168.  It has been customary to find in the long 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 some parts of this section in Luke belong 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 them as actually belonging to the earlier time, but assigned 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 manifestly belongs 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 discipleship (xiv. 25-35).  The woes spoken at a Pharisee’s table (xi. 37-52), the warning to the disciples against pharisaism (xii. 1-12), and the encouragement of the “little flock” (xii. 22-34), with many other paragraphs from this part of the gospel (see outline at the head of this chapter), evidently were spoken at the time of the approaching end.  Some narratives reflect the neighborhood of Jerusalem, and naturally corroborate the indications in the fourth gospel that Jesus was repeatedly at the capital during this time.  The parable of the good 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, naming the temple as the place of prayer, belongs 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 statement that Jesus went on his way through cities and villages, journeying on unto Jerusalem (xiii. 22); and again a reference to passing through the midst of Samaria and Galilee on the way to Jerusalem (xvii. 11).  The attempt to make the third of these belong actually to the last stages of the final journey seems artificial.  Confessedly the expression “through the midst of Samaria and Galilee” is obscure.  It is much easier to understand, however, if the journey so described is identified with the visit to Samaria with which the departure from Galilee opened.  It seems probable that Luke found these records of events and teachings in Jesus’ life, and was unable to learn exactly their connection