Luke itself, and there are one or two others where from the
character of the matter it seems not improbable, especially
vi. 1–18 and xxiii. 1–5, 7b–10, 15–22. On the whole, as will be
seen below, what appears to be a Palestinian form of the Gospel-tradition
is most fully represented in this Gospel; but in many
instances at least this may well be due to some other cause than
the use of the original Logian document.
2. The Plan on which the Contents is arranged.—In two respects the arrangement of the book itself is significant.
(a) As to the general outline in the first half of the account of the Galilean ministry (iv. 23–xi. 30). Immediately after relating the call of the first four disciples (iv. 18–22) the evangelist gives in iv. 23 a comprehensive summary of Christ’s work in Galilee under its two chief aspects, teaching and healing. In the sequel both these are illustrated. First, he gives in the Sermon on the Mount (v.–vii.) a considerable body of teaching, of the kind required by the disciples of Jesus generally, and a large portion of which probably also stood not far from the beginning of the Logian document. After this he turns to the other aspect. Up to this point he has mentioned no miracle. He now describes a number in succession, introducing all but the first of those told between Mark i. 23 and ii. 12, and also four specially remarkable ones, which occurred a good deal later according to Mark’s order (Matt. viii. 23–34 = Mark iv. 35–v. 20; Matt. ix. 18–26 = Mark v. 21–43); and he also adds some derived from another source, or other sources (viii. 5–13; ix. 27–34). Then, after another general description at ix. 35, similar to that at iv. 23, he brings strikingly before us the needs of the masses of the people and Christ’s compassion for them, and so introduces the mission of the Twelve (which again occurs later according to Mark’s order, viz. at vi. 7 seq.), whereby the ministry both of teaching and of healing was further extended (ix. 36–x. 42). Finally, the message of John the Baptist, and the reply of Jesus, and the reflections that follow (xi.), bring out the significance of the preceding narrative. It should be observed that examples have been given of every kind of mighty work referred to in the reply of Jesus to the messengers of the Baptist; and that in the discourse which follows their departure the perversity and unbelief of the people generally are condemned, and the faith of the humble-minded is contrasted therewith. The greater part of the matter from ix. 37 to end of xi. is taken from the Logian document. After this point, i.e. from xii. 1 onwards, the first evangelist follows Mark almost step by step down to the point (Mark xvi. 8), after which Mark’s Gospel breaks off, and another ending has been supplied; and gives in substance almost the whole of Mark’s contents, with the exception that he passes over the few narratives that he has (as we have seen) placed earlier. At the same time he brings in additional matter in connexion with most of the Marcan sections.
(b) With the accounts of the words of Jesus spoken on certain occasions, which our first evangelist found given in one or another of his sources, he has combined other pieces, taken from other parts of the same source or from different sources, which seemed to him connected in subject, e.g. into the discourse spoken on a mountain, when crowds from all parts were present, given in the Logian document, he has introduced some pieces which, as we infer from Luke, stood separately in that document (cf. Matt. vi. 19–21 with Luke xii. 33, 34; Matt. vi. 22, 23 with Luke xi. 34–36; Matt. vi. 24 with Luke xvi. 13; Matt. vi. 25–34 with Luke xii. 22–32; Matt. vii. 7–11 with Luke xi. 9–13). Again, the address to the Twelve in Mark vi. 7–11, which in Matthew is combined with an address to disciples, from the Logian document, is connected by Luke with the sending out of seventy disciples (Luke x. 1–16). Our first evangelist has also added here various other sayings (Matt. x. 17–39, 42). Again, with the Marcan account of the charge of collusion with Satan and Christ’s reply (Mark iii. 22–30), the first evangelist (xii. 24–45) combines the parallel account in the Logian document and adds Christ’s reply to another attack (Luke xi. 14–16, 17–26, 29–32). These are some examples. He has in all in this manner constructed eight discourses or collections of sayings, into which the greater part of Christ’s teaching is gathered: (1) On the character of the heirs of the kingdom (v.–vii.); (2) The Mission address (x.); (3) Teaching suggested by the message of John the Baptist (xi.); (4) The reply to an accusation and a challenge (xii. 22–45); (5) The teaching by parables (xiii.); (6) On offences (xviii.); (7) Concerning the Scribes and Pharisees (xxiii.); (8) On the Last Things (xxiv., xxv.). In this arrangement of his material the writer has in many instances disregarded chronological considerations. But his documents also gave only very imperfect indications of the occasions of many of the utterances; and the result of his method of procedure has been to give us an exceedingly effective representation of the teaching of Jesus.
In the concluding verses of the Gospel, where the original Marcan parallel is wanting, the evangelist may still have followed in part that document while making additions as before. The account of the silencing of the Roman guard by the chief priests is the sequel to the setting of this guard and their presence at the Resurrection, which at an earlier point are peculiar to Matthew (xxvii. 62–66, xxviii. 4). And, further, this matter seems to belong to the same cycle of tradition as the story of Pilate’s wife and his throwing the guilt of the Crucifixion of Jesus upon the Jews, and the testimony borne by the Roman guard (as well as the centurion) who kept watch by the cross (xxvii. 15–26, 54), all which also are peculiar to this Gospel. It cannot but seem probable that these are legendary additions which had arisen through the desire to commend the Gospel to the Romans.
On the other hand, the meeting of Jesus with the disciples in Galilee (Matt. xxviii. 16 seq.) is the natural sequel to the message to them related in Mark xvi. 7, as well as in Matt, xxviii. 7. Again, the commission to them to preach throughout the world is supported by Luke xxiv. 47, and by the present ending of Mark (xvi. 15), though neither of these mention Galilee as the place where it was given. The baptismal formula in Matt. xxviii. 19, is, however, peculiar, and in view of its non-occurrence in the Acts and Epistles of the New Testament must be regarded as probably an addition in accordance with Church usage at the time the Gospel was written.
3. The Palestinian Element.—Teaching is preserved in this Gospel which would have peculiar interest and be specially required in the home of Judaism. The best examples of this are the passages already referred to near end of § 1, as probably derived from the Logian document. There are, besides, a good many turns of expression and sayings peculiar to this Gospel which have a Semitic cast, or which suggest a point of view that would be natural to Palestinian Christians, e.g. “kingdom of heaven” frequently for “kingdom of God”; xiii. 52 (“every scribe”); xxiv. 20 (“neither on a Sabbath”). See also v. 35 and xix. 9; x. 5, 23. Again, several of the quotations which are peculiar to this Gospel are not taken from the LXX., as those in the other Gospels and in the corresponding contexts in this Gospel commonly are, but are wholly or partly independent renderings from the Hebrew (ii. 6, 15, 18; viii. 17, xii. 17–21, &c.). Once more, there is somewhat more parallelism between the fragments of the Gospel according to the Hebrews and this Gospel than is the case with Luke, not to say Mark.
4. Doctrinal Character.—In this Gospel, more decidedly than in either of the other two Synoptics, there is a doctrinal point of view from which the whole history is regarded. Certain aspects which are of profound significance are dwelt upon, and this without there being any great difference between this Gospel and the two other Synoptics in respect to the facts recorded or the beliefs implied. The effect is produced partly by the comments of the evangelist, which especially take the form of citations from the Old Testament; partly by the frequency with which certain expressions are used, and the prominence that is given in this and other ways to particular traits and topics.
He sets forth the restriction of the mission of Jesus during His life on earth to the people of Israel in a way which suggests at first sight a spirit of Jewish exclusiveness. But there are various indications that this is not the true explanation. In particular the evangelist brings out more strongly than either Mark or Luke the national rejection of Jesus, while the Gospel ends with the commission of Jesus to His disciples after His resurrection to “make disciples of all the peoples.” One may divine in all this an intention to “justify the ways of God” to the Jew, by proving that God in His faithfulness to His ancient people had given them the first opportunity of salvation through Christ, but that now their national privilege had been rightly forfeited. He was also specially concerned to show that prophecy is fulfilled in the life and work of Jesus, but the conception of this fulfilment which is presented to us is a large one; it is to be seen not merely in particular events or features of Christ’s ministry, but in the whole new dispensation, new relations between God and men, and new rules of conduct which Christ has introduced. The divine meaning of the work of Jesus is thus made apparent, while of the majesty and glory of His person a peculiarly strong impression is conveyed.
Some illustrations in detail of these points are subjoined. Where there are parallels in the other Gospels they should be compared and the words in Matthew noted which in many instances serve to emphasize the points in question.
(a) The Ministry of Jesus among the Jewish People as their promised Messiah, their rejection of Him, and the extension of the Gospel to the Gentiles. The mission to Israel: Matt. i. 21; iv. 23 (note in these passages the use of ὁ λαός, which here, as generally in Matthew, denotes the chosen nation), ix. 33, 35, xv. 31. For the rule limiting
