The healing of Malchus, 22:50, 51.- Original Parables:
The two Debtors, 7:41–43.
The good Samaritan, 10:25–37.
The importunate Friend, 11:5–8.
The rich Fool, 12:16–21.
The barren Fig-tree, 13:6–9.
The lost Drachma, 15:8–10.
The prodigal Son, 15:11–32.
The unjust Steward, 16:1–13.
Dives and Lazarus, 16:19–31.
The importunate Widow, and the unjust Judge, 18:1–8.
The Pharisee and the Publican 18:10–14.
The ten Pounds, 19:11–28 (not to be identified with the Parable of the Talents in Matt.
25:14–30).
III. In the history of the Crucifixion and Resurrection
The lament of the women on the way to the cross, Luke 23:27–30.
The prayer of Christ for his murderers, 23:3
His conversation with the penitent malefactor and promise of a place in paradise, 23:39–43.
The appearance of the risen Lord to the two Disciples on the way to Emmaus, 24:13–25;
briefly mentioned also in the disputed conclusion of Mark, 16:12, 13.
The account of the ascension, Luke 24:50–53; comp. Mark 16:19, 20; and Acts 1:3–12.
Characteristic Features of Luke.
The third Gospel is the Gospel of free salvation to all men.^1003 This corresponds to the two
cardinal points in the doctrinal system of Paul: gratuitousness and universalness of salvation. - It is eminently the Gospel of free salvation by grace through faith. Its motto is: Christ
came to save sinners. "Saviour" and "salvation" are the most prominent ideas^1004 Mary, anticipating
the birth of her Son, rejoices in God her "Saviour" (Luke 1:47); and an angel announces to the
shepherds of Bethlehem "good tidings of great joy which shall be to all the people "(2:10), namely,
the birth of Jesus as the "Saviour" of men (not only as the Christ of the Jews). He is throughout
represented as the merciful friend of sinners, as the healer of the sick, as the comforter of the
broken-hearted, as the shepherd of the lost sheep. The parables peculiar to Luke—of the prodigal
son, of the lost piece of money, of the publican in the temple, of the good Samaritan—exhibit this
great truth which Paul so fully sets forth in his Epistles. The parable of the Pharisee and the publican
plucks up self-righteousness by the root, and is the foundation of the doctrine of justification by
(^1003) Lange (Leben Jesu, I. 258) gives as the theme of Luke: "the revelation of divine mercy;" Godet (Com.) "the manifestation
of divine philanthropy" (Tit. 3:4); McClellan (I. 436): "salvation of sinners, by God’s grace, through faith in Jesus Christ, and
him crucified;" Farrar (p. 17): "who went about doing good and healing all that were oppressed of the devil" (Acts 10:38, better
suited for Mark); Van Oosterzee: "as Paul led the people of the Lord out of the bondage of the law into the enjoyment of gospel
liberty, so did Luke raise sacred history from the standpoint of the Israelitish nationality to the higher and holier ground of
universal humanity.".
(^1004) The term σωτήρ occurs, Luke 1: 47; 2:11; John 4:42, and often in the Acts and the Epistles of Paul, but neither in Matthew
nor Mark; σωτηρία occurs, Luke 1:69, 77; 19:9; John 4:22, and repeatedly in the Acts and the Epistles; σωτήριος,Luke 2:30;
3:6; Acts 28:28; Eph. 6: 17; Tit. 2:11
A.D. 1-100.