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DATE AND AUTHORSHIP<\/p>\n
The Gospel of Luke has been called „the most beautiful book in the world.“ This statement doubtless is accurate. It sparkles and radiates with divine glory from beginning to end, like a large gem in the bright sunlight.<\/p>\n
The author of this record of the gospel wrote its supplement in the form of Acts of the Apostles. According to tradition Luke is the author of these two books. He sent them to his friend Theophilus–a lover of God. It is usually accepted as true among conservative scholars that this account of the gospel was written by Luke the physician–the companion of Paul on two of his missionary tours–for the benefit of the Greeks, who were great lovers of the beautiful.<\/p>\n
According to the chronological data found in Acts which tie up with profane history, the account of Acts records church history to the end of Paul’s two years of imprisonment in Rome, which date was probably 63 A.D. Since Acts is a supplement to the Gospel of Luke, the latter, of course, preceded it. Conservative scholars are of the opinion that Luke’s gospel was written about 60 or 61 A.D. This date seems to fit in with all the known facts.<\/p>\n
Luke’s style is indeed literary. His prologue is equal to that of Thucydides, the father of Greek history. So far as style is concerned, there is nothing superior anywhere to Luke’s introduction.<\/p>\n
LUKE A SCIENTIFIC HISTORIAN<\/p>\n
The evangelist tells us that others had undertaken to write narratives concerning the things that had been fulfilled among them. To whom does he refer? This question opens a broad field of investigation; but, after all the evidence is sifted, it seems that in all probability Luke had in mind some early accounts of our Lord’s life written by uninspired men. There developed a demand, as the second generation of Christians arose, for a more permanent record of the gospel than that given forth by what is known in church history as „the living voice.“ This term was applied to the evangelists who had been with Jesus during His ministry, and who went everywhere preaching the Word. The further the life of our Lord receded into the historic background, the greater the discrepancies appeared in the preaching of even eyewitnesses. There were lapses of memory on the part of some, whereas others with vivid imaginations would paint various pictures of the Lord and present them in a distorted manner. There was a need consequently for a permanent record of His life and deeds.<\/p>\n
Luke tells us that he did some scientific research before he attempted to write his record. Hear him: „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.“ Unmistakably Luke means that he made a diligent search for the material which he incorporated in his book and that he wrote the account accurately and in order.<\/p>\n
Did Luke do his research work and then write the results of his discoveries? If so, how does that position harmonize with the idea of inspiration? We must accept the fact that Luke did the research work, because he tells us in so many words that he did it. At the same time, we know that he was guided by the Holy Spirit in the things which he recorded, for Christ promised to His disciples and followers that the Holy Spirit would come upon them to guide them into all truth–to bring to their remembrance the things that He had taught them, and to teach them things to come. Since God permitted Luke to be the human author of this third record of the gospel, we may be assured that he enjoyed the full and complete inspiration of the Holy Spirit as he wrote.<\/p>\n
He, as an ardent follower of the Lord Jesus Christ, sought out in a scientific manner all his data. Then the Holy Spirit, guiding, enabled him to select, from the things which he had discovered as an eyewitness and as an investigator, the material to be incorporated in a permanent and complete record. God used Luke’s vocabulary and style but gave him the thought and the exact words by which to express each idea. Thus the record in Luke, as well as that in all portions of the Word, is verbally inspired. One can depend upon everything that is found therein.<\/p>\n
CONNECTIONS WITH PROFANE HISTORY<\/p>\n
Luke connected his account with historical facts of profane history. For instance, he synchronized the events connected with the birth of our Lord in Bethlehem with the governorship of Quirinius, the Roman official in Syria, and the issuing of the decree by Caesar Augustus to enroll the people of the Empire. Again, he synchronized the beginning of the ministry of John the Baptist with the fifteenth year of the reign of Tiberius Caesar. He likewise connected his account with profane history when certain other officials were exercising governmental functions in Palestine and adjacent territories.<\/p>\n
Skeptics and opponents of Christianity have sought at various times to discredit Luke as a reputable historian by endeavoring to show discrepancies between the biblical account and that of profane history. Conservative scholarship and consecrated research, however, have come forward and brought to the fore archaeological facts which prove the accuracy of Luke’s record. Sir William Ramsey did an immortal piece of work in his untiring research in this field. All his volumes are worth while. One, however, should read without fail his books, Was Christ Born in Bethlehem? The Bearing of Recent Discoveries on the Trustworthiness of the New Testament, Luke the Physician, The Church of the Roman Empire Before A.D. 170, and Pauline and Other Studies. In this connection one should also study carefully Luke the Historian in the Light of Research, by the late Dr. A. T. Robertson. These and other volumes will show that Luke was an accurate historian whose statements, judged simply from the human standpoint, are unimpeachable and are absolutely accurate.<\/p>\n
JESUS THE PERFECT MAN<\/p>\n
Luke presents Jesus as „the man whose name is the Branch“ (Zech. 6:12). He recognized that Jesus was God in human form. This is seen very clearly by the birth narrative which he records and which shows, beyond a peradventure, the miraculous conception and virgin birth of our Lord. While he recognizes His pre-existence and divine nature, he lays the major emphasis upon the fact that He was a man–a man in every sense of the term. In presenting Jesus in this manner, Luke is led by the Holy Spirit naturally to give a full account of His birth and to trace His genealogy back to Adam, whom God created. He likewise presents Jesus in many positions and circumstances which called forth His human emotions, sympathies, and feelings. It was Luke who laid the greatest emphasis upon the prayer life of our Lord.<\/p>\n
As stated before, he tells us that he traced out most accurately all the information which he incorporated in his book and that he wrote it down in order; that is, he gave the chronological order of events. By comparing the gospel according to Mark with Luke, one sees that they maintain the same order. Matthew, as has already been suggested, is topical. He had a thesis to prove, and he did it most marvelously. John, on the other hand, preserved those sermons and discussions which present Jesus as the Son of God.<\/p>\n
GENERAL SURVEY OF LUKE<\/p>\n
Luke gives the fullest account of our Lord’s life and activities. It is he who recounts in a lucid manner the birth of John the Baptist and the relation of his parents to Mary, the mother of Jesus. One, who wishes to obtain a good picture of John the Baptist, must study carefully Luke 1 and 3. In his second chapter, Luke gives the record of our Lord’s birth and connected events, together with an account of an incident which occurred when Jesus, at the age of twelve, visited Jerusalem during the passover. His record of the ministry of John the Baptist is a little fuller than that of the other accounts. The narrative regarding the temptations is most enlightening.<\/p>\n
Luke devotes the section, 4:14-9:9, to the great Galilean ministry of our Lord. It seems quite clear that this campaign, lasting about eighteen months, began in the middle of the first full year of His ministry and extended to the passover, one year before His crucifixion.<\/p>\n
The Lord seems to have made three distinct tours of Galilee. Though we cannot prove that they divided equally into six months, for the sake of convenience I have indicated such a scheme on the foregoing chart. Jesus went on the first tour with the five or six disciples whom He called immediately after His temptations. Of course, others accompanied Him from place to place and from time to time. On the second tour He had the Twelve whom He appointed near the beginning of this journey. Finally, on the third tour He sent the Twelve out, two by two before Him into the cities of Galilee.<\/p>\n
The first six months of the last year of our Lord’s ministry was taken up with what is known as the periods of retirement. Jesus left the Holy Land four times for Gentile territory. Mark and Luke give the fullest account of this period. Luke, however, abbreviates it very much. His record is found in 9:10-50. A glance at the chart and also at the ones on the pages where Matthew and Mark are discussed likewise show the passages where the fuller accounts are to be found.<\/p>\n
As stated under the discussion of John, a great section consisting of 9:51–18:14 of Luke’s record is what is known as a great interpolation. In other words, the material appearing in this section is not given in any other of the four records. Some have thought that Luke gathered together much material which he could not place in chronological order and threw it into a heap after the great Galilean ministry. There is no reason for such a supposition, because Luke tells us that he gathered his material and that he accurately wrote it down in order. But, as we shall see in studying the Gospel of John, there is perfect harmony between this new material in Luke and that which is found in John’s record. When they are studied sympathetically, it is clearly seen that one account supplements the other.<\/p>\n
LUKE is very full and explicit in his discussion of the events during the last week of our Lord’s ministry. As the party accompanying Jesus was drawing near to Jerusalem, He spoke a parable; because many of those accompanying Him thought that He intended to establish a political government in Jerusalem. This was the popular view. In order to correct their error, Jesus spoke the parable of the nobleman who went into a far country to receive for himself a kingdom. To his servants he delivered his goods with a charge that they should trade therewith until he should return. Having received his kingdom, he returned and reckoned with them, rewarding each according to his works and permitting each to reign over the proper number of cities in his kingdom. This parable was intended to show that Jesus would not establish the millennial kingdom at that time, but that He would have to go to heaven–the far country–and, after having received the kingdom, He would return and establish His reign upon the earth.<\/p>\n
The events of the last week are most colorfully given by Luke. The Olivet Discourse stands out with great clarity. This is found in chapter 21. The account of the last supper, the agonies in the Garden, the arrest, the trial, and, finally, the crucifixion are given with great vividness. The account of the resurrection, likewise, tingles with life and beauty.<\/p>\n
LUKE, of the four evangelists, is the only one who speaks of the ascension of Jesus. This record is found in the last four verses of chapter 24. In beginning the Acts of the Apostles, Luke enlarged upon this account, recounting the ascension, and the promise of His return which will be at the conclusion of the Tribulation. Thus the Book of Luke gives the fullest account of our Lord’s life and ministry.<\/p>\n
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An Exposition of The Gospel According to Luke RENAN, the critic, declared that Luke is the most beautiful book in the world. With this judgment all scholars, so far as I know, are agreed. It is most beautiful in that it presents the beautiful life of our Lord and Saviour Jesus Christ. It is also beautiful because it is written in the very best style of the Greek language. Experts in Greek admit that it is the highest type of literary <\/span>Koine<\/i><\/span> (Koine is the word that is used to refer to the Greek language of the period from approximately 300 B.C. to A.D. 300) that is in existence today. As a matter-of-fact literary critics concede the point that the introduction to Luke is in every way equal to that of Thucydides, who is recognized as a master of Greek literary style.<\/span><\/p>\n Luke, of the four records of the Gospel, gives the most complete picture of the life of our Lord. It is just a little longer than Matthew and quite a bit longer than John. Luke gives the most complete account of our Lord’s life. There are fewer gaps in his narration than in any of the other records. While he does give some of the discourses of our Lord (for example, the Sermon on the Mount (6:20-49) and the Olivet Discourse (Luke, chap. 21), he devotes his entire time largely to that of narrating what Jesus did, where He went, and the reception which was accorded Him. It is true that he passes over the early Judean ministry of Jesus, which is given by John alone (John 2:13-3:36). He alone gives us the great Perean ministry in detail; although Matthew, for instance, did give some few particulars, as is found in Matthew 19:1-20:28. Luke alone gives the latter Judean ministry and His labors in other parts of the land toward the close of His ministry.<\/p>\n Luke is full in his account of the details of the last week of our Lord’s life upon earth. He likewise tells us of his post-resurrection appearances to different ones of His disciples. Mark and Luke alone give us an account of His last appearance and His ascension to the right hand of the throne of God.<\/p>\n While all four of the records of the Gospel are indispensable for a complete understanding of our Lord’s life, Luke by many is considered the most precious in that it gives more details and a fuller and a more complete picture of Jesus during His earthly ministry than does any of the other writers. Many, however, are partial to the Gospel of John because it lays great emphasis upon His divine-human nature. While John lays the emphasis upon the twofold nature of our Lord, Luke and the other Synoptic writers recognize the twofold nature of Jesus. The absolute assumption from which both Matthew and Luke wrote was a recognition of the pre-existence of the Lord Jesus as the one who appeared upon earth as the Hebrew Messiah. Mark likewise, assumed this same pre-existence and His divine nature, though he does not lay the emphasis upon it that is found in either Matthew or Luke. Of course, as we have already seen, John puts practically all of his emphasis upon the divine-human nature of Jesus.<\/p>\n <\/p>\n In the Old Testament there are four passages which speak of the Messiah under the symbol of a branch. This figure is grounded in what is called David’s „swan song“ (II Sam. 23:1-7). This general thought is expressed in the words: „Although he maketh it not to grow“ (II Sam. 23:6). A perusal of this song shows clearly that the prophet David had in mind the Messiah before whom he bows in humble submission. The Messiah is here conceived of as a root growing out of the ground. Of this root David asserted that God at that time had not made it grow. But, knowing that the promises of God are infallible, and that God will redeem every word He says, David was assured of the fact that at the proper time this shoot, or root, would spring forth and would grow. From this germinal thought and figure three of the prophets moulded their predictions concerning the Messiah.<\/span><\/p>\n Speaking in terms of this figure, Jeremiah declared: „Behold, the days come, saith Jehovah, that I will raise unto David a righteous Branch, and he shall reign as king and deal wisely, and shall execute justice and righteousness in the land. 6 In his days Judah shall be saved, and Israel shall dwell safely; and this is his name whereby he shall be called: Jehovah our righteousness“ (Jer. 23:5,6).<\/p>\n In this passage the prophet Jeremiah saw the Messiah of Israel, the Branch as the King of the Jews, who will reign in power, glory, and majesty. When He thus reigns Judah and Israel will dwell securely in their own land. From other passages we learn that, when this prophecy is fulfilled, all nations will enjoy the peaceful righteous reign of King Messiah.<\/p>\n It is very plain that Matthew wished to present Jesus of Nazareth as the King of the Jews concerning whom Jeremiah and the other prophets spoke. Matthew was led by the Spirit to incorporate in his record those incidences and speeches of our Lord that show conclusively His being the King of the Jews.<\/p>\n Zechariah likewise spoke of the Messiah of Israel as God’s servant, and identified Him as „the Branch“ (Zech. 3:8). Isaiah is very fond of using the term „servant“ in referring to the Messiah of Israel (Isa. 42:1-4; 49:1ff; 50:1-11; 52:13-53:18). Zechariah, in speaking thus of this „servant of Jehovah“ likewise spoke of Him as „the Branch.“ In presenting this Branch as the servant of Jehovah, emphasis is laid upon the fact that He does not come to do His own will, but to carry out and perfect the will of God upon earth among men. A perusal of Mark’s record of the Gospel shows that he presented Jesus as the servant of Jehovah, always being alert to do the will of God in every particular. The catchwords of this second record of the Gospel are „immediately,“ „straightway.“ Mark lays emphasis upon the activities of our Lord, rather than upon His speeches and discourses. In this book, therefore, we see Jesus as the Branch, as the servant of Jehovah.<\/p>\n Zechariah also spoke of the Messiah as the Branch and emphasized the fact that this one is a man. „Thus speaketh Jehovah of hosts, saying, Behold the man whose name is the Branch: and he shall grow up out of his place; and he shall build the temple of Jehovah; even he shall build the temple of Jehovah; and he shall bear the glory, and shall sit and rule upon his throne; and he shall be a priest upon his throne; and the counsel of peace shall be between them both“ (Zech. 6:12,13). In this passage the prophet, in speaking of the Branch of Jehovah, emphasizes the fact that He is a man. The occasion of this prophecy is this: There was held a service and a ceremony in which Joshua, the high priest at the time was dressed in the proper apparel with a double crown upon his brow. At the right time in the ceremony the prophet pointed to Joshua and uttered this oracle. It is clear from the statements of Zechariah that he was not meaning that Joshua was the one who was called „the Branch“; because the prophet declared of this Branch that He „shall grow up out of his place; and he shall build the temple of Jehovah …“ Thus the man whose name is the Branch had not appeared upon the historic scene at the time of Zechariah. We are therefore to conclude that, in pointing to Joshua the high priest, the prophet was simply trying to convey to his auditors minds the fact that sometime in the future God would raise up the Branch, the Messiah, who will wear the priestly mitre and the royal crown, and who will build the temple of Jehovah and sit upon His throne, controlling the world. But in making this prediction Zechariah emphasized the thought that Messiah is the man–a perfect man.<\/p>\n While Luke recognizes the twofold nature of Messiah, he is very insistent upon presenting Jesus as a perfect human, the ideal man. To present Christ in this manner would naturally appeal to the Greeks for whom Luke was writing.<\/p>\n Isaiah likewise spoke of the Messiah in terms of a branch: „In that day shall the branch of Jehovah be beautiful and glorious, and the fruit of the land shall be excellent and comely for them that are escaped of Israel“ (Isa. 4:2). In this verse the human nature of the Messiah is spoken of as „the fruit of the land,“ or earth. Whereas His divine nature is thought of as „the branch of Jehovah.“ In this verse, therefore, the divine-human nature of Messiah is presented. An examination of the Gospel of John shows that he selected that material from the life of our Lord that enabled him to present Christ in His twofold nature–as the God-man.<\/p>\n God has given us a fourfold portrait of the Branch of Jehovah, the Messiah–as King of the Jews, as the Servant of Jehovah, as the Ideal Man, and as the God-man. The four Evangelists writing the Gospels, figuratively speaking, go on the witness stand and testify concerning the things which they knew from actual experience and association about Jesus the Nazarene. Each one is led by the Spirit of God to present that material which will show the Messiah in the capacity in which he desired his readers to see the Lord Jesus. Each of the writers is an independent witness of the things which he saw and knew.<\/p>\n Similarities and dissimilarities are to be found by an examination of their testimonies. When, however, the dissimilarities are examined honestly, conscientiously and thoroughly, the contradictions, which to the superficial thinker look large upon the horizon, disappear completely. The harmony existing between them is perfect. For the truth seeker, then, our Lord stands in His majesty and glory, and at the same time in His humanity, as our Kinsman-Redeemer, who opened up the way of salvation for us, and who will come again as King, not only of the Jews, but of all nations. At this future advent He will establish His reign of righteousness upon earth.<\/p>\n <\/p>\n Luke informed his readers that he had made thorough and accurate investigation concerning the things which had been fulfilled among the believers, and which were believed by the faithful band of early Christians. He consulted „eye-witnesses and ministers of the word.“ He traced out all things accurately from the very beginning of the movement back to God that was first inaugurated by John the Baptist and then was led by the Lord Jesus Christ himself.<\/span><\/p>\n After he did his research, the Holy Spirit guided him infallibly to record those things which he had traced out as a scientific historian. That Luke should be guided by the Holy Spirit was guaranteed by the promise of the Lord Jesus to His disciples (John, chap. 14.) That Luke was an accurate historian is proved by the fact that his historical references, which have been challenged by unbelievers and critics, have been proved to be absolutely and literally correct. Archaeological evidence has been brought to light that verifies Luke’s statements, and that discredits the position of the critics.<\/p>\n The Lord has thus given us this most beautiful and marvelous book which presents Jesus of Nazareth to us as not only our Lord and Saviour, our Lord and Israel’s King, but as our Kinsman-Redeemer, who has purchased redemption for us at the terrible price of laying down His life for us on the cruel cross of Calvary.<\/p>\n May we enter the study of the Gospel according to Luke in the spirit of reverence with only one thought in mind, which is, that we may learn more of Him and of His blessed work for us and His great interest in us. His and the Father’s great concern and thoughts, are more numerous than all the sands beside all seashores. To Him be glory forever and ever. Amen.<\/p>\n <\/p>\n <\/p>\n <\/p>\n IN THE SECOND study of this series of expositions of the Gospel of Luke, we shall notice simply the prologue, which consists of verses 1-4 of chapter one, and which gives us much needed information concerning the sources which Luke used, the method of procuring his data, and the manner of writing the results of his investigation.<\/p>\n Luke addresses his Gospel to Theophilus. This word means „lover of God“ and is a good Greek name. Some have thought that he did not write to any one individual by the name of Theophilus, but addressed all people who really love God. It is altogether possible, and some think most highly probable, that there was some Christian who wore that name, and to whom Luke addressed this record of the Gospel. This is indeed a possible, and a probable, explanation. Some have thought that, by addressing this book to this brother, Luke was dedicating it to him, just as writers today frequently dedicate their books to someone or to the memory of one. This is a possibility, yet the evidence is not sufficient to justify any dogmatism on this point.<\/p>\n When one looks at the first sentence of Acts of the Apostles, he reads: „The former treatise I made, 0 Theophilus, concerning all that Jesus began both to do and to teach …“ (Acts 1:1). When the peculiar style of both Luke and Acts is studied, carefully in the original text, it becomes quite evident that the same author wrote both books. As I stated in the former study, if we judge the Gospel of Luke and the Acts of the Apostles by the standards of literary criticism, we come to the conclusion that Luke was a writer of the first magnitude, his books comparing most favorably with the Greek classics. The „former treatise,“ referred to in Acts 1:1, doubtless is a reference to the Gospel of Luke.<\/p>\n Since the Acts of the Apostles closes very abruptly with Paul’s two years‘ stay in Rome, some scholars are of the opinion that Luke at first planned to write at least three volumes. Upon this hypothesis, those holding to this view think that Luke, who has been called an historian of the first order, purposed to continue the writing of the history of the apostolic church in volume three by continuing the story of the church after A.D. 63 where Acts closes. But this theory is simply one of mere conjecture without any solid factual basis. We therefore must hold our opinions in reserve and accept the books of the Gospel of Luke and the Acts of the Apostles as they are. We shall therefore proceed with the study of the prologue of Luke.<\/p>\n As one contemplates this prologue of the Gospel of Luke, he thinks of the prologue to the Gospel of John (John 3:1-18). In this latter prologue the beloved disciple goes back into that part of eternity which antedates time and tells of the pre-existence of our Lord, of His having created all things, of His having life and light, and of His becoming incarnate–becoming the God-man, who enters the world by miraculous conception and virgin birth. In the prologue of Luke our inspired writer gives us much information concerning the things to which John simply alludes and refers.<\/p>\n Luke begins his statement by saying: „Forasmuch as many have taken in hand to draw up a narrative …“ From these words we understand that there were many who had attempted to draw up or to write a narrative concerning the things that had been fulfilled and that had been adequately authenticated by many infallible proofs to the believers. Immediately the question arises: To whom and to what works does Luke refer? Some have thought that he had in mind Matthew and Mark, who, it is thought by many believing scholars, wrote before Luke composed his record of the Gospel. It is quite probable that Mark wrote his record in the late fifties or in A.D. 60. Matthew, it is judged by the same believing scholars, wrote shortly after Mark. This supposition has much in its favor. But Luke could not refer to these two documents by his statement, „Forasmuch as many …“ By no manipulation of his statement can we force upon his „many“ the small number of two writers. Moreover, there is implied, in all probability, in his statement a censure and an adverse criticism of those writers, together with their documents, since he felt it his duty to search out accurately the things which were believed and to write them down in an orderly manner. In view of this implied criticism, it is quite likely that Luke referred to different ones who had been associated with Jesus, more or less, during His public ministry, and who by their own efforts–unaided by the Spirit of God and divine inspiration had attempted to draw up narratives concerning the life of our Lord and the things that had been fulfilled and had been accepted as true among the believers. From bits of papyri which have been rescued from rubbish heaps of Egypt, we learn that there were different ones of our Lord’s disciples who wrote down at least sayings of Jesus. In view of this fact it is quite likely, then, that as the days of our Lord receded into the distance, there was felt by many the need of a written record of His life and of His teachings. This was a natural feeling. There were various eyewitnesses who had become ministers of the Word, and who doubtless wrote down from memory certain records and began to circulate them. Luke, by the Spirit of God and by his investigation into the life and teachings of Jesus, knew that these uninspired records were inadequate.<\/p>\n When the time arose for the records of our Lord’s life to be committed to writing, the Spirit led Mark to write his record of the Gospel, choosing those narratives and sayings of the Lord that would assist him in presenting in the most graphic and appealing manner the Gospel to the Roman people, for whom he, Mark, wrote. Matthew likewise was led by the Holy Spirit to write his record of the Gospel, selecting those instances and those teachings of our Lord that would present to the Jewish people the proposition that Jesus of Nazareth was and is their longed-for Messiah and the Redeemer of the world. Following these two accounts comes that of Luke, who wrote his record of the Gospel. In speaking of the things concerning which he wrote, he thought of them as „those matters which have been fulfilled among us …“ The marginal reading of the Revised Version on the word, fulfilled, is „fully established.“ Both of these renderings are correct and accurate. The first one emphasizes the thought that the life and teachings of Jesus were the fulfillment of prophetic predictions that are found in the Old Testament. A careful perusal of the books of the Old Testament shows that there were and are many prophecies concerning our Lord, His life and works (Chart)<\/a>. Thus in the fullness of the times God sent His Son in the likeness of sinful flesh and for sin, condemned sin in the flesh. The Lord played the role that was foretold by the Old Testament prophets. Hence Luke could say that, in writing the teachings and the life of Jesus, he was speaking about the things that had been fulfilled among those who believed. This thought certainly is to be found imbedded in the original text. Moreover, the marginal reading of this word „fulfilled“ is likewise correct. These matters that were accepted by the believers had been „fully established.“ There were many witnesses who had followed our Lord from the beginning, from the baptism of John through to the very end of His earthly career and who witnessed His death, burial, and resurrection, and ascension to the right hand of the throne of God. All of the gospel facts were thoroughly attested by competent, faithful, true witnesses, who by such a method fully established the credibility of all the facts connected with the Lord Jesus that were believed by the apostolic church. There was not left any room for doubt concerning anything regarding Him, His work, and His mission.<\/p>\n The statement, „even as they delivered them unto us,“ shows that Luke the writer of the book was not an eyewitness of the things concerning which he wrote. But he claims to have heard the message from eyewitnesses. There were many disciples of our Lord who testified concerning the things which they had seen and heard. When we read the Gospel Records we see that there were vast hosts of people who went to hear Jesus preach. Many of them followed Him from one place to another. The Apostles followed Him and were most intimately associated with Him from their call up to His ascension. After Christ was crucified and buried, He rose and appeared to various groups of the Apostles and to certain ones of them. At one time He appeared to above five hundred brethren, concerning whom Paul declared in A.D. 58 that the greater part were still alive and could give their testimony concerning Him in His resurrection body. Many of these eyewitnesses testified concerning the things which they had seen and heard since they became ministers of the Word. Luke had therefore many competent witnesses from whom He heard the story concerning the things that had been fulfilled among them.<\/p>\n In addition to the oral testimony of these eyewitnesses and ministers of the Word, Luke had these various narratives that had been drawn up by certain ones who attempted to write records of the life of the Lord. Luke had also Mark’s record of the Gospel, together with that of Matthew. He therefore had both oral and written sources.<\/p>\n Luke was a real scientist. He was a physician and was so recognized by the Apostle Paul. Hobart in his excellent work, The Medical Language of Saint Luke,<\/i> has proved that Luke was a physician. He has done this by showing that he, above all others of the Evangelists, used accurate, scientific, medical terms that were current in his day and time. In speaking of diseases, the other writers of the Gospels, as a rule, used general terms, whereas Luke in his two books, the Gospel and Acts, employed accurate, scientific terms, which fact proved that he was a physician.<\/p>\n Luke was a real scientist. What makes a man a scientist? One who has the scientific spirit. The one who by training has qualified himself to do research, who is thorough in his labors, and who has a passion for facts and truth apart from all error. An examination of the writings of Luke shows that he possessed all of these qualifications. He claimed that he traced out the course of all things accurately from the first.<\/p>\n Experts in the Greek language tell us that they detect the feminine touch, for instance, in Luke, chapters 1 and 2. They are convinced that these touches are echoes of Luke’s having consulted Mary and Elizabeth for their stories regarding the marvelous birth of John the Baptist and the miraculous conception and virgin birth of the Lord Jesus. There is a large section, Luke 10:1-18:30, which is peculiar to Luke alone. Believing scholars think that he had some different sources from which he drew this information. Remember that these scholars come to this conclusion in view of the fact that Luke declares that he had both oral and written sources, which he had consulted accurately before ever he had attempted to write his record of the Gospel.<\/p>\n Let us always bear in mind that Luke declared that he had traced out the course of all things accurately from the first, and that he had written to Theophilus „in order,“ that is, in an orderly manner which unfolds before the reader’s mind the narrative concerning the things that had been fulfilled in their midst. According to his statement Luke began from the very start of the things that had been fulfilled, namely, the birth of the Forerunner, or herald, of the Messiah. The law and the prophets were until John. When he came, he introduced a new order. Beginning with his ministry the kingdom of heaven was preached and all men were taking it by violence. Thus the birth and ministry of John the Baptist is the proper starting point for the things that have been fulfilled among us. When we open Luke’s record of the Gospel, we see that he starts with the annunciation concerning the birth of John the Baptist. He then narrates the birth of Jesus. He likewise mentions Christ’s residence in Nazareth. He alone tells about our Lord’s going to Jerusalem with His mother and Joseph when He was twelve years of age. Following his account of this fact, Luke covers eighteen years of our Lord’s life in 2:52 by saying that He „advanced in wisdom and stature, and in favor with God and man.“<\/p>\n Following this statement, he gives us an account of the ministry of John the Baptist, which reached its culmination in the baptism of Jesus. Naturally here Luke, presenting Christ as the ideal man, the God-man, with the emphasis upon His humanity, gives us our Lord’s genealogy from the human standpoint. Then, in chapter 4, he tells about His being tempted by the devil.<\/p>\n In keeping with the chronological order of the life of our Lord, Luke speaks about His returning to Nazareth and beginning His Great Galilean ministry, which is covered in 4:16-9:50. As hinted above, Luke covers–in 9:51-18:30–The latter Judean and Perean ministries which followed the great Galilean ministry and which brings us to the closing days of our Lord’s earthly career.<\/p>\n From this point to the end of the record Luke moves in the same groove as that in which Mark and Matthew had already gone. A close study of the Gospel of Luke leads one to believe that he has done exactly what he declared he would do, namely, write out an orderly, chronological account of our Lord’s life. When one lays the Gospel of Luke beside that of Mark and compares them closely, he sees that Mark likewise, though much briefer than Luke, gives an orderly unfolding, chronologically speaking, of the events which he narrates. This fact confirms our conviction that Luke has written in an orderly manner, as he states that he did.<\/p>\n Though Luke was a scientist and did research by gathering accurately all the material and information that he possibly could from all sources, we are not to imagine that he simply wrote down what he had learned by his investigation. Jesus had promised to His disciples that He would send the Holy Spirit who would guide them into all truth, bringing to their minds things that He had said and also showing them things that would come to pass thereafter. We have every reason to believe that Luke enjoyed the full and complete inspiration of the Spirit that any of the Old Testament prophets experienced or the New Testament writers enjoyed. The reason for my making this statement is that his account of the Gospel narrative is in perfect harmony and accord with those of Matthew and John, who were apostles of the Lord Jesus, and who enjoyed in the fullest sense the inspiration of the Spirit of God. We may correctly conclude that after Luke had, by personal investigation and research, gathered all his material, the Holy Spirit led him to select those narratives and discourses of our Lord that would enable him to present to his readers Him as our Kinsman-Redeemer, who is none other than God in human form, entering the world by miraculous conception and virgin birth.<\/p>\n That we have an inspired, accurate, and faithful record in the form of the Gospel of Luke is attested by the further fact that Luke has stood alone through the centuries in his testimony concerning certain historical data. For instance, Luke has stood alone in his statements relative to the decree which Caesar Augustus issued concerning the enrollment of the entire Roman empire. In keeping with this imperial edict, Joseph took Mary to Bethlehem of Judah to be enrolled. When they arrived, the time came for Mary to bring forth her first-born, the Lord Jesus. Luke says that this was the first enrollment, and that it was when Quirinius was governor of Syria. The critics and the rationalists ridiculed and derided Luke account of the birth of our Lord and his historical references. Only in modern times has it been possible to test and to verify historical data which Luke alone has given us. The archaeologists have brought marvelous and wonderful light to us which vindicates Luke in all of his utterances, and which proves conclusively that the critics are in error, and that Luke was absolutely accurate in every particular. For instance, Sir William Ramsay<\/a> has performed a monumental task in that he has by his archaeological researches brought to light much indisputable evidence that proves the genuineness and the historicity of the New Testament writings. Others in the same field have made marvelous contributions to the general theme of the genuineness and authenticity of the Apostolic Writings.<\/p>\n We can therefore with full assurance and confidence accept as the Word of the Living God everything that Luke and all the other inspired writers have left for us.<\/p>\n Luke states that it was his purpose in writing his account of our Lord’s life that „Theophilus“ (and all other believers) might „know the certainty concerning the things wherein thou wast instructed.“ The testimony concerning the Lord Jesus, His life and His works, when measured and tested by the canons of historical criticism and the laws of evidence, proves to be the testimony of eyewitnesses of the highest credibility. There is no reasonable doubt concerning these records. Simon Greenleaf — who in his day was a professor of the Law School in Harvard University, and whose work, „Treatise on the Law of Evidence,“ is accepted as the standard work by the law profession throughout the English-speaking world–has shown in his volume, An Examination of the Testimony of the Evangelists,<\/a> that these records stand up under a critical examination conducted according to the laws of evidence, and that they are true, accurate accounts of the things which they narrate.<\/span><\/p>\n The records of our Lord’s life and teachings are of such a nature that they bring Joy, peace, comfort, and satisfaction, as well as absolute certainty, to those who read them with an open mind, who accept the Lord Jesus Christ as Lord, Messiah, and Kinsman-Redeemer, –the One who alone can deliver a person from his sin and prepare him for life with God forever and ever.<\/p>\n Praise God for the record of the Gospel according to Luke, as well as for all other portions of the inspired Word of God.<\/p>\n
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