1 Forasmuch as many have taken in hand to set forth in order a declaration of those things which are most surely believed among us, 2 Even as they delivered them unto us, which from the beginning were eyewitnesses, and ministers of the word; 3 It seemed good to me also, having had perfect understanding of all things from the very first, to write unto thee in order, most excellent Theophilus, 4 That thou mightest know the certainty of those things, wherein thou hast been instructed. (Luke 1:1-4 KJV)
Dedication to Theophilus
Complimentary prefaces and dedications, when they are just flattery and feed pride, are rightly condemned by wise and good people. But that does not mean that all dedications—even useful and instructive ones—should be dismissed. Such is this, in which St. Luke dedicates his gospel to his friend Theophilus, not as a patron to protect it, though he was an honorable man, but as a student to learn from it and hold it fast. It is uncertain who Theophilus was; the name means “friend of God.” Some believe it refers not to any specific person but to anyone who loves God.
Dr. Hammond quotes some of the early church fathers who held this view, suggesting that all true lovers of God will gladly receive the gospel of Christ, whose purpose is to bring us to God. However, it’s more likely that Luke was addressing a specific person, probably a magistrate, since he uses the same respectful title for him—kratiste—as Paul did for Festus the governor (Acts 26:25), which we translate “most noble Festus,” and here “most excellent Theophilus.” Note: religion does not erase civility or good manners, but rather teaches us, according to the customs of our culture, to give honor where it is due.
Now observe here why St. Luke wrote this gospel. It is certain he was moved by the Holy Spirit to write it, but he was also guided as a thinking person, not as a mere instrument. He considered that the things he wrote were widely believed among Christians and therefore important to teach, so that believers would know what they believe. These truths should be recorded for future generations who are just as concerned with them as we are. Writing them down is the most reliable way to preserve them.
He did not write about doubtful or controversial issues, but about matters most surely believed—pragmata peplērophorēmena—things that were done, which Christ and his apostles performed with circumstances that gave full assurance they truly happened. These events have gained lasting credibility. Though not the foundation of our faith, it supports our confidence to know that the teachings we believe have long been firmly held by thousands of wise and faithful people, who have staked their souls on them with great assurance.
Luke also believed that it was necessary to present a well-ordered account of these events so that the history of Christ’s life could be preserved with clarity and reliability. When things are put in order, it’s easier to locate them for personal use and pass them on to others. He recognized that many had already tried to write narratives about Christ’s life—many well-meaning people who did good work, even if not divinely inspired or perfectly executed, nor intended for long-term preservation.
The work of others in proclaiming the gospel, if faithful and honest, should be appreciated and encouraged, even if flawed. But their efforts do not replace ours; instead, they should motivate us to do our part.
Luke also noted that the truth of what he wrote was confirmed by the consistent testimony of competent, trustworthy witnesses—those who, from the beginning, were eyewitnesses and servants of the word (Luke 1:2). The apostles were ministers of Christ’s word—Christ himself being the Word—and having received it, they passed it on (1 John 1:1). They were not inventors of the gospel, but messengers of it. These ministers had personally seen and heard the things they preached (Acts 4:20), and were involved with Christ from the beginning of His ministry (Luke 1:2; John 2:11; Acts 1:21). They witnessed not only the affirming signs but also had the chance to observe anything that might have caused doubt—yet remained confident. The gospel that was written agrees with what was preached in the early church.
Luke says he himself had a complete understanding of these things from the start (Luke 1:3). Some believe he subtly implies that previous writers lacked full understanding, and so he steps in to do the work. More likely, without criticizing others, he simply affirms his own preparedness: “It seemed good to me, having obtained exact knowledge of all things anōthen—from above.” This likely means from divine revelation, not just from the beginning in time.
He diligently investigated these matters—the word implies he followed them closely, as the prophets of old did (1 Peter 1:10). He didn’t rely on hearsay but sought divine confirmation, which protected him from error. Like Moses, he wrote based on tradition validated by inspiration. He could therefore claim to have an accurate, exact understanding. Having received this from above, he felt it was right to share it—a talent like this should not be hidden.
Finally, Luke explains why he sent this gospel to Theophilus: “I wrote these things in order so that you may know the certainty of the things you have been taught” (Luke 1:4). It’s implied that Theophilus had already been taught these things, either before or after his baptism, or both, as Matthew 28:19–20 suggests. Luke likely baptized him and knew the quality of his instruction. The phrase peri hōn katechēthēs means “concerning which you have been catechized.” Even the most knowledgeable Christians begin with basic instruction. Theophilus was likely a man of noble birth, and so it was especially important that he be carefully grounded in God’s truth, to resist temptation and make good use of his position.
Luke’s purpose was for Theophilus to come to understand more clearly and believe more firmly. The gospel of Christ is certain and trustworthy—something we can build our lives on. Those who are well taught from youth should strive to understand the certainty of these truths, not just knowing what we believe, but why, so that we can give a reason for the hope within us.