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    from ch . xv . 1 , to xvi . 14 , are occasioned by the uncharitable spirit of the Pharisees towards the Publicans , Schleiermacher considering these as the parties designed by the elder and younger brother in the parable of the prodigal son . Even the variously interpreted parable of the steward ( ch . xvi , 1- —12 ) is referred by him to the same parties . " The master represents the Romans , the steward , the publicans , the debtors , the Jewish nation ; and Christ means to say , if the publicans in their calling , and with that which

    they acquire in it , and consequently by means of a violent and iniquitous state of things , with reason termed y ^ t ^ yuava ^ rfc dhxfxs , shew themselves mild , indulgent and benevolent towards their nation , the Romans themselves will in their hearts praise them ; and so you have all reason to allow them before hand the right of citizenship in the jSao-tXe / a ra ® sg , and so admit them into the diuvlovq < nupas *> P . 214 . This he supposes to be intended as a vindication of those publicans who were his disciples , and acted as Zaccheus , understanding ici ^ ol lyevscr ^ e , of their being true to their countrymen , not faithful to their masters . We think he is more successful in

    explaining the parable of Dives and Lazarus , of which he observes , that the whoJe point lies in Abraham ' s answer , ( ch . xvi . 31 , ) the rest being merely parabolic imagery ; and this answer he connects with vers . 17 , 18 , in which he supposes there is an allusion to the conduct of Herod Antipas , which the Pharisees had endeavoured to justify . " If , by quibbjing perversions of the law , made to recommend yourselves to men in power , ( to lv av& § uvoi <; v ^ yqKbv ver . 15 , ) you weaken its authority , you incapacitate them for receiving moral

    impressions from any other dispensation of divine mercy . " The expression ira ; il <; dvrvjv Pia ^ erou , ver . 16 , he supposes to refer to such violent and unlawful means of promoting the advancement of the kingdom of God . Without , however , any allusion to Herod , the practice of the Pharisees to explain away the precepts of the law , would serve equally well to connect ver . 18 with ver . 31 . Our author proceeds to justify at much length the connexion in which Luke has inserted the discourses , ch . xvii . xviii . 1—8 ;

    and he understands the parable of the Pharisee and the Publican not to be levelled against the Pharisees , in which case he observes , that it would not be a parable , but against some of his own disciples , who , hearing him insist on the necessity of constancy and faith , ( ch . xviii . 8 , ) had expressed themselves too confidently , that if it came to the point they certainly would not

    be wanting . It is not difficult to imagine that such an incident may have given rise to it ; but as the historian , though in the context he frequently , distinguishes what our Lord said to his disciples and to the Pharisees , refers this to neither of them , the reasonable inference seems to be , that this rebuke of self-righteousness was called forth by some incident , in which neither of them was particularly concerned . There is good taste and judgment iix Schleiermacher's remark , that the Pharisee and the Publican would not have

    their proper parabolic character , if these classes themselves were meant ; they must be the types of two opposite dispositions . So the Samaritan in the parable is not introduced to teach the Jews how they should feel towards Samaritans , but to illustrate the general duty of benevolent sympathy . At ch . xix . 48 , our author supposes the narrative to close , which began

    ch . ix . 51 . Whether he considers the dvctXyrf / u ; , as some have done , as meaning only his entrance into Jerusalem , he has not explained ; but we can hardly suppose that he does , since the meaning of the verb is so clearl y fixed by other passages . Yet if the ascension into heaven be meant , it should seem as if the writer of ch . ix . 51 , had in view the last event recorded in the Gospel of Luke , and that he designed his narrative to extend to thai

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    Review . —Schleiermachers Critical Essay on the Gospel of St . Luke . 45

• Citation
  • Monthly Repository (1806-1838) and Unitarian Chronicle (1832-1833), Jan. 2, 1827, page 45, in the Nineteenth-Century Serials Edition (2008; 2018) ncse.ac.uk/periodicals/mruc/issues/vm2-ncseproduct1792/page/45/