Luke 1:1-4
Below is a sermon manuscript from November 20, 2025. Watch the sermon here.
Introduction
This week, my daughter was reading a book to her brothers. It was a book about the little drummer boy. She was reading page after page, which ended with boom to room pum bum tum. Or something like that. It was after each one! I tried to correct her, but our youngest said, “Stop, Dad, you’re ruining the book!” No! I am getting it right!
Come, they told me, pa rum pum pum pum
A newborn King to see, pa rum pum pum pum
Our finest gifts we bring, pa rum pum pum pum
To lay before the King, pa rum pum pum pum Rum pum pum pum, rum pum pum pum.
So to honour Him, pa rum pum pum pum When we come.
Getting the Little Drummer Boy right or wrong is not a big deal in the grand scheme of things. But other questions get to the ultimate things that are important.
Why should I trust that? We live in an age that is barraged with messages. There are competing ideas about core issues in life. Competing ways to interpret the world and our place in it. There are politicians, academics, entertainers, and influencers who make it their mission to advocate for their particular vision. What are we to believe? This may be where you are at right now. Maybe this is where someone close to you is. It’s vital to get the truth right.
This question was asked in the early church as well. As this Gospel was being written there were people asking questions. The Jesus movement within Judaism is becoming separate from Judaism, and this is in the context of many pagan “gods” that people are worshipping. What is right? How do I know? It’s in this context that the Gospel of Luke comes.
The Gospel of Luke is Written by Luke
Gospel means good news.
First, as we think about this book, it is one of the gospels. There are four books that are called gospels in the New Testament. The first three follow a similar form and, because of that, can be viewed together; that’s what the word synoptic means, and the first three books of the New Testament, Matthew, Mark, and Luke, are often called the synoptic gospels. But each of the four tells about Jesus, his life and ministry, his death, and resurrection. That is what the good news of the gospel is – it is the news concerning the promised Messiah and what he came to accomplish. This good news can be seen in an abbreviated form, like we see in 1 Corinthians 15:3-4,
For I delivered to you as of first importance what I also received: that Christ died for our sins in accordance with the Scriptures, 4 that he was buried, that he was raised on the third day in accordance with the Scriptures,[1]
But the Gospels give us more detail about Jesus. And they do so by weaving in the context of the Old Testament promises of a savior to come as a descendant of Eve, from the family of Abraham and Jacob. Scholars Elwell and Yarborough write,
“Perhaps the main reason for recording the Gospels was the need for factual material to use in the instruction of new converts. It wasn’t long before virtually everyone who was converting to the new faith… needed to be instructed in the basic facts of Christ’s life. They needed to know the Old Testament history and prophecies, Jesus’s birth, his preaching, his miracles, his healings, his teachings, his triumph over demons, something of his travels, and the facts relating to his trial, death, and resurrection. These new believers were becoming “Christians,” those who followed Christ. It was mandatory that they be taught who Christ was so that they could become disciples just as those who followed him in Galilee[2]
In fact, the word accomplished here in Luke implies fulfillment. [3]Luke is aiming not only to tell the details of Jesus’ life, death, and resurrection but also how it fulfills the Hebrew Scriptures.
The Gospels are most appropriately found in the broad ancient genre of biography.
Luke, the Gentile Physician accompanying Paul, wrote Luke.
There is… internal evidence consisting of several “we” sections (first-person accounts) in Acts. These reveal that the author was with Paul briefly on his second missionary journey (Acts 16:10–17), and then rejoined him at Philippi on Paul’s return from his third journey (20:5–21:18). He stayed with Paul at Caesarea after Paul’s arrest and accompanied him to Rome (27:1–28:16).
We know a little about Luke from Paul’s letters. In two letters from prison in Rome, Paul identifies him as a physician (Col. 4:14) and fellow worker (Philem. 24). Luke also appears as Paul’s faithful companion during his second Roman imprisonment (2 Tim. 4:10–11). In Colossians 4:11, 13–14, Paul associates Luke with his Gentile rather than Jewish companions.[4]
We have another indication that the author of Luke was a well-educated Greek speaking individual with both the style of his works and Acts 1:19, which says,
And it became known to all the inhabitants of Jerusalem, so that the field was called in their own language Akeldama, that is, Field of Blood.)[5]
Notice that Luke says “their own language” when he references an Aramaic word.
Another internal confirmation may be when Luke uses “high fever” in Luke 4:38, whereas Matthew 8:14 and Mark 1:30 only say “fever” when they talk about Simon’s mother-in-law being sick.
External to the Bible, Luke has been universally accepted as the author, and the title Gospel According to Luke comes from the earliest manuscripts.
The Gospel of Luke Is Written to Increase Faith
Luke wasn’t the first to write.
We see that Luke writes in the context of “many.” In the context, this is more than just oral tradition. It seems like there are many written accounts that have been circulating. Some are likely asking, “What is true?” Are these accounts real? Are they credible sources? Which can I trust?
Luke wishes to follow in the footsteps of those who have gone before
Luke follows the eyewitnesses and ministers of the word. Being an eyewitness from the time of Jesus’ baptism to his resurrection was a prerequisite for filling the vacant role of Apostle in Acts 1:22. These terms are likely related. Those who were eyewitnesses, because of what they witnessed, became those who ministered the word by telling others of the good news of Jesus. But they may also be distinguished, the first relating to those who witnessed Jesus and the second to the office of apostle. Those who have seen Jesus and those who were ministering the Word about him were influencing people to the Christian faith. What is interesting about this is Luke’s use of “delivered them to us.” This idea of delivering or passing down relates to the traditions worth passing down. It’s a technical idea that is used of both the Gospel message in 1 Corinthians 15 and the ordinance of the Lord’s Supper in 1 Corinthians 11. “The rabbis of Jesus’ day had a large body of oral traditions that they carefully memorized and passed on to their disciples (cf. Mark 7:13).[6]” It’s in continuity with this that Luke writes, not as an eyewitness himself but as one who is investigating those who were.
Luke informs his audience of his method, careful investigation of details from the beginning.
Luke tells us four things about his work before he tells us why he writes. (1) He has “investigated” the story. That is, he has followed it closely. He has taken a long and careful look at what he is about to tell us. (2) He went back to “the beginning.” This is why he starts his story with John the Baptist, the forerunner, who points to Jesus. (3) Luke was thorough, having studied “everything.” This is undoubtedly why there is so much fresh material in his account. About thirty percent of this Gospel is not found elsewhere, including several of Jesus’ parables. (4) Luke worked “carefully,” taking great care to develop his orderly account in a way that told the story clearly.[7]
Clinton Arnold, in his work on Background Studies of the Bible, says,
| Critics of Luke’s claim to be an accurate historian have sometimes said that historical writing in the modern sense was unknown in the ancient world. Ancient “historians” played fast and loose with the facts, freely creating stories to suit their own purposes.While it is true that some historians of antiquity were not as careful as others, it is overstating the case to deny that good history existed. The Hellenistic historian Polybius criticizes other writers for making up dramatic scenes and calls on them to “simply record what really happened and what really was said …” (2.56.10). Other ancient historians make similar comments. This confirms that intelligent writers and readers of the first century were concerned with distinguishing fact from fiction.This is not so different from today, where the careful reader must discern between accurate news accounts and supermarket tabloid journalism. Luke’s reliability as a historian must be judged from a careful examination of the events he records, not with sweeping generalizations about ancient history.[8] |
Bauckham writes: “the ancient historians such as Theucydides, Polybius, Josephus and Tacitus were convinced that true history could be written only while events were still within living memory, and they valued as their sources oral reports and direct experience of the events by involved participants in them… eyewitness testimony was the essential means to reach back to the past.”
I love this from Elwell and Yarborough, they write,
“We are sometimes tempted to think that our modern scientific age is the most demanding ever when it comes to asking for evidence to support beliefs. So it might surprise you to find out that the ancient world was just as demanding. Every reasonable person wanted to know what was really being asked of them when a new teaching appeared…Rather than being upset with Theophilus for wanting to know the facts, Luke did the research necessary to assure him of the certainty and reliability of the things he had been taught. And not only did he do this for the life of Jesus, but he continued his work in a second volume dealing with the early church, which we know as the book of Acts.”[9]
If Mark was a storyteller, and John was a philosopher, then Luke was an investigative reporter. The result of his research is a rich account of the person and work of Jesus Christ. With a doctor’s gift for observation, Luke noticed things that other people overlooked. His is the most complete Gospel, which is why it is the longest book in the New Testament, including many precious details that the other Gospels omit. It is from Luke that we learn about the birth of John the Baptist and the infancy of Jesus the Christ—in all likelihood because he interviewed their mothers. It is from Luke that we learn the Christmas carols of Mary, Zechariah, Simeon, and the angel chorus of heaven. It is in Luke alone that we read parables like the good Samaritan, the prodigal son, and the Pharisee and the publican. Only Luke tells us what Jesus preached on the road to Emmaus. And only Luke gives us fuller portraits of the women who followed Jesus: Elizabeth, Mary, Anna, and Mary and Martha.[10]
Orderly
Let’s also think about what Luke means by an orderly account. Perhaps many of the traditions and written documents beforehand were fragments and bits and pieces. We do know that likely Mark’s gospel had been written. But in Luke, we have the largest of the Gospels, taking many of the stories into account in an orderly way. Just think about the first two chapters of the book of Luke. We have exactly ten stories for the birth and infancy of Jesus. Five before the birth and five after his birth. And “there are special pairings of the events within each quintet—all for a purpose.[11]”
Luke discloses his desire – increased faith.
Luke’s desire is that his work would increase faith. This is what we see with the “that you have certainty.” The term is used elsewhere to indicate an increase in knowledge. Here, there is a psychological dimension. Luke wants more assurance.
D.A. Carson defines faith as “the God-given ability to perceive what is true.” Faith is not absent from reason or knowledge. Faith takes hold of what is true. We see in Heb 11:1 what this faith produces, or expressing the reality of things hoped for. But here the focus is on increase. Carson explains that when the Bible wants to increase faith, whether it be in the life of Jesus, the death or resurrection of Jesus, what these things imply, what it does is underscore truth. This is what Luke is doing for Theophilus. He desires for him to know the certainty of the things that have happened among us. So he gives him an orderly and researched account of these things. Listen, this is extremely important. We can motivate and give assurance by mere emotionalism, but that doesn’t last. What lasts is truth. And when we know and believe the truth it leads to changed affections. Understanding the depth of our sin and the height of Jesus’ work does more to encourage Christian living than a hype campaign. Think for a minute about what Luke says here. He wants to encourage Theophilus, so he gives this account. If his audience is Christian or sympathetic to the Christian faith, he wishes to further encourage them in the truth. If they are not Christian, he hopes to show them that Jesus is the savior of all people so that they come to Him in faith.
Before we go any further, it is important to have a few takeaways from this section.
1. God works through the gifts and abilities of his people.
2. The Christian faith is based on historical truths
3. Growth in assurance comes as we look to Jesus
The Gospel of Luke is Written for Theophilus
It is for a new Christian who supported Luke.
We have already mentioned Theophilus, but he is the specific person that Luke mentions in these verses. Who was he? He is likely a person who is either sympathetic to the Christian faith or who is a recent convert. Theophilus was a common Greek name, and so it is likely that he is a Gentile. Some suggest that Theophilus was a God-fearer, meaning a non-Jew who aligned himself with Judaism, its people, and beliefs. This corresponds with Luke’s mention of God-fearer in Acts.
The term most-excellent is used of Luke in the book of Acts to refer to Roman governor Felix in Acts 23:26, so some suggest that he is a ranking official. It was customary in ancient works to list benefactors since it was costly to produce and reproduce works like Luke’s account of Jesus. So he may have been a wealthy patron who supported the work.
We don’t know any of the details for sure, but what is clear is that Luke is writing to give assurance. What’s also clear is that his name brings others to our mind. We might say it like this: while there likely was a specific individual being addressed here, it is also for anyone who loves God.
It is for anyone who loves God
Do you know what the name Theophilus means?
Church father, Ambrose, writing in the fourth century, said this,
So the Gospel was written to Theophilus, that is, to him whom God loves. If you love God, it was written to you. If it was written to you, discharge the duty of an evangelist.[12]
See the words of Ambrose, he says if you love God, it’s for you and it’s for you to take this message to others! Just as the eyewitnesses were then ministers of the Word, those who hear the message of Jesus take the message of Jesus.
It is for everyone God loves
But the name can also mean the one beloved of God. Or the one God loves. Who is that? It’s you. As we read in the gospel of John, for God so loved the world that he sent His Son. The Gospel of Luke is for you to hear about the life of Jesus, the one who came to lay down his life for His enemies, the one who came to put an end to sin and death, and liberate his people. The one who reverses the curse by his healings and casting out demons. The one who has authority over the wind and the sea. The one who came so that we might have life everlasting.
This is what Luke’s two-volume work of Luke Acts is all about. Luke shows how unexpected people come into contact with Jesus and are transformed, and Acts shows how, after his death and resurrection, Jesus’s work continues through the power of the Holy Spirit. That work happens even now as we open up God’s Word to us, as we understand it, and as God applies it to our hearts. I have a warning for you if you want to continue in this series: Be careful, because God might just transform your life.
[1] The Holy Bible: English Standard Version (Wheaton, IL: Crossway Bibles, 2016), 1 Co 15:3–4.
[2] Walter A. Elwell, Encountering the New Testament (Encountering Biblical Studies): A Historical and Theological Survey, 4th ed, with Robert W. Yarbrough and Walter Elwell, Encountering Biblical Studies (Grand Rapids: Baker Academic, 2022).
[3] William Taylor, Read Mark Learn. Luke, Volume 1 (Tain, Ross-Shire: Christian Focus, 2016), 31.
[4] Clinton E. Arnold, Zondervan Illustrated Bible Backgrounds Commentary: Matthew, Mark, Luke, vol. 1 (Grand Rapids, MI: Zondervan, 2002), 321.
[5] The Holy Bible: English Standard Version (Wheaton, IL: Crossway Bibles, 2016), Ac 1:19.
[6] Clinton E. Arnold, Zondervan Illustrated Bible Backgrounds Commentary: Matthew, Mark, Luke, vol. 1 (Grand Rapids, MI: Zondervan, 2002), 323.
[7] Darrell L. Bock, Luke, The NIV Application Commentary (Grand Rapids, MI: Zondervan Publishing House, 1996), 42.
[8] Clinton E. Arnold, Zondervan Illustrated Bible Backgrounds Commentary: Matthew, Mark, Luke, vol. 1 (Grand Rapids, MI: Zondervan, 2002), 322.
[9] Walter A. Elwell, Encountering the New Testament (Encountering Biblical Studies): A Historical and Theological Survey, 4th ed, with Robert W. Yarbrough and Walter Elwell, Encountering Biblical Studies (Grand Rapids: Baker Academic, 2022), 84.
[10] Philip Graham Ryken, Luke, ed. Richard D. Phillips, Philip Graham Ryken, and Daniel M. Doriani, vol. 1, Reformed Expository Commentary (Phillipsburg, NJ: P&R Publishing, 2009), 9–10.
[11] R. Kent Hughes, Luke: That You May Know the Truth, Preaching the Word (Wheaton, IL: Crossway Books, 1998), 16.
[12] Arthur A. Just, ed., Luke, Ancient Christian Commentary on Scripture (Downers Grove, IL: InterVarsity Press, 2005), 4.
[13] The Holy Bible: English Standard Version (Wheaton, IL: Crossway Bibles, 2016), Nu 6:24–26.
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