we are now considering, three times more in sections perhaps belonging with it (13:12, 14; 14:2), and only twice elsewhere (9:58, 62). That special significance was seen by early Christians in this name is shown in Matt. 1:21, which has earlier usage behind it (cf. Sir. XLVI:1 and Philo, Nom. mutat. § 21, quoted by Thayer, s.v.). Philo says: "Jesus' is interpreted 'the Lord's salvation'" (loc. cit.). Five of the occurrences of the name are in the two sections just mentioned as presenting Jesus as a savior. The other two in this material are in 10:30 and 37, in connection with the parable of the Good Samaritan, which is presented by Jesus as a direction concerning the way of life (cf. vss. 28 and 37).

Though the phrase "the Son of man" sometimes associated in the gospels with a thought of the future occurs once in the material of the second group (19:10), no such association is here evident, the salvation brought being explicitly present, "Today has salvation come." Moreover, throughout all this material nothing whatever is said of any future activity of Jesus. Though the fate of men after death appears in one of the parables (16:19-31), that Jesus is to have anything to do in determining that fate is not even hinted. Further, nothing is said of a Parousia or future coming of Christ, and nothing of any activity of Jesus to come in connection with a future world-crisis of any form.

Taken all together, the indications we have noted of differences in point of view, local, practical, eschatological, and christological, add distinctly to the force of the argument for the existence of two sources behind Luke's Perean section.

Finally as evidence for such distinctness of sources we may note the aim and the nature of expected readers that appear in each of the two groups that we have been considering. The material of the first group seems to be instruction and encouragement for disciples, and to be especially adapted to those actively engaged in the mission. The furtherance of the mission seems to be its aim. One might almost venture to call it a manual for missionaries. While some parts, as 13:28 and those between 11:14 and 52, are not in form addressed to disciples, they could be used by them in meeting opponents. In general they would hardly have been prepared for non-Christian readers, it would seem.

But in the second group each part seems to bear on a central theme that may be stated as repentance, the change of one's life-purpose to one of love, as the way to salvation. The first two passages, 12:13-20 and 13:1-9, present men's need of such repentance. The next, 14:16-24, warns against neglecting the invitation to it. The next, chap. 15, presents the other side of repentance, God's seeking of sinners and his joy in their

repentance, and also indicates that men should take an attitude similar to God's. Luke 16:15, 19-26 warns against complacency with earthly honor or luxury, while 27-31 adds the assertion of the sufficiency of the Old Testament to direct men to repentance. The last is made more definite in 10:25-28 (for the present classed as doubtful as to whether it belonged to this group) by Jesus' saying of the laws of love to God and man, "This do, and thou shalt live," and in 30-37 Jesus illustrates and urges the love to man. In 17:12-19 an illustration, in Jesus' own act, of love and mercy to men is joined with the indication that gratitude to God and faith, shown in obedience to Jesus' direction, brought salvation to one of a race despised by Jews. The next passage, 18:9-14, assures that penitence rather than self-satisfaction brings justification; and the final one, 19:1-10, gives an example of repentance as the change of a lifepurpose to one of love brought about by Jesus, and declared by him to mean the coming of salvation to the house of the changed man. The final sentence asserts that Jesus came to seek and save the lost. The passages from 16:27 on, including 10:25-37, point out the nature of the new life and the way it may be attained, previous parts having emphasized the need for a change to it, and the possibility (need, 12:13-20; 13:1-9; 14:16-24; 16:15, 19-26; possibility, 15:1-32). This unity of thought in the material seems to indicate as its purpose and aim the leading of men to repentance that they might be saved. Thus as a whole this group of material seems particularly adapted for those not yet disciples.

Thus evidence from within the material itself may be said, taking it all together, decisively to confirm the suggestion derived from the relation of the material to use in Matthew that two separate and distinct bodies of source material have gone into the making of Luke's Perean section. Whether each of these bodies was from a single source rather than from a number of sources is to be considered in the two following chapters.

CHAPTER III

HOMOGENEITY OF MATERIAL COMMON TO MATTHEW

AND LUKE

The nature and extent of the resemblances between parts of Luke's Perean section and of the Gospel of Matthew may be said to make it practically certain that their relationship is documentary rather than oral. That it was a single document rather than two or more that entered into the making of both Luke's Perean section and corresponding portions of the Gospel of Matthew may be regarded in advance of investigation as somewhat more probable. For the smaller the number of separate documents that we consider two independent workers both to have had, the easier is the supposition.

When we consider the matter in Luke's Perean section common to Matthew and Luke (the "first group" of the previous chapter) we do find characteristics binding it together, which thus support the idea that it was a single document rather than two or more from which it was derived. In noting these characteristics we have in mind not only this support, but also the furnishing of criteria for determining whether or not other material in this section, not found in Matthew, belonged to the same document.

One of the characteristics that appears most widely in this material common to Matthew and Luke is the presence of symbolic, enigmatical, compressed sayings, such as, "Where the body is, thither will the eagles also be gathered together," Luke 17:37, and "Leave the dead to bury their own dead," Luke 9:60. Such are to be found in Luke 9:60; 11:20, 23, 33-35, 47, 52; 12:2, 4-5, 6, 7, 10, 336-34; 13:29, 34b, 35a, b; 14:11, 27; 16:13, 16, 17, 18; 17:1, 6, 24, 33, 37d. Similar sayings with some of the characteristics less marked are to be found also in 9:58; 10:15, 216-22, 236-24; 11:4, 9, 39; 12:25, 39, 42-46, 58-59; 13:19, 21; 14: 26; 17:34, 35. Of the twenty-six sections into which this material has been divided, only three, 7, 13, and 24, including nine verses in all, lack one or more of these sayings. It is to be noted also that in general throughout this material there are many detached or readily detachable sayings and brief incidents. As examples may be cited Luke 10:16 23-24; 11:1-4, 5-8, 9-10, 11-13, 19, 23, 24-26, 27-28, 33, 42.

1 See pp. i f.

As to the tying-together of sentences moreover, in every part, with the exception of two sections, I and 25, there is an unusually large proportion of sentences without any particle to connect them with what precedes. In only three of the twenty-six sections, §§1, 6, and 10, is the number of such sentences more than two less than that of those connected by kai or dé with what precedes put together, and in only five is it more than one less, §§ 1, 6, 10, 12, 25.

The extensive use for connecting sentences of particles other than Kaí and dé is also a notable trait in many of the sections. In nine of them, §§ 2, 3, 5, 7, 11, 13, 14, 18, and 20, their number as so used exceeds that of either of the most common conjunctions, and in four more, §§ 8, 15, 17, and 26, it equals that of either. In only four, §§ 1, 4, 6, and 25, does it fall below that of both κaí and dé.1 The facts as to each section may be noted as follows: the number of the section coming first in each case, then the number of sentences in it introduced by (1) κaí, (2) dé, (3) other particles, (4) no connective particle or device: 1, 2+3+ o+o; 2, 3+5+6+7; 3, 1+o+2+2; 4, 2+1+o+2; 5, 1+1+3+2; 6, 3+5+1+2; 7, 0+o+3+3; 8, 0+1+1+3; 9, 0+4+3+5; 10, 2+ 6+4+2; 11, 1+3+4+6; 12, 1+3+1+2; 13, o+o+2+1; 14, otot I+1; 15, 1+0+1+2; 16, 1+o+o+1; 17, 0+I+I+1; 18, 0+o+i+o; 19, ototo+1; 20, o+o+I+2; 21, O+I+o+2; 22, ototo+i; 23, o+i+o+1; 24, 1tototo; 25, 1+1+o+o; 26, 2+o+2+5.

With perhaps two or three minor exceptions (13:18-19, 20-21; 12:39?) the eleven parables of the material closely paralleled in Matthew are, as we have already noted (p. 23), in effect statements of general laws or customs of human action or of the course of nature rather than narrations of particular actions. The form in some cases is made wholly or partly that of questions. As to the exceptions, the parable of the Mustard Seed, 13: 18-19, is in Luke a genuine narrative parable, though very brief. In Mark, 4:30-32, it is not narrative, but a general statement of the course of nature. Matthew's version (13:31-32) is partly narrative and partly general statement. The allied parable of the Leaven, Luke 13:20-21 (= Matthew 13:33), is exceedingly brief, and

The number of occurrences of different forms of sentence connection in the material of the second group may be noted for comparison; see p. 21.

For a series of supposedly representative passages taken from Luke, Vogel, Zur Charakteristik des Lukas nach Sprache und Stil, 1897, p. 26, gives the number of clausebeginnings with (1) kaí, (2) dé, (3) té, (4) other particles, (5) without particles, as 50+36+1+6+7; and for a similar series in Acts as 16+51+9+16+8. The contrast with all of these of the group of sections we are considering is striking. (ré does not occur in either of our groups.)

is almost as much a simile as a parable. Luke 12:39 implies rather than presents a narrated incident. Noticeable in many of the parables of this material is a balancing of parts by the presentation of alternatives or additional examples. Cf. 12:41-46, § 12; 11:11, §5; 16:13, § 20, for various instances of this trait. With this may be connected the pairing of similar parables, seen in 13:18-21, § 15, and 12:24, 27-28, § 11. The parables are distributed as follows: 85, 11:11-13; §6, 11:17; §8, 11:33; § 10, 12:6; 11, 12:24, 27-28; § 12, 12:39, 42-46; § 15, 13:18-19, 20-21; 820, 16:13. Thus eight of the sections are bound together by the presence of parables, and all but one of these (§ 15) by that of parables of a distinct type, different from that most common in the material of the second group. (See pp. 23 f.)

More general than any of the traits heretofore noticed, perhaps, is the parallelism in form or thought or both which, as we have already noted,' is found in every one of the sections and in almost every verse of the material of the first group.

The absence of definite geographical references is another feature that binds together all the sections of this material. Not a saying or occurrence in the whole group is assigned to a place that is named. In four verses of § 2 six cities or towns are named, three as places where Jesus has worked, and three as heathen cities with which they are compared. Jerusalem is mentioned once (13:34, §17) as the rejecter of prophets and of Jesus. The Ninevites to whom Jonah preached are spoken of in §7. These are all the place-names that occur. In the reference to the place "between the altar and the sanctuary" (11:51, § 9), Jerusalem is again indicated as a place where prophets have been slain. The scarcity of personal names is also noteworthy, and the fact that almost all that do occur are from the Old Testament. The name of Jonah the prophet appears four times in one section (7), that of Solomon three times in two sections (11:31, §7; 12:27, § 11), those of Abel and Zachariah (cf. II Chron. 24:20-21) in 11:51, those of "Abraham, Isaac, and Jacob," in 13:28, and that of Noah twice in 17:26-27 (§ 26). The name of Jesus appears only once, in the first section. This may be especially significant as indicating that when the name of Jesus had once been introduced at the beginning of the document, being assumed as understood it did not again appear in it. This is the only name of a living man found in the material. The only other personal name is that of Beelzebul (BeeλLeßoúλ) in § 6, 11:19.

In the previous chapter a number of other characteristics have been 1 Pp. 22 f.