CONTENTS. PAGE The Holy Spirit - The Temptation - The dúvaμis of Jesus―The programme of the ministry—The rejection at Nazareth-The Capernaum demoniac-The cure of Peter's wife's mother-The cure of many (including de- moniacs) at sunset-The call of the first disciples- Healing of those troubled with unclean spirits-John's message to Jesus-The declaration of Jesus concerning John-The ministering women healed of evil spirits—— The Gerasene demoniac (or demoniacs)—The commission and sending forth of the Twelve-Cure of the demoniac boy-One not a disciple casting out demons-The inhos- pitable Samaritan village-The mission and success of the Seventy-Cure of a dumb demoniac-The Beel- zebub controversy-Cure of a woman whom Satan had bound-Message of Jesus to Herod-The Twelve re- garded as the allies of Jesus --Plea for admission to the The preface The birth and infancy of John and Jesus 169 INDEX OF BIBLICAL PASSAGES, INDEX OF DIVISIONS AND SECTIONS, 309 316 CRITICAL STUDIES IN ST LUKE'S GOSPEL. INTRODUCTION. It would be beyond the scope of these studies to discuss at length the doctrines of the time of Jesus and His apostles, including the post-apostolic age, regarding the kingdom or kingdoms of spirits and their government. Bertholdt, Gfrörer, Nicolas, Keim, Wabnitz, Kuenen, and other writers, have bestowed much attention on the subject, and rendered such a task almost superfluous. All that need be pointed out here, as a basis for the following investigation, is the generally admitted opinion that, whatever foundation originally lay in the Jewish mind for the belief in a diabolical possession of the world, contact with Babylonian and Persian ideas had built thereon a superstructure of dualism in which, on the one hand, a Α kingdom with good angels and guardian spirits was allotted to God, and, on the other, a different kingdom with demons and tormenting spirits was assigned to Satan or the Adversary. It would not be far short of the mark to say that the latter domain was what we call the kingdom of Nature, the cosmos, including heathendom. Over this kingdom Satan, or the god of this world” (ὁ Θεὸς τοῦ αἰῶνος τούτου 2 Cor. iv. 4), ruled as "the prince of the power of the air, of the spirit that now worketh in the sons of disobedience” (τὸν ἄρχοντα τῆς ἐξουσίας τοῦ ἀέρος Eph. ii. 2). He is elsewhere described as "principalities, powers, the world-rulers of this darkness, the spiritual hosts of wickedness in the heavenly places” (τὰς ἀρχάς, τάς ἐξουσίας, τοὺς κοσμοκράτορας τοῦ σκότους τούτου, τὰ πνευματικὰ τῆς πονηρίας ἐν Tois éπTOVρavíois-Eph. vi. 12). It is the function of the Light to cast these out: "Now is the judgment of this world: now shall the prince of this world be cast out ” (νῦν κρίσις ἐστὶ τοῦ κόσμου τοῦτου· νῦν ὁ ἄρχων τοῦ κόσμου τούτου ἐκβληθήσεται ἔξω—John xii. 31; cf. xvi. 11). This antagonism of light and darkness, as symbolical of the two kingdoms, is indeed a root idea of the Fourth Gospel (cf. John i. 5, 8-10, iii. 19-21, xii. 35, 36, 46); but it is treated more concretely in Luke's Gospel as a personal struggle between Satan and Jesus, the Strong Man fully armed with the Stronger than he (Luke xi. 21, 22; cf. Matt. xii. 29; Mark iii. 27). To exhibit Jesus in the process of dethroning the devil and his angels, the demons, is one main object of the Third Gospel; and with His victory the kingdom of God comes (Luke xi. 20: "But if I by the finger of God cast out demons, then is the kingdom of God come upon you;" cf. Matt. xii. 28). How far Jesus Himself, according to the Gospel history, adopted the common belief of the time, it is not difficult to determine. Apart from the special testimony of Luke, Matthew reproduces several sayings of our Lord, in which He speaks of the necessity He is under of withstanding the attacks of Satan (cf. Matt. xvi. 21-23). Indeed we can hardly understand the purport of the exorcising acts of Jesus, unless we credit Him with sharing the belief in a "worldly power, full of enmity to God, and fraught with destruction to man." Some of His most graphic utterances undeniably imply the existence of a diabolic being, whom Luke more frequently than any evangelist names "Satan." And yet, to judge from the conception set forth by Jesus in such passages as Matt. xii. 25-30; Luke xi. 17-23; Mark iii. 23-27, we are not left in doubt as to His belief in the ultimate abolition of all dualism, when the Stronger than the Strong One gains His own, and the kingdom is no more divided. This idea is also enforced in other portions of the New Testament-e.g., Heb. ii. 14: "That |