Luke 1:1-3

Forasmuch. [Prologue to Luke’s Gospel, Luke 1:1-4] Verses 1-4, which constitute Luke’s preface to his Gospel, are in splendid literary Koine, that is, the “common [language]” of the Greek-speaking Roman world. This introduction conforms to the best Greek literary models. It is polished, yet gracious and modest. For a transition in style, see on v. 5.

The similarity of this introduction to that of the book of Acts (Acts 1:1,2), together with the fact that the book of Acts takes up the narrative at the very point where the Gospel of Luke lays it down (see ch. 24:50-53), suggests that Luke intended the two books to form a two-volume history of the early Christian church.

Many. There is no way of telling whether Luke includes Matthew and Mark in his reference to “many,” though for various reasons it is thought that at least Mark, and possibly Matthew, had already been written (see pp. 178, 179). “Many,” however, would seem to imply more than two, and it is therefore likely that the term here includes some written histories other than the Gospels. Luke cannot have had in mind the apocryphal gospels that are in existence today, for they were not written until many years later. It appears that at least some of the previous writers had been “eyewitnesses” of the things they recorded, and may therefore have belonged to the Twelve or the Seventy (see on v. 2).

Taken in hand. Gr. epicheireo, literally, “to put the hand to”; hence, “to undertake,” or “to attempt.” Some commentators understand Luke’s statement to imply that the writers he is referring to proceeded on their own, without the guidance of the Holy Spirit.

But it is clear from the use of epicheireo in the papyri that such a conclusion is unwarranted and that Luke casts no reflection on any previous authors. They had meant well, and their accounts were not to be rejected as historical source material, though the men were not necessarily divinely inspired, as was Luke. Luke considers these writers in a favorable light, and in fact, classifies himself with them by the expression “me also” (v. 3).

To set forth in order. Gr. anatassomai, “to compile,” “to arrange,” “to compose.”

The idea of chronological order or arrangement is not necessarily implied. Compare the Gr. kathexes (see on v. 3). These terms may suggest that accounts written by previous gospel writers had been incomplete, but in no way imply that they were inaccurate.

Declaration. Gr. diegesis, a “narrative.” It is composed of two Greek words meaning, literally, “to lead the way through.”

Which are most surely believed. Rather, “which have been accomplished.”