A.T. Robertson Commentary Luke 1

Forasmuch as (επειδηπερ). Here alone in the N.T., though common in literary Attic. Appears in the papyri. A triple compound (επε = since, δη = admittedly true, περ = intensive particle to emphasize importance).

Many (πολλο). How many no one knows, but certainly more than two or three. We know that Luke used the Logia of Jesus written by Matthew in Aramaic (Papias) and Mark's Gospel. Undoubtedly he had other written sources.

Have taken in hand (επεχειρησαν). A literal translation of επιχειρεω (from χειρ, hand and επ, upon). Both Hippocrates and Galen use this word in their introduction to their medical works. Here only in the N.T., though a common literary word. Common in the papyri for undertaking with no idea of failure or blame. Luke does not mean to cast reflection on those who preceded him. The apocryphal gospels were all much later and are not in his mind. Luke had secured fuller information and planned a book on a larger scale and did surpass them with the result that they all perished save Mark's Gospel and what Matthew and Luke possess of the Logia of Jesus. There was still room for Luke's book. That motive influences every author and thus progress is made.

To draw up, a narrative (αναταξασθα διηγησιν). Ingressive aorist middle infinitive. This verb αναταξασθα has been found only in Plutarch's Moral. 968 CD about an elephant "rehearsing" by moonlight certain tricks it had been taught (Moulton and Milligan, Vocabulary). That was from memory going regularly through the thing again. But the idea in the word is plain enough. The word is composed of τασσω, a common verb for arranging things in proper order and ανα, again. Luke means to say that those before him had made attempts to rehearse in orderly fashion various matters about Christ. "The expression points to a connected series of narratives in some order (ταξις), topical or chronological rather than to isolated narratives" (Bruce). "They had produced something more than mere notes or anecdotes" (Plummer). Διηγησις means leading or carrying a thing through, not a mere incident. Galen applies this word some seventy-five times to the writing of Hippocrates.

Which have been fulfilled (των πεπληρωφορημενων). Perfect passive participle from πληροφορεω and that from πληρης (full) and φερω (to bring). Hence to bring or make full. The verb is rare outside of the LXX and the N.T. Papyri examples occur for finishing off a legal matter or a financial matter in full. Deissmann (Light from the Ancient East, pp. 86f.) gives examples from the papyri and inscriptions for completing a task or being convinced or satisfied in mind. The same ambiguity occurs here. When used of persons in the N.T. the meaning is to be convinced, or fully persuaded (Romans 4:21; Romans 14:5; Hebrews 6:11; Hebrews 10:22). When used of things it has the notion of completing or finishing (2 Timothy 4:5,17). Luke is here speaking of "matters" (πραγματων). Luke may refer to the matters connected with Christ's life which have been brought to a close among us or accomplished. Bruce argues plausibly that he means fulness of knowledge "concerning the things which have become widely known among us Christians." In Col 2:2 we have "fulness of understanding" (της πληροφοριας της συνεσεως). In modern Greek the verb means to inform. The careful language of Luke here really pays a tribute to those who had preceded him in their narratives concerning Christ.

Even as (καθως). This particle was condemned by the Atticists though occurring occasionally from Aristotle on. It is in the papyri. Luke asserts that the previous narratives had their sound basis.

Delivered unto us (παρεδωσαν ημιν). Second aorist active indicative of παραδιδωμ. Luke received this tradition along with those who are mentioned above (the many). That is he was not one of the "eyewitnesses." He was a secondary, not a primary, witness of the events. Tradition has come to have a meaning of unreliability with us, but that is not the idea here. Luke means to say that the handing down was dependable, not mere wives' fables. Those who drew up the narratives had as sources of knowledge those who handed down the data. Here we have both written and oral sources. Luke had access to both kinds.

Which from the beginning were eyewitnesses and ministers of the word (ο απ' αρχης αυτοπτα κα υπηρετα γενομενο του λογου). "Who" is better than "which" for the article here. The word for

eyewitnesses (αυτοπτα) is an old Greek word and appears in the papyri also. It means seeing with one's own eyes. It occurs here only in the N.T. We have the very word in the medical term autopsy. Greek medical writers often had the word. It is a different word from εποπτα (eyewitness) in 2 Peter 1:16, a word used of those who beheld heavenly mysteries. The word for "ministers" (υπηρετα), under rowers or servants we have had already in Mt 5:25; 26:58; Mr 14:54,65, which see. We shall see it again in Lu 4:20 of the attendant in the synagogue. In the sense of a preacher of the gospel as here, it occurs also in Ac 26:16. Here "the word" means the gospel message, as in Ac 6:4; 8:4, etc.

From the beginning apparently refers to the beginning of the ministry of Jesus as was true of the apostles (Acts 1:22) and of the early apostolic preaching (Acts 10:37–43). The Gospel of Mark follows this plan. The Gospel of Luke goes behind this in chapters 1 and 2 as does Matthew in chapters 1 and 2. But Luke is not here referring to himself. The matters about the childhood of Jesus Christ would not form part of the traditional preaching for obvious reasons.

It seemed good to me also (εδοξε καμο). A natural conclusion and justification of Luke's decision to write his narrative. They had ample reason to draw up their narratives. Luke has more reason to do so because of his fuller knowledge and wider scope.

Having traced the course of all things (παρηκολουθηκοτ πασιν). The perfect active participle of a common verb of the ancient Greek. Literally it means to follow along a thing in mind, to trace carefully. Both meanings occur abundantly in the ancient Greek. Cadbury (Appendix C to Beginnings of Christianity, Vol. II, pp. 489ff.) objects to the translation "having traced" here as implying research which the word does not here mean. Milligan (Vocabulary) is somewhat impressed by this argument. See my discussion of the point in Chapter XVI of Studies in the Text of the N.T. (The Implications in Luke's Preface) where the point is made that Luke here claims fulness of knowledge before he began to write his book. He had the traditions of the eyewitnesses and ministers of the word and the narratives previously drawn up. Whether he was a personal contemporary with any or all of these events we do not know and it is not particularly pertinent. He had mentally followed along by the side of these events. Galen used this verb for the investigation of symptoms. Luke got himself ready to write before he began by full and accurate knowledge of the subject. Ακριβως (accurately) means going into minute details, from ακρον, the topmost point. And he did it

from the first (ανωθεν). He seems to refer to the matters in Chapters 1:5-2:52, the Gospel of the Infancy.

In order (καθεξης). Chronological order in the main following Mark's general outline. But in 9:51-18:10 the order is often topical. He has made careful investigation and his work deserves serious consideration.

Most excellent Theophilus (κρατιστε Θεοφιλε). The name means god-lover or godbeloved. He may have been a believer already. He was probably a Gentile. Ramsay holds that "most excellent" was a title like "Your Excellency" and shows that he held office, perhaps a Knight. So of Felix (Acts 23:26) and Festus (Acts 26:25). The adjective does not occur in the dedication in Ac 1:1.

Mightest know (επιγνωις). Second aorist active subjunctive of επιγινωσκω. Full knowledge (επ-), in addition to what he already has.

The certainty (την ασφαλειαν). Make no slip (σφαλλω, to totter or fall, and α privative). Luke promises a reliable narrative. "Theophilus shall know that the faith which he has embraced has an impregnable historical foundation" (Plummer).

The things (λογων). Literally "words," the details of the words in the instruction.

Wast instructed (κατηχηθης). First aorist passive indicative. Not in O.T. and rare in ancient Greek. Occurs in the papyri. The word ηχεω is our word echo (cf. 1 Thessalonians 1:8 for εξηχητα, has sounded forth). Κατηχεω is to sound down, to din, to instruct, to give oral instruction. Cf. 1 Corinthians 14:9; Acts 21:21,24; 18:25; Galatians 6:6. Those men doing the teaching were called catechists and those receiving it were called catechumens. Whether Theophilus was still a catechumen is not known. This Preface by Luke is in splendid literary Koine and is not surpassed by those in any Greek writer (Herodotus, Thucydides, Polybius). It is entirely possible that Luke was familiar with this habit of Greek historians to write prefaces since he was a man of culture.

There was (εγενετο). Not the usual εν for "was," but there arose or came into notice. With this verse the literary Koine of verses 1 to 4 disappears. To the end of chapter 2 we have the most Hebraistic (Aramaic) passage in Luke's writings, due evidently to the use of documents or notes of oral tradition. Plummer notes a series of such documents ending with 1:80, 2:40, 2:52. If the mother of Jesus was still alive, Luke could have seen her. She may have written in Aramaic an account of these great events. Natural reserve would keep her from telling too much and from too early publicity. Luke, as a physician, would take special interest in her birth report. The supernatural aspects disturb only those who do not admit the real Incarnation of Jesus Christ and who are unable to believe that God is superior to nature and that the coming of the Son of God to earth justifies such miraculous manifestations of divine power. Luke tells his story from the standpoint of Mary as Matthew gives his from the standpoint of Joseph. The two supplement each other. We have here the earliest documentary evidence of the origins of Christianity that has come down to us (Plummer).

Herod, King of Judea (Hηρωιδου βασιλεως της Ιουδαιας). This note of time locates the events before the death of Herod the Great (as he was called later), appointed King of Judea by the Roman Senate B.C. 40 at the suggestion of Octavius and Antony. He died B.C. 4.

Of the course of Abijah (εξ εφημεριας Αβια). Not in old Greek, but in LXX and modern Greek. Papyri have a verb derived from it, εφημερεω. Daily service (Nehemiah 13:30; 1 Chronicles 25:8) and then a course of priests who were on duty for a week (1 Chronicles 23:6; 1 Chronicles 28:13). There were 24 such courses and that of Abijah was the eighth (1 Chronicles 24:10; 2 Chronicles 8:14). Only four of these courses (Jedaiah, Immer, Pashur, Harim) returned from Babylon, but these four were divided into twenty-four with the old names. Each of these courses did duty for eight days, sabbath to sabbath, twice a year. On sabbaths the whole course did duty. At the feast of tabernacles all twenty-four courses were present.

Of the daughters of Aaron (εκ των θυγατερων Ααρων). "To be a priest and married to a priest's daughter was a double distinction" (Plummer). Like a preacher married to a preacher's daughter.