Evangelist, or Commentary on the Gospel of Luke

Blessed Theophylact, Archbishop of Bulgaria

Content

Preface

Chapter One

Chapter Two

Chapter Three

Chapter Four

Chapter Five

Chapter Six

Chapter Seven

Chapter Eight

Chapter Nine

Chapter Ten

Chapter Eleven

Chapter Twelve

Chapter Thirteen

Chapter Fourteen

Chapter Fifteen

Chapter Sixteen

Chapter Seventeen

Chapter Eighteen

Chapter Nineteen

Chapter Twenty

Chapter Twenty-One

Chapter Twenty-Two

Chapter Twenty-Three

Chapter Twenty-Four

Preface

We do not know exactly who the holy Apostle and Evangelist Luke was by birth.

He was born in Antioch, and therefore it is generally accepted that St. Luke was, by birth, a pagan who converted to Judaism.

By the nature of his occupation, he was a doctor, and church tradition adds to this that he was also a painter.

St. Luke belongs to the seventy disciples of Christ. Ancient tradition testifies that the resurrected Lord appeared to him together with Cleopas (Luke 24:13-33). From the Book of the Acts of the Apostles it is evident that, beginning with the second journey of the Holy Apostle Paul, Luke became his constant co-worker and almost inseparable companion, not leaving him even in chains.

There is information that after the death of the Apostle Paul, St. Luke preached and died a martyr's death in Achaia.

St. Luke wrote his Gospel at the request of a certain noble man, the "venerable Theophilus," who lived in Antioch, for whom he later wrote the book of the Acts of the Apostles. The Gospel, according to a number of researchers, was written in Rome no later than 62 A.D. Luke used not only eyewitness accounts of the Lord's ministry, but also some written records of the Lord's life and teachings that already existed at that time. In his own words, this narration and written records were subjected to the most thorough study by him, and therefore his Gospel is distinguished by special accuracy in determining the time and place of events and by a strict chronological sequence.

From ancient times, there has been a statement that the Gospel of Luke was approved by the holy Apostle Paul.

Chapter One

As many have already begun to compose narratives of events that are perfectly known among us, as those who were eyewitnesses and ministers of the Word from the beginning have handed down to us, so it has been decided that I, after a careful examination of everything from the beginning, shall describe to you in order, venerable Theophilus, so that you may know the firm foundation of the doctrine in which you have been instructed. Who were these many who began? False apostles. For there are certainly many who have compiled gospels, such as the gospel of the Egyptians and the gospel with the inscription "from the twelve." They have only begun, not finished. Since they began without the grace of God, they did not finish. Now, Luke well said, "Many have begun." In fact, a few, namely Matthew and Mark, not only began, but also finished, for they had the Spirit that created perfect things. "On the Events Perfectly Known Among Us." For what pertains to Christ is not merely known by unsubstantiated tradition, but is true, absolutely true, and fully proved. Tell me, Luke, how is this proved? "As those who were eyewitnesses and ministers of the Word from the beginning have handed it down to us." From this it is evident that Luke was a disciple not from the beginning, but later in time. For others were disciples of the Word from the very beginning, for example, Peter and the sons of Zebedee (Matt. 4:18-22). It was they who gave Luka what he himself did not see or hear. "That thou mayest know the sure foundation of the doctrine in which thou hast been taught."

Thus the Evangelist says: "For this reason I have written the Gospel to you, so that you may contain with greater confidence that in which you were instructed without Scripture, having more confidence in me now, when I am so sure of what was handed down without Scripture that I have set it forth also in the Scriptures." He did not say, "That thou shouldest know," but that thou mayest "know," that is, that thou mayest receive twice as much knowledge, and at the same time a bold assurance that I am not lying.

In the days of Herod, king of Judah, there was a priest of the Abian family, whose name was Zechariah, and his wife of the family of Aaron, whose name was Elizabeth. I mentioned the reign of Herod, on the one hand, out of a desire to narrate after the example of the prophets, for they begin thus: in the days of Ahaz and Hezekiah, and so-and-so, the following things happened (Isaiah 1:1; Hos. 1:1; Amos 1:1), and on the other hand, since I intend to speak of Christ, I mentioned Herod in order to show that in the time of Herod Christ truly came. Since this Herod was at a time when, according to the prophecy of Jacob (Gen. 49:10), there were no princes from among the Jews, it is proved from this that Christ came. It also achieves some other goal: by speaking of time, it shows the truth of the Gospel, for it gives those who wish the opportunity to rejoice and from time to know the truth of the Gospel. - It is proper to begin with Zechariah and the birth of John. Since he intends to speak about the Nativity of Christ, and John is the Forerunner of Christ, it is therefore proper before the Nativity of Christ to tell about the birth of John, which itself is not without a miracle. Since the Virgin had to give birth, grace arranged for the old woman to give birth not according to the law of nature, although with a husband. What is the meaning of the words, "from the fold of Abiah"? Some understand that there were two priests who performed the service in succession, one named Abijah, and the other Zechariah, and since Abija conducted the service, Zechariah served after his service. But it doesn't seem like that. For Solomon, having finished the temple, also established the daily cycles, that is, weeks: in one, for example, he appointed the sons of Korah, in another - Asaph, in the next - Abijah, in another - another (2 Chron. 8:14; 1 Chron. 24). Therefore, when he says that Zechariah was "from the tribe of Abiah," it should be understood that he was in the week of Abijah, and not that he accepted the ministry after the week of Abiah; for then he would have said, "After the bed of Abi; and now, when he said, "From the brook of Abiah," he imagines that he was of the womb and week of Abijah. - And, wishing to show that John on both sides (on his father and mother) was legitimately of the priestly family, he says: "And his wife was of the family of Aaron," for it was not lawful to take a wife from another tribe, but from the same (Num. 36:6, 9). Elizabeth, according to the interpretation, means "the rest of God", and Zachariah means "the memory of the Lord".

Both of them were righteous before God, acting according to all the commandments and statutes of the Lord blamelessly. Often some are righteous, but not in the sight of God, but in appearance and in the sight of men. And Zacharias and Elizabeth were righteous before God. The commandments are, for example: "Thou shalt not commit adultery", "Thou shalt not steal" (Exodus 20:14-15), and the statutes (in Church Slavonic - justifications) are, for example: "Whoever curses his father or his mother shall be put to death" (Exodus 21:17): for this is righteous. But know that the commandment can also be called justification, since it makes a person righteous and is even more God's justification. For on that day God will judge us, having the commandments as if by some kind of written justification, "If I had not come and spoken unto them, they would have had no sin" (John 15:22), and again: "The word which I have spoken, it shall judge him at the last day" (John 12:48). Why is "blameless" added to the words "walking in all the commandments"? Listen. Often some act according to the Law of God, but they do everything in order to show themselves to people (Matt. 23:5). Such are not blameless. But Zachariah also kept the commandments, and kept them blamelessly, and not in order to please people through their fulfillment.