record is most rich in detail, most dramatic in presentation, and actually longer than the parallel accounts in the other gospels.  The whole narrative is animated in style (note the oft-repeated “immediately”) and full of graphic traits.  The story of Jesus seems to be reproduced from a memory which retains fresh personal impressions of events as they occurred.  Hence the frequent comments on the effect of Jesus’ ministry, such as “We never saw it on this fashion” (ii. 12), or “He hath done all things well” (vii. 37), and the introduction into the narrative of Aramaic words,—­Boanerges (iii. 17), Talitha, cumi (v. 41), and the like, which immediately have to be translated.  The gospel discloses no artificial plan, the chief word of transition is “and.”  While some of the incidents recorded, such as the second Sabbath controversy (iii. 1-6) and the question about fasting (ii. 18-22), may owe their place to association in memory with an event of like character, the book impresses us as a collection of annals fresh from the living memory, which present the actual Jesus teaching and healing, and going on his way to the cross and resurrection.  After the briefest possible reference to the ministry of John the Baptist and the baptism and temptation of Jesus (i. 1-13), this gospel proceeds to set forth the ministry in Galilee (i. 14 to ix. 50).  The narrative then follows Jesus to Jerusalem, by way of Perea, and closes with his victory through death and resurrection (x. 1 to xvi. 8).

25.  The third gospel is more nearly a biography than any of its companions.  It opens with a preface stating that after a study of many earlier attempts to record the life of Jesus the author has undertaken to present as complete an account as possible of that life from the beginning.  The book is addressed to one Theophilus, doubtless a Greek Christian, and its chief aim is practical,—­to confirm conviction concerning matters of faith (i. 1-4).  The author’s interest in the completeness of his account appears in the fact that it begins with incidents antecedent to the birth of John the Baptist and Jesus.  Moreover, to his desire for completeness we owe much of the story of Jesus, otherwise unrecorded for us.  Like the first two gospels, Luke represents the ministry of Jesus as inaugurated in Galilee, and carried on there until the approach of the tragedy at Jerusalem (iv. 14 to ix. 50).  It is in connection with the journey to Jerusalem (ix. 51 to xix. 27) that he inserts most of that which is peculiar to his gospel.  His account of the rejection at Jerusalem, the crucifixion, and resurrection, follows in the main the same lines as Matthew and Mark; but he gained his knowledge of many particulars from different sources (xix. 28 to xxiv. 53).  It is characteristic of Luke to name Jesus “Lord” more often than either of his predecessors.  With this exalted conception is coupled a noticeable emphasis on Jesus’ ministry of compassion; here more than in any other gospel he is pictured as the