Expositor's Bible: The Gospel of St Luke. Henry Burton
this by no means follows. All physicians were not freedmen; while the language and style of St. Luke show him to be an educated man, one, too, who walked in the upper classes of society. Where he speaks natively, as here in the introduction, he uses a pure Greek, somewhat rounded and ornate, in which there is a total absence of those rusticisms common in St. Mark. That he followed his calling at Troas, where he first joined St. Paul, is probable; but that he practised it on board one of the large corn-ships of the Mediterranean is a pure conjecture, for which even his nautical language affords no presumption; for one cannot be at sea for a few weeks – especially with an observant eye and attentive ear, as St. Luke's were – without falling naturally into nautical language. One's speech soon tastes of salt.
The calling of a physician naturally develops certain powers of analysis and synthesis. It is the art of putting things together. From the seen or felt symptoms he traces out the unseen cause. Setting down the known quantities, by processes of comparison or of elimination he finds the unknown quantity, which is the disease, its nature and its seat. And so on the pages of the third Gospel we frequently find the shadow of the physician. It appears even in his brief preface; for as he sits down with ample materials before him – on one side the first-hand testimony of "eye-witnesses," and on the other the many and somewhat garbled narratives of anonymous scribes – we see the physician-Evangelist exercising a judicious selection, and thus compounding or distilling his pure elixir. Then, too, a skilled and educated physician would find easy access into the higher circles of society, his very calling furnishing him with letters of introduction. And so, indeed, we find it. Our physician dedicates his Gospel, and also the "Acts," to, not the "most excellent," but the "most noble" Theophilus, giving to him the same title that he afterwards gave to Felix and to Festus. Perhaps its English equivalent would be "the honourable." At any rate it shows that this Theophilus was no mere myth, a locution for any "friend of God," but that he was a person of rank and influence, possibly a Roman governor. Then, too, St. Luke's mention of certain names omitted by the other Evangelists, such as Chuza and Manaen, would suggest that probably he had some personal acquaintance with the members of Herod's household. Be this as it may, we recognize the "physician" in St. Luke's habits of observation, his attention to detail, his fondness for grouping together resemblances and contrasts, his fuller reference to miracles of healing, and his psychological observations. We find in him a student of the humanities. Even in his portrayal of the Christ it is the human side of the Divine nature that he emphasizes; while all through his Gospel, his thought of humanity, like a wide-reaching sky, overlooks and embraces all such earthly distinctions as position, sex, or race.
With a somewhat high-sounding word "Forasmuch," which here makes its solitary appearance in the pages of Scripture – a word, too, which, like its English equivalent, is a treble compound – the Evangelist calls our attention to his work, and states his reasons for undertaking it. It is impossible for us to fix either the date or the place where this Gospel was written, but probably it was some time between A.D. 58-60. Now, what was the position of the Church at that date, thirty-five years after the Crucifixion? The fiery tongues of Pentecost had flashed far and wide, and from their heliogram even distant nations had read the message of peace and love. Philip had witnessed the wonderful revival in "the (a) city of Samaria." Antioch, Cæsarea, Damascus, Lystra, Philippi, Athens, Rome – these names indicate, but do not attempt to measure, the wide and ever-widening circle of light. In nearly every town of any size there is the nucleus of a Church; while Apostles, Evangelists, and Christian merchants are proclaiming the new kingdom and the new laws everywhere. And since the visits of the Apostles would be necessarily brief, it would only be a natural and general wish that some permanent record should be made of their narratives and teaching. In other places, which lay beyond the line of Apostles' travel, the story would reach them, passed from mouth to mouth, with all the additions of rumour, and exaggerations of Eastern loquacity. It is to these ephemeral Gospels the Evangelist now refers; and distinguishing, as he does, the "many" from the "eye-witnesses" and "ministers of the word," he shows that he does not refer to the Gospels of St. Matthew and St. Mark – which probably he has not seen – for one was an Apostle, and both were "eye-witnesses." There is no censure implied in these words, nor does the expression "taken in hand" in itself imply failure; but evidently, to St. Luke's mind, these manifold narratives were incomplete and unsatisfactory. They contain some of the truth, but not all that the world should know. Some are put together by unskilled hands, and some have more or less of fable blended with them. They need sifting, winnowing, that the chaff may be blown away, and the seed tares separated from the wheat. Such is the physician's reason for now assuming the rôle of an Evangelist. The "forasmuch," before being entered on the pages of his Scriptures, had struck upon the Evangelist's soul, setting it vibrating like a bell, and moving mind and hand alike in sympathy.
And so we see how, in ways simple and purely natural, Scripture grows. St. Luke was not conscious of any special influence resting upon him. He did not pose as an oracle or as the mouthpiece of an oracle, though he was all that, and vastly more. He does not even know that he is doing any great work; and who ever does? A generous, unselfish thought takes possession of him. He will sacrifice leisure and ease, that he may throw forward to others the light that has fallen upon his own heart and life. He will be a truth-seeker, and a light-bearer for others. Here, then, we see how a human mind falls into gear with the Divine mind, and human thought gets into the rhythm and swing of the higher thought. Simply natural, purely human are all his processes of reasoning, comparing, and planning, and the whole Gospel is but the perfect bloom of this seed-thought. But whence came this thought? That is the question. Did it not grow out of these manifold narratives? and did not the narratives themselves grow out of the wonderful Life, the Life which was itself but a Divine Thought and Word incarnate? And so we cannot separate heaven from earth, we cannot eliminate the Divine from even our little lives; and though St. Luke did not recognize it as such – he was an ordinary man, doing an ordinary thing – yet we, standing a few centuries back, and seeing how the Church has hidden in her ark the omer of manna that he gathered, to be carried on and down till time itself shall be no more, we see another Apocalyptic vision, and we hear a Voice Divine that commands him "write." When St. Luke wrote, "It seemed good to me also," he doubtless wrote the pronoun small; for it was the "me" of his obscure, retiring self; but high above the human thought we see the Divine purpose, and as we watch, the smaller "me" grows into the ME, which is a shadow of the great I AM. And so while the "many" treatises, those which were purely human, have passed out of sight, buried deep in their unknown sepulchres, this Gospel has survived and become immortal – immortal because God was behind it, and God was in it.
So in the mind of St. Luke the thought ripens into a purpose. Since others "have taken in hand" to draw up a narrative concerning those matters which have been "fulfilled among us," he himself will do the same; for has he not a special fitness for the task, and peculiar advantages? He has long been intimately associated with those who from the very first were "eye-witnesses and ministers of the Word," the chosen companion of one Apostle, and doubtless, owing to his visit to Jerusalem and to his prolonged residence at Cæsarea, personally acquainted with the rest. His shall not be a Gospel of surmise or of rumour; it shall only contain the record of facts – facts which he himself has investigated, and for the truth of which he gives his guarantee. The clause "having traced the course of all things accurately from the first" – which is a more exact rendering than that of the Authorized Version, "having had perfect understanding of all things from the very first" – shows us the keen, searching eye of the physician. He looks into things. He distinguishes between the To seem and the To be, the actual and the apparent. He takes nothing for granted, but proves all things. He investigates his facts before he endorses them, sounding them, as it were, and reading not only their outer voice, which may be assumed, and so untrue, but with his stethoscope of patient research listening for the unconscious voices that speak within, and so finding out the reality. He himself is committed to nothing. He is not anxious to make up a story. Himself a searcher after truth, his one concern is to know, and then to tell, the truth, naturally, simply, with no fictitious adornment or dressing up of his own. And having submitted the facts of the Divine Life to a close scrutiny, and satisfied himself of their absolute truth, and having thrown aside the many guesses and fables which somehow have woven themselves around the wonderful Name, he will write down, in historical order as far as may be, the story, so that his friend Theophilus may know the "certainty of the things" in which he has been "instructed," or orally catechized, as the word