favorably (15:1 ff.; 18:9-14a; 19:1-10). With these are connected those called "sinners" in a special sense (15:1, 2), and the chief publican is called a "sinner" by the bystanders in 19:7. (Cf. also 18:13 in this group for a linking of the words.) Lepers, another class of social outcasts, appear as objects of Jesus' ministry in 17:11-19. Samaritans are singled out for honor and made examples for emulation here alone in the New Testament. (For the common Jewish attitude toward this people cf. John 4:9 and especially 8:48.) The "Good Samaritan" of the parable and the thankful Samaritan leper are notable figures in this material (10: 30-37 and 17:12-19). A loathsome beggar is carried to blessedness after death, and is made the desirable figure in the parable of 16:19–31. Somewhat similarly the bringing-in of the poor and maimed and blind and lame and those from the highways and hedges to the great supper is a conspicuous though not the chief part in the parable given in 14:16–24. Such a point of view is suggested also in the saying of 16:15, which implies that God's estimates are often the reverse of men's. Possibly a suggestion of it may also be found in the references to Galileans in 13:1-5, a passage which from the order of presentation as well as the details given would appear to have been addressed to those whose standpoint was nearer to Jerusalem than to Galilee. Thus this point of view is found reflected in all but one or perhaps two of the nine sections of the material, and is a notable feature of it.

Further difference in the point of view of the two groups of material appears when we consider the matter of eschatology. The material of the first group contains a number of references to a future world-crisis. They are found in six of the sections, 2, 7, 9, 12, 16, 26, and §§12 and 26 are entirely devoted to this subject. These references take a number of different forms. In 12:40 it is said, "In an hour that ye think not the Son of man cometh." 12:42-46 is a parable presenting the coming of the Lord and his rewarding and punishing his faithful and unfaithful servants. Luke 17:23-24 says: "And they shall say to you, Lo, there! Lo, here! go not away nor follow after: for as the lightning, when it lighteneth out of the one part under heaven, shineth unto the other part under heaven; so shall the Son of man be." Before a description of the suddenness of the flood it is said in 17:26: "And as it came to pass in the days of Noah, even so shall it be also in the days of the Son of man," and after it: "After the same manner shall it be in the day that the Son of man is revealed" (17:30). Very shortly after we find (17:34–35), “In that night there shall be two men on one bed; the one shall be taken,

I Cf. also p. 41.

and the other shall be left. There shall be two women grinding together; the one shall be taken, and the other shall be left." Luke 13:28-29 tells that some are to be "cast forth without" and others to come and "sit down in the kingdom of God." This does not perhaps necessarily refer to a particular crisis, but seems to be naturally so interpreted. Reference to a future world-crisis can be readily seen in the mention of "that day" and "the judgment" in 10:12, 14 though the words may be otherwise interpreted. More certainly in point are the references to "the judgment" in 11:31, 32, in which it appears as a wide-reaching event at a specific time. The statement in 11:50-51 that "the blood of all the prophets, which was shed from the foundation of the world, . . . . shall be required of this generation" clearly implies some kind of a coming general crisis.

But the second group, though it largely deals with salvation, and presents a picture of blessedness and torment after death (16:19–31), gives no suggestion of a future world-crisis of any sort. Even the phrase "kingdom of God," Baoiλeía Toû leoû, and the word "kingdom," Barcía, often associated in the New Testament with an idea of future change, are absent altogether from the material of this group. Yet in the first group references to the kingdom of God are rather numerous, occurring in eight different sections. It is represented as the subject of preaching, 9:60; 10:9, 11; 16:16; as an object for which the disciples are to pray, 11:2, and work, 12:31; as having come upon those from whom Jesus casts out demons, II: 20; as being like a grain of mustard seed and like leaven, 13:18-21; as including the patriarchs and men who should come to it "from the east and west, and from the north and south," but excluding some to whom Jesus spoke, 13:28-29; and as being entered violently since the time of John, 16:16. (The sections thus bound together are those numbered 1, 2, 4, 6, 11, 15, 16, and 21.)

Further, we may note that the differences in the conception of Jesus presented in the two groups indicate further differences in point of view. In both he is presented as the authoritative teacher, but the strong interest in his commandments appears to be confined to the first group. In it the whole of §§ 4, 5, 10, 11, 12, 14, 19, 21, 22, 24 is taken up with them, and considerable parts of 1, 2, and 9. They are also to be found in §§ 8 and 26. In the material of the second group the passages that can be interpreted as such cover not more than perhaps half a dozen verses, (10:37; 12:15a; 16:29-31; 19:8-9), and 12:15a is the only clear example of a commandment given as from Jesus.

1 The same is true of the words for “king” (ẞaσïλeús) and for “reigning as king” (βασιλεύω).

In the first group the thought of Jesus as authoritative leader harmonizes with the presentation of his commandments, just noted, and appears especially in a few passages, some not commandments. These are: 9:59, 60, "Follow me," "Leave the dead to bury their own dead; but go thou and publish abroad the kingdom of God"; 10:3, "I send you forth"; 11:2-4, "When ye pray, say ;11:23, "He that is not with me is against me; and he that gathereth not with me scatterthat I am come to give peace in the earth?

eth"; 12:51-53, "Think ye

....

.."; 13:34-35, "Jerusalem ! how often would I have gathered thy children together ! Behold, your house is left unto you . . . ."; and 10:13-15, the woes on cities where he had worked. Jesus' requirement of unconditional devotion is strongly presented in 14:26-27. In a number of passages the thought of Jesus as in a special relation to God, and as bringing a revelation such as the world had not had, appears. Such are 10:22; 10:23-24; 11:16, apparently; 11:20; 11:31-32; 12:8; 12: 10. In addition two sections deal particularly with the Son of man and the future. Section 12, after speaking of the unexpected coming of the thief, says: "Be ye also ready: for in an hour that ye think not the Son of man cometh." This and the passages in chap. 17 cited on p. 27 seem clearly to indicate a view as to Jesus' future activity on the part of the collector of this material (§ 26 entire). In its context also the parable of the lord who comes and rewards and punishes his servants (§ 12, 12:42-46) seems to indicate a similar view, and a similar view is also indicated in 12:8, § 10. A strong interest in Jesus' future activity is thus revealed.

On the other hand, in the second group it is rather as a savior that Jesus is presented, one who in the present brings salvation to men or brings them to the attaining of it (17:11-19; 19:1-10). In one incident he directs ten lepers into the course in which they receive physical healing (17:12-14), and apparently proclaims the spiritual salvation of the thankful one who returns to him (17:19). In the last section it is apparently Jesus' influence on Zacchaeus, of the progress of which the account is a sketch, that leads to the generous announcement of the chief publican and makes possible Jesus' declaration to him that "Today is salvation come to this house" (19:8, 9). The final sentence (vs. 10): "For the Son of man came to seek and to save that which was lost," is a direct statement of this conception, which must, it seems, have been in the mind of the collector of this material. In this connection it is suggestive that the name Jesus appears in the material of this group more frequently than in the rest of Luke's Perean section. It occurs seven times in that

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.