serve as helpers in the execution of the Messianic judgment (xiii. 39, 41, 49), as in the Apocalypse (§ 133, b).13 The idea of guardian angels, which we there formed, appears, Acts xii. 15, extended to individual persons, and in such a way that the guardian angel is thought to be like him whom he guards. According to Matt. xviii. 10, the guardian angels of children are taken from the throne-angels. Luke makes Satan, after he has been conquered by Jesus in the wilderness (iv. 13), enter into Judas, plainly in order to tempt Jesus by suffering, and to mislead him to betray (xxii. 3), as he misled Ananias to falsehood (Acts v. 3; comp. xiii. 10: viè diaßóλov). Because the dominion of Satan leads his servants to sins, which bring death with himself, deliverance from his power appears, Acts xxvi. 18, as a fundamental fact of salvation (comp. § 104, b).14

14

§ 139. The Paulinism of Luke.

Although Luke wishes to be a follower of Paul, yet he has scarcely comprehended the significance of Paul's doctrine of justification in principle (a). To be sure, he likes to bring

13 They similarly appear, Luke xii. 8, 9, about Christ in His judicial functions, xv. 10, as participators in the joy of God over repentant sinners. The idea, moreover, is peculiar by which angels carry the pious dead to the bosom of Abraham (xvi. 22).

14 Even Mark referred the birds of heaven in the parable (Matt. xiii. 4) by way of allegory to Satan, who sought to hinder the activity of Jesus in founding His kingdom (Mark iv. 15; comp. Matt. xiii. 19: ò movnpós); and the first evangelist has introduced the xpós into the parable of the tares (xiii. 25, 28), in order that he may point to the devil as the author of the intermixture of evil in the kingdom of God (xiii. 38, 39: ¿ diáßodos = i ovnpós; comp. § 104, b, footnote 4). In the later form of the tradition an inclination is shown to trace even such diseases to Satanic origin as, according to the earlier conception, were not of a daemonic kind, as the epilepsy of the sick one, Mark ix. 17 (comp. Matt. xvii. 15), and the paralytic twisting, Luke xiii. 11 (comp. ver. 13, and with it § 23, a),—nay, Luke iv. 39, the power of disease generally seems to be regarded as something daemonic. The daemons that were driven out of the man went, according to Luke viii. 31, into the abyss (comp. § 133, d, footnote 9). Daemonic possession, according to the analogy of the possession of the Spirit, is set forth as an xusuμa nálapтov (Mark iii. 30; Luke viii. 27; comp. Mark iv. 33: ἔχων πνεῦμα δαιμονίου ἀκαθάρτου), or as εἶναι ἐν πνεύματι ἀκαθάρτῳ (Mark i. 23, v. 2; comp. xii. 36). In the Acts of the Apostles, too, πνεύματα ἀκάθαρτα occur (ν. 16, viii. 7 ; comp. xix. 12-16: πνεύματα πονηρά), in particular, a πνεῦμα πύθων (xvi. 16, 18).

forward faith as the condition of salvation, yet faith seldom appears as the saving trust in the specific Pauline sense (b). His way, too, of dealing with grace and the future salvation often reminds of the Pauline, without in any way bringing the Pauline form of doctrine sharply and exclusively forward (c). So strongly does he emphasize the work of the Spirit, yet the Spirit appears only as the principle of evangelical preaching and of Church government, of gifts of the Spirit and of prophecy, but not in the specifically Pauline sense as the principle of the new life (d).

(a) That Luke is, and wishes to be regarded as, a follower of Paul he shows, independently of the fact that it comes out from the whole plan of the Acts of the Apostles (§ 137, c, d), in this way, that in his account of the Lord's Supper he combines the Pauline (1 Cor. xi.) with that in the Gospel of Mark (Luke xxii. 19, 20). Truly Pauline is the preference, with which he selects parables which set forth God's love to sinners (chap. xv.), and the undeservedness of men (xvii. 7–10), or narratives like the favour shown to the malefactor (xxiii. 39-43), and the preference of that listening with an anxious desire for salvation from a weariness of one's own service (x. 38-42). But to this belongs also the way in which he brings forward the forgiveness of sins as the specific saving blessing (Acts xiii. 38, xxii. 16, xxvi. 18; comp. x. 43; Luke i. 77, iv. 19, vii. 47, 48, xxiv. 47). Notwithstanding, the rejected self-justification xvi. 15 is not the self-righteousness against which Paul contended, but the getting the glory of righteousness before men by works apparently holy; and if, too, the hearing of prayer for grace to the sinner is designated in the true Pauline way as justification (xviii. 14), yet the author shows by his addition, taken from the parable xiv. 11, that he regards penitent self-abasement, in opposition to the selfexaltation arising from pride of virtue on the part of the Pharisee (xviii. 9), as the ground of this justification, and not trust in the grace of God. But in the single passage where Luke makes the apostle quite on purpose declare his doctrine. of justification (Acts xiii. 38), justification is, to be sure, put quite in the Pauline way as identical with the forgiveness of sins (ver. 39) obtained by Christ; but it is only thought of not at all in the Pauline way, as supplementary to the

VOL. II.

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forgiveness possible by the law, which, to be sure, appears according to the context as partly purification.1

(b) By an addition to the parallel passage in Mark, Luke viii. 12, 13 sets forth faith as the means of salvation, and he likewise adds, vii. 50, xvii. 19, to his narrative the words ἡ πίστις σου σέσωκέν σε, words which originally had a different tendency. Faith or believing, in the Acts of the Apostles, ordinarily appears simply as the mark of the Christian (comp. TLOTEVEL: ii. 44, iv. 4, 32, v. 14, xi. 21, xv. 5, xvii. 12, 34, xviii. 27, xix. 2, 18, xx. 25; TiσTIS: vi. 5, 7, xi. 24, xiii. 8, xiv. 22, 27, xvi. 5; mɩσtós: x. 45, xvi. 1), but commonly in such close connection with the hearing of the word (xiii. 12, 48, xiv. 1, xvii. 12, xviii. 8), that confident persuasion of the truth of that word is plainly meant; in consequence, the word preached is taken as the word of God (xi. 1, xvii. 11; comp. Luke viii. 13; Acts viii. 14, and therewith § 40, c).2 The contents of this word is the glad message of the Messiahship of Jesus, and of the salvation given in Him. If faith then refers to these contents, then it is a conviction of the Messiahship of Jesus (xvii. 31; comp. Luke xviii. 8, xxii. 32, xxiv. 25), with which then, to be sure, the point of the trust

1 It is in connection with this, that Luke, deviating from Paul (§ 65, b), feels no scruple in taking such passages from his Jewish-Christian sources, when even pre-Christian piety is designated as dixiorúvn (Luke i. 6, ii. 25; Acts x. 22, 35); nay, he designates even Joseph of Arimathea as an avn ayatos xai dixaos (Luke xxiii. 50). On the other hand, those passages where mention is made in the apostolic sources of the popña nai dina of the Old Testament he has partly changed (x. 24, xi. 47, 50, 51) and partly omitted (comp. Matt. x. 41). Yet comp. the frequent allusion to the Epistles of Paul, Luke xxi. 34; comp. 1 Thess. v. 3 f., xviii. 1; comp. 2 Thess. i. 11, xx. 38; comp. Rom. xiv. 7, 8, x. 8; comp. 1 Cor. x. 27, xii. 35; comp. Eph. vi. 14, xxi. 36; comp. Eph. vi. 18, x. 7; comp. 1 Tim. v. 18; Acts xx. 32; comp. Eph. i. 18. 2 As, xxiv. 14, xxvi. 27, it is faith on the word of Scripture and on the prophets that is spoken of, so, Luke i. 20, 45, it is faith in God's message, and, Acts ix. 26, xiii. 41, conviction of the truth of a fact is called T. If a heathen believe in God (xvi. 34, mimiotiunùs tậ es), then he begins to be persuaded of his existence. The word which the apostles proclaim is called here, as by Paul (§ 89, a), the word simply (¿ λóyos: vi. 4, viii. 4, x. 44, xi. 19, xiv. 25, xvi. 6, xvii. 11, xviii. 5, xix. 20; comp. Luke i. 2), or the word of God (i óyos To escũ, iv. 31, vi. 2, 7, viii. 14, xi. 1, xii. 24, xiii. 5, 7, 46, xvii. 13, xviii. 11, or rou xupíou: viii. 25, xiii. 44, 48, 49, xv. 35, 36, xvi. 32, xix. 10; comp. didaxn rou xupiov, xiii. 12), like the word which Jesus has preached (Luke v. 1, viii. 11, 21, xi. 28), and the word of the Old Testament revelation of God (Acts vii. 38, 26yı; comp. Rom. iii. 2).

is easily directed to the salvation brought by it. But not once, Acts xiii. 39, is the faith which conditions justification put in express relation to the person or the work of Christ. The Tакоve T TiOTEL is quite Pauline (vi. 7; comp. § 82, d), and so also is the calling on the name of Christ (ix. 14, 21, 22, 16; comp. § 76, b). On the other hand, once at least is the way of God (xviii. 25, 26), or the way simply (ix. 2, xix. 9, 23, xxii. 4, xxiv. 14, 22) which Christianity teaches, designated as walking in the fear of the Lord (ix. 31), by which it is put as identical with pre-Christian piety (x. 2, xxii. 35, xiii. 16, 26; comp. Luke i. 50, xviii. 2, 4, xxiii. 40), as it frequently is in the early apostolic writings.

(c) When the grace of God constitutes the substance of the message of salvation (xiv. 3, xx. 24, 32), it is plainly thought of quite in the Pauline way (§ 75, c) as the principle of salvation; and likewise, when the exhortation is given to continue in the grace of God (xiii. 43), inasmuch as grace conditions every result of the preaching of salvation (xi. 23, xiv. 26, xv. 40, xviii. 27). Yet it may be the Lord Him

3 Apostolic preaching is here, too, according to its contents, called the glad message (εὐαγγέλιον : Acts xv. 7, xx. 24 ; εὐαγγελίζεσθαι : viii. 4, 25, 40, x. 36, xiv. 7, 21, xv. 35, xvi. 10; comp. Luke iii. 18, ix. 6, xx. 1), and that about the kingdom of God (Acts viii. 12; comp. xix. 8, xx. 25, xxviii. 23, 31), as Christ has proclaimed it (Luke iv. 43, viii. 1; Acts i. 3). But its special kernel consists in this, that Jesus as the Messiah has founded the kingdom of God; it is therefore a glad message about Jesus (viii. 35, xi. 20, xvii. 18; comp. xix. 13), and that about His Messiahship (v. 42, viii. 5, ix. 20, x. 42; comp. viii. 12, xvii. 13, xviii. 28, xxiii. 11, xxviii. 23, 31). As this is the foundation of all evangelical preaching, so may it also be regarded as a teaching (didάoms: iv. 18, v. 28) or a speaking (λaλuv: iv. 17, v. 20; comp. xiv. 3: Tapinosárba.) on the ground (ií or iv: ix. 27, 28) of His name, who designates Him as the Messiah. Sometimes along with the person of Jesus His resurrection is mentioned (xvii. 18), or instead of it the promise fulfilled in Him (xiii. 32; comp. xxvi. 6), as the contents of the glad message, xiv. 15, even the demand to repent (comp. xx. 21, xxvi. 20; Luke xxiv. 47). But the reference of faith to Christ is expressed sometimes by the dative (xviii. 8; comp. xvi. 15), sometimes by sis with the accusative (x. 43, xiv. 23, xix. 4, xx. 21, xxiv. 24; comp. Matt. xviii. 6), and faith appears in this conception, xxvi. 18, as the condition of salvation. Only in union with is with the accusative (ix. 42, xi. 17, xvi. 31, xxii. 19; comp. Matt. xxvii. 42) does the element of confident trust appear to come into prominence, although, xxvii. 25, OTSÚLY Tŷ Oiậ stands for confidence in God, and, xiv. 9, wícts for confidence in the salvation to be realized.

But grace appears as the principle of the gifts of grace, such as wisdom,

5

self, too, who stands helpfully by the preachers of the gospel (xi. 21, xiv. 27, xviii. 10), and so adds to the Church those (ii. 27) who, according to His predestination, are saved (§ 88), because they have been ordained to everlasting life (xiii. 48), in that He opens their hearts (xvi. 14). But as is the beginning, so also is the fruitful development of the Christian life in the individual, as in the Church (oikodoμeîolaɩ: ix. 31, xx. 32; comp. § 92, b), dependent on the working of God's grace, and hence needs prayer to Him. The sum of all salvation is here, too, the Messianic deliverance, which is indeed designated, Matt. i. 21, as a deliverance of the people from their sins (Acts xiii. 26: ó Móyos Tŷs σwτnpías; xvi. 17: ódòs owτnpías; comp. Luke i. 69, 71, 77, xix. 9; Acts xvi. 30, 31: oi owłóμevoi; comp. Luke xiii. 23, viii. 12, vii. 50, xvii. 19, xix. 10; Acts xxviii. 28: Tò σwτýρLov TOû EOû; comp. Luke ii. 30, iii. 6), and the mediator of it is Christ (Acts xiii. 23; comp. Luke ii. 11). It is quite Pauline if in the setting of the statements, Luke vi. 35, xx. 36, the sons of God are thought of as perfected only in the future world (comp. § 97, c, and even Matt. v. 9), as then also, Acts xx. 32 (comp. xxvi. 18), is the kλnpovoμía promised, or if participa

miraculous power (vi. 8, vii. 10), and the word xápioμa does not occur at all in the Acts of the Apostles. This usage reminds one of the prevailing usage in Peter (§ 45, b, footnote 3); so the Old Testament supionsı xάpiv occurs in Luke (vii. 46; comp. Luke i. 30), and in connection therewith xápis is used for the good pleasure which one finds with God or men (Luke ii. 40, 52, iv. 22; comp. Luke vi. 32-34); Acts xxiv. 27, xxv. 3, 9, it designates a human favour.

The word ixxanoia occurs here and v. 11, viii. 1, 3, and oftener, of single churches, but only in ix. 31 the more comprehensive sense, in which Christ by His own blood has acquired the Church to be His own possession (xx. 28: ǹ ixxλnoía τοῦ κυρίου). Her members are those who have turned to God (ἐπιστρέφειν ἐπὶ τὸν sóv xiv. 15, xv. 19, xxiv. 18, 20, or iì riv xúpov in the same sense, ix. 35, xi. 21), or are added to the Lord (i.e. Christ, v. 14, xi. 24; comp. xi. 23). They are called sometimes, as in the Gospels, patnraí (vi. 1, 2, about thirty times), scil. To xvpíov (ix. 1); sometimes, as in the apostolic Epistles, dini (i. 15, vi. 3, about thirty-four times); seldomer i åy (ix. 32, 41, xxvi. 10; comp. ix. 13 : οἱ ἅγιοι τοῦ Χριστοῦ; ΧΧ. 32, xxvi. 18: ἡγιασμένοι).

• As Luke often makes it prominent that Christ prayed (Luke iii. 21, v. 16, vi. 12, ix. 18, 28, 29, xi. 1), and records abundantly His exhortations to prayer (comp. especially xi. 5-8, xviii. 1 ff., xxi. 36), so he praises also the zeal for prayer in the apostles and in the Church (i. 14, 24, ii. 42, iv. 31, vi. 4, 6, viii. 15, x. 9, xi. 5, xii. 5, 12, xvi. 25, xx. 36, xxi. 5, xxii. 17; comp. x. 2, 4, 30, 31), and sometimes also the fasts connected therewith (xiii. 2, 3, xiv. 23; comp. x. 30).