Luke 1:1-4
Since many have undertaken to set down an orderly account of the events that have been fulfilled among us, just as they were handed on to us by those who from the beginning were eyewitnesses and servants of the word, I too decided, after investigating everything carefully from the very first, to write an orderly account for you, most excellent Theophilus, so that you may know the truth concerning the things about which you have been instructed.
Of all the evangelists, Luke thinks of himself most self-consciously as a historian. Not a twenty-first century historian, mind you, but one firmly embedded in the thought and practice of the first century, when history was conceived primarily as a tool by which to make a point, teach a deep truth, and draw people into the life and story of their community. That’s what Luke is doing in his Gospel, writing probably around the year 80 AD, fifty years or so after the major events he depicts.
Four elements of Luke’s introduction deserve brief attention. First, he acknowledges that “many” are writing an “orderly account” of the events he also is recording. We know some of the names of the “many” – Mark, Matthew, and John! But likely this is a time in the early church when, as many of the eye-witnesses and original disciples are passing, all kinds of people were collecting stories about Jesus and, amid this flurry of activity, Luke wants to lend some order.
Second, notice, however, that Luke does not claim to have seen the events he records. Rather, he is dependent on “those who were from the beginning eyewitnesses” and has at his disposal many and varied accounts. He is a second or third generation Christian and wants to write for others who, like him – and, when you think of it, like us! – have had no direct access to the events he describes but whose lives have been changed by them nonetheless.
Third, for this reason he wants to offer an “orderly account.” Given that Luke probably has at least the Gospel of Mark at his disposal – many scenes from Mark seem to be incorporated into his story – is he writing to correct earlier mistakes? I don’t think so. Rather, when he speaks of an “orderly account” he means, I think, a narrative that makes sense to his particular community of faith and addresses their specific concerns and questions.
Finally, Luke writes not so much to persuade or convince Theophilus of some proposition about God but rather to draw him more deeply into the life of faith. He hopes that through reading his account Theophilus will understand the things he’s already been taught more deeply and be able to apply more confidently the good news of Jesus to his life and world.
In this sense, Luke writes for all of us who wonder at times what this ancient story has to do with us, living two millennia later in world grown so complicated. What, we may wonder, do shepherds and angels and the rest have to do with lives filled by concerns about a global economy, informed by social media, and influenced by the 24/7 world-wide-web and reality TV? Come along, Luke beckons, and you will not only hear a story that is breathtaking in its beauty but that will absorb and transform the stories of your life and help you chart a path through the complex world in which we now live but that was created, redeemed, and is still sustained by Jesus the Christ.
Prayer: Dear God, may we be enchanted by the story Luke tells and inspired to live according to the truth we encounter there. In Jesus’ name, Amen.
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