LUKE, GOSPEL OF. The third of the New Tes tament Gospels. Tt is peculiar in the amount and arrangement of its material, the reason for which is given in the prologue to the narrative (i. 1-4). In this prologue it is clearly stated that the author's purpose in writing the narra tive was that its recipient. Theophilus, might know the certainty (rip cloodXs/av) regarding the word (X6-yeop) in which be lied been catechetically instructed (Karr/xi/0ns). With a view to this lie desired to write him an orderly record (sa0dijo of this history, having carefully followed it up from its beginning (verse 3), consulting, evidently, not merely such fragmentary ac counts of it as had been variously prepared (verse 1), but also the primary witnesses to it and proclaimers of it on whose personal evidence these accounts rested (verse 2). His plan was, consequently. much more historical in its con ception than that of Matthew or Mark, and presents in its working out the naturally result ant characteristics which we should expect to find. Of the four Gospels its narrative is the most complete in its extent, beginning not merely with the annunciation of Jesus' birth (i. 2(i-38) —as Matthew does—but with that of the birth of John the Baptist (1. 5-25), and ending with a passage which must be taken as the Evangelist's statement of the ascension (xxiv. 50-53). With in these limits this Gospel is also the fullest in the number of events which it records, almost one-third of all the sections contained in the Synoptic narrative being peculiar to it. This specialty of material is seen particularly in its account of what is commonly known as Jesus' last journey to Jerusalem (ix. 51-xix. 28). Though some of the items in this long passage evidently belong elsewhere in the narrative, no other of the Gospels gives this portion of the history so fully as does this one, the larger part of these ten chapters being peculiar to it.
In view of these facts the arrangement which the Evangelist has given his material is inter esting. After the prologue there is a passage devoted to the prefatory history, containing the annunciation of the births of John the Baptist and of Jesus (i. 5-3S), with the visit of Mary to Elizabeth (i. 39-56) ; the birth of John, with the prophetic song of Zacharias (i. 57-80) ; the
birth of Jesus, preceded by the enrollment decree and followed by the visit of the shepherds (ii. 1-20) : the circumcision and presentation in the Temple, with the prophetic song of Simeon (ii. 21-40) ; and the later visit of the boy Jesus to Jerusalem (ii. 41-52). The ministry of Jesus is then introduced by the preliminary narrative prefaced by a statement of the political situation at that time (iii. 1-2a), and containing an ac count of the ministry and death of the Baptist (iii. 2b-20), and the symbolic induction of Jesus into His work (iii. 21-iv. 13), in the midst of which is inserted the genealogical record (iii. 23=38). The public ministry of Jesus is di vided, largely as in Mark, into two main por tions. The first gives an account of Jesus' work among the people (iv. 14-ix. 17). Unlike Mark (q.v.). however, or even i\latthew (q.v.), the scene of this work is wholly confined to Galilee, no account being given of the popular work in the region north of Galilee. This is then followed by the second portion, which is apparently in tended by the Evangelist to describe .Jesus' work of instruction, mainly among His disciples (ix. 18-xix. 28). The scene of this portion is un equally divided. a few verses being given to the instruction in the regions near to Galilee (ix. 18-501—which thus, after all, attaches Luke's narrative geographically to Jesus' work in the north country, the larger part being given to the instruction on Jesus' so-called last journeyings to Jerusalem (ix. 5I-xix. 28). Of these two por tions the former, though so much smaller, con tains that which is fundamental to the whole in struction, recording the disciples' confession at Caesarea Philippi (ix. 18-21), the transfiguration (ix. 28-3(i), and the initial announcements by Jesus of Bis passion (ix. 22-27, 43-45) : the lat ter is conspicuous for the parabolic. element in it (see chs. xii.-xix.). The ministry in Jerusalem (xix. 29-xxi. 38) gives the public entry into the city (xix. 29-48), the conflict with the leaders of the people (xx. 1-47), and Jesus' eschatological discourse (xxi. 1-3(i)—the narrative closing with the passion and the resurrection (xxii.