LT.-COL. G. MACKINLAT, ON THE EMPHASIS OF ST. LUKE. 2v^3 



after the start for the last journey (ix, 51) in the last winter ; 

 hence any reference to a summer in a subsequent chapter must 

 involve a retrogression, in this case to the time of the Sermon 

 on the Mount. 



We find this supposition of retrogression greatly strengthened 

 by the records of the succeeding events and discourses, which 

 come in the same chronological order after each Lukan part of 

 the Sermon ; for instance, a Parable on sowing (xiii, 19) comes 

 after the second Lukan fragment, just as a Parable on sowing 

 (viii, 4-15) came after the first Lukan part of the Sermon. These 

 Parables were both spoken at the same time.* 



Other events in the two Lukan narratives are also arranged in 

 the same order, e.g., the start for the last journey to Jerusalem 

 (ix, 51, 52, and xiii, 22); and the discourse with the man who 

 wished to know what to do to inherit eternal life (x, 25-o7 ; xiii, 

 23-30; c. with Matthew xix, 16-30; Mark x, 17-31). The 

 Parable of the great supper at the end of this second Lukan 

 narrative (xiv, 16-24) contains our Lord's teaching about His 

 coming judgments on the Jews, and also the call of the Gentiles ; 

 these truths are elsewhere only recorded as spoken at the very 

 end of the Ministry, as, for instance, in the cognate Parables of the 

 wicked husbandmen, and the marriage of the king's son (Matthew 

 xxi, 33-45 ; Mark xii, 1-12 ; Luke xx, 9-19 ; Matthew xxii, 1-14). 

 Hence we conclude that Luke has placed the Parable of the 

 great supper in its correct chronological position, and that all 

 the material in his second narrative is arranged in correct 

 chronological sequence. 



At Luke xiv, 25, we come to another retrogression, to a time 

 about a week before the Transfiguration, not so far back as before. 

 This second recommencement is indicated by the quotation of 

 our Lord's saying about cross-bearing, in xiv, 27, which also 

 occurs, in practically the same words (ix, 23), a lew days before 

 the account of the vision on the Holy Mount in the first Lukan 

 narrative (ix, 28-36). We infer, therefore, that Luke xiv, 25 

 (the beginning of the sentence which contains xiv, 27), goes back 

 to a time just before the Transfiguration. We are confirmed 

 in this supposition, because, from thence onwards, this third 

 narrative also progresses in regular chronological order. Soon 

 afterwards comes a fragment of the discourse about a child and 

 humility, etc. (xvii, 1-6) ; the remainder of our Lord's teaching on 



* The Greek Testament. Notes on Matthew xiii, 1, and Mark iv, 35 

 (Dean Alford). 



