Luke 1:3Meaning & Commentary from the Church Fathers

The evangelist similarly asserts, For this cause have I written the gospel unto thee, that thou mayest contain with more confidence what thou hast been instructed in without writing, having more confidence in me now that I am so confident of what I have delivered without writing, that I have set it forth in writing also. See vv. 4

While he did not document every detail, he sought to investigate all aspects, recognizing, as John notes, that if one were to chronicle all of Jesus' deeds, "the world itself could not contain the books that would be written" (John 21:25). Thus, Luke purposefully excludes what others have recorded, allowing the various gifts of grace to be illuminated in the Gospel, and ensuring that each account is marked by its own miracles, mysteries, and unique acts.

This Gospel was composed for Theophilus, a name signifying "beloved of God." If you hold love for God within you, then it is intended for you; accept this gift from the evangelist. Guard the bond of friendship closely in the depths of your heart and maintain the good deposit entrusted to you by the Holy Spirit (2 Tim. 1:14). Reflect upon it often and meditate on it continually. Such a commitment first demands faithfulness and then diligence, ensuring that what has been entrusted to you withstands corrosion, as the Lord admonishes against laying up treasures on earth where "moth and rust destroy" (Matthew 6:19-20). The Gospel is a precious deposit; thus, take care not to let corrosion tarnish it within your soul.

When we speak of "moth," it signifies a lack of firm faith in the truths you have read for your own benefit. A moth represents heresy, manifesting in figures like Photinus and Arius. The garment of faith is frayed by those who separate the Word from God. The fabric is torn by Photinus, who misreads, "In the beginning was the Word, and the Word was with God, and the Word was God!" The integrity of the garment remains intact when one acknowledges, "and the Word was God" (John 1:1). The garment is ripped apart by those who proclaim, "This is eternal life: that they may know Thee, the only true God" (Jn. 17:3) without recognizing Christ. Eternal life encompasses not just the knowledge of the Father as the true God but also embracing Christ, the true God of true God. The moth symbolizes a knowledge of Christ devoid of faith in His divine nature and the mystery of His body.

Arius embodies this moth, as does Sabellius. Such heresies assail the spirit of the unbeliever who fails to affirm the unity of the Father and the Son in their divine essence. To fracture the unity expressed in "I and the Father are one" (John 10:30) leads to a grievous division. The spirit that does not recognize that Jesus Christ came in the flesh suffers from this same moth, for it aligns with what the apostle identifies as antichrist (see 1 John 4:3). However, those who are of God (cf. Jn. 1:13) maintain their faith and therefore do not fall victim to the moth that rends the garment, as division, like the kingdom of Satan, cannot endure (Mk. 3:24).

Additionally, the spiritual corrosion may arise when pious intentions become tainted by worldly desires, or the purity of faith is clouded by apostasy. The rust of the soul manifests in the pursuit of wealth, an indifference to spiritual things, and a longing for honors that dominate earthly life. Therefore, as we turn our focus to heavenly matters, we must diligently sharpen our minds and exercise our senses, ensuring the sword that the Lord instructs us to acquire—"buying it by selling our clothes" (Luke 22:36)—is ever with us, bright and ready, sheathed within our souls. Soldiers of Christ must always wield spiritual weapons, empowered by God for the tearing down of strongholds (2 Cor. 10:4), so that the coming Commander of the heavenly host (Nav. 5:14) is not disheartened by neglect of our armament and does not separate us from His army.

Furthermore, the Evangelist notes that these writings were put together as transmitted by the apostles of Christ. However, as indicated in verses 3 and 4, Luke found these accounts lacking for a complete understanding of Christian doctrine. With his own writing, he aimed to address these shortcomings through a) the comprehensiveness of the narrative (ανωθεν, πάσιν), b) the precision of the details (ακριβώς), and c) the chronological arrangement of the Gospel events (καθεξής). This was the endeavor Luke set for himself in crafting the Gospel. His goal was for readers, especially Theophilus, for whom the Gospel was particularly intended, to have a solid foundation of the teachings and works of the Lord as conveyed through a meticulous, accurate, and cohesive depiction of the Gospel events.

In this way, we observe that while St. Matthew aims from the outset of his Gospel to address the faith needs of Jewish Christians, and St. Mark focuses on the requirements of Gentile believers, St. Luke rises above these distinctions, intending to meet the spiritual needs of all Christians universally.

Consequently, Luke, who was a companion of the Apostle Paul, chose to meticulously compile an orderly narrative after thorough investigation, as he explains in his introduction. He outlines his Gospel's purpose stating that, in light of many already commencing to compile accounts based on the testimony of those who witnessed these events and served the Word from the beginning, it was fitting for him to provide a detailed account for you, esteemed Theophilus, so that you may understand the solid foundation of the teachings you have received. Much later, when John was the only surviving Apostle, he was urged by the bishops of Asia Minor to produce a new Gospel to confront the heresies emerging at that time. John heeded their appeal and crafted his fourth Gospel, clarifying his intention to write with the words: But these things are written that you may believe that Jesus is the Christ, the Son of God, and that believing you may have life in His name (John 20:31).

It is likely that he practiced medicine in coastal towns and aboard ships, and it was during one of Paul's voyages that he became a medical aid to him. According to another tradition, he was also an artist, with icons attributed to him still venerated by the Orthodox Church as cherished relics. The timeline of his conversion to Christianity remains unclear; some traditions assert that he was among the 70 disciples of Christ and thus had firsthand experience of events from Christ's life on earth. His initial mention occurs in Troas, where he joined Paul, participating in the journey to Macedonia, after which the narrative in the Book of Acts shifts to the first-person plural "we" (Acts 16:9). It is presumed that his conversion happened prior to this and, although one would expect an account of it, Luke offers no details, presenting himself as someone already well-acquainted with the Apostle. After accompanying Paul to Philippi, he appears to have remained there, as he is absent from accounts of the remainder of the second missionary journey. He rejoined the Apostle during his third journey in Philippi (Acts 20:6) and traveled with him through Miletus, Tyre, and Caesarea to Jerusalem, where he was present throughout the upheaval leading to Paul’s imprisonment. From that point onward, he remained closely associated with the Apostle, accompanying him to Rome and sharing the harrowing experience of the shipwreck he vividly recounts in the Book of Acts. Following Paul’s martyrdom, historical records provide little information about Luke, yet he carried on the mission of his esteemed mentor, who had previously commended him as a beloved physician, calling him "a brother praised in all the churches for preaching the gospel" in his second letter to the Corinthians. Tradition holds that Luke also suffered martyrdom, thereby receiving a martyr's crown similar to many apostles. He is believed to have composed his Gospel around 60 A.D. Throughout his travels with Paul, his understanding of the Gospel matured. He perceived the teachings of Christ as a profound and comprehensive exposition of the faith in its diverse manifestations, having witnessed the works of Christ and gained intricate knowledge of His earthly ministry. Inspired by the Holy Spirit, he penned this Gospel intended for the esteemed Theophilus, indicating his significant standing within the Christian community. Theophilus aimed "to know the firm foundation of the doctrine in which he had been instructed." By this time, the Gospels of Matthew and Mark, along with other narrative accounts of impactful events, were already circulating. However, St. Luke sought to provide a careful and orderly account as he investigated these sources and intended to establish a solid foundation of the teachings he embraced. His goal was to methodically narrate the life of the Savior, informed by his firsthand experiences and the testimonies of other eyewitnesses and ministers of the Word (Luke 1:1-4). Given that Theophilus is believed to have been a Gentile, the entirety of the Gospel addresses Gentile Christians more broadly. Thus, the genealogy of Christ traces back to Adam, the progenitor of all humanity, rather than focusing solely on Abraham, as seen in Matthew’s Gospel. The narrative of Christ's life emphasizes its historical perspective, characterized by a profound detail, especially in the initial chapters recounting the events leading up to the Savior's birth. The Gospel features 24 chapters, culminating in the account of Christ's ascension into heaven, after which the apostles returned to Jerusalem with immense joy, continually in the temple, glorifying and praising God.

From the very beginning of the Gospel narrative, specifically from the announcement of the conception of the Lord's Forerunner, I sought to provide a thorough account. The term ‘in order’ signifies both chronological sequence and topical arrangement. Nevertheless, the Evangelist Luke does not adhere strictly to a chronological order as the Evangelist John does, nor does he chiefly rely on a logical structure to juxtapose the Lord's teachings and actions, as seen in the Gospel of Matthew. At times, he aligns with both approaches yet also permits himself to diverge from them. From the context, ‘in order’ seems to convey a sense of overall coherence, precision, and detail, contrasting with the fragmented and incomplete reports of many, which the Evangelist Luke intentionally chose to replace with his Gospel.

To ‘The Most Excellent Theophilus,’ refer to Preface 2.