{"collection":"scripture-revelation","full_text_available":true,"graph_url":"https://unchartedknowledge.5gfusion.net/v2/api/page/gutenberg_26881/graph","html_url":"https://unchartedknowledge.5gfusion.net/v2/page/gutenberg_26881","id":"gutenberg_26881","license":"Public Domain (US)","rights_basis":"gutenberg_metadata_copyright_false","source":"gutenberg","source_url":"https://www.gutenberg.org/ebooks/26881","summary":null,"tags":["Bible. Luke -- Commentaries","Category: Religion/Spirituality","Christianity"],"text":"The Gospel of Luke\n\n An Exposition\n\n By\n\n Charles R. Erdman\n\n Professor of Practical Theology\n\n Princeton Theological Seminary,\n\n Princeton, New Jersey\n\n Philadelphia\n\n The Westminster Press\n\n 1936\n\n\n\n\n\nCONTENTS\n\n\nFOREWORD\nINTRODUCTION\nI. The Preface To the Gospel. Luke 1:1-4\nII. The Birth and Childhood of Jesus. Chs. 1:5 to 2:52\n A. The Birth of John Foretold. Chs. 1:5-25\n B. The Annunciation To Mary. Ch. 1:26-38\n C. The \u201cMagnificat.\u201d Ch. 1:39-56\n D. The Birth of John, and the \u201cBenedictus.\u201d Ch. 1:57-80\n E. The Birth of Jesus. Ch. 2:1-20\n F. The Presentation of Jesus, and the \u201cNunc Dimittis.\u201d Ch. 2:21-40\n G. The Boy Jesus At Jerusalem. Ch. 2:41-52\nIII. The Preparation. Chs. 3:1 to 4:13\n A. The Preaching Of John. Ch. 3:1-20\n B. The Baptism Of Jesus. Ch. 3:21, 22\n C. The Genealogy Of Jesus. Ch. 3:23-38\n D. The Temptation Of Jesus. Ch. 4:1-13\nIV. The Ministry in Galilee. Chs. 4:14 to 9:50\n A. The First Period. Ch. 4:14-44\n 1. Jesus Preaching at Nazareth. Ch. 4:14-30\n 2. Jesus Performing Miracles at Capernaum. Ch. 4:31-44\n B. The Second Period. Chs. 5:1 to 6:11\n 1. The Call of the First Disciples. Ch. 5:1-11\n 2. Jesus Cleansing a Leper. Ch. 5:12-16\n 3. Jesus Forgiving Sins. Ch. 5:17-26\n 4. The Call of Levi. Ch. 5:27-32\n 5. The Question of Fasting. Ch. 5:33-39\n 6. The Sabbath Controversy. Ch. 6:1-11\n C. The Third Period. Chs. 6:12 to 8:56\n 1. The Choice of the Twelve. Ch. 6:12-19\n 2. The Great Sermon. Ch. 6:20-49\n 3. The Centurion of Capernaum. Ch. 7:1-10\n 4. Jesus Raising the Widow\u2019s Son. Ch. 7:11-17\n 5. Jesus Praising John. Ch. 7:18-35\n 6. A Sinful Woman Forgiven. Ch. 7:36-50\n 7. The Ministering Women. Ch. 8:1-3\n 8. The Parable of the Sower. Ch. 8:4-18\n 9. Kinship with Jesus. Ch. 8:19-21\n 10. Jesus Stilling the Storm. Ch. 8:22-25\n 11. A Demoniac Healed. Ch. 8:26-39\n 12. The Daughter of Jairus and the Woman with an Issue of Blood. Ch.\n 8:40-56\n D. The Fourth Period. Ch. 9:1-50\n 1. The Mission of the Twelve. Ch. 9:1-9\n 2. The Five Thousand Fed. Ch. 9:10-17\n 3. Jesus Predicting his Death. Ch. 9:18-27\n 4. The Transfiguration. Ch. 9:28-36\n 5. The Demoniac Boy. Ch. 9:37-45\n 6. Jesus Rebuking Pride and Bigotry. Ch. 9:46-50\nV. The Journeys Toward Jerusalem. Chs. 9:51 to 19:28\n A. The First Stages. Ch. 9:51 to 13:21\n 1. The Inhospitable Samaritans. Ch. 9:51-56\n 2. Jesus Rebuking Rashness, Insincerity, and Indecision. Ch. 9:57-62\n 3. The Mission of the Seventy. Ch. 10:1-24\n 4. The Good Samaritan. Ch. 10:25-37\n 5. Martha and Mary. Ch. 10:38-42\n 6. Jesus\u2019 Teaching Concerning Prayer. Ch. 11:1-13\n 7. Jesus Rebuking Blasphemy and Unbelief. Ch. 11:14-36\n 8. Pharisaism Exposed and Denounced. Ch. 11:37-54\n 9. Faithful Testimony Encouraged. Ch. 12:1-12\n 10. A Warning Against Covetousness. Ch. 12:13-21\n 11. The Cure of Anxiety. Ch. 12:22-34\n 12. An Exhortation to Watchfulness. Ch. 12:35-48\n 13. The Divisive Influence of Christ. Ch. 12:49-59\n 14. A Call to Repentance. Ch. 13:1-9\n 15. A Cure on the Sabbath. Ch. 13:10-21\n B. The Second Stages. Chs. 13:22 to 17:10\n 1. The Narrow Door. Ch. 13:22-30\n 2. The Message to Herod and the Lament Over Jerusalem. Ch. 13:31-35\n 3. Jesus as a Sabbath Guest. Ch. 14:1-24\n 4. Counting the Cost. Ch. 14:25-35\n 5. The Prodigal Son. Ch. 15\n 6. The Unrighteous Steward. Ch. 16:1-13\n 7. The Rich Man and Lazarus. Ch. 16:14-31\n 8. Warnings to the Disciples. Ch. 17:1-10\n C. The Last Stages. Chs. 17:11 to 19:28\n 1. The Samaritan Leper. Ch. 17:11-19\n 2. The Coming of the Kingdom. Ch. 17:20-37\n 3. The Unrighteous Judge. Ch. 18:1-8\n 4. The Pharisee and the Publican. Ch. 18:9-14\n 5. Jesus Receiving Little Children. Ch. 18:15-17\n 6. The Rich Ruler. Ch. 18:18-30\n 7. Jesus Again Foretelling His Death. Ch. 18:31-34\n 8. The Blind Man at Jericho. Ch. 18:35-43\n 9. The Conversion of Zacchaeus. Ch. 19:1-10\n 10. The Parable of the Pounds. Ch. 19:11-28\nVI. The Closing Ministry. Chs. 19:29 to 21:38\n A. The Triumphal Entry. Ch. 19:29-48\n B. The Question As To Authority. Ch. 20:1-8\n C. The Parable Of The Husbandmen. Ch. 20:9-18\n D. The Question As To Paying Tribute. Ch. 20:19-26\n E. The Question As To The Resurrection. Ch. 20:27-40\n F. The Question Of Jesus. Ch. 20:41-44\n G. The Warning Against The Scribes. Ch. 20:45-47\n H. The Widow\u2019s Mites. Ch. 21:1-4\n I. The Destruction Of Jerusalem And The Coming Of Christ. Ch. 21:5-38\n 1. The Present Age. Ch. 21:5-19\n 2. The Destruction of Jerusalem. Ch. 21:20-24\n 3. The Coming of Christ. Ch. 21:25-28\n 4. The Encouragement to Hope and Vigilance. Ch. 21:29-36\n 5. The Historic Statement. Ch. 21:37, 38\nVII. The Death and Resurrection. Chs. 22 to 24\n A. The Treachery Of Judas. Ch. 22:1-6\n B. The Last Supper. Ch. 22:7-38\n C. The Agony In Gethsemane. Ch. 22:39-46\n D. The Arrest Of Jesus. Ch. 22:47-53\n E. Peter\u2019s Denial. Ch. 22:54-62\n F. Jesus Before The Jewish Rulers. Ch. 22:63-71\n G. Jesus Before Pilate. Ch. 23:1-25\n H. The Crucifixion. Ch. 23:26-38\n I. The Penitent Thief. Ch. 23:39-43\n J. The Death And Burial. Ch. 23:44-56\n K. The Empty Tomb. Ch. 24:1-12\n L. The Walk To Emmaus. Ch. 24:13-35\n M. Jesus Appearing To The Apostles. Ch. 24:36-43\n N. The Last Words. Ch. 24:44-49\n O. The Ascension. Ch. 24:50-53\n\n\n\n\n\n\nThe Bible text printed in boldface is taken from the American Standard\nEdition of the Revised Bible, copyright, 1901, by Thomas Nelson & Sons,\nand is used by permission.\n\n\n\n\n\nTO THE MEN WHO LONG TO BE LIKE HIM\n\n\n\n\n\nFOREWORD\n\n\nThe Gospel of Luke is the most beautiful book in the world; at least, so\nit has been called, and those who know it best are not likely to dispute\nsuch praise. The purpose of this little volume is to place the book in\nconvenient form, and by an outline and brief comments to aid in focusing\nthe thought of the reader upon the successive scenes of the gospel story.\nThese are familiar scenes, but each review of them more vividly reveals\nthe great central Figure as supreme among men in the matchless loveliness\nof his divine manhood, himself the perfect, the ideal Man.\n\n\n\n\n\nINTRODUCTION\n\n\nThe surpassing beauty of this book betokens the personal attractiveness of\nits author and the dignity and importance of its theme. It was written by\nLuke, \u201cthe beloved physician,\u201d and it concerns the life and saving work of\nour Lord. The phrase which describes the writer as \u201cthe physician, the\nbeloved one,\u201d is full of significance. It was penned by Paul, when a\nprisoner in Rome, to his friends in distant Coloss\u00e6. It indicates that\nLuke was a man of culture and scientific training and that the charm of\nhis character was so conspicuous as to be recognized by the Christian\nchurches of Europe and of Asia. The connection in which this phrase occurs\nindicates that Luke was not a Jew but a Gentile by birth, and further,\nthat he was a close companion of Paul.\n\nTo Luke\u2019s authorship is attributed not only this \u201cThird Gospel\u201d but also\n\u201cThe Acts.\u201d He was a man of such modesty that he never mentioned his own\nname even when recording the stirring events in which he played so\nprominent a part. Nevertheless he revealed himself in every page of his\nwritings and was evidently a man of broad sympathies, an acute observer, a\ncareful historian, and a loyal friend.\n\nThe story of his companionship with Paul begins in the record of the\napostle\u2019s second missionary journey when he was about to sail from Troas\non the memorable voyage which resulted in establishing Christianity on a\nnew continent. The two friends journeyed together to Philippi, where a\nstrong church was founded; but while Paul continued his travels through\nMacedonia and Greece, Luke remained behind, possibly to care for the young\nconverts. Seven years later when Paul was on his third missionary tour he\nseems to have found Luke at Philippi and to have been accompanied by him\non his way to Jerusalem. When Paul was arrested and was confined for two\nyears at C\u00e6sarea, Luke was his companion. Later they shared together the\nperils of the voyage and the shipwreck on the way to Rome, and the\nimprisonment in the imperial city. Paul appears to have been released and\nthen imprisoned a second time, and when he wrote his last letter, under\nthe shadow of approaching martyrdom, the only friend to remain faithful\nand to comfort him in his loneliness was Luke.\n\nAs might be expected, the narrative composed by such an author is\ncharacterized by (1) unusual literary beauty; it is plainly the product of\nGreek culture. The divine Spirit chose and equipped a rare instrument in\nthe poetic and refined personality of Luke and through him gave to the\nworld that version of the gospel story which is most exquisite in style\nand most finished in form.\n\nYet Luke was not only a man of culture, he was also a Christian physician\nand thus a man of wide and tender sympathies, and his narrative is\ntherefore characterized (2) by its absorbing human interest. It is a story\nof real life; it is suffused with emotion; it is full of gladness and\nsorrow, of songs and of tears; it is vocal with praise and with prayer.\n\nIt is the gospel of childhood. By its tender stories of the birth of John\nand of Jesus, it places an unfading halo of glory about the brow of\ninfancy, and it alone preserves the precious picture of the boyhood of our\nLord. It is the gospel of womanhood. It sketches for us that immortal\ngroup of women associated with the life of Jesus. We see Elisabeth and the\nvirgin mother and the aged Anna, the widow of Nain, the sisters at\nBethany, and the repentant sinner, the sufferer bowed down by Satan and\nthe stranger who congratulates Mary, the company that minister to Jesus on\nhis journeys and the \u201cdaughters of Jerusalem\u201d weeping on the way to the\ncross.\n\nIt is the gospel of the home. It gives us glimpses of the family life at\nNazareth, of the scene in the house of Simon, of the hospitality of Martha\nand Mary, of the evening meal with the two disciples at Emmaus and the\npicture in the parables of the importunate friend at midnight, of the\nwoman searching the room for the lost coin and of the prodigal turning\nback to his father\u2019s house.\n\nIt is the gospel of the poor and the lowly; it warns against the perils of\nwealth and expresses sympathy and hope for those who are oppressed by\npoverty and want. This sympathy is sounded in the song of Mary, in the\nfirst sermon of the Saviour, in the first Beatitude, \u201cBlessed are ye\npoor.\u201d Luke also records the parables of the Rich Fool and of the Rich Man\nand Lazarus, and paints, with Mark, the picture of the widow offering to\nthe Lord her two mites.\n\nIt is also the gospel of praise and of prayer, expressions of the deepest\nconvictions and longings of the human heart. The Gospel opens with a scene\nin the Temple at the hour of incense and with the \u201cMagnificat\u201d of Mary and\nthe songs of Zacharias and of the angels. It closes with the benediction\nof the ascending Lord and the thanksgiving of his joyful disciples.\n\nLuke, however, was not only a man of culture and a beloved physician; he\nwas also a companion of Paul and had traveled with the apostle over a\ngreat portion of the Roman world; therefore he naturally wrote a gospel\ncharacterized by (3) universal interest. Here no narrow prejudice divides\nrace from race; a despised Samaritan stands as the supreme example of a\nneighbor, the angels sing of peace among men, and the aged Simeon declares\nthat Jesus is to be a \u201clight for revelation to the Gentiles\u201d as well as\nthe glory of Israel. Luke alone gives the data which link the sacred story\nto the secular history of the world. His outlook is unlimited. He regards\nthe good news concerning Christ as a message which is vital to the welfare\nand redemption of the entire human race.\n\nThese aspects of his Gospel blend with the picture of his Lord which Luke\nportrays. The character of Jesus is so subtle and complex as to defy exact\nanalysis, and yet it is evident that certain of its features, common to\nall, are emphasized successively by each one of the Gospel writers.\nMatthew depicts its majesty, Mark its strength, and John its sublimity;\nbut Luke reveals its beauty, and paints a picture of the ideal Man, the\nSaviour of the world.\n\nAs to all the prime elements of perfect manhood, possibly no two persons\nmay agree; yet none would deny that such was the manhood of Jesus, and\nnone would question that there are two or three moral qualities which he\nexhibited in a superlative degree, qualities upon which Luke lays special\nstress.\n\nFirst of all Jesus manifested matchless courage. To some interpreters this\nfearlessness has formed the very essence of the \u201cmanliness of Christ.\u201d He\nwas not a weak and nerveless preacher of righteousness, but a man of\nstrength, of dauntless resolve, and of courageous action. The mob was\neager to destroy him as he began his work in Nazareth, but his enemies\nquailed before his majestic presence, as \u201che passing through the midst of\nthem went his way.\u201d He was advised to flee from the realm of Herod but he\nflung defiance to the king, beginning his message with the words, \u201cGo and\nsay to that fox.\u201d The section of ten chapters in this Gospel which\ndescribes the last journeys of our Lord opens with a deeply significant\nphrase, \u201cHe steadfastly set his face to go to Jerusalem.\u201d Only five\nchapters devoted to his ministry precede, only five follow. During all the\nlong period described in the chapters between, Jesus plainly foresaw his\ncoming rejection and suffering and death, but fearlessly and with\nunfaltering step he moved onward to the cross. All the heroisms of history\nare dwarfed to insignificance by this incomparable courage of Christ.\n\nMore obvious still is the boundless and tender sympathy of this ideal Man.\nHe declared in his first address that he had come \u201cto preach good tidings\nto the poor: ... to proclaim release to the captives, and recovering of\nsight to the blind, to set at liberty them that are bruised\u201d; and as we\nfollow in his footsteps we see how his tender heart yearned over all who\nsuffered and were distressed; he dried the tears of sorrow; he showed his\npity for the outcast and the impure; he received sinners and was\nentertained by publicans; he praised Samaritans and comforted the dying\nthief. This world has no other picture of such perfect compassion,\ntenderness, and love; and these are essential to true manhood.\n\nMore mysterious, but none the less real, was his constant faith. His life\nwas lived in continual fellowship with God. In his first recorded saying\nhe declared, \u201cI must be in my Father\u2019s house,\u201d and at the last he breathed\nout his spirit on the cross with the words, \u201cFather, into thy hands I\ncommend my spirit.\u201d All the intervening days of his life and ministry were\nfilled with ceaseless prayer. On at least seven other occasions it is\nstated that he was praying: at his baptism, ch. 3:21; after healing the\nleper, ch. 5:16; before choosing his disciples, ch. 6:12; before Peter\u2019s\ngreat confession, ch. 9:18; at his transfiguration, ch. 9:29; before\nteaching his disciples to pray, ch. 11:1; in the first agonies of\ncrucifixion, ch. 23:34. So, too, he taught his disciples to pray with\nimportunity, ch. 11:5-10, with perseverance, ch. 18:1-7, and with\npenitence, ch. 18:9-14. Such trust in God, such sympathy, such bravery,\nare surely prominent among the many elements which are blended in this\nimpressive portrayal of the ideal Man.\n\nHowever, Luke has written a version of the gospel and therefore has\nproduced much more than a picture of human perfection or the story of an\nideal life. The gospel is the \u201cgood news\u201d of salvation secured for us by\nour Lord; and in the narrative of Luke we behold One who was not only\nsupreme in his manhood but was also the Saviour of the world. It was in\naccomplishing this redeeming work that he revealed such courage and so\nsteadfastly set his face to go to Jerusalem. The salvation he secured is\ninseparable from the cross.\n\nIt was a salvation provided for all, even as his sympathy knew no bounds\nbut was extended to the last and the lowest of men\u2014to the despised\npublican, to the outcast sinner, to the hated Samaritan, to the crucified\nthief.\n\nThen, too, as he ever trusted in his Father, so the salvation he secured\nto us is conditioned upon faith in himself as Redeemer and Lord, a faith\nwhich implies repentance and trust and submission and sacrifice. One must\nbe willing to count the cost, to abandon anything which stands between\nself and the Master. This salvation, however, is wholly of grace,\nunmerited, free, provided by the Father for all who yield themselves to\nthe loving care of his Son.\n\nThis salvation was to be proclaimed to all the nations. Those to whom it\nbecame known, and by whom it was accepted, were to become witnesses to the\ntransforming truth. For such testimony they would require courage and wide\nsympathy and unfaltering faith, and in their courage and sympathy and\nfaith they would be like their Master who by such qualities was manifested\nas the ideal Man as he was the divine Saviour of the world.\n\n\n\n\n\nI. THE PREFACE TO THE GOSPEL. LUKE 1:1-4\n\n\n 1 Forasmuch as many have taken in hand to draw up a narrative\n concerning those matters which have been fulfilled among us, 2\n even as they delivered them unto us, who from the beginning were\n eyewitnesses and ministers of the word, 3 it seemed good to me\n also, having traced the course of all things accurately from the\n first, to write unto thee in order, most excellent Theophilus; 4\n that thou mightest know the certainty concerning the things\n wherein thou wast instructed.\n\n\nThis preface is a perfect gem of Greek art; even in the English Version it\nloses little, if anything, of its literary charm. As a prologue it is\nregarded as unsurpassed for brevity, modesty, and dignity. However, its\nvalue lies not in its beauty but in its testimony to the veracity of the\nwriter and to the historic worth and absolute credibility of the gospel\nstory. The fact of inspiration should not blind us to the human means by\nwhich the Spirit of God secured accuracy in the communication of truth and\nin the composition of the Holy Scriptures.\n\nHere we are admitted to the study of a great historian. We see about him\nhis tools and his material; we are informed as to his motives and methods\nin work, and are told of the qualifications he possesses for his great\ntask. First of all, he has before him many written accounts of the\nministry of Christ. He does not reject these as inaccurate but regards any\none of them as inadequate. By comparing and combining them he secures\nvaluable outlines for his more complete narrative.\n\nThen, too, he intimates that he is living and writing amidst the scenes\nand in the very atmosphere of the events he is recording; only recently,\nas he indicates, have these \u201cmatters ... been fulfilled.\u201d Again, he has\naccess to the testimony of men who were eyewitnesses of these events and\nwho have been public teachers of the gospel.\n\nFurther, he assures us of the absolute accuracy with which he has\ninvestigated the incidents of the life and ministry of Christ, even from\nthe earliest scenes; he has sifted his material and weighed the evidence\nand is to record only established facts.\n\nThese facts he is to relate \u201cin order,\u201d that is, in the sequence of time,\nand further still, with the system and the careful regard to proportion\nand to completeness which should characterize a scientific, historical\ncomposition.\n\nThen again he dedicates the book to Theophilus whose title, \u201cmost\nexcellent,\u201d indicates that he is a man of rank and official position, one\nto whom an author would not venture to present hasty, imperfect, and\ninaccurate work, especially when the one addressed had been instructed\nalready in reference to the matters related.\n\nThus this preface shows the supreme purpose of Luke was to confirm the\nbelief of Theophilus, who is apparently his patron and friend, and to\ndeepen his conviction of the truth of the gospel story. Surely, such an\nintroduction must remind every reader that our Christian faith is based\nupon an impregnable foundation of historic fact.\n\n\n\n\n\nII. THE BIRTH AND CHILDHOOD OF JESUS. CHS. 1:5 TO 2:52\n\n\n\n\nA. The Birth of John Foretold. Chs. 1:5-25\n\n\n 5 There was in the days of Herod, king of Jud\u00e6a, a certain priest\n named Zacharias, of the course of Abijah: and he had a wife of the\n daughters of Aaron, and her name was Elisabeth. 6 And they were\n both righteous before God, walking in all the commandments and\n ordinances of the Lord blameless. 7 And they had no child, because\n that Elisabeth was barren, and they both were _now_ well stricken\n in years.\n\n\n 8 Now it came to pass, while he executed the priest\u2019s office\n before God in the order of his course, 9 according to the custom\n of the priest\u2019s office, his lot was to enter into the temple of\n the Lord and burn incense. 10 And the whole multitude of the\n people were praying without at the hour of incense. 11 And there\n appeared unto him an angel of the Lord standing on the right side\n of the altar of incense. 12 And Zacharias was troubled when he saw\n _him_, and fear fell upon him. 13 But the angel said unto him,\n Fear not, Zacharias: because thy supplication is heard, and thy\n wife Elisabeth shall bear thee a son, and thou shalt call his name\n John. 14 And thou shalt have joy and gladness; and many shall\n rejoice at his birth. 15 For he shall be great in the sight of the\n Lord, and he shall drink no wine nor strong drink; and he shall be\n filled with the Holy Spirit, even from his mother\u2019s womb. 16 And\n many of the children of Israel shall he turn unto the Lord their\n God. 17 And he shall go before his face in the spirit and power of\n Elijah, to turn the hearts of the fathers to the children, and the\n disobedient _to walk_ in the wisdom of the just; to make ready for\n the Lord a people prepared _for him_. 18 And Zacharias said unto\n the angel, Whereby shall I know this? for I am an old man, and my\n wife well stricken in years. 19 And the angel answering said unto\n him, I am Gabriel, that stand in the presence of God; and I was\n sent to speak unto thee, and to bring thee these good tidings. 20\n And behold, thou shalt be silent and not able to speak, until the\n day that these things shall come to pass, because thou believedst\n not my words, which shall be fulfilled in their season. 21 And the\n people were waiting for Zacharias, and they marvelled while he\n tarried in the temple. 22 And when he came out, he could not speak\n unto them: and they perceived that he had seen a vision in the\n temple: and he continued making signs unto them, and remained\n dumb. 23 And it came to pass, when the days of his ministration\n were fulfilled, he departed unto his house.\n\n\n 24 And after these days Elisabeth his wife conceived; and she hid\n herself five months, saying, 25 Thus hath the Lord done unto me in\n the days wherein he looked upon _me_, to take away my reproach\n among men.\n\n\nLuke is the gospel of gladness, of praise, and of prayer, of tender, human\ninterest, and of heavenly grace. It is fitting, therefore, that the\nnarrative should open with a scene in the Temple at the hour of incense\nand with a divine promise which fills a heart with rapturous joy. This\npromise concerns the birth of one who is to prepare the way for the\nministry of Christ, and this ministry forms the sum and substance of the\ngospel story.\n\nThe time was \u201cin the days of Herod,\u201d called \u201cthe Great,\u201d a monster of\ncruelty, a vassal of Rome, who ruled the Jews with savage tyranny. The\npolitical slavery of the people was only less pitiful than their spiritual\ndecline, for religion had become an empty form, a mere system of\nceremonies and rites. However, God is never without his witnesses and his\ntrue worshipers. Among these were \u201ca certain priest named Zacharias\u201d and\nhis wife Elisabeth, who lived in the hill country of Judea, south of\nJerusalem. They \u201cwere both righteous before God,\u201d not sinless but without\nreproach, carefully observing the moral and also the ritual requirements\nof the law. Yet godliness is no guarantee against sorrow or against the\ndisappointment of human hopes, and these pious souls were saddened because\ntheir home was childless. This trial was peculiarly great among a people\nwho regarded childlessness as a sign of divine displeasure and it was even\nmore distressing to the hearts of the faithful who were yearning for the\nbirth of the promised Messiah.\n\nTwice each year Zacharias went to Jerusalem to perform for a week his\nsacred tasks. Finally there came to him a privilege which a priest could\nenjoy only once in his lifetime; the \u201clot\u201d fell upon him, and he thus was\nchosen to enter the Holy Place at the hour of prayer and there offer\nincense upon the golden altar just before the veil in the very presence of\nGod. It was the supreme hour of his life. As the cloud of perfume began to\nrise, true symbol of accepted petitions, an angel appeared and assured the\nstartled priest that his supplications had been heard. For what had\nZacharias then been praying\u2014for a son, or for the salvation of his people?\nWere not both desires included in that supplication? As the representative\nof a nation, the priest hardly could have confined his petition to what\nwas purely personal and private. Yet, as he pleaded for the coming of the\nMessiah, there must have been in his soul the secret yearning of the long\nyears or the memory of that abandoned hope which he had always associated\nin thought with the salvation of Israel. Many a minister of Christ has a\nsimilar experience; in the very performance of his public tasks there\nrests on his soul the conscious shadow of some private grief.\n\nThe angel declared that the prayer for national salvation had been heard,\nand he gradually unfolded the contents of the divine answer; the Messiah\nwas about to appear, and his coming was to be heralded by a son who was to\nbe born to the aged priest. The angel spoke with great definiteness: the\nchild would be named John; many would rejoice at his birth; he would be a\nNazirite, and as such would take the vow of total abstinence from wine and\nof complete dedication to God; as a consequence of this dedication he\nwould be filled with the divine Spirit and thus enabled to lead his people\nto repentance. He would labor in the spirit and power of Elijah, calling\nmen to lives of natural affection and justice and preparing them for the\nsalvation which Christ would bring.\n\nSo surprising a message was too great to be credited at once by the\nwondering priest. He had ceased to hope that the longing of his heart\ncould be fulfilled. He therefore asked for a sign by which he might be\nassured that the blessed promise was true. The angel replied with a\nstatement of his own majestic power and the glory of his mission and he\ngranted to Zacharias a sign. This sign was at once a rebuke and a\nblessing. It rebuked the unbelief of the aged priest, yet it strengthened\nhis faith. He was smitten with dumbness which was to continue until the\npromise of the angel had been realized. Zacharias would not accept the\nword of the Lord; he would not praise him for his goodness and his grace.\nTherefore, his tongue was to be silent and he was to be unable to speak\nuntil at last his lips were opened in glad thanksgiving. Unbelief is never\njoyous; infidelity has no songs.\n\nHowever, the sign suggests supernatural power. The faith of Zacharias and\nalso of Elisabeth will be strengthened by the very silence in their home.\nSo when the people in the court of the Temple waited for the priest to\nreappear, when as he came they still waited for the usual benediction,\nwhen they found that Zacharias had been stricken with dumbness, they\nconcluded he had seen a vision in the Temple, and he himself was assured\nthat the messenger had come from God. In due time the promise was\nfulfilled; a new life came into being. Meanwhile, until it would be\nevident that her \u201creproach\u201d for childlessness had been taken away,\nElisabeth lived in strict retirement. She would not have others, by seeing\nher, think that she was under divine displeasure at the very time when she\nsecretly knew that she was a special recipient of divine grace. She was\njealous for the glory of her God; she delighted in her hidden fellowship\nwith him. From the homes of such priests who can pray, and of such hearts\nwhich can trust, there ever have been coming the great prophets of the\nLord.\n\n\n\n\nB. The Annunciation To Mary. Ch. 1:26-38\n\n\n 26 Now in the sixth month the angel Gabriel was sent from God unto\n a city of Galilee, named Nazareth, 27 to a virgin betrothed to a\n man whose name was Joseph, of the house of David; and the virgin\u2019s\n name was Mary. 28 And he came in unto her, and said, Hail, thou\n that art highly favored, the Lord _is_ with thee. 29 But she was\n greatly troubled at the saying, and cast in her mind what manner\n of salutation this might be. 30 And the angel said unto her, Fear\n not, Mary: for thou hast found favor with God. 31 And behold, thou\n shalt conceive in thy womb, and bring forth a son, and shalt call\n his name JESUS. 32 He shall be great, and shall be called the Son\n of the Most High: and the Lord God shall give unto him the throne\n of his father David: 33 and he shall reign over the house of Jacob\n for ever; and of his kingdom there shall be no end. 34 And Mary\n said unto the angel, How shall this be, seeing I know not a man?\n 35 And the angel answered and said unto her, The Holy Spirit shall\n come upon thee, and the power of the Most High shall overshadow\n thee: wherefore also the holy thing which is begotten shall be\n called the Son of God. 36 And behold, Elisabeth thy kinswoman, she\n also hath conceived a son in her old age; and this is the sixth\n month with her that was called barren. 37 For no word from God\n shall be void of power. 38 And Mary said, Behold, the handmaid of\n the Lord; be it unto me according to thy word. And the angel\n departed from her.\n\n\nThe prediction to Mary of the birth of Jesus is recorded by Luke with\nmarked dignity, delicacy, and reserve. It is an important record. This\nprediction is the crown of all prophecy and it reveals the supreme mystery\nof the Christian faith, namely, the nature of our Lord, at once human and\ndivine.\n\nThe same angelic being who had spoken to Zacharias speaks again, not now\nto an aged and distinguished priest amidst the splendors of the Temple in\nJerusalem, but to a humble maiden betrothed to a carpenter in an obscure\nvillage of Galilee. The angelic salutation, \u201cHail, thou that art highly\nfavored,\u201d has been translated less accurately, \u201cHail, thou that art full\nof grace,\u201d and it has been misinterpreted to encourage the practice of\npraying to the virgin as divine. It does not mean, however, that Mary was\nto be a source but rather a recipient of grace; upon her God was bestowing\npeculiar favor. She may rightly be regarded as the most blessed among\nwomen; but only a woman still.\n\nMary had been startled by so strange an appearance and greeting; now she\nwas further amazed by the announcement, \u201cThou shalt ... bring forth a son,\nand shalt call his name Jesus.\u201d Before her marriage she was to become a\nmother, and she was to call her child by that significant name which\nsignifies \u201cSaviour\u201d or \u201cGod is Saviour.\u201d \u201cHe shall be great,\u201d continued\nthe angel, both in his person, as \u201cthe Son of the Most High,\u201d and in his\nroyal power, for \u201cthe Lord God shall give unto him the throne of his\nfather David.\u201d This throne of David does not refer to the Christian Church\nor to merely heavenly or spiritual influence. It is a rule on earth which\nhere is promised, yet it is not to be limited to one nation nor is it to\nbe confined to one age. It is the Kingdom of the Messiah, which is to\nbring joy to \u201cthe house of Jacob for ever\u201d and also to all the nations of\nthe world\u2014\u201cand of his kingdom there shall be no end.\u201d\n\nThe exclamation of Mary expressed astonishment but not unbelief: \u201cHow\nshall this be?\u201d Then came the answer which is unsurpassed as a clear and\nsublime statement of the incarnation, \u201cThe Holy Spirit shall come upon\nthee, and the power of the Most High shall overshadow thee;\u201d the creative\npower of God was to rest upon Mary as the cloud of glory had rested upon\nthe tabernacle of Israel and as a result the child who would be born\nshould be in reality, and should be called, \u201cthe Son of God.\u201d Of the truth\nof his promise the angel added a sign and proof in the surprising fact\nthat Elisabeth, the aged kinswoman of Mary, was soon to be blessed with a\nson. This was in fulfillment of a promise made by the same angel\nmessenger, and the marvel in the case of Elisabeth would assure Mary of\nthe certain accomplishment of the gracious and more surprising promise to\nher. The reply of Mary is probably unequaled in all history as an\nexpression of perfect faith, \u201cBehold the handmaid of the Lord; be it unto\nme according to thy word.\u201d Thus she revealed belief in the word of God and\nsubmission to the will of God. There was no doubt in her mind as to the\ntruth of the divine promise with all that it suggested of miracle and of\nmystery; and there was no shrinking on her part from all that the\nfulfillment of this promise possibly might involve of suspicion and shame\nand reproach and suffering and even death. Those who believe most firmly\nin the promises of God, submit most patiently to his providences; they see\nthe glory which surely will succeed the gloom. Mary was to become the\nmother of the Messiah, of the Son of Man, of the Saviour of the world.\n\n\n\n\nC. The \u201cMagnificat.\u201d Ch. 1:39-56\n\n\n 39 And Mary arose in these days and went into the hill country\n with haste, into a city of Judah; 40 and entered into the house of\n Zacharias and saluted Elisabeth. 41 And it came to pass, when\n Elisabeth heard the salutation of Mary, the babe leaped in her\n womb; and Elisabeth was filled with the Holy Spirit; 42 and she\n lifted up her voice with a loud cry, and said, Blessed _art_ thou\n among women, and blessed is the fruit of thy womb. 43 And whence\n is this to me, that the mother of my Lord should come unto me?\n\n\n 44 For behold, when the voice of thy salutation came into mine\n ears, the babe leaped in my womb for joy. 45 And blessed is she\n that believeth; for there shall be a fulfilment of the things\n which have been spoken to her from the Lord. 46 And Mary said,\n\n My soul doth magnify the Lord,\n 47 And my spirit hath rejoiced in God my Saviour.\n 48 For he hath looked upon the low estate of his handmaid:\n For behold, from henceforth all generations shall call me\n blessed.\n 49 For he that is mighty hath done to me great things;\n And holy is his name.\n 50 And his mercy is unto generations and generations\n On them that fear him.\n 51 He hath showed strength with his arm;\n He hath scattered the proud in the imagination of their heart.\n 52 He hath put down princes from _their_ thrones,\n And hath exalted them of low degree.\n 53 The hungry he hath filled with good things;\n And the rich he hath sent empty away.\n 54 He hath given help to Israel his servant,\n That he might remember mercy\n 55 (As he spake unto our fathers)\n Toward Abraham and his seed for ever.\n\n\n 56 And Mary abode with her about three months, and returned unto\n her house.\n\n\nThe Magnificat, the lovely lyric which comes from the lips of Mary, has\nbeen sung during many centuries as one of the chief canticles of the\nChristian Church. Its occasion was a visit paid to her kinswoman,\nElisabeth, by Mary shortly after she had received the promise of the birth\nof a son. Elisabeth on hearing the salutation of Mary addressed her in\nhigh spiritual ecstasy, declaring her supremely blessed among women\nbecause of the Son to be born, and wondering at her own honor in being\nthus visited by the mother of her Lord, by which phrase she means the\nmother of the Messiah; it is to be noted that the Bible does not contain\nthe phrase \u201cMother of God.\u201d Elisabeth congratulated Mary upon her faith\nand assured her that the promise upon which Mary relied was certain to be\nfulfilled.\n\nThe name of the song which Mary then sang, the Magnificat, has come from\nthe first line in its Latin form, _Magnificat anima mea Dominum_. The\nmodel is that of the ancient hymn sung by Hannah when her heart, like that\nof Mary, was rejoicing in the promised gift of a son. The verses form a\nperfect mosaic of Old Testament quotations. The hymn was not addressed to\nElisabeth or to the Lord; it is rather a meditation upon the mercy and\ngrace of God.\n\nAccording to the common division the song is composed of four stanzas of\nfour lines each, except the third stanza which contains six lines. The\ngeneral movement of thought seems to be from the goodness of God to Mary\nas an individual, to his consequent kindness to Israel as a nation.\n\nThe first stanza, or strophe, vs. 46-48, illustrates, as do those which\nfollow, one of the chief features of Hebrew poetry, namely, the\nexpression, in successive lines, of thoughts which are parallel or closely\nrelated. In her \u201csoul\u201d or \u201cspirit\u201d or innermost being, Mary praises or\nmagnifies the Lord and rejoices in him as her Saviour. This salvation is\nnot only for her people, but particularly for herself; it is not only\npolitical but also spiritual. It is to be wrought out by the gift God is\ngranting to Mary. He has chosen her, an obscure village maiden betrothed\nto a poor carpenter, and has bestowed upon her such honor that all future\ngenerations will call her \u201cblessed.\u201d While realizing the honor she dwells\nmost upon her unworthiness while recognizing what it may cost her, she\ndeclares her submission as a true \u201cbondmaid\u201d or slave of the Lord.\nHumility and faith could hardly be more sublime.\n\nThe second stanza, vs. 49, 50, centers the thought upon the character of\nGod as revealed in his gracious gift. His power, his holiness, his mercy\nare praised. In his goodness to Mary he had shown his divine power, yet in\naccordance with the moral perfection of his revealed nature and in order\nto bring blessings to countless generations who would trust and reverence\nhim.\n\nIn the third stanza, vs. 51-53, is an illustration of another feature of\nHebrew poetry; not only is there striking parallelism, but here past\ntenses are used to describe future events; the results of the coming of\nthe Messiah are stated as though already achieved. In contrast with the\nblessedness of those that fear the Lord, \u201cthe proud,\u201d the rebellious, and\nunbelieving are pictured as \u201cscattered\u201d like the hosts of a defeated army;\nthe oppressed are exalted while tyrants are dethroned; the hungry are\nfilled and the rich are sent away \u201cempty.\u201d These results are to be\nregarded as spiritual as well as physical. Such reversals are certain to\noccur where Christ is accepted and those who receive blessings from him\nare the humble who are conscious of their need.\n\nThe last strophe, vs. 54, 55, emphasizes the faithfulness of God to his\nancient promises which Mary sees fulfilled in the birth of her Son. In\nthis saving help given to Israel, God is showing that he has not forgotten\nthe mercy \u201ctoward Abraham and his seed\u201d promised to the \u201cfathers\u201d of old.\nOnly in Christ Jesus can be realized all the promises to Israel, all the\nhopes of the ages.\n\n\n\n\nD. The Birth of John, and the \u201cBenedictus.\u201d Ch. 1:57-80\n\n\n 57 Now Elisabeth\u2019s time was fulfilled that she should be\n delivered; and she brought forth a son. 58 And her neighbors and\n her kinsfolk heard that the Lord had magnified his mercy towards\n her; and they rejoiced with her. 59 And it came to pass on the\n eighth day, that they came to circumcise the child; and they would\n have called him Zacharias, after the name of his father. 60 And\n his mother answered and said, Not so; but he shall be called John.\n 61 And they said unto her, There is none of thy kindred that is\n called by this name. 62 And they made signs to his father, what he\n would have him called. 63 And he asked for a writing tablet, and\n wrote, saying, His name is John. And they marvelled all. 64 And\n his mouth was opened immediately, and his tongue _loosed_, and he\n spake, blessing God. 65 And fear came on all that dwelt round\n about them: and all these sayings were noised abroad throughout\n all the hill country of Jud\u00e6a. 66 And all that heard them laid\n them up in their heart, saying, What then shall this child be? For\n the hand of the Lord was with him.\n\n\n 67 And his father Zacharias was filled with the Holy Spirit, and\n prophesied, saying,\n\n 68 Blessed _be_ the Lord, the God of Israel;\n For he hath visited and wrought redemption for his people,\n 69 And hath raised up a horn of salvation for us\n In the house of his servant David\n 70 (As he spake by the mouth of his holy prophets that have been\n from of old),\n 71 Salvation from our enemies, and from the hand of all that hate\n us;\n 72 To show mercy towards our fathers,\n And to remember his holy covenant;\n 73 The oath which he sware unto Abraham our father,\n 74 To grant unto us that we being delivered out of the hand of our\n enemies\n Should serve him without fear,\n 75 In holiness and righteousness before him all our days.\n 76 Yea and thou, child, shalt be called the prophet of the Most\n High:\n For thou shalt go before the face of the Lord to make ready his\n ways;\n 77 To give knowledge of salvation unto his people\n In the remission of their sins,\n 78 Because of the tender mercy of our God,\n Whereby the dayspring from on high shall visit us,\n 79 To shine upon them that sit in darkness and the shadow of\n death;\n To guide our feet into the way of peace.\n\n\n 80 And the child grew, and waxed strong in spirit, and was in the\n deserts till the day of his showing unto Israel.\n\n\nWhen the aged priest, Zacharias, had received from an angel the promise\nthat he was to be given a son who would be called John and who would be\nthe herald of Christ, and when he had asked for a sign to attest the truth\nof the prediction, he was smitten with dumbness as a rebuke for his\nunbelief and as a stimulus for his faith. Even when at last the promise\nwas fulfilled, the sign was not removed and he was not able to speak until\nhe had given a written expression of his confidence in God. This\ninteresting incident occurred on the eighth day after the birth of John,\nwhen in the presence of their rejoicing friends the parents were about to\nname the child. Many supposed that the name of the father would be\nselected. The mother, however, intimated that the name might be \u201cJohn.\u201d\nWhen Zacharias, the father, was consulted, \u201che asked for a writing tablet,\nand wrote, ... His name is John.\u201d There was no hesitation, no uncertainty,\nno question in his mind, for this name had been predicted by the angel,\nand Zacharias showed by his decision and firmness that he believed\nabsolutely in the fulfillment of all that the angel had promised\nconcerning the career of the son who was to be regarded by his fellow men\nas a gift of divine grace and a prophet of divine appointment. It usually\nhappens that a public confession of faith results in new joy and in wider\ntestimony. It was surely so in the case of Zacharias: \u201cHis mouth was\nopened immediately, ... and he spake, blessing God.\u201d His thanksgiving was\nvoiced in a hymn which, for hundreds of years, has been sung daily in\nChristian worship. It is indeed a Christian hymn and a hymn of the\nnativity; for while its occasion was the birth of John, only one stanza\nrefers to that event; the whole burden of the thanksgiving refers to the\napproaching birth of Jesus and to the salvation which he is to bring.\n\nThis hymn is named the Benedictus from the first word in the Latin\nversion. It is an ecstatic expression of gratitude to God for his\nboundless goodness. The poem possibly may be divided into five stanzas of\nfour lines each; but there is a definite pause after the third of these\nstanzas when the thought turns from the work of Christ to the specific\nmission of John.\n\nThe first strophe, vs. 68, 69, speaks of the redemption of Israel as\nalready accomplished in the gift of the Christ who is about to be born and\nwho is described as \u201ca horn of salvation,\u201d that is, a manifestation of\nsaving power. He is to appear as a son and heir of David the king.\n\nThe second stanza, or strophe, vs. 70-72, indicates that the salvation\nfrom all enemies is in fulfillment of the promises made through the\nprophets and cherished by the ancient fathers and embodied in the holy\ncovenant made with Israel of old.\n\nThe third stanza, vs. 73-75, describes the nature of this salvation which\nwas assured by the oath to Abraham; it is to be such a deliverance from\npolitical oppression as to make possible for Israel a true, priestly\nservice of God, as a nation holy and righteous before him.\n\nIn the fourth stanza, vs. 76, 77, the singer turns to address his own son\nwhose birth has given occasion to the song. He declares that John is to be\nrecognized as a prophet of God whose divine mission will be to announce\nand to define the promised salvation as in its essence not a political but\na spiritual redemption consisting in the remission of sin. John was not to\nbe a revolutionist but a reformer. He was to call a nation to repentance\nthat those who obeyed his message might be ready to receive the salvation\nof Christ.\n\nThis mission of John is linked with that of Christ as the description of\nthe latter reaches its climax in the closing strophe. Vs. 78, 79. The\nsource of all the blessings Christ will bring is found in \u201cthe tender\nmercy of our God;\u201d the essence is a visitation of \u201cthe dayspring from on\nhigh,\u201d when the Sun of righteousness arises upon the helpless, terrified\nwanderers of the night who are seated \u201cin darkness and the shadow of\ndeath;\u201d the result will be \u201cto guide our feet into the way of peace.\u201d\n\nSuch is the hymn of Zacharias, a hymn of faith, of hope, of gratitude, a\nsong of the salvation provided by the love of God in Jesus Christ our\nLord.\n\n\n\n\nE. The Birth of Jesus. Ch. 2:1-20\n\n\n 1 Now it came to pass in those days, there went out a decree from\n C\u00e6sar Augustus, that all the world should be enrolled. 2 This was\n the first enrolment made when Quirinius was governor of Syria. 3\n And all went to enrol themselves, every one to his own city. 4 And\n Joseph also went up from Galilee, out of the city of Nazareth,\n into Jud\u00e6a, to the city of David, which is called Bethlehem,\n because he was of the house and family of David; 5 to enrol\n himself with Mary, who was betrothed to him, being great with\n child. 6 And it came to pass, while they were there, the days were\n fulfilled that she should be delivered. 7 And she brought forth\n her firstborn son; and she wrapped him in swaddling clothes, and\n laid him in a manger, because there was no room for them in the\n inn.\n\n\n 8 And there were shepherds in the same country abiding in the\n field, and keeping watch by night over their flock. 9 And an angel\n of the Lord stood by them, and the glory of the Lord shone round\n about them: and they were sore afraid. 10 And the angel said unto\n them, Be not afraid; for behold, I bring you good tidings of great\n joy which shall be to all the people: 11 for there is born to you\n this day in the city of David a Saviour, who is Christ the Lord.\n 12 And this is the sign unto you: Ye shall find a babe wrapped in\n swaddling clothes, and lying in a manger. 13 And suddenly there\n was with the angel a multitude of the heavenly host praising God,\n and saying,\n\n 14 Glory to God in the highest,\n And on earth peace among men in whom he is well pleased.\n\n\n 15 And it came to pass, when the angels went away from them into\n heaven, the shepherds said one to another, Let us now go even unto\n Bethlehem, and see this thing that is come to pass, which the Lord\n hath made known unto us. 16 And they came with haste, and found\n both Mary and Joseph, and the babe lying in the manger. 17 And\n when they saw it, they made known concerning the saying which was\n spoken to them about this child. 18 And all that heard it wondered\n at the things which were spoken unto them by the shepherds. 19 But\n Mary kept all these sayings, pondering them in her heart. 20 And\n the shepherds returned, glorifying and praising God for all the\n things that they had heard and seen, even as it was spoken unto\n them.\n\n\nThe story of the birth of Jesus as related by Matthew is in striking\ncontrast with that of Luke. Matthew depicts Jesus as a King and at his\nbirth the reigning Herod trembles on his throne and the Magi adore him,\noffering regal gifts. Luke represents Jesus as the ideal Man, and the\nstory is full of human interest. It describes two obscure peasants\njourneying from their northern home in Nazareth to Bethlehem and there,\nexcluded from the inn, placing in a manger their newborn babe, while the\nfirst to visit them are humble shepherds from the neighboring plain. Human\ninterests, however, are not merely earthly interests; the story is vocal\nwith heavenly melodies and inwoven with messages of divine meaning and\ngrace.\n\nOnly the most recent scholarship has vindicated the historic accuracy of\nLuke in connecting the event with the decree of Augustus and with the\nenrollment under Quirinius. However, these facts are mentioned by Luke not\nso much to fix the date of the birth of Christ as to explain how this\noccurred in Bethlehem when the home of his parents was in Nazareth. Only a\nlegal necessity would have made them willing to take such a journey at\nsuch a time, but thus it appears that the emperor of the world was\nconcerned unconsciously in the fulfillment of divine prophecy concerning\nthe Saviour of the world. According to the imperial decree, Joseph left\nNazareth and with Mary, to whom according to Matthew he was not only\n\u201cbetrothed\u201d but married, journeyed to Bethlehem, five miles south of\nJerusalem, to be enrolled in his ancestral city. There is born their\npromised Son. Their exclusion from the inn was not due to any lack of\nhospitality; much less did it express hostility to Jesus; it was due\nsimply to the crowded condition of the town. However, it is suggestive of\nthe obscurity and discomfort and poverty of Joseph and Mary.\n\nIn view of his evident appreciation of the supreme importance of the birth\nof Jesus, the account of Luke is almost startling in its brevity and\nsimplicity. However, with consummate art, after his own short statement of\nfact, he allows divine messengers to give the interpretation and to\nexpress the significance of the event. These messengers were angels. They\nappeared to a group of shepherds who were \u201cabiding in the field, and\nkeeping watch by night over their flock.\u201d Out of a blaze of heavenly glory\ncame the tidings of great joy to Israel, \u201cThere is born to you this day in\nthe city of David a Saviour, who is Christ the Lord.\u201d The angel did not\nthen disclose the larger truth, that this Christ was to be the redeemer of\nall men or that he was a divine Lord. However, a sign was given whereby\nthe shepherds might be able to distinguish the child and to be assured\nthat he was the Christ: \u201cYe shall find a babe wrapped in swaddling\nclothes, and lying in a manger.\u201d A strange sign it was; yet for us it has\nbecome a symbol full of meaning; a Redeemer who was cradled in a manger\nhas known what it is to endure poverty and suffering and neglect, and now\nhe can sympathize with the lowly and distressed even as he is abundantly\nable to save.\n\nWhen the good news had been given, there suddenly swelled forth an angel\nchorus, singing that great hymn of the nativity which, as subsequently\nexpanded by Christian worshipers, is named from its Latin version, the\nGloria in Excelsis. As sung by the angels it is composed of two verses,\neach containing three corresponding notes, \u201cglory\u201d and \u201cpeace,\u201d \u201cin the\nhighest\u201d (heaven) and \u201con earth,\u201d \u201cGod,\u201d and \u201cmen.\u201d This is a hymn of\npraise to God who in the gift of a Saviour manifests in heaven his\nexcellence and on earth reveals his grace to men, the recipients of his\nfavor. The result of this, however, is declared to be \u201cpeace;\u201d in Christ\nalone can peace be secured\u2014peace with God, peace for the human heart,\npeace between men, peace for the world.\n\nThe astonished shepherds hastened to verify the good news and they became\nin a real sense the first witnesses for Christ as \u201cthey made known\nconcerning the saying which was spoken to them about this child.\u201d It is\nnot strange that all who heard wondered, or that Mary treasured in her\nheart the heavenly messages, or that the shepherds returned to their tasks\nwith gratitude and praise, for there lingered in their memories a song\nwhich expresses still the hope of all mankind.\n\n\n\n\nF. The Presentation of Jesus, and the \u201cNunc Dimittis.\u201d Ch. 2:21-40\n\n\n 21 And when eight days were fulfilled for circumcising him, his\n name was called JESUS, who was so called by the angel before he\n was conceived in the womb.\n\n\n 22 And when the days of their purification according to the law of\n Moses were fulfilled, they brought him up to Jerusalem, to present\n him to the Lord 23 (as it is written in the law of the Lord, Every\n male that openeth the womb shall be called holy to the Lord), 24\n and to offer a sacrifice according to that which is said in the\n law of the Lord, A pair of turtledoves, or two young pigeons. 25\n And behold, there was a man in Jerusalem, whose name was Simeon;\n and this man was righteous and devout, looking for the consolation\n of Israel: and the Holy Spirit was upon him. 26 And it had been\n revealed unto him by the Holy Spirit, that he should not see\n death, before he had seen the Lord\u2019s Christ. 27 And he came in the\n Spirit into the temple and when the parents brought in the child\n Jesus, that they might do concerning him after the custom of the\n law, 28 then he received him into his arms, and blessed God, and\n said,\n\n 29 Now lettest thou thy servant depart, O Lord,\n According to thy word, in peace;\n 30 For mine eyes have seen thy salvation,\n 31 Which thou hast prepared before the face of all peoples;\n 32 A light for revelation to the Gentiles,\n And the glory of thy people Israel.\n\n\n 33 And his father and his mother were marvelling at the things\n which were spoken concerning him; 34 and Simeon blessed them, and\n said unto Mary his mother, Behold, this _child_ is set for the\n falling and the rising of many in Israel; and for a sign which is\n spoken against; 35 yea and a sword shall pierce through thine own\n soul; that thoughts out of many hearts may be revealed. 36 And\n there was one Anna, a prophetess, the daughter of Phanuel, of the\n tribe of Asher (she was of a great age, having lived with a\n husband seven years from her virginity, 37 and she had been a\n widow even unto fourscore and four years), who departed not from\n the temple, worshipping with fastings and supplications night and\n day. 38 And coming up at that very hour she gave thanks unto God,\n and spake of him to all them that were looking for the redemption\n of Jerusalem. 39 And when they had accomplished all things that\n were according to the law of the Lord, they returned into Galilee,\n to their own city Nazareth.\n\n\n 40 And the child grew, and waxed strong, filled with wisdom: and\n the grace of God was upon him.\n\n\nThe incidents of the infancy of Jesus recorded by Luke not only add human\ninterest to the story but they interpret the future career and the saving\nwork of our Lord. Thus when on the eighth day he was named \u201cJesus,\u201d a name\noften given to Jewish boys, it was because he was destined to fulfill all\nthat the name implies, for he was to be the \u201cSalvation of the Lord.\u201d\n\nSo, too, when five weeks later he was presented in the Temple, when his\nmother offered for herself a sacrifice which indicated lack of wealth but\nnot abject poverty, the real significance of the scene is set forth in the\nprophetic utterances of the saintly Simeon and Anna. The first of these\nutterances was the song of Simeon, called from the Latin form of its\nopening words the Nunc Dimittis (\u201cNow Lettest Thou Depart\u201d). To this\ndevout soul it had been revealed that he should not die until he had seen\nthe Messiah, \u201cthe Lord\u2019s Christ.\u201d Led by the Spirit to the Temple while\nthe parents of Jesus are there presenting their Son before the Lord, he\ntook the little babe in his arms and sang the sweetest and most solemn\nsong of the nativity, which, unlike the Magnificat or the Benedictus,\npromises redemption not only to Israel but to all the world.\n\n\u201cNow lettest thou thy servant depart ... in peace;\u201d the figure of speech\nis full of beauty; it is the word of a faithful watchman who welcomes with\njoy the hour of his dismissal, for he has caught the vision of the coming\nOne; now he is about to be sent away in the peace of an accomplished task,\nin the peace of fulfilled hope; for his eyes have seen the Saviour\naccording to the promise of the Lord. The redemption which the Messiah\nbrings, as the song continues to declare, is for all peoples; it is a\nlight to reveal the way of salvation to the Gentiles; it is to be the true\nglory of the favored people, Israel.\n\nWhile this salvation is provided for all, it will not be accepted by all.\nTo the wondering mother, Simeon uttered a dark word of prophecy. The\nministry of Jesus will be the occasion for the fall and the rise of many.\nTheir attitude toward him will be a revelation of character; some will\nreject him and thus condemn themselves; some will speak against him, even\nthough he is the very token and instrument of divine salvation; this\nopposition will reach its climax at the cross, when bitter anguish like a\nsword will pierce the soul of Mary. Jesus is to be the touchstone of\ncharacter; wherever he is known, by accepting or by rejecting him, men\nwill disclose their true nature; \u201cthe thoughts out of many hearts\u201d will be\n\u201crevealed.\u201d\n\nWhile Mary and Joseph were still wondering at these sublime words there\nappeared an aged prophetess whose long years of widowhood had been spent\nin continual worship; she, too, praised God for the salvation to be\naccomplished by the Child of Mary and she went forth to speak of him to\nall who like her \u201cwere looking for the redemption of Jerusalem.\u201d\n\nMary and Joseph, however, returned to their home in Nazareth where Jesus\nwas to spend his infancy and early childhood. During those years of\nobscurity his development was normal, but unique in its symmetry and its\nperfection; he \u201cgrew, and waxed strong\u201d in body, but there was just as\ntrue a growth in mind and spirit; he was \u201cfilled with wisdom: and the\ngrace of God was upon him.\u201d The Saviour of the world was to be the ideal\nMan.\n\n\n\n\nG. The Boy Jesus At Jerusalem. Ch. 2:41-52\n\n\n 41 And his parents went every year to Jerusalem at the feast of\n the passover. 42 And when he was twelve years old, they went up\n after the custom of the feast; 43 and when they had fulfilled the\n days, as they were returning, the boy Jesus tarried behind in\n Jerusalem; and his parents knew it not; 44 but supposing him to be\n in the company, they went a day\u2019s journey; and they sought for him\n among their kinsfolk and acquaintance; 45 and when they found him\n not, they returned to Jerusalem, seeking for him. 46 And it came\n to pass, after three days they found him in the temple, sitting in\n the midst of the teachers, both hearing them, and asking them\n questions: 47 and all that heard him were amazed at his\n understanding and his answers. 48 And when they saw him, they were\n astonished; and his mother said unto him, Son, why hast thou thus\n dealt with us? behold, thy father and I sought thee sorrowing. 49\n And he said unto them, How is it that ye sought me? knew ye not\n that I must be in my Father\u2019s house? 50 And they understood not\n the saying which he spake unto them. 51 And he went down with\n them, and came to Nazareth; and he was subject unto them; and his\n mother kept all _these_ sayings in her heart.\n\n\n 52 And Jesus advanced in wisdom and stature, and in favor with God\n and men.\n\n\nIt has been said that the boyhood of Jesus is like a walled garden from\nwhich we have been given but a single flower, but this is so fragrant as\nto fill our hearts with a longing to enter within the secret inclosure. We\nhave but a single incident of his boyhood days; it is recorded for us only\nby Luke, a visit to Jerusalem paid by Jesus when he was twelve years old.\nAt about this age a young Jew became a \u201cson of the law\u201d and began to\nobserve its requirements, among which were the pilgrimages to the holy\ncity to observe the sacred feasts. On this first visit to Jerusalem, Jesus\nwas unintentionally left behind by his parents as they started on their\nreturn journey to Nazareth. At the end of the first day they failed to\nfind him in the long caravan which was moving northward toward Galilee.\nThe day following, Mary and Joseph returned to Jerusalem, and on the third\nday they discovered Jesus in the Temple in the midst of the teachers who\nwere surprised at his knowledge of the sacred Scriptures. There was an\nimplied rebuke in the words of Mary, \u201cSon, why hast thou thus dealt with\nus? behold, thy father and I sought thee sorrowing?\u201d In the reply of Jesus\nthere was something of surprise and also of reproof, yet there were deep\nundertones of love, of spiritual vision, and of solemn resolve: \u201cHow is it\nthat ye sought me? knew ye not that I must be in my Father\u2019s house?\u201d\n\nThese are the first recorded words of Jesus and they are an index and an\nexplanation of his entire career; for their preservation this story was\nrecorded by Luke. If they contained a rebuke for Mary, it must have been\nconveyed in accents of reverence and affection; and was there not involved\na delicate compliment? Jesus does not reprove his parents for seeking him,\nbut for not seeking him in the Temple first of all; and does he not seem\nto have implied that his parents had taught him to love the house of God\nand to delight in the law of God? He was saying in effect: \u201cWhy thus did\nyou seek me? Why did you not remember that the Temple is the very place\nwhere I should be found?\u201d\n\nThese words are thus a revelation of the life in the home at Nazareth. It\nwas not by a miracle or due to some divine attribute, but because of the\ntraining he had received from his pious parents, that Jesus at the age of\ntwelve was a master of the Scriptures, and had learned to reverence and\nadore all that was related to them and to the worship of God. Is it not\npossible for parents to-day to awaken in the hearts of their children a\nlove for the house and the Word and the will of God?\n\nThese words, further, were a revelation of the consciousness of divine\nsonship. Jesus already realized that in a unique sense God was his own\nFather, the true source of his being. He instantly corrected the words of\nMary, \u201cthy father,\u201d which referred to Joseph, with his own words \u201cmy\nFather,\u201d which referred to God. Luke depicts Jesus as the ideal Man, but\nalways as one conscious that he was the Son of God.\n\nOur children should learn to regard God as their Father, not in the unique\nsense employed by Jesus as the eternal Son, nor yet in the sense which can\napply to all created beings, but as denoting that intimate relationship\nwith God made possible for believers through Jesus Christ our Lord.\n\nMost important of all, these words are the revelation of a firm resolve,\nof a great molding purpose; Jesus perceived that it was his duty to be in\nthe house of his Father\u2014not merely in the literal Temple, but in the\nsphere of life and activity of which the Temple was the great expression\nand symbol and sign. He had determined, that is, to devote all his\nthoughts and energies and powers to the definite service of God. At the\nage of twelve are not most children sufficiently mature to form a somewhat\nsimilar purpose and to recognize in the service of God the supreme and\ncomprehensive duty of every life?\n\nWith this definite ideal in mind Jesus returned to Nazareth and continued\nto live in submission to his parents, toiling for eighteen years as a\ncarpenter and in the quiet retirement of an obscure village receiving a\ntraining for his public career which would have been impossible amidst the\nformalism and the distractions of Jerusalem. His development was as\nnatural as it was perfect; he \u201cadvanced in wisdom and stature, and in\nfavor with God and men;\u201d his bodily and mental growth were no more marked\nthan his increasing charm and spiritual power. Such development is\npossible in the humblest sphere for those whose lives are yielded to the\nwill of God.\n\n\n\n\n\nIII. THE PREPARATION. CHS. 3:1 TO 4:13\n\n\n\n\nA. The Preaching Of John. Ch. 3:1-20\n\n\n 1 Now in the fifteenth year of the reign of Tiberius C\u00e6sar,\n Pontius Pilate being governor of Jud\u00e6a, and Herod being tetrarch\n of Galilee, and his brother Philip tetrarch of the region of\n Itur\u00e6a and Trachonitis, and Lysanias tetrarch of Abilene, 2 in the\n high priesthood of Annas and Caiaphas, the word of God came unto\n John the son of Zacharias in the wilderness. 3 And he came into\n all the region round about the Jordan, preaching the baptism of\n repentance unto remission of sins; 4 as it is written in the book\n of the words of Isaiah the prophet,\n\n The voice of one crying in the wilderness,\n Make ye ready the way of the Lord,\n Make his paths straight.\n 5 Every valley shall be filled,\n And every mountain and hill shall be brought low;\n And the crooked shall become straight,\n And the rough ways smooth;\n 6 And all flesh shall see the salvation of God.\n\n\n 7 He said therefore to the multitudes that went out to be baptized\n of him, Ye offspring of vipers, who warned you to flee from the\n wrath to come? 8 Bring forth therefore fruits worthy of\n repentance, and begin not to say within yourselves, We have\n Abraham to our father: for I say unto you, that God is able of\n these stones to raise up children unto Abraham. 9 And even now the\n axe also lieth at the root of the trees: every tree therefore that\n bringeth not forth good fruit is hewn down, and cast into the\n fire. 10 And the multitudes asked him, saying, What then must we\n do? 11 And he answered and said unto them, He that hath two coats,\n let him impart to him that hath none; and he that hath food, let\n him do likewise. 12 And there came also publicans to be baptized,\n and they said unto him, Teacher, what must we do? 13 And he said\n unto them, Extort no more than that which is appointed you. 14 And\n soldiers also asked him, saying, And we, what must we do? And he\n said unto them, Extort from no man by violence, neither accuse\n _any one_ wrongfully; and be content with your wages.\n\n\n 15 And as the people were in expectation, and all men reasoned in\n their hearts concerning John, whether haply he were the Christ; 16\n John answered, saying unto them all, I indeed baptize you with\n water; but there cometh he that is mightier than I, the latchet of\n whose shoes I am not worthy to unloose: he shall baptize you in\n the Holy Spirit and _in_ fire: 17 whose fan is in his hand,\n thoroughly to cleanse his threshing-floor, and to gather the wheat\n into his garner; but the chaff he will burn up with unquenchable\n fire.\n\n\n 18 With many other exhortations therefore preached he good tidings\n unto the people; 19 but Herod the tetrarch, being reproved by him\n for Herodias his brother\u2019s wife, and for all the evil things which\n Herod had done, 20 added this also to them all, that he shut up\n John in prison.\n\n\nJohn the Baptist was the first inspired prophet to break the silence of\nthe centuries which had elapsed since the days of Malachi. The importance\nof his ministry is indicated by Luke in the minute exactness with which he\nfixes its date. By naming the civil and religious rulers he gives a\nsixfold designation of the time; then, too, it accords with the universal\naspect of his Gospel, and with the genius of Luke as a historian, to link\nhis story with secular events. Naturally he mentions first the reigning\nemperor, Tiberius C\u00e6sar; he next names Pilate, the governor of Judea who\nattained an immortality of shame for condemning Jesus to the cross; Herod\nAntipas, a seducer and murderer, son of Herod the Great, is designated as\nruler of Galilee; Philip and Lysanias are said to be governing neighboring\nprovinces; as ecclesiastical rulers, Annas and Caiaphas are mentioned;\nwhile the former had been deposed some years before, he continued to share\nwith his son-in-law the actual duties of the high priesthood, and he also\nshared the infamy in which their names are united. Such a list of leading\nspirits indicates the absolute moral and religious degeneracy of the times\nand the need of some one to call Israel back to the service and worship of\nGod.\n\nSuch a messenger appeared in the person of John the Baptist who after his\nlong discipline in the wilderness came with a definite message from God\nand drew out great throngs to the Jordan Valley to attend his preaching\nand to accept his baptism as a sign and seal of their repentance. The\nnature of his ministry is declared to have been a fulfillment of the\nprediction of Isaiah who described \u201cone crying in the wilderness,\u201d one\nsent of God to prepare the way for the coming of Christ. This preparation\nis pictured in terms of Oriental imagery. When a monarch was about to make\na journey, a servant was sent before him to prepare the highway. Valleys\nneeded to be filled, hills lowered, crooked places made straight, rough\nways made smooth. Thus, before men would be ready to receive Christ, moral\nobstacles must be removed; men must repent of their sins and turn from\nthem. Luke closes his quotation from Isaiah with the line, \u201cAnd all flesh\nshall see the salvation of God,\u201d which is in accord with the universal\ncharacter of his Gospel.\n\nThe burden of the message preached by John was that which in all ages has\nawakened a response in the hearts of men: he preached sin and judgment,\nrepentance and pardon. The tone of his message as recorded by Luke,\nhowever, was particularly severe; here he is said to have addressed the\nmultitudes as the \u201coffspring of vipers\u201d and to have asked them why they\nwere pretending to have heard a warning of wrath to come. The reason for\nsuch severity was that, while wishing to escape the impending judgment,\nthe people were unwilling to forsake their sins. They regarded the baptism\nof John as a magical rite which could make impenitent men safe in the hour\nof judgment. John bade them show their repentance by their works and not\nto trust in their descent from Abraham as securing their salvation. He\ndeclared that judgment was upon them; the ax was already lying at the root\nof the trees and every fruitless tree was about to be \u201chewn down, and cast\ninto the fire.\u201d\n\nTo the question of the people John made it perfectly plain that by\nrepentance he meant no mere form or ceremony, nor was the word merely an\nabstract theological term; the thing he demanded was plain and practical,\nthat each man should turn from his besetting sin and should show love to\nhis fellow man. Clothing and food were to be given to those in need, for\nrepentance meant to turn from the sin of selfishness. Publicans or\ntaxgatherers, who were everywhere detested because of their dishonesty and\ngreed, were told to demand no more tribute than was appointed and lawful.\nSoldiers, or more exactly \u201cmen on military service,\u201d possibly acting as\nlocal police, were told to extort no money by violence and to seek for\nnone by false charges, and to be content with their wages. All who are to\nreceive Christ in any age must turn from their sins. Repentance is not a\nmystical experience; it is plain and simple and practical. It consists in\nturning from greed and dishonesty and unkindness and violence and\ndiscontent, and from all that is contrary to the revealed will of God.\n\nThe coming of Christ was very definitely predicted by John. While some\nimagined that the prophet himself was the Messiah, John declared that the\nmission of Christ was so much greater than his own that he would be\nunworthy as a slave, to loose the latchet of his shoes. While John\nbaptized with water, Christ would baptize with the Holy Spirit and with\nfire. Water was a material element, and merely symbolized an inward\nchange; Jesus would bring them into fellowship with a divine Person, and\nwould exert upon their souls cleansing and transforming power. He would\ncome, however, to punish the impenitent; he would separate the wheat from\nthe chaff; the former he would gather into his garner, but the chaff he\nwould burn with unquenchable fire.\n\nThe close of the career of John is introduced by Luke at this point of his\nnarrative to prepare the way for his account of the ministry of Christ. It\nwas actually some time after Jesus had begun his work that Herod the\ntetrarch arrested John and cast him into prison because he had rebuked the\nprofligate king for his impurity and his sin. John had been a faithful\nmessenger of God, but the world does not reverence its prophets; they are\nusually imprisoned, beheaded, burned, or crucified.\n\n\n\n\nB. The Baptism Of Jesus. Ch. 3:21, 22\n\n\n 21 Now it came to pass, when all the people were baptized, that,\n Jesus also having been baptized, and praying, the heaven was\n opened, 22 and the Holy Spirit descended in a bodily form, as a\n dove, upon him, and a voice came out of heaven, Thou art my\n beloved Son; in thee I am well pleased.\n\n\nWhy did the ideal Man, the Son of God, submit to the baptism of John, a\nbaptism of repentance? Surely not to confess any sin of his own; but first\nof all to set his seal of approval upon the work of John and to attest the\nmessage which declared that repentance and confession of sin are\nabsolutely necessary for all who are to share the salvation of Christ.\n\nThen again by his baptism Jesus identified himself with his people, not as\nbeing sinful, but as doing what they were commanded to do and as\nsympathizing with them in their hatred of sin, in their distress for its\nburden, and in their hope and expectation of relief. Only those who\nsympathize can serve and save.\n\nThen again baptism indicated that the penitent had broken with the past to\nbegin a life of new holiness and obedience. So in his baptism Jesus was\nending his quiet years of preparation in Nazareth and was about to enter\nupon the ministry of service and sacrifice which was to be performed in\nobedience to the will of his Father. It is for this reason that Luke, with\nthe art of a skilled historian, first completed the story of John, the\ngreat forerunner, before mentioning that which in reality was the supreme\nincident in the career of John\u2014his baptism of Jesus. That incident\nintroduced Jesus to his public ministry and that ministry was to form the\nvery substance of the gospel.\n\nThat the incident is merely introductory to his narrative, is evident also\nfrom the way in which Luke records the baptism. He does not describe the\nevent. He merely mentions it to designate the time when Jesus saw the\ndescending Spirit and heard the voice from heaven. The former was a\nsymbolic indication of the power by which the work of Jesus was to be\nperformed; the latter was a declaration that he was the Christ, upon whom\nrested the approval of God.\n\nWe are not to suppose that Jesus before had lacked the presence of the\nHoly Spirit, nor that he now assumed any new relation to his Father, but,\nas in baptism he had yielded himself to his appointed service, so now he\nwas empowered for his task; as in humility he had identified himself with\nthe sons of men, so now he was assured anew that he was the Son of God; as\nhe had shown his sympathy with penitent sinners, he now was declared to be\nthe sinless One in whom God was well pleased.\n\nThus with the followers of Christ, while all enjoy the abiding presence of\nhis Spirit, yet, as they yield themselves anew to his service, they are\nfilled anew with his power, they are strengthened for their tasks, and are\ncheered by a new assurance of their sonship and their acceptance with God.\nLuke alone mentions that this experience came when Jesus was in prayer. He\nrealized that it was a time of crisis. Prayer is usually the condition of\nthose heavenly visions and spiritual experiences which prepare us for our\ntasks in life.\n\n\n\n\nC. The Genealogy Of Jesus. Ch. 3:23-38\n\n\n 23 And Jesus himself, when he began _to teach_, was about thirty\n years of age, being the son (as was supposed) of Joseph, the _son_\n of Heli, 24 the _son_ of Matthat, the _son_ of Levi, the _son_ of\n Melchi, the _son_ of Jannai, the _son_ of Joseph, 25 the _son_ of\n Mattathias, the _son_ of Amos, the _son_ of Nahum, the _son_ of\n Esli, the _son_ of Naggai, 26 the _son_ of Maath, the _son_ of\n Mattathias, the _son_ of Semein, the _son_ of Josech, the _son_ of\n Joda, 27 the _son_ of Joanan, the _son_ of Rhesa, the _son_ of\n Zerubbabel, the _son_ of Shealtiel, the _son_ of Neri, 28 the\n _son_ of Melchi, the _son_ of Addi, the _son_ of Cosam, the _son_\n of Elmadam, the _son_ of Er, 29 the _son_ of Jesus, the _son_ of\n Eliezer, the _son_ of Jorim, the _son_ of Matthat, the _son_ of\n Levi, 30 the _son_ of Symeon, the _son_ of Judas, the _son_ of\n Joseph, the _son_ of Jonam, the _son_ of Eliakim, 31 the _son_ of\n Melea, the _son_ of Menna, the _son_ of Mattatha, the _son_ of\n Nathan, the _son_ of David, 32 the _son_ of Jesse, the _son_ of\n Obed, the _son_ of Boaz, the _son_ of Salmon, the _son_ of\n Nahshon, 33 the _son_ of Amminadab, the _son_ of Arni, the _son_\n of Hezron, the _son_ of Perez, the _son_ of Judah, 34 the _son_ of\n Jacob, the _son_ of Isaac, the _son_ of Abraham, the _son_ of\n Terah, the _son_ of Nahor, 35 the _son_ of Serug, the _son_ of\n Reu, the _son_ of Peleg, the _son_ of Eber, the _son_ of Shelah,\n 36 the _son_ of Cainan, the _son_ of Arphaxad, the _son_ of Shem,\n the _son_ of Noah, the _son_ of Lamech, 37 the _son_ of\n Methuselah, the _son_ of Enoch, the _son_ of Jared, the _son_ of\n Mahalaleel, the _son_ of Cainan, 38 the _son_ of Enos, the _son_\n of Seth, the _son_ of Adam, the _son_ of God.\n\n\nThe genealogy of Jesus given by Luke contains marked differences from that\nrecorded by Matthew. Possibly some of these differences can be explained\nand may be found of real significance.\n\n1. First of all, the genealogy is found in a different part of the Gospel.\nIn Matthew it opens the story; in Luke it closes the third chapter. This\nis of course by no mere chance. The purpose of Matthew is to prove that\nJesus is the Christ, the Messiah, who, as the King of Israel, fulfills all\nthe Old Testament prophecies. It is of the utmost importance that Jesus\nshould be shown to be the Son of David and of Abraham and that the\nofficial genealogy containing this record should open the story and even\nprecede the account of the nativity.\n\nLuke, however, has given the significant account of the birth and infancy\nand career of the great forerunner, John, because of the light these throw\nupon the ministry of Christ. Therefore, when the career of John has been\nrelated, when the ministry of Jesus is about to be recorded, Luke gives\nhis genealogy to emphasize the fact that the narrative concerning John has\nclosed and the story of the ministry of Jesus is about to begin. The\ngenealogy is thus an artistic interlude, or an important introduction. It\nsuggests the real purpose of the writer and marks the transition from the\nministry which called men to repentance to the saving work which secures\nsalvation from sin. The gospel is not good advice but good news. We are\nnot followers of John but of Jesus.\n\n2. Then again, the genealogy in Matthew follows the order of descent; Luke\nascends the family line from son to father. The former is the order of an\nofficial record; individuals are registered only as they are born; the\nlatter is that of a private document compiled from the public records with\na view to fixing the attention upon the particular person whose name\nstands at the head of the list. This is quite in accord with the literary\nart of Luke, who desires at this point in the narrative to center the\nthought upon the supreme importance of Jesus, the Saviour, of whose\nredeeming work he is now to write.\n\n3. In the third place, while the names given by Luke, from Abraham to\nDavid, correspond with those given by Matthew, the names from David to\nJesus differ. Some have attempted to explain the differences on the ground\nthat Matthew gives the genealogy of Joseph, while Luke gives that of Mary.\nIt is probably wiser to conclude that both give the genealogy of Joseph,\nbut Matthew traces the line of royal succession showing Jesus to be the\nheir of David; while Luke gives the line of actual descent. This surely\naccords with the purpose of Matthew who ever depicts Christ as the King,\nand also with the purpose of Luke who is painting for us Christ as the\ntrue, the ideal Man.\n\n4. Then, too, the genealogy in Matthew begins with Abraham, while Luke\ntraces the line back to Adam. The former proves Jesus to be a Jew, the\ntrue son of Abraham, in whom the covenant was fulfilled. The latter\nreminds us that Jesus belongs to the whole human race. It makes us look\nbeyond all national lines and remember that this ideal Man on whom Luke is\nfixing our thoughts is the Saviour of mankind.\n\n5. When the genealogy closes with the statement that Adam was \u201cthe son of\nGod,\u201d it does indicate that Jesus was reckoned as one in the great\nbrotherhood of man, and like all his brothers, owed his origin to God; but\nit does not mean to deny that he also sustained to God a relationship that\nis absolutely unique. The genealogy opens with the statement that Jesus\nwas the reputed Son of Joseph; he was the legal heir of Joseph and so the\npromised Son of David because of the marriage of Joseph to Mary; but he\nwas not really the son of Joseph; he was the \u201conly begotten Son\u201d of God.\n\n\n\n\nD. The Temptation Of Jesus. Ch. 4:1-13\n\n\n 1 And Jesus, full of the Holy Spirit, returned from the Jordan,\n and was led in the Spirit in the wilderness 2 during forty days,\n being tempted of the devil. And he did eat nothing in those days:\n and when they were completed, he hungered. 3 And the devil said\n unto him, If thou art the Son of God, command this stone that it\n become bread. 4 And Jesus answered unto him, It is written, Man\n shall not live by bread alone. 5 And he led him up, and showed him\n all the kingdoms of the world in a moment of time. 6 And the devil\n said unto him, To thee will I give all this authority, and the\n glory of them: for it hath been delivered unto me; and to\n whomsoever I will I give it. 7 If thou therefore wilt worship\n before me, it shall all be thine. 8 And Jesus answered and said\n unto him, It is written, Thou shalt worship the Lord thy God, and\n him only shalt thou serve. 9 And he led him to Jerusalem, and set\n him on the pinnacle of the temple, and said unto him, If thou art\n the Son of God, cast thyself down from hence: 10 for it is\n written,\n\n He shall give his angels charge concerning thee, to guard thee:\n\n 11 and,\n\n On their hands they shall bear thee up,\n Lest haply thou dash thy foot against a stone.\n\n\n 12 And Jesus answering said unto him, It is said, Thou shalt not\n make trial of the Lord thy God. 13 And when the devil had\n completed every temptation, he departed from him for a season.\n\n\nThe temptation of Jesus was the last step in the preparation for his\npublic ministry, and for many of his followers the final discipline for\nservice consists in such a trial as results in a new determination to live\nnot for self but for God.\n\nThe time of the temptation was significant. It was just after Jesus had\nbeen filled with the Holy Spirit and had been assured anew of his divine\nsonship. Under the influence of the Spirit he was brought to the place of\ntrial, and the temptation consisted, in large part, of the suggestion to\nuse for selfish ends the divine powers of which he was conscious, and to\nforget his filial relation to his Father. While God never tempts us, in\nthe sense of enticing us to sin, it does seem to be a part of his gracious\npurpose to allow us to be tested; these experiences come while we are\nguided by his Spirit, and the essence of these temptations usually\nconsists in some inclination to please self in forgetfulness of our true\nrelation to God. The place of temptation was the wilderness, and there is\na sense in which the experience of moral struggle is always one of intense\nloneliness. On the other hand, to live in a literal desert does not free\none from solicitation to sin. Wherever one may be, he can be certain of\nthe presence and sympathy of Christ; and victory is possible through faith\nin him. This seems to be the supreme message of the story.\n\nIn both Matthew and Luke, three temptations are mentioned. They are\nprobably intended to be symbolic and inclusive; and under one or the other\nof these enticements to evil can be grouped all the moral trials of\nmankind. It is to be noted, however, that the order of the temptations\ngiven by Luke differs from that of Matthew. In both accounts the first\ntemptation is to make bread of stone; but Luke mentions as the second\ntemptation that which is last in the account of Matthew, the temptation\nwhich offered to Jesus all the kingdoms of the world. This was a fitting\nclimax to the testing of the King. Luke, however, mentions last the\ntemptation of Jesus to cast himself from the pinnacle of the Temple and\nthus to test God. It is the temptation in the sphere of intellectual\ndesire and comes in the subtle form of presumptuous trust. It forms a true\nclimax in the testing of the ideal Man. The order given by Matthew is\nsuggested by the apostle John who mentions \u201cthe lust of the flesh and the\nlust of the eyes and the vainglory of life.\u201d The order of Luke takes us\nback to the story of Eden and to the first human sin, which was due to a\nlove for that which was \u201cgood for food\u201d and \u201ca delight to the eyes\u201d and\n\u201cto be desired to make one wise.\u201d As in Eden also, the first temptation is\nto doubt the goodness of God, the second to doubt his power, and the third\nto distrust his wisdom. The victory of Jesus, however, was secured by the\ntriumph of his faith, and faith is still \u201cthe victory which overcomes the\nworld.\u201d\n\nThe first temptation, then, was in the sphere of bodily appetite; Jesus\nwas urged by Satan to transform a stone into bread. Why not? His appetite\nwas innocent; he possessed the ability to gratify it. The sin, however,\nwould lie in his using divine power to satisfy his human needs. If this\nshould have been his way of life, there would have been for him no hunger,\nno pain, no sorrow, no cross. He would have defeated the very purpose for\nwhich he came into the world; and anyone who makes the gratification of\nappetite his supreme purpose is wasting his life. The essence of the\ntemptation, however, was to doubt the goodness of God, as Jesus showed by\nhis reply, \u201cMan shall not live by bread alone.\u201d He was quoting from the\nOld Testament; he was declaring that as by a miracle God preserved his\npeople of old, so now he would sustain the life of his Son. Jesus would\nnot be driven into a panic of fear. He believed that God would supply his\nneed and that, however strong the demand of appetite might be, the way and\nthe will of God are certain to secure satisfaction and the truest\nenjoyment in life.\n\nThe second temptation was in the sphere of earthly ambition. It consisted\nin an offer of unlimited human power. Satan would give to Jesus all the\nkingdoms of the world on the condition that Jesus should bow down and\nworship him. The force of the temptation consisted in the fact that Jesus\nexpected some day to rule the world. The Tempter suggested that he himself\npossessed such power, and that if Jesus would submit to him he would\nattain the desired goal of universal rule. It was a temptation to doubt\nthe power of God and to be disloyal to him, as is shown by the reply of\nJesus, \u201cThou shalt worship the Lord thy God, and him only shalt thou\nserve.\u201d\n\nThis is a familiar form of temptation to-day. The Devil does not ask us to\ngive up our purposes of ultimate helpfulness to others and service to the\nworld; he only asks us to compromise with the evil to attain our goal; he\ninsists that the end will justify the means; he intimates that in the\nworld of commerce, or society, or politics, evil methods are so much in\nvogue that success can be attained only by complicity with evil. He tells\nus that this is his world and that we can rule only in so far as we make\nterms with him. For Christ the issue was clearly drawn. It was submission\nto Satan or loyalty to God. The latter would involve opposition to the\nruler of this world and therefore would mean conflict and toil and tears\nand a cross; but the ultimate issue would be universal rule. The same\nchoice opens for the followers of Christ. Unswerving loyalty is the way of\nthe cross, but this is the way of the crown.\n\nThe last temptation was in the sphere of intellectual curiosity. It\nsuggested to Jesus that he should see for himself what would be the\nexperience of one who should cast himself from a great height and then, by\nangel hands, be kept from harm. This is the temptation to place oneself\nneedlessly in a situation of moral peril and then to expect to be\ndelivered by God\u2019s miraculous power. This is not faith, but presumption.\nSatan still seeks by this device to destroy human souls. He urges men to\nsee for themselves, to increase their knowledge by experiences which\nneedlessly endanger their credit, their health, and their honor, to place\nthemselves in moral peril, to live beyond their means, to undertake tasks\nbeyond their strength. Jesus replied, \u201cThou shalt not make trial of the\nLord thy God.\u201d In the path of actual duty one need not fear the most\nthreatening danger; but one who puts himself in unnecessary peril need not\nexpect divine help. In his own time and way, and in the path of our\nappointed service, God will open our eyes and give us such knowledge as we\nneed. To seek in presumption for such knowledge while endangering our\nsouls is to doubt the wisdom of God. Real trust preserves us from sinful\npresumption.\n\nThe story closes with the statement that when Jesus had secured his\nvictory the Devil \u201cdeparted from him for a season.\u201d The life of faith is a\nlife of repeated moral conflicts, but victory is assured to those who\ntrust in the goodness and power and wisdom of God.\n\n\n\n\n\nIV. THE MINISTRY IN GALILEE. CHS. 4:14 TO 9:50\n\n\n\n\nA. The First Period. Ch. 4:14-44\n\n\n\n1. Jesus Preaching at Nazareth. Ch. 4:14-30\n\n\n 14 And Jesus returned in the power of the Spirit into Galilee: and\n a fame went out concerning him through all the region round about.\n 15 And he taught in their synagogues, being glorified of all.\n\n\n 16 And he came to Nazareth, where he had been brought up: and he\n entered, as his custom was, into the synagogue on the sabbath day,\n and stood up to read. 17 And there was delivered unto him the book\n of the prophet Isaiah. And he opened the book, and found the place\n where it was written,\n\n 18 The Spirit of the Lord is upon me,\n Because he anointed me to preach good tidings to the poor:\n He hath sent me to proclaim release to the captives,\n And recovering of sight to the blind,\n To set at liberty them that are bruised,\n 19 To proclaim the acceptable year of the Lord.\n\n\n 20 And he closed the book, and gave it back to the attendant, and\n sat down: and the eyes of all in the synagogue were fastened on\n him. 21 And he began to say unto them, To-day hath this scripture\n been fulfilled in your ears. 22 And all bare him witness, and\n wondered at the words of grace which proceeded out of his mouth:\n and they said, Is not this Joseph\u2019s son? 23 And he said unto them,\n Doubtless ye will say unto me this parable, Physician, heal\n thyself: whatsoever we have heard done at Capernaum, do also here\n in thine own country. 24 And he said, Verily I say unto you, No\n prophet is acceptable in his own country. 25 But of a truth I say\n unto you, There were many widows in Israel in the days of Elijah,\n when the heaven was shut up three years and six months, when there\n came a great famine over all the land; 26 and unto none of them\n was Elijah sent, but only to Zarephath, in the land of Sidon, unto\n a woman that was a widow. 27 And there were many lepers in Israel\n in the time of Elisha the prophet; and none of them was cleansed,\n but only Naaman the Syrian. 28 And they were all filled with wrath\n in the synagogue, as they heard these things; 29 and they rose up,\n and cast him forth out of the city, and led him unto the brow of\n the hill whereon their city was built, that they might throw him\n down headlong. 30 But he passing through the midst of them went\n his way.\n\n\nAfter his baptism and temptation Jesus remained for a time in Jerusalem\nand in Judea and then returned to Galilee where he began that ministry to\nwhich Luke devotes the next six chapters of his Gospel. Of this ministry\nhe mentions three features: First, it was wrought in the power of the Holy\nSpirit; secondly, its fame extended through the entire country; and\nthirdly, its essence consisted in the most arresting and impressive public\nteaching.\n\nThe first recorded sermon of Jesus was preached in the synagogue at\nNazareth, the town in which he had spent his youth and early manhood. Luke\nplaces this sermon at the very opening of his record of the public\nministry of Jesus, probably because he regarded it as containing the\nprogram of that ministry, or as forming the proclamation of the saving\nwork of our Lord.\n\nIt was a Sabbath Day. The place of worship was crowded with the relatives\nand friends and townsmen of Jesus. All were eager to hear one whom they\nknew so well, and who had attained so sudden a renown. Either at his\nrequest, or providentially, Jesus was handed the book of Isaiah to lead in\nthe reading of the Scripture. He found the place in the prophecy where, in\nterms of the joy of Jubilee, the writer is describing the gladness of\nthose who are to return from their long captivity in Babylon. When Jesus\nhad finished the lesson he sat down, thereby taking the attitude of a\npublic teacher. As all gazed upon him intently, he undertook to show that\nthe prophecy was to be fulfilled by himself, claiming thereby to be the\npromised Messiah. The very phrase with which the prophecy begins, \u201cThe\nSpirit of the Lord is upon me,\u201d indicates, when applied to himself, that\nhe had been anointed, not with oil as a prophet or a priest or a king, but\nwith the Holy Spirit as the Anointed One, or the Christ of God. As such he\nwas \u201cto preach good tidings to the poor,\u201d that is, to those in spiritual\nas well as in physical poverty. He was to proclaim deliverance for those\nenslaved by sin and to establish those principles which will result in\npolitical freedom for mankind. He was \u201cto set at liberty them that are\nbruised,\u201d that is, to remove the consequences and the cruelties of\nselfishness and of crime. He was to proclaim the era of universal\nblessedness which will result from his perfected reign. Thus in these\nwords, which combine the figures of deliverance from captivity with those\nof the joy of jubilee, Jesus expressed the gracious and beneficent\ncharacter of his ministry.\n\nHis auditors listened in amazement, unable to resist the charm of his\naddress or to deny the fascinating beauty of his words, but unable also to\nadmit his claim; they received his predictions with stubborn unbelief.\nThey expressed their incredulity and at the same time explained it by\ntheir question, \u201cIs not this Joseph\u2019s son?\u201d They were saying in effect:\n\u201cIs not this man our neighbor, the carpenter, with whom we have all been\nacquainted; do we not know him and his family? Surely he cannot be the\nMessiah.\u201d\n\nThe reply of Jesus was to the effect that their unwillingness to accept\nhim was due in part to the fact that he had not wrought in their presence\nthe miracles which marked his ministry in other places. This is what he\nmeant by quoting the proverb, \u201cPhysician, heal thyself,\u201d that is,\n\u201cEstablish your claim here as you have done elsewhere, if you expect to be\nreceived as the Christ.\u201d Jesus also quoted another proverb to explain more\nfully their jealous doubts: \u201cNo prophet is acceptable in his own country.\u201d\nThose most familiar with great men usually are least able to appreciate\ntheir greatness; \u201cFamiliarity breeds contempt,\u201d because men are so apt to\njudge one another by false standards and by that which is accidental and\nexternal and because so frequently men do not know those whom they think\nthey know the best. This same stupid lack of appreciation shadows human\nlives to-day, and makes us fail to realize the worth of our friends and\nthe value of our opportunities, until it is too late. It even has its\ntragic bearing upon the present ministry of Christ; some reject him for\nreasons altogether superficial and foolish, thinking that they know him\nperfectly because they long have been familiar with his name, while in\nreality they fail to understand the real beauty of his person and the\ntransforming power of his grace.\n\nThe unbelief of his auditors was turned to mad hatred as Jesus gave two\nexamples from Old Testament history, both of which indicated that his\ntownsmen, who knew him best, were less worthy of his saving ministry than\neven men of heathen nations. He even compared himself with Elijah and\nElisha and indicated that as the former brought a great blessing to one\nwho lived in Sidon and the latter to a prince in Syria, while the people\nin Israel were suffering for their unbelief, so the nations of the world\nwould accept the blessed salvation of Christ while those who knew him best\nwould suffer for their unbelief. So maddened were his hearers by this\nsevere rebuke that they drove him from the city and tried to take his\nlife, but he, with majestic calm and divine strength, \u201cpassing through the\nmidst of them went his way.\u201d\n\nIt is still true that those who have enjoyed the best opportunities for\nknowing Christ often reject him; but, where faith is present, broken\nhearts are healed as by Elijah of old and lepers are cleansed as was\nNaaman by the word of Elisha. Thus in this scene in the synagogue of\nNazareth, Jesus indicated not only the grace of his ministry but its\nuniversal power. He came to relieve all the needs of mankind and in all\nthe world.\n\n\n\n2. Jesus Performing Miracles at Capernaum. Ch. 4:31-44\n\n\n 31 And he came down to Capernaum, a city of Galilee. And he was\n teaching them on the sabbath day: 32 and they were astonished at\n his teaching; for his word was with authority. 33 And in the\n synagogue there was a man, that had a spirit of an unclean demon;\n and he cried out with a loud voice, 34 Ah! what have we to do with\n thee, Jesus thou Nazarene? art thou come to destroy us? I know\n thee who thou art, the Holy One of God. 35 And Jesus rebuked him,\n saying, Hold thy peace, and come out of him. And when the demon\n had thrown him down in the midst, he came out of him, having done\n him no hurt. 36 And amazement came upon all, and they spake\n together, one with another, saying, What is this word? for with\n authority and power he commandeth the unclean spirits, and they\n come out. 37 And there went forth a rumor concerning him into\n every place of the region round about.\n\n\n 38 And he rose up from the synagogue, and entered into the house\n of Simon. And Simon\u2019s wife\u2019s mother was holden with a great fever;\n and they besought him for her. 39 And he stood over her, and\n rebuked the fever; and it left her: and immediately she rose up\n and ministered unto them.\n\n\n 40 And when the sun was setting, all they that had any sick with\n divers diseases brought them unto him; and he laid his hands on\n every one of them, and healed them. 41 And demons also came out\n from many, crying out, and saying, Thou art the Son of God. And\n rebuking them, he suffered them not to speak, because they knew\n that he was the Christ.\n\n\n 42 And when it was day, he came out and went into a desert place:\n and the multitudes sought after him, and came unto him, and would\n have stayed him, that he should not go from them. 43 But he said\n unto them, I must preach the good tidings of the kingdom of God to\n the other cities also: for therefore was I sent.\n\n\n 44 And he was preaching in the synagogues of Galilee.\n\n\nThe Sabbath at Nazareth is placed by Luke in sudden contrast with a\nSabbath passed at Capernaum. On the former, as the story opens, Jesus was\nsurrounded by his friends and townsmen; as it closes, they had turned into\na fierce mob which was seeking his death. In the latter, as the scene\nopens, Jesus was faced by a demon; but as it closes, he was surrounded by\nan admiring throng who were eager to have him remain in their midst.\n\nJesus was again in a synagogue, and was awakening surprise by the\ncharacter of his message. Unlike the teachers of his day, he spoke with\nauthority instead of quoting reputed \u201cauthorities\u201d as he unfolded the\nScriptures. Suddenly the service was interrupted by the cries of a man who\nwas possessed by an unclean spirit. Jesus rebuked the demon and compelled\nhim to come out of the man. There can be little doubt that the evil spirit\nwhich Jesus thus controlled was an actual malign being who controlled the\npoor sufferer whom Jesus graciously relieved; yet such an \u201cunclean spirit\u201d\nis a type of the demoniac power of envy and of lust and of anger, and of\nthe whole host of debasing passions from which Christ alone can give\nrelief.\n\nThe second scene of this memorable Sabbath is in the home of Simon Peter;\nhere by a single word Jesus relieved a poor sufferer from a severe fever.\nThe cure was so instantaneous that the woman who had been sick immediately\n\u201crose up and ministered unto them.\u201d It is probably true that in many homes\nthere are those, not afflicted by the power of evil passions, who\nnevertheless are suffering from worry and anxiety and fretfulness and\nunrest and so are unable to render to others the gracious service which\nthey might perform if they could but hear the quieting word of Christ and\nfeel the soothing power of his touch.\n\nThe third scene is of peculiar beauty. When the sun had set a great\nmultitude gathered around the home of Peter, attracted by the report of\nthe miracle wrought in the synagogue. They brought with them great numbers\nof those who were sick or possessed by demons and Jesus healed them all.\nThis is a picture which in reality is being reproduced to-day. Amid the\nshadows and mysteries of suffering and pain the Saviour is standing; about\nhim are gathered those whom sin has stricken with its disease, the sad,\nthe loveless, the lonely, the tempted, the hopeless, the lost. His touch\n\u201chas still its ancient power.\u201d In his mercy he is healing them all, and in\njoy they are going away.\n\nThe last scene of this group is at dawn the next morning. Jesus had\nwithdrawn to \u201ca desert place,\u201d but the eager multitudes had found him and\nwere beseeching him not to go from them. He reminded them, however, of the\nother cities which needed to hear \u201cthe good tidings of the kingdom of\nGod.\u201d Have all of us who have felt the healing touch of Christ something\nof his sympathy for those who have not yet heard the good news of his\ngrace?\n\n\n\n\nB. The Second Period. Chs. 5:1 to 6:11\n\n\n\n1. The Call of the First Disciples. Ch. 5:1-11\n\n\n 1 Now it came to pass, while the multitude pressed upon him and\n heard the word of God, that he was standing by the lake of\n Gennesaret; 2 and he saw two boats standing by the lake: but the\n fishermen had gone out of them, and were washing their nets. 3 And\n he entered into one of the boats, which was Simon\u2019s, and asked him\n to put out a little from the land. And he sat down and taught the\n multitudes out of the boat. 4 And when he had left speaking, he\n said unto Simon, Put out into the deep, and let down your nets for\n a draught. 5 And Simon answered and said, Master, we toiled all\n night, and took nothing: but at thy word I will let down the nets.\n 6 And when they had done this, they inclosed a great multitude of\n fishes; and their nets were breaking; 7 and they beckoned unto\n their partners in the other boat, that they should come and help\n them. And they came, and filled both the boats, so that they began\n to sink. 8 But Simon Peter, when he saw it, fell down at Jesus\u2019\n knees, saying, Depart from me; for I am a sinful man, O Lord. 9\n For he was amazed, and all that were with him, at the draught of\n the fishes which they had taken; 10 and so were also James and\n John, sons of Zebedee, who were partners with Simon. And Jesus\n said unto Simon, Fear not; from henceforth thou shalt catch men.\n 11 And when they had brought their boats to land, they left all,\n and followed him.\n\n\nThe call of his first disciples is regarded by many as opening a new\nperiod in the public ministry of Jesus. His work was now to assume a more\npermanent form. The growing popularity of his preaching indicated that the\ngospel was designed for the whole world. For such a proclamation a\ndefinite group of workers must be prepared. The growth of Christianity\never depends upon securing men who will publicly confess and follow\nChrist.\n\nThe scene of this call is described as being \u201cby the lake of Gennesaret.\u201d\nThis charming sheet of water brings to mind so many scenes in the life of\nour Lord that it has been termed a \u201cFifth Gospel.\u201d On its western and\nnorthern side were the cities in which most of his work was done; the\neastern shores were not inhabited and thither Jesus would resort for rest.\n\nThose whom Jesus called were fishermen, sturdy, independent, fearless.\nThey were not strangers to Jesus nor had they been indifferent to\nspiritual truths. They had attended the preaching of the Baptist and had\ncome to regard Jesus as the Messiah, but they were now called to leave\ntheir homes and their tasks and to become his constant companions and\ndisciples.\n\nOn this occasion Jesus had borrowed the boat belonging to one of his\nfriends to use as a pulpit and from this he had addressed the crowds. When\nhe had finished his discourse, he gave to the four men he was about to\ncall an impressive object lesson of the character of the work and of the\ngreat success which would attend their ministry if they would forsake all\nand follow him. He wrought a miracle especially impressive because it was\nin the sphere of their daily calling at a time and place where they were\nsure it was useless to fish. They were enabled by the guidance of Jesus to\ntake such a draft of fishes that their nets were strained and their boats\nso loaded as nearly to sink. It was so plainly a manifestation of\nsupernatural power that Peter felt himself to be in the presence of a\ndivine Being and expressed the fear which all have felt when face to face\nwith God. Jesus spoke the word which not only removed the terror of Peter\nbut gave to him and his companions courage for all the coming years, \u201cFear\nnot; from henceforth thou shalt catch men.\u201d\n\nSo to-day Jesus is calling men to become his disciples. Obedience may\ninvolve sacrifice, but it is certain to result in the saving of human\nsouls.\n\n\n\n2. Jesus Cleansing a Leper. Ch. 5:12-16\n\n\n 12 And it came to pass, while he was in one of the cities, behold,\n a man full of leprosy: and when he saw Jesus, he fell on his face,\n and besought him, saying, Lord, if thou wilt, thou canst make me\n clean. 13 And he stretched forth his hand, and touched him,\n saying, I will; be thou made clean. And straightway the leprosy\n departed from him. 14 And he charged him to tell no man: but go\n thy way, and show thyself to the priest, and offer for thy\n cleansing, according as Moses commanded, for testimony unto them.\n 15 But so much the more went abroad the report concerning him: and\n great multitudes came together to hear, and to be healed of their\n infirmities. 16 But he withdrew himself in the deserts, and\n prayed.\n\n\nLeprosy was regarded as the most loathsome and terrible of diseases. It\nexisted in various forms but its invariable feature was its foul\nuncleanness. The leper was an outcast; he was compelled to live apart from\nthe dwellings of men. He was required to wear a covering over his mouth\nand to give warning of his approach by crying, \u201cUnclean! Unclean!\u201d His\ncase was regarded as hopeless; he was reckoned as dead. Loathsome,\ninsidious, corrupting, pervasive, isolating, ceremonially and physically\ndefiling, surely leprosy is a fitting emblem of sin; and this graphic\nnarrative presents a parable of the power of Christ to cleanse and to heal\nand to restore. It is a vivid picture which Luke draws; the humble trust\nof the poor sufferer, his pitiful cry, the sympathetic touch of Jesus, the\nword of command and the instant cure. While Jesus forbade the man to\narouse excitement by telling of his healing, he commanded him to report\nhis case to the priest, that the highest religious authorities might have\nunanswerable testimony to the divine power of Christ, and also that the\nman might bring the offerings required by the Law and thus express his\ngratitude to God. Our Master does expect all who have felt his healing\ntouch to testify of his grace and to show their gratitude by offering to\nhim the service of their lives.\n\nSuch miracles could not be hid. The crowds so pressed upon Jesus that he\nwas forced to withdraw to the desert for rest; and as the scene closed he\nwho had startled the multitude by the manifestation of his divine power\nwas left alone seeking help from God in prayer.\n\n\n\n3. Jesus Forgiving Sins. Ch. 5:17-26\n\n\n 17 And it came to pass on one of those days, that he was teaching;\n and there were Pharisees and doctors of the law sitting by, who\n were come out of every village of Galilee and Jud\u00e6a and Jerusalem:\n and the power of the Lord was with him to heal. 18 And behold, men\n bring on a bed a man that was palsied: and they sought to bring\n him in, and to lay him before him. 19 And not finding by what\n _way_ they might bring him in because of the multitude, they went\n up to the housetop, and let him down through the tiles with his\n couch into the midst before Jesus. 20 And seeing their faith, he\n said, Man, thy sins are forgiven thee. 21 And the scribes and the\n Pharisees began to reason, saying, Who is this that speaketh\n blasphemies? Who can forgive sins, but God alone? 22 But Jesus\n perceiving their reasonings, answered and said unto them, Why\n reason ye in your hearts? 23 Which is easier, to say, Thy sins are\n forgiven thee; or to say, Arise and walk? 24 But that ye may know\n that the Son of man hath authority on earth to forgive sins (he\n said unto him that was palsied), I say unto thee, Arise, and take\n up thy couch, and go unto thy house. 25 And immediately he rose up\n before them, and took up that whereon he lay, and departed to his\n house, glorifying God. 26 And amazement took hold on all, and they\n glorified God; and they were filled with fear, saying, We have\n seen strange things to-day.\n\n\nLeprosy was the symbol of the uncleanness of sin; paralysis of its\nimpotence and pain. On the occasion of healing a paralytic, Jesus,\nhowever, did something more startling: he forgave sin. The poor sufferer\nhad been borne by his four friends who were discouraged by no obstacles.\nWhen they were unable to enter the house where Jesus was, because of the\nmultitudes which surrounded it, they went to the roof and let the sick man\ndown through the tiles into the very presence of Christ. Their earnestness\nis a rebuke to us who make so little effort to bring our comrades within\nthe healing influence of our Lord.\n\nJesus recognized the faith both of the man and of his friends and\nresponded with an utterance which occasioned his hearers more surprise\nthan had the opening of the roof, \u201cMan, thy sins are forgiven thee.\u201d No\nrequest had been made for such forgiveness, but Jesus read the heart. He\nsaw the yearning of the sufferer for healing not only of his body but of\nhis soul. He recognized his sorrow for the sin which had caused the\nsickness, and the anguish of remorse and immediately he spoke the word of\npardon and of peace. Thus Jesus voiced the message which the world seems\nreluctant to accept. He declared that physical ills and social evils are\nless serious than the moral and spiritual maladies of which they are the\nsymptoms and the results; and further, he expressed his claim of divine\npower to pronounce pardon and to remove guilt.\n\nThis claim at once aroused the bitter resentment of the scribes and\nPharisees who were present and they began to reason: \u201cWho is this that\nspeaketh blasphemies? Who can forgive sins, but God alone?\u201d Their\nreasoning was correct. Jesus was a blasphemer worthy of death, or else he\nwas divine.\n\nTo prove his deity Jesus proposed an immediate test: \u201cWhich is easier, to\nsay, Thy sins are forgiven thee; or to say, Arise and walk?\u201d Of course\nneither is easier; either requires divine power. Therefore, when at the\nword of Jesus the man arose and started for his home, \u201cglorifying God,\u201d it\nis not strange that \u201camazement took hold on all, and they glorified God.\u201d\n\nThus the miracles of Christ were real proofs of his deity as well as\nexpressions of his love; they were moreover parables of his ability and\nwillingness to deliver man from the guilt and power of sin.\n\n\n\n4. The Call of Levi. Ch. 5:27-32\n\n\n 27 And after these things he went forth, and beheld a publican,\n named Levi, sitting at the place of toll, and said unto him,\n Follow me. 28 And he forsook all, and rose up and followed him.\n\n\n 29 And Levi made him a great feast in his house: and there was a\n great multitude of publicans and of others that were sitting at\n meat with them. 30 And the Pharisees and their scribes murmured\n against his disciples, saying, Why do ye eat and drink with the\n publicans and sinners? 31 And Jesus answering said unto them, They\n that are in health have no need of a physician; but they that are\n sick. 32 I am not come to call the righteous but sinners to\n repentance.\n\n\nNothing could further emphasize the sympathy of Jesus than his calling a\npublican to be his close companion and friend. These taxgatherers were\neverywhere despised for their dishonesty, extortion, and greed; but Jesus\nchose one of them named Levi, or Matthew, and transformed him into an\napostle, an evangelist, and a saint.\n\nThere must have been something admirable in the character of the man; at\nleast there was something inspiring in his example, for as soon as he\nheard the clear call of the Master, \u201cHe forsook all, and rose up and\nfollowed him.\u201d\n\nProbably he had more to leave than any of the twelve men who became\napostles of Christ. He must have been possessed of wealth. At least, as\nsoon as he was converted, he made \u201ca great feast in his house\u201d and invited\n\u201ca great multitude of publicans and of others\u201d to be his guests. He had\nthe courage of his convictions; he was not ashamed of his new Master. He\nwas eager to have his old friends introduced to Christ.\n\nIt was on the occasion of this feast that Jesus was criticized by the\nPharisees for eating and drinking with publicans and sinners. He made this\nmost significant reply: \u201cThey that are in health have no need of a\nphysician; but they that are sick. I am not come to call the righteous but\nsinners to repentance.\u201d By this statement Jesus emphasized and vindicated\nhis conduct and defined his mission. A physician enters a sick room, not\nbecause he delights in disease or rejoices in suffering, but because he\ndesires to cure and to relieve; so Jesus companied with sinners not\nbecause he countenanced sin or enjoyed the society of the depraved, but\nbecause, as a healer of souls, he was willing to go where he was most\nneeded and to work where the ravages of sin were most severe. He came into\nthe world to save sinners. Their conduct distressed him, their sins pained\nhim; but to accomplish his task he sought them out and showed his sympathy\nby his presence and by his healing power.\n\nAre there any who do not need the spiritual cure he can effect? Are any\n\u201csound;\u201d are some not \u201csinners\u201d? These questions each must answer for\nhimself. Probably those who like the Pharisees are least conscious of\ntheir sickness are in most desperate danger. Then again, are those who\nknow his power willing like the Master to go with his gospel to the places\nof greatest need?\n\n\n\n5. The Question of Fasting. Ch. 5:33-39\n\n\n 33 And they said unto him, The disciples of John fast often, and\n make supplications; likewise also the _disciples_ of the\n Pharisees; but thine eat and drink. 34 And Jesus said unto them,\n Can ye make the sons of the bride-chamber fast, while the\n bridegroom is with them? 35 But the days will come; and when the\n bridegroom shall be taken away from them, then will they fast in\n those days. 36 And he spake also a parable unto them: No man\n rendeth a piece from a new garment and putteth it upon an old\n garment; else he will rend the new, and also the piece from the\n new will not agree with the old. 37 And no man putteth new wine\n into old wine-skins; else the new wine will burst the skins, and\n itself will be spilled, and the skins will perish. 38 But new wine\n must be put into fresh wine-skins. 39 And no man having drunk old\n _wine_ desireth new; for he saith, The old is good.\n\n\nThe Pharisees were disturbed by the attitude of Jesus toward sinners. Much\nmore were they distressed by his attitude toward the forms and ceremonies\nwhich to their mind constituted the very essence of religion. This\nattitude had been expressed by the failure of Jesus to require his\ndisciples to observe the fasts which had become so prominent in the system\nof legalism taught by the religious leaders of the Jews. The Law of Moses\nprescribed no fasts. The rabbis had so multiplied them that a Pharisee\ncould boast of fasting \u201ctwice in the week.\u201d The disciples of John the\nBaptist were taught to fast frequently, not as an empty form, but to\nexpress the solemn character of the ministry of John who had come\npreaching \u201crepentance unto remission of sins.\u201d It was not strange,\ntherefore, that the enemies of Jesus came to him with a complaint and with\nthe question, \u201cThe disciples of John fast often, and make supplications;\nlikewise also the disciples of the Pharisees; but thine eat and drink.\u201d In\nhis reply Jesus stated distinctly the view his followers should take, not\nonly of fasting but of all religious forms: \u201cCan ye make the sons of the\nbride-chamber fast, while the bridegroom is with them? But the days will\ncome; and when the bridegroom shall be taken away from them, then will\nthey fast in those days.\u201d Fasting is an expression of sorrow. How absurd\nthen would it be for Jesus\u2019 followers to fast while the heavenly\nBridegroom was with them! They might express their distress thus when he\nshould be taken away. Thus Jesus declared that fasting, like all religious\nrites, may be quite fitting if it is a true expression of religious\nfeeling, but if it is a matter of form, of rule, or requirement, if it is\nregarded as a ground of merit, it is an absurdity and an impertinence.\n\nJesus added a parable which further indicates his attitude toward all the\nrites and ceremonies in which the Pharisees took such delight. He declared\nthat he had not come to regulate the fasts and feasts or to amend the\nJewish ritual. That would be like sewing a new patch on an old garment.\nThis religion of ceremonies had served its purpose. Jesus had come with\nsomething, new and better. The life of freedom and of joy which he was\nimparting could not be bound up in the narrow forms and rites of Judaism.\nNew wine could not be kept in old wine skins.\n\nChristianity cannot be comprehended by any system of rites and ceremonies.\nIt must not be interpreted as a set of rules and requirements; it must not\nbe confused with any ritual. It controls men, not by rules, but by\nmotives. Its symbol is not a fast but a feast, for its pervasive spirit is\njoy.\n\nAs reported by Luke, Jesus added a characteristic phrase indicating his\ntender sympathy, \u201cAnd no man having drunk old wine desireth new; for he\nsaith, The old is good.\u201d Those who long have been accustomed to a religion\nof forms find it difficult to be satisfied with the religion of faith. We\nmust be patient with them. It is not easy for them to give up the\npractices of childhood and it takes time for them to learn the gladness\nand the freedom of spiritual maturity offered to the followers of Christ.\n\n\n\n6. The Sabbath Controversy. Ch. 6:1-11\n\n\n 1 Now it came to pass on a sabbath, that he was going through the\n grainfields; and his disciples plucked the ears, and did eat,\n rubbing them in their hands. 2 But certain of the Pharisees said,\n Why do ye that which it is not lawful to do on the sabbath day? 3\n And Jesus answering them said, Have ye not read even this, what\n David did, when he was hungry, he, and they that were with him; 4\n how he entered into the house of God, and took and ate the\n showbread, and gave also to them that were with him; which it is\n not lawful to eat save for the priests alone? 5 And he said unto\n them, The Son of man is lord of the sabbath.\n\n\n 6 And it came to pass on another sabbath, that he entered into the\n synagogue and taught: and there was a man there, and his right\n hand was withered. 7 And the scribes and the Pharisees watched\n him, whether he would heal on the sabbath; that they might find\n how to accuse him. 8 But he knew their thoughts; and he said to\n the man that had his hand withered, Rise up, and stand forth in\n the midst. And he arose and stood forth. 9 And Jesus said unto\n them, I ask you, Is it lawful on the sabbath to do good, or to do\n harm? to save a life, or to destroy it? 10 And he looked round\n about on them all, and said unto him, Stretch forth thy hand. And\n he did so: and his hand was restored. 11 But they were filled with\n madness; and communed one with another what they might do to\n Jesus.\n\n\nJesus had aroused the anger of the Pharisees by his claim to forgive sins.\nHe had further enraged them by his treatment of sinners. But he brought\ntheir hatred to a climax of fury by his attitude toward Sabbath\nobservance. Henceforth they sought to destroy him.\n\nThe question of the Sabbath has never lost its interest. The followers of\nChrist need to stand firmly by the principles set forth by their Lord.\nThese principles are few but fundamental: The Sabbath is a day designed\nfor worship and for rest and is to be broken only by works of necessity\nand of mercy.\n\nThe first of these exceptions to the required rest of the Sabbath Day was\nillustrated by the case of the disciples who were accused by the Pharisees\nof breaking the Sabbath because as they walked through the fields they\npicked the ripened ears and thus, according to the interpretation of their\nenemies, were guilty of working on the Sabbath Day. Our Lord did not deny\nthat the Sabbath law had been broken. He merely referred his enemies to\nthe case of David and his followers who, forced by hunger, broke the\nMosaic Law in entering the tabernacle and eating the \u201cshowbread.\u201d Jesus\nargued that, when necessary to relieve their hunger, his followers were\nalso justified in disregarding the law of rest.\n\nAn illustration of the second exception to the law of absolute cessation\nfrom labor was given \u201con another sabbath\u201d when in the synagogue Jesus\nhealed a man whose right hand was \u201cwithered.\u201d The Pharisees regarded this\naction of Jesus as another breach of the law of rest. Jesus defended his\naction on the ground that it was dictated by mercy and that work which\nsecured relief from suffering was allowable on the Sabbath Day. He replied\nto his enemies by a searching question, assuming the principle that\nrefraining from help is the same as inflicting harm. He, asked them\nwhether they regarded the Sabbath Day as of such character as to make it\nright on that day to do that which on other days was wrong: \u201cI ask you, Is\nit lawful on the sabbath to do good, or to do harm? to save a life, or to\ndestroy it?\u201d\n\nWhile Jesus taught that the law of rest might thus be broken to meet the\nnecessities of man and to show mercy to those in need or in distress, he\nby no means abrogated the Sabbath. He declared, however, that \u201cthe Son of\nman is lord of the sabbath,\u201d by which he meant that as the representative\nof men he had a right to interpret the Law for the highest good of man. He\nwas justified in relieving the Sabbath from the narrow and burdensome\nobservances which had been bound upon it by the Pharisees and to restore\nit to mankind as a glad day of rest and of refreshment and of fellowship\nwith God.\n\n\n\n\nC. The Third Period. Chs. 6:12 to 8:56\n\n\n\n1. The Choice of the Twelve. Ch. 6:12-19\n\n\n 12 And it came to pass in these days, that he went out into the\n mountain to pray; and he continued all night in prayer to God. 13\n And when it was day, he called his disciples; and he chose from\n them twelve, whom also he named apostles: 14 Simon, whom he also\n named Peter, and Andrew his brother, and James and John, and\n Philip and Bartholomew, 15 and Matthew and Thomas, and James _the\n son_ of Alph\u00e6us, and Simon who was called the Zealot, 16 and Judas\n _the son_ of James, and Judas Iscariot, who became a traitor; 17\n and he came down with them, and stood on a level place, and a\n great multitude of his disciples, and a great number of the people\n from all Jud\u00e6a and Jerusalem, and the sea coast of Tyre and Sidon,\n who came to hear him, and to be healed of their diseases; 18 and\n they that were troubled with unclean spirits were healed. 19 And\n all the multitude sought to touch him; for power came forth from\n him, and healed _them_ all.\n\n\nThe choice of the twelve apostles marks a new and important period in the\npublic ministry of our Lord. The deep significance of the act is indicated\nby Luke in his statement that Jesus passed the entire preceding night in\nprayer to God. One reason for his decision may have been the mad hatred of\nthe Pharisees whose anger had now reached a murderous height. To give more\nassured permanence to his work Jesus saw the necessity of organizing his\nfollowers. He had been surrounded by a multitude of disciples, some of\nwhom were his constant companions, but he now determined to appoint\nofficers who would act as trained leaders, who would be his official\nmessengers accredited by miraculous powers.\n\nIn all four places in the New Testament where the names of these twelve\napostles are found, they are arranged in three invariable groups, possibly\nin accordance with their intimacy with Jesus and their real service to\nhim. In all ages there have been among his followers such concentric\ncircles, such inner groups, who have been blessed by peculiar intimacy\nwith their Lord, not due to his arbitrary choice, but to their peculiar\ncapacities for love and obedience and faith.\n\nThe first six mentioned by Luke were men who under the influence of John\nthe Baptist had become the first followers of Christ. Other things being\nequal, those who have known Jesus longest are able to serve him best.\n\nThe chief place in the first group is always assigned to Simon Peter,\nbold, impulsive, fickle, but possessing the peculiar powers of leadership\nwhich qualified him for the place of primacy among the apostles of our\nLord.\n\nWith him Luke names his brother Andrew, probably a man of less ability and\nstrength, but one who will ever be remembered as having brought Peter into\nfellowship with Jesus. None can ever tell what share in the reward of a\nmore famous worker will be enjoyed by one more obscure to whom the greater\nleader owes his Christian career.\n\nThe next to be mentioned are James and John, the \u201csons of thunder,\u201d the\ncourageous, loving, faithful companions who with Peter form the inmost\ncircle of the followers of Christ. James was the first to suffer martyrdom\nfor the sake of his Master, while John lingered longest of all the\napostolic band, testifying to the cause of him who had chosen John as his\nclosest friend, and for whose return John continued to watch and to wait.\n\nOf the second four, the first to be mentioned are Philip and Bartholomew;\nthe latter is supposed to be the same as Nathanael, the Israelite without\nguile whom Philip won as a disciple for Christ.\n\nThe next were Matthew and Thomas. The former had been a despised publican,\nbut his training had prepared him to become a careful recorder of facts,\nso that after his intimate fellowship with Christ he became one of his\nbiographers and wrote that which is numbered as the first of the Gospels.\nThomas has won the reputation of being a doubting disciple. He was\ncertainly naturally despondent and incredulous. The fact, however, that\nsuch a man became convinced of the resurrection of Christ so soon after\nthe event is one of the most important testimonies to the reality of the\nfundamental fact of our Christian faith.\n\nAs to the last group, we know nothing of James, the son of Alph\u00e6us,\ncommonly called \u201cJames the less\u201d in contrast with James the brother of\nJohn; but it is surely a mistake to identify him with James the brother of\nour Lord who became the head of the church in Jerusalem and wrote the\nEpistle which bears his name. \u201cSimon who was called the Zealot\u201d was by\nthis latter title distinguished from Simon Peter. If this title is\ncorrectly interpreted, he had formerly belonged to that fanatical party of\nJews who were promoters and supporters of the revolt against Rome, which\nfinally resulted in the destruction of Jerusalem.\n\nJudas, the son of James, is carefully distinguished in the narrative from\nthe traitor whose infamous name always comes last on the list of apostles\nand is never mentioned in Scripture without some designation of disgrace\nand shame. Why he should have been chosen as a follower of Christ no one\ncan sufficiently explain, yet there must have been in him original\nelements of good. There was surely the possibility of development into\nusefulness and sainthood, but he tried to cherish the passion of greed\nwhile companying with Jesus, and the inevitable reaction was so great and\nrapid that he soon degenerated into a thief and a traitor. His fate serves\nas a warning to all the followers of Christ and his testimony to the\ncharacter of Jesus has been repeated through all the years, \u201cI have ...\nbetrayed innocent blood.\u201d\n\nAll of the Twelve were men of modest means and humble stations in life;\nthey were men of moderate ability, and most of their names are still\nobscure; yet they were the first leaders and the real organizers of the\nmost important society the world has known, and their names are yet to be\ngraven on the foundations of the holy city, the light of which is to fill\nthe earth with glory.\n\n\n\n2. The Great Sermon. Ch. 6:20-49\n\n\n 20 And he lifted up his eyes on his disciples, and said, Blessed\n _are_ ye poor: for yours is the kingdom of God. 21 Blessed _are_\n ye that hunger now: for ye shall be filled. Blessed _are_ ye that\n weep now: for ye shall laugh. 22 Blessed are ye, when men shall\n hate you, and when they shall separate you _from their company_,\n and reproach you, and cast out your name as evil, for the Son of\n man\u2019s sake. 23 Rejoice in that day, and leap _for joy_: for\n behold, your reward is great in heaven; for in the same manner did\n their fathers unto the prophets. 24 But woe unto you that are\n rich! for ye have received your consolation. 25 Woe unto you, ye\n that are full now! for ye shall hunger. Woe _unto you_, ye that\n laugh now for ye shall mourn and weep. 26 Woe _unto you_, when all\n men shall speak well of you! for in the same manner did their\n fathers to the false prophets.\n\n\n 27 But I say unto you that hear, Love your enemies, do good to\n them that hate you, 28 bless them that curse you, pray for them\n that despitefully use you. 29 To him that smiteth thee on the\n _one_ cheek offer also the other; and from him that taketh away\n thy cloak withhold not thy coat also. 30 Give to every one that\n asketh thee; and of him that taketh away thy goods ask them not\n again. 31 And as ye would that men should do to you, do ye also to\n them likewise. 32 And if ye love them that love you, what thank\n have ye? for even sinners love those that love them. 33 And if ye\n do good to them that do good to you, what thank have ye? for even\n sinners do the same. 34 And if ye lend to them of whom ye hope to\n receive, what thank have ye? even sinners lend to sinners, to\n receive again as much. 35 But love your enemies, and do _them_\n good, and lend, never despairing; and your reward shall be great,\n and ye shall be sons of the Most High: for he is kind toward the\n unthankful and evil. 36 Be ye merciful, even as your Father is\n merciful. 37 And judge not, and ye shall not be judged: and\n condemn not, and ye shall not be condemned: release, and ye shall\n be released: 38 give, and it shall be given unto you; good\n measure, pressed down, shaken together, running over, shall they\n give into your bosom. For with what measure ye mete it shall be\n measured to you again.\n\n\n 39 And he spake also a parable unto them, Can the blind guide the\n blind? shall they not both fall into a pit? 40 The disciple is not\n above his teacher: but every one when he is perfected shall be as\n his teacher. 41 And why beholdest thou the mote that is in thy\n brother\u2019s eye, but considerest not the beam that is in thine own\n eye? 42 Or how canst thou say to thy brother, Brother, let me cast\n out the mote that is in thine eye, when thou thyself beholdest not\n the beam that is in thine own eye? Thou hypocrite, cast out first\n the beam out of thine own eye, and then shalt thou see clearly to\n cast out the mote that is in thy brother\u2019s eye. 43 For there is no\n good tree that bringeth forth corrupt fruit; nor again a corrupt\n tree that bringeth forth good fruit. 44 For each tree is known by\n its own fruit. For of thorns men do not gather figs, nor of a\n bramble bush gather they grapes. 45 The good man out of the good\n treasure of his heart bringeth forth that which is good; and the\n evil _man_ out of the evil _treasure_ bringeth forth that which is\n evil: for out of the abundance of the heart his mouth speaketh.\n\n\n 46 And why call ye me, Lord, Lord, and do not the things which I\n say? 47 Every one that cometh unto me, and heareth my words, and\n doeth them, I will show you to whom he is like: 48 he is like a\n man building a house, who digged and went deep, and laid a\n foundation upon the rock: and when a flood arose, the stream brake\n against that house, and could not shake it: because it had been\n well builded. 49 But he that heareth, and doeth not, is like a man\n that built a house upon the earth without a foundation; against\n which the stream brake, and straightway it fell in; and the ruin\n of that house was great.\n\n\nIt might seem difficult to prove that the Sermon on the Mount is the same\nas this discourse which has been called by some the Sermon on the Plain.\nThe exact relation between the sermon reported by Matthew and this great\naddress recorded by Luke has long been a subject of debate. It is quite\nprobable, however, that they are identical. After Jesus had chosen the\ntwelve apostles on the summit of the mountain where he had spent the\nnight, he descended to a level place on the mountain side and there met\nthe multitude and delivered the sermon which holds first place among all\nthe discourses in the world.\n\nIf this address is the same as the Sermon on the Mount, it is to be noted\nthat each account begins with beatitudes and closes with a warning, while\nthe main body of the discourse differs only in the aspect of truth\nemphasized by the two writers. In Matthew the essence of the Christian\nlife is described as true righteousness in distinction from the formalism\nof the Pharisees. In Luke the essence of righteousness is found in love.\nMatthew was writing with Jewish Christians in mind. The Gospel of Luke was\nfor the world and many of his readers would not have appreciated the\ndistinction which Matthew was emphasizing. The word which would describe\nthe sermon as recorded by Matthew is spirituality, but the substance of\nthe Christian life as here indicated by Luke is charity.\n\nThe Beatitudes here recorded are four in number, while Matthew mentions\neight or nine; but Luke adds four woes, each one of which is in striking\ncontrast with the parallel Beatitude, vs. 20-26. The sermon begins,\ntherefore, by pronouncing blessings upon the followers of Christ and\ncontrasted woes upon those who reject him. Those who are declared to be\nblessed are the poor, the hungry, the mourners, and the despised; while\nwoes are pronounced upon the rich, the satisfied, the joyous, and the\npraised. It is, of course, understood that there are spiritual\nimplications in these different terms. Poverty, hunger, sorrow, reproach,\nhave no merit in themselves and issue in present and eternal blessedness\nonly when accompanied by humility, trust, and patience, and when endured\nfor the sake of Christ. So, too, there is no wrong in riches and\nsatisfaction and laughter and praise unless these are accompanied by the\nselfishness and greed and frivolity and unworthiness with which they are\nso often identified. By these blessings and woes the Master indicated the\nreal character as well as the abiding blessedness of those who are his\ntrue disciples.\n\nThe burden of the discourse, vs. 27-45, sets forth the Christian life as\nbeing in essence a life of love. This sermon on love might be accompanied\nproperly by the \u201chymn of love\u201d composed by Paul, 1 Cor., ch. 13, and by\nthe \u201cScripture lesson\u201d on love written by John, 1 John 4:7-21.\n\nFirst then, in place of all revenge, vs. 27-30, Jesus established the\nGolden Rule: \u201cAs ye would that men should do to you, do ye also to them\nlikewise.\u201d V. 31. Then, in contrast with the self-interest and desire for\nrecompense which so often passes among men as charity, vs. 32-34, he\npointed to the perfect example of God and intimated that his mercy should\nincline us to kindly judgments of our fellows, assuring us of the\nboundless liberality with which our Father will reward our unselfish love.\nVs. 35-38.\n\nThe second portion of the main discussion, vs. 39-45, dwells still more\ndefinitely upon the fault of unkindly judgments to which Jesus had just\nreferred and which constitutes such a common infraction of the law of\nlove. A man who is unkind in his criticisms and unconscious of his own\nfaults cannot help his fellow man; he is like a blind man trying to lead\nthe blind, like one in whose eye there is a beam trying to help one in\nwhose eye there is a mote. As good fruit is produced only by good trees,\nonly out of hearts full of love can real helpfulness come.\n\nTo warn men against calling themselves Christians while they do not\nobserve the law of love, and to encourage his disciples in faithfully\nkeeping his commandments, Jesus concluded this sermon with the familiar\nfigure of the two houses, founded one upon the sand and the other upon the\nrock. Amid the storms and tempests and floods of the time of judgment,\nonly the latter will stand secure.\n\n\n\n3. The Centurion of Capernaum. Ch. 7:1-10\n\n\n 1 After he had ended all his sayings in the ears of the people, he\n entered into Capernaum.\n\n\n 2 And a certain centurion\u2019s servant, who was dear unto him, was\n sick and at the point of death. 3 And when he heard concerning\n Jesus, he sent unto him elders of the Jews, asking him that he\n would come and save his servant. 4 And they, when they came to\n Jesus, besought him earnestly, saying, He is worthy that thou\n shouldest do this for him; 5 for he loveth our nation, and himself\n built us our synagogue. 6 And Jesus went with them. And when he\n was now not far from the house, the centurion sent friends to him,\n saying unto him, Lord, trouble not thyself; for I am not worthy\n that thou shouldest come under my roof: 7 wherefore neither\n thought I myself worthy to come unto thee: but say the word, and\n my servant shall be healed. 8 For I also am a man set under\n authority, having under myself soldiers: and I say to this one,\n Go, and he goeth; and to another, Come, and he cometh; and to my\n servant, Do this, and he doeth it. 9 And when Jesus heard these\n things, he marvelled at him, and turned and said unto the\n multitude that followed him, I say unto you, I have not found so\n great faith, no, not in Israel. 10 And they that were sent,\n returning to the house, found the servant whole.\n\n\nNo more perfect picture of faith has been recorded than that in which Luke\nsketches the centurion of Capernaum who sent to Jesus the request to heal\na favorite servant then lying at the door of death. This military\ncommander, a heathen by birth, was evidently a man of the same high\ncharacter as is attributed in the New Testament to all soldiers of a\nsimilar rank. It may be helpful to notice some features of his faith which\nwas so great that our Lord \u201cmarvelled at him.\u201d First of all, the centurion\nwas confident that Jesus could cure, because of what he had heard\nconcerning our Lord. This is the very essence of faith, namely belief\nfounded upon evidence. Faith is not credulity or fancy or caprice; it is a\npurely rational exercise of the mind; it is reasoning from the reports of\ncredible witnesses. The centurion had heard enough of the power and\ngoodness of Jesus to convince him of his ability to heal. Unbelief in the\nface of evidence is stupidity or sin.\n\nAgain, the centurion revealed the sincerity of true faith. He had accepted\nlight as far as this had been revealed. He had been attracted by the pure\nworship of Judaism and had shown his sympathy with its adherents by\nbuilding for them a synagogue. When one lives in accordance with the light\nhe has, more light is sure to break.\n\nThen again, he revealed the humility of faith. He regarded himself as\nunworthy to come into the presence of Jesus to present his request; and\nwhen Jesus offered to come to his home, he sent word that he was not\nworthy to have the Master come under his roof.\n\nMost explicitly of all, he expressed the trust in Christ and the\ndependence upon his power which characterize true faith. He said that it\nwas unnecessary for Jesus to come to his house; as a soldier and an\nofficer he knew what could be accomplished by a word of command; he knew\nwhat it was to obey and to be obeyed, and he had accredited to Jesus such\ncontrol over the unseen powers of disease that he sent his surprising\nmessage, \u201cBut say the word, and my servant shall be healed.\u201d It was just\nthis aspect of his faith which so impressed our Lord, and it is such\nhumble trust that he still regards with favor and is certain to reward. It\nis not strange that they \u201cthat were sent, returning to the house, found\nthe servant whole,\u201d or that Luke rejoiced to tell this story which reveals\nbelief in Christ on the part of one who was found outside of Israel, a\nbelief which was prophetic of the blessings which faith was to bring to\nmen of all the nations in the world.\n\n\n\n4. Jesus Raising the Widow\u2019s Son. Ch. 7:11-17\n\n\n 11 And it came to pass soon afterwards, that he went to a city\n called Nain; and his disciples went with him, and a great\n multitude. 12 Now when he drew near to the gate of the city,\n behold, there was carried out one that was dead, the only son of\n his mother, and she was a widow: and much people of the city were\n with her. 13 And when the Lord saw her, he had compassion on her,\n and said unto her, Weep not. 14 And he came nigh and touched the\n bier: and the bearers stood still. And he said, Young man, I say\n unto thee, Arise. 15 And he that was dead sat up, and began to\n speak. And he gave him to his mother. 16 And fear took hold on\n all: and they glorified God, saying, A great prophet is arisen\n among us: and, God hath visited his people. 17 And this report\n went forth concerning him in the whole of Jud\u00e6a, and all the\n region round about.\n\n\nIf it was the purpose of Luke to impress upon his readers the sympathy and\ntenderness of the Man Christ Jesus, it is easy to understand why he alone\nof all the evangelists records this touching story of the raising from the\ndead of the son of the widow of Nain. No picture could be more full of\npity and compassion. Jesus had not been asked to perform the miracle; he\nwas moved wholly by the mute appeal of human sorrow and distress. As he\ndrew near to the gate of the little city, he met the sad procession\nwending its way out to the place of burial. He was touched by the tears of\nthe lonely mother who had lost her only son; moved with deep compassion he\nspoke to her the word of hope, \u201cWeep not.\u201d Then he came near and touched\nthe bier on which the lifeless body was being borne. It was a sign more\neloquent than a spoken word. Then came the command: \u201cYoung man, I say unto\nthee, Arise. And he that was dead sat up, and began to speak. And he gave\nhim to his mother.\u201d In view of such miracles, possibly we dwell too\nexclusively upon their purpose as authenticating the mission of Jesus, or\nas demonstrating his divine message. These purposes are real, but we must\nnever forget that such works were also manifestations of the nature of the\nministry of Jesus and revelations of the very heart of God. Such recitals\ndry the tears of mourners and bind up broken hearts and inspire the\ndespondent with eternal hope. Surely Jesus is the Lord of life and he will\nyet wipe away all tears from the eyes of those that trust him.\n\n\n\n5. Jesus Praising John. Ch. 7:18-35\n\n\n 18 And the disciples of John told him of all these things. 19 and\n John calling unto him two of his disciples sent them to the Lord,\n saying, Art thou he that cometh, or look we for another? 20 And\n when the men were come unto him, they said, John the Baptist hath\n sent us unto thee, saying, Art thou he that cometh, or look we for\n another? 21 In that hour he cured many of diseases and plagues and\n evil spirits; and on many that were blind he bestowed sight. 22\n And, he answered and said unto them, Go and tell John the things\n which ye have seen and heard; the blind receive their sight, the\n lame walk, the lepers are cleansed, and the deaf hear, the dead\n are raised up, the poor have good tidings preached to them. 23 And\n blessed is he, whosoever shall find no occasion of stumbling in\n me.\n\n\n 24 And when the messengers of John were departed, he began to say\n unto the multitudes concerning John, What went ye out into the\n wilderness to behold? a reed shaken with the wind? 25 But what\n went ye out to see? a man clothed in soft raiment? Behold, they\n that are gorgeously apparelled, and live delicately, are in kings\u2019\n courts. 26 But what went ye out to see? a prophet? Yea, I say unto\n you, and much more than a prophet. 27 This is he of whom it is\n written,\n\n Behold, I send my messenger before thy face,\n Who shall prepare thy way before thee.\n\n\n 28 I say unto you, Among them that are born of women there is none\n greater than John: yet he that is but little in the kingdom of God\n is greater than he. 29 And all the people when they heard, and the\n publicans, justified God, being baptized with the baptism of John.\n 30 But the Pharisees and the lawyers rejected for themselves the\n counsel of God, being not baptized of him. 31 Whereunto then shall\n I liken the men of this generation, and to what are they like? 32\n They are like unto children that sit in the marketplace, and call\n one to another; who say, We piped unto you, and ye did not dance;\n we wailed, and ye did not weep. 33 For John the Baptist is came\n eating no bread nor drinking wine; and ye say, He hath a demon. 34\n The Son of man is come eating and drinking; and ye say, Behold, a\n gluttonous man, and a winebibber, a friend of publicans and\n sinners! 35 And wisdom is justified of all her children.\n\n\nDue to the darkness of his dungeon or to the long delay of Jesus in\nfulfilling his cherished hopes, the mind of John the Baptist became\nclouded with doubt and he sent messengers to Jesus to ask whether or not\nhe was really the Messiah whom John had declared him to be, \u201cArt thou he\nthat cometh, or look we for another?\u201d John had not lost faith in God or in\nhis promises; he believed that if Jesus were not the Messiah, the Messiah\nwas still to come.\n\nThe Master lovingly reassured his great herald by sending back the report\nof the mighty works which he was accomplishing. John was already familiar\nwith these acts but the recital must have dispelled his fears. Jesus\nsympathizes with us also in our hours of darkness, but his relief usually\nconsists in reminding us of facts we already know concerning his power and\nlove and presence and the truths of his written Word.\n\nJesus, however, does not praise us for our doubts; he sent to John a\ngentle and loving rebuke: \u201cAnd blessed is he, whosoever shall find no\noccasion of stumbling in me.\u201d This benediction he pronounces upon all who\nin spite of darkness, imprisonment, delay, and mystery still confidently\nput their trust in him.\n\nIt was upon this occasion when John seems to have failed that Jesus\npronounced upon him unparalleled praise, declaring that \u201camong them that\nare born of women there is none greater than John.\u201d He vindicated this\ndeliberate judgment and thereby, showed wherein true greatness lies. He\nspoke first of the character of John and then of his career. He praised\nthe man and then the messenger. He described his moral and then his\nofficial greatness.\n\nHis expression as to the character of John is voiced by two questions, to\neach of which a negative answer of course must be given: first, \u201cWhat went\nye out into the wilderness to behold? a reed shaken with the wind?\u201d Surely\ntrue greatness does not lie in the moral cowardice which bends before\nevery breeze; quite on the contrary, John was like a rock which no storm\ncould move.\n\nThen there was a second question: \u201cWhat went ye out to see? a man clothed\nin soft raiment?\u201d Surely greatness does not lie along the line of\nself-gratification and indulgence. John endured all hardships and was\noblivious to all human delights because he was so devoted to his divine\ntask. Courage and consecration\u2014these constitute prime factors in moral\ngreatness.\n\nThe real greatness of John consisted, however, in his mission. Jesus\ndeclared that he was the messenger whom Malachi had predicted should\nprepare the way of the Lord. Other prophets had appeared and had predicted\nthe coming of the Messiah. It was given to John not only to declare that\nthe Christ would come, but to point to him and to say, \u201cBehold, the Lamb\nof God! ... this is the Son of God.\u201d No greater dignity had ever been\nconferred upon a human soul; and no higher privilege can now be enjoyed\nthan that of turning the thoughts and hearts of men to Jesus Christ, the\nSaviour of the world. The present followers of Christ have a larger\nknowledge of him than was possessed by John. What their relative positions\nwill be in the glory of the perfected Kingdom will depend upon the\ncomparative faithfulness with which they serve their Master.\n\nThe praise of John is sharply contrasted with the condemnation of the\nPharisees which Jesus now turned to express. He declared that these\nprofessed leaders were like children sitting in the market place,\ncomplaining one to another that they are willing to play neither at mock\nfunerals nor at mock weddings, for when John came they refused to follow\nhim because his aspect and message were too severe, and when Christ came\nthey criticized him as being too genial, \u201ca friend of publicans and\nsinners.\u201d The trouble with the Pharisees was that they made an excuse of\nthe demeanor of John and the conduct of Jesus for refusing what was\nessential in their mission and message. They were unwilling to repent at\nthe command of John or to put their trust in Christ in response to his\npromise of grace and life. Thus some men are still refusing to accept the\nsalvation which is offered because of something in Christianity which is\npurely external, while they fail to appreciate its true essence; but there\nwere those in the days of Jesus, and there are those to-day who are\nwilling to accept both the call to repentance and the offer of life, \u201cAnd\nwisdom is justified of all her children.\u201d\n\n\n\n6. A Sinful Woman Forgiven. Ch. 7:36-50\n\n\n 36 And one of the Pharisees desired him that he would eat with\n him. And he entered into the Pharisee\u2019s house, and sat down to\n meat. 37 And behold, a woman who was in the city, a sinner; and\n when she knew that he was sitting at meat in the Pharisee\u2019s house,\n she brought an alabaster cruse of ointment, 38 and standing behind\n at his feet, weeping, she began to wet his feet with her tears,\n and wiped them with the hair of her head, and kissed his feet, and\n anointed them with ointment. 39 Now when the Pharisee that had\n bidden him saw it, he spake within himself, saying, This man, if\n he were a prophet, would have perceived who and what manner of\n woman this is that toucheth him, that she is a sinner. 40 And\n Jesus answering said unto him, Simon, I have somewhat to say unto\n thee. And he saith, Teacher, say on. 41 A certain lender had two\n debtors: the one owed five hundred shillings, and the other fifty.\n 42 When they had not _wherewith_ to pay, he forgave them both.\n Which of them therefore will love him most? 43 Simon answered and\n said, He, I suppose, to whom he forgave the most. And he said unto\n him, Thou hast rightly judged. 44 And turning to the woman, he\n said unto Simon, Seest thou this woman? I entered into thy house,\n thou gavest me no water for my feet: but she hath wetted my feet\n with her tears, and wiped them with her hair. 45 Thou gavest me no\n kiss: but she, since the time I came in, hath not ceased to kiss\n my feet. 46 My head with oil thou didst not anoint: but she hath\n anointed my feet with ointment. 47 Wherefore I say unto thee, Her\n sins, which are many, are forgiven; for she loved much: but to\n whom little is forgiven, _the same_ loveth little. 48 And he said\n unto her, Thy sins are forgiven. 49 And they that sat at meat with\n him began to say within themselves, Who is this that even\n forgiveth sins? 50 And he said unto the woman, Thy faith hath\n saved thee; go in peace.\n\n\nThe Gospel of Luke appears to place special emphasis upon the grace and\nforgiveness manifested by Jesus. It alone records his sympathy with the\nsorrowing widow of Nain, and it is also alone in expressing the sympathy\nwhich Jesus felt for the sinful woman who anointed his feet in the house\nof Simon, the Pharisee. It is a picture, however, not only of the loving\nmercy of our Lord, but of the unbounded gratitude felt by one who truly\nappreciated the priceless gift of his pardoning grace.\n\nBy an unfortunate error of interpretation this woman has been confused\nwith Mary of Magdala or with Mary of Bethany. These three persons should\nbe, however, absolutely distinct. It is true that Jesus delivered the\nfirst of these from demoniac possession, and that the second, like the\nwoman in this story, anointed his feet with perfume, but there is every\nreason for believing that of the three only this woman was reputed to be a\nsinner. She seems to have met Jesus on some previous occasion, to have\nrepented of her sins, and to have received from the Lord his word of\nforgiveness.\n\nIt was her gratitude which gave her courage to enter unbidden into the\nhouse of Simon, where Jesus was being entertained as a guest. She had come\nto anoint his feet but as she beheld him, she thought again of her sins\nand her hot tears of penitence fell upon the feet of her Lord. She hastily\nunbound her hair and with it dried his feet and then poured upon them a\nflask of fragrant ointment. No truer expression could have been given to\nher gratitude and passionate devotion. The fact that Jesus allowed a woman\nof such notorious character to express her love for him made Simon\nconclude that Jesus could not be a prophet, for otherwise he would have\nbeen able to discern the nature of so depraved a woman.\n\nBy his reply Jesus showed his ability to read even the secret thoughts of\nhis host. The words of Jesus not only answered the silent criticism of\nSimon but also rebuked him for his own impenitence and lack of faith.\nJesus proposed to his host a parable of two forgiven debtors, illustrating\nthe fact that gratitude depends upon the realization of the amount which\nhas been forgiven, and then he applied this principle to Simon and to the\nwoman whom Simon had been regarding with scorn. Jesus showed how keenly he\nhad felt the lack of love shown him by his host, and he contrasted it with\nthe affection shown by the woman. When he had entered the house Simon had\nneglected the customary service of providing a bath for his feet; the\nwoman had washed his feet with her tears. Simon had withheld the kiss with\nwhich a host usually welcomed his guests; the woman had passionately\nkissed his feet. Simon had not furnished the perfume with which it was\nusual to anoint an honored guest; the woman had come to the house with the\nspecial purpose of pouring fragrant oil upon the feet of her Lord.\n\nIn view of the parable the message of Jesus is plain, \u201cWherefore I say\nunto thee, Her sins, which are many, are forgiven; for she loved much; but\nto whom little is forgiven, the same loveth little.\u201d Jesus did not mean to\nsay that until now she had not been pardoned, nor yet that her pardon was\nconditioned upon her love. He meant that her love resulted from her\npardon, and his words have been rightfully interpreted thus: \u201cI say unto\nthee that her many sins are forgiven, as thou mayest infer from this\nexhibition of her love.\u201d The remainder of the sentence was devoted to\nSimon, \u201cTo whom little is forgiven, the same loveth little.\u201d The words do\nnot prove that Simon had been pardoned; they rather indicate that his lack\nof love had proved his lack of penitence and so of forgiveness. Jesus then\nturned to the woman with a word of benediction: \u201cThy sins are forgiven.\u201d\nHe thus assured her of the pardon previously granted, but still more he\nvindicated her in the eyes of the guests and assured them of the new life\nupon which the woman already had entered. They marveled as they heard him\npronouncing pardon. That is a divine function; but the ideal Man whose\nsympathy Luke records was likewise the Son of God. Last of all, Jesus\nturned to the woman with the final word of blessing: \u201cThy faith hath saved\nthee; go in peace.\u201d This is a clear statement of the fact that faith had\nsecured pardon and pardon had awakened gratitude and gratitude had been\nexpressed by a deed of devoted love. Such a penitent can rightfully go\naway \u201cinto peace,\u201d that is, to its present and continual enjoyment.\n\n\n\n7. The Ministering Women. Ch. 8:1-3\n\n\n 1 And it came to pass soon afterwards, that he went about through\n cities and villages, preaching and bringing the good tidings of\n the kingdom of God, and with him the twelve, 2 and certain women\n who had been healed of evil spirits and infirmities: Mary that was\n called Magdalene, from whom seven demons had gone out, 3 and\n Joanna the wife of Chuzas Herod\u2019s steward, and Susanna, and many\n others, who ministered unto them of their substance.\n\n\nLuke writes the Gospel of womanhood. He alone records those tender\nincidents in the lives of Elisabeth, Mary, and Anna which are associated\nwith the infancy of Jesus; he alone tells us of the widow of Nain whose\nson Jesus restored to life; of the woman bowed down by Satan but relieved\nby Jesus; of the penitent sinner who anointed his feet; of the domestic\nscene in the home of Mary and Martha; of the woman who congratulated the\nmother of Jesus; and of the women who condoled with him on his way to the\ncross. Perhaps most significant of all is the statement of Luke that as\nJesus and his apostles moved about Galilee preaching the gospel, they were\nattended by a company of women \u201cwho ministered unto them of their\nsubstance.\u201d\n\nAmong these women Luke mentions \u201cMary that was called Magdalene,\u201d probably\nso designated from the town of Magdala where formerly she had lived. By\nthis title she was distinguished from Mary the mother of Jesus, from Mary\nof Bethany, and from other women of this same name.\n\nIt is a cruel error to confuse her with the sinful woman of whom Luke has\njust been writing. Mary had suffered from demon possession, as here\nstated, but there is nothing in the Gospels to indicate that she had ever\nbeen a woman of notoriously evil life.\n\nLuke also mentions Joanna, whose husband, Chuzas, had charge of the\nhousehold and personal estates of King Herod, evidently then a woman of\nsome social standing; but of her and her companions nothing further is\nknown, excepting this important fact, that their motive in ministering to\nthe Master was that of gratitude; they \u201chad been healed of evil spirits\nand infirmities.\u201d\n\nThis statement by Luke is brief but illuminating. It throws light upon an\ninteresting question to which no other answer is given in the Gospels: How\ndid Jesus and his followers secure financial support during the years of\nhis ministry? Evidently those who had received from him spiritual help\ngladly supplied his temporal wants and rendered to him all needful\nservice. Thus this passage indicates not only what Jesus did for women,\nbut what women did for him. It suggests a question: Who can estimate how\nfar the gifts and sacrifices of grateful women have been making possible,\nthrough the passing ages, the preaching of the gospel in all the world?\n\n\n\n8. The Parable of the Sower. Ch. 8:4-18\n\n\n 4 And when a great multitude came together, and they of every city\n resorted unto him, he spake by a parable: 5 The sower went forth\n to sow his seed: and as he sowed, some fell by the way side; and\n it was trodden under foot, and the birds of the heaven devoured\n it. 6 And other fell on the rock; and as soon as it grew, it\n withered away, because it had no moisture. 7 And other fell amidst\n the thorns; and the thorns grew with it, and choked it. 8 And\n other fell into the good ground, and grew, and brought forth fruit\n a hundredfold. As he said these things, he cried, He that hath\n ears to hear, let him hear.\n\n\n 9 And his disciples asked him what this parable might be. 10 And\n he said, Unto you it is given to know the mysteries of the kingdom\n of God: but to the rest in parables; that seeing they may not see,\n and hearing they may not understand.\n\n\n 11 Now the parable is this: The seed is the word of God. 12 And\n those by the way side are they that have heard; then cometh the\n devil, and taketh away the word from their heart, that they may\n not believe and be saved. 13 And those on the rock _are_ they who,\n when they have heard, receive the word with joy; and these have no\n root, who for a while believe, and in time of temptation fall\n away. 14 And that which fell among the thorns, these are they that\n have heard, and as they go on their way they are choked with cares\n and riches and pleasures of _this_ life, and bring no fruit to\n perfection. 15 And that in the good ground, these are such as in\n an honest and good heart, having heard the word, hold it fast, and\n bring forth fruit with patience.\n\n\n 16 And no man, when he hath lighted a lamp, covereth it with a\n vessel, or putteth it under a bed; but putteth it on a stand, that\n they that enter in may see the light. 17 For nothing is hid, that\n shall not be made manifest; nor _anything_ secret, that shall not\n be known and come to light. 18 Take heed therefore how ye hear:\n for whosoever hath, to him shall be given; and whosoever hath not,\n from him shall be taken away even that which he thinketh he hath.\n\n\nBecause of its greater length and more elaborate workmanship and greater\nfullness of detail, this story of the sower is rightly regarded as the\nfirst parable of our Lord, even though he had previously used brief\nillustrations which were designated by the same name. Parables henceforth\nformed a prominent part of his teaching, and that he was now beginning a\nsomewhat new method of instruction is evident from the fact that the\ndisciples now asked him to explain his meaning, v. 9, and from the fact\nthat he here gave the reason for the use of all his parables. This reason\nis twofold: these inimitable illustrations would enable those who were\nattentive and rightly disposed toward him to remember more easily the\nteachings of the Master; while to inattentive or hostile minds the meaning\nwould be veiled. V. 10. This twofold purpose met the demands of the crisis\nwhich had arisen, due on the one hand to the increasing popularity of\nJesus\u2019 teachings and on the other to the murderous hatred and dark plots\nof the Pharisees and scribes.\n\nThe parable of the Sower thus forms a proper introduction to all the\nparables for they are vehicles of truth, and our Lord here made it clear\nthat the effect of truth depends upon the spiritual state of the hearers.\nThis is sometimes called the parable of the Soils, for it illustrates the\nvarious states of heart found among men to whom the Christian message\ncomes.\n\nIn some cases \u201cthe word of God,\u201d whether preached by Christ or by his\nfollowers, falls on hearts which are pictured by the hard-trodden footpath\nwhich runs through the field of grain. No possible impression can be made.\nThe Word finds no entrance and Satan snatches it away as a bird picks up\nthe grain which falls by the wayside. Faith and salvation cannot result.\n\nOther hearers are compared to the thin layer of earth which covers a ledge\nof stone. Seed which falls into such soil springs up most quickly because\nwarmed by the underlying rock; but as the roots cannot strike downward,\nthe grain soon withers beneath the scorching sun. So there are hearers who\nreceive with joy the message of life, but when subjected to the\npersecution and trials which followers of Christ must endure, they quickly\ndesert his cause.\n\nOther hearers are compared to seed which falls where thorns are growing.\nThis seed springs into life but it has not room for development. It is\nrobbed by the thorns of its needed nourishment. Thus some Christians are\nso preoccupied by \u201ccares and riches and pleasures\u201d that they can bear no\nspiritual fruit.\n\nThere are those, however, who are like seed which fell on \u201cgood ground\u201d\nand \u201cbrought forth fruit a hundredfold;\u201d they receive the truth \u201cin an\nhonest and good heart\u201d and patiently and perseveringly they produce in\ntheir lives a golden harvest of grain.\n\nThe great message of the parable is summarized in the words of our Lord,\n\u201cTake heed therefore how ye hear.\u201d V. 18. The purpose of his parables, as\nof all his teachings, was to give spiritual light. Those who love him and\nobey his word will have their understanding quickened and their knowledge\nincreased; but one who is careless or disobedient to the truth, will lose\n\u201ceven that which he thinketh he hath.\u201d It is a great privilege to hear the\ngospel of Christ, but it involves a great responsibility as well.\n\n\n\n9. Kinship with Jesus. Ch. 8:19-21\n\n\n 19 And there came to him his mother and brethren, and they could\n not come at him for the crowd. 20 And it was told him, Thy mother\n and thy brethren stand without, desiring to see thee. 21 But he\n answered and said unto them, My mother and my brethren are these\n that hear the word of God, and do it.\n\n\nIt is only from the other Gospels that we learn the exact nature and\npurpose of the visit paid to Jesus by his mother and brethren. Luke does\nnot reveal the fact that it occasioned one of the most delicate and\ndifficult dilemmas by which our Lord was ever confronted. The real purpose\nof these relatives was to interrupt his work. They feared that his mind\nwas unbalanced and they wished to take him home. Should Jesus repudiate\nthem, or should he allow his work needlessly to be interrupted? This\nsituation Luke does not sketch, but he does state clearly the impressive\nmessage which Jesus found occasion to deliver. When Jesus was told that\nthese relatives desired to see him, he pointed to his disciples with the\nreply, \u201cMy mother and my brethren are these that hear the word of God, and\ndo it.\u201d Thus Luke connects this incident with the parable of the Sower\nwhich he has just related. The parable shows the need of careful attention\nto the gospel truth, and, according to Luke\u2019s account of this incident,\nthe same fact is emphasized, namely, the blessed result of heeding the\ndivine Word. According to the statement of Christ, such obedience to him\nand such true discipleship as was shown by his followers results in a\nrelationship with him more intimate and close than is secured by any human\nties. This spiritual kinship is more vital than any relationship of blood\nor of nature. It results in a fellowship, at once blessed and forever\nabiding, which is possible for all. The reply of our Lord could not have\noffended his brethren even though it did contain a delicate rebuke. Only\nthose have a right to claim relationship with him who submit to him as\ntheir Lord and are ready to do his will.\n\n\n\n10. Jesus Stilling the Storm. Ch. 8:22-25\n\n\n 22 Now it came to pass on one of those days, that he entered into\n a boat, himself and his disciples; and he said unto them, Let us\n go over unto the other side of the lake: and they launched forth.\n 23 But as they sailed he fell asleep: and there came down a storm\n of wind on the lake; and they were filling _with water_, and were\n in jeopardy. 24 And they came to him, and awoke him, saying,\n Master, master, we perish. And he awoke, and rebuked the wind and\n the raging of the water: and they ceased, and there was a calm. 25\n And he said unto them, Where is your faith? And being afraid they\n marvelled, saying one to another, Who then is this, that he\n commandeth even the winds and the water, and they obey him?\n\n\nStorms were common on the surface of the little lake which Jesus so often\ncrossed with his disciples; and storms are still frequent in the lives of\nhis followers. To accompany the Master does not exempt us from struggles\nand tempests, from dark skies and angry waves. This, however, was no usual\nstorm. Even the sturdy fishermen of Galilee, who were familiar with all\nthe changeful moods of that inland sea, were filled with terror. Jesus at\nthe time was quietly resting and had fallen asleep in what seemed to his\nfollowers to be an hour of greatest peril.\n\nTheir fear may have been foolish but it was wise in them to come to the\nMaster in their moment of pressing need. They awoke him with the cry,\n\u201cMaster, master, we perish.\u201d The followers of Christ are not saved from\nencountering storms but in the hour of peril they should be comforted by\nhis presence and they can ever turn to him for relief. \u201cHe awoke, and\nrebuked the wind and the raging of the water: and they ceased, and there\nwas a calm.\u201d Then when he had rebuked the disordered elements Jesus turned\nto rebuke his followers, \u201cWhere is your faith?\u201d He did not find fault with\nthem for awakening him, or for crying out for help; he rebuked only their\nlack of trust which should have relieved them from distress of mind while\nhe was so near and so abundantly able to save. Such a miracle must have\nstrengthened their faith but its first effect was to fill them with wonder\nand with awe. Every new manifestation of his power came as a surprise to\nthese disciples, and now for the first time they saw his control over the\nblind forces of nature; thus once again they felt themselves in the\npresence not only of a perfect Man\u2014but of One who was divine.\n\n\n\n11. A Demoniac Healed. Ch. 8:26-39\n\n\n 26 And they arrived at the country of the Gerasenes, which is over\n against Galilee. 27 And when he was come forth upon the land,\n there met him a certain man out of the city, who had demons; and\n for a long time he had worn no clothes, and abode not in _any_\n house, but in the tombs. 28 And when he saw Jesus, he cried out,\n and fell down before him, and with a loud voice said, What have I\n to do with thee, Jesus, thou Son of the Most High God? I beseech\n thee, torment me not. 29 For he was commanding the unclean spirit\n to come out from the man. For often-times it had seized him: and\n he was kept under guard, and bound with chains and fetters; and\n breaking the bands asunder, he was driven of the demon into the\n desert. 30 And Jesus asked him, What is thy name? And he said,\n Legion; for many demons were entered into him. 31 And they\n entreated him that he would not command them to depart into the\n abyss. 32 Now there was there a herd of many swine feeding on the\n mountain: and they entreated him that he would give them leave to\n enter into them. And he gave them leave. 33 And the demons came\n out from the man, and entered into the swine: and the herd rushed\n down the steep into the lake, and were drowned. 34 And when they\n that fed them saw what had come to pass, they fled, and told it in\n the city and in the country. 35 And they went out to see what had\n come to pass; and they came to Jesus, and found the man, from whom\n the demons were gone out, sitting, clothed and in his right mind,\n at the feet of Jesus: and they were afraid. 36 And they that saw\n it told them how he that was possessed with demons was made whole.\n 37 And all the people of the country of the Gerasenes round about\n asked him to depart from them; for they were holden with great\n fear: and he entered into a boat, and returned. 38 But the man\n from whom the demons were gone out prayed him that he might be\n with him: but he sent him away, saying, 39 Return to thy house,\n and declare how great things God hath done for thee. And he went\n his way, publishing throughout the whole city how great things\n Jesus had done for him.\n\n\nThe sufferings of a demoniac were so similar to those of mental disease\nthat by many they are regarded as identical. Those who observe the\ndistinction are faced with a further problem as to whether demon\npossession exists at the present day. What is most important of all is to\nnote the exact parallel existing between the demoniacs described in the\nNew Testament and those persons who at all times are tormented by envy and\nlust and anger and greed and other evil passions which dominate the human\nsoul.\n\nOn the eastern shore of the Lake of Gennesaret Jesus was encountered by a\nman whose suffering and nakedness are types of the anguish and\nshamelessness of sin. He could not be controlled; he was dwelling among\nthe tombs, and these, too, are pictures of the helplessness and loneliness\nand hopelessness which evil passions produce. Most of all it is\ninteresting to note that while the demon cried out in dread, the man drew\nnear to Jesus, really hoping for help. The experience was like that of\nthose who suffer from mental disease where a dual consciousness is\nmanifested. Likewise most of us have experienced such a conflict of\ndesires; we have longed for liberty at the very moment when we have felt\nthe controlling power of some passion. Some tell us that we must cease to\nlove the sin before Christ will give us help, but this picture sketched by\nLuke gives a more hopeful message. It intimates that as we cry out for\nrelief, or even before we speak, Jesus sees the heart and recognizes the\nlonging and assures release.\n\nJesus asked the sufferer for his name. He wished the real man to be\nawakened and to be conscious of the distinction between himself and the\nevil spirit by which he was possessed. The reply of the demoniac was full\nof pathos. He declared that his name was \u201cLegion,\u201d the reason assigned\nbeing that \u201cmany demons were entered into him.\u201d His case was particularly\ndesperate; but the evil spirits realized that they stood before One whose\npower was absolute. Certain that they were to be expelled from the\nsufferer, they asked permission to enter into a herd of swine which was\nfeeding on the mountain side. A question has often been raised as to why\nJesus granted this request. Probably one reason was that the sight which\nfollowed assured the sufferer of his cure; another may have been that the\ndestruction of the herd would give to the men of the region an arresting\nmessage both of their own peril and of the power of Christ. However, when\n\u201cThey went out to see what had come to pass,\u201d they were full of terror and\nthey requested Jesus to leave their land. They were evidently more\nconcerned for the beasts which had been lost than for the soul that had\nbeen saved, when they saw their countryman sitting clothed and in his\nright mind as a disciple at the feet of Jesus. Their request was granted;\nour Lord never continues the gracious manifestations of his presence when\nthese are not desired. However, he refused the request of the man whom he\nhad healed. The latter wished to accompany Jesus as he entered the boat to\ncross to the other side of the lake; but Jesus bade him to remain as a\nwitness for Christ in his own home and among his own people. It is ever\nthe desire of the Master that the testimony of those who have known his\npower should be given first to those by whom they are best known.\n\n\n\n12. The Daughter of Jairus and the Woman with an Issue of Blood. Ch.\n8:40-56\n\n\n 40 And as Jesus returned, the multitude welcomed him; for they\n were all waiting for him. 41 And behold, there came a man named\n Jairus, and he was a ruler of the synagogue: and he fell down at\n Jesus\u2019 feet, and besought him to come into his house; 42 for he\n had an only daughter, about twelve years of age, and she was\n dying. But as he went the multitudes thronged him.\n\n\n 43 And a woman having an issue of blood twelve years, who had\n spent all her living upon physicians, and could not be healed of\n any, 44 came behind him, and touched the border of his garment:\n and immediately the issue of her blood stanched. 45 And Jesus\n said, Who is it that touched me? And when all denied, Peter said,\n and they that were with him, Master, the multitudes press thee and\n crush _thee_. 46 But Jesus said, Some one did touch me; for I\n perceived that power had gone forth from me. 47 And when the woman\n saw that she was not hid, she came trembling, and falling down\n before him declared in the presence of all the people for what\n cause she touched him, and how she was healed immediately. 48 And\n he said unto her, Daughter, thy faith hath made thee whole; go in\n peace.\n\n\n 49 While he yet spake, there cometh one from the ruler of the\n synagogue\u2019s _house_, saying, Thy daughter is dead; trouble not the\n Teacher. 50 But Jesus hearing it, answered him, Fear not: only\n believe, and she shall be made whole. 51 And when he came to the\n house, he suffered not any man to enter in with him, save Peter,\n and John, and James, and the father of the maiden and her mother.\n 52 And all were weeping, and bewailing her: but he said, Weep not;\n for she is not dead, but sleepeth. 53 And they laughed him to\n scorn, knowing that she was dead. 54 But he, taking her by the\n hand, called, saying, Maiden, arise. 55 And her spirit returned,\n and she rose up immediately: and he commanded that _something_ be\n given her to eat. 56 And her parents were amazed: but he charged\n them to tell no man what had been done.\n\n\nAs Jesus returned to Capernaum after curing the demoniac across the lake,\nhe was welcomed by a great multitude in the midst of which were two\nsufferers for whom the Saviour showed his sympathy as he perfected their\nfaith and relieved their distress. They were strangely contrasted in\ncircumstances, alike only in their desperate need. One was Jairus, a man\nof prominence in his community, \u201ca ruler of the synagogue,\u201d a person of\ncomparative wealth and power and social position, whose home for twelve\nyears had been brightened by the presence of a little daughter, an only\nchild, who was now lying at the point of death.\n\nThe other was a woman, poor, weak, ceremonially unclean, friendless, who\nfor twelve years had been suffering from an incurable disease and who knew\nthat by no human power could her life be prolonged.\n\nAs Jesus was starting for the home of Jairus this woman came up behind\nhim, touched the border of his garment, and was instantly healed. Her\nfaith was imperfect but it was real. She had supposed the power of Christ\nto be merely magical and mechanical. Jesus showed that it is inseparable\nfrom divine knowledge and love. He had felt the touch of her trembling\nfinger. He had distinguished it from the press of the jostling throng; and\nnow for her own sake he required the woman \u201cin the presence of all the\npeople\u201d to acknowledge her cure. Jesus would have us know that faith is a\ndependence upon his gracious person and purpose, and also that only after\npublic confession of our relation to him can we receive the assurance that\nwe are saved and can hear his blessed word, \u201cThy faith hath made thee\nwhole; go in peace.\u201d\n\nThe faith of Jairus was likewise imperfect. It was more intelligent than\nthe faith of the woman but it fell short of that revealed by the centurion\nin the same city who felt it unnecessary for Jesus to come to his house\nbut only to speak a word and a cure would be effected. Nevertheless this\nfaith was genuine and so Jesus strengthened it and rewarded it. The very\nfact that Jesus started toward his home was reassuring to the father, but\nhis faith was tested by the delay caused in curing the woman. However, it\nwas also strengthened by this proof of divine wisdom and power. Most\nterribly was his faith tested by the message which then reached him, \u201cThy\ndaughter is dead; trouble not the Teacher.\u201d Yet again, it was confirmed by\nthe word of Jesus, \u201cFear not: only believe, and she shall be made whole.\u201d\nAs he entered the house, Jesus spoke another word which rebuked the\nfaithless mourners and cheered the agonized parents, \u201cWeep not; for she is\nnot dead, but sleepeth.\u201d He meant that in his presence and in virtue of\nhis power death loses its reality and is robbed of its victory. Nor has\nthe word lost its meaning and its comfort for the followers of Christ\nduring all the subsequent years.\n\nJesus showed clearly what he meant as he took into the death chamber his\nthree closest friends and the two trembling parents, as he stood before\nthe sleeping child and \u201ctaking her by the hand, called, saying Maiden,\narise. And her spirit returned, and she rose up immediately: and he\ncommanded that something be given her to eat.\u201d The record indicates the\nsupreme thoughtfulness and tenderness of the Master. He took with him only\nthree disciples for he would not have the awakened child terrified by the\nsight of more strangers. When the miracle had been performed he requested\nthat the little girl should be given food; this was for her own comfort\nbut also to break for the parents the spell of awe and terror which had\nbeen cast upon them by the presence of death, and also as a proof not only\nthat life had returned but also that complete recovery from disease had\nbeen secured. One other command is recorded, \u201cHe charged them to tell no\nman what had been done.\u201d The three disciples would be competent witnesses\nof the miracle but a widespread report by the parents and their friends\nmight arouse such an outburst of excitement as to interrupt his work and\nprecipitate a crisis before the earthly ministry of our Lord was complete.\n\n\n\n\nD. The Fourth Period. Ch. 9:1-50\n\n\n\n1. The Mission of the Twelve. Ch. 9:1-9\n\n\n 1 And he called the twelve together, and gave them power and\n authority over all demons, and to cure diseases. 2 And he sent\n them forth to preach the kingdom of God, and to heal the sick. 3\n And he said unto them, Take nothing for your journey, neither\n staff, nor wallet, nor bread, nor money; neither have two coats. 4\n And into whatsoever house ye enter, there abide, and thence\n depart. 5 And as many as receive you not, when ye depart from that\n city, shake off the dust from your feet for a testimony against\n them. 6 And they departed, and went throughout the villages,\n preaching the gospel, and healing everywhere.\n\n\n 7 Now Herod the tetrarch heard of all that was done: and he was\n much perplexed, because that it was said by some, that John was\n risen from the dead; 8 and by some, that Elijah had appeared; and\n by others, that one of the old prophets was risen again. 9 And\n Herod said, John I beheaded: but who is this, about whom I hear\n such things? And he sought to see him.\n\n\nAs Jesus sent forth his twelve disciples on their first mission he was\nentering the closing period of his ministry in Galilee. Until now the\napostles had been his companions; henceforth they were to be more strictly\nmessengers and representatives. Jesus foresaw his approaching rejection\nand death, but before leaving for Jerusalem and the cross he wished to\noffer himself once more to the people of Galilee among whom he had long\nbeen laboring; and for this purpose he sent out the Twelve. Their\ncircumstances and the directions given them by Jesus were peculiar to the\ntime and occasion. However, these commands are not without application to\nthe messengers of the Master in all ages of the world. They were given\n\u201cpower and authority over all demons, and to cure diseases.\u201d Such\nmiraculous gifts were limited to their own day and were designed as\ncredentials of their mission. It is true, however, that those who\nrepresent Christ must ever be concerned for the mental and physical\nconditions of mankind, even though the great purpose is to bring a message\nof spiritual import. The latter was, of course, the great purpose of the\napostles. They went forth \u201cto preach the kingdom of God,\u201d as well as \u201cto\nheal the sick.\u201d\n\nWhen Christ commanded the disciples to take nothing for their journey, he\ndid not intend to impose needless hardships or even to suggest peculiar\ndenial. He rather intimated the principle that his heralds must not be\nencumbered with worldly cares and burdens and that those who proclaim his\ngospel may expect to be supported by those to whom the message is\npreached.\n\nIn advising the disciples to remain in the first home where they were\nproperly received, he indicated the wisdom of having a fixed center for\ntheir work, of being content with their entertainment and surroundings,\nand of avoiding social complications which might hinder their work. They\nwere instructed, in case they were not received and welcomed as the\nmessengers of Christ, to show their just displeasure as they departed from\nthe place, by shaking off the dust from their feet, an Oriental custom\nwhich in this case indicated the disavowal of any possible relationship\nwith the enemies of their Lord.\n\n\u201cAnd they departed, and went throughout the villages, preaching the\ngospel, and healing everywhere.\u201d These were the supreme representatives of\nthe great band of heroes who have continued the work and have made known\ntheir message in all times and lands. They were prepared by the divine\ninstruction of their Master. It has been said that there is something\ngreater than preaching; it is to prepare preachers. Surely none were ever\nso trained and none ever accomplished their work so well; but it is\npossible for every follower of Christ to have some part in making known\nthe gospel of his grace.\n\nThe great success of the disciples and the tremendous excitement produced\nby their mission is indicated by the fact that the reports of their work\nreached Herod the king and made him tremble on his throne. It was not that\nhe feared what Jesus might do; it was rather because there was something\nin the rumor which awakened his sleeping conscience and filled him with a\nsecret alarm and dread. \u201cIt was said by some, that John was risen from the\ndead.\u201d Herod had beheaded John, but the memory of his foul deed could not\nbe buried; now he was wondering what might be the real nature of the\nmiracles which were being reported and of the Man in whose name they were\nwrought. He \u201csought to see\u201d Jesus. That was mere curiosity. He probably\nwished to see some miracles performed. Before long an opportunity was to\nbe given him to stand face to face with the divine Man, but it was to be\non an unexpected occasion when the latter would stand before him as a\nprisoner, when Herod might offer him protection or release; but when the\noccasion came he was disappointed by the silence of the Lord and allowed\nhim to go away to crucifixion and death. One who beheaded John need not\nhave hoped to understand Jesus. One who violates his own conscience to-day\nand refuses solemn warnings to repent, need not expect that Christ will be\nrevealed to him in his beauty and grace and saving power.\n\n\n\n2. The Five Thousand Fed. Ch. 9:10-17\n\n\n 10 And the apostles, when they were returned, declared unto him\n what things they had done. And he took them, and withdrew apart to\n a city called Bethsaida. 11 But the multitudes perceiving it\n followed him: and he welcomed them, and spake to them of the\n kingdom of God, and them that had need of healing he cured. 12 And\n the day began to wear away; and the twelve came, and said unto\n him, Send the multitude away, that they may go into the villages\n and country round about, and lodge, and get provisions: for we are\n here in a desert place. 13 But he said unto them, Give ye them to\n eat. And they said, We have no more than five loaves and two\n fishes; except we should go and buy food for all this people. 14\n For they were about five thousand men. And he said unto his\n disciples, Make them sit down in companies, about fifty each. 15\n And they did so, and made them all sit down. 16 And he took the\n five loaves and the two fishes, and looking up to heaven, he\n blessed them, and brake; and gave to the disciples to set before\n the multitude. 17 And they ate, and were all filled: and there was\n taken up that which remained over to them of broken pieces, twelve\n baskets.\n\n\nThe feeding of the five thousand is the only miracle recorded by all four\nevangelists, in fact the only incident of the Galil\u00e6an ministry of our\nLord common to them all. Here this ministry attains its climax. This was\nthe hour of the greatest popularity of Jesus; the multitudes would have\noffered him a crown, but he saw before him the shadow of the cross.\n\nThe Twelve had returned weary with labor but elated by success. Jesus\ndesired for them a season of retirement, of rest, and instruction. They\nwithdrew to a secluded place beyond Bethsaida on the east shore of the\nlake; but there they were discovered by the eager multitudes. Jesus showed\nhis infinite sympathy by cordially welcoming the crowds which had intruded\nupon his privacy and interrupted his plans; he gladdened their hearts with\nthe gospel message and healed their diseases. And as the day declined he\npitied their hunger and met their needs by miraculously multiplying five\nloaves and two fishes which the disciples had secured.\n\nFor the disciples of to-day there are serious messages in this familiar\nstory; perhaps none is more obvious than that of the measureless\ncompassion of Christ. With something of his sympathy we should look upon\nthe multitudes perishing for lack of physical and spiritual food. Their\ncall for help should not be regarded as an interruption but as a guide in\nshaping our personal plans. While of ourselves we are unable to give\nrelief, yet if our all is offered to the Master, it will be multiplied\nmarvelously by his divine power. The miracle seems to have been wrought as\nJesus looked up in prayer. We must surely look to him and seek his\nblessing in our service. We must allow no broken fragments to be lost;\nsome families could live on what other families waste; then, too, the\nfollowers of Christ must learn a true economy of time and talents and\nwealth if the Bread of life is to be brought to a famishing world.\n\n\n\n3. Jesus Predicting his Death. Ch. 9:18-27\n\n\n 18 And it came to pass, as he was praying apart, the disciples\n were with him: and he asked them, saying, Who do the multitudes\n say that I am? 19 And they answering said, John the Baptist; but\n others _say_, Elijah; and others, that one of the old prophets is\n risen again. 20 And he said unto them, But who say ye that I am?\n And Peter answering said, The Christ of God. 21 But he charged\n them, and commanded _them_ to tell this to no man; 22 saying, The\n Son of man must suffer many things, and be rejected of the elders\n and chief priests and scribes, and be killed, and the third day be\n raised up. 23 And he said unto all, If any man would come after me\n let him deny himself, and take up his cross daily, and follow me.\n 24 for whosoever would save his life shall lose it; but whosoever\n shall lose his life for my sake, the same shall save it. 25 For\n what is a man profited, if he gain the whole world, and lose or\n forfeit his own self? 26 For whosoever shall be ashamed of me and\n of my words, of him shall the Son of man be ashamed, when he\n cometh in his own glory, and _the glory_ of the Father, and of the\n holy angels. 27 But I tell you of a truth, There are some of them\n that stand here, who shall in no wise taste of death, till they\n see the kingdom of God.\n\n\nThe first clear prediction of his death was made by Jesus directly after\nhe had heard the famous confession of Peter. The latter was occasioned by\na question Jesus himself had asked, \u201cWho do the multitudes say that I am?\u201d\nThe answer is exactly that given by multitudes in modern days, \u201cAnd they\nanswering said, John the Baptist; but others say, Elijah; and others, that\none of the old prophets is risen again;\u201d that is to say, a reformer, a\ngreat preacher, a messenger of God. Such an estimate of himself never\nsatisfied our Lord and so he asked pointedly: \u201cBut who say ye that I am?\nAnd Peter answering said, The Christ of God.\u201d This is the great\naffirmation concerning Christ which the world to-day needs to hear; but at\nthat time Jesus earnestly commanded his disciples to \u201ctell this to no\nman.\u201d The message would then have been misunderstood and the disciples\nthemselves needed first to learn the truth concerning the death and\nresurrection of Jesus. No man to-day is qualified to testify for Christ\nwho does not know the meaning of his atoning death and \u201cthe power of his\nresurrection.\u201d\n\nThen Jesus told his disciples of the absolute necessity of his approaching\nsufferings and assured them that on the third day he would be raised up.\nThis prediction of death must have astonished the disciples; quite as\nsurprising was the further statement that every follower of Christ must\nlikewise take up his cross daily, and the cross was not merely a symbol of\nsuffering and shame; it was the instrument of death. Every Christian,\ntherefore, must die daily to self and yield himself wholly to the service\nof Christ. Such self-denial and sacrifice and obedience will result in the\nonly experience worthy of the name \u201clife;\u201d to refuse is to forfeit \u201clife;\u201d\nand the loss will be eternal for those who are ashamed to follow the\nMaster now will be rejected by him when he returns \u201cin his own glory, and\nthe glory of the Father, and of the holy angels.\u201d Of this future glory of\nthe coming Christ, three of the disciples were to catch a foregleam only\neight days later on the Mount of Transfiguration, and Jesus therefore\nadds, \u201cThere are some of them that stand here, who shall in no wise taste\nof death, till they see the kingdom of God.\u201d\n\n\n\n4. The Transfiguration. Ch. 9:28-36\n\n\n 28 And it came to pass about eight days after these sayings, that\n he took with him Peter and John and James, and went up into the\n mountain to pray. 29 And as he was praying, the fashion of his\n countenance was altered, and his raiment _became_ white _and_\n dazzling. 30 And behold, there talked with him two men, who were\n Moses and Elijah; 31 who appeared in glory, and spake of his\n decease which he was about to accomplish at Jerusalem. 32 Now\n Peter and they that were with him were heavy with sleep: but when\n they were fully awake, they saw his glory, and the two men that\n stood with him. 33 And it came to pass, as they were parting from\n him, Peter said unto Jesus, Master, it is good for us to be here:\n and let us make three tabernacles; one for thee, and one for\n Moses, and one for Elijah: not knowing what he said. 34 And while\n he said these things, there came a cloud, and overshadowed them:\n and they feared as they entered into the cloud. 35 And a voice\n came out of the cloud, saying, This is my Son, my chosen: hear ye\n him. 36 And when the voice came, Jesus was found alone. And they\n held their peace, and told no man in those days any of the things\n which they had seen.\n\n\nThe transfiguration of Christ was closely associated with the predictions\nboth of his death and of his return in glory. It prepared him and also his\ndisciples for the former and it was a symbol and a foretaste of the\nlatter. Just what the physical experience may have been, it is difficult\nto conjecture. It was not like that of Moses on Mount Sinai when his face\nglowed with reflected light. In the case of Jesus the glory was from\nwithin. A divine splendor shone forth irradiating the body and even the\ngarments of our Lord.\n\nLuke tells us that this occurred as Jesus was praying; and it is more than\na mere figure of speech to say that when in prayer his followers find, in\nsome measure, what it is to be transfigured into his likeness from one\ndegree of glory to another by the power of his indwelling Spirit.\n\nJesus had been accompanied on the mountain top by only Peter, James, and\nJohn; but suddenly \u201cThere talked with him two men, who were Moses and\nElijah; who appeared in glory, and spake of his decease which he was about\nto accomplish at Jerusalem.\u201d This, then, was the high purpose of the\nevent; it was to interpret to the mind of Christ more perfectly the\nmeaning of his death, and to encourage him to endure its anguish by this\nglimpse of the glory that would follow. It is easy to understand why Moses\nand Elijah should be selected for so august a conference. One had been\nregarded as the symbol of law and the other of prophecy, and both law and\nprophecy pointed forward to Calvary; and again both Moses and Elijah had\nreceived a special revelation of the grace of God, and he was to manifest\nhis grace supremely in the death of his Son.\n\nIt is not strange that Peter longed to linger in such heavenly\ncompanionship, and in bewilderment absurdly proposed the erection on the\nmountain of three booths for the comfort of Jesus, Moses, and Elijah.\n\u201cWhile he said these things, there came a cloud, and overshadowed them:\n... and a voice came out of the cloud, saying, This is my Son, my chosen:\nhear ye him.\u201d There was no need of detaining Moses and Elijah; if the\nMaster remained with his disciples, that was enough. Henceforth all that\nthe Law and the Prophets had foreshadowed would be completely revealed and\nembodied in Jesus Christ. Part of that revelation was made in his death;\nthe full revelation will come when he returns in that glory of which the\nMount of Transfiguration gave a foregleam.\n\n\n\n5. The Demoniac Boy. Ch. 9:37-45\n\n\n 37 And it came to pass, on the next day, when they were come down\n from the mountain, a great multitude met him. 38 And behold, a man\n from the multitude cried, saying, Teacher, I beseech thee to look\n upon my son; for he is mine only child: 39 and behold, a spirit\n taketh him, and he suddenly crieth out; and it teareth him that he\n foameth, and it hardly departeth from him, bruising him sorely. 40\n And I besought thy disciples to cast it out; and they could not.\n 41 And Jesus answered and said, O faithless and perverse\n generation, how long shall I be with you, and bear with you? bring\n hither thy son. 42 And as he was yet a coming, the demon dashed\n him down, and tare _him_ grievously. But Jesus rebuked the unclean\n spirit, and healed the boy, and gave him back to his father. 43\n And they were all astonished at the majesty of God.\n\n\n But while all were marvelling at all the things which he did, he\n said unto his disciples, 44 Let these words sink into your ears:\n for the Son of man shall be delivered up into the hands of men. 45\n But they understood not this saying, and it was concealed from\n them, that they should not perceive it; and they were afraid to\n ask him about this saying.\n\n\nIt is not strange that artists love to paint the contrast between the\npicture of Jesus on the mountain encompassed by glory and of the demoniac\nboy surrounded by the multitudes on the plain; yet it requires no canvas\nor artificial color to heighten the contrast presented by the historian in\nhis simple story. Jesus long before had learned what it was to exchange\nthe glories of heaven for the shadows and sufferings of earth and the\ncompassion which drew him from the skies was never withheld, even at times\nwhen he naturally might have been absorbed in thoughts concerning his\ncoming suffering and redeeming work. He was instantly moved with tender\npity as he heard the agonizing words of the father and saw the distress of\nthe son. However, he was even more moved by the unbelief and sin and\nanguish and godlessness of the world which he had come to save, and of\nwhich this scene was but a symbol and a picture. \u201cO faithless and perverse\ngeneration,\u201d he cried, \u201chow long shall I be with you, and bear with you?\u201d\nCan it not be said reverently that the contrasted experiences of the\nmountain and the plain made Jesus for the moment homesick for heaven? Yet\nJesus neither hesitated nor delayed in the path of duty or in the presence\nof human need. He \u201crebuked the unclean spirit, and healed the boy, and\ngave him back to his father.\u201d\n\nWhile all were wondering and astonished at his divine power and marvelous\nworks, he turned to his disciples to impress upon them the dark secret\nwhich was resting on his soul. He told them that the time was near when he\nwas to be given up to suffer and to die; \u201cBut they understood not this\nsaying.\u201d Here was a Man whose sympathy was tender toward all; but who\nsympathized with him? How often some one of his followers has borne a\nburden of hidden sorrow, even in the company of friends and when\nsurrounded by admiring throngs!\n\n\n\n6. Jesus Rebuking Pride and Bigotry. Ch. 9:46-50\n\n\n 46 And there arose a reasoning among them, which of them was the\n greatest. 47 But when Jesus saw the reasoning of their heart, he\n took a little child, and set him by his side, 48 and said unto\n them, Whosoever shall receive this little child in my name\n receiveth me: and whosoever shall receive me receiveth him that\n sent me: for he that is least among you all, the same is great.\n\n\n 49 And John answered and said, Master, we saw one casting out\n demons in thy name; and we forbade him, because he followeth not\n with us. 50 But Jesus said unto him, Forbid _him_ not: for he that\n is not against you is for you.\n\n\nThis was no new dispute in which the followers of Jesus were engaged. The\nquestion was as to which of them should be the greatest in his Kingdom.\nThere was something admirable in the discussion, for it revealed their\nfaith. To them the Master was yet to be King of kings and Lord of lords,\nand they desired to have places nearest to his throne. Our conception of\nhis Kingdom may be more correct, but if its glories were as real to us as\nthey were to them, if we had faith enough to see this Kingdom in its real\nimportance, we, too, might at times question what our relative places in\nthis Kingdom are or will be.\n\nHowever, Jesus rebuked them, for there is no place for pride among the\nfollowers of Christ. Our nearness to him is not won by selfish effort or\ngranted by arbitrary decree; it is conditioned upon the humble service we\nmay render in his name. \u201cHe took a little child, and set him by his side;\u201d\nnot because a child is a picture of humility\u2014most children are\nself-conscious and absurdly proud\u2014but because the care of a child is a\nsymbol of humble service, and it was this spirit which Jesus praised. To\ncare for a child, or for men and women who like children are in need of\nour help and sympathy and support, if done for the sake of Christ and in\nthe name of Christ, is a service rendered to the Master himself and not\nonly to him but also to his Father. The willingness to undertake such\nhumble service is the measure of true greatness.\n\nThe mention of service in the mind of the Master reminded John of a recent\nincident which he felt to be quite to his credit; so \u201cJohn answered and\nsaid, Master, we saw one casting out demons in thy name; and we forbade\nhim, because he followeth not with us.\u201d There was something admirable in\nthe spirit and action of John. He was so devoted to Christ that he wished\neveryone professing his name to join the company of disciples, to live and\nto labor and to suffer with them. There is always something admirable in\nloyalty to a denomination or a sect. If one has found what he believes to\nbe the highest form of Christian life and service, if one feels that he is\ntreading the surest and shortest road to heaven, it is certainly\ncommendable in him to wish others to share his peculiar blessedness.\n\nJesus, however, rebuked him, and said, \u201cForbid him not: for he that is not\nagainst you is for you.\u201d After all, there is no place for bigotry among\nthe followers of Christ. We may love and admire our sect or society, but\nwe are never to stop the work of a fellow Christian however much he may\ndiffer from us. There are only two questions to ask: First, Is he casting\nout demons? That is to say, is he really accomplishing good? Second, Is he\ndoing the work in the name of a divine, crucified, risen Christ? If so,\n\u201cForbid him not.\u201d We must not expect all Christians to repeat the same\ncreed or to enjoy the same ritual or to accept the same polity or to\nemploy the same methods of work. We should remember the word of the\nMaster, \u201cHe that is not against you is for you.\u201d\n\n\n\n\n\nV. THE JOURNEYS TOWARD JERUSALEM. CHS. 9:51 TO 19:28\n\n\n\n\nA. The First Stages. Ch. 9:51 to 13:21\n\n\n\n1. The Inhospitable Samaritans. Ch. 9:51-56\n\n\n 51 And it came to pass, when the days were well-nigh come that he\n should be received up, he stedfastly set his face to go to\n Jerusalem, 52 and sent messengers before his face: and they went,\n and entered into a village of the Samaritans, to make ready for\n him. 53 And they did not receive him, because his face was _as\n though he were_ going to Jerusalem. 54 And when his disciples\n James and John saw _this_, they said, Lord, wilt thou that we bid\n fire to come down from heaven, and consume them? 55 But he turned,\n and rebuked them. 56 And they went to another village.\n\n\nThe record of the last journeys of our Lord toward Jerusalem forms a\nunique feature in the Gospel of Luke. In the other Gospels some of these\nincidents are included but they occupy only one or two chapters; here,\nhowever, they fill ten chapters with events most of which are no where\nelse related.\n\nThe direction of the journeying was first eastward through the borders of\nGalilee and Samaria, then across the Jordan and then southward through the\nregion of Perea. This region is not so designated in the Bible but is\ndescribed by the phrase, \u201cbeyond the Jordan,\u201d and as most of these\nincidents occurred there, this period of the life of Jesus is commonly\ncalled his \u201cPerean ministry.\u201d Luke here emphasizes the divine prevision\nand at the same time the human courage of our Lord. He indicates that\nJesus saw plainly his coming death and also his glorious ascension, but\nthat he unfalteringly moved forward to the intervening agonies of the\ncross.\n\nThe first incident of these journeys was in a village of the Samaritans.\nCertain messengers had gone before to prepare entertainment for the large\ncompany which followed Jesus, but the Samaritans would not receive him;\nthen his disciples, James and John, suggested that they should \u201cbid fire\nto come down from heaven and consume them.\u201d There was something admirable\nin the indignation of these disciples. The Samaritans were moved by a\nnarrow and provincial prejudice and they were offering to Jesus a\ngratuitous insult. It sometimes seems that the genius for indignation has\ndisappeared, and it is refreshing to see men who feel deeply any\ndisrespect to Christ, any injury to his cause.\n\nBut Jesus rebuked his disciples, \u201cAnd they went to another village.\u201d There\nmay be place for righteous indignation, but there is no place among the\nfollowers of Christ for anger, for intolerance, or for revenge. This is\nnot a time of judgment, but of grace. It is not for us to attempt to\nadminister vengeance, but to preach the gospel of love.\n\n\n\n2. Jesus Rebuking Rashness, Insincerity, and Indecision. Ch. 9:57-62\n\n\n 57 And as they went on the way, a certain man said unto him, I\n will follow thee whithersoever thou goest. 58 And Jesus said unto\n him, The foxes have holes, and the birds of the heaven _have_\n nests; but the Son of man hath not where to lay his head. 59 And\n he said unto another, Follow me. But he said, Lord, suffer me\n first to go and bury my father. 60 But he said unto him, Leave the\n dead to bury their own dead; but go thou and publish abroad the\n kingdom of God. 61 And another also said, I will follow thee,\n Lord; but first suffer me to bid farewell to them that are at my\n house. 62 But Jesus said unto him, No man, having put his hand to\n the plow, and looking back, is fit for the kingdom of God.\n\n\nThese three incidents show how carefully Jesus was sifting those who\nwished to become his followers and how deeply he appreciated the fact that\nhe was passing through this region for the last time. The first of the\nthree men with whom Jesus spoke was being swept along by his emotions, by\nthe sight of the crowd which was following the Master, and by the thought\nthat it would be a great privilege to be in such company. He had not for a\nmoment realized that it might involve sacrifice and pain to become a\ndisciple of the Master. It was for this reason that Jesus turned to him\nwith a statement which implies a rebuke and suggests that the Master\nrealized the thoughtlessness and rashness which were prompting this\nprofessed follower. \u201cThe foxes have holes, and the birds of the heaven\nhave nests; but the Son of man hath not where to lay his head.\u201d Of course\nJesus is eager to have men vow their allegiance to him and openly\nacknowledge their discipleship; but among his followers there is no place\nfor rashness. He would have us count the cost.\n\nIn the case of the next man, when he was bidden to follow Christ, he\noffered an excuse, \u201cLord, suffer me first to go and bury my father.\u201d This\nwas a natural request and it seemed that a tender duty made it necessary\nfor him to decline the invitation of the Master. There seems something\nrather severe in the reply, \u201cLeave the dead to bury their own dead; but go\nthou and publish abroad the kingdom of God.\u201d It is evident that Jesus had\nlooked into the heart of this man and saw that he was making a selfish\nexcuse out of a sacred duty. If his reply was sincere, it none the less\nmerited a reproof, for a more sacred duty than caring for the dead was\nlaid upon him by the invitation of the living Christ. No tie, however\ntender, can be regarded as a sufficient excuse for refusing to become a\nfollower of Christ. Jesus was passing that way for the last time. Prompt\nobedience was absolutely necessary. Those who were spiritually \u201cdead\u201d and\nwho had not heard the summons of the Master could provide the needed\nburial; but it was possible for the one who had been called by Christ to\nperform a more sacred task: he could begin to proclaim the gospel of\nsalvation and of life.\n\nIn the case of the third possible disciple, there was no carelessness; he\nhad counted the cost; it was not his intention to make any excuse; he was\nsincere and definite in his intention, but he wished to delay. He was not\nquite certain that it was best just then to leave his family and his\nfriends. At least he wished to delay long enough to return to his home and\nto bid them farewell. But Jesus rebuked him; \u201cNo man, having put his hand\nto the plow, and looking back, is fit for the kingdom of God.\u201d Such\nhesitation indicates that one has not appreciated the glory and privilege\ninvolved in the call of Christ or that he still weighs against it the\nsacrifices it involves. He is self-condemned. There is no place for\nindecision among those who are to be heirs of the Kingdom of God.\n\n\n\n3. The Mission of the Seventy. Ch. 10:1-24\n\n\n 1 Now after these things the Lord appointed seventy others, and\n sent them two and two before his face into every city and place,\n whither he himself was about to come. 2 And he said unto them, The\n harvest indeed is plenteous, but the laborers are few: pray ye\n therefore the Lord of the harvest, that he send forth laborers\n into his harvest. 3 Go your ways; behold, I send you forth as\n lambs in the midst of wolves. 4 Carry no purse, no wallet, no\n shoes; and salute no man on the way. 5 And into whatsoever house\n ye shall enter, first say, Peace _be_ to this house. 6 And if a\n son of peace be there, your peace shall rest upon him: but if not,\n it shall turn to you again. 7 And in that same house remain,\n eating and drinking such things as they give: for the laborer is\n worthy of his hire. Go not from house to house. 8 And into\n whatsoever city ye enter, and they receive you, eat such things as\n are set before you: 9 and heal the sick that are therein, and say\n unto them, The kingdom of God is come nigh unto you. 10 But into\n whatsoever city ye shall enter, and they receive you not, go out\n into the streets thereof and say, 11 Even the dust from your city,\n that cleaveth to our feet, we wipe off against you: nevertheless\n know this, that the kingdom of God is come nigh. 12 I say unto\n you, It shall be more tolerable in that day for Sodom, than for\n that city. 13 Woe unto thee, Chorazin! woe unto thee, Bethsaida!\n for if the mighty works had been done in Tyre and Sidon, which\n were done in you, they would have repented long ago, sitting in\n sackcloth and ashes. 14 But it shall be more tolerable for Tyre\n and Sidon in the judgment, than for you. 15 And thou, Capernaum,\n shalt thou be exalted unto heaven? thou shalt be brought down unto\n Hades. 16 He that heareth you heareth me; and he that rejecteth\n you rejecteth me; and he that rejecteth me rejecteth him that sent\n me.\n\n\n 17 And the seventy returned with joy, saying, Lord, even the\n demons are subject unto us in thy name. 18 And he said unto them,\n I beheld Satan fallen as lightning from heaven. 19 Behold, I have\n given you authority to tread upon serpents and scorpions, and over\n all the power of the enemy: and nothing shall in any wise hurt\n you. 20 Nevertheless in this rejoice not, that the spirits are\n subject unto you; but rejoice that your names are written in\n heaven.\n\n\n 21 In that same hour he rejoiced in the Holy Spirit, and said, I\n thank thee, O Father, Lord of heaven and earth, that thou didst\n hide these things from the wise and understanding, and didst\n reveal them unto babes: yea, Father; for so it was well-pleasing\n in thy sight. 22 All things have been delivered unto me of my\n Father: and no one knoweth who the Son is, save the Father; and\n who the Father is, save the Son, and he to whomsoever the Son\n willeth to reveal _him_. 23 And turning to the disciples, he said\n privately, Blessed _are_ the eyes which see the things that ye\n see: 24 for I say unto you, that many prophets and kings desired\n to see the things which ye see, and saw them not; and to hear the\n things which ye hear, and heard them not.\n\n\nThe sending out of the seventy messengers who were to prepare the way for\nthe ministry of Jesus is recorded by Luke alone. This is in harmony with\nthe fact that only in this Gospel do we read of the extended journeys\ntoward Jerusalem made by our Lord on the occasion of which the Seventy\nwere sent forth. The work was for only a limited time and their office was\ntemporary; but in his instructions to them Jesus suggested many principles\nof life which apply to his followers in all the ages. He first intimated\nthe reason for their being chosen. It was because the harvest field in\nwhich they were to work was so great and the laborers so few. He intimated\nthat before the world can receive the message which the Seventy were sent\nto deliver, they and their successors must earnestly pray the Lord of the\nharvest to send forth more laborers into the field. This is a prayer which\nall who serve the Master may offer earnestly and at all times. The work\nseems to be only begun. Our sympathy with the Master will make us yearn to\nsee the work accomplished with more speed, which can only be possible when\nlarger numbers of laborers are secured. V. 2.\n\nJesus told his messengers that as they went forth they must expect to meet\nwith dangers. \u201cI send you forth as lambs in the midst of wolves.\u201d They\nwere, however, to encumber themselves with nothing superfluous and they\nwere to waste no time in idle ceremonies; they must journey as men who are\nimpelled by one supreme motive. Vs. 3, 4.\n\nAs they entered a home they were to offer the peace which the gospel can\ngive, but if rejected, they were to believe that their very message would\nreturn to them with added force. Thus our Lord signified that no word\nspoken for his sake is really wasted. Vs. 5, 6.\n\nThey were to continue in the home which received them, content with what\nwas given, offering relief to those in distress and using every\nopportunity to proclaim the message of grace. Vs. 7-9.\n\nWhere their message was refused, and they were not received by city or\ntown, they were to turn away, shaking off the dust of their feet, thus\nintimating by an Oriental symbol that they had no connection with the\nenemies of Christ. At no time is the reception of the gospel message\nuniversal. There are always some who refuse to accept its gracious offer.\nVs. 10-12.\n\nThe thought of those who would surely reject his messengers reminded Jesus\nof the cities which had already rejected him, and he paused for a moment\nto speak solemnly of their guilty unbelief. He referred to Chorazin and\nBethsaida, declaring that in the Day of Judgment it would be more\ntolerable for Tyre and Sidon than for these cities, for even the heathen\nworld would have repented in the face of such evidence of his divine\nmission as Jesus had given to the cities of Israel. He referred\nparticularly to Capernaum, to its peculiar privileges and to its\nconsequently greater condemnation. Jesus was stating the abiding principle\nthat unusual opportunities involve unusual responsibilities. He emphasized\nthe seriousness of rejecting his messengers by stating that in despising\nthem men are really despising himself and that those who reject Jesus are\nrejecting his Father who sent him., vs. 13-16.\n\nIn order to complete the story of the Seventy, Luke proceeds at once to\ndescribe their return. They came back elated, with the report that even\nthe demons were subject to them. Our Lord replied by a statement that in\nthe overthrow of these messengers of Satan he saw the ultimate defeat of\nthe Prince of darkness and of all the forces of evil, and he declared that\nhe was giving to his messengers power over all that might oppose or might\nthreaten to destroy them. Yet, he added, their chief joy should not be in\ntheir ability to perform these works of wonder, but rather in their having\na part in his triumphant cause and in receiving his salvation. Vs. 17-20.\n\nAt this time our Lord himself shared in the exultation of his followers\nand returned thanks to the Father for what he was accomplishing through\nthe humble messengers whom Jesus had chosen, so that the results were a\nmanifestation of divine power. He added a striking claim which indicates\nthat the ideal Man is likewise the true Son of God who alone can reveal\nthe Father to men. Then lastly, as he turned to his disciples, he\ncongratulated them upon their great privilege, assuring them that \u201cmany\nprophets and kings\u201d desired to see the things which they were seeing as\nhis servants and as the instruments of his power. He intimated something\nof the exalted joy which through all the coming years his followers would\nfeel as they realized their privilege of serving such a Master, and of\nrevealing him to men. Vs. 21-24.\n\n\n\n4. The Good Samaritan. Ch. 10:25-37\n\n\n 25 And behold, a certain lawyer stood up and made trial of him,\n saying, Teacher, what shall I do to inherit eternal life? 26 And\n he said unto him, What is written in the law? how readest thou? 27\n And he answering said, Thou shalt love the Lord thy God with all\n thy heart, and with all thy soul, and with all thy strength, and\n with all thy mind; and thy neighbor as thyself. 28 And he said\n unto him, Thou hast answered right: this do, and thou shalt live.\n 29 But he, desiring to justify himself, said unto Jesus, And who\n is my neighbor? 30 Jesus made answer and said, A certain man was\n going down from Jerusalem to Jericho; and he fell among robbers,\n who both stripped him and beat him, and departed, leaving him half\n dead. 31 And by chance a certain priest was going down that way:\n and when he saw him, he passed by on the other side. 32 And in\n like manner a Levite also, when he came to the place, and saw him,\n passed by on other side. 33 But a certain Samaritan, as he\n journeyed, came where he was: and when he saw him, he was moved\n with compassion, 34 and came to him, and bound up his wounds,\n pouring on _them_ oil and wine; and he set him on his own beast,\n and brought him to an inn, and took care of him. 35 And on the\n morrow he took out two shillings, and gave them to the host, and\n said, Take care of him; and whatsoever thou spendest more, I, when\n I come back again, will repay thee. 36 Which of these three,\n thinkest thou, proved neighbor unto him that fell among the\n robbers? 37 And he said, He that showed mercy on him. And Jesus\n said unto him, Go, and do thou likewise.\n\n\nThe parable of the Good Samaritan was spoken to a certain lawyer who,\ntrusting to his knowledge of the Old Testament, and of its subtle\ninterpretations by the rabbis, came to Jesus hoping to dispute with him\nand to defeat him in debate. He asked Jesus this question, \u201cTeacher, what\nshall I do to inherit eternal life?\u201d He evidently thought that Jesus would\nprescribe some new rites or ceremonies or would in some other way\ndisparage the Law. He was startled, then, to have Jesus reply, \u201cWhat is\nwritten in the law?\u201d This answer robbed the enemy of his own weapon. He,\nhowever, made a skillful reply, and declared that the Law is summarized in\nthe requirement to love God and man. Jesus again replied, \u201cThou hast\nanswered right: this do, and thou shalt live.\u201d There was no shadow of\nevasion or deception in the statement of Jesus. Perfect love to God and to\nman is surely the way of life; but who can show such perfect love? Jesus\ncame not to destroy this requirement of the Law but to reveal its complete\nfulfillment, to secure pardon for those who were guilty of its infraction,\nand to give power to those who felt their need.\n\nThe reply of Jesus not only defeated the lawyer; it smote his conscience.\nHe realized that he himself had never fulfilled the requirement of the Law\nhe knew so well. He therefore attempted to justify himself by limiting the\nsphere to which the law of love applies. This is always the experience of\nthose who seek to save themselves while rejecting the salvation of Christ.\nNo one in his own power can fulfill the demands of this perfect law;\neither we must secure aid outside ourselves and trust in a loving Saviour,\nor else we must in some way lessen the demands which the law makes. The\nlawyer suggested that it is impossible to love everyone, even though it be\nrequired to love our neighbors, and to justify himself he asked the\nquestion, \u201cAnd who is my neighbor?\u201d Jesus replied by the story of the man,\nevidently a Jew, who went down the steep road from Jerusalem to Jericho\nand, as he passed through the narrow gorge, was beset by robbers who\nstripped him of his garments and his possessions and left him half dead.\nThe first to approach this pitiful sufferer was a priest, a man whose\nprofession and task in life would induce him to perform a deed of mercy,\nbut in fear of thieves or in blind oblivion to the need of the wounded\nman, he passed by on the other side. Next came a Levite, one whose office\nwas that of a helper to the priests, a man who supposedly would be less\nburdened by official duties and would have more time to extend relief; but\nhe likewise passed by. At last came a Samaritan, a man of an alien race\nand of a despised religion, but he showed compassion; he bound up the\nwounds of the sufferer and placed him on his beast and brought him to an\ninn and paid for his entertainment. He showed the spirit of love. Thus\nJesus indicated that our neighbor is not only one who \u201clives near\u201d but one\nwho needs our help, as well as one who helps our need. He demonstrated the\ntruth that the law of love is not limited by rank or station or race or\ncreed. Nor is it limited to man. One must likewise love God with all the\nheart, and thus he will surely love and serve the Son in whom the love of\nGod is made perfect.\n\n\n\n5. Martha and Mary. Ch. 10:38-42\n\n\n 38 Now as they went on their way, he entered into a certain\n village: and a certain woman named Martha received him into her\n house. 39 And she had a sister called Mary, who also sat at the\n Lord\u2019s feet, and heard his word. 40 But Martha was cumbered about\n much serving; and she came up to him, and said, Lord, dost thou\n not care that my sister did leave me to serve alone? bid her\n therefore that she help me. 41 But the Lord answered and said unto\n her, Martha, Martha, thou art anxious and troubled about many\n things: 42 but one thing is needful: for Mary hath chosen the good\n part, which shall not be taken away from her.\n\n\nThe unfailing human interest of Luke is nowhere more perfectly expressed\nthan by this exquisite scene in the home at Bethany. It is to be regretted\nthat it has become the occasion for endless debate as to the relative\nmerits of Martha and Mary. Some imagine that the former was unloving but\nenergetic and efficient, and that the latter was affectionate, but\nsentimental and indolent. In reality both sisters had admirable qualities;\nboth loved the Master and longed to please him; but on this occasion\nMartha, in her very eagerness to serve, had overburdened herself in the\npreparation of an elaborate meal, while Mary, with truer intuition of what\nJesus wished, \u201csat at the Lord\u2019s feet, and heard his word.\u201d She knew that\nhe desired, not for his own sake, but for theirs, to reveal himself and to\ndeliver his heavenly message, and thus according to the fine art of\nhospitality, she considered first the wish of her guest and was thus doing\nmore to entertain the Master than was her sister.\n\n\u201cMartha was cumbered about much serving;\u201d she was distracted by the many\nthings she was trying to do. It is possible for a follower of Christ to\nattempt too much; sometimes this is due to a sense of self-importance and\nof pride. It may result in such a mood of irritation and temper as was\nshown by Martha when in criticizing her sisters he humiliated her by\nrebuking her in the presence of their Guest, and by addressing the remark\nto him rebuked him as well, \u201cLord, dost thou not care that my sister did\nleave me to serve alone? bid her therefore that she help me.\u201d In his reply\nJesus showed his affection by tenderly repeating her name, but he rebuked\nher spirit and revealed its cause, \u201cMartha, Martha, thou art anxious and\ntroubled about many things: but one thing is needful: for Mary hath chosen\nthe good part, which shall not be taken away from her.\u201d There was no need\nfor an elaborate meal; but few things or one would have sufficed; yet one\nthing was needful, and that Mary had chosen, for while the Master does\nappreciate all that we undertake for him, he knows that our first need is\nto sit at his feet and learn his will; then in our tasks we shall be calm\nand peaceful and kindly, and at last our service may attain the\nperfectness of that of Mary when in a later scene she poured upon the feet\nof Jesus the ointment, the perfume of which still fills the world.\n\n\n\n6. Jesus\u2019 Teaching Concerning Prayer. Ch. 11:1-13\n\n\n 1 And it came to pass, as he was praying in a certain place, that\n when he ceased, one of his disciples said unto him, Lord, teach us\n to pray, even as John also taught his disciples. 2 And he said\n unto them, When ye pray, say, Father, Hallowed be thy name. Thy\n kingdom come. 3 Give us day by day our daily bread. 4 And forgive\n us our sins; for we ourselves also forgive every one that is\n indebted to us. And bring us not into temptation.\n\n\n 5 And he said unto them, Which of you shall have a friend, and\n shall go unto him at midnight, and say to him, Friend, lend me\n three loaves; 6 for a friend of mine is come to me from a journey,\n and I have nothing to set before him; 7 and he from within shall\n answer and say, Trouble me not: the door is now shut, and my\n children are with me in bed; I cannot rise and give thee? 8 I say\n unto you, Though he will not rise and give him, because he is his\n friend, yet because of his importunity he will arise and give him\n as many as he needeth. 9 And I say unto you, Ask, and it shall be\n given you; seek, and ye shall find; knock, and it shall be opened\n unto you. 10 For every one that asketh receiveth; and he that\n seeketh findeth; and to him that knocketh it shall be opened. 11\n And of which of you that is a father shall his son ask a loaf, and\n he give him a stone? or a fish, and he for a fish give him a\n serpent? 12 Or _if_ he shall ask an egg, will he give him a\n scorpion? 13 If ye then, being evil, know how to give good gifts\n unto your children, how much more shall _your_ heavenly Father\n give the Holy Spirit to them that ask him?\n\n\nWhen the disciples came to the Master with the request, \u201cLord, teach us to\npray,\u201d they had already, for some time, been with Christ in the school of\nprayer, and they had been impressed by that most valuable of object\nlessons, namely, the example of Christ himself. If in our minds doubt ever\narises as to the reality and efficacy of prayer, we need only turn to the\nGospel of Luke to be reminded that our Lord spent long hours in\nintercession and that he prayed at every crisis in his life. Surely we\nshall not be misled if we follow in his steps!\n\nWhat the disciples wished, however, was some special form or formula for\nprayer, such as John the Baptist seems to have given his followers. Jesus\nreplied by granting them a matchless model and then by encouraging them in\nthe assurance that prayer will surely be heard. This \u201cLord\u2019s Prayer,\u201d more\nfully recorded by Matthew, was not intended as a form which must be used\nrigidly on all occasions, but as a type which should mold all prayer,\nhowever free and varied and spontaneous it may be.\n\nThe first word, \u201cFather,\u201d suggests the filial spirit in which all\nbelievers should draw near to God, and it intimates much of the\nencouragement which Jesus gave his disciples in the verses which\nimmediately follow this prayer.\n\nThe prayer contains five petitions, two relating to the cause of God in\nthe world, and three to personal needs of the petitioners. The first is a\nrequest that the \u201cname\u201d of God, his revelation, or our conception of God,\nbe so reverenced, or so exalted, on earth as it is in heaven. The second\nis a parallel request, namely, that his Kingdom may come. This Kingdom is\nto be external, visible, glorious; it depends upon the inward\ntransformation of individuals, but it will yet appear in a perfected\nsocial order, and in the universal reign of Christ. The next petition is\nfor \u201cbread sufficient for our needs,\u201d and it implies our right to pray for\nall that concerns our physical welfare. We are then taught to pray for\npardon, as we come to God in a spirit of forgiveness toward others; and\nlastly, to ask for continual protection from the snares of the Adversary\nand from all the powers of evil.\n\nTo encourage his disciples in such petitions Jesus gave them the story of\nthe man whose ceaseless, almost shameless, asking secured for him the\nanswer to his request for needed bread. Jesus implied, however, that there\nis, on the part of God, no such reluctance to be overcome, so that all who\n\u201cask\u201d of him will receive what they need; if they \u201cseek\u201d relief he will\ngrant it, if they \u201cknock,\u201d even at \u201cmidnight,\u201d he will open the door\nwithout delay.\n\nFurther still Jesus encouraged prayer by again reminding his hearers that\nthey were praying to a Father. Human parents reply to the requests of\ntheir children, not by mocking them or with injurious gifts, not by giving\na stone when bread is asked, or a serpent for a fish, or a scorpion\ninstead of an egg. If then, with all our imperfections and limitations, we\nknow how to give good gifts to our children, much more can we expect our\nheavenly Father to give his Holy Spirit, and so all other good if lesser\ngifts, to them that ask him. Thus again we see that the blessed name of\n\u201cFather\u201d is the key to the lesson. If we approach him as children it will\nbe with confidence, but also with submission, as we know that, whether he\ngives or withholds, his reply will be an expression of infinite mercy and\nof fatherly love.\n\n\n\n7. Jesus Rebuking Blasphemy and Unbelief. Ch. 11:14-36\n\n\n 14 And he was casting out a demon _that was_ dumb. And it came to\n pass, when the demon was gone out, the dumb man spake; and the\n multitudes marvelled. 15 But some of them said, By Beelzebub the\n prince of the demons casteth he out demons. 16 And others, trying\n _him_, sought of him a sign from heaven. 17 But he, knowing their\n thoughts, said unto them, Every kingdom divided against itself is\n brought to desolation; and a house _divided_ against a house\n falleth. 18 And if Satan also is divided against himself, how\n shall his kingdom stand? because ye say that I cast out demons by\n Beelzebub. 19 And if I by Beelzebub cast out demons, by whom do\n your sons cast them out? therefore shall they be your judges. 20\n But if I by the finger of God cast out demons, then is the kingdom\n of God come upon you. 21 When the strong _man_ fully armed\n guardeth his own court, his goods are in peace: 22 but when a\n stronger than he shall come upon him, and overcome him, he taketh\n from him his whole armor wherein he trusted, and divideth his\n spoils. 23 He that is not with me is against me; and he that\n gathereth not with me scattereth. 24 The unclean spirit when he is\n gone out of the man, passeth through waterless places, seeking\n rest; and finding none, he saith, I will turn back unto my house\n whence I came out. 25 And when he is come, he findeth it swept and\n garnished. 26 Then goeth he, and taketh _to him_ seven other\n spirits more evil than himself; and they enter in and dwell there:\n and the last state of that man becometh worse than the first.\n\n\n 27 And it came to pass, as he said these things, a certain woman\n out of the multitude lifted up her voice, and said unto him,\n Blessed is the womb that bare thee, and the breasts which thou\n didst suck. 28 But he said, Yea rather, blessed are they that hear\n the word of God, and keep it.\n\n\n 29 And when the multitudes were gathering together unto him, he\n began to say, This generation is an evil generation: it seeketh\n after a sign; and there shall no sign be given to it but the sign\n of Jonah. 30 For even as Jonah became a sign unto the Ninevites,\n so shall also the Son of man be to this generation. 31 The queen\n of the south shall rise up in the judgment with the men of this\n generation, and shall condemn them: for she came from the ends of\n the earth to hear the wisdom of Solomon; and behold, a greater\n than Solomon is here. 32 The men of Nineveh shall stand up in the\n judgment with this generation, and shall condemn it: for they\n repented at the preaching of Jonah; and behold, a greater than\n Jonah is here.\n\n\n 33 No man, when he hath lighted a lamp, putteth it in a cellar,\n neither under the bushel, but on the stand, that they which enter\n in may see the light. 34 The lamp of thy body is thine eye: when\n thine eye is single, thy whole body also is full of light; but\n when it is evil, thy body also is full of darkness. 35 Look\n therefore whether the light that is in thee be not darkness. 36 If\n therefore thy whole body be full of light, having no part dark, it\n shall be wholly full of light, as when the lamp with its bright\n shining doth give thee light.\n\n\nThe first of these two discourses, vs. 14-26, was given by Jesus in reply\nto the charge that he wrought his miracles by Satanic power, v. 15; the\nsecond, vs. 29-36, was an answer to the demand that he should compel his\nenemies to believe in him by giving them \u201ca sign from heaven,\u201d v. 16.\n\nJesus had just cast out a demon. His enemies did not attempt to deny that\na miracle had been performed; but, in order to discredit him with the\npeople, they explained the miracle on the ground that Jesus must be in\nleague with the Devil. He replied by showing the absurdity of suggesting\nthat the Devil was casting out devils, or \u201cdemons,\u201d for in that case his\npower would be like a kingdom \u201cdivided against itself\u201d and so certain to\nbe \u201cbrought to desolation,\u201d or like a house thus divided and sure to fall.\nVs. 17, 18. He then turned the charge against themselves: some of their\ncountrymen claimed the power to cast out demons; Jesus did not discuss the\nreality of these reputed cures but pointedly asked by what power they were\neffected; is it also demonic power? v. 19. Jesus then declared definitely\nthat his miracles were being wrought by divine power and that their\ncharacter was a certain proof that he was representing not the kingdom of\nthe Devil but \u201cthe kingdom of God.\u201d V. 20. Instead of aiding the Devil, he\nwas despoiling him. He described the Devil as though a strong man, fully\narmed and guarding his goods, but Jesus himself was a \u201cstronger than he,\u201d\nand was taking away his armor and delivering his captives by miracles of\ngrace. Vs. 21, 22. In this conflict there can be no neutrality; one must\nbe on the side either of the Devil or of Christ. V. 23.\n\nJesus then rebuked his enemies by the parable of the Unclean Spirit. The\ndemon of unbelief had once possessed the Jews, and had been manifested in\nthe form of idolatry; it had been cast out, but it had returned with more\nterrible manifestations of hypocrisy, covetousness, hatred, fanaticism,\nand pride. Such had been the fate of the nation; and such is the\nexperience of an individual who turns from sin and rebels against Satan\nbut fails to accept the Lordship of Christ. The empty heart is in peril.\nReformation is not regeneration. One must beware of the demon of unbelief.\nVs. 24-26.\n\nAt this juncture a \u201cwoman out of the multitude\u201d interrupted with an\nexpression of congratulation for the mother of Jesus. In reply Jesus\nintimated that his mother might rightly be called \u201cblessed,\u201d but that the\nwoman had missed the real point; it was a privilege to sustain to Christ\nsuch a close human and natural relationship, but better far to possess\nthat spiritual kinship which is indicated by faith and by obedience to\nGod. Vs. 27, 28.\n\nJesus continued to rebuke the unbelief of the Jews as he now turned to\nanswer directly the demand for \u201ca sign from heaven.\u201d He declared that such\na sign would be given, in his resurrection from the dead. This miracle\nwould be wrought without any human intervention; it would be a direct act\nof God and would fulfill the conditions of \u201ca sign from heaven;\u201d it would\nbe the counterpart of the miraculous deliverance of Jonah from the sea.\nHowever, the very demand for such a sign was an impertinence and an\ninsult; it reflected discredit upon the divine character of the miracles\nwhich Jesus had already wrought. It failed to recognize the nature of his\nteachings, which surpassed the wisdom of Solomon and the startling message\nof Jonah. The eagerness of the heathen queen to hear, the willingness of\nthe Ninevites to repent, rebuked the stubborn unbelief of the Jews who\nrefused to accept \u201ca greater than Solomon,\u201d \u201ca greater than Jonah.\u201d Vs.\n29-32.\n\nFinally Jesus showed that their guilty unbelief was not due to lack of\nevidence or to the need of a new \u201csign,\u201d but to their indifference and\ntheir impenitence. As a lamp is designed to light a house, and as the eye\nis intended to illumine the body, so the soul which is right with God\npossesses the faculty of spiritual sight. This sight is dimmed and\ndestroyed by sin. The inability of the Jews to believe was not due to lack\nof \u201csigns\u201d and proofs, but to lack of sight. No amount of light will help\na blind man. Those who turn to Christ in repentance and faith and love\nwill find him to be the Light of the world, and their whole souls will\nbecome radiant with divine splendor. Vs. 33-36.\n\n\n\n8. Pharisaism Exposed and Denounced. Ch. 11:37-54\n\n\n 37 Now as he spake, a Pharisee asketh him to dine with him: and he\n went in, and sat down to meat. 38 And when the Pharisee saw it, he\n marvelled that he had not first bathed himself before dinner. 39\n And the Lord said unto him, Now ye the Pharisees cleanse the\n outside of the cup and of the platter; but your inward part is\n full of extortion and wickedness. 40 Ye foolish ones, did not he\n that made the outside make the inside also? 41 But give for alms\n those things which are within; and behold, all things are clean\n unto you.\n\n\n 42 But woe unto you Pharisees! for ye tithe mint and rue and every\n herb, and pass over justice and the love of God: but these ought\n ye to have done, and not to leave the other undone. 43 Woe unto\n you Pharisees! for ye love the chief seats in the synagogues, and\n the salutations in the marketplaces. 44 Woe unto you! for ye are\n as the tombs which appear not, and the men that walk over _them_\n know it not.\n\n\n 45 And one of the lawyers answering saith unto him, Teacher, in\n saying this thou reproachest us also. 46 And he said, Woe unto you\n lawyers also! for ye load men with burdens grievous to be borne,\n and ye yourselves touch not the burdens with one of your fingers.\n 47 Woe unto you! for ye build the tombs of the prophets, and your\n fathers killed them. 48 So ye are witnesses and consent unto the\n works of your fathers: for they killed them, and ye build _their\n tombs_. 49 Therefore also said the wisdom of God, I will send unto\n them prophets and apostles; and _some_ of them they shall kill and\n persecute; 50 that the blood of all the prophets, which was shed\n from the foundation of the world, may be required of this\n generation; 51 from the blood of Abel unto the blood of Zachariah,\n who perished between the altar and the sanctuary: yea, I say unto\n you, it shall be required of this generation. 52 Woe unto you\n lawyers! for ye took away the key of knowledge: ye entered not in\n yourselves, and them that were entering in ye hindered.\n\n\n 53 And when he was come out from thence, the scribes and the\n Pharisees began to press upon _him_ vehemently, and to provoke him\n to speak of many things; 54 laying wait for him, to catch\n something out of his mouth.\n\n\nThe conflict between Jesus and his enemies here reached its climax. He\nrebuked their hypocrisy, and pronounced upon them six solemn woes. His\nwords are full of warning for his followers in all ages; religion ever\ntends to become a matter of form and ritual; hypocrisy is often\nunconscious; its practice is almost universal.\n\nA Pharisee whose heart was foul with sinful thoughts wondered that Jesus\nhad sat down to eat without first washing his hands according to the\nJewish ritual. No such ceremony was required by the Law, but only by the\ntraditions upon which the Pharisees laid such stress. Jesus declared that\nto wash the body while the heart is impure is as absurd as to cleanse the\noutside of an unclean cup or platter. He declared that God who made the\nbody created the soul also, and that God is more concerned with the latter\nthan with the former. He insisted that while it may be well to wash the\nhands, a better preparation for a meal would consist in filling the heart\nwith love, which might be expressed in gifts to the poor. It was much more\nimportant that the Pharisee should take the hatred from his heart, than\nthat Jesus should wash his hands. Vs. 37-41.\n\nHypocrisy, however, is ever concerned with external forms while\ndisregarding realities. Therefore Jesus pronounced a woe upon the\nPharisees for tithing the small garden herbs while neglecting justice\ntoward men and love toward God, for observing some minute religious rite\nwhile breaking all the Ten Commandments. Yet he did not condemn them for\ncaring for these trifles, but for neglecting things essential. \u201cThese\nought ye to have done, and not to leave the other undone.\u201d V. 42. Jesus\nfurther rebuked the vanity and the desire for prominence and public\nrecognition which is at once a mark and a cloak of hypocrisy. V. 43. He\nfurther compared the evil influence of hypocrites to the defiling contact\nwith a grave, which is level with the ground, upon which one may\nunconsciously tread and so become ceremonially unclean. Men are not on\ntheir guard against those who make loud boasts of religion. V. 44.\n\nAt this juncture a lawyer interrupted Jesus with the statement that these\nsevere denunciations seemed to include him and his associates. It was true\nthat most lawyers were Pharisees, but they were the professional teachers\nof this sect, the recognized leaders of the party; and in denouncing all\nPharisees Jesus seemed to include even these proud expounders of the Law.\nJesus replied that religious teachers who are insincere, or who allow\ntheir religion to become a mere matter of form, are most of all to be\nrebuked. He pronounced upon them three woes: the first, for extracting\nfrom the Law minute and burdensome requirements which they were not\ncareful to observe themselves. It is a grievous fault for students and\nscholars to make religion a matter of weariness and distaste, instead of a\ndelight to the common people. Vs. 45, 46.\n\nSecondly, Jesus rebuked their heartless cruelty and fanaticism. Teachers\nof religion are ever tempted to become bitter partisans, and even to have\na share in killing the very prophets and apostles of God. The hatred of\nJesus shown by his enemies was like that of their fathers who had killed\nthe divine messengers of old. The blood of these martyrs, from the first\nto the last mentioned in the Hebrew Bible was yet to be required of the\nnation, and those who rejected Jesus would partake in the judgment as they\nwere partakers of the crime, vs. 47-51.\n\nLastly, the lawyers were rebuked for keeping back the knowledge of God, by\ntheir false interpretations of Scripture and their disregard of the real\nspiritual needs of the people. Such teachers of religion are like men who\nhold the key to a sacred temple; they themselves will not enter and they\nkeep back all who would. It is a solemn responsibility to be a professed\nteacher of divine truth; and to be at once a \u201clawyer\u201d and a \u201chypocrite,\u201d\nis to merit these solemn woes which fell from the lips of Christ. So\nenraged were his hearers that they threatened him with physical violence.\nHypocrites hate to be exposed. Wise men are glad to be warned and to\nrepent before it is too late. He who spoke these bitter words of rebuke is\nready to pardon and to purify and to lead his followers in the paths of\nservice and of peace. Vs. 52-54.\n\n\n\n9. Faithful Testimony Encouraged. Ch. 12:1-12\n\n\n 1 In the mean time, when the many thousands of the multitude were\n gathered together, insomuch that they trod one upon another, he\n began to say unto his disciples first of all, Beware ye of the\n leaven of the Pharisees, which is hypocrisy. 2 But there is\n nothing covered up, that shall not be revealed; and hid, that\n shall not be known. 3 Wherefore whatsoever ye have said in the\n darkness shall be heard in the light; and what ye have spoken in\n the ear in the inner chambers shall be proclaimed upon the\n housetops. 4 And I say unto you my friends, Be not afraid of them\n that kill the body, and after that have no more that they can do.\n 5 But I will warn you whom ye shall fear: Fear him, who after he\n hath killed hath power to cast into hell; yea, I say unto you,\n Fear him. 6 Are not five sparrows sold for two pence? and not one\n of them is forgotten in the sight of God. 7 But the very hairs of\n your head are all numbered. Fear not: ye are of more value than\n many sparrows. 8 And I say unto you, Every one who shall confess\n me before men, him shall the Son of man also confess before the\n angels of God: but he that denieth me in the presence of men shall\n be denied in the presence of the angels of God. 10 And every one\n who shall speak a word against the Son of man, it shall be\n forgiven him: but unto him that blasphemeth against the Holy\n Spirit it shall not be forgiven. 11 And when they bring you before\n the synagogues, and the rulers, and the authorities, be not\n anxious how or what ye shall answer, or what ye shall say: 12 for\n the Holy Spirit shall teach you in that very hour what ye ought to\n say.\n\n\nWhen Jesus had bitterly rebuked the public religious teachers of his day\nhe turned to his disciples and spoke words of cheer which have\nstrengthened his followers in all days. Such encouragement was needed; the\nbitter hatred of his enemies now threatened the life of Jesus, and made it\nevident that his disciples could expect no kinder treatment than their\nLord. Then, too, Jesus had shown the special guilt of those who professed\nto be guides in matters of religion; his disciples therefore needed\ncourage to continue their public witness both because of the great\nresponsibility involved and because it would bring upon them the hatred of\nmen. He encouraged them, first, by the assurance that the corrupting\ninfluence of the Pharisees would come to an end; their hypocrisy would be\nmercilessly unmasked; their power would cease; while on the other hand the\nwitness of the disciples would not always be confined to places of\nobscurity but would be heard in all the world. Vs. 1-3. How truly has this\nprophecy been fulfilled! Compare the present influence of Hillel or\nGamaliel with that of Peter or John. No one can measure the power for good\npossessed by the humblest witness for Christ.\n\nJesus further encouraged his disciples by assuring them of the loving care\nof God. They should look to him in reverent trust; this would give\nconfidence and strength and free them from the fear of man. Their enemies\ncould harm only the body; God controls the eternal destiny of souls, and\nto him even the body is precious, and he is concerned with the most minute\ndetails of our lives. If he notes the fall of a sparrow, he must know the\nperil and need of every one who is testifying for his Son. Vs. 4-7.\n\nThen again for faithful witnesses there remain great rewards, in spite of\nwhat they now may suffer from men. As they now acknowledge Jesus Christ as\nSaviour and Lord, so in the glories of heaven he will acknowledge them as\nhis true and loyal warriors who merit and will share the blessedness of\nhis triumphant reign. Vs. 8, 9. On the other hand, those who blaspheme his\nname by ascribing his power to a Satanic source, ch. 11:15, will be\nregarded as guilty of an unpardonable sin. This would not apply to such as\nin ignorance rejected Jesus, but to those who had full opportunity of\nknowing him, and who then scoffed at his claims and maliciously insulted\nhis divine Person, and made of him an impostor and associated him with the\npowers of evil. V. 10.\n\nLast of all, in spite of opposition and threats of all the earthly powers,\nand in the presence of the most imposing tribunals, the witnesses of Jesus\nnever need fear, and must never allow themselves to be silenced. The Holy\nSpirit, whom their enemies opposed and blasphemed, would speak through\nthem; he would teach them both how and what to say, vs. 11, 12. This\npromise was not designed to encourage indolence or lack of possible\npreparation, but to assure the Christian witness that a divine Presence\nwould ever give him needed wisdom and strength and grace.\n\nIt is a grave responsibility to testify for Christ, but it is the duty of\neveryone who bears his name; and in this service he can be assured that\nthe influence will be measureless, the protection unfailing, the reward\nheavenly, the sustaining grace divine.\n\n\n\n10. A Warning Against Covetousness. Ch. 12:13-21\n\n\n 13 And one out of the multitude said unto him, Teacher, bid my\n brother divide the inheritance with me. 14 But he said unto him,\n Man, who made me a judge or a divider over you? 15 And he said\n unto them, Take heed, and keep yourselves from all covetousness:\n for a man\u2019s life consisteth not in the abundance of the things\n which he possesseth. 16 And he spake a parable unto them, saying,\n The ground of a certain rich man brought forth plentifully: 17 and\n he reasoned within himself, saying, What shall I do, because I\n have not where to bestow my fruits? 18 And he said, This will I\n do: I will pull down my barns, and build greater; and there will I\n bestow all my grain and my goods, 19 And I will say to my soul,\n Soul, thou hast much goods laid up for many years; take thine\n ease, eat, drink, be merry 20 But God said unto him, Thou foolish\n one, this night is thy soul required of thee; and the things which\n thou hast prepared, whose shall they be? 21 So is he that layeth\n up treasure for himself, and is not rich toward God.\n\n\nThe parable of the Rich Fool was related by our Lord to teach that riches\nneither form the real content nor assure the continuance of life, so that\nit is the sheerest folly to seek for gold while forgetting God.\n\nA man had come to Jesus with the request, \u201cTeacher, bid my brother divide\nthe inheritance with me.\u201d The reply implied that the Master regarded his\nwork as spiritual, and that he was not willing to invade the sphere of\ncivil law or to usurp the place of regularly appointed authorities, \u201cMan,\nwho made me a judge or a divider over you?\u201d\n\nPossibly this reply contains a message for the modern day and warns us\nagainst confusing the functions of the Church with those of the State. The\nsphere of the Church is spiritual, and its province is not to determine\nquestions which are commercial and political. The Church, however, does\nprovide and inculcate principles which are involved in all moral questions\nand which determine justice and right in every sphere of human life. Thus\nJesus refused to \u201cdivide the inheritance,\u201d but he pierced to the root of\nthe request and saw that the man was neglecting the civil law and seeking\nthe support of a religious teacher because he was moved by avarice; and it\nis this same \u201clove of money\u201d which lies at the root of most of the\ninjustice and inequity and cruelty which burden the world to-day.\n\nTherefore Jesus turned to the multitude with the warning: \u201cTake heed, and\nkeep yourselves from all covetousness: for a man\u2019s life consisteth not in\nthe abundance of the things which he possesseth.\u201d To enforce his message\nJesus told the story of the rich man who was heaping up goods for selfish\nenjoyment in future years, and who was suddenly confronted by the\nnecessity which death brings of leaving to others all that he had amassed.\nHis foolishness consisted in forgetting that fortune and life itself are\ndependent upon the will of God, and that a man really owns nothing but\nowes everything to God, and that the real value of life consists in the\nunselfish use of wealth and of opportunity according to the will of God.\nHow his vain words, \u201cmy fruits,\u201d \u201cmy barns,\u201d \u201cmy grains,\u201d \u201cmy goods,\u201d \u201cmy\nsoul,\u201d are contrasted with the solemn message: \u201cThis night is thy soul\nrequired of thee.\u201d\n\n\u201cSo is he,\u201d continued Jesus, \u201cthat layeth up treasure for himself, and is\nnot rich toward God.\u201d It is the sheerest folly to forget that riches\nneither form the real content nor assure the continuance of life; it is\nmadness to heap up goods while neglecting God.\n\n\n\n11. The Cure of Anxiety. Ch. 12:22-34\n\n\n 22 And he said unto his disciples, Therefore I say unto you, Be\n not anxious for _your_ life, what ye shall eat; nor yet for your\n body, what ye shall put on. 23 For the life is more than the food,\n and the body than the raiment. 24 Consider the ravens, that they\n sow not, neither reap; which have no store-chamber nor barn; and\n God feedeth them: of how much more value are ye than the birds! 25\n And which of you by being anxious can add a cubit unto the measure\n of his life? 26 If then ye are not able to do even that which is\n least, why are ye anxious concerning the rest? 27 Consider the\n lilies, how they grow: they toil not, neither do they spin; yet I\n say unto you, Even Solomon in all his glory was not arrayed like\n one of these. 28 But if God doth so clothe the grass in the field,\n which to-day is and to-morrow is cast into the oven; how much more\n _shall he clothe_ you, O ye of little faith? 29 And seek not ye\n what ye shall eat, and what ye shall drink, neither be ye of\n doubtful mind. 30 For all these things do the nations of the world\n seek after: but your Father knoweth that ye have need of these\n things. 31 Yet seek ye his kingdom, and these things shall be\n added unto you. 32 Fear not, little flock; for it is your Father\u2019s\n good pleasure to give you the kingdom. 33 Sell that which ye have,\n and give alms; make for yourselves purses which wax not old, a\n treasure in the heavens that faileth not, where no thief draweth\n near, neither moth destroyeth. 34 For where your treasure is,\n there will your heart be also.\n\n\nIn addressing the crowds Jesus warned them against covetousness by\nspeaking to them the parable of the Foolish Rich Man who trusted in his\ngoods and forgot God; he now turned to his disciples to urge them to\nforget their worries by trust in God. While a Christian must not be\nselfishly absorbed in amassing wealth, he need not be anxious about even\nthe necessities of life. The reason is that \u201cthe life is more than the\nfood, and the body than the raiment,\u201d and therefore God who gave life and\nmade the body will surely provide food and clothing; he who did the\ngreater will not fail to do the less.\n\nFor an example of such providential care Jesus points to the birds:\nwithout the \u201cfruits\u201d and the \u201cbarns\u201d and the \u201cgoods,\u201d which failed to\nprolong the life of the rich man, the ravens continue to live; \u201cGod\nfeedeth them: of how much more value are ye than the birds!\u201d Of course we\nare to be diligent and industrious and to exercise thrift and foresight;\nbut we are not to be anxious. Worry will not prolong life; on the other\nhand, it is worry and not work that kills. Therefore, if anxiety shortens\nlife, it surely will not supply the necessities of life; trust God for\nfood. Vs. 24-26.\n\nSo, too, as for clothing; if God robes in such beautiful colors the\nperishable flowers of the field, will he not provide garments for his own\nchildren? To be anxious about these necessities is to imitate the heathen\nwho know nothing of God\u2019s providential care. We show ourselves to be his\nchildren by our trust in him. Vs. 27-30.\n\nHowever, while we are not to be absorbed in seeking wealth, as the foolish\nrich man, or to be anxious about food and raiment, as are men of the\nworld, there is something about which we should feel a deep concern, and\nthat is the Kingdom of God. If we seek and labor for its coming, we can be\nsure that our Father will supply our temporal needs. Even though at times\nwe may be in peril and in want, we can be certain that we are to share at\nlast the blessedness of that Kingdom. Vs. 31, 32. Therefore we should not\nbe absorbed in gathering the goods that perish, but by deeds of sacrifice\nand works of charity, inspired by gratitude to God and love to men, we are\nto lay up \u201ctreasure in the heavens\u201d which will never be stolen or\ndestroyed; and as the heart always follows its treasure, our thoughts will\nbe turned upward toward God; trust in his power and love will banish our\nanxiety and free us from care. Vs. 33, 34.\n\n\n\n12. An Exhortation to Watchfulness. Ch. 12:35-48\n\n\n 35 Let your loins be girded about, and your lamps burning; 36 and\n be ye yourselves like unto men looking for their lord, when he\n shall return from the marriage feast; that, when he cometh and\n knocketh, they may straightway open unto him. 37 Blessed are those\n servants, whom the lord when he cometh shall find watching: verily\n I say unto you, that he shall gird himself, and make them sit down\n to meat, and shall come and serve them. 38 And if he shall come in\n the second watch, and if in the third, and find _them_ so, blessed\n are those _servants_. 39 But know this, that if the master of the\n house had known in what hour the thief was coming, he would have\n watched, and not have left his house to be broken through. 40 Be\n ye also ready: for in an hour that ye think not the Son of man\n cometh.\n\n\n 41 And Peter said, Lord, speakest thou this parable unto us, or\n even unto all? 42 And the Lord said, Who then is the faithful and\n wise steward, whom his lord shall set over his household, to give\n them their portion of food in due season? 43 Blessed is that\n servant, whom his lord when he cometh shall find so doing. 44 Of a\n truth I say unto you, that he will set him over all that he hath.\n 45 But if that servant shall say in his heart, My lord delayeth\n his coming; and shall begin to beat the menservants and the\n maidservants, and to eat and drink, and to be drunken; 46 the lord\n of that servant shall come in a day when he expecteth not, and in\n an hour when he knoweth not, and shall cut him asunder, and\n appoint his portion with the unfaithful. 47 And that servant, who\n knew his lord\u2019s will, and made not ready, nor did according to his\n will, shall be beaten with many _stripes_; 48 but he that knew\n not, and did things worthy of stripes, shall be beaten with few\n _stripes_. And to whomsoever much is given, of him shall much be\n required: and to whom they commit much, of him will they ask the\n more.\n\n\nOur Lord had been warning his disciples against allowing their minds to be\nabsorbed in the selfish acquisition of wealth, and against being anxious\nabout needed food and clothing; they were to be supremely concerned about\nhis Kingdom which would appear in glory at the time of his return. As to\nthe events preceding this return, as to its circumstances and results, he\ntaught them more definitely just before his death; here he simply enjoined\nupon them the attitude of watchfulness, implying that if his coming was\noccupying their thoughts they would be kept at once from worldliness and\nfrom worry, and would be diligent in serving him.\n\nHe illustrated this attitude of heart and mind by two parables, the\nparable of the Returning Lord and the parable of the Thief. In the former,\nthe master has been attending a marriage, his servants are awake and\nclothed, the house is lighted, and all are ready to receive him. So\ndelighted is he on his arrival to find them faithful that he is ready to\ngive any expression to his joy; he even is willing to cause them to sit\ndown and to partake of the banquet they have prepared for him.\n\nThe second parable illustrates the truth that as the time when a thief\nwill come is unknown, therefore the only way to act is to be ready at all\ntimes for his approach; therefore, our Saviour added, \u201cBe ye also ready:\nfor in an hour that ye think not the Son of man cometh.\u201d\n\nThe Master here as elsewhere indicated that his return was to be delayed;\nhis absence was to be like a long night; much must transpire, much be done\nbefore he would reappear, but his followers must ever be prepared for his\nreturn. This did not mean that they were to be nervously expectant nor\nwere they to be saying that the day of his coming was just at hand; rather\nthey were to be at their places of duty, faithfully performing their\ntasks, and absorbed in the work which the Master had given them to do.\n\nThis attitude of watchfulness, and of interest in the return of Christ,\nshould particularly characterize teachers and leaders. This is the force\nof the question which Peter now asked. He inquired whether all believers\nwould share equally in the blessings of the Lord\u2019s return; would not\nthose, like the apostles, who had been most prominent in his service\nreceive from him a greater reward? Jesus replied that larger privileges\nimply greater temptations and greater responsibilities. If a Christian\nminister has been faithful in feeding his people with spiritual food, he\nwill be rewarded with even higher opportunities for service; but if the\nlong delay of his Lord\u2019s return shall make him forgetful and unmindful of\nits reality, if he shall use his high position selfishly or shall use his\npower unkindly, then when the Master appears he will be punished with the\nutmost severity.\n\nThe chief advantage of a religious leader lies in his opportunity for\nknowing more fully the teachings of Christ; his superior knowledge,\ntherefore, will be the ground of his more terrible punishment in case of\nunfaithfulness; the principle is abiding and applies in every sphere. \u201cTo\nwhomsoever much is given, of him shall much be required.\u201d\n\nThus Christ taught that in the future there will be degrees and gradations\nboth of punishments and rewards.\n\n\n\n13. The Divisive Influence of Christ. Ch. 12:49-59\n\n\n 49 I came to cast fire upon the earth; and what do I desire, if it\n is already kindled? 50 But I have a baptism to be baptized with;\n and how am I straitened till it be accomplished! 51 Think ye that\n I come to give peace in the earth? I tell you, Nay; but rather\n division: 52 for there shall be from henceforth five in one house\n divided, three against two, and two against three. 53 They shall\n be divided, father against son, and son against father; mother\n against daughter, and daughter against her mother; mother in law\n against her daughter in law, and daughter in law against her\n mother in law.\n\n\n 54 And he said to the multitudes also, When ye see a cloud rising\n in the west, straightway ye say, There cometh a shower; and so it\n cometh to pass. 55 And when _ye see_ a south wind blowing, ye say,\n There will be a scorching heat; and it cometh to pass. 56 Ye\n hypocrites, ye know how to interpret the face of the earth and the\n heaven; but how is it that ye know not how to interpret this time?\n 57 And why even of yourselves judge ye not what is right? 58 For\n as thou art going with thine adversary before the magistrate, on\n the way give diligence to be quit of him; lest haply he drag thee\n unto the judge, and the judge shall deliver thee to the officer,\n and the officer shall cast thee into prison. 59 I say unto thee,\n Thou shalt by no means come out thence, till thou have paid the\n very last mite.\n\n\nJesus had been warning the crowds against the peril of selfish enjoyment\nand urging his followers to watch and to labor for his return and his\nKingdom; but he did not want them to be deceived and to suppose that this\nKingdom could be established without conflict and delay. The present age\nwas to be one of strife and division, and the Master himself was to be\ntheir innocent cause. Some day he would return to bring justice and\nholiness and righteousness to complete victory, and then he would be\nindeed the Prince of peace.\n\nNow, however, his coming into the world had cast upon the earth the\nburning brand of division and strife. This was so inevitable that Jesus\nhad no regret that the fire was already kindled; but it would not burst\ninto a conflagration until Jesus had been crucified, and he felt a\npathetic impatience to have that dreadful experience accomplished. As\nJesus emerged from that baptism of fire he would be the torch which would\nset the world ablaze with conflict and separation. This division would\noccur even in a home circle of five: father and mother would be divided\nagainst son and daughter and daughter-in-law.\n\nThus Christ, and specifically his cross, is now dividing the world. Happy\nare those who interpret his message and understand his mission and turn to\nhim in repentance and faith!\n\nThe multitudes, however, were still unbelieving, and Jesus rebuked their\nstupid ignorance. He declared that they could so interpret the signs of\nweather as to predict correctly rain or drought, but they could not see in\nhis words and works the proofs that he was the Christ, the Saviour of the\nworld. However, he warned them to repent before it was too late. They\nwould have wisdom enough to agree with an adversary while on the way to a\ncourtroom before sentence had been pronounced, much more should they see\nthat it was the part of wisdom to seek peace with God before the day of\nmercy and grace had passed.\n\n\n\n14. A Call to Repentance. Ch. 13:1-9\n\n\n 1 Now there were some present at that very season who told him of\n the Galil\u00e6ans, whose blood Pilate had mingled with their\n sacrifices. 2 And he answered and said unto them, Think ye that\n these Galil\u00e6ans were sinners above all the Galil\u00e6ans, because they\n have suffered these things? 3 I tell you, Nay: but, except ye\n repent, ye shall all in like manner perish. 4 Or those eighteen,\n upon whom the tower in Siloam fell, and killed them, think ye that\n they were offenders above all the men that dwell in Jerusalem? 5 I\n tell you, Nay: but, except ye repent, ye shall all likewise\n perish.\n\n\n 6 And he spake this parable; A certain man had a fig tree planted\n in his vineyard; and he came seeking fruit thereon, and found\n none. 7 And he said unto the vinedresser, Behold, these three\n years I come seeking fruit on this fig tree, and find none: cut it\n down; why doth it also cumber the ground? 8 And he answering said\n unto him, Lord, let it alone this year also, till I shall dig\n about it, and dung it: 9 and if it bear fruit thenceforth, _well_;\n but if not, thou shalt cut it down.\n\n\nAt the very time when Jesus was urging upon his hearers their need of\nrepentance, a report was made of a cruel slaughter of Galil\u00e6ans at the\nhand of Pilate. It was expected that Jesus would declare the poor\nsufferers to have merited their fate, and that he would fall into the\ncommon fallacy of supposing that exceptional suffering is a proof of\nexceptional guilt on the part of men. Jesus, however, replied that\ntemporary exemption from suffering is a mark of special grace on the part\nof God. All impenitent men are certain to suffer, and deserve to suffer;\nif judgment has not fallen the delay should be regarded as a merciful\nopportunity to repent.\n\nJesus enforced the same truth by referring to a recent calamity in which\neighteen men had been crushed by the fall of a tower. Their fate was not\nto be regarded as a sign of their special sinfulness, but as a warning to\nothers that they would likewise suffer unless they repented of their sins.\n\nThe Master had in mind the entire Jewish nation and he further enforced\nhis call to repentance by the parable of the Fruitless Fig Tree. This was\na true type of Israel, but also a symbol of every impenitent soul. God\nmercifully preserves and blesses and spares, but the day of mercy will\nend. The nation, as the individual, which produces no fruit of penitence\nand of righteousness is certain to be cut down. While the opportunity is\ngiven, repentance must be shown. \u201cNow is the acceptable time; ... now is a\nday of salvation.\u201d\n\n\n\n15. A Cure on the Sabbath. Ch. 13:10-21\n\n\n 10 And he was teaching in one of the synagogues on the sabbath\n day. 11 And behold, a woman that had a spirit of infirmity\n eighteen years: and she was bowed together, and could in no wise\n lift herself up. 12 And when Jesus saw her, he called her, and\n said to her, Woman, thou art loosed from thine infirmity. 13 And\n he laid his hands upon her: and immediately she was made straight,\n and glorified God. 14 And the ruler of the synagogue, being moved\n with indignation because Jesus had healed on the sabbath, answered\n and said to the multitude, There are six days in which men ought\n to work: in them therefore, come and be healed, and not on the day\n of the sabbath. 15 But the Lord answered him, and said, Ye\n hypocrites, doth not each one of you on the sabbath loose his ox\n or his ass from the stall, and lead him away to watering? 16 And\n ought not this woman, being a daughter of Abraham, whom Satan had\n bound, lo, _these_ eighteen years, to have been loosed from this\n bond on the day of the sabbath? 17 And as he said these things,\n all his adversaries were put to shame: and all the multitude\n rejoiced for all the glorious things that were done by him.\n\n\n 18 He said therefore, Unto what is the kingdom of God like? and\n whereunto shall I liken it? 19 It is like unto a grain of mustard\n seed, which a man took, and cast into his own garden; and it grew,\n and became a tree; and the birds of the heaven lodged in the\n branches thereof.\n\n\n 20 And again he said, Where unto shall I liken the kingdom of God?\n 21 It is like unto leaven, which a woman took and hid in three\n measures of meal, till it was all leavened.\n\n\nA true follower of Christ will worship in public on the Sabbath Day, for\nthis was the custom of our Lord. On one of these days he found occasion to\nreveal his sympathy and power by releasing a poor woman who for eighteen\nyears had been bound by \u201ca spirit of infirmity,\u201d just as on such occasions\nhis word to-day brings deliverance to souls bound by the power of sin.\n\nIt was his sympathy which prompted this act and further led him to relieve\nthe consciences of his hearers from the burden of traditions placed upon\nthem by false interpretations of the Law. When the ruler of the synagogue\ncriticized Jesus, by addressing those whom the woman represented, on the\nground that such healing broke the law of Sabbath rest, his hypocrisy and\nthat of his sympathizers was unmasked by the reply that where\nself-interest prompted, they interpreted the Law so liberally as to allow\nthem on the Sabbath to loose their cattle which had been bound but a few\nhours, while they refused to allow Jesus to relieve a daughter of Abraham\nwhom Satan had bound for years. They were pretending to be zealous for the\nLaw while denying its essential principle of love. Their real breach of\nthe Law was shown both by their lack of sympathy for the woman and their\nhatred of Christ. Their interpretation of the Law was shown to be absurd,\nfor it prevented an act of mercy which, on the Sabbath, was not only\nallowable but necessary. Jesus never intimated that he would abolish the\nSabbath; he only designed to restore to it the true spirit of worship and\nlove and liberty and joy.\n\nIn view of this gracious work of power the multitude rejoiced; and Jesus\nspoke the parables of the Mustard Seed and the Leaven, the former to\nindicate that his power yet was to extend over all the earth and the\nlatter that it was to transform all human life. Some readers interpret the\nformer parable as indicating the unsubstantial forms that Christianity at\ntimes assumes, and the latter the false doctrine which at times permeates\nthe Church. Whichever interpretation one accepts, it is hardly wise to\nbase upon it any theories as to the order of events related to the coming\nand Kingdom of Christ. All will agree that small beginnings and invisible\nforces are not to be despised or distrusted by the followers of the Christ\nwho some day will deliver the whole suffering creation \u201cfrom the bondage\nof corruption into the liberty of the glory of the children of God.\u201d\n\n\n\n\nB. The Second Stages. Chs. 13:22 to 17:10\n\n\n\n1. The Narrow Door. Ch. 13:22-30\n\n\n 22 And he went on his way through cities and villages, teaching,\n and journeying on unto Jerusalem. 23 And one said unto him, Lord,\n are they few that are saved? And he said unto them, 24 Strive to\n enter in by the narrow door: for many, I say unto you, shall seek\n to enter in, and shall not be able. 25 When once the master of the\n house is risen up, and hath shut to the door, and ye begin to\n stand without, and to knock at the door, saying, Lord, open to us;\n and he shall answer and say to you, I know you not whence ye are;\n 26 then shall ye begin to say, We did eat and drink in thy\n presence, and thou didst teach in our streets; 27 and he shall\n say, I tell you, I know not whence ye are; depart from me, all ye\n workers of iniquity. 28 There shall be the weeping and the\n gnashing of teeth, when ye shall see Abraham, and Isaac, and\n Jacob, and all the prophets, in the kingdom of God, and yourselves\n cast forth without. 29 And they shall come from the east and west,\n and from the north and south, and shall sit down in the kingdom of\n God. 30 And behold, there are last who shall be first, and there\n are first who shall be last.\n\n\nThis is the first in a new series of incidents on the last journeys of\nJesus toward Jerusalem. He realized the seriousness of the situation. He\nknew that he was offering his salvation to the people for the last time,\nand therefore he was making an effort to reach every possible city and\nvillage with his message.\n\nSome one among his hearers asked him the question, \u201cLord, are they few\nthat are saved?\u201d He did not reply directly but his answer implied that\nmany Jews who expected to be saved would be lost and many Gentiles whom\nthe Jews expected to be lost would be saved. Jesus likened the blessings\nof his Kingdom to a banquet served in a palace. The door into this palace\nis narrow, and many who are invited refuse to pass in thereby; after a\ntime this door is shut, and then those who before have refused to enter,\nintreat the Master of the house to reopen it, but in vain; they are\nforever excluded, and are overwhelmed with remorse and chagrin. The narrow\ndoor is that of repentance and faith in Christ; the opportunity for\nentrance is present but not endless; those who reject Christ will be\nexcluded from his Kingdom; among these will be many whose folly will be\nspecially apparent. In the parable they are represented as pleading for\nentrance, and on the very ground which condemned them. They are pictured\nas saying that they had known Christ well; they had eaten in his presence\nand he had taught in their streets. Why, then, had they not accepted him?\nThese privileges only increase their guilt; and the Lord refused to\nrecognize them as his own. Thus did Jesus describe the exclusion from his\nKingdom of many Jews; and he added the equally surprising statement of the\nreception of Gentiles: \u201cThey shall come from the east and west, and from\nthe north and south, and shall sit down in the kingdom of God.\u201d\n\nThus Jesus gave a very practical turn to the question which had been asked\nin mere curiosity. It is not important to know exactly how many will be\nsaved; it is for each who hears the gospel to place himself in that\nnumber, now and at any cost. It is not enough that one lives in a\nChristian land, and in a religious home, and possesses knowledge of saving\ntruth; each must repent and accept Christ for himself. The sad truth is\nthat many who, like the Jews, have the largest religious opportunities are\nthe furthest from salvation: \u201cThere are last who shall be first, and there\nare first who shall be last.\u201d\n\n\n\n2. The Message to Herod and the Lament Over Jerusalem. Ch. 13:31-35\n\n\n 31 In that very hour there came certain Pharisees, saying to him,\n Get thee out, and go hence: for Herod would fain kill thee. 32 And\n he said unto them, Go and say to that fox, Behold, I cast out\n demons and perform cures to-day and to-morrow, and the third _day_\n I am perfected. 33 Nevertheless I must go on my way to-day and\n to-morrow and the _day_ following: for it cannot be that a prophet\n perish out of Jerusalem. 34 O Jerusalem, Jerusalem, that killeth\n the prophets, and stoneth them that are sent unto her! how often\n would I have gathered thy children together, even as a hen\n _gathereth_ her own brood under her wings, and ye would not! 35\n Behold, your house is left unto you _desolate_: and I say unto\n you, Ye shall not see me, until ye shall say, Blessed _is_ he that\n cometh in the name of the Lord.\n\n\nA report reached Jesus that Herod was threatening his life. This report\nwas brought by the Pharisees who hoped that it would terrify the followers\nof Jesus and induce him to flee to Jerusalem where he would fall into the\nhands of the Jewish rulers.\n\nInstead, Jesus sent to the king a message of defiance and irony; it has no\nnote of insolence, but reveals the courage and indignation of a true man.\n\u201cGo and say to that fox\u201d\u2014Jesus thus addressed Herod because he saw the\ncraftiness of the king. Herod did not wish the disrepute of killing\nanother prophet so soon after the death of John, but he wished his realm\nto be rid of one whom he regarded as a dangerous leader; so he did not\narrest Jesus but tried to put him to flight. The Pharisees were asked to\nbear this message to the king because Jesus saw that they were one with\nthe king in the malicious cunning of their report.\n\n\u201cBehold, I cast out demons and perform cures to-day and to-morrow and the\nthird day I am perfected.\u201d Thus Jesus declared that his time and task were\ndivinely allotted; no king could shorten the time till the task was done.\nWhen his work was complete, then in his death and resurrection the glory\nand grace and power of Jesus would be made perfect. \u201cNevertheless I must\ngo on my way.\u201d Jesus was to leave Galilee and Perea, the realm of Herod,\nnot because he feared the king, but in fulfillment of his task which would\ntake him to Jerusalem. The explicit reference to Jerusalem was made in a\ntone of solemn irony, \u201cFor it cannot be that a prophet perish out of\nJerusalem;\u201d that city had a monopoly in murdering prophets; it would be\nquite improper for Jesus to be killed in any other place.\n\nHowever, the reference to Jerusalem led Jesus to pronounce a lament of\ntouching pathos over the city he truly loved. He saw that his rejection\nand death would hasten the destruction of the city. He saw its doom\nalready hovering over it like a bird of prey. He gladly would have given\nhis divine salvation and protection, but his people would not accept him.\nNow they would be left to their own defense, that is to say, to the ruin\nwhich he alone could have averted. Henceforth they would not see him in\nhis saving power until as a suffering and repentant nation they would\nfinally welcome his return as that of their true Saviour and Lord. How\nJesus always yearns to bless and to deliver, and how often he is spurned\nand rejected by those who need him the most!\n\n\n\n3. Jesus as a Sabbath Guest. Ch. 14:1-24\n\n\n 1 And it came to pass, when he went into the house of one of the\n rulers of the Pharisees on a sabbath to eat bread, that they were\n watching him. 2 And behold, there was before him a certain man\n that had the dropsy. 3 And Jesus answering spake unto the lawyers\n and Pharisees, saying, Is it lawful to heal on the sabbath, or\n not? 4 But they held their peace. And he took him, and healed him,\n and let him go. 5 And he said unto them, Which of you shall have\n an ass or an ox fallen into a well, and will not straightway draw\n him up on a sabbath day? 6 And they could not answer again unto\n these things.\n\n\n 7 And he spake a parable unto those that were bidden, when he\n marked how they chose out the chief seats; saying unto them, 8\n When thou art bidden of any man to a marriage feast, sit not down\n in the chief seat; lest haply a more honorable man than thou be\n bidden of him, 9 and he that bade thee and him shall come and say\n to thee, Give this man place; and then thou shalt begin with shame\n to take the lowest place. 10 But when thou art bidden, go and sit\n down in the lowest place; that when he that hath bidden thee\n cometh, he may say to thee, Friend, go up higher: then shalt thou\n have glory in the presence of all that sit at meat with thee. 11\n For everyone that exalteth himself shall be humbled; and he that\n humbleth himself shall be exalted.\n\n\n 12 And he said to him also that had bidden him, When thou makest a\n dinner or a supper, call not thy friends, nor thy brethren, nor\n thy kinsmen, nor rich neighbors; lest haply they also bid thee\n again, and a recompense be made thee. 13 But when thou makest a\n feast, bid the poor, the maimed, the lame, the blind: 14 and thou\n shalt be blessed; because they have not _wherewith_ to recompense\n thee: for thou shalt be recompensed in the resurrection of the\n just.\n\n\n 15 And when one of them that sat at meat with him heard these\n things, he said unto him, Blessed is he that shall eat bread in\n the kingdom of God. 16 But he said unto him, A certain man made a\n great supper; and he bade many: 17 and he sent forth his servants\n at supper time to say to them that were bidden, Come; for _all_\n things are now ready. 18 And they all with one _consent_ began to\n make excuse. The first said unto him, I have bought a field, and I\n must needs go out and see it; I pray thee have me excused. 19 And\n another said, I have bought five yoke of oxen, and I go to prove\n them; I pray thee have me excused. 20 And another said, I have\n married a wife, and therefore I cannot come. 21 And the servant\n came, and told his lord these things. Then the master of the house\n being angry said to his servant, Go out quickly into the streets\n and lanes of the city, and bring in hither the poor and maimed and\n blind and lame. 22 And the servant said, Lord, what thou didst\n command is done, and yet there is room. 23 And the lord said unto\n the servant, Go out into the highways and hedges, and constrain\n _them_ to come in, that my house may be filled. 24 For I say unto\n you, that none of those men that were bidden shall taste of my\n supper.\n\n\nLuke pictures our Lord not as a severe ascetic but as a man of human\nsympathies and social instincts, mingling freely with his fellow men,\nworshiping with them in their synagogues and eating with them in their\nhomes. No domestic scene in the life of our Lord is sketched with more\ndetail than that of the Sabbath feast in the house of a Pharisee. Jesus is\npictured as entering with the guests, noting the ranks of society to which\nthey belong, and taking a leading part in their conversation. Yet he never\nfor a moment forgot his mission; he seized every opportunity for\ndelivering some needed message. Here his tones were unusually severe, for\nhe was among persons who, while formally courteous, were in their hearts\nhostile to him; but he showed to all his unfailing grace, and his desire\nfor their highest good.\n\nWhile the guests were assembling Jesus saw a man suffering from disease.\nHe knew that the Pharisees were watching him and would object to his\neffecting a cure upon the Sabbath Day and he therefore turned to ask\nwhether a cure would be lawful. When they hesitated to reply, he healed\nthe sufferer and then rebuked their hypocrisy, and warned against all\ninsincerity in religion by reminding these formalists that they would not\nhesitate on the Sabbath to rescue a beast they owned; should they regard\nit as sinful to deliver a human being from distress? Jesus never\nencouraged breaking the Sabbath law, but he taught that this law must be\ninterpreted by love.\n\nWhen the guests were seated and Jesus saw how they chose for themselves\nthe most desirable places, he took occasion to rebuke selfish ambition and\nto give a lesson in humility. Evidently, when Jesus advised a guest to\n\u201csit down in the lowest place; that when he that hath bidden thee cometh,\nhe may say to thee, Friend, go up higher,\u201d he was not merely teaching good\nmanners or worldly wisdom, nor was he advising the pride that masquerades\nas humility. He was stating the great law that among his followers true\nlowliness and conscious unworthiness in the sight of God are the real\nconditions of advancement and honor; \u201cFor every one that exalteth himself\nshall be humbled; and he that humbleth himself shall be exalted.\u201d\n\nThen as Jesus looked around upon the company he took occasion to teach a\nlesson in true charity. He told his host\u2014and there was something of\nplayfulness in his voice\u2014that in selecting guests one should invite not\nonly the rich, lest he might be so unfortunate (?) as to receive an\ninvitation in return, but also the poor, who could not return the favor.\nHere again, Jesus was not giving merely rules of social hospitality; he\nwas illustrating the great spiritual principle of unselfish motives in all\ndeeds of kindness. We are not to confer benefits with a view to receiving\nbenefits in return.\n\nHowever, Jesus did not mean literally to forbid inviting rich guests to\nour homes or to insist that all feasts must be confined to paupers, but to\nteach that no service is to be rendered with the mere hope of personal\ngain. It is proper and pleasant, it may be even profitable, to entertain\n\u201cfriends\u201d or \u201cbrethren\u201d or \u201ckinsmen\u201d or \u201crich neighbors;\u201d but in none of\nthese cases is such entertainment a ground of merit for they may \u201cbid thee\nagain;\u201d but if kindness is shown to the poor or rich simply for their good\nand with no thought of personal gain either present or future, the deed\nwill not be without its reward: \u201cfor thou shalt be recompensed in the\nresurrection of the just.\u201d\n\nPossibly this reference or some similar reference called forth from one of\nthe guests the exclamation, \u201cBlessed is he that shall eat bread in the\nkingdom of God.\u201d Jesus took the occasion to give the parable of the Great\nSupper, by which he illustrated the sinful folly of refusing to accept his\noffer of salvation. In this story those who were bidden to the feast at\nfirst feigned a willingness to come, but subsequently, by their refusal\nand their flimsy excuses, they showed their complete absorption in selfish\ninterests and their utter disregard for their host. However, their places\nwere filled with other guests, some of them poor and helpless, from their\nown city; others were vagrants from the highways and hedges beyond. Thus\nJesus plainly pictured the refusal by the rulers and Pharisees of his\noffered salvation and its acceptance, first by publicans and sinners, and\nthen by despised Gentiles.\n\nThere was, however, a message for each one who heard the story, and there\nis a message to-day for anyone who is rejecting Christ. The Pharisees, by\ninviting Jesus to dine, pretended to feel some sympathy for him as a\nprophet, while in their hearts they hated him; and the very man whose\npious and sentimental remark about \u201cthe kingdom of God\u201d occasioned the\nparable, was unwilling to accept the invitation to \u201ceat bread in the\nkingdom of God\u201d which Jesus was presenting.\n\nSo there are those to-day who show an outward respect for Christian truth\nand talk sentimentally about the Kingdom of God, who, however, are so\nabsorbed in selfish interests and have so little real love for God that\nthey refuse the offer of salvation, while social outcasts and despised\nheathen gladly accept the invitation to life and divine fellowship and\neternal joy.\n\n\n\n4. Counting the Cost. Ch. 14:25-35\n\n\n 25 Now there went with him great multitudes: and he turned, and\n said unto them, 26 If any man cometh unto me, and hateth not his\n own father, and mother, and wife and children, and brethren, and\n sisters, yea, and his own life also, he cannot be my disciple. 27\n Whosoever doth not bear his own cross, and come after me, cannot\n be my disciple. 28 For which of you, desiring to build a tower,\n doth not first sit down and count the cost, whether he have\n _wherewith_ to complete it? 29 Lest haply, when he hath laid a\n foundation, and is not able to finish, all that behold begin to\n mock him, 30 saying, This man began to build, and was not able to\n finish. 31 Or what king, as he goeth to encounter another king in\n war, will not sit down first and take counsel whether he is able\n with ten thousand to meet him that cometh against him with twenty\n thousand? 32 Or else, while the other is yet a great way off, he\n sendeth an ambassage, and asketh conditions of peace. 33 So\n therefore whosoever he be of you that renounceth not all that he\n hath, he cannot be my disciple. 34 Salt therefore is good: but if\n even the salt have lost its savor, wherewith shall it be seasoned?\n 35 It is fit neither for the land nor for the dunghill: _men_ cast\n it out. He that hath ears to hear, let him hear.\n\n\nAs Jesus was journeying on toward Jerusalem the attending crowds were\nincreasing in size and in excitement. The people imagined that he was\nabout to establish a kingdom in pomp and splendor and power, and in these\nglories they expected to share. To remove the misunderstanding, Jesus\nturned to declare the true conditions of discipleship. His followers must\nexpect sacrifice and suffering and be willing to part with all they\npossessed, even with life itself. When he declared that they must hate\ntheir kindred and their own lives, he of course meant that they must love\nthem less than they loved him, regarding them with aversion only in so far\nas they were opposed to him or stood in the way of his service. To be his\ndisciple one must be willing to \u201cbear his own cross,\u201d which was a symbol\nof suffering and of death; one must continually yield his will to the will\nof Christ, no matter what hardship or loss might be involved.\n\nJesus did not wish to discourage men from following him, but warned them\nfirst to count the cost. This he illustrated by referring to the folly of\nlaying the foundation for a building without first estimating the entire\nexpense and one\u2019s ability to meet it; he also stated, as a further\nillustration, the rashness of entering a war without first calculating\nwhat sacrifices must be made to win. Jesus did not mean that it is better\nnot to begin the Christian life than to begin and fail, but that it is not\nwise even to begin unless one first realizes that it involves a readiness\nto renounce everything which the service of Christ may demand. \u201cSo\ntherefore whosoever he be of you that renounceth not all that he hath, he\ncannot be my disciple.\u201d\n\nNothing could be more useless than a worldly and selfish and willful\nfollower of Christ; he is like salt that has lost its savor; he lacks the\nvery essence of discipleship; he can be of no possible service to his\nLord.\n\n\n\n5. The Prodigal Son. Ch. 15\n\n\n 1 Now all the publicans and sinners were drawing near unto him to\n hear him. 2 And both the Pharisees and the scribes murmured,\n saying, This man receiveth sinners, and eateth with them.\n\n\n 3 And he spake unto them this parable saying, 4 What man of you,\n having a hundred sheep, and having lost one of them, doth not\n leave the ninety and nine in the wilderness, and go after that\n which is lost, until he find it? 5 And when he hath found it, he\n layeth it on his shoulders, rejoicing. 6 And when he cometh home,\n he calleth together his friends and his neighbors, saying unto\n them, Rejoice with me, for I have found my sheep which was lost. 7\n I say unto you, that even so there shall be joy in heaven over one\n sinner that repenteth, _more_ than over ninety and nine righteous\n persons, who need no repentance.\n\n\n 8 Or what woman having ten pieces of silver, if she lose one\n piece, doth not light a lamp, and sweep the house, and seek\n diligently until she find it? 9 And when she hath found it, she\n calleth together her friends and neighbors, saying, Rejoice with\n me, for I have found the piece which I had lost. 10 Even so, I say\n unto you, there is joy in the presence of the angels of God over\n one sinner that repenteth.\n\n\n 11 And he said, A certain man had two sons: 12 and the younger of\n them said to his father, Father, give me the portion of _thy_\n substance that falleth to me. And he divided unto them his living.\n 13 And not many days after, the younger son gathered all together\n and took his journey into a far country; and there he wasted his\n substance with riotous living. 14 And when he had spent all, there\n arose a mighty famine in that country; and he began to be in want.\n 15 And he went and joined himself to one of the citizens of that\n country; and he sent him into his fields to feed swine. 16 And he\n would fain have filled his belly with the husks that the swine did\n eat: and no man gave unto him. 17 But when he came to himself he\n said, How many hired servants of my father\u2019s have bread enough and\n to spare, and I perish here with hunger! 18 I will arise and go to\n my father, and will say unto him, Father, I have sinned against\n heaven, and in thy sight: 19 I am no more worthy to be called thy\n son: make me as one of thy hired servants. 20 And he arose, and\n came to his father. But while he was yet afar off, his father saw\n him, and was moved with compassion, and ran, and fell on his neck,\n and kissed him. 21 And the son said unto him, Father, I have\n sinned against heaven, and in thy sight: I am no more worthy to be\n called thy son. 22 But the father said to his servants, Bring\n forth quickly the best robe, and put it on him; and put a ring on\n his hand, and shoes on his feet: 23 and bring the fatted calf,\n _and_ kill it, and let us eat, and make merry: 24 for this my son\n was dead, and is alive again; he was lost, and is found. And they\n began to be merry. 25 Now his elder son was in the field: and as\n he came and drew nigh to the house, he heard music and dancing. 26\n And he called to him one of the servants, and inquired what these\n things might be. 27 And he said unto him, Thy brother is come; and\n thy father hath killed the fatted calf, because he hath received\n him safe and sound. 28 But he was angry, and would not go in: and\n his father came out, and entreated him. 29 But he answered and\n said to his father, Lo, these many years do I serve thee, and I\n never transgressed a commandment of thine; and _yet_ thou never\n gavest me a kid, that I might make merry with my friends: 30 but\n when this thy son came, who hath devoured thy living with harlots,\n thou killedst for him the fatted calf. 31 And he said unto him,\n Son, thou art ever with me, and all that is mine is thine. 32 But\n it was meet to make merry and be glad: for this thy brother was\n dead, and is alive _again_; and _was_ lost, and is found.\n\n\nThe precious and matchless parable of the Prodigal Son belongs naturally\nto Luke. Its literary charm, its tender beauty, its deep human interest,\nits breadth of sympathy, its perfect picture of the grace and love of God,\nall are in peculiar accord with the purpose and genius of this Gospel.\n\nThe parable is linked with two others, the teachings of which it includes\nand completes: the parables of the Lost Sheep and of the Lost Coin. The\noccasion of all three parables was the censure passed by the Pharisees\nupon Jesus because of his association with social outcasts and his cordial\nwelcome to penitent sinners. Jesus rebuked his enemies by showing that it\nis natural to rejoice in the recovery of a lost sheep or a lost coin or a\nlost son: much more, then, must God rejoice in the recovery of a lost\nsoul. Evidently they who fail to share his joy must be out of sympathy and\nfellowship with him.\n\nThe first parable reveals the love of God in depicting his compassion for\nthe distress and helplessness of the sinner. The second shows how precious\na lost soul is in the sight of the loving God. Both of them picture his\nyearning and patient effort for the recovery of the sinner and his\nabounding joy in the restoration of the lost. The statement that \u201cthere\nshall be joy in heaven over one sinner that repenteth, more than over\nninety and nine righteous persons, who need no repentance,\u201d is not to be\ninterpreted too literally. It does not mean that God finds more\nsatisfaction in a repentant sinner than in a sinless saint. Jesus was here\nreferring definitely to the penitent publicans and to the self-righteous\nPharisees. God did not take delight in the sins of the former, nor did he\nregard the state of the latter as perfect, even taking the Pharisees at\ntheir best and regarding them as faithful to the laws of God. Whatever its\nmotive, morality is always better than lawlessness and impurity. However,\na repentant sinner who understands the grace and mercy of God is always\nmore pleasing to him than the Pharisee, proud, critical, and unloving,\nhowever correct he may be in his moral behavior.\n\nThis truth is made more plain in the parable of the Prodigal Son. Here we\nhave perfectly described the experience of the repentant sinner and also\nthe unsympathetic attitude of the disdainful Pharisee. The first is\nrepresented in the story by the prodigal and the second by the conduct of\nhis elder brother.\n\nIn describing the waywardness of this younger son, Jesus gave a complete\npicture of the character and consequences of sin. Some have thought that\nthe parable of the Lost Sheep indicates that sin is due in part to\nignorance and folly and that the parable of the Lost Coin shows that it\nmay be occasioned by misfortune or accident. The parable of the Prodigal\nSon, however, shows that it is usually due to willful choice and to a\ndesire for indulgence. Its results are sketched in appalling colors. We\nare shown all its disillusion, suffering, slavery, and despair. As a\npicture of the inevitable consequences of sin, no touch could be added to\nthe scene of the prodigal in the far country when he had spent all, when\nthe famine had arisen, when he had sold himself to feed swine and was\nunable to be satisfied even with the coarse food he was providing for\nbeasts.\n\nNor is there any more beautiful picture of repentance than was drawn when\nthe Master described the prodigal as \u201che came to himself,\u201d his sin had not\nbeen mere folly, it had been madness. He remembered a former time of joy\nand plenty in his early home. He realized his present desperate need; he\nresolved to arise and go to his father. Most of all, he saw that his\noffense had been not only against a loving, earthly parent but against\nGod, and that he was wholly undeserving of fellowship with his father.\nRepentance is not only sorrow for sin; it is an acknowledgment that the\noffense has been committed against a holy God; it is a change of heart\ntoward him, and a resolution for a new life which manifests itself in\ndefinite action. \u201cHe arose, and came to his father.\u201d\n\nStrictly speaking, this is the end of the parable of the Prodigal Son. In\nanother sense the most beautiful part immediately follows. It is a\ndescription of the matchless love shown by God to every repentant soul.\nThe father had never ceased to love the prodigal or to hope and yearn for\nhis return. He had been eagerly looking for his wayward son. The first\nsight of the prodigal filled his heart with compassion; he \u201cran, and fell\non his neck, and kissed him.\u201d The prodigal was ready to confess his fault,\nbut the father scarcely heard his words as he commanded the servants to\n\u201cbring forth quickly the best robe, and put it on him; and put a ring on\nhis hand, and shoes on his feet: and bring the fatted calf, and kill it,\nand let us eat, and make merry.\u201d It is a picture not only of pardon but of\ncomplete restoration. It assures the sinner that as he turns to God he\nwill be received into the closest fellowship of a son and heir and that\nhis return will give joy to the heart of God who will regard him as one\nthat \u201cwas dead, and is alive again,\u201d as one who \u201cwas lost, and is found.\u201d\n\nThe picture of the elder son is exquisitely sketched. It was\nunquestionably intended to describe the loveless Pharisees who envied the\njoy of the repentant publicans and sinners. It furthermore brings a\nmessage to all persons in every age to whom religion is merely a matter of\nunwilling obedience and of loveless faithfulness to the laws of God. It\ndepicts souls out of fellowship with God, feeling no real joy in his\nservice and sharing none of his gladness in the salvation of lost souls.\n\nThe elder brother knew nothing of the experience of a true son. He was\nmerely a slave. When the prodigal returned he was not watching with his\nfather, he was \u201cin the field;\u201d when he learned that his brother had been\nwelcomed to the home he was filled with anger. He refused to enter the\nhouse and when his father came out to entreat him, he accused him of\npartiality and unkindness. His words described admirably the\nself-righteousness of the Pharisees, \u201cI never transgressed a commandment\nof thine;\u201d they also show how little he appreciated his true privileges,\n\u201cthou never gavest me a kid.\u201d The reply of his father intimates the\npossibilities which he never had appreciated and the privileges which he\nnever had enjoyed, \u201cSon, thou art ever with me, and all that is mine is\nthine.\u201d It had always been possible for the Pharisees to enjoy the grace\nand mercy and love of God; but to them religion had been a mere burdensome\nround of rites and duties. It had given no satisfaction, no gladness, to\ntheir hearts. Something of their experience is paralleled even by\nChristians of the present day. Failing to appreciate the gracious pardon\nof God and his willingness to supply every spiritual need, forgetting the\npossibility of living in daily communion and fellowship with him, knowing\nnothing of his joys in the salvation and repentance of lost souls, they\nare seeking in their own strength, wearily and joylessly, to do the things\nthat they believe to be right and to obey the commands of God, but their\nlives are like those of servants, not like the free, joyous, loving\nexperience of true sons.\n\nPossibly the most artistic touch in the parable is its abrupt close. We do\nnot know whether the elder son yielded to the entreaty of his father or\nnot. It was an appeal to the Pharisees; would they accept the grace of God\nand further his plans for the salvation of the lost, or would they\ncontinue to criticize and envy the repentant sinner? Shall we live as\nservants or as sons?\n\n\n\n6. The Unrighteous Steward. Ch. 16:1-13\n\n\n 1 And he said also unto the disciples, There was a certain rich\n man, who had a steward; and the same was accused unto him that he\n was wasting his goods. 2 And he called him, and said unto him,\n What is this that I hear of thee? render the account of thy\n stewardship; for thou canst be no longer steward. 3 And the\n steward said within himself, What shall I do, seeing that my lord\n taketh away the stewardship from me? I have not strength to dig;\n to beg I am ashamed. 4 I am resolved what to do, that, when I am\n put out of the stewardship, they may receive me into their houses.\n 5 And calling to him each one of his lord\u2019s debtors, he said to\n the first, How much owest thou unto my lord? 6 And he said, A\n hundred measures of oil. And he said unto him, Take thy bond, and\n sit down quickly and write fifty. 7 Then said he to another, And\n how much owest thou? And he said, A hundred measures of wheat. He\n saith unto him, Take thy bond, and write fourscore.\n\n\n 8 And his lord commended the unrighteous steward because he had\n done wisely: for the sons of this world are for their own\n generation wiser than the sons of the light. 9 And I say unto you,\n Make to yourselves friends by means of the mammon of\n unrighteousness; that, when it shall fail, they may receive you\n into the eternal tabernacles. 10 He that is faithful in a very\n little is faithful also in much: and he that is unrighteous in a\n very little is unrighteous also in much. 11 If therefore ye have\n not been faithful in the unrighteous mammon, who will commit to\n your trust the true _riches_? 12 And if ye have not been faithful\n in that which is another\u2019s, who will give you that which is your\n own? 13 No servant can serve two masters: for either he will hate\n the one, and love the other; or else he will hold to one, and\n despise the other. Ye cannot serve God and mammon.\n\n\nThe parable of the Unrighteous Steward is often regarded as the most\nperplexing of all the parables of our Lord. It seems to picture a man who\nrobbed his master and received his master\u2019s praise and was pointed to by\nJesus as an example for his followers; further, it seems to indicate that\na place in heaven can be purchased with money. A more careful reading\nshows that the praise was bestowed, not for dishonesty, but for prudence\nand foresight, that our Lord would have his followers imitate these good\nqualities in a bad man, and further that it is possible to use wealth so\ngenerously as to secure endless satisfaction and joy.\n\nThe story is that of a steward or a trustee who was in charge of the\nproperty of a rich landowner. Report had reached his master of the\nextravagance and dishonesty of this servant. An account was demanded and\nhe was certain to lose his position. However, he seized on the opportunity\nwhich was still his so to use the wealth intrusted to him as to secure\nfriends who would provide a home for him when his stewardship had been\nlost.\n\nThe story is intended to illustrate the stewardship of wealth. No money is\nreally owned by a follower of Christ; it is simply intrusted to him to be\nwisely used in accordance with the will of the Master. For its use a\nstrict account must some day be made. It will, therefore, be the part of\nwisdom and of prudence so to use that which is now intrusted that in the\neternity to come there will be no regret but only joy for the way in which\nwealth was employed. In the parable the steward was guilty of fraud, as he\nreduced the debts of those who owed money to his master. He was really\nusing for his future benefit money which was not his own. Of course the\nChristian is to act with scrupulous honesty; nevertheless, as he benefits\nothers by his generous gifts, he really is using money which belongs to\nthe Lord, but of course he is using it in accordance with the will of his\nMaster.\n\nIn applying the parable, Jesus indicated that the right use of money,\nwhich seeks the welfare of others, applies not only to the rich but also\nto the poor, \u201cHe that is faithful in a very little is faithful also in\nmuch.\u201d\n\nJesus further indicated that the stewardship which all Christians now\nenjoy is a training for larger service in the life to come. \u201cIf therefore\nye have not been faithful in the unrighteous mammon, who will commit to\nyour trust the true riches?\u201d\n\nThe motive which inspires fidelity as stewards is that of love. The\ndifficulty with the dishonest servant was that he was disloyal to his\nmaster and was really seeking to serve himself. One who really loves his\nLord will be faithful in the use of that which is intrusted to him. The\ndanger of stewards is that of divided allegiance. \u201cNo servant can serve\ntwo masters: for either he will hate the one, and love the other; or else\nhe will hold to one, and despise the other. Ye cannot serve God and\nmammon.\u201d\n\n\n\n7. The Rich Man and Lazarus. Ch. 16:14-31\n\n\n 14 And the Pharisees, who were lovers of money, heard all these\n things; and they scoffed at him. 15 And he said unto them, Ye are\n they that justify yourselves in the sight of men; but God knoweth\n your hearts: for that which is exalted among men is an abomination\n in the sight of God. 16 The law and the prophets _were_ until\n John: from that time the gospel of the kingdom of God is preached,\n and every man entereth violently into it. 17 But it is easier for\n heaven and earth to pass away, than for one tittle of the law to\n fall.\n\n\n 18 Every one that putteth away his wife, and marrieth another,\n committeth adultery: and he that marrieth one that is put away\n from a husband committeth adultery.\n\n\n 19 Now there was a certain rich man, and he was clothed in purple\n and fine linen, faring sumptuously every day: 20 and a certain\n beggar named Lazarus was laid at his gate, full of sores, 21 and\n desiring to be fed with the _crumbs_ that fell from the rich man\u2019s\n table; yea, even the dogs came and licked his sores. 22 And it\n came to pass, that the beggar died, and that he was carried away\n by the angels into Abraham\u2019s bosom: and the rich man also died,\n and was buried. 23 And in Hades he lifted up his eyes, being in\n torments, and seeth Abraham afar off, and Lazarus in his bosom. 24\n And he cried and said, Father Abraham, have mercy on me, and send\n Lazarus, that he may dip the tip of his finger in water, and cool\n my tongue; for I am in anguish in this flame. 25 But Abraham said,\n Son, remember that thou in thy lifetime receivedst thy good\n things, and Lazarus in like manner evil things: but now here he is\n comforted, and thou art in anguish. 26 And besides all this,\n between us and you there is a great gulf fixed, that they that\n would pass from hence to you may not be able, and that none may\n cross over from thence to us. 27 And he said, I pray thee\n therefore, father, that thou wouldst send him to my father\u2019s\n house; 28 for I have five brethren; that he may testify unto them,\n lest they also come into this place of torment. 29 But Abraham\n saith, They have Moses and the prophets; let them hear them. 30\n And he said, Nay, father Abraham: but if one go to them from the\n dead, they will repent. 31 And he said unto him, If they hear not\n Moses and the prophets, neither will they be persuaded, if one\n rise from the dead.\n\n\nThe parable of the Unrighteous Steward was intended to teach the\npossibility of the right use of wealth. The parable of the Rich Man and\nLazarus was designed by our Lord to warn his hearers against its abuse.\nBetween the two parables Luke records a number of sayings, the connection\nof which cannot be determined beyond question but they seem to have been\nquoted by him as an introduction to the second of these parables, vs.\n14-18. They contain a rebuke of the Pharisees for their besetting sin of\navarice and a statement of the unfailing authority of the Law, the letter\nof which they observed, but by the spirit of which they were condemned.\n\nThese Pharisees ridiculed our Lord for teaching the absolute necessity of\ngenerosity and benevolence and the unselfish use of wealth. Our Lord\nreplied that while these enemies of his might receive the approval of men,\nGod read their hearts and many who received human praise were but\nabominable in the sight of God. Jesus stated that while the gospel message\ndid differ from the Law and while many were eagerly accepting its blessed\nprivileges, it did not set aside the Law, but only showed how its demands\ncould be met. When he stated that \u201cone tittle of the law\u201d could not fall,\nhe referred to the minute projections which distinguish Hebrew letters,\nand meant that the slightest requirement of the Law was sacred and\nabiding. He illustrated these truths by a reference to the Seventh\nCommandment, and insisted that adultery did not lose its sinful character\nbecause of any interpretation of the Law such as was put upon it by those\nwho were teaching lax theories of divorce. It was still sinful, even when\njustified by civil enactment. Thus Jesus was reminding the Pharisees that\nthe Law might abide and be sacred even when legalists who observed its\nletter were condemned.\n\nIn the parable of the Rich Man and Lazarus, Jesus by no means taught that\nit is sinful to be rich or that the poor are all saved. He did mean to\nsuggest the solemn peril of the selfish use of wealth. The sin of the rich\nman did not consist either in the way in which he had acquired his wealth\nor in the fact that he possessed it, nor yet in any breach of moral law,\nbut in the plain statement that while he was living in selfish luxury one\nwho was in sore need lay unrelieved at his door. The rich man is commonly\ncalled Dives, the Latin name for \u201ca man of wealth.\u201d Lazarus is the only\nperson in any parable of our Lord to whom a special name is given. It is\njust possible that the name was intended to indicate the character of the\nman as one who trusted in the help of God. The story shows not only the\ncontrast between the two men in the present life, but the still greater\ncontrast in the life that is to come. The picture is not to be interpreted\nwith absurd literalness; but it does contain a serious warning, and behind\nits figures of speech are solemn realities. It does indicate the remorse\nand the anguish which forever may be experienced by those who upon earth\nmake only a selfish and heartless use of wealth and position and\nopportunity. The consequences are shown to be as endless as they are\ndistressing. A time of reversal is to come, a time of judgment and\nretribution.\n\nIt is evident that Jesus was especially warning the Pharisees; the rich\nman was a representative of this class who were notorious for their\nscrupulous observance of law and for their lives of selfish luxury and\nindulgence. The rich man addressed Abraham as his father, and was\naddressed by Abraham as his son. This is an intimation that the most\northodox Jew might be lost and come at last to a place of torment.\n\nAs the rich man requested that a special warning be sent to his brethren,\nit is possible that he was expressing his sympathy; more probably he was\nmaking an excuse and intimating that had he been given more light he would\nnot have so grievously sinned. The reply is, therefore, very significant,\n\u201cIf they hear not Moses and the prophets, neither will they be persuaded,\nif one rise from the dead.\u201d It was an answer to the Pharisees for their\ncontinual request that Jesus should give some striking sign by which they\nwould recognize his divine mission. Our Lord indicated that a striking\nprodigy or miracle will never convince those whose hearts are not right\nwith God. He declared further that the Law and the Prophets plainly set\nforth the divine requirement of love. One who fails to observe this\nsupreme law in the use of wealth and of all similar opportunities and\nprivileges is under condemnation and is in peril of eternal pain.\n\n\n\n8. Warnings to the Disciples. Ch. 17:1-10\n\n\n 1 And he said unto his disciples, It is impossible but that\n occasions of stumbling should come; but woe unto him, through whom\n they come! 2 It were well for him if a millstone were hanged about\n his neck, and he were thrown into the sea, rather than that he\n should cause one of these little ones to stumble. 3 Take heed to\n yourselves: if thy brother sin, rebuke him; and if he repent,\n forgive him. 4 And if he sin against thee seven times in the day,\n and seven times turn again to thee, saying, I repent; thou shalt\n forgive him.\n\n\n 5 And the apostles said unto the Lord, Increase our faith. 6 And\n the Lord said, If ye had faith as a grain of mustard seed, ye\n would say unto this sycamine tree, Be thou rooted up, and be thou\n planted in the sea; and it would obey you. 7 But who is there of\n you, having a servant plowing or keeping sheep, that will say unto\n him, when he is come in from the field, Come straightway and sit\n down to meat; 8 and will not rather say unto him, Make ready\n wherewith I may sup, and gird thyself, and serve me, till I have\n eaten and drunken; and afterward thou shalt eat and drink? 9 Doth\n he thank the servant because he did the things that were\n commanded? 10 Even so ye also, when ye shall have done all the\n things that are commanded you, say, We are unprofitable servants;\n we have done that which it was our duty to do.\n\n\nAfter the severe rebuke given by our Lord to the Pharisees in view of\ntheir selfish abuse of wealth, Luke records four apparently disconnected\nwarnings given to the disciples. The first, vs. 1, 2, was against the\nperil of causing others to sin. In this world of selfishness and of evil\ndesire, our Lord declared, it is inevitable that such offenses will be\ncommitted, but he pronounced a solemn woe upon anyone guilty of this\ngrievous fault. He declared that it would be better for such a person to\nbe drowned in the sea rather than to allow himself to become guilty of\nsuch a sin. The death of the body is far preferable to the death of the\nsoul. Therefore, Jesus warned his followers lest they might lead anyone\nastray or causes anyone to stumble, particularly such as might be in years\nor experience less mature than themselves. No age of the Church has been\nwithout its tragedies in which power and influence have been selfishly\nused to mislead innocent souls, and no life is beyond the possibility of\nplacing stumblingblocks in the paths of others or of exerting even\nunconsciously influences which may cause others to sin.\n\nIn the second warning, here recorded by Luke, vs. 3, 4, Jesus guarded his\ndisciples against lack of charity. He intimated that his followers should\nbe ready always to forgive. He did not advise weakness or indifference to\nsin; he suggested that a brother who offends may deserve and should\nreceive a rebuke. It is proper that he should be made to feel and to\nappreciate his fault. Nevertheless, he is to be treated with kindness and\nif he sincerely repents, he is to be forgiven freely. Even if he repeats\nhis sin with frequency, no revenge is to be harbored against him. Jesus\nsuggested that his offense might be committed \u201cseven times in the day,\u201d by\nwhich he meant an unlimited repetition of the fault; even then if his\nrepentance is sincere, forgiveness must not be denied.\n\nThe twelve apostles, probably in view of the particular responsibilities\nwhich rested upon them, turned to their Master with the petition, \u201cLord,\nincrease our faith.\u201d The reply contains a solemn warning, that there is\nneed of such increase, a far greater need than the petitioners realized.\nNevertheless, there is also in the reply a gracious promise. They were\nlovingly rebuked for their lack of faith, but they were reassured by a\nrevelation of the unlimited power of faith. Our Lord asserted that if they\npossessed real faith, even so small as to be compared with one of the most\nminute objects in nature, namely, \u201ca grain of mustard seed,\u201d they would be\nable by a word to accomplish incredible results, speaking figuratively, to\ncause a mulberry tree to be rooted up and planted in the sea. The\nfollowers of Christ to-day need to be reminded of these same truths,\nnamely, of the narrow limits to which faith is usually confined and the\nunbounded possibilities which might be theirs if their trust in Christ\nwere more simple, more unquestioning, and more real. Vs. 5, 6.\n\nThe fourth warning here recorded rebukes the pride, the self-confidence,\nthe desire for praise and for reward, which too often characterize the\nfollowers of Christ. Jesus taught that no human works, however perfect,\ngive a claim upon God, but are merely the fulfillment of duty. This truth\nis set forth in the parable of the Unprofitable Servant. Vs. 7-10. The\nword \u201cunprofitable\u201d does not mean worthless, but merely implies one who\nhas not gone beyond his obligation or duty. The picture is that of a slave\nwho has labored faithfully in the field and who when the day is done\nmerely continues in the evening to accomplish his appointed tasks. His\nmaster does not show any particular gratitude to one who is doing that\nwhich he is expected to do. He does not especially praise his servant for\ndoing the things commanded.\n\nSo in the case of every man, a life of the most blameless holiness and\nlove is no more than God requires. It is no ground on which a special\nreward can be demanded. It is no reason for expecting promotion or praise.\nTo do less would be to neglect an obvious duty, and to do more than duty\nis impossible. While this parable rebukes all pride and cuts off all merit\nof works, it is nevertheless true that in other parables our Lord taught\nthe certainty of rewards which he is to grant faithful servants not as a\nmatter of compulsion on his part but in loving grace.\n\n\n\n\nC. The Last Stages. Chs. 17:11 to 19:28\n\n\n\n1. The Samaritan Leper. Ch. 17:11-19\n\n\n 11 And it came to pass, as they were on the way to Jerusalem, that\n he was passing along the borders of Samaria and Galilee. 12 And as\n he entered into a certain village, there met him ten men that were\n lepers, who stood afar off: 13 and they lifted up their voices,\n saying, Jesus, Master, have mercy on us. 14 And when he saw them,\n he said unto them, Go and show yourselves unto the priests. And it\n came to pass, as they went, they were cleansed. 15 And one of\n them, when he saw that he was healed, turned back, with a loud\n voice glorifying God; 16 and he fell upon his face at his feet,\n giving him thanks: and he was a Samaritan. 17 And Jesus answering\n said, Were not the ten cleansed? but where are the nine? 18 Were\n there none found that returned to give glory to God, save this\n stranger? 19 And he said unto him, Arise, and go thy way: thy\n faith hath made thee whole.\n\n\nThe healing of ten lepers begins the closing cycle of incidents which\nmarked the last journeys of Jesus toward Jerusalem. It is quite like Luke\nto record this miracle, for the chief feature of the story is the\ngratitude and the blessing of a Samaritan, and Luke is ever describing\nJesus as the Saviour, not only of the Jews, but of the whole human race.\n\nThere is in this miracle, however, another peculiar feature; before the\nlepers were cured they were bidden to go to the priests and to declare\nthat the cure had been effected, and \u201cAs they went, they were cleansed.\u201d\nIt required no little faith to start upon that journey; but they started,\nand their faith was rewarded. So to-day when men come to Christ with their\nrequest to be delivered from sin, he commands them to act as though the\npetition already were granted, and with the act of faith comes the answer\nto the prayer. The command of Christ involved a promise and upon his\npromises we can always rely with absolute safety.\n\nOne of the lepers \u201cWhen he saw that he was healed, turned back, with a\nloud voice glorifying God; and he fell upon his face at his feet, giving\nthanks: and he was a Samaritan.\u201d There is something of surprise and\nsadness in the question of Jesus as he saw this restored leper lying at\nhis feet: \u201cWere not the ten cleansed? but where are the nine? Were there\nnone found that returned to give glory to God, save this stranger?\u201d It is\nalways surprising to find that ingratitude is so common among men. Nine\nout of ten probably will forget every favor they may receive. It is rare\nthat one realizes and acknowledges his debt. Still more sad it is to see\nso few among those who have accepted the salvation of Christ showing real\ngratitude in lives of joyous service and declaring that they are\nconstrained to live for him who died for them.\n\nThere was, however, for the Samaritan a glad word of blessed assurance and\npromise, \u201cArise, and go thy way: thy faith hath made thee whole.\u201d Jesus\neither meant to call attention to the means of the cure, namely faith in\nhimself, and so to nurture that germ of new life into fuller trust in his\ndivine person; or he meant to say that the faith which first had secured\nthe healing of the body and which was manifested in the man\u2019s return and\nhis gratitude now secured for him the salvation of his soul. In either\ncase we are reminded that gratitude is often found where least it is\nexpected; that it is always pleasing to our Lord; and that it is the\ncertain condition of further blessedness and joy.\n\n\n\n2. The Coming of the Kingdom. Ch. 17:20-37\n\n\n 20 And being asked by the Pharisees, when the kingdom of God\n cometh, he answered them and said, The kingdom of God cometh not\n with observation: 21 neither shall they say, Lo, here! or, There!\n for lo, the kingdom of God is within you.\n\n\n 22 And he said unto the disciples, The days will come, when ye\n shall desire to see one of the days of the Son of man, and ye\n shall not see it. 23 And they shall say to you, Lo, there! Lo,\n here! go not away, nor follow after _them_: 24 for as the\n lightning, when it lighteneth out of the one part under the\n heaven, shineth unto the other part under heaven; so shall the Son\n of man be in his day. 25 But first must he suffer many things and\n be rejected of this generation. 26 And as it came to pass in the\n days of Noah, even so shall it be also in the days of the Son of\n man. 27 They ate, they drank, they married, they were given in\n marriage, until the day that Noah entered into the ark, and the\n flood came, and destroyed them all. 28 Likewise even as it came to\n pass in the days of Lot; they ate, they drank, they bought, they\n sold, they planted, they builded; 29 but in the day that Lot went\n out from Sodom it rained fire and brimstone from heaven, and\n destroyed them all: 30 after the same manner shall it be in the\n day that the Son of man is revealed. 31 In that day, he that shall\n be on the housetop, and his goods in the house, let him not go\n down to take them away: and let him that is in the field likewise\n not return back. 32 Remember Lot\u2019s wife. 33 Whosoever shall seek\n to gain his life shall lose it: but whosoever shall lose _his\n life_ shall preserve it. 34 I say unto you, In that night there\n shall be two men on one bed; the one shall be taken, and the other\n shall be left. 35 There shall be two women grinding together; the\n one shall be taken, and the other shall be left. 37 And they\n answering say unto him, Where, Lord? And he said unto them, Where\n the body _is_, thither will the eagles also be gathered together.\n\n\nEither in mere curiosity or with a desire for debate the Pharisees\napproached Jesus with a question as to when the Kingdom of God would come.\nJesus replied that it would not come in such manner as they were\nexpecting, nor would it appear as a visible development of which they\ncould say, \u201cIt is here,\u201d or \u201cthere,\u201d for, in the person of the King, it\nwas already \u201cin the midst\u201d of them and they did not recognize it. Thus\nwhen Jesus said, \u201cThe kingdom of God is within you,\u201d he could hardly have\nmeant that it was in the hearts of the hostile and godless Pharisees; nor\nis the familiar and beautiful conception of the Kingdom as \u201ca reign of God\nin human hearts\u201d thus expressed in the New Testament. Jesus more probably\nmeant that in his own person and work the Kingdom was present. The essence\nof this Kingdom is always spiritual and consists in \u201crighteousness and\npeace and joy.\u201d It is to have, however, a future, visible manifestation at\nthe appearing of the King. The question as to the time and manner of its\ncoming is not to be asked either to satisfy mere curiosity or to arouse\ncontroversy; for men of the world, like the Pharisees, the important fact\nis that Christ, who is ever a divine and spiritual presence, is to be\naccepted as Master and Lord; his service always issues in new and more\nblessed life.\n\nTo the disciples, who trusted him, it was possible for Jesus to answer\nmore in detail the question as to the coming of the Kingdom which is to be\ninaugurated in splendor on his return. He told them that they must expect\nfirst a period of long delay in which their weary hearts would often yearn\nfor a single day of the coming glory and that many deceivers would point\nto places and times of his appearing. However, when he did appear it would\nbe with suddenness and unmistakable splendor, like the lightning which in\nan instant flashes across the whole heaven.\n\nFirst, however, this King who will then come to reign must suffer and die;\nand the world which has rejected him will not be expecting his return.\nWhen he does reappear the race will be in the same carnal security,\ncareless and indifferent and absorbed in the usual occupations of life, as\nwere the men in the time of the Flood or the inhabitants of Sodom in the\nday of its doom.\n\nOn the contrary, those who are to share the glories of the Kingdom must be\nlooking for their returning Lord. Their proper attitude of mind is\npictured by a series of acts; one who is on the housetop is not to come\ndown to secure his goods; one in the field will not return to his house;\nthey will not look backward, but will go forth eagerly to meet their\nMaster in whom alone is their safety and their hope.\n\nIt will be a time of certain separations even for those most closely\nrelated; for example, two men will be sleeping in the same bed: one will\nbe taken and the other left; two women will be sharing a common task: one\nwill be taken and the other left. This word \u201ctaken\u201d is the same beautiful\nexpression found in the Gospel of John, where is recorded Jesus\u2019 promise,\n\u201cI ... will receive you unto myself.\u201d It speaks of the peace and joy and\nblessedness of those who gladly welcome the coming of the King.\n\nAt a question from the disciples as to where such judgment would take\nplace, our Lord replied that it will be universal; wherever the carcass is\nthere the vultures will be gathered together; where there is corruption\nand sin, there will judgment fall. Yet this judgment will be followed by\nthe splendor of the Kingdom for which the followers of Christ watch and\npray and labor and wait.\n\n\n\n3. The Unrighteous Judge. Ch. 18:1-8\n\n\n 1 And he spake a parable unto them to the end that they ought\n always to pray, and not to faint; 2 saying, There was in a city a\n judge, who feared not God, and regarded not man: 3 and there was a\n widow in that city; and she came oft unto him, saying, Avenge me\n of mine adversary. 4 And he would not for a while: but afterward\n he said within himself, Though I fear not God, nor regard man; 5\n yet because this widow troubleth me, I will avenge her, lest she\n wear me out by her continual coming. 6 And the Lord said, Hear\n what the unrighteous judge saith. 7 And shall not God avenge his\n elect, that cry to him day and night, and _yet_ he is\n longsuffering over them? 8 I say unto you, that he will avenge\n them speedily. Nevertheless, when the Son of man cometh, shall he\n find faith on the earth?\n\n\nThe parable of the Unrighteous Judge was spoken in direct connection with\nthe instructions given to the disciples by their Master in reference to\nhis return. It is, therefore, not merely a general exhortation to prayer,\nbut to prayer for the coming of Christ, and more specifically to the\nconfident expectation of this event and of the blessedness which will\nresult.\n\nIt does, however, contain a very real encouragement to prayer and for all\nChristians and at all times. The argument is this: If an unjust judge, who\nhas regard for neither God nor man, would yield to the importunity of an\nunknown widow because he feared that she would annoy him by her repeated\nrequests, how much more will a just God be ready to reward the persevering\npetitions of his own loved ones who cry to him continually!\n\nIn spite of all the mysteries involved, the followers of Christ should\npray without ceasing, and with all importunity should present their\npetitions with the assurance that God does hear and in his own time will\nanswer.\n\nThe particular force of the parable relates, however, to the Church in her\nconscious weakness and loneliness, in the age between the crucifixion and\nthe second coming of Christ. Jesus had just given a description of the\nworld at the time of his return. He had pictured the prevalent\ncarelessness and indifference and absorption in earthly pursuits, and now\nhe wished to encourage his followers to be patient and to turn their\nhearts toward him in expectation and prayer. The widow in the parable is\nnot so much requesting that an enemy should be punished as that she should\nbe given her property rights for which she is applying to the judge. So\nthe Church is pictured, not simply as crying for vengeance upon\npersecutors, but rather as longing and praying for all those blessings\nwhich have been promised and which will be received at the coming of the\nLord.\n\nThere is a deep mournfulness in the question which Jesus asked after\nexpounding his parable, \u201cNevertheless, when the Son of man cometh, shall\nhe find faith on the earth?\u201d Will there still remain those who are true to\nChrist, who love him and are looking for his return? The very question is\na solemn warning against the peril of being overcome by prevalent\nworldliness and unbelief. However, the answer is not to be given in a\nspirit of hopelessness and pessimism and despair. The Church will always\nhave her adversaries, she ever will need to be on her guard against the\nworldly influences by which she is surrounded. However, there will always\nbe those who are true to him who has chosen them out of the world, and\nafter long days of weary waiting their hearts will rejoice in the sudden\nappearing of the righteous judge who will bring with him glories brighter\nthan they have dared to ask or to expect.\n\n\n\n4. The Pharisee and the Publican. Ch. 18:9-14\n\n\n 9 And he spake also this parable unto certain who trusted in\n themselves that they were righteous, and set all others at nought:\n 10 Two men went up into the temple to pray; the one a Pharisee,\n and the other a publican. 11 The Pharisee stood and prayed thus\n with himself, God, I thank thee, that I am not as the rest of men,\n extortioners, unjust, adulterers, or even as this publican. 12 I\n fast twice in the week; I give tithes of all that I get. 13 But\n the publican, standing afar off, would not lift up so much as his\n eyes unto heaven, but smote his breast, saying, God, be thou\n merciful to me a sinner. 14 I say unto you, This man went down to\n his house justified rather than the other: for every one that\n exalteth himself shall be humbled: but he that humbleth himself\n shall be exalted.\n\n\nThe parable of the Pharisee and the Publican was designed to teach\nhumility not only in prayer but in every estimate of oneself and in every\napproach to God. It further contrasts the religion of form with the\nreligion of the heart. It shows that the way of penitence is the only path\nto pardon and to peace.\n\nIt was not addressed to Pharisees, although it is a severe exposure of the\nhypocrisy and self-deception of Pharisaism of every kind. Jesus seems\nrather to have had in mind some of his own followers; but whatever their\nclass or profession, Pharisees have their representatives in every age and\nland. They are described as \u201ccertain who trusted in themselves that they\nwere righteous, and set all others at nought.\u201d\n\nSuch, indeed, was the Pharisee here described. He had gone up to the\nTemple to pray; he stood in some conspicuous place; he addressed God but\nhe uttered no true prayer. He began by saying, \u201cI thank thee,\u201d but he\nreally addressed himself. He rejoiced that in comparison with other men he\nformed a class by himself. He declared all others to be \u201cextortioners,\nunjust, adulterers,\u201d and as an example of such sinners he pointed to the\npoor publican at whom he was looking instead of looking to God. He boasted\nthat he had refrained from the sins of other men and also that he had\nperformed more good deeds than the law required. Moses instituted no\nobligatory fast; but the Pharisee fasted twice in the week. Moses exempted\ncertain things from the tithe; the Pharisee had tithed his entire income.\nIn other words, he had been better than God required. He had placed God\nunder obligation to him. How little does such a man understand the real\nholiness of God, of the requirements of that law the essence of which is\nlove!\n\nIn striking contrast the publican was standing at a respectful distance\nfrom the supposed saint whose formal piety had impressed his fellow men.\nHe did not venture even to look toward heaven. He beat upon his breast, as\na sign of mourning, and cried out in anguish, \u201cGod, be thou merciful to me\na sinner.\u201d The original words seem to imply that he regarded himself as\nlikewise distinct from all other men. He felt and confessed himself to be\n\u201cthe sinner;\u201d but as he acknowledged his guilt and turned to God in\npenitence, he was accepted as righteous in the sight of God and received\npardon and peace.\n\nThere can be no misunderstanding as to the lesson which the Master wished\nto impress. \u201cThis man went down to his house justified rather than the\nother.\u201d A sense of guilt and a yearning for pardon and a cry to God for\nmercy\u2014this is the very beginning of a new life; and however far one may\nprogress in holiness there is ever need of similar humility. The nearer\none is to God, the more conscious is he of his sinfulness and the less\nlikely to boast of his own moral attainments. The more one acknowledges\nhis unworthiness, the better is he prepared to serve his Master and his\nfellow men. The pride of Pharisaism on the part of nations, as well as in\nthe lives of individuals, stands in the way of helpfulness and brotherhood\nand the favor of God. What is needed to-day is universal repentance, a\nmanifestation of the humble and the contrite heart; \u201cFor every one that\nexalteth himself shall be humbled; but he that humbleth himself shall be\nexalted.\u201d\n\n\n\n5. Jesus Receiving Little Children. Ch. 18:15-17\n\n\n 15 And they were bringing unto him also their babes, that he\n should touch them: but when the disciples saw it, they rebuked\n them. 16 But Jesus called them unto him saying, Suffer the little\n children to come unto me, and forbid them not: for to such\n belongeth the kingdom of God. 17 Verily I say unto you, Whosoever\n shall not receive the kingdom of God as a little child, he shall\n in no wise enter therein.\n\n\nThis charming picture of Jesus blessing little children is sketched by\nMatthew and Mark as well as by Luke. Its attractiveness has given it a\nplace on the canvas of many an artist. Its symbolic message is being\naccepted by the modern Church, \u201cThey were bringing unto him also their\nbabes.\u201d The parents were probably carrying these children in their arms.\nThey realized that not only the lepers and the infirm needed the touch of\nChrist, but that the power of the Master would bring blessing to the\nchildren as well.\n\nThis touch may properly picture that personal relation and spiritual\ncontact with Christ which to-day, with equal eagerness, should be sought\nfor their children by all parents. \u201cWhen the disciples saw it, they\nrebuked them.\u201d They seemed to have felt that children were too\ninsignificant to be allowed to interfere with the work or to demand the\nattention of Christ. At this present time there are many things which tend\nto keep parents from bringing their children to the Master: custom and\ncarelessness and indifference and fear and diffidence; even friends seem\nto play the part of those \u201cdisciples\u201d and to conspire to prevent and\nrebuke those who really long to see their children brought into a\nsanctifying relationship to the Lord. No problem of to-day is more\nimportant than the removal of such barriers and obstacles. The Christian\nnurture of children is the supreme need of the times. \u201cBut Jesus called\nthem unto him, saying, Suffer the little children to come unto me, and\nforbid them not.\u201d This reply of the Master has cast an unfading halo about\nthe faces of all children. Their innocence and their need made a special\nappeal to the Master. Should it not affect us in like manner, and should\nwe not feel that no work is more Christlike and none more blessed than the\ncare of these little ones whom our Lord so truly loves? We are the real\nservants of our Master only as we feel the appeal of childhood and as we\nseek to supply to children their physical and mental and spiritual needs.\n\n\u201cFor to such belongeth the kingdom of God.\u201d It is theirs by right. It\nbelongs not only to those particular children whom Jesus was then\nblessing, not only to all children in general, but to all of whatever age\nwho are childlike in their trust and dependence and purity. All those who\nare intrusted to the care of the Master and who accept his saving grace\nwill find a place in his Kingdom.\n\nAs the crowds gazed in wonder and sympathy on this tender scene, our Lord\nadded this word of warning, \u201cWhosoever shall not receive the kingdom of\nGod as a little child, he shall in no wise enter therein.\u201d\n\n\n\n6. The Rich Ruler. Ch. 18:18-30\n\n\n 18 And a certain ruler asked him, saying, Good Teacher, what shall\n I do to inherit eternal life? 19 And Jesus said unto him, Why\n callest thou me good? none is good, save one, _even_ God. 20 Thou\n knowest the commandments, Do not commit adultery, Do not kill, Do\n not steal, Do not bear false witness, Honor thy father and mother.\n 21 And he said, All these things have I observed from my youth up.\n 22 And when Jesus heard it, he said unto him, One thing thou\n lackest yet: sell all that thou hast, and distribute unto the\n poor, and thou shalt have treasure in heaven: and come, follow me.\n 23 But when he heard these things, he became exceedingly\n sorrowful; for he was very rich. 24 And Jesus seeing him said, How\n hardly shall they that have riches enter into the kingdom of God!\n 25 For it is easier for a camel to enter in through a needle\u2019s\n eye, than for a rich man to enter into the kingdom of God. 26 And\n they that heard it said, Then who can be saved? 27 But he said,\n The things which are impossible with men are possible with God. 28\n And Peter said, Lo, we have left our own, and followed thee. 29\n And he said unto them, Verily I say unto you, There is no man that\n hath left house, or wife, or brethren or parents, or children, for\n the kingdom of God\u2019s sake, 30 who shall not receive manifold more\n in this time, and in the world to come eternal life.\n\n\nIn contrast with the penitent publican and with the loving trust of little\nchildren which Luke has been depicting, there steps upon the scene a young\nman, rich, upright, morally earnest, but apparently unconscious of the\nsinful greed which threatened his soul and of that trust in riches which\nmight prevent his entering the Kingdom of God. In spite of his riches, his\nyouth, his position, and his power, his heart was not satisfied. He had\ncome to Jesus with the question, \u201cGood Teacher, what shall I do to inherit\neternal life?\u201d Jesus at once rebuked him, \u201cWhy callest thou me good? none\nis good, save one, even God.\u201d By this reproof Jesus was neither defending\nhis own divinity nor denying his sinlessness. He wished to convince the\nyoung man of his moral need. He intimated that the thoughtless use of the\nword \u201cgood,\u201d addressed to one whom he regarded as a human teacher, was a\nproof that the young man had a superficial view of goodness. Judged by a\ndivine standard the young inquirer could not claim to be good, nor can any\nman regard himself as righteous in the light of divine holiness.\n\nIn order to awaken the conscience and to disturb the complacent\nself-righteousness of the young inquirer, Jesus now tested him in the\nlight of the commandments in which God has revealed his holy will. The\nyouth at once replied, \u201cAll these things have I observed from my youth\nup.\u201d Jesus now applied the deep probe which showed that the man had never\nobserved the spirit of the Law, even though he believed that he had kept\nthe letter. Jesus disclosed the real selfishness of the heart as he\nproposed a supreme test: \u201cOne thing thou lackest yet: sell all that thou\nhast, and distribute unto the poor, and thou shalt have treasure in\nheaven: and come, follow me.\u201d In this sentence Jesus convicted the man of\nhaving broken the Law, the essential requirement of which was to love his\nneighbor as himself.\n\nJesus promised an eternal recompense for sacrifice, and he offers by his\npersonal companionship the influence and power which will make the keeping\nof the Law more possible and complete. No one can claim to be righteous\nwhen judged by the commandments as interpreted by Christ. Our only hope is\nto come to him for guidance and help. He will lay bare the secret\nselfishness of our hearts, and will develop the spirit of love and service\nwhich forms the essence of eternal life, and in heaven he will ultimately\nrecompense his followers for every loss.\n\nJesus does not demand that all who obey him must literally leave their\nworldly possessions. In his command to the rich ruler he was dealing with\na specific case. He does demand, however, that each one shall give up\nanything which prevents open, honest discipleship and fellowship with\nhimself. In the case of this inquirer the obstacle was his wealth. It was\nimpossible for him to retain it and yet to follow Christ. The Master made\nplain to him that his goodness had been superficial and inadequate. He\nshowed him that love of money was the canker which had been hidden in his\nsoul. He plainly placed before him the necessity of choosing between his\nwealth and the eternal life which Jesus alone can give. No wonder that\nwhen the young ruler heard the stern requirements and realized for the\nfirst time that he was controlled by his wealth, \u201cHe became exceeding\nsorrowful; for he was very rich.\u201d He kept his wealth and he rejected his\nSaviour. He saw the possibility of eternal life, but he was not willing to\npay the price. He retained his riches, but he lost his soul.\n\nAs Jesus looked upon him in pity, he startled his disciples by the\nstatement of a truth which the scene had illustrated: \u201cHow hardly shall\nthey that have riches enter into the kingdom of God!\u201d This was\nparticularly surprising to the Jews. They imagined that wealth was a\npositive proof of divine favor. What then did Jesus mean? He did not\nintend to teach that wealth is sinful or that private property is a social\nwrong. He meant that riches may possibly keep their possessor from\nChristian discipleship and that one who seeks to satisfy himself with such\nwealth as keeps him from Christ can never enter the Kingdom of God. Jesus\neven added a pardonable hyperbole, \u201cIt is easier for a camel to enter in\nthrough a needle\u2019s eye, than for a rich man to enter into the kingdom of\nGod.\u201d One who would enter that Kingdom must become as a little child; he\nmust abandon all trust in self, and be willing to sacrifice anything which\nprevents his becoming an obedient servant of Christ. When the disciples\nheard this, they were astonished and asked, \u201cThen who can be saved?\u201d Our\nLord replied, \u201cThe things which are impossible with men are possible with\nGod.\u201d It does require resolution and decision and sacrifice, but God is\nready to supply all needed grace. His spirit can strengthen those who turn\nto him in their conscious need and with a real desire for a higher life.\n\nAs the rich man moved away sorrowfully in his costly robes, Peter looked\nupon him with apparent scorn, and turned to Jesus with the self-complacent\nremark, \u201cLo, we have left our own, and followed thee.\u201d The reply of Jesus\nwas not intended to encourage men to follow him in hope of gain. His\nsalvation is a matter of grace. We are not to think that by any sacrifice\nof worldly goods we can purchase eternal life. However, the tender words\nof the Master do remind us that a rich recompense will be received for all\nthat we may surrender in becoming his disciples. Even in this present time\none receives a hundredfold reward, not in literal kind but in experiences\nwhich now satisfy the soul and \u201cin the world to come eternal life.\u201d\n\n\n\n7. Jesus Again Foretelling His Death. Ch. 18:31-34\n\n\n 31 And he took unto him the twelve, and said unto them, Behold, we\n go up to Jerusalem, and all the things that are written through\n the prophets shall be accomplished unto the Son of man. 32 For he\n shall be delivered up unto the Gentiles, and shall be mocked, and\n shamefully treated, and spit upon: 33 and they shall scourge and\n kill him: and the third day he shall rise again. 34 And they\n understood none of these things; and this saying was hid from\n them, and they perceived not the things that were said.\n\n\nAs Jesus moved southward through Perea, nearing the end of his last\njourney to Jerusalem, he was accompanied by admiring multitudes, but his\nown heart was heavy with the knowledge of the suffering that awaited him\nand he clearly saw before him the outline of the cross. Many of his\nfollowers to-day share his experience in part; even in surroundings which\nall observers envy, their hearts are crushed by secret sorrows and by the\nknowledge of approaching pain.\n\nThose who then were nearest to him were quite unconscious of his thoughts\nor his need of sympathy. Then for the third time Jesus clearly predicted\nhis approaching death. He declared that his sufferings were to be in\naccordance with written prophecy and now more clearly than ever he\ndescribed the details of all the anguish he must endure. He was to be\n\u201cdelivered up unto the Gentiles\u201d and therefore to be crucified, and with\nall the sickening accompaniments of mockery and spitting and scourging, he\nwas to be killed.\n\nSuch a clear vision of what awaited him enhances for us the revelation of\nhis matchless heroism as he moved forward with unfaltering tread, giving\nan inspiring example to each one who may be asked to take up the cross and\ncome after him.\n\nSuch knowledge reveals one who consciously was more than man, such a\nconfidence that he was fulfilling the prophecies of the inspired\nScriptures shows that he regarded himself as the Saviour of the world.\nSuch a willingness to suffer demonstrates the fact that he believed his\natoning death to be an essential part of his redeeming work.\n\nThe grave, however, was by no means his goal. With absolute definiteness\nhe declared that on the third day he would rise again. This vision of\ntriumph was in part the explanation of his courage. It was in virtue of\nsuch a resurrection victory that he could be the Saviour of mankind.\n\nHis disciples, however, understood none of these things; with threefold\nemphasis Luke describes their dullness of apprehension. They did not\nbelieve that his death was necessary and for them the resurrection was not\neven a dream. Their lack of expectation only made them more credible\nwitnesses of that resurrection when it did occur. However, would not a\nclearer vision, unclouded by false notions of their own, have enabled them\nto understand their Master and to bring some cheer to his lonely soul; and\ndoes he not always desire his followers to accept his predictions with\nimplicit faith and to rest upon his promises with triumphant hope?\n\n\n\n8. The Blind Man at Jericho. Ch. 18:35-43\n\n\n 35 And it came to pass, as he drew nigh unto Jericho, a certain\n blind man sat by the way side begging: 36 and hearing a multitude\n going by, he inquired what this meant. 37 And they told him, that\n Jesus of Nazareth passeth by. 38 And he cried, saying, Jesus, thou\n son of David, have mercy on me. 39 And they that went before\n rebuked him, that he should hold his peace: but he cried out the\n more a great deal, Thou son of David, have mercy on me. 40 And\n Jesus stood, and commanded him to be brought unto him: and when he\n was come near, he asked him, 41 What wilt thou that I should do\n unto thee? And he said, Lord, that I may receive my sight. 42 And\n Jesus said unto him, Receive thy sight: thy faith hath made thee\n whole. 43 And immediately he received his sight, and followed him,\n glorifying God: and all the people, when they saw it, gave praise\n unto God.\n\n\nAs for the last time Jesus was journeying through Jericho, he healed a\nblind man whom Mark in his record names Bartim\u00e6us. This miracle was a\nproof of divine power and an expression of human sympathy, but it was also\na parable of the ability which Jesus alone has of giving sight to the\nmorally blind and of imparting that spiritual vision which is absolutely\nnecessary if men are to live in right relations to one another and to God.\nIn certain minor details Luke\u2019s account differs from those of Matthew and\nMark. The former mentions two blind men and agrees with Mark in stating\nthat the miracle occurred as Jesus was leaving the city. Possibly Mark and\nLuke refer to the best known of the two men and Luke may designate the\nolder of the two towns which bore the name of Jericho. All agree, however,\nin picturing the pitiful condition of the helpless man who because of his\nblindness was reduced to beggary and was a true symbol of the misery to\nwhich one is brought by the lack of spiritual sight.\n\nThen there is the picture of the obstacles to be overcome, of the doubts\nand difficulties that lie in the way of those who seek to come under the\nhealing influence of our Lord. \u201cThey that went before rebuked him, that he\nshould hold his peace.\u201d Often do those who yearn for light and healing\nhear words which dishearten and suggestions which lead to hopelessness and\ndespair!\n\nAgain there is the picture of eager determination and of unshaken faith.\n\u201cHe cried out the more a great deal, Thou son of David, have mercy on me.\u201d\nHe had been told that \u201cJesus of Nazareth\u201d was passing by. He, however,\ncalled him \u201cJesus, thou son of David.\u201d He recognized the Prophet of\nNazareth as the promised Messiah, the Saviour of the world, and when\nrebuked for crying to him for mercy, he continued steadfast in his faith\nand his confident trust that Jesus would sympathize and heal.\n\nLastly, there is the picture of complete relief. The blind man was not\ndisappointed. Jesus said unto him, \u201cReceive thy sight: thy faith hath made\nthee whole.\u201d How many likewise have found Christ able and willing to give\nthem spiritual vision! Their eyes have been opened to behold things unseen\nand eternal and they have been enabled to follow the Master with joyful\nfootsteps as they journey toward the celestial city where they will see\nthe King in his beauty and will be like him when they \u201csee him even as he\nis.\u201d\n\nSuch miracles of grace rejoice the hearts not only of those who are\nhealed; they occasion gratitude and joy to countless others also as they\nare assured of the sympathy and grace and divine power of the Saviour. As\nLuke here states, \u201cAll the people, when they saw it, gave praise unto\nGod.\u201d\n\n\n\n9. The Conversion of Zacchaeus. Ch. 19:1-10\n\n\n 1 And he entered and was passing through Jericho. 2 And behold, a\n man called by name Zacch\u00e6us; and he was a chief publican, and he\n was rich. 3 And he sought to see Jesus who he was; and could not\n for the crowd, because he was little of stature. 4 And he ran on\n before, and climbed up into a sycomore tree to see him: for he was\n to pass that way. 5 And when Jesus came to the place, he looked\n up, and said unto him, Zacch\u00e6us, make haste, and come down; for\n to-day I must abide at thy house. 6 And he made haste and came\n down, and received him joyfully. 7 And when they saw it, they all\n murmured, saying, He is gone in to lodge with a man that is a\n sinner. 8 And Zacch\u00e6us stood, and said unto the Lord, Behold,\n Lord, the half of my goods I give to the poor: and if I have\n wrongfully exacted aught of any man, I restore fourfold. 9 And\n Jesus said unto him, To-day is salvation come to this house,\n forasmuch as he also is a son of Abraham. 10 For the Son of man\n came to seek and to save that which was lost.\n\n\n\u201cAnd he entered and was passing through Jericho,\u201d a city famous alike for\nfaith and unbelief. \u201cBy faith the walls of Jericho fell down,\u201d and in\nblind unbelief they were rebuilt and the curse which had been pronounced\ncame upon the defiant builder. As Jesus passed through the city he was to\nwitness faith and unbelief, the latter to be shown by multitudes, the\nformer by a single man named Zacch\u00e6us. This name signifies \u201choliness\u201d but\nit was a poor designation of the man. Those who knew him best called him a\n\u201csinner,\u201d and they were probably right. \u201cHe was a chief publican, and he\nwas rich.\u201d A man might be a publican and be honest, but he would probably\nbe poor. Zacch\u00e6us\u2019 task was that of a taxgatherer, and when it is\nremembered that these officials made their wealth by extortion and\ndishonesty, to say the least, it was suspicious when a taxgatherer was\nrich.\n\n\u201cHe sought to see Jesus who he was.\u201d It may have been curiosity, but there\nwas a certain eagerness in his desire. He possibly had heard of the great\nProphet who was so kind in his treatment of publicans and sinners.\nHowever, he could not see Jesus \u201cfor the crowd, because he was little of\nstature.\u201d Obstacles often arise in the way of those whose attention is\nfirst turned toward Christ. If, however, they are earnest in their desire,\nthey are certain to learn more of him.\n\nThe earnestness of Zacch\u00e6us was shown as \u201che ran on before, and climbed up\ninto a sycomore tree to see him.\u201d There was something undignified in the\naction of this little man of wealth, but his eagerness received an\nunexpected reward, for \u201cWhen Jesus came to the place he looked up, and\nsaid unto him, Zacch\u00e6us, make haste, and come down; for to-day I must\nabide at thy house.\u201d This is the only time so far as we know that Jesus\ninvited himself to be a guest, but we are certain that he is ever ready to\nabide with those whose hearts are open to receive him. It has been said\nthat Zacch\u00e6us was converted before he had reached the ground. There can be\nno doubt that a great change came into his heart as he realized how fully\nJesus knew him and anticipated what the Saviour could do for him; and his\nfaith and hope were manifest at once. \u201cHe made haste, and came down, and\nreceived him joyfully.\u201d\n\nWhat did the crowd say? Exactly what the world always says when a man is\nturning to Christ and seeking to begin a new life. Men always call to mind\nthe dark past from which the rescued man is turning. \u201cThey all murmured,\nsaying, He is gone in to lodge with a man that is a sinner.\u201d\n\nWhat did Zacch\u00e6us say? What every man says who has found the grace which\nChrist bestows and who realizes that a new life can begin only with\nrepentance and resolution. \u201cBehold, Lord, the half of my goods I give to\nthe poor.\u201d Thus he determined, as a Christian, to do far more than was\nrequired by the Jewish Law; that Law required a tenth; Zacch\u00e6us promised\nthat half of all his income would be used in the service of the Lord. \u201cAnd\nif I have wrongfully exacted aught of any man, I restore fourfold.\u201d There\ncan be little doubt that any publican would find large opportunities for\nsuch restoration; and nothing more definitely indicates true repentance\nthan the desire to make amends for the past.\n\nWhat did Jesus say? This is most important of all, \u201cTo-day is salvation\ncome to this house, forasmuch as he also is a son of Abraham.\u201d By his\nfaith the publican of Jericho showed himself to be a true son of Abraham,\nthe \u201cfather of the faithful.\u201d His trust in Christ secured for him that\nsalvation which is offered to all, even to the lowest and most hopeless\nand despised. \u201cFor the Son of man came to seek and to save that which was\nlost.\u201d\n\n\n\n10. The Parable of the Pounds. Ch. 19:11-28\n\n\n 11 And as they heard these things, he added and spake a parable,\n because he was nigh to Jerusalem, and _because_ they supposed that\n the kingdom of God was immediately to appear. 12 He said\n therefore, A certain nobleman went into a far country, to receive\n for himself a kingdom, and to return. 13 And he called ten\n servants of his, and gave them ten pounds, and said unto them,\n Trade ye _herewith_ till I come. 14 But his citizens hated him,\n and sent an ambassage after him, saying, We will not that this man\n reign over us. 15 And it came to pass, when he was come back\n again, having received the kingdom, that he commanded these\n servants, unto whom he had given the money, to be called to him,\n that he might know what they had gained by trading. 16 And the\n first came before him, saying, Lord, thy pound hath made ten\n pounds more. 17 And he said unto him, Well done, thou good\n servant: because thou wast found faithful in a very little, have\n thou authority over ten cities. 18 And the second came, saying,\n Thy pound, Lord, hath made five pounds. 19 And he said unto him\n also, Be thou also over five cities. 20 And another came, saying,\n Lord, behold, _here_ is thy pound, which I kept laid up in a\n napkin: 21 for I feared thee, because thou art an austere man:\n thou takest up that which thou layedst not down, and reapest that\n which thou didst not sow. 22 He saith unto him, Out of thine own\n mouth will I judge thee, thou wicked servant. Thou knewest that I\n am an austere man, taking up that which I laid not down, and\n reaping that which I did not sow; 23 then wherefore gavest thou\n not my money into the bank, and I at my coming should have\n required it with interest? 24 And he said unto them that stood by,\n Take away from him the pound, and give it unto him that hath the\n ten pounds. 25 And they said unto him, Lord, he hath ten pounds.\n 26 I say unto you, that unto every one that hath shall be given;\n but from him that hath not, even that which he hath shall be taken\n away from him. 27 But these mine enemies, that would not that I\n should reign over them, bring hither, and slay them before me.\n\n\n 28 And when he had thus spoken, he went on before, going up to\n Jerusalem.\n\n\nJesus felt impelled to deliver the parable of the Pounds because of the\nmistaken belief among the crowds that on his arrival in Jerusalem he would\nestablish his Kingdom. He well knew that he was to be rejected and\ncrucified, and that a long interval of time would elapse before his return\nin triumph. In this parable he definitely predicted this rejection and\nwarned the unbelieving Jews of their peril. On the other hand he\nencouraged his disciples to wait with patience for his return, to watch\nfor his coming, and to be engaged diligently in his service, promising to\nthe faithful, abundant and gracious rewards.\n\nThis parable of the Pounds should be studied in connection with the\nparables of the Unprofitable Servant, ch. 17:7-10, the Laborers in the\nVineyard, Matt. 20:1-16, and the Talents, Matt. 25:14-30. The first\nteaches that no reward can be claimed as a matter of merit; in view of all\nthat the Master has given us, even pouring out his life for our\nredemption, we never by the most faithful service could begin to pay the\ndebt we owe; even the most loyal devotion would be no ground for claiming\na reward.\n\nThe parable of the Laborers in the Vineyard likewise warns us against a\nmercenary spirit in which we might serve the Master for the sake of a\nreward, bargaining for so much labor for so much pay, jealous of those who\nmay receive as much as ourselves, though deserving, as we believe, less.\n\nHowever, while no reward may be deserved, and while the hope of reward\nshould not be the motive for service, the Master has assured us that, in\nabsolute grace and with perfect justice, rewards will be granted to those\nwho are found faithful when he returns. The parable of the Talents teaches\nthat while opportunities and abilities for the service of Christ may\ndiffer, those who are equally faithful will receive equal rewards. The\nparable of the Pounds tells us that when opportunities are the same,\ngreater faithfulness will receive greater reward.\n\nThis latter parable was delivered, as Luke tells us, because Jesus \u201cwas\nnigh to Jerusalem, and because they supposed that the kingdom of God was\nimmediately to appear.\u201d Jesus therefore compared himself with a nobleman\nwho went into a far country, \u201cto receive for himself a kingdom, and to\nreturn.\u201d Jesus was always indicating the fact that there would be a long\ndelay after his ascension before he would return, and that meanwhile his\nfollowers should be faithful to the opportunities granted them for serving\ntheir Master. In this parable Jesus pictured these opportunities under the\nfigure of pounds, that is, sums of money amounting to something like\nsixteen dollars each. In comparison with a \u201ctalent\u201d this was an\ninsignificant sum. Our Lord wished to suggest that to every one of his\nfollowers something is intrusted which may be used for the advancement of\nhis cause.\n\nJesus knew that the Jews were not only to reject him but were to continue\nin unbelief after his departure; thus in the parable he stated that \u201chis\ncitizens hated him, and sent an ambassage after him, saying, We will not\nthat this man reign over us.\u201d The main portion of the picture, however, is\nconcerned with the return of the nobleman and the reward of his servants.\nThis reward was proportioned to fidelity during the time of his absence.\nBy way of example, one who had so used his pound as to gain ten pounds was\nmade the ruler over ten cities; and one who had gained five, was appointed\nover five cities. The reward for service is thus shown to be larger\nservice. Faithfulness in that which is very small is a preparation for\nlarger responsibilities and more glorious tasks. This is true in the\npresent, and the principle will be the same in the future.\n\nOne man was found, however, who had made no use of his pound. He had kept\nit \u201claid up in a napkin.\u201d His excuse was that he feared his master and he\nsaid, almost boastfully, that he had not lost what had been intrusted to\nhim. He was giving back that which he had been given him. The nobleman,\nhowever, properly rebuked this unfaithful servant in the very terms which\nhe himself had used. If the master was known to be so strict, the servant\nshould have been prepared to give a better account of his stewardship. It\nis true that one cause for unfaithfulness is an ignorance of the true\nnature of our Lord. Some are really afraid to undertake Christian service\nbecause they do not know, what the parable could not indicate, namely,\nthat he who intrusts us with opportunities and abilities will give us\ngrace, if we seek to do our best and with a real desire to advance the\ninterests of our Lord, try to use the little which we have. Thus the\nnobleman rebuked the unfaithful servant for not having done the least\nwhich was possible. He could have placed the money in the bank and then if\nnothing more, the master would have received the interest on the loan.\nThere is always something which every servant of Christ can do for him.\nThere is never any real excuse for idleness and inactivity and failure to\nachieve something in the cause of Christ.\n\nThe pound was taken from the unfaithful servant and given to him who had\nsecured the ten pounds, because our Lord wished to illustrate the truth\nthat with our opportunities and privileges and gifts, the principle, use\nor lose, always applies. The right employment of even small gifts results\nin their enlargement, but failure to appreciate and employ that which we\npossess results in its ultimate loss. \u201cUnto every one that hath shall be\ngiven; but from him that hath not, even that which he hath shall be taken\naway from him.\u201d\n\nThe parable closes with a solemn warning to those who reject Christ. It is\nnot only perilous to be unfaithful in his service but pitiful to be found\nin the class of those who refuse to acknowledge him as Lord. Jesus\ndescribes in these last words not only the destruction of Jerusalem, but\nthe penalty of all who share in rejecting his rule. \u201cBut these mine\nenemies, that would not that I should reign over them, bring hither, and\nslay them before me.\u201d\n\nThe time of his departure was at hand. The nation was about to reject him.\nThe nobleman was just to start for the far country, for \u201cWhen he had thus\nspoken, he went on before, going up to Jerusalem.\u201d\n\n\n\n\n\nVI. THE CLOSING MINISTRY. CHS. 19:29 TO 21:38\n\n\n\n\nA. The Triumphal Entry. Ch. 19:29-48\n\n\n 29 And it came to pass, when he drew nigh unto Bethphage and\n Bethany, at the mount that is called Olivet, he sent two of the\n disciples, 30 saying, Go your way into the village over against\n _you_; in which as ye enter ye shall find a colt tied, whereon no\n man ever yet sat: loose him, and bring him. 31 And if anyone ask\n you, Why do ye loose him? thus shall ye say, The Lord hath need of\n him. 32 And they that were sent went away, and found even as he\n had said unto them. 33 And as they were loosing the colt, the\n owners thereof said unto them, Why loose ye the colt? 34 And they\n said, The Lord hath need of him. 35 And they brought him to Jesus:\n and they threw their garments upon the colt, and set Jesus\n thereon. 36 And as he went, they spread their garments in the way.\n 37 And as he was now drawing nigh, _even_ at the descent of the\n mount of Olives, the whole multitude of the disciples began to\n rejoice and praise God with a loud voice for all the mighty works\n which they had seen; 38 saying, Blessed _is_ the King that cometh\n in the name of the Lord: peace in heaven, and glory in the\n highest. 39 And some of the Pharisees from the multitude said unto\n him, Teacher, rebuke thy disciples. 40 And he answered and said, I\n tell you that, if these shall hold their peace, the stones will\n cry out.\n\n\n 41 And when he drew nigh, he saw the city and wept over it, 42\n saying, If thou hadst known in this day, even thou, the things\n which belong unto peace! but now they are hid from thine eyes. 43\n For the days shall come upon thee, when thine enemies shall cast\n up a bank about thee, and compass thee round, and keep thee in on\n every side, 44 and shall dash thee to the ground, and thy children\n within thee; and they shall not leave in thee one stone upon\n another; because thou knewest not the time of thy visitation.\n\n\n 45 And he entered into the temple, and began to cast out them that\n sold, 46 saying unto them, It is written, And my house shall be a\n house of prayer: but ye have made it a den of robbers.\n\n\n 47 And he was teaching daily in the temple. But the chief priests\n and the scribes and the principal men of the people sought to\n destroy him: 48 and they could not find what they might do; for\n the people all hung upon him, listening.\n\n\nThe story of Luke is never lacking in human interest, but no scene is more\nsuffused with sentiment, none more vivid with color, than that which\npictures Jesus entering Jerusalem in triumph. We see our Lord mounted as a\nking, surrounded by acclaiming multitudes, sweeping over the brow of\nOlivet, while his attendant disciples spread their garments in the way and\nhail him as the Messiah. We see him lamenting over the doomed city and\nhear the harsh tones of the rulers who are plotting his death. With all\nthese shouts of joy and sobs of grief and mutterings of malice, surely no\nscene is so full of emotion and none can illustrate more strikingly the\nrelation between religious feeling and religious faith.\n\nAn appeal to the eye and ear and heart may awaken sentiment and prepare\nthe way for the surrender of the will. There is to-day a proper place for\nmusic and architecture and eloquence as aids to devotion. In the case of\nthe triumphal entry, Jesus planned every detail. He sent two disciples to\nsecure the colt on which he was to ride; he allowed the disciples to place\non the colt their garments, and as he rode toward the city he accepted the\nacclamations of the crowd. When the Pharisees criticized Jesus for\npermitting such praise and arousing such excitement, he declared that such\nhomage to himself was not only proper but necessary, and that if the\nmultitudes were silenced the very stones would \u201ccry out\u201d to welcome and to\nhonor him. Jesus was offering himself as King for the last time, and\ntherefore his offer was to be made in the most impressive way. He appealed\nto the imagination. He stirred the emotions. He did not mean that he was\nto be such a king as the people supposed; the borrowed colt, the garments\nof peasants, the banners of leafy branches were not to be the permanent\nfurnishings of a court. He wished to secure the submission of their wills,\nthe complete surrender of their lives, and therefore he made this\nstirring, dramatic, emotional appeal to the multitudes. He knew that\nreligious feeling is an aid to religious faith.\n\nHowever, religious feeling is not to be confused with religious faith.\nEmotion is no substitute for conviction. Jesus was not deceived. As he\ncaught sight of the sacred city and heard the bitter criticism of the\nPharisees, he realized the stubborn unbelief he was to encounter; he saw\nhis rejection and death and the consequent destruction of Jerusalem and he\npronounced his pathetic lament, \u201cIf thou hadst known in this day, even\nthou, the things which belong unto peace!\u201d He predicted the ghastly\nhorrors of the coming siege and the desolation of Zion and declared that\nit was due to inability to see that he had come as a Saviour and that his\nministry had been a gracious visitation which might have resulted in\nrepentance and in continued life for the nation. It is the sad, sad lament\nfor what might have been.\n\nJesus entered the Temple and rebuked the rulers for allowing the house of\nGod to be desecrated by degrading traffic. As the story closes we see\nJesus standing in the center of the scene, on one hand the rulers plotting\nagainst his life, and on his other the multitudes hanging admiringly upon\nhis words. Only too soon the rulers were to persuade the crowds to cry out\nfor his crucifixion, and we are reminded that religious feeling\nunaccompanied by conviction may soon be chilled into indifference and\nhate.\n\nThere were those, however, like the disciples, who never forgot this scene\nof triumph. Its fuller meaning was appreciated in later years and as their\ntrust in Christ strengthened, they looked back with ever deeper emotions\nupon the experiences of that memorable day; for it is true that religious\nfeeling is after all a natural and inevitable consequence of religious\nfaith.\n\n\n\n\nB. The Question As To Authority. Ch. 20:1-8\n\n\n 1 And it came to pass, on one of the days, as he was teaching the\n people in the temple, and preaching the gospel, there came upon\n him the chief priests and the scribes with the elders; 2 and they\n spake, saying unto him, Tell us: By what authority doest thou\n these things? or who is he that gave thee this authority? 3 And he\n answered and said unto them I also will ask you a question; and\n tell me: 4 The baptism of John, was it from heaven, or from men? 5\n And they reasoned with themselves, saying, if we shall say, From\n heaven; he will say, Why did ye not believe him? 6 But if we shall\n say, From men; all the people will stone us: for they are\n persuaded that John was a prophet. 7 And they answered, that they\n knew not whence _it was_. 8 And Jesus said unto them, Neither tell\n I you by what authority I do these things.\n\n\nAfter his triumphal entry into the city, Jesus continued to be the popular\nidol of the multitudes that thronged Jerusalem at the passover season. It\nwas this popularity which delayed the designs of the rulers, as they had\ndetermined to put Jesus to death. They must first discredit him with the\npeople. With this in view they sent a deputation from their chief court,\nthe sanhedrin, to entrap Jesus in his talk or to bring him into conflict\nwith the Jewish or Roman rulers. They challenged him to state by what\nauthority he was receiving such honors as the Messiah, or driving the\ntraders from the Temple, or performing his miracles. Their question was\nframed with subtle skill, \u201cBy what authority doest thou these things? or\nwho is he that gave thee this authority?\u201d They placed Jesus in a dilemma;\nif he should claim that authority had been delegated to him, then he might\nbe accused of disloyalty and of schism, in supplanting the recognized\n\u201cauthorities\u201d of the Jewish state; if he should claim inherent divine\nauthority, as identified with God, he might be condemned for blasphemy.\n\nJesus silenced his enemies with a question which involved them in a\ncounter dilemma: \u201cThe baptism of John, was it from heaven, or from men?\u201d\nThey could not say \u201cfrom heaven,\u201d for they had rejected John; they dared\nnot say \u201cfrom men,\u201d for they feared the people by whom John was regarded\nas a prophet. So they tried to escape by cowardly replying that they did\nnot know. Agnosticism is usually cowardly and deserving of little respect.\n\nBut Jesus did more than silence them; he answered them. His question was\nno irrelevant riddle by which he met a difficulty and delayed the\nnecessity of a reply. He definitely implied that the authority of John was\ndivine and that his own authority was the same; but as they were afraid to\ndeny the divine authority of John they were also powerless to deny that of\nJesus; and further he implied that if they had accepted the message of\nJohn, they would be prepared to accept Jesus. It is true that if we are\nafraid to accept the logical conclusions of our doubts and denials, we\nnever can hope to discover truth.\n\nJesus further rebuked and exposed his enemies. When they said that they\ndid not know, Jesus knew, and they knew, and the crowds knew, that they\nwere not honest; the Lord had laid bare their hypocrisy; he had made it\nperfectly evident that the real question at issue was not authority but\nobedience. The enemies of Jesus pretended that they wanted to know more of\nhis credentials; they really wanted to discredit and entrap him. The\nmodern enemies of our Lord declare that they want more proofs, more\nevidence; what they really lack is love for God and submission to his\nwill. Those who do not repent when John preaches, will not believe when\nJesus offers to save. The world needs to-day, not more proof of divine\nauthority, but more obedience to the divine will.\n\nJesus absolutely discredited his enemies in the sight of the people. They\nwere the constituted authorities in all matters civil and religious, and\nyet they were made to confess publicly that they were not competent to\njudge a clear, familiar, important case relating to religious authority.\nThey really abdicated their position. They, therefore, were disqualified\nto pass an opinion on the exactly parallel case of the authority of Jesus.\nJesus had defeated them with their own weapon. No wonder that\nsubsequently, when on trial before such judges, he refused to answer them\na word. He had shown their incompetence, their insincerity, their\nunbelief. Honest doubters are deserving of sympathy; but professed seekers\nafter truth, who are unwilling to accept the consequences of belief,\nshould expect to receive no further light. An increasing knowledge of\ndivine realities is conditioned upon humble submission of the heart and\nthe will to what already has been revealed.\n\n\n\n\nC. The Parable Of The Husbandmen. Ch. 20:9-18\n\n\n 9 And he began to speak unto the people this parable: A man\n planted a vineyard, and let it out to husbandmen, and went into\n another country for a long time. 10 And at the season he sent unto\n the husbandmen a servant, that they should give him of the fruit\n of the vineyard: but the husbandmen beat him, and sent him away\n empty. 11 And he sent yet another servant: and him also they beat,\n and handled him shamefully, and sent him away empty. 12 And he\n sent yet a third: and him also they wounded, and cast him forth.\n 13 And the lord of the vineyard said, What shall I do? I will send\n my beloved son; it may be they will reverence him. 14 But when the\n husbandmen saw him, they reasoned with one another, saying, This\n is the heir; let us kill him, that the inheritance may be ours. 15\n And they cast him forth out of the vineyard, and killed him. What\n therefore will the lord of the vineyard do unto them? 16 He will\n come and destroy these husbandmen, and will give the vineyard unto\n others. And when they heard it, they said, God forbid. 17 But he\n looked upon them, and said, What then is this that is written,\n\n The stone which the builders rejected,\n The same was made the head of the corner?\n\n\n 18 Every one that falleth on that stone shall be broken to pieces;\n but on whomsoever it shall fall, it will scatter him as dust.\n\n\nTo the malicious challenge of his enemies Jesus had already replied,\nclaiming for himself divine authority and condemning the rulers for their\nguilty unbelief. He now added a parable, more clearly stating his claims\nand more solemnly rebuking these hostile rulers and pronouncing judgment\nupon the nation they represented. He told the story of a householder who\nestablished and equipped a vineyard and let it out to tenants. He lived at\na distance and expected as rent a certain portion of the vintage. When he\nsent for the fruit, however, his messengers were abused and killed; at\nlast his own son was sent and was slain. He determined to come and to\nexact justice and to deliver his vineyard to tenants who were more worthy.\n\nThe parable was so plain that the enemies of Jesus perfectly understood\nits meaning. The householder was his Father; the vineyard was Israel; the\nhusbandmen were the rulers to whom the nation had been intrusted; the\nservants were the prophets sent to summon the people to repent and to\nrender to God the fruits of righteousness; the son was Jesus himself, who\nthus claimed a unique relation to God, distinct from the prophets and from\nall human messengers; the death of the heir was his own approaching\ncrucifixion; the return of the householder was the coming visitation of\ndivine judgment, the rejection of Israel, and the call of the Gentiles. It\nwas aside from the present purpose of Jesus to refer to the individual\nJews who would accept him and to the future conversion of the nation of\nwhich Paul wrote. He wished now to emphasize his own rejection and the\nguilt and punishment of the nation. He declared, however, that this death\nwould issue in his exaltation and triumph; that he was \u201cthe stone which\nthe builders rejected,\u201d which \u201cwas made the head of the corner.\u201d He also\nwarned his enemies that all who, in unbelief, should stumble on that\nstone, all who should reject him, would be \u201cbroken to pieces,\u201d and all who\nshould attempt to drag down that stone would be ground and scattered as\ndust.\n\n\n\n\nD. The Question As To Paying Tribute. Ch. 20:19-26\n\n\n 19 And the scribes and the chief priests sought to lay hands on\n him in that very hour; and they feared the people: for they\n perceived that he spake this parable against them. 20 And they\n watched him, and sent forth spies, who feigned themselves to be\n righteous, that they might take hold of his speech, so as to\n deliver him up to the rule and to the authority of the governor.\n 21 And they asked him, saying, Teacher, we know that thou sayest\n and teachest rightly, and acceptest not the person _of any_, but\n of a truth teachest the way of God: 22 Is it lawful for us to give\n tribute unto C\u00e6sar, or not? 23 But he perceived their craftiness,\n and said unto them, 24 Show me a denarius. Whose image and\n superscription hath it? And they said, C\u00e6sar\u2019s. 25 And he said\n unto them, Then render unto C\u00e6sar the things that are C\u00e6sar\u2019s, and\n unto God the things that are God\u2019s. 26 And they were not able to\n take hold of the saying before the people: and they marvelled at\n his answer, and held their peace.\n\n\nThe rulers had been defeated, discredited, and disgraced but they had not\nbeen discouraged. In their first question they failed utterly to bring\nJesus into any unlawful opposition to the religious courts. They now\nattempted by a new question to draw from him an answer which either would\nmake him unpopular with the people or would bring him under the\ncondemnation of the civil ruler. They asked him a question relative to the\npayment of tribute to the Roman Government. The more conservative Jews\nheld that God was the ruler of Israel and that possibly it was wrong to\npay taxes to support a heathen state. The more liberal party sided with\nthe Herods, who owed their power to Rome. Therefore the enemies of Jesus\nsent to him representatives of both parties, Pharisees and Herodians, so\nthat if he should avoid offending one party he would displease the other.\nThey approached Jesus with the flattering assurance that he was so\ntruthful and courageous that he would not hesitate to express his true\nconvictions; and then they proposed their artful question: \u201cIs it lawful\nfor us to give tribute unto C\u00e6sar, or not?\u201d Should Jesus say, \u201cYes\u201d? Then\nhe would cease to be a popular idol, for the people loathed the hateful\noppression of Rome. Should Jesus say, \u201cNo\u201d? Then his enemies would hurry\nhim away to the Roman governor and the cross, as a traitor and a rebel.\nThe dilemma seemed complete; yet Jesus not only escaped the snare, but, in\nhis reply, he enunciated a law for all time. \u201cRender unto C\u00e6sar the things\nthat are C\u00e6sar\u2019s, and unto God the things that are God\u2019s.\u201d\n\nTo make plain his meaning, Jesus first called for a Roman coin, and asked\nwhose image and superscription it bore. The reply, of course, was\n\u201cC\u00e6sar\u2019s.\u201d Jesus therefore declared that those who accept the protection\nof a government and the privileges provided by a government, are under\nobligation to support that government. Christianity never should be\nidentified with any political party or social theory; but Christians ever\nshould take their stand for loyalty, for order, and for law.\n\nIt is not the whole of life, however, to \u201crender unto C\u00e6sar the things\nthat are C\u00e6sar\u2019s;\u201d one must also render \u201cunto God the things that are\nGod\u2019s.\u201d The latter higher allegiance includes the former. The enemies of\nJesus suggested a conflict of duties; he showed that there was perfect\nharmony. He intimated, however, that there was danger of forgetting God,\nand our obligations to him of trust, service, worship, love. The true\nbasis for citizenship is devotion to God, and no political theory or party\nallegiance can be taken as a substitute for loyalty to him. The enemies of\nJesus were answered and rebuked, and his followers were given guidance for\nall the coming years.\n\n\n\n\nE. The Question As To The Resurrection. Ch. 20:27-40\n\n\n 27 And there came to him certain of the Sadducees, they that say\n that there is no resurrection; 28 and they asked him saying,\n Teacher, Moses wrote unto us, that if a man\u2019s brother die, having\n a wife, and he be childless, his brother should take the wife, and\n raise up seed unto his brother. 29 There were therefore seven\n brethren: and the first took a wife, and died childless; 30 and\n the second; 31 and the third took her; and likewise the seven also\n left no children, and died. 32 Afterward the woman also died. 33\n In the resurrection therefore whose wife of them shall she be? for\n the seven had her to wife. 34 And Jesus said unto them, The sons\n of this world marry, and are given in marriage: 35 but they that\n are accounted worthy to attain to that world, and the resurrection\n from the dead, neither marry, nor are given in marriage: 36 for\n neither can they die any more: for they are equal unto the angels;\n and are sons of God, being sons of the resurrection. 37 But that\n the dead are raised, even Moses showed, _in the place concerning_\n the Bush, when he calleth the Lord the God of Abraham, and the God\n of Isaac, and the God of Jacob. 38 Now he is not the God of the\n dead, but of the living: for all live unto him. 39 And certain of\n the scribes answering said, Teacher, thou hast well said. 40 For\n they durst not any more ask him any question.\n\n\nJesus had foiled the scribes and the chief priests in their plan to entrap\nhim in his public teaching. He was now attacked by the Sadducees who were\nthe priestly and most powerful party among the Jews. They denied the\nimmortality of the soul and believed neither in angels nor in spirits;\nthey represented the modern materialists. It is to be noted that the\nquestion with which they approached Jesus was not one which referred only\nto immortality but specifically to the resurrection of the body. They\nproposed the case of a woman married successively to seven brothers from\neach of whom she was separated by death; and they asked, \u201cIn the\nresurrection therefore whose wife of them shall she be? for the seven had\nher to wife.\u201d They hoped that Jesus would either deny the orthodox belief\nas to the resurrection or would make some statement which would contradict\nthe Law of Moses in accordance with which the successive marriages were\nmade. They implied that this accepted Law was inconsistent with the belief\nin a resurrection.\n\nIn his reply Jesus declared that in the resurrection life will be\nregulated by larger laws than are known in this present age. Those who\nwill share the glory of that age, and who will experience the blessedness\nof \u201cthe resurrection from the dead\u201d will be immortal in soul and body.\nMarriage, which is now necessary for a continuance of the race, will no\nlonger exist. The relationships in that life will be higher than even the\nmost sacred relationship of the present life. Those who have a part in\nthis resurrection will be \u201cequal unto the angels,\u201d not in all particulars,\nbut in the fact that their state will be deathless. In that larger sense\nthey will be \u201csons of God\u201d and \u201csons of the resurrection,\u201d for death will\nhave lost its power over them.\n\nSuch a reply should be carefully weighed by men of the present day who\ndeny miracles and refuse to believe in resurrection and immortality. Many\nbeliefs which are now ridiculed because they seem to contradict\nestablished laws of science will some day be vindicated by the discovery\nof higher and more inclusive laws than are now known.\n\nIn his answer Jesus already had rebuked the Sadducees for denying the\nexistence of angels. He next established the fact of the resurrection by a\nquotation from the very Law on which they had depended to show that\nresurrection was impossible. He recalled the words recorded by Moses in\nreference to \u201cthe God of Abraham, and the God of Isaac, and the God of\nJacob.\u201d He then added, \u201cHe is not the God of the dead, but of the living.\u201d\nJesus meant to establish the fact of the continued existence of the dead;\nyet not merely this, but to prove the resurrection of the dead. The latter\nwas the question at issue. The word \u201cliving,\u201d as used by our Lord,\nindicates those who are enjoying a normal life, not that of disembodied\nspirits, but of immortal spirits clothed with deathless bodies. Therefore\nJesus added, \u201cfor all live unto him.\u201d In the mind and purpose of God all\nare to be raised from the dead and to enjoy that complete and blessed\nexistence which resurrection implies. The confident expectation of such a\nfuture state is based on our relation to God. If he is truly our God and\nwe are his people, the triumph of death is not real and permanent but will\nbe ended by the glorious immortality of the body and of the soul.\n\n\n\n\nF. The Question Of Jesus. Ch. 20:41-44\n\n\n 41 And he said unto them, How say they that the Christ is David\u2019s\n son? 42 For David himself saith in the book of Psalms,\n\n The Lord said unto my Lord,\n Sit thou on my right hand,\n 43 Till I make thine enemies the footstool of thy feet.\n\n David therefore calleth him Lord, and how is he his son?\n\n\nJesus had defeated his enemies in debate. They had come to him with a\nseries of crafty questions designed to discredit him as a public teacher\nand to secure some ground for his arrest. To each of these questions he\nhad given a reply by which his foes had been unmasked and condemned. He\nthen asked them a question. It was intended not only forever to silence\nhis foes, though it accomplished this, for henceforth no man ventured to\nmeet him in public discussion; nor yet did Jesus desire further to\nhumiliate his enemies. In the presence of the people he had already shown\nthem to be ridiculous, contemptible, impotent, and insincere. His real\nmotive was to ask a question, the answer to which would embody the chief\nof all his claims, namely, the claim that he is divine. It was of supreme\nimportance that this claim should be made at exactly this time. He knew\nthat the rulers had been unable to find a charge on which to arraign him\nbefore either the ecclesiastical or the civil court. He realized that they\nwould dare to make no other attempt in public, but he clearly foresaw the\nfact that, through the treachery of Judas, he would be arrested and,\nbefore both these courts, would be arraigned on the charge of blasphemy.\nHis enemies would accuse him of claiming to be not only the Messiah but\nalso divine. On this occasion, therefore, in the presence both of the\nrulers and the people, he made the defense which never can be broken or\nforgotten as he definitely demonstrated from Scripture that the Messiah\nwas described by the inspired writers as a divine Being. All that Jesus\nclaimed for himself, as recorded in the Gospel of John, was included in\nthe answer which was implied by the question which he now asked. Even for\nthe present day it involves the supreme problem in the sphere of\nphilosophy and religion. This problem concerns the person of Christ. Is he\nto be regarded as Man or God, or at once God and Man? Where is he to be\nplaced in the scale of being; or, as Jesus voiced the problem, how could\nDavid speak of the coming Messiah as both his son and his Lord? There was\nbut one answer. There can be but one. The Messiah was to be divine. The\nson of David is also the Son of God. The incarnation is the only solution\nof our most serious difficulties in the realm of religious belief. By his\nquestion Jesus not only silenced his enemies; he also showed their\ninsincerity in condemning him to death and their rejection of the inspired\nScriptures in their unwillingness to believe the testimony concerning the\nperson of the Messiah. Jesus unquestionably claimed to be the divine\nSaviour of the world. The ideal Man is also the incarnate God.\n\n\n\n\nG. The Warning Against The Scribes. Ch. 20:45-47\n\n\n 45 And in the hearing of all the people he said unto his\n disciples, 46 Beware of the scribes, who desire to walk in long\n robes, and love salutations in the marketplaces, and chief seats\n in the synagogues, and chief places at feasts; 47 who devour\n widows\u2019 houses, and for a pretence make long prayers: these shall\n receive greater condemnation.\n\n\nAs the long day of public controversy drew to its close, it was not\nstrange that Jesus turned to warn the people against these enemies who had\nbeen seeking to defeat him and who were determined upon his death. These\nprofessed guides could not be followed safely. These rulers had shown\nthemselves to be unworthy of their place and power. The people must look\nelsewhere for true teachers. They must find other men to interpret for\nthem the will of God.\n\nThe scribes were the professional teachers of the day, the trained\nexpositors of the Law. Most of them were Pharisees. They were of all men\nthe most bitter enemies of Christ; they were jealous of his power; they\nwere angered at his claims; and finally they had been goaded to\ndesperation by their humiliating defeat at his hands. Upon these men Jesus\npronounced the most stern condemnation. His words are recorded at length\nby Matthew. In the brief summary of the discourse made by Mark and by Luke\nwe find only a few short sentences which sketch three principal features\nin the character of these unworthy leaders of religious thought. The first\nis their vanity, their ambition for display and for high position, and\ntheir love of flattery. The second is their cruel avarice, expressed by\nour Lord in the suggestive clause, \u201cwho devour widows\u2019 houses.\u201d The third\nwas their shameful hypocrisy; they are described as men who \u201cfor a\npretence make long prayers.\u201d It has always been remarked that the most\nbitter denunciations of Jesus were addressed to the men whose outward\nlives were most respectable and whose religious professions were most\nloud. This does not mean, however, that open vice and flagrant sin are\nbetter than selfish and proud morality; but it does remind us that great\nreligious privileges and the possession of revealed truth involve solemn\nresponsibilities and that hypocrisy and pretense are abominations in the\nsight of God.\n\n\n\n\nH. The Widow\u2019s Mites. Ch. 21:1-4\n\n\n 1 And he looked up, and saw the rich men that were casting their\n gifts into the treasury. 2 And he saw a certain poor widow casting\n in thither two mites. 3 And he said, Of a truth I say unto you,\n This poor widow cast in more than they all: 4 for all these did of\n their superfluity cast in unto the gifts; but she of her want did\n cast in all the living that she had.\n\n\nWhat a contrast this charming sketch supplies to the picture which Jesus\ndrew of the Pharisees! In the eyes of the world the service of the poor\nwidow was meager and worthless, while the gifts of the hypocrites were\ncostly and great; in the eyes of the Lord their offerings were\ncomparatively worthless and she gave more than they all. As a matter of\nfact, she had brought but two small coins, worth less than a half cent,\nbut they were all that she had. With this scene in mind we should be\ncareful not to call our offerings \u201cmites\u201d unless they are all that we\npossess; we should be encouraged, however, to know that our Lord looks\nupon the heart and estimates the gift by the motive and the love and the\nsacrifice involved; above all, we should be reminded that we can best\nmeasure our offerings not by what we give but by how much we keep. The\ninfluence of the woman is still moving multitudes toward the treasury of\nthe Lord.\n\n\n\n\nI. The Destruction Of Jerusalem And The Coming Of Christ. Ch. 21:5-38\n\n\nDuring the days of his ministry Jesus frequently predicted his death and\nalso his return to glory. He saw clearly before him a cross but on the\ndistant horizon a throne. Again and again he had warned the Jews that\ntheir rejection of him and of his call to repentance would result in the\ndestruction of Jerusalem and in the anguish of their race, and quite as\nfrequently he had told his disciples that while indeed he was to die and\nrise again, a long period of time would pass before he would return in\nglory to establish his Kingdom. The great, final discourse relating to the\nfuture was delivered at the close of his last day of public controversy\nand teaching. As Jesus sat with his disciples on the slope of the Mount of\nOlives, as he looked westward and saw the sun sinking behind the majestic\nbuildings of the sacred city, he realized that in truth the night was\ngathering over the nation, that his own day of earthly ministry was done,\nand that the true dawning would not break for the world until the Son of\nrighteousness should arise in true glory, until he himself would return to\nfill the earth with the peace and joy and splendor of his universal reign.\nHe, therefore, told his disciples with much detail the story of the\napproaching destruction of Jerusalem and of his own return after the long\nyears of faithful service and of eager waiting which were appointed for\nhis followers.\n\nThis prophetic discourse of Jesus is difficult to interpret; first of all,\nbecause it is phrased in figurative terms, the exact meaning of which is\nnot always apparent. Again it appears that we have only a partial report\nof the prophecies then spoken by our Lord; it is necessary to compare the\nrecords of Matthew and Mark with the statements here given by Luke, and\nthen to remember that we have probably only a fraction of the whole\ndiscourse. In the third place, it is evident that our Lord was describing\nnot one event, but two. He was prophesying the literal overthrow of the\nholy city by the armies of Rome, but he was using the colors of this\ntragic scene to paint the picture of his own return in glory. So\ninterwoven are these two series of predictions that it is not always\nevident whether the reference is to the nearer or to the more remote of\nthese events. While we may note with some definiteness the general outline\nof the prophecy and while there need be little doubt as to its two\noutstanding features, namely, the destruction of the city and the return\nof our Lord, the study of this chapter should be undertaken with humility,\nand our conclusions should be stated with caution and with reserve. The\nresult need not be bewilderment or despair; it should be encouragement and\nmore confident expectation of the coming of Christ and the ultimate\ntriumph of his cause.\n\n\n\n1. The Present Age. Ch. 21:5-19\n\n\n 5 And as some spake of the temple, how it was adorned with goodly\n stones and offerings, he said, 6 As for these things which ye\n behold, the days will come, in which there shall not be left here\n one stone upon another, that shall not be thrown down. 7 And they\n asked him, saying, Teacher, when therefore shall these things be?\n and what _shall_ be the sign when these things are about to come\n to pass? 8 And he said, Take heed that ye be not led astray: for\n many shall come in my name, saying, I am _he_; and, The time is at\n hand: go ye not after them. 9 And when ye shall hear of wars and\n tumults, be not terrified: for these things must needs come to\n pass first; but the end is not immediately.\n\n\n 10 Then said he unto them, Nation shall rise against nation, and\n kingdom against kingdom; 11 and there shall be great earthquakes,\n and in divers places famines and pestilences; and there shall be\n terrors and great signs from heaven. 12 But before all these\n things, they shall lay their hands on you, and shall persecute\n you, delivering you up to the synagogues and prisons, bringing you\n before kings and governors for my name\u2019s sake. 13 It shall turn\n out unto you for a testimony. Settle it therefore in your hearts,\n not to meditate beforehand how to answer: 15 for I will give you a\n mouth and wisdom, which all your adversaries shall not be able to\n withstand or to gainsay. 16 But ye shall be delivered up even by\n parents, and brethren, and kinsfolk, and friends; and _some_ of\n you shall they cause to be put to death. 17 And ye shall be hated\n of all men for my name\u2019s sake. 18 And not a hair of your head\n shall perish. 19 In your patience ye shall win your souls.\n\n\nThe occasion of this prophetic message was the question asked by the\ndisciples, as they gazed on the splendor of the Temple, concerning the\ndestruction of which Jesus had spoken as he declared that the days would\ncome \u201cin which there shall not be left here one stone upon another, that\nshall not be thrown down. And they asked him, saying, Teacher, when\ntherefore shall these things be? and what shall be the sign when these\nthings are about to come to pass?\u201d In the words of Matthew, they also\nasked, \u201cWhat shall be the sign of thy coming, and of the end of the\nworld?\u201d\n\nFirst of all, then, Jesus sketched for his disciples the character of this\npresent age down to its very end, and described the experiences of his\nfollowers urging them to be faithful to him amidst all the commotions and\ntrials of the coming years until he should return. According to his\ndescription the age will be characterized by the appearance of many\ndeceivers who will claim the allegiance of his followers and assume to\ntake the place of Christ. Furthermore, there will be wars and tumults but\nby these believers are not to be terrified. It is always a temptation of\nshallow minds to interpret every unusual event as a sign of the\napproaching end of the world. Our Lord assured his disciples that all\nthrough the passing years such events would happen without warranting the\nconclusion that the great event is near; as he declared, \u201cThe end is not\nimmediately;\u201d there would be a long period of delay; there would be a\npolitical commotion, \u201cNation shall rise against nation, and kingdom\nagainst kingdom.\u201d There would also be earthquakes, famines, pestilences,\nand \u201cgreat signs from heaven,\u201d but these again must be regarded as\ncharacteristics of the present age and not as signs of its approaching\nend.\n\nFurthermore, the followers of Christ must suffer bitter persecution and be\nbrought before kings and governors for his name\u2019s sake. They must continue\nsteadfast in their testimony. They need not be troubled as to the exact\nform of their witness but must trust the unseen Master to give them all\nneeded wisdom as they speak boldly in his name.\n\nMost distressing of all, they must suffer from the treachery of \u201cparents\nand brethren, and kinsfolk, and friends\u201d and some of them must taste the\nbitter cup of martyrdom; they will be hated of all men, yet their souls\nwill not perish. By their steadfast endurance they will win eternal\nsalvation. It is true, the picture is one of great hardship and distress\nbut its message has encouraged sufferers who in all ages have been\nfaithful in their testimony and have found the comfort and inspiration\nwhich is possible for all as they look for the coming and Kingdom of\nChrist.\n\n\n\n2. The Destruction of Jerusalem. Ch. 21:20-24\n\n\n 20 But when ye see Jerusalem compassed with armies, then know that\n her desolation is at hand. 21 Then let them that are in Jud\u00e6a flee\n unto the mountains; and let them that are in the midst of her\n depart out; and let not them that are in the country enter\n therein. 22 For these are days of vengeance, that all things are\n written may be fulfilled. 23 Woe unto them that are with child and\n them that give suck in those days! for there shall be great\n distress upon the land, and wrath unto this people. 24 And they\n shall fall by the edge of the sword, and shall be led captive into\n all the nations: and Jerusalem shall be trodden down of the\n Gentiles, until the times of the Gentiles be fulfilled.\n\n\nAs our Lord scanned the future he now fixed his eyes first of all upon\nthat dreadful event which in some of its features foreshadowed the end of\nthat age which he had been describing. On more than one occasion he had\npredicted the destruction of Jerusalem. He now declared that the definite\nsign of the descending doom would be the siege of the city: \u201cWhen ye see\nJerusalem compassed with armies, then know that her desolation is at\nhand.\u201d He warned those within the city to flee to the mountains and\ndeclared that those who were in the country should not turn to the city\nfor safety, because the days of vengeance will have come and the\nprophecies of punishment upon the guilty nation will be about to be\nfulfilled. It would be a time of unparalleled distress and horror; as\nJesus declared, \u201cThey shall fall by the edge of the sword, and shall be\nled captive into all the nations.\u201d How literally his words were fulfilled\nis a familiar fact of history. It would be difficult to recall another\nscene of equally hideous carnage. It is estimated that a million Jews fell\nvictims to the slaughter and outrage of the soldiers under Titus, and that\nunnumbered thousands were led as captives to Egypt and other lands.\n\nLast of all Jesus predicted that Jerusalem would be \u201ctrodden down of the\nGentiles, until the times of the Gentiles be fulfilled.\u201d The first phrase\ndenotes something more than mere domination and Gentile control; it\nindicates something of indignity and disgrace and humiliation and this\nstate of the holy city is to continue until \u201cthe times of the Gentiles\u201d\nare fulfilled, which probably means during all the ages of Gentile\ncontrol, and further, during all the seasons of grace in which the gospel\nis being preached to the Gentile world, indeed, until the return of our\nLord. \u201cGentiles\u201d are plainly contrasted with Jews, and not with\nChristians. The mere fact that the sacred city has passed into control of\nChristian powers is no proof that the age is near its end; for this end\nthere will be definite signs as Jesus himself proceeded to declare.\nHowever, as one turns from this lurid picture of the destruction of the\nhistoric city, and remembers how exactly these prophecies came to pass, it\nshould be with a new confidence in the further predictions made by Christ\nand with a new belief that the more significant events of which he next\nproceeded to speak will be fulfilled likewise with exactness and in all\ntheir promised glory.\n\n\n\n3. The Coming of Christ. Ch. 21:25-28\n\n\n 25 And there shall be signs in the sun and moon and stars; and\n upon the earth distress of nations, in perplexity for the roaring\n of the sea and the billows; 26 men fainting for fear, and for\n expectation of the things which are coming on the world: for the\n powers of the heavens shall be shaken. 27 And then shall they see\n the Son of man coming in a cloud with power and great glory. 28\n But when these things begin to come to pass, look up, and lift up\n your heads; because your redemption draweth nigh.\n\n\nImmediately before the return of our Lord, as the age draws to its close,\nthere are to be certain signs so definite, so startling, and so\nterrifying, that they will leave no doubt that the predicted event is\nimmediately to follow. They are described, however, in terms which may be\nlargely figurative: \u201csigns in the sun and moon and stars; and upon the\nearth distress of nations, in perplexity for the roaring of the sea and\nthe billows; men fainting for fear ... for the powers of the heavens shall\nbe shaken;\u201d then will occur the event toward which all the ages are\nmoving, for which the weary world has waited and by which the work of the\nChurch will be crowned and her hopes fulfilled, namely, the personal,\nglorious appearing of the crucified, risen, ascended Lord. It may be a\ntime of distress for the impenitent but for believers it will be a time of\nhope and expectation. When the signs of which Jesus spoke \u201cbegin to come\nto pass,\u201d then, according to the words of Jesus, his followers may\nhopefully lift up their heads to greet their Deliverer, for their\nredemption will be at hand. The coming of Christ will be an event\nunexpected by the world, but Christians will be so definitely warned that\nthey can be looking for the promised deliverance and for the predicted\nglory.\n\n\n\n4. The Encouragement to Hope and Vigilance. Ch. 21:29-36\n\n\n 29 And he spake to them a parable: Behold the fig tree, and all\n the trees: 30 when they now shoot forth, ye see it and know of\n your own selves that the summer is now nigh. 31 Even so ye also,\n when ye see these things coming to pass, know ye that the kingdom\n of God is nigh. 32 Verily I say unto you, This generation shall\n not pass away, till all things be accomplished. 33 Heaven and\n earth, shall pass away: but my words shall not pass away.\n\n\n 34 But take heed to yourselves, lest haply your hearts be\n overcharged with surfeiting, and drunkenness, and cares of this\n life, and that day come on you suddenly as a snare: 35 for _so_\n shall it come upon all them that dwell on the face of all the\n earth. 36 But watch ye at every season, making supplication, that\n ye may prevail to escape all these things that shall come to pass,\n and to stand before the Son of man.\n\n\nIn speaking of his return in glory, Jesus mentioned certain definite signs\nby which his followers will know that his coming is near. To explain more\nclearly the purpose of these \u201csigns,\u201d Jesus spoke a brief parable in which\nhe compared their appearance to the foliage put forth in the springtime\nwhich becomes a certain harbinger of the summer. Many have supposed that\nJesus indicated Israel by his reference to \u201cthe fig tree\u201d and have\nconcluded that a revival of Judaism and a return of the Jews to Palestine\nwill be a certain indication that the present age is drawing to its close.\nWhatever may be predicted elsewhere concerning the Jews, there is no such\nreference here, for Jesus not only said, \u201cBehold the fig tree,\u201d but also,\n\u201call the trees.\u201d His meaning is perfectly plain. He did not refer to\nnations under the figure of trees, but he declared that as the foliage is\na sure precursor of summer, so the signs of which he spoke are a certain\nindication of his imminent return. \u201cEven so ye also, when ye see these\nthings coming to pass, know ye that the kingdom of God is nigh,\u201d the\nKingdom which is to be established in glory at the appearing of our Lord.\n\nJesus further awakened the expectation of his hearers by the statement,\n\u201cThis generation shall not pass away, till all things be accomplished.\u201d It\nis improbable, as again many have supposed, that Jesus referred to the\nHebrew race by the term \u201cthis generation.\u201d The words are almost certainly\nto be interpreted in their usual significance and \u201call things\u201d to be\n\u201caccomplished\u201d refers to the destruction of Jerusalem regarded as the type\nand symbol of the return of Christ. These two events are thus closely\nrelated in this prophetic discourse and the literal fulfillment of the\nfirst gives to believers a more confident assurance of the certain\noccurrence of the latter: \u201cHeaven and earth shall pass away: but my words\nshall not pass away.\u201d The hope that our Lord will come is not based on\nhuman conjectures, but on his own unfailing predictions. All that is\nmaterial and temporal may cease to exist, but his promises are eternal.\n\nIn view of such glorious prophecies the heart of the Christian is ever to\nbe set upon the gracious realities relating to the coming of the Master.\nThe followers of Christ must be on their guard lest they be overcome by\nthe influences which Jesus described as characterizing the days\nimmediately preceding his return. There will be temptation to\nself-indulgence and indifference and absorption in worldly cares.\nBelievers are warned to be on their watch lest the coming of Christ\novertake them unexpectedly, as indeed it will come upon others. They are\nurged to watch and to pray that they may be able to escape from those\njudgments which will break upon a guilty world, and may be counted worthy\nto take their places in the glorious Kingdom of their Lord.\n\n\n\n5. The Historic Statement. Ch. 21:37, 38\n\n\n 37 And every day he was teaching in the temple; and every night he\n went out, and lodged in the mount that was called Olivet. 38 And\n all the people came early in the morning to him in the temple, to\n hear him.\n\n\nLuke closes his account of the discourse delivered by Jesus in reference\nto his return by a statement which summarizes the general conditions which\nmarked the final events of Jesus\u2019 earthly ministry. He states that Jesus\npassed his days teaching in the Temple and spent the nights under the open\nskies on the slopes of the Mount of Olives, and that the people were so\neager to hear him that they resorted to the Temple early each morning.\nThis statement is rather in the nature of a review. It marks a transition\nin the narrative. In reality, Jesus seems to have returned to the city\nonly once more, when he was arrested and led forth to die. Luke prepares\nus for these last events. The story has reached its climax.\n\n\n\n\n\nVII. THE DEATH AND RESURRECTION. CHS. 22 TO 24\n\n\n\n\nA. The Treachery Of Judas. Ch. 22:1-6\n\n\n 1 Now the feast of unleavened bread drew nigh, which is called the\n Passover. 2 And the chief priests and the scribes sought how they\n might put him to death; for they feared the people.\n\n\n 3 And Satan entered into Judas who was called Iscariot, being of\n the number of the twelve. 4 And he went away, and communed with\n the chief priests and captains, how he might deliver him unto\n them. 5 And they were glad, and covenanted to give him money. 6\n And he consented, and sought opportunity to deliver him unto them\n in the absence of the multitude.\n\n\nThe statement that \u201cthe feast of unleavened bread drew nigh, which is\ncalled the Passover,\u201d forms a fitting preface to the story of the passion,\nfor the Hebrew feast commemorated the deliverance of Israel when the angel\nof death passed over the homes which were marked with blood, and now a\ngreater redemption was to be purchased by the blood of Christ, and those\nwho would accept his salvation were to put away sin from their lives, even\nas leaven was excluded from Hebrew homes during all the days of the feast.\n\nThe rulers of the Jews had already determined upon the death of Jesus.\nTheir problem lay in his immense popularity. They were determining to\ndelay until after the feast, when the great crowds would have left the\ncity, when suddenly help came to them from a most unexpected quarter.\nJudas Iscariot, one of the twelve immediate followers of Jesus, offered to\nbetray his Master into the hands of the rulers at such a time and place as\nthey desired, namely, \u201cin the absence of the multitude.\u201d Of course the\nchief priests and the officers of the Temple guard \u201cwere glad\u201d and\ncontracted to pay the money demanded by the traitor for his treachery.\nLuke states that Judas acted under the direction of Satan. We are not to\nconclude, however, that he was a demoniac or that he lacked control of his\nfaculties. His act was deliberate, unsolicited, and without excuse. The\nexplanation is that he long had been cherishing his lust for gold. He had\nlistened to the suggestion of Satan and now he yielded himself to his foul\nservice. The alarming truth is that the treachery of Judas was not the act\nof a unique monster, but only an example of what, finally, may be done by\nany man who, in daily fellowship with Jesus, does not renounce his one\nbesetting sin. To resist continually the gracious influence of the Saviour\nis to fall the more rapidly under the complete power of Satan.\n\n\n\n\nB. The Last Supper. Ch. 22:7-38\n\n\n 7 And the day of unleavened bread came, on which the passover must\n be sacrificed. 8 And he sent Peter and John, saying, Go and make\n ready for us the passover, that we may eat. 9 And they said unto\n him, Where wilt thou that we make ready? 10 And he said unto them,\n Behold, when ye are entered into the city, there shall meet you a\n man bearing a pitcher of water; follow him into the house\n whereinto he goeth. 11 And ye shall say unto the Master of the\n house, The Teacher saith unto thee, Where is the guest-chamber,\n where I shall eat the passover with my disciples? 12 And he will\n show you a large upper room furnished: there make ready. 13 And\n they went, and found as he had said unto them: and they made ready\n the passover.\n\n\n 14 And when the hour was come, he sat down, and the apostles with\n him. 15 And he said unto them, With desire I have desired to eat\n this passover with you before I suffer: 16 For I say unto you, I\n shall not eat it, until it be fulfilled in the kingdom of God. 17\n And he received a cup, and when he had given thanks, he said, Take\n this, and divide it among yourselves: 18 for I say unto you, I\n shall not drink from henceforth of the fruit of the vine, until\n the kingdom of God shall come. 19 And he took bread, and when he\n had given thanks, he brake it, and gave to them, saying, This is\n my body which is given for you: this do in remembrance of me. 20\n And the cup in like manner after supper, saying, This cup is the\n new covenant in my blood, _even_ that which is poured out for you.\n 21 But behold, the hand of him that betrayeth me is with me on the\n table. 22 For the Son of man indeed goeth, as it hath been\n determined: but woe unto that man through whom he is betrayed! 23\n And they began to question among themselves, which of them it was\n that should do this thing.\n\n\n 24 And there rose also a contention among them, which of them was\n accounted to be the greatest. 25 And he said unto them, The kings\n of the Gentiles have lordship over them; and they that have\n authority over them are called Benefactors. 26 But ye _shall_ not\n _be_ so: but he that is the greater among you, let him become as\n the younger; and he that is chief, as he that doth serve. 27 For\n which is greater, he that sitteth at meat, or he that serveth? is\n not he that sitteth at meat? but I am in the midst of you as he\n that serveth. 28 But ye are they that have continued with me in my\n temptations; 29 and I appoint unto you a kingdom, even as my\n Father appointed unto me, 30 that ye may eat and drink at my table\n in my kingdom; and ye shall sit on thrones judging the twelve\n tribes of Israel. 31 Simon, Simon, behold, Satan asked to have\n you, that he might sift you as wheat: 32 but I made supplication\n for thee, that thy faith fail not; and do thou, when once thou\n hast turned again, establish thy brethren. 33 And he said unto\n him, Lord, with thee I am ready to go both to prison and to death.\n 34 And he said, I tell thee, Peter, the cock shall not crow this\n day, until thou shalt thrice deny that thou knowest me.\n\n\n 35 And he said unto them, When I sent you forth without purse, and\n wallet, and shoes, lacked ye anything? And they said, Nothing. 36\n And he said unto them, But now, he that that hath a purse, let him\n take it, and likewise a wallet; and he that hath none, let him\n sell his cloak, and buy a sword. 37 For I say unto you, that this\n which is written must be fulfilled in me, And he was reckoned with\n transgressors: for that which concerneth me hath fulfillment. 38\n And they said, Lord, behold, here are two swords. And he said unto\n them, It is enough.\n\n\nThe last meal of which Jesus partook with his disciples was a passover\nfeast, and it was the occasion of the establishment of that sacrament\nwhich is known as the Lord\u2019s Supper. The passover called to mind a\nnational deliverance in the past and pointed forward to a greater\ndeliverance to come, which was effected by the death of Christ. The Lord\u2019s\nSupper points us backward to the great redemption he achieved by his\natoning death, and forward to the fuller redemption he will accomplish in\nhis return. The \u201cLast Supper\u201d may rightly be reviewed in connection with\nthe Christian sacrament, and the story here recorded may intimate to us\nhow this sacrament may be most helpfully observed.\n\n1. It must be for us a time of retirement. So far as possible we must\nexclude all distracting thoughts and fix our minds upon Christ and his\nredeeming love. Jesus made such provision for his disciples. He sent Peter\nand John to the city to prepare a room in which he might partake of the\npassover with his disciples, but he was careful to provide against any\npossible interruption. He did not mention to the disciples the place of\nmeeting. Had he done so, Judas would have disclosed the place to the\nenemies who would have arrested Jesus in the midst of the supper. Our Lord\nwas careful to say to the two disciples that as they entered the city\nthere would meet them \u201ca man bearing a pitcher of water;\u201d they were to\nfollow him into the house and were there to prepare the passover.\nAccording to the account of the other evangelists, it seems that after the\npassover feast had been eaten and before Jesus established his memorial\nsupper, he dismissed Judas from the circle. Surely it must be our endeavor\nto shut out from our hearts all traitorous and intrusive thoughts, that\nduring the sacred service we may be consciously alone with our Lord.\n\n2. It is to be a time of communion. Our Lord had eagerly looked forward to\nthose hours to be spent with his disciples in unbroken fellowship. He had\nmuch to tell them. He knew it was to be a season of tender farewell, and\nhe wished to strengthen them by messages of cheer and of hope. Probably in\nthe whole Bible there are no chapters more familiar, more tender, more\nhelpful, than those written by John containing the words spoken by our\nLord in the upper room on the occasion of this Last Supper. To those whose\nhearts are prepared, the unseen Lord is surely present and ready to speak,\nthrough the appointed symbols and by his Spirit, truths which will inspire\nstrength and joy.\n\n3. It is to be a season of gratitude. The sacrament has often been called\nthe \u201cEucharist,\u201d the service of \u201cthanksgiving,\u201d for we then call to mind\nthe infinite benefits secured for us by the atoning death of our Lord.\nThis is the supreme purpose of the feast. Jesus stated this clearly when\nestablishing it; the bread was to call to mind his body broken for us, and\nthe wine was to be a symbol of his blood, which as he said to his\ndisciples, was to be poured out for them. This supper is therefore to be a\nmemorial of redeeming grace; it is to show forth the Lord\u2019s death, as he\nhimself said, \u201cThis do in remembrance of me.\u201d\n\n4. It is to be a time of hope. Even under the shadow of the cross our Lord\npointed his disciples to the glory of his throne; while their hearts were\ntorn by the thought of separation, he reminded them of a reunion when they\nwould eat and drink together \u201cin the kingdom of God.\u201d He declared that\nthey were to have a time of temptation, but if they suffered with him,\nthey would also reign with him. \u201cI appoint unto you a kingdom, even as my\nFather appointed unto me, that ye may eat and drink at my table in my\nkingdom.\u201d Thus the communion season is a time when we especially look\nforward to glad reunions with those who have passed on before. We cheer\nour hearts with visions of coming glory. Under the darkest shadows we look\nfor the opening skies and for the return of Christ; we \u201cproclaim the\nLord\u2019s death till he come.\u201d\n\n5. It is a time of consecration. While the disciples were seated at the\ntable they were disputing as to which of them was greatest. Our Saviour\ngave them a memorable example when he stooped down and washed their feet,\nand then most impressively he explained to them the character of true\ngreatness and showed that its essence lay in service; to quote his own\nwords, \u201cHe that is the greater among you, let him become as the younger;\nand he that is chief, as he that doth serve.\u201d As we turn from the table of\nour Lord it should ever be with a desire to go forth in his name and to do\nanything in our power to serve our fellow men, and to follow in his\nfootsteps who came \u201cnot to be ministered unto but to minister, and to give\nhis life a ransom for many.\u201d\n\n6. It should be a time of humility, when we realize anew our weakness and\nour dependence upon Christ and his sustaining grace. Jesus found it\nnecessary to warn his disciples concerning their coming temptations and\ntrials, and particularly to foretell the fall of Peter. Turning to the\nimpulsive, affectionate, fickle disciple, who seems to have been the\nleader of the apostolic band, he told him that Satan had desired to have\nthe disciples, to sift them as wheat, but that Jesus himself had made\nspecial prayer for Peter that his faith should not fail, even though Jesus\nforesaw that for a time his courage would give way and that he would deny\nhis Master. He urged Peter, however, to repent after his fall and to\nencourage his fellow disciples. Such a statement of the weakness and\nunfaithfulness which Peter was to manifest seemed incredible to him and he\nprotested, \u201cLord, with thee I am ready to go both to prison and to death.\u201d\nBut Jesus sadly replied, \u201cI tell thee, Peter, the cock shall not crow this\nday, until thou shalt thrice deny that thou knowest me.\u201d\n\nIt is impossible to observe the Lord\u2019s Supper without memories of past\nfailure, and it is only too true that similar experiences of weakness will\nbe shown in days to come. Every such disloyalty gives pain to our Lord,\nbut if our hearts are really yielded to him, our faults will be followed\nby true repentance. If we really trust in him, he is ready to pardon; as\nhe prayed for Peter, so he is praying for us; though we at times stumble,\nhe will not allow us utterly to fall. He is able to save \u201cto the uttermost\n... seeing he ever liveth to make intercession\u201d for us.\n\n7. This should be a time of new resolution. We should be humble and\ntrustful in view of past and of possible future failures, but we should\ndetermine to stand firmly in the strength which the Master supplies. He\ntold his followers in the upper room of the changed conditions which they\nwere to meet when he had been taken from them. The enemies who would take\nhis life would surely not treat his disciples with kindness. He assured\nthem that they were now to be left more to their own resources and that\nthey were to meet with the most bitter hostility. He even suggested that\nit would be necessary for each one to buy a sword. They took his words\nwith absurd literalness and they said, \u201cLord, behold, here are two\nswords.\u201d It was with sad irony that Jesus replied, \u201cIt is enough.\u201d Of\ncourse, he did not mean that his followers are to use violence or are to\nextend the gospel by means of force. He only wished us to be warned and to\nresolve anew that in the spiritual conflict which awaits us we shall be\ntrue to him as loyal soldiers of the cross. We go forth to battle, but on\nsome brighter morrow we shall be seated with him at a heavenly feast with\nbanquet and song.\n\n\n\n\nC. The Agony In Gethsemane. Ch. 22:39-46\n\n\n 39 And he came out, and went, as his custom was, unto the mount of\n Olives; and the disciples also followed him. 40 And when he was at\n the place, he said unto them, Pray that ye enter not into\n temptation. 41 And he was parted from them about a stone\u2019s cast;\n and he kneeled down and prayed, 42 saying, Father, if thou be\n willing, remove this cup from me: nevertheless not my will, but\n thine, be done. 43 And there appeared unto him an angel from\n heaven, strengthening him. 44 And being in an agony he prayed more\n earnestly; and his sweat became as it were great drops of blood\n falling down upon the ground. 45 And when he rose up from his\n prayer, he came unto the disciples, and found them sleeping for\n sorrow, 46 and said unto them, Why sleep ye? rise and pray, that\n ye enter not into temptation.\n\n\nFrom the quiet fellowship in the upper room Jesus with his disciples,\nunder the shadow of the night, went forth to the Garden of Gethsemane, a\nfavorite resort on the slope of the Mount of Olives, and he there\nexperienced that unequaled anguish of soul which is commonly known as his\n\u201cagony.\u201d To enter the sacred privacy of that scene even in imagination\nseems to be an intrusion, and yet some glimpses have been revealed for our\ninstruction and encouragement as his disciples.\n\nThere can be no doubt that this distress which seized him was due to his\nclear vision of the death he was to endure on the following day; and this\nvery agony adds beyond measure to the meaning and the mystery of that\ndeath. For any sensitive soul to shrink from pain and anguish is but\nnatural and pardonable; yet if Jesus suffered such incomparable agony\nsimply in view of physical torture, he was less heroic than many of his\nfollowers have been. If, however, in the hour of death, he was to be so\nidentified with sin as to become the Redeemer of the world; if he was \u201cto\ngive his life a ransom for many;\u201d if his experience as the Lamb of God was\nto be absolutely unique; if he was to endure the hiding of his Father\u2019s\nface, then we can understand why it was that in the dark hour of\nanticipation his soul was sorrowful \u201ceven unto death.\u201d The agony of our\nLord must never be supposed to reflect upon his human heroism; it is\nrather a proof of his divine atonement. The \u201ccup\u201d which Jesus was asked to\ndrink consisted of death as \u201cthe Bearer of sin.\u201d\n\nIn this hour of most bitter trial Jesus found relief in prayer. He had\ncome to Gethsemane that he might be alone with God. He had exhorted his\ndisciples to follow his example. When the agony most fiercely gripped his\nlonely heart he still prayed and he was heard. The cup was not removed,\nbut \u201cThere appeared unto him an angel from heaven, strengthening him.\u201d He\nwas given grace to drain the cup to its very dregs and death lost its\nsting and the grave its terror. He was fitted for perfect sympathy with\nthose who are called upon to face the mystery of \u201cunanswered prayer.\u201d \u201cHe\nbecame unto all them that obey him the author of eternal salvation.\u201d\n\nJesus prayed in faith; and the very essence of such believing prayer is\nthe willingness to obey. This was the petition which comes to us as an\nexample, \u201cNevertheless not my will, but thine, be done.\u201d He won his\nvictory by complete submission to the will of his Father. Henceforth there\nwas no more struggle. He turned with unfaltering step to meet betrayal and\nagony and death. The hour struck and he was ready. \u201cHe was well content.\u201d\n\n\n\n\nD. The Arrest Of Jesus. Ch. 22:47-53\n\n\n 47 While he yet spake, behold, a multitude, and he that was called\n Judas, one of the twelve, went before them; and he drew near unto\n Jesus to kiss him. 48 But Jesus said unto him, Judas, betrayest\n thou the Son of man with a kiss? 49 And when they that were about\n him saw what would follow, they said, Lord, shall we smite with\n the sword? 50 And a certain one of them smote the servant of the\n high priest, and struck off his right ear. 51 But Jesus answered\n and said, Suffer ye _them_ thus far. And he touched his ear, and\n healed him. 52 And Jesus said unto the chief priests, and captains\n of the temple, and elders, that were come against him, Are ye come\n out, as against a robber, with swords and staves? 53 When I was\n daily with you in the temple, ye stretched not forth your hands\n against me: but this is your hour, and the power of darkness.\n\n\nThe manner in which Judas concluded his foul crime was in perfect keeping\nwith its essential baseness. He led a multitude armed with swords and\nclubs into the Garden where his Master was wont to retire for prayer, and\nthere betrayed him with a kiss, a sign which had been agreed upon in order\nthat, in the deep shadows, one of the disciples might not be mistaken for\nthe Master and arrested in his place. A kiss was a usual sign of\nfriendship, but the manner of Judas and the rebuke of Jesus indicate that\nit was given with a false semblance of deep affection and was thus the\nmore repulsive to the Lord. Acts of disloyalty to Christ are even more\ndistressing to him in surroundings which are sacred and when committed by\nthose who have made loud protestations of love.\n\nThe fearless composure of the Master is now contrasted with the conduct of\nhis followers. They asked whether they should defend him with the sword,\nand before he could reply, Peter rashly smote the servant of the high\npriest and cut off his right ear. To this act Jesus made reply, \u201cSuffer ye\nthem thus far;\u201d the exact meaning is not certain, but probably he was\naddressing his disciples to prevent further violence. He then touched the\near of the servant and healed him. Only Luke, \u201cthe beloved physician,\u201d\nmentions this \u201cunique miracle of surgery.\u201d The incident has its message\nfor disciples in all ages. Violence and cruelty in the defense of the\ncause of Christ misrepresent him to the world. The act of Peter gave\ncountenance to charges which would be preferred against Jesus, and further\nresistance would have compromised the position of his Lord. However well\nintended, such rash defenses weaken the cause they are designed to\npromote.\n\nJesus turned to rebuke his enemies and resented the fact that they had\ncome against him as against a robber with swords and clubs. He reminded\nthem that daily he had taught in public. Their coming with violence, in\nsecrecy; and under the cover of night, was a proof that the arrest was\nfalse and that it could not be justified. There had been abundant\nopportunities during many days to seize him in public when he was\nunprotected. Their present course bore its own condemnation; but he added\nmournfully, \u201cThis is your hour, and the power of darkness.\u201d In the mystery\nof his providence God was allowing this iniquity. He was giving this\ntemporary authority to the forces of evil. It was to be a brief hour, but\nthose who willingly put it to such a use would incur eternal condemnation.\nNothing is more solemn than the possibility of using for evil ends the\nliberty allotted us of God.\n\n\n\n\nE. Peter\u2019s Denial. Ch. 22:54-62\n\n\n 54 And they seized him, and led him _away_, and brought him into\n the high priest\u2019s house. But Peter followed afar off. 55 And when\n they had kindled a fire in the midst of the court, and had sat\n down together, Peter sat in the midst of them. 56 And a certain\n maid seeing him as he sat in the light _of the fire_, and looking\n stedfastly upon him, said, This man also was with him. 57 But he\n denied, saying, Woman, I know him not. 58 And after a little while\n another saw him, and said, Thou also art _one_ of them. But Peter\n said, Man, I am not. 59 And after the space of about one hour\n another confidently affirmed, saying, Of a truth this man also was\n with him; for he is a Galil\u00e6an. 60 But Peter said, Man, I know not\n what thou sayest. And immediately, while he yet spake, the cock\n crew. 61 And the Lord turned, and looked upon Peter. And Peter\n remembered the word of the Lord, how that he said unto him, Before\n the cock crow this day thou shalt deny me thrice. 62 And he went\n out, and wept bitterly.\n\n\nPeter really loved Jesus and his faith in him never failed; but in the\nhour of trial, which Jesus had predicted, Peter lost courage and denied\nhis Lord. His sin, however, was unlike that of Judas. The latter was the\nfinal step in a downward course. The former was an act of cowardice in a\ncareer of moral development which resulted in blessing and service to all\nthe followers of Christ.\n\nThe fall of Peter may be traced to his self-confidence. When he protested\nthat he would be true to Christ, even though all should forsake him, he\nwas sincere and expressed the true feeling of his heart, but he betrayed\nhis pride. The immediate result was his failure to obey the Master and to\nwatch and pray as he had been bidden; and consequently he was surprised\nand stunned by the arrest of Jesus, and like the other disciples, after a\nrash stroke in his defense, he forsook Jesus and fled. He followed Jesus\nto the palace of the high priest but hoped to conceal his discipleship and\nto be regarded as one of the excited crowd.\n\nEvery follower of Christ is in mortal danger when confident of his moral\nstrength and especially when at the same time he is ashamed to be publicly\nknown as a disciple, and most of all when he feels, as Peter probably\nfelt, that confessed loyalty to Christ can under the circumstances be of\nno special help to his Lord. At such a time when the cause of Jesus seemed\nhopeless, when the courage of Peter was gone, when he was wearied by the\nlong night of sleeplessness, when cold and lonely, the unexpected attack\nwas made and Peter suffered his tragic defeat.\n\nIt may be easy to point the finger of scorn at the great apostle, but\nthere are few followers of Christ who at times of less severe testing have\nnot as truly denied their Lord, by word or deed, with cowardice and deceit\nand passion. Three times Peter repeated his denial and then he heard the\ncrowing of a cock. The incident was insignificant in itself, but it\nrecalled the word of his Master; it made Peter conscious of his disgrace\nbut it called him to himself, and then as he turned toward the palace, for\na moment he caught sight of his Lord. We may be unable to conjecture what\nwas expressed in the face of Jesus as at that moment he \u201clooked upon\nPeter.\u201d There may have been something of rebuke, but probably there was\nmore of unutterable sorrow and of tender sympathy. We read that as \u201cPeter\nremembered the word of the Lord, ... he went out, and wept bitterly.\u201d\nSurely these were tears of repentance and they prepared the way for pardon\nand for peace. To many a fallen follower of Christ there has come some\nminute providence recalling hours of glad fellowship and messages of\nsolemn warning, and the heart has been turned toward the Master, and true\nrepentance has been felt in realizing the pain which the disloyalty has\nbrought to the loving Lord.\n\nThe consciousness has brought bitter tears and hours of regret and of\nanguish, but they have been followed by a brighter morning, by a meeting\nwith the risen Christ, by a new confession of love, by words of peace, and\nby a truer life of deeper devotion to his cause.\n\n\n\n\nF. Jesus Before The Jewish Rulers. Ch. 22:63-71\n\n\n 63 And the men that held _Jesus_ mocked him, and beat him. 64 And\n they blindfolded him, and asked him, saying, Prophesy: who is he\n that struck thee? 65 And many other things spake they against him,\n reviling him.\n\n\n 66 And as soon as it was day, the assembly of the elders of the\n people was gathered together, both chief priests and scribes; and\n they led him away into their council, saying, 67 If thou art the\n Christ, tell us. But he said unto them, If I tell you, ye will not\n believe: 68 and if I ask _you_, ye will not answer. 69 But from\n henceforth shall the Son of man be seated at the right hand of the\n power of God. 70 And they all said, Art thou then the Son of God?\n And he said unto them, Ye say that I am. 71 And they said, What\n further need have we of witness? for we ourselves have heard from\n his own mouth.\n\n\nAfter Jesus had been denied by Peter, he was grossly insulted and abused\nby his captors. He was mocked and beaten and reviled. Those responsible\nfor these indignities were the Jewish rulers, the most cultured and\nrefined and professedly religious men of their day; but the beast within\nman is more powerful than we commonly suppose. When Christ is rejected,\nwhen his teachings are despised, when his Spirit is opposed, then it is\nonly a question of time and of occasion when hatred or malice or lust or\nanger awaken in man the passions and ferocity of the brute.\n\nWhen the morning dawned, Jesus was led away to be arraigned formally\nbefore the sanhedrin, the supreme ecclesiastical court of the Jews. He was\nsupposed to be on trial for his life; in reality the council was being\njudged, and in its guilt the entire nation was involved. The rulers\nconvicted themselves of prejudice, dishonesty, and malice. They did not\nseek to learn the truth that justice might be done; they sought to find\nsome evidence on which Jesus might be condemned.\n\nWhen every attempt to convict Jesus had failed, they finally charged him\nin the words: \u201cIf thou art the Christ, tell us.\u201d Jesus\u2019 reply shows how\nfully he appreciated their blind hatred and their unwillingness to be\njust; he told them that no statement he might make would be believed, and\nthat no explanation or defense he might offer would be accepted;\nnevertheless, he would answer their question, with the statement that his\nexaltation to the place of divine power was about to take place. Then they\nasked him directly, \u201cArt thou then the Son of God?\u201d He answered with all\ndistinctness, \u201cYe say that I am.\u201d Then they at once decreed that he was\nworthy of death. They had prejudged the case. They were unwilling to\nconsider whether his claim to be the Son of God was true; they only wished\nto be sure that he made the claim. When they had made sure of this, they\nagreed that he must die as a blasphemer. Their logic was so far true.\nThere is no other alternative. In the presence of Christ there can be no\nneutrality. Either he was an impostor who deserves our contempt, or else\nhe is the divine Son of God whom we must worship and obey. Every soul must\nchoose between the sanhedrin and the Church.\n\n\n\n\nG. Jesus Before Pilate. Ch. 23:1-25\n\n\n 1 And the whole company of them rose up, and brought him before\n Pilate. 2 And they began to accuse him, saying, We found this man\n perverting our nation, and forbidding to give tribute to C\u00e6sar,\n and saying that he himself is Christ a king. 3 And Pilate asked\n him, saying, Art thou the King of the Jews? And he answered him\n and said, Thou sayest. 4 And Pilate said unto the chief priests\n and the multitudes, I find no fault in this man. 5 But they were\n the more urgent, saying, He stirreth up the people, teaching\n throughout all Jud\u00e6a, and beginning from Galilee even unto this\n place. 6 But when Pilate heard it, he asked whether the man were a\n Galil\u00e6an. 7 And when he knew that he was of Herod\u2019s jurisdiction,\n he sent him unto Herod, who himself also was at Jerusalem in these\n days.\n\n\n 8 Now when Herod saw Jesus, he was exceeding glad: for he was of a\n long time desirous to see him, because he had heard concerning\n him; and he hoped to see some miracle done by him. 9 And he\n questioned him in many words; but he answered him nothing. 10 And\n the chief priests and the scribes stood, vehemently accusing him.\n 11 And Herod with his soldiers set him at nought, and mocked him,\n and arraying him in gorgeous apparel sent him back to Pilate. 12\n And Herod and Pilate became friends with each other that very day:\n for before they were at enmity between themselves.\n\n\n 13 And Pilate called together the chief priests and the rulers and\n the people, 14 and said unto them, Ye brought unto me this man, as\n one that perverteth the people: and behold, I, having examined him\n before you, found no fault in this man touching those things\n whereof ye accuse him: 15 no, nor yet Herod: for he sent him back\n unto us; and behold, nothing worthy of death hath been done by\n him. 16 I will therefore chastise him, and release him. 18 But\n they cried out all together, saying, Away with this man, and\n release unto us Barabbas\u201419 one who for a certain insurrection\n made in the city, and for murder, was cast into prison. 20 And\n Pilate spake unto them again, desiring to release Jesus; 21 but\n they shouted, saying, Crucify, crucify him. 22 And he said unto\n them the third time, Why, what evil hath this man done? I have\n found no cause of death in him: I will therefore chastise him and\n release him. 23 But they were urgent with loud voices, asking that\n he might be crucified. And their voices prevailed. 24 And Pilate\n gave sentence that what they asked for should be done. 25 And he\n released him that for insurrection and murder had been cast into\n prison, whom they asked for; but Jesus he delivered up to their\n will.\n\n\nThe Jews had been deprived by their Roman conquerors of the right to\ninflict capital punishment. When, therefore, their chief council had\ndecided that Jesus was worthy of death, the rulers brought him to Pilate,\nthe Roman governor, that he might confirm their sentence and execute the\ncruel penalty of crucifixion. The trial before Pilate developed into a\ndisgraceful contest between the murderous and determined Jewish rulers and\nthe weak and vacillating Roman governor, who was at last compelled to act\ncontrary to his conscience and his desire and to submit his will to that\nof the subjects whom he detested.\n\nLuke gives only a bare outline of the story, which is sketched best by the\napostle John. Enough, however, is given to show the infamous baseness of\nthe Jews and the futile endeavors of Pilate to avoid the judicial murder\nwhich he finally committed. The Jewish rulers had asked Pilate to\npronounce sentence without hearing the charge; this Pilate properly\nrefused to do. When the accusation was made, Luke shows most clearly how\ncraftily the decision of the Jewish court was perverted, and how forcibly\nthe false charge was presented. Jesus had been convicted of claiming to be\nthe divine Messiah. It was the claim of deity, and thus of blasphemy, on\nwhich he was condemned. The Jews knew that this would make no impression\non Pilate. However, the office of Messiah did imply rule and authority,\nand therefore the claim of Jesus was distorted into a political offense\nand he was charged with sedition, with forbidding tribute to C\u00e6sar, and\nwith claiming to be a king.\n\nHow absurd all these accusations were, Pilate soon learned; he probably\nwas not a little suspicious of the sudden zeal for their Roman tyrants\nshown by these rebellious Jews. However, he lacked the courage of his\nconvictions; he declared Jesus to be innocent, but fearing to offend the\nrulers and the crowds whom they had won to their will, he hesitated to\nrelease Jesus. That was a fatal step; the only thing to do is to act with\ndecision and promptness as soon as one sees what is right. It is surely\ntrue in matters of conscience that \u201che who hesitates is lost.\u201d\n\nThen Pilate did what all weak men are apt to do: he attempted to avoid\nmaking a decision; he tried to shift the responsibility; he learned that\nJesus was from Galilee, and so Pilate sent Jesus to be judged by King\nHerod, within whose realm Galilee lay. Herod was then in Jerusalem, and he\nwas eager to see Jesus, of whom he had heard so much, and he hoped that\nhis curiosity might be gratified by seeing Jesus perform some miracle.\nHowever, when appearing before Herod, Jesus refused even to answer him by\na single word. Jesus has a message for every penitent, and a miracle for\nevery believer; but for the murderer of John and for the shallow, sinful\nprofligate there is only silence and contempt.\n\nTo wreak upon Jesus a petty revenge, Herod mocked Jesus by clothing him\nwith royal apparel, and sent him back thus arrayed to Pilate. It was a\ncruel jest, but it was an acquittal of Jesus as guilty of no political\noffense. Thus Pilate was forced to act as judge; others cannot decide for\nus questions of conscience. When compelled to act, Pilate attempted a\nsecond maneuver familiar to all weak souls; he proposed to compromise. He\nwould do what was wrong but he would avoid the crime of murder. He offered\nto scourge Jesus, whom he declared to be absolutely innocent, or to\nrelease him as a notable criminal, as one such was usually released at\nthis feast. On the one hand, he would be subjecting Jesus to the most\nagonizing bodily torture; on the other, he would brand Jesus as a\nmalefactor who had deserved death. Compromise in a case of conscience is\nalways a sign of weakness, and the enemy is sure to press his advantage.\nAs the rulers saw Pilate yielding thus far, they asked for the release of\na notorious murderer by the name of Barabbas; and as they saw Jesus coming\nforth from the scourging, torn and bleeding, they cried out for his life,\n\u201cCrucify him, crucify him.\u201d As Pilate hesitated, the rulers used their\nmost deadly weapon; they suggested that they would report Pilate to the\nemperor as shielding a political revolutionist; they would imperil the\nposition and life of the governor. This attack Pilate could not withstand;\nwhen some personal loss was involved conscience was no longer to be\nconsidered. He decided to do what he knew to be wrong; he \u201cgave sentence\nthat what they asked for should be done;\u201d and so doing he placed himself\nnear the head of that long list of moral cowards who share his eternal\ninfamy for fearing to do the right.\n\nThe degradation of the Jewish rulers was even greater. With all their\nknowledge of the moral law, they who professed to be special\nrepresentatives of God put to death his Son, and chose a murderer instead\nof the Saviour. To the tragedy of such a choice Luke refers with horror in\nthe only personal comment he makes upon the scene. V. 25. Are not\nthousands, however, making that same choice to-day? There can be no\nneutral ground; indecision is impossible: one must choose either Barabbas\nor Christ.\n\n\n\n\nH. The Crucifixion. Ch. 23:26-38\n\n\n 26 And when they led him away, they laid hold upon one Simon of\n Cyrene, coming from the country, and laid on him the cross, to\n bear it after Jesus.\n\n\n 27 And there followed him a great multitude of the people, and of\n women who bewailed and lamented him. 28 But Jesus turning unto\n them said, Daughters of Jerusalem, weep not for me, but weep for\n yourselves, and for your children. 29 For behold, the days are\n coming, in which they shall say, Blessed are the barren, and the\n wombs that never bare, and the breasts that never gave suck. 30\n Then shall they begin to say to the mountains, Fall on us; and to\n the hills, Cover us. 31 For if they do these things in the green\n tree, what shall be done in the dry?\n\n\n 32 And there were also two others, malefactors, led with him to be\n put to death.\n\n\n 33 And when they came unto the place which is called The skull,\n there they crucified him, and the malefactors, one on the right\n hand and the other on the left. 34 And Jesus said, Father, forgive\n them; for they know not what they do. And parting his garments\n among them, they cast lots. 35 And the people stood beholding. And\n the rulers also scoffed at him, saying, He saved others; let him\n save himself, if this is the Christ of God, his chosen. 36 And the\n soldiers also mocked him, coming to him, offering him vinegar, 37\n and saying, If thou art the King of the Jews, save thyself. 38 And\n there was also a superscription over him, THIS IS THE KING OF THE\n JEWS.\n\n\nThe Gospel narratives spare us the distressing details of the crucifixion;\nthis was the most cruel and agonizing form of death; but the facts are\nwritten with surprising delicacy and reserve. As Jesus was being led from\nthe city a certain Simon of Cyrene was pressed into the service of bearing\nhis cross. The cause of this action is purely a matter of conjecture. Its\nresult was to give Simon immortal fame and apparently to secure for him\neternal salvation; for it seems that this experience, and the knowledge of\nChrist gained at Calvary, resulted in the conversion of Simon and his\nhousehold, Mark 15:21; Rom. 16:13. In a figure, he was the first of that\nlong line of men and women who have taken up the cross and followed\nChrist. Of course this is a mere symbol, and the actual contrasts are\nvital. In reality no one can share the burden of the cross which our\nSaviour bore. His sufferings, and his alone, made atonement for sin. Then\nagain no one can be compelled to take up the cross. There are burdens in\nlife which cannot be evaded but one can refuse the cross. It is a type of\nthe voluntary suffering endured for the sake of Christ; it is a symbol of\nthe complete sacrifice of self and the complete submission to his will\nwhich is necessary for all who share in the redeeming benefits of his\ndeath.\n\nLuke alone records the incident of the women who, wailing and lamenting,\nfollowed Jesus out of the city. It is quite fitting that in this Gospel,\nin which womanhood is so exalted, a place should be found for this\npicture. It is not to be supposed that these were the loyal friends who\nhad followed Jesus on his journeys and helped to supply his needs; these\nwere rather residents of Jerusalem whose hearts were bleeding with sorrow\nfor the loving Prophet who was being led forth to an agonizing death. Our\nLord turned to these women with a message of sympathy and told them that\nthey were not to weep for him but for themselves and their children. He\nwas not rebuking them for their compassion; he rather meant to indicate\nthat while his sufferings were pitiful, their own were more worthy of\ntears, for they were to be even more intense. He had in mind the\ndestruction of the city due to its impenitence and made certain by its\nrejection of the Redeemer. Jesus declared that the days would come when\nchildlessness would be a ground for congratulation because of the\nuniversal distress. He predicted that the horror would be so great that\nmen would call upon the mountains to fall on them and the hills to cover\nthem, preferring such forms of death to the torments which threatened from\nthe armies of Rome. Jesus added a proverb, the force of which is evident\neven though its exact application may not be clear: \u201cFor if they do these\nthings in the green tree, what shall be done in the dry?\u201d In other words,\nif the sufferings of Christ were so great, what would be the sufferings of\nthe Jews! If the Romans were putting to death him whom they regarded as\ninnocent, what would they do to the inhabitants of the rebellious and\nhated city? It is quite in accordance with the character of Luke to note\nhow Jesus, in this very hour of his anguish, thought rather of others than\nof himself and pronounced this prophesy, not in resentment, but in\ninfinite tenderness and pity.\n\nWhile the actual sufferings of the crucifixion are not described, Luke\ntells us of the cruel mockery to which Jesus was subjected. He states that\ntwo malefactors were crucified with Jesus, \u201cone on the right hand and the\nother on the left.\u201d This was evidently designed to add to the disgrace and\nhumiliation of his cruel death. The place of the crucifixion was called\n\u201cThe skull,\u201d probably because it was a bare, rounded hill located outside\nthe city gates.\n\nOf the seven words spoken by Jesus on the cross, Luke records three, all\nof them characterized by love and trust. The first is found in no other\nGospel. As Jesus tasted the first bitterness of his anguish he was heard\nto pray, \u201cFather forgive them; for they know not what they do.\u201d He did not\nhave in mind simply the soldiers who were involuntary instruments of his\ndeath, but rather the Jews who had not fully recognized the enormity of\ntheir crime. For them Jesus felt no hatred in his heart. He yearned for\ntheir repentance and their salvation. This prayer was a revelation of the\nmatchless grace and mercy of this ideal Man. Luke adds the details of the\nmockery to which the other evangelists likewise refer. The crowds stood\ngazing upon the Sufferer but the rulers and the soldiers cruelly mocked\nhim; the former scoffed at him saying, \u201cHe saved others; let him save\nhimself.\u201d In reality, had he saved himself, he never could have saved\nothers. He died for the very men who were deriding him, to make possible\ntheir salvation. The soldiers made sport of him by casting lots for his\ngarments and by offering him drink and hailing him as \u201cKing of the Jews.\u201d\nThis last title had been placed on the cross above the head of Jesus. It\nwas put there by Pilate in bitter irony. It was his way of taking revenge\nupon the rulers who, contrary to his conscience, had compelled him to put\nto death an innocent Man. In place of this superscription the eye of faith\nsees another, \u201cBehold, the Lamb of God, that taketh away the sin of the\nworld!\u201d\n\n\n\n\nI. The Penitent Thief. Ch. 23:39-43\n\n\n 39 And one of the malefactors that were hanged railed on him,\n saying, Art not thou the Christ? save thyself and us. 40 But the\n other answered, and rebuking him said, Dost thou not even fear\n God, seeing thou art in the same condemnation? 41 And we indeed\n justly; for we receive the due reward of our deeds: but this man\n hath done nothing amiss. 42 And he said, Jesus, remember me when\n thou comest in thy kingdom. 43 And he said unto him, Verily I say\n unto thee, To-day shalt thou be with me in Paradise.\n\n\nThis story which enshrines for us the second saying of our Lord upon the\ncross has often been regarded as one of the most significant narratives in\nthe Gospels: first, because it gives us such a picture of the unique\nperson of Christ; here was a dying man who at the same time was a\nforgiving God. Then, here is a picture of the transforming power of Christ\nwho in an instant of time changed a robber into a saint. Most of all, we\nhave here a message of the conditions of salvation which are ever the\nsame, namely, repentance and faith. The first of these conditions is\nstrikingly illustrated from the fact that the repentant thief was thinking\nof God and remembering that it was against a divine Being that he had\nsinned. Of this fact he reminded his companion, intimating that they might\nproperly fear him into whose august presence they were so soon to be\nushered. It is the very essence of repentance to regard sin, not as a\nmistake or a weakness, or as an injury to men, but as rebellion and insult\nagainst God. His penitence was further shown in his recognition that the\npenalty which he was suffering was just, and in his recognition of the\ninnocent sufferings of Christ.\n\nHis faith was as remarkable as his repentance. He saw in the bleeding,\ndying Sufferer, One who is yet to return as universal King, and to him he\naddressed his prayer: \u201cJesus, remember me when thou comest in thy\nkingdom.\u201d We do not know the source of such faith. The robber may have\nheard part of the trial of Jesus; he did hear him praying for his enemies;\nbut whatever gave rise to his belief and trust, he regarded Jesus as a\nSaviour and Lord who was yet to reign and who could bring him to eternal\nglory. This story thus reveals to us the truth that salvation is\nconditioned upon repentance and faith. However, it contains other\nimportant messages also. It declares that salvation is independent of\nsacraments. The thief had never been baptized, nor had he partaken of the\nLord\u2019s Supper. It is obvious that had he lived he would have carried out\nthe requirements of his Lord by accepting these sacraments. He did, in\nfact, boldly confess his faith in the presence of a hostile crowd and amid\nthe taunts and jeers of rulers and soldiers, yet he was saved without any\nformal rites.\n\nIt is further evident that salvation is independent of good works. The\nthief was pardoned before he had lived a single, righteous, innocent day.\nOf course, good works follow faith; they evidence its reality; but faith\nprecedes and results in holiness. A life of goodness is an expression of\ngratitude for salvation already begun.\n\nIt is further evident that there is no \u201csleep of the soul.\u201d The body may\nsleep, but consciousness persists after death. The word of the Master was,\n\u201cTo-day shalt thou be ... in Paradise.\u201d Again it is evident that there is\nno \u201cpurgatory.\u201d If any man ever needed discipline and \u201cpurifying fires,\u201d\nit was this penitent robber. Out of a life of sin and shame he passed\nimmediately into a state of blessedness. This was the promise: \u201cTo-day\nshalt thou be with me in Paradise.\u201d\n\nAgain it may be remarked that salvation is not universal. There were two\nrobbers; only one was saved. Jesus had heard them both speaking of him. He\ndid not say \u201cye,\u201d but \u201cVerily I say unto thee, To-day shalt thou be with\nme in Paradise.\u201d\n\nLast of all, it may be noted that the very essence of the joy which lies\nbeyond death consists in personal communion with Christ. The heart of the\npromise to the dying thief was this: \u201cThou shalt be with me.\u201d This is our\nblessed assurance, that to depart is \u201cto be with Christ,\u201d which is \u201cvery\nfar better.\u201d\n\n\n\n\nJ. The Death And Burial. Ch. 23:44-56\n\n\n 44 And it was now about the sixth hour, and a darkness came over\n the whole land until the ninth hour, 45 the sun\u2019s light failing:\n and the veil of the temple was rent in the midst. 46 And Jesus,\n crying with a loud voice, said, Father, into thy hands I commend\n my spirit: and having said this, he gave up the ghost. 47 And when\n the centurion saw what was done, he glorified God, saying,\n Certainly this was a righteous man. 48 And all the multitudes that\n came together to this sight, when they beheld the things that were\n done, returned smiting their breasts. 49 And all his acquaintance,\n and the women that followed with him from Galilee, stood afar off,\n seeing these things.\n\n\n 50 And behold, a man named Joseph, who was a councillor, a good\n and righteous man 51 (he had not consented to their counsel and\n deed), _a man_ of Arimath\u00e6a, a city of the Jews, who was looking\n for the kingdom of God: 52 this man went to Pilate, and asked for\n the body of Jesus. 53 And he took it down, and wrapped it in a\n linen cloth, and laid him in a tomb that was hewn in stone, where\n never man had yet lain. 54 And it was the day of the Preparation,\n and the sabbath drew on. 55 And the women who had come with him\n out of Galilee, followed after, and beheld the tomb, and how his\n body was laid. 56 And they returned and prepared spices and\n ointments.\n\n\n And on the sabbath they rested according to the commandment.\n\n\nThe death of Christ was an event of such supreme importance that it\nproperly was accompanied by supernatural signs of deep significance. Of\nthese Luke mentions two. The first was the darkened skies, a fit symbol of\nthe blackest crime in all the history of man. The second was the rending\nof the Temple veil, a type of the \u201cnew and living way\u201d opened into the\npresence of God for all believers. Thus these two signs correspond to the\nhuman and the divine aspects of this atoning death, and indicate the\nheinousness of sin and the purpose of redeeming grace.\n\nThe last word spoken by Jesus on the cross was an expression of perfect\ntrust and peace. He had shown his sympathy for others by his prayer, by\nhis promise to the penitent thief, and by his provision for his mother; by\nthree other words he had revealed his sufferings of mind and body and\ntheir result in a completed redemption: \u201cMy God, my God ...\u201d; \u201cI thirst;\u201d\n\u201cit is finished.\u201d He now breathed out his soul in a sentence of absolute\nconfidence taken from the psalmist and recorded by Luke alone: \u201cFather,\ninto thy hands I commend my spirit.\u201d It was the supreme utterance of\nfaith. The earthly ministry of the Son of God had ended.\n\nLuke notes the effects produced by the manner of Jesus\u2019 death, and by the\naccompanying signs upon the Roman centurion, the Jewish multitudes, and\nthe Christian disciples. The soldier was so impressed that he \u201cglorified\nGod,\u201d giving his testimony to the fact that the One whom he had crucified\nas a criminal was a \u201crighteous man.\u201d Possibly he may be regarded as a type\nof that host of believing Gentiles, of whom Luke liked to write, who were\nyet to enlist under the banner of the cross.\n\nThe crowds of Jews had little real desire for the crucifixion of Jesus;\nthey had been hounded by their rulers to cry out for his death, but they\nnow returned to the city \u201csmiting their breasts\u201d in an agony of remorse, a\nprophecy of Israel\u2019s future repentance and mourning as they \u201clook on him\nwhom they pierced.\u201d\n\nMost pathetic of all was that group of saddened disciples who \u201cstood afar\noff\u201d gazing in bewilderment upon the scene; but for them the meaning of\nthat cross would begin to dawn as they should meet their risen Lord. For\nnone of his followers has the cross lost its mystery; yet to them all it\nhas become a symbol of triumph and of hope.\n\nThe body of Jesus was given burial by Joseph of Arimath\u00e6a, a man whom\nMatthew designates as rich, Mark as a \u201ccouncillor of honorable estate,\u201d\nand Luke as \u201cgood and righteous.\u201d Thus together they describe an ideal man\nfrom the Jewish and Roman and Greek point of view. Perhaps he is to be\ncriticized for not having identified himself before this more publicly\nwith the cause of Christ; but Luke makes not the slightest unfavorable\nreflection upon his character. He declares definitely that this powerful\nand influential member of the sanhedrin \u201chad not consented\u201d to the\n\u201ccounsel and deed\u201d of the rulers who had compassed the death of Jesus; and\nnow in the hour when his Master was most deeply dishonored, he risked the\nscorn of the people and the hatred of the rulers and begged from Pilate\nthe body of Jesus, which he wrapped in linen cloth and lay reverently in\nhis own new, rock-hewn tomb. It was a deed of loving devotion, and adds a\ngratifying contrast and a touch of tenderness to the story of the cross.\n\nOther loving hearts longed to have a part in this expression of affection.\nThe women who had followed Jesus out of Galilee, noted the place of his\nburial and purchased perfumes to embalm the body of their Lord. However,\nas the declining sun marked the beginning, at eventide, of the Sabbath,\nthey rested until the first day of the week, and then they found that\ntheir task was needless. It was well to show affection for the crucified\nMaster, it is a greater privilege to serve a risen Lord.\n\n\n\n\nK. The Empty Tomb. Ch. 24:1-12\n\n\n 1 But on the first day of the week, at early dawn, they came unto\n the tomb, bringing the spices which they had prepared. 2 And they\n found the stone rolled away from the tomb. 3 And they entered in,\n and found not the body of the Lord Jesus. 4 And it came to pass,\n while they were perplexed thereabout, behold, two men stood by\n them in dazzling apparel: 5 and as they were affrighted and bowed\n down their faces to the earth, they said unto them, Why seek ye\n the living among the dead? 6 He is not here, but is risen:\n remember how he spake unto you when he was yet in Galilee, 7\n saying that the Son of man must be delivered up into the hands of\n sinful men, and be crucified, and the third day rise again. 8 And\n they remembered his words, 9 and returned from the tomb, and told\n all these things to the eleven, and to all the rest. 10 Now they\n were Mary Magdalene, and Joanna, and Mary the _mother_ of James:\n and the other women with them told these things unto the apostles.\n 11 And these words appeared in their sight as idle talk; and they\n disbelieved them. 12 But Peter arose, and ran unto the tomb; and\n stooping and looking in, he seeth the linen cloths by themselves;\n and he departed to his home, wondering at that which was come to\n pass.\n\n\nAfter seeing where Jesus was buried the women who had followed him from\nGalilee and had ministered to him, began preparing spices and ointments\nwith which to embalm his body. However, as the day drew to its close,\nbecause this Friday evening was the beginning of a Jewish Sabbath, they\nrested from their labor of love until Sunday, \u201cthe first day of the week,\u201d\nand then \u201cat early dawn\u201d they came to the tomb, but were astonished to\nfind that the body of Jesus was gone.\n\nThere are several explanations of this empty tomb, but only one which is\ncredible and which accords with the facts. Some persons profess to believe\nthat Jesus did not die, that he only swooned upon the cross, that he\nregained consciousness after being laid in the tomb, that he escaped and\nthen appeared to his disciples; but Jesus had declared that he was to die\nand was to rise again on the third day, and he afterwards made his\ndisciples believe that such an experience had been his; this theory,\ntherefore, cannot be held without denying the honesty and morality of our\nLord.\n\nA second theory maintains that \u201chis disciples came by night, and stole\u201d\naway his body; but these disciples continually declared that he rose from\nthe dead on the third day; according to this theory, then, these disciples\nwere impostors; but this can be believed by no one familiar with their\nsubsequent lives and influence.\n\nIt is as impossible to believe the third theory namely, that the enemies\nof Jesus stole his body, for had that body been in their possession, how\ngladly they would have produced it and thus forever have silenced the\ndisciples who declared that Jesus was alive and that his resurrection\nproved these enemies had put to death an innocent Man, their divine\nMessiah.\n\nThe only true explanation of this empty tomb is that given to the\nwondering women by two angels: \u201cWhy seek ye the living among the dead? He\nis not here, but is risen: remember how he spake unto you when he was yet\nin Galilee.\u201d This startling statement of the angels embodies the substance\nof the message delivered by the apostles. The truth it declares forms the\ncorner stone of Christian faith. The resurrection of our Lord is vitally\nconnected with all the realities which relate to his person and work and\nto the life of his followers.\n\nWhen, however, the fact of the resurrection had been reported to the\napostles, they regarded the words of the women \u201cas idle talk, and they\ndisbelieved them.\u201d This incredulity on the part of the apostles shows the\nabsolute absurdity of another theory advanced by those who deny the\nresurrection of our Lord, namely, the theory that his followers so eagerly\nexpected him to rise from the dead that their fevered brains finally\nimagined that he had so risen and they testified to what was only a\nproduct of their own fancy. In reality the disciples did not expect Jesus\nto rise, and, as here recorded, when the truth was reported to them, they\nrefused to accept it until proof upon proof had been given them and doubt\nand unbelief became absolutely impossible. They were prepared, however,\nfor further proofs by the fact that the tomb in which the body was laid\nhad been found empty. There is even more weighty evidence of the\nresurrection; but those who deny this supremely important event must give\nfirst some rational account of this empty tomb.\n\n\n\n\nL. The Walk To Emmaus. Ch. 24:13-35\n\n\n 13 And behold, two of them were going that very day to a village\n named Emmaus, which was threescore furlongs from Jerusalem. 24 And\n they communed with each other of all these things which had\n happened. 15 And it came to pass, while they communed and\n questioned together, that Jesus himself drew near, and went with\n them. 16 But their eyes were holden that they should not know him.\n 17 And he said unto them, What communications are these that ye\n have one with another, as ye walk? And they stood still, looking\n sad. 18 And one of them, named Cleopas, answering said unto him,\n Dost thou alone sojourn in Jerusalem and not know the things which\n are come to pass there in these days? 19 And he said unto them,\n What things? And they said unto him, The things concerning Jesus\n the Nazarene, who was a prophet mighty in deed and word before God\n and all the people: 20 and how the chief priests and our rulers\n delivered him up to be condemned to death, and crucified him. 21\n But we hoped that it was he who should redeem Israel. Yea and\n besides all this, it is now the third day since these things came\n to pass. 22 Moreover certain women of our company amazed us,\n having been early at the tomb; 23 and when they found not his body\n they came, saying, that they had also seen a vision of angels, who\n said that he was alive. 24 And certain of them that were with us\n went to the tomb, and found it even so as the women had said: but\n him they saw not. 25 And he said unto them, O foolish men, and\n slow of heart to believe in all that the prophets have spoken! 26\n Behooved it not the Christ to suffer these things, and to enter\n into his glory? 27 And beginning from Moses and from all the\n prophets, he interpreted to them in all the scriptures the things\n concerning himself. 28 And they drew nigh unto the village,\n whither they were going: and he made as though he would go\n further. 29 And they constrained him, saying, Abide with us; for\n it is toward evening, and the day is now far spent. And he went in\n to abide with them. 30 And it came to pass, when he had sat down\n with them to meat, he took the bread and blessed; and breaking\n _it_ he gave to them. 31 And their eyes were opened, and they knew\n him; and he vanished out of their sight. 32 And they said one to\n another, Was not our heart burning within us, while he spake to us\n in the way, while he opened to us the scriptures? 33 And they rose\n up that very hour, and returned to Jerusalem, and found the eleven\n gathered together, and them that were with them, 34 saying, The\n Lord is risen indeed, and hath appeared to Simon. 35 And they\n rehearsed the things _that happened_ in the way, and how he was\n known of them in the breaking of the bread.\n\n\nNo man saw Christ rise; but many saw the risen Christ. He appeared to Mary\nand to Peter and to James and to \u201cthe eleven\u201d and to more than five\nhundred disciples at one time; but of the appearances on the day of his\nresurrection none is recorded with more dramatic vividness and more\ndefiniteness of detail than that related by Luke when Jesus walked with\ntwo disciples toward Emmaus.\n\nThis village was probably situated some seven miles northwest of\nJerusalem. Thither these two men were moving with sad and discouraged\nhearts when Jesus joined them and drew from them expressions of their\ndisappointment and despair. The One on whom they had set their hopes of\nredemption for Israel had been put to death, and although he had spoken\nmysteriously of a resurrection on the third day, the day was passing, and\nhe had not been seen, although it was true that reports had reached them\nof a vision of angels who said that he was alive. Such in substance seem\nto have been their words, in no small measure a confession of obstinate\nunbelief. They had little expectation that the Lord would fulfill his own\npromises; the third day of which he had spoken was not ended and yet they\nwere hopelessly turning their backs upon Jerusalem; heavenly messengers\nhad sent them an announcement of cheer which they refused to receive.\n\nIt was not strange, therefore, that Jesus rebuked them: \u201cO foolish men,\nand slow of heart to believe in all that the prophets have spoken!\nBehooved it not the Christ to suffer these things, and to enter into his\nglory?\u201d It is noticeable that Jesus did not chide them for refusing to\naccept his own words, or those of their friends, or those of angels; they\nwere rebuked for not believing the Old Testament. They had accepted it in\npart; as men often accept just so much as suits their prejudices and\ntastes and notions; but they failed to believe in all that the prophets\nhad spoken, and particularly the predictions of Jesus\u2019 atoning death, and\nof his return to the heavenly glory which he would share when he ascended.\nThey listened in wonder to his explanation of the Scriptures, and finally\nas they were sitting at meat with him they discovered that they were in\nthe actual presence of their living Lord. As he disappeared from sight,\nthey hastened back to the disciples in Jerusalem and found them already\nwondering at the news that earlier in the day Jesus had appeared to Peter.\n\nNo story tells us more impressively the truth that a divine Saviour walks\nbeside us all the way of our earthly journey. It is pathetic that our eyes\nare so often dimmed by unbelief that we fail to realize his presence. We\nwalk and are sad while we might be rejoicing in his companionship. It may\nbe as the Scriptures are opened to us, or as we meet to break bread in his\nname, that our blindness will be removed; and surely when the journey ends\nand we enter the home toward which we are moving, we shall see him face to\nface, and the vision will not fade in deepening twilight, but grow more\nglorious through the eternal day.\n\n\n\n\nM. Jesus Appearing To The Apostles. Ch. 24:36-43\n\n\n 36 And as they spake these things, he himself stood in the midst\n of them, and saith unto them, Peace _be_ unto you. 37 But they\n were terrified and affrighted, and supposed that they beheld a\n spirit. 38 And he said unto them, Why are ye troubled? and\n wherefore do questionings arise in your heart? 39 See my hands and\n my feet, that it is I myself: handle me, and see; for a spirit\n hath not flesh and bones, as ye behold me having. 40 And when he\n had said this, he showed them his hands and his feet. 41 And while\n they still disbelieved for joy, and wondered, he said unto them,\n Have ye here anything to eat? 42 And they gave him a piece of a\n broiled fish. 43 And he took it, and ate before them.\n\n\nThe incidents of the day on which Jesus rose from the dead, as recorded by\nLuke, form not only a sequence in time, but also move in logical order.\nThe empty tomb can be explained by no other theory than that of a\nresurrection; but this was only negative proof. To it was added the actual\nappearance of Jesus to two disciples on their way to Emmaus. Yet this was\nnot evidence enough. Some persons might believe that such an appearance\nhad been a mere vision, a phantom, a ghost; therefore, as Luke relates the\nappearance of Jesus to the eleven disciples in the upper room, after night\nhad fallen, he lays stress upon the fact that Jesus appeared in bodily\nform. When the disciples saw him they thought that they did see a mere\nspecter, an apparition, a spirit, just as many persons have thought, even\nto the present day; but to forever dispel such a false impression, Jesus,\nby every possible appeal to the senses, made it evident that he possessed\nnot an \u201cimmaterial,\u201d or \u201cspiritual,\u201d or \u201ccelestial\u201d body, but the\nidentical body of flesh and blood which on Friday had been crucified and\nlaid in the tomb; in that actual body, scarred by the cruel nails, a body\ncapable of eating food, a material body which could be touched and felt,\nhe appeared to his disciples. Moreover, he solemnly declared that he was\nnot a disembodied spirit; he showed them the wounds in his hands and feet;\nhe declared that a spirit does not have flesh and bones which they saw he\nhad; and finally, to remove every lingering doubt, he took \u201ca piece of a\nbroiled fish\u201d and \u201cate before them.\u201d The appearances and disappearances of\nJesus after his resurrection may have been mysterious or miraculous as was\nhis walking upon the sea in the days of his previous ministry; but he gave\nhis disciples to understand by every conceivable, sensible sign that he\nhad risen from the dead in his actual, physical, human body. The theory\nthat the resurrection can be explained as a hallucination, a vision, or an\napparition is forever silenced by the testimony of Luke, the careful\nhistorian, the intelligent physician. Upon the foundation of the\nestablished fact of a literal, bodily resurrection, this superstructure of\nour Christian faith firmly stands.\n\n\n\n\nN. The Last Words. Ch. 24:44-49\n\n\n 44 And he said unto them, These are my words which I spake unto\n you, while I was yet with you, that all things must needs be\n fulfilled, which are written in the law of Moses, and the\n prophets, and the psalms, concerning me. 45 Then opened he their\n mind, that they might understand the scriptures; 46 and he said\n unto them, Thus it is written, that the Christ should suffer, and\n rise again from the dead the third day; 47 and that repentance and\n remission of sins should be preached in his name unto all the\n nations, beginning from Jerusalem. 48 Ye are witnesses of these\n things. 49 And behold, I send forth the promise of my Father upon\n you: but tarry ye in the city, until ye be clothed with power from\n on high.\n\n\nIt need not be supposed that the last words of Jesus as recorded by Luke\nwere spoken on the day of the resurrection or at any one time or place.\nThey more probably indicate the general substance of those teachings which\nare given by the risen Christ to his disciples during the forty days\nbetween his resurrection and his ascension.\n\nThey are luminous with truths which are needed by the disciples of Christ\nto-day. Among them are such facts as these: The Scriptures contain\nauthoritative messages concerning Christ; these messages can be understood\nonly by those who believe in Christ and are guided by him; the essential\ntruths concerning Christ center in the facts of his death and\nresurrection; in virtue of the salvation thus secured, repentance and\nforgiveness of sins can be preached; this salvation is to be proclaimed in\nall the world; the followers of Christ are the messengers by whom this\ngood news is to be made known; the power for such proclamation is imparted\nby the Spirit of Christ who was manifested in new power on the Day of\nPentecost, and who is now an abiding Presence and a source of limitless\nstrength to all who seek to do the will of Christ and to glorify his name.\n\n\n\n\nO. The Ascension. Ch. 24:50-53\n\n\n 50 And he led them out until _they were_ over against Bethany: and\n he lifted up his hands, and blessed them. 51 And it came to pass,\n while he blessed them, he parted from them, and was carried up\n into heaven. 52 And they worshipped him, and returned to Jerusalem\n with great joy: 53 and were continually in the temple, blessing\n God.\n\n\nThe ascension of our Lord was an event quite distinct from the\nresurrection; it occurred nearly six weeks later, and indicates a number\nof supremely important truths.\n\n1. Jesus then withdrew from the sphere of the seen and physical to the\nsphere of the unseen and spiritual. He did not pass up or down through\nvast spaces of the skies. We are not to think of him as far away. He is an\nunseen, divine Presence, superior to the limitations of time and space,\nand capable of being manifest in any period or place. The ascension should\nmake us feel that Jesus is near rather than far away.\n\n2. Jesus then assumed universal power; not at the time of his\nresurrection, but at the time of his ascension, he was seated \u201con the\nright hand of the Majesty on high.\u201d This indicates divine omnipotence. It\nis the continual representation of the New Testament that Jesus Christ has\nall authority in heaven and on earth. The ascension should therefore\nremind us of the limitless power of Christ.\n\n3. It was therefore at the time of the ascension that Jesus entered \u201cinto\nhis glory.\u201d Then it was that his body was transformed, made deathless,\n\u201cspiritual,\u201d celestial, immortal; and then he again began to share the\ndivine glory which he had with the Father \u201cbefore the world was.\u201d The\nascension, therefore, is a pledge and type of the glory which yet awaits\nhis followers. It is an assurance that he yet will fulfill his promises\nand will again appear; emerging from the sphere of the unseen he will be\nmanifested to all mankind as both the ideal Man and as the Saviour of the\nworld.","title":"The Gospel of Luke, an exposition","tradition":"scripture-revelation","translated_text":null,"word_count":88531}