Part 8 (1/2)
The question of the Pharisees concerning divorce--Matt xix 3-12; Mark x 2-12
The blessing of little children--Matt xix 13-15; Mark x 13-16; Luke xviii 15-17
The question of the rich young ruler--Matt xix 16 to xx 16; Mark x
17-31; Luke xviii 18-30
The third prediction of death and resurrection--Matt xx 17-19; Mark x
32-34; Luke xviii 31-34
The ambitious request of the sons of Zebedee--Matt xx 20-28; Mark x
35-45
The last stage, Jericho to Jerusalem:
The blind men near Jericho--Matt xx 29-34; Mark x 46-52; Luke xviii
35-43
The visit to Zacchaeus--Luke xix 1-10
The parable of the pounds (minae)--Luke xix 11-28 Events and discourses found in Luke ix 51 to xviii 14, which probably belong after the confession of Peter, and very likely to soainst the Pharisees, uttered at a Pharisee's table--Luke xi
37-54
Warnings against the spirit of pharisaishter of Galileans by Pilate--Luke xiii 1-9
Discourse on counting the cost of discipleshi+p--Luke xiv 25-35
Discourse on the codoe--Luke xviii 1-8
Parable of the Pharisee and the Publican--Luke xviii 9-14
V
The Journey through Perea to Jerusaleospel says that after the visit to Jerusalem at the feast of Dedication Jesus withdrew beyond Jordan to the place where John at the first was baptizing (x 40) Matthew and Mark also say that at the close of the ministry in Galilee Jesus departed and came into the borders of Judea and beyond Jordan, and that in this new region the ain flocked to hi (Matt xix 1f; Mark x 1) What he did and taught at this time is not shown at all by John, and only in scant fashi+on by the other two They tell of a discussion with the Pharisees concerning divorce (Mark x 2-12); of the welcome extended by Jesus to certain little children (Mark x 13-16); of the disappoint ruler, ished to learn froreat possessions (Mark x 17-31); of a furtherthe disciples in the request of Jado in the records directly after another prediction by Jesus of his death and resurrection (Mark x
32-34) Then, after a visit to Jericho (Luke xviii 35 to xix 28), these records come into coincidence with John in the account of the Messianic entry into Jerusaleospel tells in addition of a considerable activity of Jesus in and near Jerusale the journey beyond Jordan start from Jerusalem (x 40), John shows that Jesus must have returned to the capital after his withdrawal from the feast of Tabernacles When and how this took place is not indicated Later, after his retirement from the feast of Dedication Jesus hastened at the summons of his friends from beyond Jordan to Bethany when Lazarus died (xi 1-7)
Froain, but to Ephraim (xi 54), a town on the border between Judea and Samaria, and from there he started towards Jerusalem when the Passover drew near This record of John has, as Dr Sanday has recently remarked (HastBD II 630), so many marks of verisimilitude that it must be accepted as a true tradition It demands thus that in our conception of the last journey from Galilee roohborhood One of these at least--to the feast of Dedication (x 22)--represents another effort to ”gather the children of Jerusalem” While not without success, for at least the blind ht (ix 35-38), it shoith fuller clearness the determined hostility to Jesus of the influential class (x 39)
168 It has been custo section peculiar to Luke (ix 51 to xviii 14) a fuller account of the Perean ministry, as it has been called For it opens with a final departure from Galilee, and comes at its close into parallelism with the record of Matthew and Mark Yet so in the earlier Galilean ministry The blasphemy of the Pharisees (xi 14-36) is clearly identical with the incident recorded in Mark iii 22-30, and Matt xii 22-45; while several incidents and discourses (see outline prefixed to Chapter III) bear so plainly the marks of the ministry before the revulsion of popular favor, that it is easiest to think of thened by Luke to this peculiar section because he found no clear place offered for them in the record of Mark Not a little, however, of what Luke records here s to the time when Jesus referred openly to his rejection by the Jewish people The note of tragedy characteristic of later discourses appears in the replies of Jesus to certain would-be disciples (ix 57-62), and in his warning that his followers count the cost of discipleshi+p (xiv 25-35) The woes spoken at a Pharisee's table (xi 37-52), the warning to the disciples against pharisaisement of the ”little flock” (xii
22-34), with ospel (see outline at the head of this chapter), evidently were spoken at the tihborhood of Jerusaleospel that Jesus was repeatedly at the capital during this tiood Samaritan, for instance, must have been spoken in Judea, else why choose the road from Jerusalem to Jericho for the illustration? The visit to Mary and Martha shows Jesus at Bethany, and the parable of the Pharisee and the Publican, nas naturally to Judea
169 The effort to find the definite progress of events in this part of Luke has not been successful There are three hints of movement towards Jerusalem,--the introductory mention of the departure from Galilee (ix
51); a statees, journeying on unto Jerusaleh the midst of Samaria and Galilee on the way to Jerusalem (xvii