5, 6, 7, 8, and 9, and perhaps in 2; and in the poor and unfortunate in §§ 3, 5, and 7.

The ethical point of view of this material appears in every one of its sections, in all but one in what appears to be its main thought. In general it is shown in the central theme, about which, as we have seen (pp. 30 f.), the whole is unified as to thought. This was there stated as ‘repentance, the change of one's life-purpose to one of love, as the way to salvation," the repentance sought being also described as "the change from a self-centered, sinful life, to one of love to God and men." This central theme is both religious and ethical, and the ethical side appears in two phases, the positive and the negative, the presentation of the kind of life from which, and of that to which, men should turn. The negative aspect appears in three sections, in 12:13-21; 16:19-31; and 18:9-14. The first is a warning against covetousness, the considering of oneself alone in connection with the disposal of property, as a foolish attitude, sure to bring its recompense. The second has a very similar teaching, indicating that riches are apt to be a curse rather than a blessing in the light of eternity, that luxury leads to torment after death. The third implies that self-satisfaction makes virtues and obedience to some of his statutes of little avail before God. In all three it is the self-centered, self-satisfied life that is condemned. Luke 16:15 also contributes to the negative aspect, with the idea that the divine standard is very different from men's.

The positive aspect of the ethical side of the theme appears in all the other sections, though in one (§ 3, 14:16-24) not in its chief thought. It is found in its most general form in the parable of the Fig Tree (13: 6-9), teaching that usefulness is the only way to permanence. It reaches its highest point in chap. 15, of which the teaching is that men should seek the lost and rejoice in their repentance, because God does, as we can be sure from human examples. It becomes clearest and most pointed in the parable of the Good Samaritan (10:30–37), the teaching of which has been summarized as: "Compassion is better than sacrifice." In 17:11-19 Jesus is presented in doing what shows him to be a great example of mercy to men; and in 19:1-10 a final actual example is given of the beginning of the new life, in which the purpose of a rich man to give half his goods to the poor and restore fourfold where he has obtained wrongfully is practically said to indicate his salvation. Also in the parable of the Great Supper (14:16–24) the fact that the poor, maimed, blind, and lame are brought to the supper seems to reflect this phase of the I Wernle, Die Synoptische Frage, S. 95.

point of view. And the suggestion for conduct there found is more explicitly given in the parable of the Good Samaritan, i.e., that property may be well used in caring for others who are in need. The positive aspect of all this ethical teaching may be summarized, as to the standard, in the words: "Thou shalt love thy neighbor as thyself" (cf. 10:25-28). And in this the point of view appears to be the same throughout.

We come now to the religious point of view, and may examine first the religious aspect of the central theme, repentance, as it appears in different parts of the material. Of the religious significance of repentance there are two closely connected phases that appear in more than one of the sections, each being found in three. The first is the idea that God helps to bring about repentance, the second, that repentance is itself the entering into a relation with God. In 12:13-20 (§ 1) and 16: 15 (85) God's disapproval of the self-centered life is indicated, in the former with the suggestion that he brings punishment on it, as a warning. And that God makes positive effort to bring men to repentance and draws them by his own love is apparently one of the chief teachings of chap. 15 (84). Repentance as the entering into a relation with God may be found in the incidents of the son's return to his father in the parable (15:20-32, § 4), in the gratitude to God of the Samaritan (17: 12-16, cf. 17-19, § 7), and in the cry to God for mercy of the publican in the temple (18:9–14, § 8).

Closely connected here with the thought of repentance is that of salvation, and we may now notice the ideas of salvation that run through this group of material. Almost throughout salvation is presented as an individual matter, dependent on individual action. The rich man misses it through his selfishness (12:15-20) and the invited guests through separate failures to accept (14:16–20). Those who are brought to the supper are indeed treated collectively (14:21-23). But in the parables of chap. 15 it is the one lost out of a hundred and the one out of ten that are sought and found, and it is the one son that is received back with rejoicing from the far country when he returns to his father. In 16:19-26 it is the salvation of a single beggar and the failure to attain it of but one rich man, that are presented. In 16:27-31 the five brothers are considered together in discussion of their possible salvation. In the incident of the lepers (17:12-19) it is one out of ten that glorifies God, and to whom it is said, "Thy faith hath saved [σéowKey] thee." So in the parable of the Pharisee and the Publican it is two individuals of whom it is said that "this man went down to his house justified rather than the other" (18:9-14). The Zacchaeus

incident gives a sketch of how one man came to change his life, and the words of Jesus, "Today is salvation come to this house," must be taken as referring to him in particular (19:1-10). In the parable of the Good Samaritan (10:30-37), though salvation is made the point at issue only through the introductory conversation (vss. 25-29), it is the differing actions of individual men that are presented.

Moreover, the collector of this material would appear to have thought of salvation not only as individual but as present. This perhaps appears most clearly in the final incident, that of Zacchaeus, at the close of which Jesus says: "Today is salvation come to this house, forasmuch as he also is a son of Abraham. For the Son of man came to seek and to save that which was lost" (19:9-10). It is perhaps scarcely less clear in the parable that just precedes it (18:9-14), in which Jesus' words at the close are: "I say unto you, This man went down to his house justified rather than the other" (vs. 14a). The participle translated "justified" is in the perfect tense (dedikaiwμévos), which points to the present result of a past action. The incident just preceding the parable (17:12-19) at least strongly suggests the same idea as to salvation, here also in Jesus' closing words, "Arise, and go thy way: thy faith hath made thee whole" or "saved thee" (σéσwкév σe). Again we find the perfect tense; and that physical healing alone was in the mind of the recorder of the incident seems hardly probable. In still other parts of the material the same thought seems to show. Though we may not press too far the details of parables, it seems hardly to be doing so to find the thought of a salvation in this life behind the father's welcome of his returning son, and his words repeated again at the very close of the parable, "For this my son was dead, and is alive again; he was lost, and is found"; "For this thy brother was dead, and is alive again; and was lost, and is found" (15:24, 32). It would seem that the one at least who placed the parable as an answer to murmurings of Pharisees and scribes at Jesus' associating with "sinners" must have thought of it as indicating a present salvation for sinners, at which it suggested all men should join in the rejoicing. This conclusion is strengthened and the same idea shown in the words applying the other two parables of the chapter, 15: 7 and 10. It is to be noted that like those just quoted from the parable of the sons and their context, the concluding verses of these parables present rejoicing over the accomplished finding of what was lost (vss. 6 and 9). Then follows (vs. 7): "I say unto you that even so there shall be joy in heaven over one sinner that repenteth, more than over ninety and nine just persons, who need no repentance"; and (vs. 10):

"Even so, I say unto you, there is joy in the presence of the angels of God over one sinner that repenteth." In both cases the use of the present participle (μeravooûvri) indicates that the repentance is not thought of as coming at a time before the rejoicing, and the suggestion is clear that at the time of repentance salvation is in some sense accomplished. The future (oral) in the former verse (7) is apparently gnomic, with the same meaning as the corresponding present (yívera) in the second (vs. 10). A further suggestion of the idea that there is a salvation that is present may be found in 12:15: "For a man's life consisteth [ẻorív] not in the abundance of the things which he possesseth." This suggestion is carried farther in the possibly editorial vs. 21: "So is he that layeth up treasure for himself, and is not rich toward God." Thus, to summarize, the thought of salvation as individual is found in eight of the nine sections (§§ 1, 3, 4, 5, 6, 7, 8, 9), the thought of it as present, with different degrees of clearness, in five (§§ 1, 4, 7, 8, 9).

Proceeding now to the thought of Jesus shown in this material, we find that in two of the sections near the close, including the final one, he appears1 as one who brings salvation to men or brings them to the attaining of it (17:12-19, § 7; 19:1-10, § 9).

As we have also previously noticed, the use of the name Jesus binds together three of the sections, occurring twice in § 6, twice in § 7, and three times in § 9. In all the sections, except perhaps §§ 7 and 9, the thought of Jesus as authoritative teacher or prophet is seen. In no part of the material does the messiahship of Jesus appear to be a point in question. And as we have previously noted all its parts are alike in having nothing to say of a future activity of Jesus, or of a coming worldcrisis, and in not containing the phrase "kingdom of God" or the words "kingdom," "king," or "reign."

Facts in regard to the form of the material also confirm the idea that it came from a single document. Every section but two consists in large part of one or more narrative parables. These two, §§ 7 and 9, are also of narrative material. Conversational or narrative introductions occur for the parables of each of the first six sections, and the other parable (§ 8) also has an introduction. Such conversational or narrative introductions to parables are not characteristic of Luke or of his Perean section as a whole, but are almost confined to the parables of this par

3 Even in the healing of the lepers, 17:12-19, it is not said that Jesus healed them, the glory being given to God, with whom of course Jesus works.

4 Pp. 30 and 28.

ticular group. In §§ 1, 2, 4, 5, and 6 the form of the introduction is practically this: (1) a remark from some one or more present, (2) an answer from Jesus with a gnomic saying, then (3) the parable illustrating the saying. (In § 4 there are three parables with a gnomic saying repeated after each of the first two, which all three illustrate.)

In two of the three parables in § 4 the form of a question is used: "What man of you ... doth not ?" and, "what woman doth not .?" In every other case the parable deals with "a certain man," or in one case with "two men," the words "Av@pwrós Tɩs and *Avůρwπoι dúo (§8) appearing at the very beginning except in § 2 where the Greek reads ZvKv Elxév Tis. So the sections connected by the form Συκήν εἶχέν τις. of opening of the parable are §§ 1, 2, 3, 4, 5, 6, and 8.

In view, then, of all the facts presented and referred to in this chapter as to this group of material, concerning the relation to Matthew's use, superior coherence, unity of thought and of purpose, likenesses in point of view, and consistency of form of all its sections, we seem justified in concluding that it existed in a single document before it became a part of Luke's Perean section. We may call it the Judean document from the local point of view prevailing in its material.'

* Pp. 25 f, 39.