could record the parable of the Good Samaritan?  How fitting is the parable

of the Prodigal Son!  The parable of the Unjust Steward with its use of

oikonomia illustrates Paul's usage of the word translated 'dispensation' in

his epistles.  The parable of the Pharisee and the Publican is the doctrine

of Romans in picture form, and contains the only evangelical use of

'justification' found in the four Gospels.  The parable of the 'ten pounds'

is similar, but not the same as the parable of the 'ten talents' recorded by

Matthew.  The special point of Luke's parable is the statement that it was

uttered to correct the impression 'that the kingdom of God should immediately

appear'.  Consequently the nobleman in this parable 'went into a far country

to receive for Himself a kingdom, and to return' (Luke 19:11,12).

The reader will find upon careful comparison, that in the smallest

details, Matthew and Luke can be discovered consistently heading for their

distinctive goals, and while such an examination cannot be conducted in these

pages, the reader who has never attempted it has a joy awaiting him that no

second-hand acquaintance with Holy Writ can provide.  We shall find many

incidental and minor variations as we proceed with the systematic exposition

of this Gospel and these will be noted.  We accordingly pass on to another

and very important feature.

Many expositors have been somewhat puzzled by the fact that, while Luke

affirms that he arranged his subject matter 'in order', that order is not

easily recognized.  As the Rev. F.E. Powell wrote 'That anyone writing "in

order" should produce chapters 9:1 to 18:30 has always perplexed me'.  A very

exhaustive examination of the chronological problem of this section was

carried out by Lt. Col. G. Mackinlay, Vice-President, Victoria Institute; and

J.J.B. Coles, who contributed several articles to Things to Come, said of

these studies:

'Studies in the synoptic problem are at present very superficial.

Colonel Mackinlay's suggestions as to a specially arranged order are

very helpful, and may lead to a more reverent and a more spiritual

grasp of a very deep subject of the inter-relationship of the four

M.L. Rouse commenting on this chronological problem says:

'If Luke's account were consecutive from his tenth and eleventh

chapters, we should have one disciple on behalf of the rest asking his

Master how to pray nearly two years after He had taught them how to do

so (according to St. Matthew's Gospel), although they had been in His

company ever since'.

The details which must be examined and the proofs that must be produced

await our study of the chapters in question.  However, without either going

into the problem or exhibiting the proofs to justify our conclusions,

we give the following simplified structure of Luke's Gospel, paying

particular attention to the fact (yet to be established) that he pursues the

thread of his narrative from chapter 4:14 unto the arrival of the Lord at

Bethany (Luke 10:42) six days before the crucifixion (John 12:1).  Then with

Luke 11:1 there is a retrogression to the time of the Sermon on the Mount,

nearly two years earlier, and again we are led by another series of events,

to the week of the Lord's Passion at Jerusalem and so to the same date line

as that of chapter 10:42 (Luke 14:24).  At verse 25 we go back yet once more

to a period just before the Transfiguration, some six months before the end

which takes us to 22:53.  From this point the narrative runs on to the close