Church Fathers Commentary Luke 1:1-4

"Forasmuch as many have taken in hand to draw up a narrative concerning those matters which have been fulfilled among us, even as they delivered them unto us, who from the beginning were eyewitnesses and ministers of the word, it seemed good to me also, having traced the course of all things accurately from the first, to write unto thee in order, most excellent Theophilus; that thou mightest know the certainty concerning the things wherein thou wast instructed." — Luke 1:1-4 (ASV)

Eusebius of Caesarea: St. Luke, at the beginning of his Gospel, has told us the reason for his writing: that many others had rashly undertaken to give accounts of those things about which he had more certain knowledge. This is his meaning when he says, Forasmuch as many have taken in hand to set forth in order a declaration of things.

St. Ambrose of Milan: Just as many among the Jewish people prophesied by the inspiration of the Spirit of God while others were false prophets, so now also many have attempted to write Gospels which the good money-changer rejects. One gospel is mentioned which the twelve Apostles are said to have written; another Basilides presumed to write; and another is said to have been written by Matthias.

The Venerable Bede: The "many" who are mentioned are counted not so much by their number as by the variety of their manifold heresies. They were men who were not endowed with the gift of the Holy Spirit but, engaging in a futile work, have merely set forth an account of events rather than weaving a true history.

St. Ambrose of Milan: Now those who have attempted to set forth these things in order have labored by themselves and have not succeeded in their attempt. For the gifts and grace of God come without human assistance. When this grace is infused, it is accustomed to flow in such a way that the writer's genius is not exhausted but is ever-abounding.

He therefore rightly says, Of things which have been fully accomplished among us, or which abound among us. For that which abounds is lacking to no one, and no one doubts what has been fulfilled, since its accomplishment builds up our faith and its completion makes it manifest.

Titus of Bostra: He says, of things, because Jesus did not accomplish His advent in the flesh as a mere shadow, as the heretics claim. Instead, being the Truth itself, He performed His work in all reality.

Origen of Alexandria: St. Luke explains the effect on his own mind with the expression, of the things which have been fully accomplished among us. This means they have had their full manifestation among us (as the Greek word signifies, which Latin cannot express in a single word). For he had been convinced of them by sure faith and reason, and did not waver in anything.

St. John Chrysostom: The Evangelist was so far from being content with his own testimony alone that he refers everything to the Apostles, seeking confirmation for his words from them. Therefore, he adds, as they handed them down to us, who were themselves from the beginning eyewitnesses.

Eusebius of Caesarea: Luke is a sure witness, because he obtained his knowledge of the truth either from St. Paul’s instructions or from the instructions and traditions of the other Apostles, who were themselves eyewitnesses from the beginning.

St. John Chrysostom: He says, were eyewitnesses, because our primary reason for believing something is that we derive it from those who were actual eyewitnesses.

Origen of Alexandria: It is plain that for one kind of knowledge, the goal is the knowledge itself, as in geometry. For another kind, however, the goal is considered to be in the work, as in medicine. So it is with the word of God. Therefore, after signifying knowledge with the words were themselves eyewitnesses, he points out the work with what follows: and were ministers of the word.

St. Ambrose of Milan: This expression is used not so that we should suppose the ministry of the word consists more in seeing than in hearing. Rather, because "the word" meant not a word that can be spoken by the mouth but one of real existence, we may understand that it was not a common word, but the Heavenly Word, to whom the Apostles ministered.

St. Cyril of Alexandria: In what he says about the Apostles having been eyewitnesses of the Word, he agrees with John, who says, The Word was made flesh, and dwelt among us, and we saw His glory. For the Word was made visible by means of the flesh.

St. Ambrose of Milan: Now they saw the Lord not only in the body, but also in the Word. For they saw the Word, who with Moses and Elijah saw the glory of the Word. Others, who could only see the body, did not see it.

Origen of Alexandria: It is written in Exodus, The people saw the voice of the Lord. Now a voice is heard rather than seen. But it was written this way to show us that people see the voice of the Lord with other eyes—eyes which only those who are worthy possess. In the Gospel, it is not the voice that is perceived, but the Word, which is more excellent than the voice.

Theophylact of Ohrid: These words plainly imply that Luke was not a disciple from the beginning but became one in the course of time. Others were disciples from the beginning, such as Peter and the sons of Zebedee.

The Venerable Bede: Nevertheless, both Matthew and John were obliged, in many things they wrote, to consult those who had the means of knowing about the infancy, childhood, and genealogy of our Lord, and of seeing the things which He did.

Origen of Alexandria: St. Luke hereby explains to us the source of his writing, seeing that what he wrote, he did not gain from report but had himself traced up from the very beginning. Hence it follows, It seemed good to me also, having carefully investigated everything from the very first, to write to you in order, most excellent Theophilus.

St. Ambrose of Milan: When he says, "It seemed good to me," he does not deny that it also seemed good to God, for it is God who predisposes the wills of men. No one has doubted that this Gospel is more full of details than the others. With these words, then, he claims for himself not something false, but the truth. Therefore he says, "It seemed good to me, having investigated everything, to write." He does not mean to write everything, but to write from a review of everything. For, as John says, if all the things which Jesus did were written, I do not think the world itself could contain them. Luke has purposely passed over things that were written by others, so that each Gospel might be distinguished by certain mysteries and miracles peculiar to itself.

Theophylact of Ohrid: He writes to Theophilus, a man who was probably of some distinction and a governor, for the title Most excellent was used only for rulers and governors. For example, Paul says to Festus, Most excellent Festus.

The Venerable Bede: Theophilus means "loving God" or "being loved by God." Therefore, whoever loves God or desires to be loved by Him should consider this Gospel to have been written to them, and should preserve it as a gift presented to them, a pledge entrusted to their care. The promise was not to explain the meaning of new and strange things to Theophilus, but to establish the truth of those words in which he had already been instructed. As it is added, That you might know the truth of those words in which you have been instructed; that is, "that you might be able to know in what order each thing was said or done by the Lord."

St. John Chrysostom: Or it may be, "That you might feel certain and satisfied about the truth of those things which you have heard, now that you see the same in writing."

Theophylact of Ohrid: For frequently, when something is asserted by someone but not expressed in writing, we suspect it of being false. But when a person has written what they assert, we are more inclined to believe it, as if they would not commit it to writing unless they thought it to be true.

Greek Expositors: The whole preface of this Evangelist contains two things: first, the condition of those who wrote Gospels before him (Matthew and Mark, for example); and second, the reason why he also proposed to write one.

Having used the word "undertaken"—a word which can apply both to those who presumptuously engage with a subject and those who reverently handle it—Luke clarifies the ambiguous expression with two additions. The first is with the words, Of things which have been fully accomplished among us, and the second is, As they handed them down to us, who were eyewitnesses from the beginning.

The phrase handed down seems to show that the eyewitnesses themselves had a commission to transmit the truth. For as they handed it down, so it became the duty of others who received it in due order to publish it in their turn. However, because what had been delivered was not recorded in writing, several difficulties arose over time. Rightly, then, did those who had received the tradition from the first eyewitnesses of the Word establish it in writing for the whole world, thereby repelling falsehood, overcoming forgetfulness, and creating a perfect whole from the tradition itself.