The style is marked by great delicacy and power. It is in better Greek than the other Synoptic Gospels, and the evangelist seems to deliberately avoid some of the racy, popular words which are employed by St. Mark. But the beginner should be warned that this Gospel is not very easy to translate, for it contains a good {69} many words with which he is not likely to be familiar. The language of St. Luke contains many proofs that he is writing as a Gentile for Gentiles. Thus he calls the Apostle Simon, who belonged to the fanatically devout party known as the "Cananaeans," by the corresponding Greek name "Zealot" (vi. 15); he seldom uses the Hebrew word "Amen," and he never uses the word "Rabbi" as a form of address. He adds the word "unclean" before the word "devil" (iv. 33), as the Greeks believed that some devils were good and kind, while the Jews believed all devils to be evil. He also substitutes the word "lawyer" for "scribe." But while the preface is written in what is perhaps the best Greek in the New Testament, the evangelist allows his language to be penetrated by his visions of Jewish scenes. Partly from his study of the Old Testament, partly from his knowledge of the books and the lives in which he found a testimony to Jesus, he acquired the art of breathing into his Greek the simple manner and the sweet tone of a Hebrew story. There is nothing in all literature more perfectly told than the story of the walk to Emmaus. Nothing can be better than the delineation of character which is suggested to us in the story of Zacharias, or of Anna, or of Zacchaeus. There is always a freshness to remind us that the Gospel is "good tidings of great joy" (ii. 10), and the Magnificat (i. 46-55), the Benedictus (i. 68-79), the Gloria in Excelsis (ii. 14), and the Nunc Dimittis (ii. 29-32), have become for ever part of the praises of the Christian Church. More often than in any other Gospel we find such expressions as "glorifying God," "praising God," "blessing God." Again, St. Luke, in choosing incidents from the life of home, and more especially in choosing incidents in which women are prominent, gives a new solemnity to a life which men had hitherto despised. We always think of the Blessed Virgin as "highly favoured," of Martha "cumbered about much serving" (x. 40), of the widow with the two mites, of the daughters of Jerusalem weeping on the way of the cross (xxiii. 28), of the double joy of Elisabeth {70} to bear a son in her old age and to be visited by the mother of her Lord (i. 43); and we think all this because St. Luke has told us their story. These passages with their smiles and tears, their simplicity and their depth, are a divine contrast to the grotesque passage in the Jewish liturgy, where the men thank God that they are not women.
The last point in St. Luke's literary style is his use of phrases which resemble phrases in St. Paul's Epistles. He writes as a man who has lived in familiar intercourse with St. Paul. There is a striking similarity between the words attributed to our Lord in the institution of the Eucharist (xxii. 19, 20) and those in 1 Cor. xi. 24, 25, a similarity which is probably to be accounted for by the fact that St. Luke must often have heard the apostle use these words in celebrating this Sacrament. Besides this, there are phrases which are parallel with phrases in every Epistle of St. Paul. A few instances are—Luke vi. 36 (2 Cor. i. 3); Luke vi. 39 (Rom. ii. 19); Luke viii. 13 (1 Thess. i. 6); Luke x. 20 (Phil. iv. 3); Luke xii. 35 (Eph. vi. 14); Luke xxi. 24 (Rom. xi. 25); Luke xxii. 53 (Col. i. 13).
[Sidenote: Character and Contents.]
It has been well said that St. Matthew's Gospel is in a peculiar sense Messianic, St. Mark's is in a peculiar sense realistic, and St. Luke's is in a peculiar sense Catholic. And while St. Matthew takes pains to connect Christianity with the religion of the past, and St. Mark allows his interest in the past and the future to be overshadowed by his resolve to speak of Jesus as actually working marvels, St. Luke seems, like St. Paul, to be essentially progressive and to have a wider horizon than his predecessors. He does not manifest the least antipathy towards Judaism. He has none of that intolerance which so often marks the men who advertise their own breadth of view. He represents our Lord as fulfilling the Law, as quoting the Old Testament, and declaring that "it is easier for heaven and earth to pass away than for one tittle of the Law to fail" (xvi. 17). But he writes as a representative Gentile {71} convert. He takes pleasure in recording all that can attract to Christ that Gentile world which was beginning to learn of the new religion. We may note the following points which illustrate this fact: (1) Luke traces the genealogy of our Lord, not like Matt. by the legal line to Abraham, the father of the Jews, but by the natural line to Adam, the father of humanity (iii. 38), thus showing Jesus to be the elder Brother and the Redeemer of every human being. (2) While the true Godhead of our Lord is taught throughout, His true manhood is brought into prominence with peculiar pathos. We note His condescension in passing through the various stages of a child's life (ii. 4-7, 21, 22, 40, 42, 51, 52), the continuance of His temptations during His ministry (xxii. 28), His constant recourse to prayer in the great crises of His life, His deep sobbing over Jerusalem (xix. 41), His sweat like drops of blood during His agony in Gethsemane (xxii. 44), a fact recorded by none of the other evangelists. St. Luke seems to be filled with a sense of the divine compassion of Jesus, and thus he relates the facts which prove the reality of the grace, the undeserved lovingkindness, of God to man. Rightly did the poet Dante call him "the scribe of the gentleness of Christ." (3) Corresponding with this human character of the incarnate Son of God, we find the offer of universal salvation. St. Luke alone—for the words are wrongly inserted in Matt.—records the tender words of Jesus, "The Son of man came to seek and to save that which was lost" (xix. 10). St. Paul knew no distinction between Jew and Greek, rich and poor, but taught that to be justified by God is a privilege which can be claimed not by birth but by faith; and what St. Paul enforces by stern arguments which convince our minds, St. Luke instils by the sweet parables and stories which convince our hearts. It is here that we find kindness shown to the Gentile (iv. 25-27; xiii. 28, 29), and the Samaritan (ix. 51-56; xvii. 11-19); here we are told of the publican who was "justified" rather than the Pharisee (xviii. 9), the story of the penitent {72} thief who had no time to produce the good works which his faith would have prompted (xxiii. 43), of the good Samaritan who, schismatic though he was, showed the spirit of a child of God (x. 30). Last, and best, there is the parable of the Prodigal Son (xv. 11), and the story of the woman who was a sinner (vii. 37). To her Christ says, "Thy faith hath saved thee," and to His host He says, "Her sins, which are many, are forgiven, for she loved much"—words which no one but the Son of God could dare to say of any "woman who was in the city, a sinner." In recording these words, St. Luke proves that Jesus Christ Himself taught the Pauline doctrine that man is saved by faith; and yet not by an empty faith, but by "faith working through love" (Gal. v. 6). In this Gospel Jesus is especially the Refuge of sinners, and the teaching of our Lord may be best described by the happy phrase which records His address in the synagogue of Nazareth: "words of grace."
It is important to notice that in no Gospel do we find such an especial sympathy shown for the poor. The poverty of the holy family (ii. 7, 8, 24); the beatitude on the poor[2] (vi. 20), with the corresponding woes pronounced upon the rich (vi. 24 ff.); the parable of Dives and Lazarus (xvi. 19), the invitation of the poor to the supper of the King (xiv. 21), show this sympathy. In consequence of this, St. Luke's Gospel has been said to show an Ebionite tendency. But the word is misleading. It is possible that some early Christians may have called themselves by the name Ebionim, a Hebrew word which designated the poor and oppressed servants of God. And it is known that in the 2nd century and afterwards there was a heretical semi-Christian Jewish sect of that name. But St. Luke's Gospel is utterly opposed to the main tenets of these heretics, which were a repudiation of Christ's real Divinity and an insistence upon the necessity of circumcision for all Christians.
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Perhaps it is the gentleness of the evangelist, and his preference for all that is tender and gracious, which causes his account of the twelve apostles to differ considerably from that in Mark. Their slowness, their weakness of faith, their rivalries, are set in a subdued light. He does not tell us that Christ once called St. Peter "Satan," or that Peter cursed and swore when he denied Christ. He omits the rebuke administered to the disciples in the conversation concerning the leaven (Mark viii. 17), the ambitious request of the two sons of Zebedee, and the indignation of the disciples at Mary's costly gift of ointment (Matt xxvi. 8). When St. Mark speaks of the failure of the disciples to keep awake while their Master was in Gethsemane, he says that they were asleep, "for their eyes were heavy" (xiv. 40). When St. Luke speaks of it, he says that they were "sleeping for sorrow" (xxii. 45). Doubtless both accounts are true, and we can reverently wonder both at the rugged honesty with which St. Peter must have told St. Mark about the faults of himself and his friends, and at the consideration shown by St. Luke towards the twelve in spite of the fact that he was more closely connected with St. Paul than with them.
About one-third of this Gospel is peculiar to itself, consisting mainly of the large section, ix. 51-xviii. 14. St. Luke here seems to have used an Aramaic document; the beginning of the section is full of Aramaic idioms. In places where St. Luke records the same facts as the other Synoptists, he sometimes adds slight but significant touches. The withered hand restored on the sabbath is the right hand (vi. 6); the centurion's servant is one dear to him (vii. 2); and the daughter of Jairus an only daughter (viii. 42; cf. the son of the widow at Nain, an only son, vii. 12). Among the remarkable omissions in this Gospel we may notice two sayings which are found in Matt. and Mark, and which seem to us to have been peculiarly appropriate for St. Luke's general purpose. The first is the saying of Christ that He had come "not to be ministered unto, {74} but to minister, and to give His life a ransom for many" (Matt. xx. 28; Mark x. 45). The second is the statement that the Gospel "shall be preached in the whole world" (Matt. xxvi. 13; Mark xiv. 9). With the omission of these sayings we may compare the omission of any record of the visit of the Gentile wise men to the cradle of the infant Saviour of the world—an incident which would probably have appealed most strongly to the heart of St. Luke, if he had known it. Its absence from this Gospel is one of the many proofs that St. Luke was not familiar with the Gospel according to St. Matthew.
We have already noticed that much of the freshness of this Gospel is due to its being in a peculiar sense the Gospel of praise and thanksgiving. It is also peculiarly the Gospel of prayer. All the three Synoptists record that Christ prayed in Gethsemane. But on seven occasions St. Luke is alone in recording prayers which Jesus offered at the crises of His life: at His baptism (iii. 21); before His first conflict with the Pharisees and scribes (v. 16); before choosing the Twelve (vi. 12); before the first prediction of His Passion (ix. 18); at the Transfiguration (ix. 29); before teaching the Lord's Prayer (xi. 1); and on the Cross (xxiii. 34, 46). St. Luke mentions His insistence on the duty of prayer in two parables which no other evangelist has recorded (xi. 5-13; xviii. 1-8). He alone relates the declaration of Jesus that He had made supplication for Peter, and His charge to the Twelve, "Pray that ye enter not into temptation" (xxii. 32, 40).
As the Gospel according to St. Luke is more rich in parables than any other Gospel, we may conclude by giving a few words of explanation concerning our Lord's parables. The word "parable" means a "comparison," or, more strictly, "a placing of one thing beside another with a view to comparing them." In the Gospels the word is generally applied to a particular form of teaching. That is to say, it means a story about earthly things told in such a manner as to teach a {75} spiritual truth. The Jews were familiar with parables. There are some in the Old Testament, the Book of Isaiah containing two (v. 1-6; xxviii. 24-28). The rabbinical writings of the Jews are full of them. But the Jewish parable was only an illustration of a truth which had already been made known. The parables of our Lord are often means of conveying truths which were not known. They must be distinguished from (a) fables, (b) allegories, (c) myths. A fable teaches worldly wisdom and prudence, not spiritual wisdom, and it is put into somewhat childish forms in which foxes and birds converse together. An allegory puts the story and its interpretation side by side, and each part of the story usually has some special significance. A myth takes the form of history, but it relates things which happened before the dawn of history, as they appear to the child-mind of primitive men.