That have been accomplished.[1] In the Protestant translation, of things most surely believed. They have followed Beza, and Erasmus: but other learned critics have shewn that the same Greek word often signifies to fulfil; and it is clearly proved by St. Chrysostom.
Luke commendeth the witnesses that saw this history. Many took it in hand, but did not perform: Luke wrote his Gospel before Matthew and Mark.
The narrative which this evangelist gives us (or rather God by him) of the life of Christ begins earlier than either Matthew or Mark. We have reason to thank God for them all, as we have for all the gifts and graces of Christ's ministers, which in one make up what is wanting in the other, while all put together make a harmony. In this chapter we have, I. Luke's preface to his gospel, or his epistle dedicatory to his friend Theophilus, ver 1-4. II. The prophecy and history of the conception of John Baptist, who was Christ's forerunner, ver 5-25. The annunciation of the virgin Mary, or the notice given to her that she should be the mother of the Messiah, ver 26-38. IV. The interview between Mary the mother of Jesus and Elisabeth the mother of John, when they were both with child of those pregnant births, and the prophecies they both uttered upon that occasion, ver 39-56. V. The birth and circumcision of John Baptist, six months before the birth of Christ, ver 57-66. VI. Zacharias's song of praise, in thankfulness for the birth of John, and in prospect of the birth of Jesus, ver 67-79. VII. A short account of John Baptist's infancy, ver 80. And these do more than give us an entertaining narrative; they will lead us into the understanding of the mystery of godliness, God manifest in the flesh.
Luk 1:1-4 Luke’s preface. Luk 1:5-17 An angel appeareth to Zacharias, and promises him a son in his old age. Luk 1:18-23 Zacharias doubting is struck dumb for a sign. Luk 1:24-25 His wife Elisabeth conceives. Luk 1:26-38 The angel’s visit to Mary. Luk 1:39-45 Elisabeth, saluted by Mary, prophesieth. Luk 1:46-56 Mary’s song of thanksgiving. Luk 1:57-63 The birth and circumcision of John the Baptist. Luk 1:64-66 Zacharias’s mouth is opened. Luk 1:67-80 His prophecy.
This evangelist is generally supposed to have been a physician, and a companion of the apostle Paul. The style of his writings, and his acquaintance with the Jewish rites and usages, sufficiently show that he was a Jew, while his knowledge of the Greek language and his name, speak his Gentile origin. He is first mentioned ( acts 16:10 acts 16:11 ) , as with Paul at Troas, whence he attended him to Jerusalem, and was with him in his voyage, and in his imprisonment at Rome. This Gospel appears to be designed to supersede many defective and unauthentic narratives in circulation, and to give a genuine and inspired account of the life, miracles, and doctrines of our Lord, learned from those who heard and witnessed his discourses and miracles.
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, v. 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, 1 John 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, Acts 4 20. (3.) They were so from the beginning of Christ's ministry, v. 2. He had his disciples with him when he wrought his first miracle, John 2 11. They companied with him all the time he went in and out among them (Acts 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, v. 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, anothen—from above;" so I think it should be rendered; for if he meant the same with from the beginning (v. 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, 1 Pet 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, akribos—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.
The Preface. (1-4) Zacharias and Elisabeth. (5-25) Christ's birth announced. (26-38) Interview of Mary and Elisabeth. (39-56) The birth of John the Baptist. (57-66) The song of Zacharias. (67-80)
Ver. 1-4. Luke’s evangelical history hath this peculiar to itself, that whereas the histories of the other evangelists are written to the whole world, having no particular inscription, or dedication, Luke dedicates his to a particular person, named Theophilus; for though that name signifieth one that loveth God, yet I cannot think it is to be taken here appellatively, it being commonly used as a proper name; parents in former ages giving children names generally either expressive of their children’s duty to God, (that by their names they might be put in mind of it), or expressive of God’s mercy to themselves in giving them such children. The evangelist here suggests, that many had taken in hand orderly to write an account of the things which were certainly believed amongst the Jews. Some think that Luke here reflects upon some that, even so early, had given false accounts of our Saviour’s history; for there were several pretended Gospels wrote, called, The Gospel of the Nazarenes, of Thomas, Matthias, Nicodemus, and many others, which the church soon saw cause to reject. But others think that Luke doth not at all reflect, and possibly those figments were not so early; but Luke, observing that many did write this famous history, and some, possibly, for want of due information, not so exactly as they might, yet as they were delivered to them from such as from the beginning were eye witnesses, and ministers of the word, but possibly might not be able so exactly to inform them, or the writers not so able duly to digest them (for most think Matthew, Mark, and John wrote after); or possibly because, there being then no printing, but all in manuscripts, because he thought his friend Theophilus (to whom he knew such a history would be grateful) might not have come to the sight of those manuscripts, he undertakes (not without the direction of the Holy Spirit, as appeared afterward) to compile a history of these things, to which he was either encouraged by the example of others, or incited by the mistakes of those who had done it ill, having the advantage perfectly to understand all things from the first. Most think that this advantage arose not from his personal knowledge, but his converse with the apostles and other ministers of Christ; for he saith no more, Luk 1:2, than, by which it seemeth to be hinted to us, that he was no eyewitness, nor minister of the word. To understand by the word in that verse Christ (whom John indeed so calleth, Joh 1:1) seemeth to me too hard, considering the word, in the evangelists, doth ordinarily signify the gospel, and no where Christ but in Joh 1:1,2, &c. hat is, by the relation of others. Before I pass this preface, I shall make some observations upon it. 1. That even from the beginning there were some cheats, in reporting matters of fact concerning the church. Whether Luke intended to reflect on them, or not, if we may believe any thing of ecclesiastical history, there were some false Gospels; and before the time of the Gospel there were apocryphal writings relating to the history of the Old Testament. No writings but the Scriptures deserve our faith (otherwise than they agree with them) in things of which they give us an account. 2. In Luke’s time the history of the Gospel was most surely believed, as being delivered from eyewitnesses. 3. Men ought to have perfect understanding of matters of fact before they write them. Whoso writes a history upon uncertainty, imposes upon all future ages. 4. A knowledge of certainties is what all good men ought to aim at in writing and reading. It is a mean soul that can feed upon an uncertainty, and they are as mean that spend their time in catering such food for reasonable souls. Men’s understandings are given them for nobler uses than to gain the notion of a falsehood, and they are low born souls that can spend their precious hours in such cookery let the sauce with which they serve it up be never so artificial.