This section in Luke follows immediately the description of John's preaching which Luke and Matthew have taken from Q. It is a natural supposition that it stood in Luke's Q, tho not in Matthew's, just as the discussion between Jesus and John at the baptism stood in Matthew's but not in Luke's. But there is one thing which indicates either that it did not so stand, or that it has been worked over by Luke in a manner peculiar to him. That is the presence of dialogue. If this dialogue appeared only in those sayings of Jesus that appear in Luke but not in Matthew, and that are of a character to have come from any form of Q, we should pick out this item as a characteristic of the recension used by Luke. But dialogue is also a characteristic of many of the Lucan parables which could not under any hypothesis be attributed to Q. In spite of its general resemblance to the Q matter just preceding, it seems best, therefore, to attribute this little section to some peculiar Lucan source. THE INITIAL PREACHING OF JESUS IN NAZARETH (Lk iv, 16-30) This is a complete re-working of Marcan material. In his _Synoptische Tafeln zu den drei älteren Evangelien_, J. Weiss attributes it to a special source. This assignment is correct, in the sense that there are sayings of Jesus in the section which Luke would certainly not manufacture, and which he must therefore have derived from some source. At all events there is no Q material in the passage. THE CALL OF PETER (Lk v, 1-11) The same is to be said of this section as has just been said of iv, 16-30. It is a re-working of Mk i, 16-20. The latter part of vs. 10 has an especially genuine sound. Ζωγρῶν occurs here only in the Gospels. The dialogue characteristic of Luke appears here also. With the possible exception of the latter half of vs. 10, nothing in the section could be attributed to any form of Q. THE WOES (Lk vi, 24-26) We have here the alternatives of supposing that Luke invented these woes, that he found them in some altogether different source and inserted them here in the midst of his Q material, or that they stood, with the beatitudes, in his recension of Q. Since the beatitudes themselves, without the woes, show such difference as to preclude Matthew's and Luke's having drawn them from an identical source, but since they seem, if anything, to have stood in Q, it seems natural to assign these woes of Luke's, as we have assigned the beatitudes peculiar to Matthew, to the recension used by him. The sympathy shown in the Gospel of Luke for the poor has usually been referred to Luke himself. It may just as well have been a characteristic of one or more of his sources. THE RECEPTION OF JOHN'S PREACHING (Lk vii, 29-30)