The Historical Reliability of Luke-Acts

 

In this article, I wanted to take a look at a few pieces of evidence which I think (put together) provide a case for Luke-Acts as history. Many of this information is taken from Craig Keener's book The Historical Jesus of the Gospels. 

Luke 1:1-4

This is of course the opening prologue to the Gospel of Luke. It says the following:

"Inasmuch as many have undertaken to compile a narrative of the things that have been accomplished among us, just as those who from the beginning were eyewitnesses and ministers of the word have delivered them to us, it seemed good to me also, having followed all things closely for some time past, to write an orderly account for you, most excellent Theophilus, that you may have certainty concerning the things you have been taught."

This prologue meets the standard of prologues for ancient Greek historiography:

"Facts are not to be collected at haphazard, but with careful, laborious, repeated investigation; when possible, a man should have been present and seen for himself; failing that, he should prefer the disinterested account, selecting the informants least likely to diminish or magnify from partiality. And here comes the occasion for exercising the judgement in weighing probabilities. The material once complete, or nearly so, an abstract should be made of it, and a rough draught of the whole work put down, not yet distributed into its parts; the detailed arrangement should then be introduced, after which adornment may be added, the diction receive its colour, the phrasing and rhythm be perfected." (Lucian, De. Hist. Conscr., 47-48, as cited in The Works of Lucian of Samosata, Vol 2. pg. 131, source)

"It is certainly evident (as I have made clear along) that the preface shows an interest both in 'reliability' and in the preservation of authentic tradition." (Loveday Alexander, Acts in its Ancient Literary Context, pgs. 12-13, source)

Luke's References to Historical Events

Luke makes reference to historical events and situations in a number of places such as Luke 1:5; 2:1-2; 3:1-2 and Acts 18:12.

Commenting on Lk. 3:1-2, John P. Meier says the following:

"Using the style and forms of Greco-Roman historiography to address his cultured audience, Luke employs a synchronism that has literary parallels in the writings of Thucydides (History of the Peloponnesian War 2.2.1), Polybius (Histories 1.3.1-2), and Josephus (Ant. 18.4.6). while at the same time maintaining links with the conventions of OT narrative and prophecy (e.g., Isa 1:1; Jer. 1:1-3; cf. 1 Macc 1:10)." (John P. Meier, A Marginal Jew: Rethinking the Historical Jesus - Volume One: The Roots of the Problem and the Person, pg. 383)

The Lukan Claim of "Thorough Knowledge" (Lk. 1:3)

As we saw above, this yet again meets a common standard of Greek historiography and writing. 

"But from all this it is evident that the account he gives of Africa, of Sardinia, and especially of Italy, is inaccurate, and we see that generally the task of investigation has been entirely scamped by him, and this is the most important part of history." (Polybius, 12.4c.3, found in Loeb Classical Library - Volume 4: Polybius: The Histories, pgs. 316-317, source)

"Diodorus Siculus and Appian both claim to have visited sites about which they wrote." (Craig Keener, The Historical Jesus of the Gospels, pg. 89)

"Although Greek historians usually referred to only one or two predecessors and quoted them uncritically (an 'unscholarly' practice according to modern understanding), their primary research was often superior to that of modern historians: they relied to a large degree on 'autopsy' and their own experiences, collected and examined the oral transmission, questioned eyewitnesses and sources, and visited the scenes of events in order to gather their information on the spot." (Klaus Meister, "Historiography: Greece", Brill's New Pauly, 6:421)

The "We"s of Luke

In the book of Acts, there are several passages known as the "we" passages. Some examples would be Acts 16:10-17, 20:5-15; 21:1-8; 27:1-28:16. 

Many scholars think this indicates Luke's personal involvement in some of the events that he recorded in the book of Acts. Here is what a redaction critical scholar Martin Dibelius in his book on Acts:

"Now it is quite in accordance with that, in the accounts in Acts of the short journey from Troas to Philippi, and years later, again from Philippi to Jerusalem, the third person plural, the 'they' of the narrative, becomes a 'we'. The narrator indicates in this way that he himself took part." (Martin Dibelius, Studies in the Acts of the Apostles, pg. 136)