ast breath
(23:46). Luke gives us Christ's command to pray (21:36) and two
parables, the midnight friend (11:5-13) and the unjust judge (18:1-8)
to show the certain and blessed results of continued prayer.

3. It Is a Gospel of Womanhood. No other gospel gives her anything
like so large a place as Luke. Indeed, all of the first three chapters
or a greater part of their contents may have been given him, as he
"traced out accurately from the first" (1:3), by Mary and Elizabeth.
He gives us the praise and prophecy of Elizabeth (1:42-42), the song
of Mary (1:46-55). Anna and her worship (2:36-38), sympathy for the
widow of Nain (7:12-15), Mary Magdella the sinner (7:36-50), the woman
associates of Jesus (8:1-3), tender words to the woman with an issue
of blood (8:48), Mary and Martha and their disposition (10:38-42).
sympathy and help for the "daughter" of Abraham (13:16), the
consolation of the daughters of Jerusalem (23:28). These references
have been collected by others and are the most conspicuous ones and
serve to show how large a place woman is given in this gospel.

4. It Is a Gospel of the Poor and Outcast. More than any other of the
evangelists Luke reports those teachings and incidents in the life of
our Savior which show how his work is to bless the poor and neglected
and vicious. Among the more striking passages of this character are
the oft repeated references to the publicans (3:12; 5:27, 29, 30,
etc.), Mary Magdella, who was a sinner (7:36-50), the woman with an
issue of blood (8:43-48), the harlots (15:30), the prodigal son
(13:11-32), Lazarus, the beggar (16:13-31), the poor, maimed, halt and
blind invited to the supper (14:7-24). the Story of Zacchaeus (19:1-
9), the Savior's business declared to be to seek and save the lost
(8:10), the dying robber saved (23:39-43).

5. It Is a Gentile Gospel. The book is everywhere filled with a world
wide purpose not so fully expressed in the other evangelists. Here we
have the angels, announcement of great joy which shall be to all
people (2:10) and the song about Jesus as "a light for revelation to
the Gentiles" (2:32). The genealogy traces Christ's lineage back to
Adam (2:38) and thus connects him not with Abraham as a representative
of humanity. The fuller account of the sending out of the seventy
(10:1-24). the very number of whom signified the supposed number of
the heathen nations, who were to go, not as the twelve to the lost
sheep of the house of Israel, but