companion of the Apostle Paul, resolved, as he details in his introduction, to provide an orderly account after thoroughly researching all the facts firsthand. He articulates the goal of his Gospel as follows: Since many have undertaken to compile narratives of the events that are well known to us, as those who were eyewitnesses and servants of the Word from the beginning have conveyed, it seemed good to me also, having followed all things closely for some time past, to write an orderly account for you, most excellent Theophilus, that you may have certainty concerning the things you have been taught. Much later, when only John remained among the Apostles, the bishops of Asia Minor implored him to pen a new Gospel to address the rising tide of heresies. In response to their plea, John authored his fourth Gospel, stating his aim in this manner: These are written so that you may believe that Jesus is the Christ, the Son of God, and that by believing you may have life in His name (John 20:31).

According to tradition, Luke was also an artist, and his icons are cherished by the Orthodox Church as esteemed artifacts. The details of his conversion to Christianity are not definitive, but one tradition holds that he was among the 70 disciples of Christ, positioning him as an eyewitness to various events from Christ’s earthly ministry.

The earliest historical mention of Luke occurs in Troas, where he joined Paul and accompanied him on the voyage to Macedonia, with the narrative in the Book of Acts transitioning to the first-person plural "we" from this point forward (Acts 16:9). Although his conversion likely predated this, he does not elaborate on it and appears to join the Apostle as an already familiar companion. St. Luke traveled alongside Paul to Philippi and seems to have remained there, as he is absent from the record of the remainder of the second missionary journey. During the third journey, he rejoined Paul in Philippi (Acts 20:6) and accompanied him through Miletus, Tyre, and Caesarea to Jerusalem, where he remained amidst the tumult leading to Paul’s imprisonment. From that moment onward, he was inseparable from the Apostle, traveling with Paul to Rome and experiencing the terrible shipwreck described so vividly in the Acts. After the Apostle Paul’s martyrdom, historical accounts cease to mention Luke, but he continued to honor the legacy of his esteemed mentor, whom he had faithfully served and who had praised him as “a brother honored in all the churches for proclaiming the gospel.” As tradition holds, he faced martyrdom himself, earning a crown like many of the Apostles.

He is believed to have composed his Gospel around 60 A.D. During his travels with Paul, he gained a profound understanding of the gospel message, recognizing it as a comprehensive expression of Christ’s doctrine in diverse contexts. As an eyewitness of Christ’s ministry, he possessed detailed knowledge of the Savior’s earthly life. Inspired by the Holy Spirit, he penned the Gospel intended for “the venerable Theophilus," a person of notable standing in the Christian community who sought to establish “the certainty of the teachings he had received.” Prior to this, the Gospels of Matthew and Mark, among various accounts of significant events, were already accessible. However, St. Luke aimed to “carefully investigate everything from the beginning” and “to write an orderly account” for Theophilus regarding the earthly journey of the Savior, drawing from his own observations and those of other "eyewitnesses and ministers of the Word" (Luke 1:1-4). Given that Theophilus is believed to have been a Gentile, Luke's Gospel was crafted with Gentile Christians in mind. Thus, the lineage of Christ is traced back to Adam, the common ancestor of all humanity, rather than solely to Abraham, as is seen in Matthew’s account. The narrative of Christ’s life predominantly emphasizes its historical aspects, with a notable focus on the early chapters that outline the events leading up to the Savior’s birth. The Gospel comprises 24 chapters and concludes with the narrative of Christ’s ascension into heaven, after which the apostles “returned to Jerusalem with great joy and continually worshipped in the temple, praising and blessing God.”

The phrase “those who were from the beginning” refers to individuals who accompanied the Lord from the outset of His public ministry—specifically, His first apostles and the select seventy disciples. Tradition holds that among these disciples was Luke, who, while not one of the earliest followers, did witness some events firsthand. Those called from the very beginning may have learned about the Gospel's events directly from the Theotokos or from the named brothers of the Lord, including one noted figure, the Apostle James, known as the Lord’s “lesser brother,” who was particularly revered among the Apostles in Jerusalem.

The term “eyewitnesses” emphasizes the credibility of these individuals, as they faithfully conveyed what they observed. The "Word" can refer either to the incarnate Word of God, a concept used by the Evangelist John (John 1:1, 14; 1 John 1:1), or to the proclamation of the Gospel itself. The terms "witnesses" and "ministers" closely relate to the first definition, while "ministers" alone applies to the latter interpretation.