Short answer: Most evangelicals identify the author of Luke 1:30–33 as Luke the physician, the Gentile traveling companion of the Apostle Paul, who wrote the Gospel of Luke (and Acts) as a carefully researched, orderly account of Jesus’ life and the early church.
Key points an evangelical would emphasize
– Identity and biblical support
– Luke is named in the New Testament as “Luke, the beloved physician” (Colossians 4:14) and is listed among Paul’s companions (Philemon 1:24; 2 Timothy 4:11). The “we” sections in Acts (Acts 16:10–17; 20:5–15; 21:1–18; 27–28) are commonly read as indicating Luke’s presence with Paul, supporting the view that the same Luke wrote both Luke and Acts.
– Early church tradition (Irenaeus, Clement of Alexandria, etc.) also attributes Luke and Acts to Luke.
– Purpose, audience and dating (evangelical perspective)
– Luke explicitly addresses a “most excellent Theophilus” and says he investigated oral traditions and eyewitness testimony to write an orderly account (Luke 1:1–4). Evangelicals see this as evidence of careful historical inquiry and eyewitness sourcing.
– Many evangelicals date Luke-Acts to the 50s–60s AD (some to the early 60s, possibly before Paul’s death), though conservative scholars vary; still, the general evangelical view is that Luke wrote within the first century and intended to give an accurate, trustworthy account.
– Luke’s background and style
– Luke is regarded as a Gentile (non-Jewish) Christian and a physician; evangelicals often infer from his background why Luke pays special attention to universal salvation (Gentile inclusion), social outcasts, and medical/physical details.
– His Greek is polished and more literary than the other Synoptics; he structures his narrative carefully and emphasizes historical markers (governors, censuses, journeys) and fulfilled prophecy.
– Luke-Acts is typically treated by evangelicals as one unified work with consistent theology and authorship.
– Theological emphases relevant to Luke 1:30–33
– Luke 1:30–33 (Gabriel’s message to Mary about Jesus’ identity and kingdom) fits Luke’s themes: the fulfillment of God’s promises (Davidic covenant), Jesus as Savior and Lord, and the inauguration of God’s kingdom accessible to Jews and Gentiles alike.
– Evangelicals read these verses as historically rooted proclamation: Jesus is the promised Son of David whose kingdom will have no end—affirming both his messianic identity and divine sovereignty.
– Luke’s interest in eyewitness testimony and fulfillment also supports evangelical confidence in the historicity of the annunciation narrative, while recognizing that evangelicals vary on details (e.g., role of Mary, how prophetic fulfillment is understood).
– Reliability and relevance
– Many evangelical scholars point to Luke’s stated method (research and orderly writing), his use of eyewitness sources, and the early attestation of the Luke-Acts tradition as reasons to trust Luke’s account historically and theologically.
– Practically, evangelicals draw from Luke’s account of the annunciation to underscore themes of God’s grace, the fulfillment of Old Testament promises, and the coming of God’s everlasting reign through Jesus.
If you want, I can:
– Summarize how a few well-known evangelical commentators (e.g., Darrell Bock, Leon Morris, F. F. Bruce) treat Luke’s authorship and reliability,
– Give a short, verse-by-verse evangelical exposition of Luke 1:30–33, or
– Provide sources for deeper study.
