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+The Project Gutenberg eBook of The Gospel of Luke, An Exposition by Charles R. Erdman
+
+This eBook is for the use of anyone anywhere in the United States and
+most other parts of the world at no cost and with almost no restrictions
+whatsoever. You may copy it, give it away or re-use it under the terms
+of the Project Gutenberg License included with this eBook or online at
+www.gutenberg.org. If you are not located in the United States, you
+will have to check the laws of the country where you are located before
+using this eBook.
+
+Title: The Gospel of Luke, An Exposition
+
+Author: Charles R. Erdman
+
+Release Date: October 11, 2008 [eBook #26881]
+[Most recently updated: June 23, 2021]
+
+Language: English
+
+Character set encoding: UTF-8
+
+
+*** START OF THE PROJECT GUTENBERG EBOOK THE GOSPEL OF LUKE, AN EXPOSITION ***
+
+
+
+
+                            The Gospel of Luke
+
+                              An Exposition
+
+                                    By
+
+                            Charles R. Erdman
+
+                     Professor of Practical Theology
+
+                     Princeton Theological Seminary,
+
+                          Princeton, New Jersey
+
+                               Philadelphia
+
+                          The Westminster Press
+
+                                   1936
+
+
+
+
+
+CONTENTS
+
+
+FOREWORD
+INTRODUCTION
+I. The Preface To the Gospel. Luke 1:1-4
+II. The Birth and Childhood of Jesus. Chs. 1:5 to 2:52
+   A. The Birth of John Foretold. Chs. 1:5-25
+   B. The Annunciation To Mary. Ch. 1:26-38
+   C. The “Magnificat.” Ch. 1:39-56
+   D. The Birth of John, and the “Benedictus.” Ch. 1:57-80
+   E. The Birth of Jesus. Ch. 2:1-20
+   F. The Presentation of Jesus, and the “Nunc Dimittis.” Ch. 2:21-40
+   G. The Boy Jesus At Jerusalem. Ch. 2:41-52
+III. The Preparation. Chs. 3:1 to 4:13
+   A. The Preaching Of John. Ch. 3:1-20
+   B. The Baptism Of Jesus. Ch. 3:21, 22
+   C. The Genealogy Of Jesus. Ch. 3:23-38
+   D. The Temptation Of Jesus. Ch. 4:1-13
+IV. The Ministry in Galilee. Chs. 4:14 to 9:50
+   A. The First Period. Ch. 4:14-44
+      1. Jesus Preaching at Nazareth. Ch. 4:14-30
+      2. Jesus Performing Miracles at Capernaum. Ch. 4:31-44
+   B. The Second Period. Chs. 5:1 to 6:11
+      1. The Call of the First Disciples. Ch. 5:1-11
+      2. Jesus Cleansing a Leper. Ch. 5:12-16
+      3. Jesus Forgiving Sins. Ch. 5:17-26
+      4. The Call of Levi. Ch. 5:27-32
+      5. The Question of Fasting. Ch. 5:33-39
+      6. The Sabbath Controversy. Ch. 6:1-11
+   C. The Third Period. Chs. 6:12 to 8:56
+      1. The Choice of the Twelve. Ch. 6:12-19
+      2. The Great Sermon. Ch. 6:20-49
+      3. The Centurion of Capernaum. Ch. 7:1-10
+      4. Jesus Raising the Widow’s Son. Ch. 7:11-17
+      5. Jesus Praising John. Ch. 7:18-35
+      6. A Sinful Woman Forgiven. Ch. 7:36-50
+      7. The Ministering Women. Ch. 8:1-3
+      8. The Parable of the Sower. Ch. 8:4-18
+      9. Kinship with Jesus. Ch. 8:19-21
+      10. Jesus Stilling the Storm. Ch. 8:22-25
+      11. A Demoniac Healed. Ch. 8:26-39
+      12. The Daughter of Jairus and the Woman with an Issue of Blood. Ch.
+      8:40-56
+   D. The Fourth Period. Ch. 9:1-50
+      1. The Mission of the Twelve. Ch. 9:1-9
+      2. The Five Thousand Fed. Ch. 9:10-17
+      3. Jesus Predicting his Death. Ch. 9:18-27
+      4. The Transfiguration. Ch. 9:28-36
+      5. The Demoniac Boy. Ch. 9:37-45
+      6. Jesus Rebuking Pride and Bigotry. Ch. 9:46-50
+V. The Journeys Toward Jerusalem. Chs. 9:51 to 19:28
+   A. The First Stages. Ch. 9:51 to 13:21
+      1. The Inhospitable Samaritans. Ch. 9:51-56
+      2. Jesus Rebuking Rashness, Insincerity, and Indecision. Ch. 9:57-62
+      3. The Mission of the Seventy. Ch. 10:1-24
+      4. The Good Samaritan. Ch. 10:25-37
+      5. Martha and Mary. Ch. 10:38-42
+      6. Jesus’ Teaching Concerning Prayer. Ch. 11:1-13
+      7. Jesus Rebuking Blasphemy and Unbelief. Ch. 11:14-36
+      8. Pharisaism Exposed and Denounced. Ch. 11:37-54
+      9. Faithful Testimony Encouraged. Ch. 12:1-12
+      10. A Warning Against Covetousness. Ch. 12:13-21
+      11. The Cure of Anxiety. Ch. 12:22-34
+      12. An Exhortation to Watchfulness. Ch. 12:35-48
+      13. The Divisive Influence of Christ. Ch. 12:49-59
+      14. A Call to Repentance. Ch. 13:1-9
+      15. A Cure on the Sabbath. Ch. 13:10-21
+   B. The Second Stages. Chs. 13:22 to 17:10
+      1. The Narrow Door. Ch. 13:22-30
+      2. The Message to Herod and the Lament Over Jerusalem. Ch. 13:31-35
+      3. Jesus as a Sabbath Guest. Ch. 14:1-24
+      4. Counting the Cost. Ch. 14:25-35
+      5. The Prodigal Son. Ch. 15
+      6. The Unrighteous Steward. Ch. 16:1-13
+      7. The Rich Man and Lazarus. Ch. 16:14-31
+      8. Warnings to the Disciples. Ch. 17:1-10
+   C. The Last Stages. Chs. 17:11 to 19:28
+      1. The Samaritan Leper. Ch. 17:11-19
+      2. The Coming of the Kingdom. Ch. 17:20-37
+      3. The Unrighteous Judge. Ch. 18:1-8
+      4. The Pharisee and the Publican. Ch. 18:9-14
+      5. Jesus Receiving Little Children. Ch. 18:15-17
+      6. The Rich Ruler. Ch. 18:18-30
+      7. Jesus Again Foretelling His Death. Ch. 18:31-34
+      8. The Blind Man at Jericho. Ch. 18:35-43
+      9. The Conversion of Zacchaeus. Ch. 19:1-10
+      10. The Parable of the Pounds. Ch. 19:11-28
+VI. The Closing Ministry. Chs. 19:29 to 21:38
+   A. The Triumphal Entry. Ch. 19:29-48
+   B. The Question As To Authority. Ch. 20:1-8
+   C. The Parable Of The Husbandmen. Ch. 20:9-18
+   D. The Question As To Paying Tribute. Ch. 20:19-26
+   E. The Question As To The Resurrection. Ch. 20:27-40
+   F. The Question Of Jesus. Ch. 20:41-44
+   G. The Warning Against The Scribes. Ch. 20:45-47
+   H. The Widow’s Mites. Ch. 21:1-4
+   I. The Destruction Of Jerusalem And The Coming Of Christ. Ch. 21:5-38
+      1. The Present Age. Ch. 21:5-19
+      2. The Destruction of Jerusalem. Ch. 21:20-24
+      3. The Coming of Christ. Ch. 21:25-28
+      4. The Encouragement to Hope and Vigilance. Ch. 21:29-36
+      5. The Historic Statement. Ch. 21:37, 38
+VII. The Death and Resurrection. Chs. 22 to 24
+   A. The Treachery Of Judas. Ch. 22:1-6
+   B. The Last Supper. Ch. 22:7-38
+   C. The Agony In Gethsemane. Ch. 22:39-46
+   D. The Arrest Of Jesus. Ch. 22:47-53
+   E. Peter’s Denial. Ch. 22:54-62
+   F. Jesus Before The Jewish Rulers. Ch. 22:63-71
+   G. Jesus Before Pilate. Ch. 23:1-25
+   H. The Crucifixion. Ch. 23:26-38
+   I. The Penitent Thief. Ch. 23:39-43
+   J. The Death And Burial. Ch. 23:44-56
+   K. The Empty Tomb. Ch. 24:1-12
+   L. The Walk To Emmaus. Ch. 24:13-35
+   M. Jesus Appearing To The Apostles. Ch. 24:36-43
+   N. The Last Words. Ch. 24:44-49
+   O. The Ascension. Ch. 24:50-53
+
+
+
+
+
+
+The Bible text printed in boldface is taken from the American Standard
+Edition of the Revised Bible, copyright, 1901, by Thomas Nelson & Sons,
+and is used by permission.
+
+
+
+
+
+TO THE MEN WHO LONG TO BE LIKE HIM
+
+
+
+
+
+FOREWORD
+
+
+The Gospel of Luke is the most beautiful book in the world; at least, so
+it has been called, and those who know it best are not likely to dispute
+such praise. The purpose of this little volume is to place the book in
+convenient form, and by an outline and brief comments to aid in focusing
+the thought of the reader upon the successive scenes of the gospel story.
+These are familiar scenes, but each review of them more vividly reveals
+the great central Figure as supreme among men in the matchless loveliness
+of his divine manhood, himself the perfect, the ideal Man.
+
+
+
+
+
+INTRODUCTION
+
+
+The surpassing beauty of this book betokens the personal attractiveness of
+its author and the dignity and importance of its theme. It was written by
+Luke, “the beloved physician,” and it concerns the life and saving work of
+our Lord. The phrase which describes the writer as “the physician, the
+beloved one,” is full of significance. It was penned by Paul, when a
+prisoner in Rome, to his friends in distant Colossæ. It indicates that
+Luke was a man of culture and scientific training and that the charm of
+his character was so conspicuous as to be recognized by the Christian
+churches of Europe and of Asia. The connection in which this phrase occurs
+indicates that Luke was not a Jew but a Gentile by birth, and further,
+that he was a close companion of Paul.
+
+To Luke’s authorship is attributed not only this “Third Gospel” but also
+“The Acts.” He was a man of such modesty that he never mentioned his own
+name even when recording the stirring events in which he played so
+prominent a part. Nevertheless he revealed himself in every page of his
+writings and was evidently a man of broad sympathies, an acute observer, a
+careful historian, and a loyal friend.
+
+The story of his companionship with Paul begins in the record of the
+apostle’s second missionary journey when he was about to sail from Troas
+on the memorable voyage which resulted in establishing Christianity on a
+new continent. The two friends journeyed together to Philippi, where a
+strong church was founded; but while Paul continued his travels through
+Macedonia and Greece, Luke remained behind, possibly to care for the young
+converts. Seven years later when Paul was on his third missionary tour he
+seems to have found Luke at Philippi and to have been accompanied by him
+on his way to Jerusalem. When Paul was arrested and was confined for two
+years at Cæsarea, Luke was his companion. Later they shared together the
+perils of the voyage and the shipwreck on the way to Rome, and the
+imprisonment in the imperial city. Paul appears to have been released and
+then imprisoned a second time, and when he wrote his last letter, under
+the shadow of approaching martyrdom, the only friend to remain faithful
+and to comfort him in his loneliness was Luke.
+
+As might be expected, the narrative composed by such an author is
+characterized by (1) unusual literary beauty; it is plainly the product of
+Greek culture. The divine Spirit chose and equipped a rare instrument in
+the poetic and refined personality of Luke and through him gave to the
+world that version of the gospel story which is most exquisite in style
+and most finished in form.
+
+Yet Luke was not only a man of culture, he was also a Christian physician
+and thus a man of wide and tender sympathies, and his narrative is
+therefore characterized (2) by its absorbing human interest. It is a story
+of real life; it is suffused with emotion; it is full of gladness and
+sorrow, of songs and of tears; it is vocal with praise and with prayer.
+
+It is the gospel of childhood. By its tender stories of the birth of John
+and of Jesus, it places an unfading halo of glory about the brow of
+infancy, and it alone preserves the precious picture of the boyhood of our
+Lord. It is the gospel of womanhood. It sketches for us that immortal
+group of women associated with the life of Jesus. We see Elisabeth and the
+virgin mother and the aged Anna, the widow of Nain, the sisters at
+Bethany, and the repentant sinner, the sufferer bowed down by Satan and
+the stranger who congratulates Mary, the company that minister to Jesus on
+his journeys and the “daughters of Jerusalem” weeping on the way to the
+cross.
+
+It is the gospel of the home. It gives us glimpses of the family life at
+Nazareth, of the scene in the house of Simon, of the hospitality of Martha
+and Mary, of the evening meal with the two disciples at Emmaus and the
+picture in the parables of the importunate friend at midnight, of the
+woman searching the room for the lost coin and of the prodigal turning
+back to his father’s house.
+
+It is the gospel of the poor and the lowly; it warns against the perils of
+wealth and expresses sympathy and hope for those who are oppressed by
+poverty and want. This sympathy is sounded in the song of Mary, in the
+first sermon of the Saviour, in the first Beatitude, “Blessed are ye
+poor.” Luke also records the parables of the Rich Fool and of the Rich Man
+and Lazarus, and paints, with Mark, the picture of the widow offering to
+the Lord her two mites.
+
+It is also the gospel of praise and of prayer, expressions of the deepest
+convictions and longings of the human heart. The Gospel opens with a scene
+in the Temple at the hour of incense and with the “Magnificat” of Mary and
+the songs of Zacharias and of the angels. It closes with the benediction
+of the ascending Lord and the thanksgiving of his joyful disciples.
+
+Luke, however, was not only a man of culture and a beloved physician; he
+was also a companion of Paul and had traveled with the apostle over a
+great portion of the Roman world; therefore he naturally wrote a gospel
+characterized by (3) universal interest. Here no narrow prejudice divides
+race from race; a despised Samaritan stands as the supreme example of a
+neighbor, the angels sing of peace among men, and the aged Simeon declares
+that Jesus is to be a “light for revelation to the Gentiles” as well as
+the glory of Israel. Luke alone gives the data which link the sacred story
+to the secular history of the world. His outlook is unlimited. He regards
+the good news concerning Christ as a message which is vital to the welfare
+and redemption of the entire human race.
+
+These aspects of his Gospel blend with the picture of his Lord which Luke
+portrays. The character of Jesus is so subtle and complex as to defy exact
+analysis, and yet it is evident that certain of its features, common to
+all, are emphasized successively by each one of the Gospel writers.
+Matthew depicts its majesty, Mark its strength, and John its sublimity;
+but Luke reveals its beauty, and paints a picture of the ideal Man, the
+Saviour of the world.
+
+As to all the prime elements of perfect manhood, possibly no two persons
+may agree; yet none would deny that such was the manhood of Jesus, and
+none would question that there are two or three moral qualities which he
+exhibited in a superlative degree, qualities upon which Luke lays special
+stress.
+
+First of all Jesus manifested matchless courage. To some interpreters this
+fearlessness has formed the very essence of the “manliness of Christ.” He
+was not a weak and nerveless preacher of righteousness, but a man of
+strength, of dauntless resolve, and of courageous action. The mob was
+eager to destroy him as he began his work in Nazareth, but his enemies
+quailed before his majestic presence, as “he passing through the midst of
+them went his way.” He was advised to flee from the realm of Herod but he
+flung defiance to the king, beginning his message with the words, “Go and
+say to that fox.” The section of ten chapters in this Gospel which
+describes the last journeys of our Lord opens with a deeply significant
+phrase, “He steadfastly set his face to go to Jerusalem.” Only five
+chapters devoted to his ministry precede, only five follow. During all the
+long period described in the chapters between, Jesus plainly foresaw his
+coming rejection and suffering and death, but fearlessly and with
+unfaltering step he moved onward to the cross. All the heroisms of history
+are dwarfed to insignificance by this incomparable courage of Christ.
+
+More obvious still is the boundless and tender sympathy of this ideal Man.
+He declared in his first address that he had come “to preach good tidings
+to the poor: ... to proclaim release to the captives, and recovering of
+sight to the blind, to set at liberty them that are bruised”; and as we
+follow in his footsteps we see how his tender heart yearned over all who
+suffered and were distressed; he dried the tears of sorrow; he showed his
+pity for the outcast and the impure; he received sinners and was
+entertained by publicans; he praised Samaritans and comforted the dying
+thief. This world has no other picture of such perfect compassion,
+tenderness, and love; and these are essential to true manhood.
+
+More mysterious, but none the less real, was his constant faith. His life
+was lived in continual fellowship with God. In his first recorded saying
+he declared, “I must be in my Father’s house,” and at the last he breathed
+out his spirit on the cross with the words, “Father, into thy hands I
+commend my spirit.” All the intervening days of his life and ministry were
+filled with ceaseless prayer. On at least seven other occasions it is
+stated that he was praying: at his baptism, ch. 3:21; after healing the
+leper, ch. 5:16; before choosing his disciples, ch. 6:12; before Peter’s
+great confession, ch. 9:18; at his transfiguration, ch. 9:29; before
+teaching his disciples to pray, ch. 11:1; in the first agonies of
+crucifixion, ch. 23:34. So, too, he taught his disciples to pray with
+importunity, ch. 11:5-10, with perseverance, ch. 18:1-7, and with
+penitence, ch. 18:9-14. Such trust in God, such sympathy, such bravery,
+are surely prominent among the many elements which are blended in this
+impressive portrayal of the ideal Man.
+
+However, Luke has written a version of the gospel and therefore has
+produced much more than a picture of human perfection or the story of an
+ideal life. The gospel is the “good news” of salvation secured for us by
+our Lord; and in the narrative of Luke we behold One who was not only
+supreme in his manhood but was also the Saviour of the world. It was in
+accomplishing this redeeming work that he revealed such courage and so
+steadfastly set his face to go to Jerusalem. The salvation he secured is
+inseparable from the cross.
+
+It was a salvation provided for all, even as his sympathy knew no bounds
+but was extended to the last and the lowest of men—to the despised
+publican, to the outcast sinner, to the hated Samaritan, to the crucified
+thief.
+
+Then, too, as he ever trusted in his Father, so the salvation he secured
+to us is conditioned upon faith in himself as Redeemer and Lord, a faith
+which implies repentance and trust and submission and sacrifice. One must
+be willing to count the cost, to abandon anything which stands between
+self and the Master. This salvation, however, is wholly of grace,
+unmerited, free, provided by the Father for all who yield themselves to
+the loving care of his Son.
+
+This salvation was to be proclaimed to all the nations. Those to whom it
+became known, and by whom it was accepted, were to become witnesses to the
+transforming truth. For such testimony they would require courage and wide
+sympathy and unfaltering faith, and in their courage and sympathy and
+faith they would be like their Master who by such qualities was manifested
+as the ideal Man as he was the divine Saviour of the world.
+
+
+
+
+
+I. THE PREFACE TO THE GOSPEL. LUKE 1:1-4
+
+
+    1 Forasmuch as many have taken in hand to draw up a narrative
+    concerning those matters which have been fulfilled among us, 2
+    even as they delivered them unto us, who from the beginning were
+    eyewitnesses and ministers of the word, 3 it seemed good to me
+    also, having traced the course of all things accurately from the
+    first, to write unto thee in order, most excellent Theophilus; 4
+    that thou mightest know the certainty concerning the things
+    wherein thou wast instructed.
+
+
+This preface is a perfect gem of Greek art; even in the English Version it
+loses little, if anything, of its literary charm. As a prologue it is
+regarded as unsurpassed for brevity, modesty, and dignity. However, its
+value lies not in its beauty but in its testimony to the veracity of the
+writer and to the historic worth and absolute credibility of the gospel
+story. The fact of inspiration should not blind us to the human means by
+which the Spirit of God secured accuracy in the communication of truth and
+in the composition of the Holy Scriptures.
+
+Here we are admitted to the study of a great historian. We see about him
+his tools and his material; we are informed as to his motives and methods
+in work, and are told of the qualifications he possesses for his great
+task. First of all, he has before him many written accounts of the
+ministry of Christ. He does not reject these as inaccurate but regards any
+one of them as inadequate. By comparing and combining them he secures
+valuable outlines for his more complete narrative.
+
+Then, too, he intimates that he is living and writing amidst the scenes
+and in the very atmosphere of the events he is recording; only recently,
+as he indicates, have these “matters ... been fulfilled.” Again, he has
+access to the testimony of men who were eyewitnesses of these events and
+who have been public teachers of the gospel.
+
+Further, he assures us of the absolute accuracy with which he has
+investigated the incidents of the life and ministry of Christ, even from
+the earliest scenes; he has sifted his material and weighed the evidence
+and is to record only established facts.
+
+These facts he is to relate “in order,” that is, in the sequence of time,
+and further still, with the system and the careful regard to proportion
+and to completeness which should characterize a scientific, historical
+composition.
+
+Then again he dedicates the book to Theophilus whose title, “most
+excellent,” indicates that he is a man of rank and official position, one
+to whom an author would not venture to present hasty, imperfect, and
+inaccurate work, especially when the one addressed had been instructed
+already in reference to the matters related.
+
+Thus this preface shows the supreme purpose of Luke was to confirm the
+belief of Theophilus, who is apparently his patron and friend, and to
+deepen his conviction of the truth of the gospel story. Surely, such an
+introduction must remind every reader that our Christian faith is based
+upon an impregnable foundation of historic fact.
+
+
+
+
+
+II. THE BIRTH AND CHILDHOOD OF JESUS. CHS. 1:5 TO 2:52
+
+
+
+
+A. The Birth of John Foretold. Chs. 1:5-25
+
+
+    5 There was in the days of Herod, king of Judæa, a certain priest
+    named Zacharias, of the course of Abijah: and he had a wife of the
+    daughters of Aaron, and her name was Elisabeth. 6 And they were
+    both righteous before God, walking in all the commandments and
+    ordinances of the Lord blameless. 7 And they had no child, because
+    that Elisabeth was barren, and they both were _now_ well stricken
+    in years.
+
+
+    8 Now it came to pass, while he executed the priest’s office
+    before God in the order of his course, 9 according to the custom
+    of the priest’s office, his lot was to enter into the temple of
+    the Lord and burn incense. 10 And the whole multitude of the
+    people were praying without at the hour of incense. 11 And there
+    appeared unto him an angel of the Lord standing on the right side
+    of the altar of incense. 12 And Zacharias was troubled when he saw
+    _him_, and fear fell upon him. 13 But the angel said unto him,
+    Fear not, Zacharias: because thy supplication is heard, and thy
+    wife Elisabeth shall bear thee a son, and thou shalt call his name
+    John. 14 And thou shalt have joy and gladness; and many shall
+    rejoice at his birth. 15 For he shall be great in the sight of the
+    Lord, and he shall drink no wine nor strong drink; and he shall be
+    filled with the Holy Spirit, even from his mother’s womb. 16 And
+    many of the children of Israel shall he turn unto the Lord their
+    God. 17 And he shall go before his face in the spirit and power of
+    Elijah, to turn the hearts of the fathers to the children, and the
+    disobedient _to walk_ in the wisdom of the just; to make ready for
+    the Lord a people prepared _for him_. 18 And Zacharias said unto
+    the angel, Whereby shall I know this? for I am an old man, and my
+    wife well stricken in years. 19 And the angel answering said unto
+    him, I am Gabriel, that stand in the presence of God; and I was
+    sent to speak unto thee, and to bring thee these good tidings. 20
+    And behold, thou shalt be silent and not able to speak, until the
+    day that these things shall come to pass, because thou believedst
+    not my words, which shall be fulfilled in their season. 21 And the
+    people were waiting for Zacharias, and they marvelled while he
+    tarried in the temple. 22 And when he came out, he could not speak
+    unto them: and they perceived that he had seen a vision in the
+    temple: and he continued making signs unto them, and remained
+    dumb. 23 And it came to pass, when the days of his ministration
+    were fulfilled, he departed unto his house.
+
+
+    24 And after these days Elisabeth his wife conceived; and she hid
+    herself five months, saying, 25 Thus hath the Lord done unto me in
+    the days wherein he looked upon _me_, to take away my reproach
+    among men.
+
+
+Luke is the gospel of gladness, of praise, and of prayer, of tender, human
+interest, and of heavenly grace. It is fitting, therefore, that the
+narrative should open with a scene in the Temple at the hour of incense
+and with a divine promise which fills a heart with rapturous joy. This
+promise concerns the birth of one who is to prepare the way for the
+ministry of Christ, and this ministry forms the sum and substance of the
+gospel story.
+
+The time was “in the days of Herod,” called “the Great,” a monster of
+cruelty, a vassal of Rome, who ruled the Jews with savage tyranny. The
+political slavery of the people was only less pitiful than their spiritual
+decline, for religion had become an empty form, a mere system of
+ceremonies and rites. However, God is never without his witnesses and his
+true worshipers. Among these were “a certain priest named Zacharias” and
+his wife Elisabeth, who lived in the hill country of Judea, south of
+Jerusalem. They “were both righteous before God,” not sinless but without
+reproach, carefully observing the moral and also the ritual requirements
+of the law. Yet godliness is no guarantee against sorrow or against the
+disappointment of human hopes, and these pious souls were saddened because
+their home was childless. This trial was peculiarly great among a people
+who regarded childlessness as a sign of divine displeasure and it was even
+more distressing to the hearts of the faithful who were yearning for the
+birth of the promised Messiah.
+
+Twice each year Zacharias went to Jerusalem to perform for a week his
+sacred tasks. Finally there came to him a privilege which a priest could
+enjoy only once in his lifetime; the “lot” fell upon him, and he thus was
+chosen to enter the Holy Place at the hour of prayer and there offer
+incense upon the golden altar just before the veil in the very presence of
+God. It was the supreme hour of his life. As the cloud of perfume began to
+rise, true symbol of accepted petitions, an angel appeared and assured the
+startled priest that his supplications had been heard. For what had
+Zacharias then been praying—for a son, or for the salvation of his people?
+Were not both desires included in that supplication? As the representative
+of a nation, the priest hardly could have confined his petition to what
+was purely personal and private. Yet, as he pleaded for the coming of the
+Messiah, there must have been in his soul the secret yearning of the long
+years or the memory of that abandoned hope which he had always associated
+in thought with the salvation of Israel. Many a minister of Christ has a
+similar experience; in the very performance of his public tasks there
+rests on his soul the conscious shadow of some private grief.
+
+The angel declared that the prayer for national salvation had been heard,
+and he gradually unfolded the contents of the divine answer; the Messiah
+was about to appear, and his coming was to be heralded by a son who was to
+be born to the aged priest. The angel spoke with great definiteness: the
+child would be named John; many would rejoice at his birth; he would be a
+Nazirite, and as such would take the vow of total abstinence from wine and
+of complete dedication to God; as a consequence of this dedication he
+would be filled with the divine Spirit and thus enabled to lead his people
+to repentance. He would labor in the spirit and power of Elijah, calling
+men to lives of natural affection and justice and preparing them for the
+salvation which Christ would bring.
+
+So surprising a message was too great to be credited at once by the
+wondering priest. He had ceased to hope that the longing of his heart
+could be fulfilled. He therefore asked for a sign by which he might be
+assured that the blessed promise was true. The angel replied with a
+statement of his own majestic power and the glory of his mission and he
+granted to Zacharias a sign. This sign was at once a rebuke and a
+blessing. It rebuked the unbelief of the aged priest, yet it strengthened
+his faith. He was smitten with dumbness which was to continue until the
+promise of the angel had been realized. Zacharias would not accept the
+word of the Lord; he would not praise him for his goodness and his grace.
+Therefore, his tongue was to be silent and he was to be unable to speak
+until at last his lips were opened in glad thanksgiving. Unbelief is never
+joyous; infidelity has no songs.
+
+However, the sign suggests supernatural power. The faith of Zacharias and
+also of Elisabeth will be strengthened by the very silence in their home.
+So when the people in the court of the Temple waited for the priest to
+reappear, when as he came they still waited for the usual benediction,
+when they found that Zacharias had been stricken with dumbness, they
+concluded he had seen a vision in the Temple, and he himself was assured
+that the messenger had come from God. In due time the promise was
+fulfilled; a new life came into being. Meanwhile, until it would be
+evident that her “reproach” for childlessness had been taken away,
+Elisabeth lived in strict retirement. She would not have others, by seeing
+her, think that she was under divine displeasure at the very time when she
+secretly knew that she was a special recipient of divine grace. She was
+jealous for the glory of her God; she delighted in her hidden fellowship
+with him. From the homes of such priests who can pray, and of such hearts
+which can trust, there ever have been coming the great prophets of the
+Lord.
+
+
+
+
+B. The Annunciation To Mary. Ch. 1:26-38
+
+
+    26 Now in the sixth month the angel Gabriel was sent from God unto
+    a city of Galilee, named Nazareth, 27 to a virgin betrothed to a
+    man whose name was Joseph, of the house of David; and the virgin’s
+    name was Mary. 28 And he came in unto her, and said, Hail, thou
+    that art highly favored, the Lord _is_ with thee. 29 But she was
+    greatly troubled at the saying, and cast in her mind what manner
+    of salutation this might be. 30 And the angel said unto her, Fear
+    not, Mary: for thou hast found favor with God. 31 And behold, thou
+    shalt conceive in thy womb, and bring forth a son, and shalt call
+    his name JESUS. 32 He shall be great, and shall be called the Son
+    of the Most High: and the Lord God shall give unto him the throne
+    of his father David: 33 and he shall reign over the house of Jacob
+    for ever; and of his kingdom there shall be no end. 34 And Mary
+    said unto the angel, How shall this be, seeing I know not a man?
+    35 And the angel answered and said unto her, The Holy Spirit shall
+    come upon thee, and the power of the Most High shall overshadow
+    thee: wherefore also the holy thing which is begotten shall be
+    called the Son of God. 36 And behold, Elisabeth thy kinswoman, she
+    also hath conceived a son in her old age; and this is the sixth
+    month with her that was called barren. 37 For no word from God
+    shall be void of power. 38 And Mary said, Behold, the handmaid of
+    the Lord; be it unto me according to thy word. And the angel
+    departed from her.
+
+
+The prediction to Mary of the birth of Jesus is recorded by Luke with
+marked dignity, delicacy, and reserve. It is an important record. This
+prediction is the crown of all prophecy and it reveals the supreme mystery
+of the Christian faith, namely, the nature of our Lord, at once human and
+divine.
+
+The same angelic being who had spoken to Zacharias speaks again, not now
+to an aged and distinguished priest amidst the splendors of the Temple in
+Jerusalem, but to a humble maiden betrothed to a carpenter in an obscure
+village of Galilee. The angelic salutation, “Hail, thou that art highly
+favored,” has been translated less accurately, “Hail, thou that art full
+of grace,” and it has been misinterpreted to encourage the practice of
+praying to the virgin as divine. It does not mean, however, that Mary was
+to be a source but rather a recipient of grace; upon her God was bestowing
+peculiar favor. She may rightly be regarded as the most blessed among
+women; but only a woman still.
+
+Mary had been startled by so strange an appearance and greeting; now she
+was further amazed by the announcement, “Thou shalt ... bring forth a son,
+and shalt call his name Jesus.” Before her marriage she was to become a
+mother, and she was to call her child by that significant name which
+signifies “Saviour” or “God is Saviour.” “He shall be great,” continued
+the angel, both in his person, as “the Son of the Most High,” and in his
+royal power, for “the Lord God shall give unto him the throne of his
+father David.” This throne of David does not refer to the Christian Church
+or to merely heavenly or spiritual influence. It is a rule on earth which
+here is promised, yet it is not to be limited to one nation nor is it to
+be confined to one age. It is the Kingdom of the Messiah, which is to
+bring joy to “the house of Jacob for ever” and also to all the nations of
+the world—“and of his kingdom there shall be no end.”
+
+The exclamation of Mary expressed astonishment but not unbelief: “How
+shall this be?” Then came the answer which is unsurpassed as a clear and
+sublime statement of the incarnation, “The Holy Spirit shall come upon
+thee, and the power of the Most High shall overshadow thee;” the creative
+power of God was to rest upon Mary as the cloud of glory had rested upon
+the tabernacle of Israel and as a result the child who would be born
+should be in reality, and should be called, “the Son of God.” Of the truth
+of his promise the angel added a sign and proof in the surprising fact
+that Elisabeth, the aged kinswoman of Mary, was soon to be blessed with a
+son. This was in fulfillment of a promise made by the same angel
+messenger, and the marvel in the case of Elisabeth would assure Mary of
+the certain accomplishment of the gracious and more surprising promise to
+her. The reply of Mary is probably unequaled in all history as an
+expression of perfect faith, “Behold the handmaid of the Lord; be it unto
+me according to thy word.” Thus she revealed belief in the word of God and
+submission to the will of God. There was no doubt in her mind as to the
+truth of the divine promise with all that it suggested of miracle and of
+mystery; and there was no shrinking on her part from all that the
+fulfillment of this promise possibly might involve of suspicion and shame
+and reproach and suffering and even death. Those who believe most firmly
+in the promises of God, submit most patiently to his providences; they see
+the glory which surely will succeed the gloom. Mary was to become the
+mother of the Messiah, of the Son of Man, of the Saviour of the world.
+
+
+
+
+C. The “Magnificat.” Ch. 1:39-56
+
+
+    39 And Mary arose in these days and went into the hill country
+    with haste, into a city of Judah; 40 and entered into the house of
+    Zacharias and saluted Elisabeth. 41 And it came to pass, when
+    Elisabeth heard the salutation of Mary, the babe leaped in her
+    womb; and Elisabeth was filled with the Holy Spirit; 42 and she
+    lifted up her voice with a loud cry, and said, Blessed _art_ thou
+    among women, and blessed is the fruit of thy womb. 43 And whence
+    is this to me, that the mother of my Lord should come unto me?
+
+
+    44 For behold, when the voice of thy salutation came into mine
+    ears, the babe leaped in my womb for joy. 45 And blessed is she
+    that believeth; for there shall be a fulfilment of the things
+    which have been spoken to her from the Lord. 46 And Mary said,
+
+    My soul doth magnify the Lord,
+    47 And my spirit hath rejoiced in God my Saviour.
+    48 For he hath looked upon the low estate of his handmaid:
+      For behold, from henceforth all generations shall call me
+                  blessed.
+    49 For he that is mighty hath done to me great things;
+      And holy is his name.
+    50 And his mercy is unto generations and generations
+      On them that fear him.
+    51 He hath showed strength with his arm;
+      He hath scattered the proud in the imagination of their heart.
+    52 He hath put down princes from _their_ thrones,
+      And hath exalted them of low degree.
+    53 The hungry he hath filled with good things;
+      And the rich he hath sent empty away.
+    54 He hath given help to Israel his servant,
+      That he might remember mercy
+    55 (As he spake unto our fathers)
+      Toward Abraham and his seed for ever.
+
+
+    56 And Mary abode with her about three months, and returned unto
+    her house.
+
+
+The Magnificat, the lovely lyric which comes from the lips of Mary, has
+been sung during many centuries as one of the chief canticles of the
+Christian Church. Its occasion was a visit paid to her kinswoman,
+Elisabeth, by Mary shortly after she had received the promise of the birth
+of a son. Elisabeth on hearing the salutation of Mary addressed her in
+high spiritual ecstasy, declaring her supremely blessed among women
+because of the Son to be born, and wondering at her own honor in being
+thus visited by the mother of her Lord, by which phrase she means the
+mother of the Messiah; it is to be noted that the Bible does not contain
+the phrase “Mother of God.” Elisabeth congratulated Mary upon her faith
+and assured her that the promise upon which Mary relied was certain to be
+fulfilled.
+
+The name of the song which Mary then sang, the Magnificat, has come from
+the first line in its Latin form, _Magnificat anima mea Dominum_. The
+model is that of the ancient hymn sung by Hannah when her heart, like that
+of Mary, was rejoicing in the promised gift of a son. The verses form a
+perfect mosaic of Old Testament quotations. The hymn was not addressed to
+Elisabeth or to the Lord; it is rather a meditation upon the mercy and
+grace of God.
+
+According to the common division the song is composed of four stanzas of
+four lines each, except the third stanza which contains six lines. The
+general movement of thought seems to be from the goodness of God to Mary
+as an individual, to his consequent kindness to Israel as a nation.
+
+The first stanza, or strophe, vs. 46-48, illustrates, as do those which
+follow, one of the chief features of Hebrew poetry, namely, the
+expression, in successive lines, of thoughts which are parallel or closely
+related. In her “soul” or “spirit” or innermost being, Mary praises or
+magnifies the Lord and rejoices in him as her Saviour. This salvation is
+not only for her people, but particularly for herself; it is not only
+political but also spiritual. It is to be wrought out by the gift God is
+granting to Mary. He has chosen her, an obscure village maiden betrothed
+to a poor carpenter, and has bestowed upon her such honor that all future
+generations will call her “blessed.” While realizing the honor she dwells
+most upon her unworthiness while recognizing what it may cost her, she
+declares her submission as a true “bondmaid” or slave of the Lord.
+Humility and faith could hardly be more sublime.
+
+The second stanza, vs. 49, 50, centers the thought upon the character of
+God as revealed in his gracious gift. His power, his holiness, his mercy
+are praised. In his goodness to Mary he had shown his divine power, yet in
+accordance with the moral perfection of his revealed nature and in order
+to bring blessings to countless generations who would trust and reverence
+him.
+
+In the third stanza, vs. 51-53, is an illustration of another feature of
+Hebrew poetry; not only is there striking parallelism, but here past
+tenses are used to describe future events; the results of the coming of
+the Messiah are stated as though already achieved. In contrast with the
+blessedness of those that fear the Lord, “the proud,” the rebellious, and
+unbelieving are pictured as “scattered” like the hosts of a defeated army;
+the oppressed are exalted while tyrants are dethroned; the hungry are
+filled and the rich are sent away “empty.” These results are to be
+regarded as spiritual as well as physical. Such reversals are certain to
+occur where Christ is accepted and those who receive blessings from him
+are the humble who are conscious of their need.
+
+The last strophe, vs. 54, 55, emphasizes the faithfulness of God to his
+ancient promises which Mary sees fulfilled in the birth of her Son. In
+this saving help given to Israel, God is showing that he has not forgotten
+the mercy “toward Abraham and his seed” promised to the “fathers” of old.
+Only in Christ Jesus can be realized all the promises to Israel, all the
+hopes of the ages.
+
+
+
+
+D. The Birth of John, and the “Benedictus.” Ch. 1:57-80
+
+
+    57 Now Elisabeth’s time was fulfilled that she should be
+    delivered; and she brought forth a son. 58 And her neighbors and
+    her kinsfolk heard that the Lord had magnified his mercy towards
+    her; and they rejoiced with her. 59 And it came to pass on the
+    eighth day, that they came to circumcise the child; and they would
+    have called him Zacharias, after the name of his father. 60 And
+    his mother answered and said, Not so; but he shall be called John.
+    61 And they said unto her, There is none of thy kindred that is
+    called by this name. 62 And they made signs to his father, what he
+    would have him called. 63 And he asked for a writing tablet, and
+    wrote, saying, His name is John. And they marvelled all. 64 And
+    his mouth was opened immediately, and his tongue _loosed_, and he
+    spake, blessing God. 65 And fear came on all that dwelt round
+    about them: and all these sayings were noised abroad throughout
+    all the hill country of Judæa. 66 And all that heard them laid
+    them up in their heart, saying, What then shall this child be? For
+    the hand of the Lord was with him.
+
+
+    67 And his father Zacharias was filled with the Holy Spirit, and
+    prophesied, saying,
+
+    68 Blessed _be_ the Lord, the God of Israel;
+      For he hath visited and wrought redemption for his people,
+    69 And hath raised up a horn of salvation for us
+      In the house of his servant David
+    70 (As he spake by the mouth of his holy prophets that have been
+                from of old),
+    71 Salvation from our enemies, and from the hand of all that hate
+                us;
+    72 To show mercy towards our fathers,
+      And to remember his holy covenant;
+    73 The oath which he sware unto Abraham our father,
+    74 To grant unto us that we being delivered out of the hand of our
+                enemies
+      Should serve him without fear,
+    75 In holiness and righteousness before him all our days.
+    76 Yea and thou, child, shalt be called the prophet of the Most
+                High:
+      For thou shalt go before the face of the Lord to make ready his
+                  ways;
+    77 To give knowledge of salvation unto his people
+      In the remission of their sins,
+    78 Because of the tender mercy of our God,
+      Whereby the dayspring from on high shall visit us,
+    79 To shine upon them that sit in darkness and the shadow of
+                death;
+      To guide our feet into the way of peace.
+
+
+    80 And the child grew, and waxed strong in spirit, and was in the
+    deserts till the day of his showing unto Israel.
+
+
+When the aged priest, Zacharias, had received from an angel the promise
+that he was to be given a son who would be called John and who would be
+the herald of Christ, and when he had asked for a sign to attest the truth
+of the prediction, he was smitten with dumbness as a rebuke for his
+unbelief and as a stimulus for his faith. Even when at last the promise
+was fulfilled, the sign was not removed and he was not able to speak until
+he had given a written expression of his confidence in God. This
+interesting incident occurred on the eighth day after the birth of John,
+when in the presence of their rejoicing friends the parents were about to
+name the child. Many supposed that the name of the father would be
+selected. The mother, however, intimated that the name might be “John.”
+When Zacharias, the father, was consulted, “he asked for a writing tablet,
+and wrote, ... His name is John.” There was no hesitation, no uncertainty,
+no question in his mind, for this name had been predicted by the angel,
+and Zacharias showed by his decision and firmness that he believed
+absolutely in the fulfillment of all that the angel had promised
+concerning the career of the son who was to be regarded by his fellow men
+as a gift of divine grace and a prophet of divine appointment. It usually
+happens that a public confession of faith results in new joy and in wider
+testimony. It was surely so in the case of Zacharias: “His mouth was
+opened immediately, ... and he spake, blessing God.” His thanksgiving was
+voiced in a hymn which, for hundreds of years, has been sung daily in
+Christian worship. It is indeed a Christian hymn and a hymn of the
+nativity; for while its occasion was the birth of John, only one stanza
+refers to that event; the whole burden of the thanksgiving refers to the
+approaching birth of Jesus and to the salvation which he is to bring.
+
+This hymn is named the Benedictus from the first word in the Latin
+version. It is an ecstatic expression of gratitude to God for his
+boundless goodness. The poem possibly may be divided into five stanzas of
+four lines each; but there is a definite pause after the third of these
+stanzas when the thought turns from the work of Christ to the specific
+mission of John.
+
+The first strophe, vs. 68, 69, speaks of the redemption of Israel as
+already accomplished in the gift of the Christ who is about to be born and
+who is described as “a horn of salvation,” that is, a manifestation of
+saving power. He is to appear as a son and heir of David the king.
+
+The second stanza, or strophe, vs. 70-72, indicates that the salvation
+from all enemies is in fulfillment of the promises made through the
+prophets and cherished by the ancient fathers and embodied in the holy
+covenant made with Israel of old.
+
+The third stanza, vs. 73-75, describes the nature of this salvation which
+was assured by the oath to Abraham; it is to be such a deliverance from
+political oppression as to make possible for Israel a true, priestly
+service of God, as a nation holy and righteous before him.
+
+In the fourth stanza, vs. 76, 77, the singer turns to address his own son
+whose birth has given occasion to the song. He declares that John is to be
+recognized as a prophet of God whose divine mission will be to announce
+and to define the promised salvation as in its essence not a political but
+a spiritual redemption consisting in the remission of sin. John was not to
+be a revolutionist but a reformer. He was to call a nation to repentance
+that those who obeyed his message might be ready to receive the salvation
+of Christ.
+
+This mission of John is linked with that of Christ as the description of
+the latter reaches its climax in the closing strophe. Vs. 78, 79. The
+source of all the blessings Christ will bring is found in “the tender
+mercy of our God;” the essence is a visitation of “the dayspring from on
+high,” when the Sun of righteousness arises upon the helpless, terrified
+wanderers of the night who are seated “in darkness and the shadow of
+death;” the result will be “to guide our feet into the way of peace.”
+
+Such is the hymn of Zacharias, a hymn of faith, of hope, of gratitude, a
+song of the salvation provided by the love of God in Jesus Christ our
+Lord.
+
+
+
+
+E. The Birth of Jesus. Ch. 2:1-20
+
+
+    1 Now it came to pass in those days, there went out a decree from
+    Cæsar Augustus, that all the world should be enrolled. 2 This was
+    the first enrolment made when Quirinius was governor of Syria. 3
+    And all went to enrol themselves, every one to his own city. 4 And
+    Joseph also went up from Galilee, out of the city of Nazareth,
+    into Judæa, to the city of David, which is called Bethlehem,
+    because he was of the house and family of David; 5 to enrol
+    himself with Mary, who was betrothed to him, being great with
+    child. 6 And it came to pass, while they were there, the days were
+    fulfilled that she should be delivered. 7 And she brought forth
+    her firstborn son; and she wrapped him in swaddling clothes, and
+    laid him in a manger, because there was no room for them in the
+    inn.
+
+
+    8 And there were shepherds in the same country abiding in the
+    field, and keeping watch by night over their flock. 9 And an angel
+    of the Lord stood by them, and the glory of the Lord shone round
+    about them: and they were sore afraid. 10 And the angel said unto
+    them, Be not afraid; for behold, I bring you good tidings of great
+    joy which shall be to all the people: 11 for there is born to you
+    this day in the city of David a Saviour, who is Christ the Lord.
+    12 And this is the sign unto you: Ye shall find a babe wrapped in
+    swaddling clothes, and lying in a manger. 13 And suddenly there
+    was with the angel a multitude of the heavenly host praising God,
+    and saying,
+
+    14 Glory to God in the highest,
+      And on earth peace among men in whom he is well pleased.
+
+
+    15 And it came to pass, when the angels went away from them into
+    heaven, the shepherds said one to another, Let us now go even unto
+    Bethlehem, and see this thing that is come to pass, which the Lord
+    hath made known unto us. 16 And they came with haste, and found
+    both Mary and Joseph, and the babe lying in the manger. 17 And
+    when they saw it, they made known concerning the saying which was
+    spoken to them about this child. 18 And all that heard it wondered
+    at the things which were spoken unto them by the shepherds. 19 But
+    Mary kept all these sayings, pondering them in her heart. 20 And
+    the shepherds returned, glorifying and praising God for all the
+    things that they had heard and seen, even as it was spoken unto
+    them.
+
+
+The story of the birth of Jesus as related by Matthew is in striking
+contrast with that of Luke. Matthew depicts Jesus as a King and at his
+birth the reigning Herod trembles on his throne and the Magi adore him,
+offering regal gifts. Luke represents Jesus as the ideal Man, and the
+story is full of human interest. It describes two obscure peasants
+journeying from their northern home in Nazareth to Bethlehem and there,
+excluded from the inn, placing in a manger their newborn babe, while the
+first to visit them are humble shepherds from the neighboring plain. Human
+interests, however, are not merely earthly interests; the story is vocal
+with heavenly melodies and inwoven with messages of divine meaning and
+grace.
+
+Only the most recent scholarship has vindicated the historic accuracy of
+Luke in connecting the event with the decree of Augustus and with the
+enrollment under Quirinius. However, these facts are mentioned by Luke not
+so much to fix the date of the birth of Christ as to explain how this
+occurred in Bethlehem when the home of his parents was in Nazareth. Only a
+legal necessity would have made them willing to take such a journey at
+such a time, but thus it appears that the emperor of the world was
+concerned unconsciously in the fulfillment of divine prophecy concerning
+the Saviour of the world. According to the imperial decree, Joseph left
+Nazareth and with Mary, to whom according to Matthew he was not only
+“betrothed” but married, journeyed to Bethlehem, five miles south of
+Jerusalem, to be enrolled in his ancestral city. There is born their
+promised Son. Their exclusion from the inn was not due to any lack of
+hospitality; much less did it express hostility to Jesus; it was due
+simply to the crowded condition of the town. However, it is suggestive of
+the obscurity and discomfort and poverty of Joseph and Mary.
+
+In view of his evident appreciation of the supreme importance of the birth
+of Jesus, the account of Luke is almost startling in its brevity and
+simplicity. However, with consummate art, after his own short statement of
+fact, he allows divine messengers to give the interpretation and to
+express the significance of the event. These messengers were angels. They
+appeared to a group of shepherds who were “abiding in the field, and
+keeping watch by night over their flock.” Out of a blaze of heavenly glory
+came the tidings of great joy to Israel, “There is born to you this day in
+the city of David a Saviour, who is Christ the Lord.” The angel did not
+then disclose the larger truth, that this Christ was to be the redeemer of
+all men or that he was a divine Lord. However, a sign was given whereby
+the shepherds might be able to distinguish the child and to be assured
+that he was the Christ: “Ye shall find a babe wrapped in swaddling
+clothes, and lying in a manger.” A strange sign it was; yet for us it has
+become a symbol full of meaning; a Redeemer who was cradled in a manger
+has known what it is to endure poverty and suffering and neglect, and now
+he can sympathize with the lowly and distressed even as he is abundantly
+able to save.
+
+When the good news had been given, there suddenly swelled forth an angel
+chorus, singing that great hymn of the nativity which, as subsequently
+expanded by Christian worshipers, is named from its Latin version, the
+Gloria in Excelsis. As sung by the angels it is composed of two verses,
+each containing three corresponding notes, “glory” and “peace,” “in the
+highest” (heaven) and “on earth,” “God,” and “men.” This is a hymn of
+praise to God who in the gift of a Saviour manifests in heaven his
+excellence and on earth reveals his grace to men, the recipients of his
+favor. The result of this, however, is declared to be “peace;” in Christ
+alone can peace be secured—peace with God, peace for the human heart,
+peace between men, peace for the world.
+
+The astonished shepherds hastened to verify the good news and they became
+in a real sense the first witnesses for Christ as “they made known
+concerning the saying which was spoken to them about this child.” It is
+not strange that all who heard wondered, or that Mary treasured in her
+heart the heavenly messages, or that the shepherds returned to their tasks
+with gratitude and praise, for there lingered in their memories a song
+which expresses still the hope of all mankind.
+
+
+
+
+F. The Presentation of Jesus, and the “Nunc Dimittis.” Ch. 2:21-40
+
+
+    21 And when eight days were fulfilled for circumcising him, his
+    name was called JESUS, who was so called by the angel before he
+    was conceived in the womb.
+
+
+    22 And when the days of their purification according to the law of
+    Moses were fulfilled, they brought him up to Jerusalem, to present
+    him to the Lord 23 (as it is written in the law of the Lord, Every
+    male that openeth the womb shall be called holy to the Lord), 24
+    and to offer a sacrifice according to that which is said in the
+    law of the Lord, A pair of turtledoves, or two young pigeons. 25
+    And behold, there was a man in Jerusalem, whose name was Simeon;
+    and this man was righteous and devout, looking for the consolation
+    of Israel: and the Holy Spirit was upon him. 26 And it had been
+    revealed unto him by the Holy Spirit, that he should not see
+    death, before he had seen the Lord’s Christ. 27 And he came in the
+    Spirit into the temple and when the parents brought in the child
+    Jesus, that they might do concerning him after the custom of the
+    law, 28 then he received him into his arms, and blessed God, and
+    said,
+
+    29 Now lettest thou thy servant depart, O Lord,
+      According to thy word, in peace;
+    30 For mine eyes have seen thy salvation,
+    31 Which thou hast prepared before the face of all peoples;
+    32 A light for revelation to the Gentiles,
+      And the glory of thy people Israel.
+
+
+    33 And his father and his mother were marvelling at the things
+    which were spoken concerning him; 34 and Simeon blessed them, and
+    said unto Mary his mother, Behold, this _child_ is set for the
+    falling and the rising of many in Israel; and for a sign which is
+    spoken against; 35 yea and a sword shall pierce through thine own
+    soul; that thoughts out of many hearts may be revealed. 36 And
+    there was one Anna, a prophetess, the daughter of Phanuel, of the
+    tribe of Asher (she was of a great age, having lived with a
+    husband seven years from her virginity, 37 and she had been a
+    widow even unto fourscore and four years), who departed not from
+    the temple, worshipping with fastings and supplications night and
+    day. 38 And coming up at that very hour she gave thanks unto God,
+    and spake of him to all them that were looking for the redemption
+    of Jerusalem. 39 And when they had accomplished all things that
+    were according to the law of the Lord, they returned into Galilee,
+    to their own city Nazareth.
+
+
+    40 And the child grew, and waxed strong, filled with wisdom: and
+    the grace of God was upon him.
+
+
+The incidents of the infancy of Jesus recorded by Luke not only add human
+interest to the story but they interpret the future career and the saving
+work of our Lord. Thus when on the eighth day he was named “Jesus,” a name
+often given to Jewish boys, it was because he was destined to fulfill all
+that the name implies, for he was to be the “Salvation of the Lord.”
+
+So, too, when five weeks later he was presented in the Temple, when his
+mother offered for herself a sacrifice which indicated lack of wealth but
+not abject poverty, the real significance of the scene is set forth in the
+prophetic utterances of the saintly Simeon and Anna. The first of these
+utterances was the song of Simeon, called from the Latin form of its
+opening words the Nunc Dimittis (“Now Lettest Thou Depart”). To this
+devout soul it had been revealed that he should not die until he had seen
+the Messiah, “the Lord’s Christ.” Led by the Spirit to the Temple while
+the parents of Jesus are there presenting their Son before the Lord, he
+took the little babe in his arms and sang the sweetest and most solemn
+song of the nativity, which, unlike the Magnificat or the Benedictus,
+promises redemption not only to Israel but to all the world.
+
+“Now lettest thou thy servant depart ... in peace;” the figure of speech
+is full of beauty; it is the word of a faithful watchman who welcomes with
+joy the hour of his dismissal, for he has caught the vision of the coming
+One; now he is about to be sent away in the peace of an accomplished task,
+in the peace of fulfilled hope; for his eyes have seen the Saviour
+according to the promise of the Lord. The redemption which the Messiah
+brings, as the song continues to declare, is for all peoples; it is a
+light to reveal the way of salvation to the Gentiles; it is to be the true
+glory of the favored people, Israel.
+
+While this salvation is provided for all, it will not be accepted by all.
+To the wondering mother, Simeon uttered a dark word of prophecy. The
+ministry of Jesus will be the occasion for the fall and the rise of many.
+Their attitude toward him will be a revelation of character; some will
+reject him and thus condemn themselves; some will speak against him, even
+though he is the very token and instrument of divine salvation; this
+opposition will reach its climax at the cross, when bitter anguish like a
+sword will pierce the soul of Mary. Jesus is to be the touchstone of
+character; wherever he is known, by accepting or by rejecting him, men
+will disclose their true nature; “the thoughts out of many hearts” will be
+“revealed.”
+
+While Mary and Joseph were still wondering at these sublime words there
+appeared an aged prophetess whose long years of widowhood had been spent
+in continual worship; she, too, praised God for the salvation to be
+accomplished by the Child of Mary and she went forth to speak of him to
+all who like her “were looking for the redemption of Jerusalem.”
+
+Mary and Joseph, however, returned to their home in Nazareth where Jesus
+was to spend his infancy and early childhood. During those years of
+obscurity his development was normal, but unique in its symmetry and its
+perfection; he “grew, and waxed strong” in body, but there was just as
+true a growth in mind and spirit; he was “filled with wisdom: and the
+grace of God was upon him.” The Saviour of the world was to be the ideal
+Man.
+
+
+
+
+G. The Boy Jesus At Jerusalem. Ch. 2:41-52
+
+
+    41 And his parents went every year to Jerusalem at the feast of
+    the passover. 42 And when he was twelve years old, they went up
+    after the custom of the feast; 43 and when they had fulfilled the
+    days, as they were returning, the boy Jesus tarried behind in
+    Jerusalem; and his parents knew it not; 44 but supposing him to be
+    in the company, they went a day’s journey; and they sought for him
+    among their kinsfolk and acquaintance; 45 and when they found him
+    not, they returned to Jerusalem, seeking for him. 46 And it came
+    to pass, after three days they found him in the temple, sitting in
+    the midst of the teachers, both hearing them, and asking them
+    questions: 47 and all that heard him were amazed at his
+    understanding and his answers. 48 And when they saw him, they were
+    astonished; and his mother said unto him, Son, why hast thou thus
+    dealt with us? behold, thy father and I sought thee sorrowing. 49
+    And he said unto them, How is it that ye sought me? knew ye not
+    that I must be in my Father’s house? 50 And they understood not
+    the saying which he spake unto them. 51 And he went down with
+    them, and came to Nazareth; and he was subject unto them; and his
+    mother kept all _these_ sayings in her heart.
+
+
+    52 And Jesus advanced in wisdom and stature, and in favor with God
+    and men.
+
+
+It has been said that the boyhood of Jesus is like a walled garden from
+which we have been given but a single flower, but this is so fragrant as
+to fill our hearts with a longing to enter within the secret inclosure. We
+have but a single incident of his boyhood days; it is recorded for us only
+by Luke, a visit to Jerusalem paid by Jesus when he was twelve years old.
+At about this age a young Jew became a “son of the law” and began to
+observe its requirements, among which were the pilgrimages to the holy
+city to observe the sacred feasts. On this first visit to Jerusalem, Jesus
+was unintentionally left behind by his parents as they started on their
+return journey to Nazareth. At the end of the first day they failed to
+find him in the long caravan which was moving northward toward Galilee.
+The day following, Mary and Joseph returned to Jerusalem, and on the third
+day they discovered Jesus in the Temple in the midst of the teachers who
+were surprised at his knowledge of the sacred Scriptures. There was an
+implied rebuke in the words of Mary, “Son, why hast thou thus dealt with
+us? behold, thy father and I sought thee sorrowing?” In the reply of Jesus
+there was something of surprise and also of reproof, yet there were deep
+undertones of love, of spiritual vision, and of solemn resolve: “How is it
+that ye sought me? knew ye not that I must be in my Father’s house?”
+
+These are the first recorded words of Jesus and they are an index and an
+explanation of his entire career; for their preservation this story was
+recorded by Luke. If they contained a rebuke for Mary, it must have been
+conveyed in accents of reverence and affection; and was there not involved
+a delicate compliment? Jesus does not reprove his parents for seeking him,
+but for not seeking him in the Temple first of all; and does he not seem
+to have implied that his parents had taught him to love the house of God
+and to delight in the law of God? He was saying in effect: “Why thus did
+you seek me? Why did you not remember that the Temple is the very place
+where I should be found?”
+
+These words are thus a revelation of the life in the home at Nazareth. It
+was not by a miracle or due to some divine attribute, but because of the
+training he had received from his pious parents, that Jesus at the age of
+twelve was a master of the Scriptures, and had learned to reverence and
+adore all that was related to them and to the worship of God. Is it not
+possible for parents to-day to awaken in the hearts of their children a
+love for the house and the Word and the will of God?
+
+These words, further, were a revelation of the consciousness of divine
+sonship. Jesus already realized that in a unique sense God was his own
+Father, the true source of his being. He instantly corrected the words of
+Mary, “thy father,” which referred to Joseph, with his own words “my
+Father,” which referred to God. Luke depicts Jesus as the ideal Man, but
+always as one conscious that he was the Son of God.
+
+Our children should learn to regard God as their Father, not in the unique
+sense employed by Jesus as the eternal Son, nor yet in the sense which can
+apply to all created beings, but as denoting that intimate relationship
+with God made possible for believers through Jesus Christ our Lord.
+
+Most important of all, these words are the revelation of a firm resolve,
+of a great molding purpose; Jesus perceived that it was his duty to be in
+the house of his Father—not merely in the literal Temple, but in the
+sphere of life and activity of which the Temple was the great expression
+and symbol and sign. He had determined, that is, to devote all his
+thoughts and energies and powers to the definite service of God. At the
+age of twelve are not most children sufficiently mature to form a somewhat
+similar purpose and to recognize in the service of God the supreme and
+comprehensive duty of every life?
+
+With this definite ideal in mind Jesus returned to Nazareth and continued
+to live in submission to his parents, toiling for eighteen years as a
+carpenter and in the quiet retirement of an obscure village receiving a
+training for his public career which would have been impossible amidst the
+formalism and the distractions of Jerusalem. His development was as
+natural as it was perfect; he “advanced in wisdom and stature, and in
+favor with God and men;” his bodily and mental growth were no more marked
+than his increasing charm and spiritual power. Such development is
+possible in the humblest sphere for those whose lives are yielded to the
+will of God.
+
+
+
+
+
+III. THE PREPARATION. CHS. 3:1 TO 4:13
+
+
+
+
+A. The Preaching Of John. Ch. 3:1-20
+
+
+    1 Now in the fifteenth year of the reign of Tiberius Cæsar,
+    Pontius Pilate being governor of Judæa, and Herod being tetrarch
+    of Galilee, and his brother Philip tetrarch of the region of
+    Ituræa and Trachonitis, and Lysanias tetrarch of Abilene, 2 in the
+    high priesthood of Annas and Caiaphas, the word of God came unto
+    John the son of Zacharias in the wilderness. 3 And he came into
+    all the region round about the Jordan, preaching the baptism of
+    repentance unto remission of sins; 4 as it is written in the book
+    of the words of Isaiah the prophet,
+
+      The voice of one crying in the wilderness,
+      Make ye ready the way of the Lord,
+      Make his paths straight.
+    5 Every valley shall be filled,
+      And every mountain and hill shall be brought low;
+      And the crooked shall become straight,
+      And the rough ways smooth;
+    6 And all flesh shall see the salvation of God.
+
+
+    7 He said therefore to the multitudes that went out to be baptized
+    of him, Ye offspring of vipers, who warned you to flee from the
+    wrath to come? 8 Bring forth therefore fruits worthy of
+    repentance, and begin not to say within yourselves, We have
+    Abraham to our father: for I say unto you, that God is able of
+    these stones to raise up children unto Abraham. 9 And even now the
+    axe also lieth at the root of the trees: every tree therefore that
+    bringeth not forth good fruit is hewn down, and cast into the
+    fire. 10 And the multitudes asked him, saying, What then must we
+    do? 11 And he answered and said unto them, He that hath two coats,
+    let him impart to him that hath none; and he that hath food, let
+    him do likewise. 12 And there came also publicans to be baptized,
+    and they said unto him, Teacher, what must we do? 13 And he said
+    unto them, Extort no more than that which is appointed you. 14 And
+    soldiers also asked him, saying, And we, what must we do? And he
+    said unto them, Extort from no man by violence, neither accuse
+    _any one_ wrongfully; and be content with your wages.
+
+
+    15 And as the people were in expectation, and all men reasoned in
+    their hearts concerning John, whether haply he were the Christ; 16
+    John answered, saying unto them all, I indeed baptize you with
+    water; but there cometh he that is mightier than I, the latchet of
+    whose shoes I am not worthy to unloose: he shall baptize you in
+    the Holy Spirit and _in_ fire: 17 whose fan is in his hand,
+    thoroughly to cleanse his threshing-floor, and to gather the wheat
+    into his garner; but the chaff he will burn up with unquenchable
+    fire.
+
+
+    18 With many other exhortations therefore preached he good tidings
+    unto the people; 19 but Herod the tetrarch, being reproved by him
+    for Herodias his brother’s wife, and for all the evil things which
+    Herod had done, 20 added this also to them all, that he shut up
+    John in prison.
+
+
+John the Baptist was the first inspired prophet to break the silence of
+the centuries which had elapsed since the days of Malachi. The importance
+of his ministry is indicated by Luke in the minute exactness with which he
+fixes its date. By naming the civil and religious rulers he gives a
+sixfold designation of the time; then, too, it accords with the universal
+aspect of his Gospel, and with the genius of Luke as a historian, to link
+his story with secular events. Naturally he mentions first the reigning
+emperor, Tiberius Cæsar; he next names Pilate, the governor of Judea who
+attained an immortality of shame for condemning Jesus to the cross; Herod
+Antipas, a seducer and murderer, son of Herod the Great, is designated as
+ruler of Galilee; Philip and Lysanias are said to be governing neighboring
+provinces; as ecclesiastical rulers, Annas and Caiaphas are mentioned;
+while the former had been deposed some years before, he continued to share
+with his son-in-law the actual duties of the high priesthood, and he also
+shared the infamy in which their names are united. Such a list of leading
+spirits indicates the absolute moral and religious degeneracy of the times
+and the need of some one to call Israel back to the service and worship of
+God.
+
+Such a messenger appeared in the person of John the Baptist who after his
+long discipline in the wilderness came with a definite message from God
+and drew out great throngs to the Jordan Valley to attend his preaching
+and to accept his baptism as a sign and seal of their repentance. The
+nature of his ministry is declared to have been a fulfillment of the
+prediction of Isaiah who described “one crying in the wilderness,” one
+sent of God to prepare the way for the coming of Christ. This preparation
+is pictured in terms of Oriental imagery. When a monarch was about to make
+a journey, a servant was sent before him to prepare the highway. Valleys
+needed to be filled, hills lowered, crooked places made straight, rough
+ways made smooth. Thus, before men would be ready to receive Christ, moral
+obstacles must be removed; men must repent of their sins and turn from
+them. Luke closes his quotation from Isaiah with the line, “And all flesh
+shall see the salvation of God,” which is in accord with the universal
+character of his Gospel.
+
+The burden of the message preached by John was that which in all ages has
+awakened a response in the hearts of men: he preached sin and judgment,
+repentance and pardon. The tone of his message as recorded by Luke,
+however, was particularly severe; here he is said to have addressed the
+multitudes as the “offspring of vipers” and to have asked them why they
+were pretending to have heard a warning of wrath to come. The reason for
+such severity was that, while wishing to escape the impending judgment,
+the people were unwilling to forsake their sins. They regarded the baptism
+of John as a magical rite which could make impenitent men safe in the hour
+of judgment. John bade them show their repentance by their works and not
+to trust in their descent from Abraham as securing their salvation. He
+declared that judgment was upon them; the ax was already lying at the root
+of the trees and every fruitless tree was about to be “hewn down, and cast
+into the fire.”
+
+To the question of the people John made it perfectly plain that by
+repentance he meant no mere form or ceremony, nor was the word merely an
+abstract theological term; the thing he demanded was plain and practical,
+that each man should turn from his besetting sin and should show love to
+his fellow man. Clothing and food were to be given to those in need, for
+repentance meant to turn from the sin of selfishness. Publicans or
+taxgatherers, who were everywhere detested because of their dishonesty and
+greed, were told to demand no more tribute than was appointed and lawful.
+Soldiers, or more exactly “men on military service,” possibly acting as
+local police, were told to extort no money by violence and to seek for
+none by false charges, and to be content with their wages. All who are to
+receive Christ in any age must turn from their sins. Repentance is not a
+mystical experience; it is plain and simple and practical. It consists in
+turning from greed and dishonesty and unkindness and violence and
+discontent, and from all that is contrary to the revealed will of God.
+
+The coming of Christ was very definitely predicted by John. While some
+imagined that the prophet himself was the Messiah, John declared that the
+mission of Christ was so much greater than his own that he would be
+unworthy as a slave, to loose the latchet of his shoes. While John
+baptized with water, Christ would baptize with the Holy Spirit and with
+fire. Water was a material element, and merely symbolized an inward
+change; Jesus would bring them into fellowship with a divine Person, and
+would exert upon their souls cleansing and transforming power. He would
+come, however, to punish the impenitent; he would separate the wheat from
+the chaff; the former he would gather into his garner, but the chaff he
+would burn with unquenchable fire.
+
+The close of the career of John is introduced by Luke at this point of his
+narrative to prepare the way for his account of the ministry of Christ. It
+was actually some time after Jesus had begun his work that Herod the
+tetrarch arrested John and cast him into prison because he had rebuked the
+profligate king for his impurity and his sin. John had been a faithful
+messenger of God, but the world does not reverence its prophets; they are
+usually imprisoned, beheaded, burned, or crucified.
+
+
+
+
+B. The Baptism Of Jesus. Ch. 3:21, 22
+
+
+    21 Now it came to pass, when all the people were baptized, that,
+    Jesus also having been baptized, and praying, the heaven was
+    opened, 22 and the Holy Spirit descended in a bodily form, as a
+    dove, upon him, and a voice came out of heaven, Thou art my
+    beloved Son; in thee I am well pleased.
+
+
+Why did the ideal Man, the Son of God, submit to the baptism of John, a
+baptism of repentance? Surely not to confess any sin of his own; but first
+of all to set his seal of approval upon the work of John and to attest the
+message which declared that repentance and confession of sin are
+absolutely necessary for all who are to share the salvation of Christ.
+
+Then again by his baptism Jesus identified himself with his people, not as
+being sinful, but as doing what they were commanded to do and as
+sympathizing with them in their hatred of sin, in their distress for its
+burden, and in their hope and expectation of relief. Only those who
+sympathize can serve and save.
+
+Then again baptism indicated that the penitent had broken with the past to
+begin a life of new holiness and obedience. So in his baptism Jesus was
+ending his quiet years of preparation in Nazareth and was about to enter
+upon the ministry of service and sacrifice which was to be performed in
+obedience to the will of his Father. It is for this reason that Luke, with
+the art of a skilled historian, first completed the story of John, the
+great forerunner, before mentioning that which in reality was the supreme
+incident in the career of John—his baptism of Jesus. That incident
+introduced Jesus to his public ministry and that ministry was to form the
+very substance of the gospel.
+
+That the incident is merely introductory to his narrative, is evident also
+from the way in which Luke records the baptism. He does not describe the
+event. He merely mentions it to designate the time when Jesus saw the
+descending Spirit and heard the voice from heaven. The former was a
+symbolic indication of the power by which the work of Jesus was to be
+performed; the latter was a declaration that he was the Christ, upon whom
+rested the approval of God.
+
+We are not to suppose that Jesus before had lacked the presence of the
+Holy Spirit, nor that he now assumed any new relation to his Father, but,
+as in baptism he had yielded himself to his appointed service, so now he
+was empowered for his task; as in humility he had identified himself with
+the sons of men, so now he was assured anew that he was the Son of God; as
+he had shown his sympathy with penitent sinners, he now was declared to be
+the sinless One in whom God was well pleased.
+
+Thus with the followers of Christ, while all enjoy the abiding presence of
+his Spirit, yet, as they yield themselves anew to his service, they are
+filled anew with his power, they are strengthened for their tasks, and are
+cheered by a new assurance of their sonship and their acceptance with God.
+Luke alone mentions that this experience came when Jesus was in prayer. He
+realized that it was a time of crisis. Prayer is usually the condition of
+those heavenly visions and spiritual experiences which prepare us for our
+tasks in life.
+
+
+
+
+C. The Genealogy Of Jesus. Ch. 3:23-38
+
+
+    23 And Jesus himself, when he began _to teach_, was about thirty
+    years of age, being the son (as was supposed) of Joseph, the _son_
+    of Heli, 24 the _son_ of Matthat, the _son_ of Levi, the _son_ of
+    Melchi, the _son_ of Jannai, the _son_ of Joseph, 25 the _son_ of
+    Mattathias, the _son_ of Amos, the _son_ of Nahum, the _son_ of
+    Esli, the _son_ of Naggai, 26 the _son_ of Maath, the _son_ of
+    Mattathias, the _son_ of Semein, the _son_ of Josech, the _son_ of
+    Joda, 27 the _son_ of Joanan, the _son_ of Rhesa, the _son_ of
+    Zerubbabel, the _son_ of Shealtiel, the _son_ of Neri, 28 the
+    _son_ of Melchi, the _son_ of Addi, the _son_ of Cosam, the _son_
+    of Elmadam, the _son_ of Er, 29 the _son_ of Jesus, the _son_ of
+    Eliezer, the _son_ of Jorim, the _son_ of Matthat, the _son_ of
+    Levi, 30 the _son_ of Symeon, the _son_ of Judas, the _son_ of
+    Joseph, the _son_ of Jonam, the _son_ of Eliakim, 31 the _son_ of
+    Melea, the _son_ of Menna, the _son_ of Mattatha, the _son_ of
+    Nathan, the _son_ of David, 32 the _son_ of Jesse, the _son_ of
+    Obed, the _son_ of Boaz, the _son_ of Salmon, the _son_ of
+    Nahshon, 33 the _son_ of Amminadab, the _son_ of Arni, the _son_
+    of Hezron, the _son_ of Perez, the _son_ of Judah, 34 the _son_ of
+    Jacob, the _son_ of Isaac, the _son_ of Abraham, the _son_ of
+    Terah, the _son_ of Nahor, 35 the _son_ of Serug, the _son_ of
+    Reu, the _son_ of Peleg, the _son_ of Eber, the _son_ of Shelah,
+    36 the _son_ of Cainan, the _son_ of Arphaxad, the _son_ of Shem,
+    the _son_ of Noah, the _son_ of Lamech, 37 the _son_ of
+    Methuselah, the _son_ of Enoch, the _son_ of Jared, the _son_ of
+    Mahalaleel, the _son_ of Cainan, 38 the _son_ of Enos, the _son_
+    of Seth, the _son_ of Adam, the _son_ of God.
+
+
+The genealogy of Jesus given by Luke contains marked differences from that
+recorded by Matthew. Possibly some of these differences can be explained
+and may be found of real significance.
+
+1. First of all, the genealogy is found in a different part of the Gospel.
+In Matthew it opens the story; in Luke it closes the third chapter. This
+is of course by no mere chance. The purpose of Matthew is to prove that
+Jesus is the Christ, the Messiah, who, as the King of Israel, fulfills all
+the Old Testament prophecies. It is of the utmost importance that Jesus
+should be shown to be the Son of David and of Abraham and that the
+official genealogy containing this record should open the story and even
+precede the account of the nativity.
+
+Luke, however, has given the significant account of the birth and infancy
+and career of the great forerunner, John, because of the light these throw
+upon the ministry of Christ. Therefore, when the career of John has been
+related, when the ministry of Jesus is about to be recorded, Luke gives
+his genealogy to emphasize the fact that the narrative concerning John has
+closed and the story of the ministry of Jesus is about to begin. The
+genealogy is thus an artistic interlude, or an important introduction. It
+suggests the real purpose of the writer and marks the transition from the
+ministry which called men to repentance to the saving work which secures
+salvation from sin. The gospel is not good advice but good news. We are
+not followers of John but of Jesus.
+
+2. Then again, the genealogy in Matthew follows the order of descent; Luke
+ascends the family line from son to father. The former is the order of an
+official record; individuals are registered only as they are born; the
+latter is that of a private document compiled from the public records with
+a view to fixing the attention upon the particular person whose name
+stands at the head of the list. This is quite in accord with the literary
+art of Luke, who desires at this point in the narrative to center the
+thought upon the supreme importance of Jesus, the Saviour, of whose
+redeeming work he is now to write.
+
+3. In the third place, while the names given by Luke, from Abraham to
+David, correspond with those given by Matthew, the names from David to
+Jesus differ. Some have attempted to explain the differences on the ground
+that Matthew gives the genealogy of Joseph, while Luke gives that of Mary.
+It is probably wiser to conclude that both give the genealogy of Joseph,
+but Matthew traces the line of royal succession showing Jesus to be the
+heir of David; while Luke gives the line of actual descent. This surely
+accords with the purpose of Matthew who ever depicts Christ as the King,
+and also with the purpose of Luke who is painting for us Christ as the
+true, the ideal Man.
+
+4. Then, too, the genealogy in Matthew begins with Abraham, while Luke
+traces the line back to Adam. The former proves Jesus to be a Jew, the
+true son of Abraham, in whom the covenant was fulfilled. The latter
+reminds us that Jesus belongs to the whole human race. It makes us look
+beyond all national lines and remember that this ideal Man on whom Luke is
+fixing our thoughts is the Saviour of mankind.
+
+5. When the genealogy closes with the statement that Adam was “the son of
+God,” it does indicate that Jesus was reckoned as one in the great
+brotherhood of man, and like all his brothers, owed his origin to God; but
+it does not mean to deny that he also sustained to God a relationship that
+is absolutely unique. The genealogy opens with the statement that Jesus
+was the reputed Son of Joseph; he was the legal heir of Joseph and so the
+promised Son of David because of the marriage of Joseph to Mary; but he
+was not really the son of Joseph; he was the “only begotten Son” of God.
+
+
+
+
+D. The Temptation Of Jesus. Ch. 4:1-13
+
+
+    1 And Jesus, full of the Holy Spirit, returned from the Jordan,
+    and was led in the Spirit in the wilderness 2 during forty days,
+    being tempted of the devil. And he did eat nothing in those days:
+    and when they were completed, he hungered. 3 And the devil said
+    unto him, If thou art the Son of God, command this stone that it
+    become bread. 4 And Jesus answered unto him, It is written, Man
+    shall not live by bread alone. 5 And he led him up, and showed him
+    all the kingdoms of the world in a moment of time. 6 And the devil
+    said unto him, To thee will I give all this authority, and the
+    glory of them: for it hath been delivered unto me; and to
+    whomsoever I will I give it. 7 If thou therefore wilt worship
+    before me, it shall all be thine. 8 And Jesus answered and said
+    unto him, It is written, Thou shalt worship the Lord thy God, and
+    him only shalt thou serve. 9 And he led him to Jerusalem, and set
+    him on the pinnacle of the temple, and said unto him, If thou art
+    the Son of God, cast thyself down from hence: 10 for it is
+    written,
+
+      He shall give his angels charge concerning thee, to guard thee:
+
+    11 and,
+
+      On their hands they shall bear thee up,
+      Lest haply thou dash thy foot against a stone.
+
+
+    12 And Jesus answering said unto him, It is said, Thou shalt not
+    make trial of the Lord thy God. 13 And when the devil had
+    completed every temptation, he departed from him for a season.
+
+
+The temptation of Jesus was the last step in the preparation for his
+public ministry, and for many of his followers the final discipline for
+service consists in such a trial as results in a new determination to live
+not for self but for God.
+
+The time of the temptation was significant. It was just after Jesus had
+been filled with the Holy Spirit and had been assured anew of his divine
+sonship. Under the influence of the Spirit he was brought to the place of
+trial, and the temptation consisted, in large part, of the suggestion to
+use for selfish ends the divine powers of which he was conscious, and to
+forget his filial relation to his Father. While God never tempts us, in
+the sense of enticing us to sin, it does seem to be a part of his gracious
+purpose to allow us to be tested; these experiences come while we are
+guided by his Spirit, and the essence of these temptations usually
+consists in some inclination to please self in forgetfulness of our true
+relation to God. The place of temptation was the wilderness, and there is
+a sense in which the experience of moral struggle is always one of intense
+loneliness. On the other hand, to live in a literal desert does not free
+one from solicitation to sin. Wherever one may be, he can be certain of
+the presence and sympathy of Christ; and victory is possible through faith
+in him. This seems to be the supreme message of the story.
+
+In both Matthew and Luke, three temptations are mentioned. They are
+probably intended to be symbolic and inclusive; and under one or the other
+of these enticements to evil can be grouped all the moral trials of
+mankind. It is to be noted, however, that the order of the temptations
+given by Luke differs from that of Matthew. In both accounts the first
+temptation is to make bread of stone; but Luke mentions as the second
+temptation that which is last in the account of Matthew, the temptation
+which offered to Jesus all the kingdoms of the world. This was a fitting
+climax to the testing of the King. Luke, however, mentions last the
+temptation of Jesus to cast himself from the pinnacle of the Temple and
+thus to test God. It is the temptation in the sphere of intellectual
+desire and comes in the subtle form of presumptuous trust. It forms a true
+climax in the testing of the ideal Man. The order given by Matthew is
+suggested by the apostle John who mentions “the lust of the flesh and the
+lust of the eyes and the vainglory of life.” The order of Luke takes us
+back to the story of Eden and to the first human sin, which was due to a
+love for that which was “good for food” and “a delight to the eyes” and
+“to be desired to make one wise.” As in Eden also, the first temptation is
+to doubt the goodness of God, the second to doubt his power, and the third
+to distrust his wisdom. The victory of Jesus, however, was secured by the
+triumph of his faith, and faith is still “the victory which overcomes the
+world.”
+
+The first temptation, then, was in the sphere of bodily appetite; Jesus
+was urged by Satan to transform a stone into bread. Why not? His appetite
+was innocent; he possessed the ability to gratify it. The sin, however,
+would lie in his using divine power to satisfy his human needs. If this
+should have been his way of life, there would have been for him no hunger,
+no pain, no sorrow, no cross. He would have defeated the very purpose for
+which he came into the world; and anyone who makes the gratification of
+appetite his supreme purpose is wasting his life. The essence of the
+temptation, however, was to doubt the goodness of God, as Jesus showed by
+his reply, “Man shall not live by bread alone.” He was quoting from the
+Old Testament; he was declaring that as by a miracle God preserved his
+people of old, so now he would sustain the life of his Son. Jesus would
+not be driven into a panic of fear. He believed that God would supply his
+need and that, however strong the demand of appetite might be, the way and
+the will of God are certain to secure satisfaction and the truest
+enjoyment in life.
+
+The second temptation was in the sphere of earthly ambition. It consisted
+in an offer of unlimited human power. Satan would give to Jesus all the
+kingdoms of the world on the condition that Jesus should bow down and
+worship him. The force of the temptation consisted in the fact that Jesus
+expected some day to rule the world. The Tempter suggested that he himself
+possessed such power, and that if Jesus would submit to him he would
+attain the desired goal of universal rule. It was a temptation to doubt
+the power of God and to be disloyal to him, as is shown by the reply of
+Jesus, “Thou shalt worship the Lord thy God, and him only shalt thou
+serve.”
+
+This is a familiar form of temptation to-day. The Devil does not ask us to
+give up our purposes of ultimate helpfulness to others and service to the
+world; he only asks us to compromise with the evil to attain our goal; he
+insists that the end will justify the means; he intimates that in the
+world of commerce, or society, or politics, evil methods are so much in
+vogue that success can be attained only by complicity with evil. He tells
+us that this is his world and that we can rule only in so far as we make
+terms with him. For Christ the issue was clearly drawn. It was submission
+to Satan or loyalty to God. The latter would involve opposition to the
+ruler of this world and therefore would mean conflict and toil and tears
+and a cross; but the ultimate issue would be universal rule. The same
+choice opens for the followers of Christ. Unswerving loyalty is the way of
+the cross, but this is the way of the crown.
+
+The last temptation was in the sphere of intellectual curiosity. It
+suggested to Jesus that he should see for himself what would be the
+experience of one who should cast himself from a great height and then, by
+angel hands, be kept from harm. This is the temptation to place oneself
+needlessly in a situation of moral peril and then to expect to be
+delivered by God’s miraculous power. This is not faith, but presumption.
+Satan still seeks by this device to destroy human souls. He urges men to
+see for themselves, to increase their knowledge by experiences which
+needlessly endanger their credit, their health, and their honor, to place
+themselves in moral peril, to live beyond their means, to undertake tasks
+beyond their strength. Jesus replied, “Thou shalt not make trial of the
+Lord thy God.” In the path of actual duty one need not fear the most
+threatening danger; but one who puts himself in unnecessary peril need not
+expect divine help. In his own time and way, and in the path of our
+appointed service, God will open our eyes and give us such knowledge as we
+need. To seek in presumption for such knowledge while endangering our
+souls is to doubt the wisdom of God. Real trust preserves us from sinful
+presumption.
+
+The story closes with the statement that when Jesus had secured his
+victory the Devil “departed from him for a season.” The life of faith is a
+life of repeated moral conflicts, but victory is assured to those who
+trust in the goodness and power and wisdom of God.
+
+
+
+
+
+IV. THE MINISTRY IN GALILEE. CHS. 4:14 TO 9:50
+
+
+
+
+A. The First Period. Ch. 4:14-44
+
+
+
+1. Jesus Preaching at Nazareth. Ch. 4:14-30
+
+
+    14 And Jesus returned in the power of the Spirit into Galilee: and
+    a fame went out concerning him through all the region round about.
+    15 And he taught in their synagogues, being glorified of all.
+
+
+    16 And he came to Nazareth, where he had been brought up: and he
+    entered, as his custom was, into the synagogue on the sabbath day,
+    and stood up to read. 17 And there was delivered unto him the book
+    of the prophet Isaiah. And he opened the book, and found the place
+    where it was written,
+
+    18 The Spirit of the Lord is upon me,
+      Because he anointed me to preach good tidings to the poor:
+      He hath sent me to proclaim release to the captives,
+      And recovering of sight to the blind,
+      To set at liberty them that are bruised,
+    19 To proclaim the acceptable year of the Lord.
+
+
+    20 And he closed the book, and gave it back to the attendant, and
+    sat down: and the eyes of all in the synagogue were fastened on
+    him. 21 And he began to say unto them, To-day hath this scripture
+    been fulfilled in your ears. 22 And all bare him witness, and
+    wondered at the words of grace which proceeded out of his mouth:
+    and they said, Is not this Joseph’s son? 23 And he said unto them,
+    Doubtless ye will say unto me this parable, Physician, heal
+    thyself: whatsoever we have heard done at Capernaum, do also here
+    in thine own country. 24 And he said, Verily I say unto you, No
+    prophet is acceptable in his own country. 25 But of a truth I say
+    unto you, There were many widows in Israel in the days of Elijah,
+    when the heaven was shut up three years and six months, when there
+    came a great famine over all the land; 26 and unto none of them
+    was Elijah sent, but only to Zarephath, in the land of Sidon, unto
+    a woman that was a widow. 27 And there were many lepers in Israel
+    in the time of Elisha the prophet; and none of them was cleansed,
+    but only Naaman the Syrian. 28 And they were all filled with wrath
+    in the synagogue, as they heard these things; 29 and they rose up,
+    and cast him forth out of the city, and led him unto the brow of
+    the hill whereon their city was built, that they might throw him
+    down headlong. 30 But he passing through the midst of them went
+    his way.
+
+
+After his baptism and temptation Jesus remained for a time in Jerusalem
+and in Judea and then returned to Galilee where he began that ministry to
+which Luke devotes the next six chapters of his Gospel. Of this ministry
+he mentions three features: First, it was wrought in the power of the Holy
+Spirit; secondly, its fame extended through the entire country; and
+thirdly, its essence consisted in the most arresting and impressive public
+teaching.
+
+The first recorded sermon of Jesus was preached in the synagogue at
+Nazareth, the town in which he had spent his youth and early manhood. Luke
+places this sermon at the very opening of his record of the public
+ministry of Jesus, probably because he regarded it as containing the
+program of that ministry, or as forming the proclamation of the saving
+work of our Lord.
+
+It was a Sabbath Day. The place of worship was crowded with the relatives
+and friends and townsmen of Jesus. All were eager to hear one whom they
+knew so well, and who had attained so sudden a renown. Either at his
+request, or providentially, Jesus was handed the book of Isaiah to lead in
+the reading of the Scripture. He found the place in the prophecy where, in
+terms of the joy of Jubilee, the writer is describing the gladness of
+those who are to return from their long captivity in Babylon. When Jesus
+had finished the lesson he sat down, thereby taking the attitude of a
+public teacher. As all gazed upon him intently, he undertook to show that
+the prophecy was to be fulfilled by himself, claiming thereby to be the
+promised Messiah. The very phrase with which the prophecy begins, “The
+Spirit of the Lord is upon me,” indicates, when applied to himself, that
+he had been anointed, not with oil as a prophet or a priest or a king, but
+with the Holy Spirit as the Anointed One, or the Christ of God. As such he
+was “to preach good tidings to the poor,” that is, to those in spiritual
+as well as in physical poverty. He was to proclaim deliverance for those
+enslaved by sin and to establish those principles which will result in
+political freedom for mankind. He was “to set at liberty them that are
+bruised,” that is, to remove the consequences and the cruelties of
+selfishness and of crime. He was to proclaim the era of universal
+blessedness which will result from his perfected reign. Thus in these
+words, which combine the figures of deliverance from captivity with those
+of the joy of jubilee, Jesus expressed the gracious and beneficent
+character of his ministry.
+
+His auditors listened in amazement, unable to resist the charm of his
+address or to deny the fascinating beauty of his words, but unable also to
+admit his claim; they received his predictions with stubborn unbelief.
+They expressed their incredulity and at the same time explained it by
+their question, “Is not this Joseph’s son?” They were saying in effect:
+“Is not this man our neighbor, the carpenter, with whom we have all been
+acquainted; do we not know him and his family? Surely he cannot be the
+Messiah.”
+
+The reply of Jesus was to the effect that their unwillingness to accept
+him was due in part to the fact that he had not wrought in their presence
+the miracles which marked his ministry in other places. This is what he
+meant by quoting the proverb, “Physician, heal thyself,” that is,
+“Establish your claim here as you have done elsewhere, if you expect to be
+received as the Christ.” Jesus also quoted another proverb to explain more
+fully their jealous doubts: “No prophet is acceptable in his own country.”
+Those most familiar with great men usually are least able to appreciate
+their greatness; “Familiarity breeds contempt,” because men are so apt to
+judge one another by false standards and by that which is accidental and
+external and because so frequently men do not know those whom they think
+they know the best. This same stupid lack of appreciation shadows human
+lives to-day, and makes us fail to realize the worth of our friends and
+the value of our opportunities, until it is too late. It even has its
+tragic bearing upon the present ministry of Christ; some reject him for
+reasons altogether superficial and foolish, thinking that they know him
+perfectly because they long have been familiar with his name, while in
+reality they fail to understand the real beauty of his person and the
+transforming power of his grace.
+
+The unbelief of his auditors was turned to mad hatred as Jesus gave two
+examples from Old Testament history, both of which indicated that his
+townsmen, who knew him best, were less worthy of his saving ministry than
+even men of heathen nations. He even compared himself with Elijah and
+Elisha and indicated that as the former brought a great blessing to one
+who lived in Sidon and the latter to a prince in Syria, while the people
+in Israel were suffering for their unbelief, so the nations of the world
+would accept the blessed salvation of Christ while those who knew him best
+would suffer for their unbelief. So maddened were his hearers by this
+severe rebuke that they drove him from the city and tried to take his
+life, but he, with majestic calm and divine strength, “passing through the
+midst of them went his way.”
+
+It is still true that those who have enjoyed the best opportunities for
+knowing Christ often reject him; but, where faith is present, broken
+hearts are healed as by Elijah of old and lepers are cleansed as was
+Naaman by the word of Elisha. Thus in this scene in the synagogue of
+Nazareth, Jesus indicated not only the grace of his ministry but its
+universal power. He came to relieve all the needs of mankind and in all
+the world.
+
+
+
+2. Jesus Performing Miracles at Capernaum. Ch. 4:31-44
+
+
+    31 And he came down to Capernaum, a city of Galilee. And he was
+    teaching them on the sabbath day: 32 and they were astonished at
+    his teaching; for his word was with authority. 33 And in the
+    synagogue there was a man, that had a spirit of an unclean demon;
+    and he cried out with a loud voice, 34 Ah! what have we to do with
+    thee, Jesus thou Nazarene? art thou come to destroy us? I know
+    thee who thou art, the Holy One of God. 35 And Jesus rebuked him,
+    saying, Hold thy peace, and come out of him. And when the demon
+    had thrown him down in the midst, he came out of him, having done
+    him no hurt. 36 And amazement came upon all, and they spake
+    together, one with another, saying, What is this word? for with
+    authority and power he commandeth the unclean spirits, and they
+    come out. 37 And there went forth a rumor concerning him into
+    every place of the region round about.
+
+
+    38 And he rose up from the synagogue, and entered into the house
+    of Simon. And Simon’s wife’s mother was holden with a great fever;
+    and they besought him for her. 39 And he stood over her, and
+    rebuked the fever; and it left her: and immediately she rose up
+    and ministered unto them.
+
+
+    40 And when the sun was setting, all they that had any sick with
+    divers diseases brought them unto him; and he laid his hands on
+    every one of them, and healed them. 41 And demons also came out
+    from many, crying out, and saying, Thou art the Son of God. And
+    rebuking them, he suffered them not to speak, because they knew
+    that he was the Christ.
+
+
+    42 And when it was day, he came out and went into a desert place:
+    and the multitudes sought after him, and came unto him, and would
+    have stayed him, that he should not go from them. 43 But he said
+    unto them, I must preach the good tidings of the kingdom of God to
+    the other cities also: for therefore was I sent.
+
+
+    44 And he was preaching in the synagogues of Galilee.
+
+
+The Sabbath at Nazareth is placed by Luke in sudden contrast with a
+Sabbath passed at Capernaum. On the former, as the story opens, Jesus was
+surrounded by his friends and townsmen; as it closes, they had turned into
+a fierce mob which was seeking his death. In the latter, as the scene
+opens, Jesus was faced by a demon; but as it closes, he was surrounded by
+an admiring throng who were eager to have him remain in their midst.
+
+Jesus was again in a synagogue, and was awakening surprise by the
+character of his message. Unlike the teachers of his day, he spoke with
+authority instead of quoting reputed “authorities” as he unfolded the
+Scriptures. Suddenly the service was interrupted by the cries of a man who
+was possessed by an unclean spirit. Jesus rebuked the demon and compelled
+him to come out of the man. There can be little doubt that the evil spirit
+which Jesus thus controlled was an actual malign being who controlled the
+poor sufferer whom Jesus graciously relieved; yet such an “unclean spirit”
+is a type of the demoniac power of envy and of lust and of anger, and of
+the whole host of debasing passions from which Christ alone can give
+relief.
+
+The second scene of this memorable Sabbath is in the home of Simon Peter;
+here by a single word Jesus relieved a poor sufferer from a severe fever.
+The cure was so instantaneous that the woman who had been sick immediately
+“rose up and ministered unto them.” It is probably true that in many homes
+there are those, not afflicted by the power of evil passions, who
+nevertheless are suffering from worry and anxiety and fretfulness and
+unrest and so are unable to render to others the gracious service which
+they might perform if they could but hear the quieting word of Christ and
+feel the soothing power of his touch.
+
+The third scene is of peculiar beauty. When the sun had set a great
+multitude gathered around the home of Peter, attracted by the report of
+the miracle wrought in the synagogue. They brought with them great numbers
+of those who were sick or possessed by demons and Jesus healed them all.
+This is a picture which in reality is being reproduced to-day. Amid the
+shadows and mysteries of suffering and pain the Saviour is standing; about
+him are gathered those whom sin has stricken with its disease, the sad,
+the loveless, the lonely, the tempted, the hopeless, the lost. His touch
+“has still its ancient power.” In his mercy he is healing them all, and in
+joy they are going away.
+
+The last scene of this group is at dawn the next morning. Jesus had
+withdrawn to “a desert place,” but the eager multitudes had found him and
+were beseeching him not to go from them. He reminded them, however, of the
+other cities which needed to hear “the good tidings of the kingdom of
+God.” Have all of us who have felt the healing touch of Christ something
+of his sympathy for those who have not yet heard the good news of his
+grace?
+
+
+
+
+B. The Second Period. Chs. 5:1 to 6:11
+
+
+
+1. The Call of the First Disciples. Ch. 5:1-11
+
+
+    1 Now it came to pass, while the multitude pressed upon him and
+    heard the word of God, that he was standing by the lake of
+    Gennesaret; 2 and he saw two boats standing by the lake: but the
+    fishermen had gone out of them, and were washing their nets. 3 And
+    he entered into one of the boats, which was Simon’s, and asked him
+    to put out a little from the land. And he sat down and taught the
+    multitudes out of the boat. 4 And when he had left speaking, he
+    said unto Simon, Put out into the deep, and let down your nets for
+    a draught. 5 And Simon answered and said, Master, we toiled all
+    night, and took nothing: but at thy word I will let down the nets.
+    6 And when they had done this, they inclosed a great multitude of
+    fishes; and their nets were breaking; 7 and they beckoned unto
+    their partners in the other boat, that they should come and help
+    them. And they came, and filled both the boats, so that they began
+    to sink. 8 But Simon Peter, when he saw it, fell down at Jesus’
+    knees, saying, Depart from me; for I am a sinful man, O Lord. 9
+    For he was amazed, and all that were with him, at the draught of
+    the fishes which they had taken; 10 and so were also James and
+    John, sons of Zebedee, who were partners with Simon. And Jesus
+    said unto Simon, Fear not; from henceforth thou shalt catch men.
+    11 And when they had brought their boats to land, they left all,
+    and followed him.
+
+
+The call of his first disciples is regarded by many as opening a new
+period in the public ministry of Jesus. His work was now to assume a more
+permanent form. The growing popularity of his preaching indicated that the
+gospel was designed for the whole world. For such a proclamation a
+definite group of workers must be prepared. The growth of Christianity
+ever depends upon securing men who will publicly confess and follow
+Christ.
+
+The scene of this call is described as being “by the lake of Gennesaret.”
+This charming sheet of water brings to mind so many scenes in the life of
+our Lord that it has been termed a “Fifth Gospel.” On its western and
+northern side were the cities in which most of his work was done; the
+eastern shores were not inhabited and thither Jesus would resort for rest.
+
+Those whom Jesus called were fishermen, sturdy, independent, fearless.
+They were not strangers to Jesus nor had they been indifferent to
+spiritual truths. They had attended the preaching of the Baptist and had
+come to regard Jesus as the Messiah, but they were now called to leave
+their homes and their tasks and to become his constant companions and
+disciples.
+
+On this occasion Jesus had borrowed the boat belonging to one of his
+friends to use as a pulpit and from this he had addressed the crowds. When
+he had finished his discourse, he gave to the four men he was about to
+call an impressive object lesson of the character of the work and of the
+great success which would attend their ministry if they would forsake all
+and follow him. He wrought a miracle especially impressive because it was
+in the sphere of their daily calling at a time and place where they were
+sure it was useless to fish. They were enabled by the guidance of Jesus to
+take such a draft of fishes that their nets were strained and their boats
+so loaded as nearly to sink. It was so plainly a manifestation of
+supernatural power that Peter felt himself to be in the presence of a
+divine Being and expressed the fear which all have felt when face to face
+with God. Jesus spoke the word which not only removed the terror of Peter
+but gave to him and his companions courage for all the coming years, “Fear
+not; from henceforth thou shalt catch men.”
+
+So to-day Jesus is calling men to become his disciples. Obedience may
+involve sacrifice, but it is certain to result in the saving of human
+souls.
+
+
+
+2. Jesus Cleansing a Leper. Ch. 5:12-16
+
+
+    12 And it came to pass, while he was in one of the cities, behold,
+    a man full of leprosy: and when he saw Jesus, he fell on his face,
+    and besought him, saying, Lord, if thou wilt, thou canst make me
+    clean. 13 And he stretched forth his hand, and touched him,
+    saying, I will; be thou made clean. And straightway the leprosy
+    departed from him. 14 And he charged him to tell no man: but go
+    thy way, and show thyself to the priest, and offer for thy
+    cleansing, according as Moses commanded, for testimony unto them.
+    15 But so much the more went abroad the report concerning him: and
+    great multitudes came together to hear, and to be healed of their
+    infirmities. 16 But he withdrew himself in the deserts, and
+    prayed.
+
+
+Leprosy was regarded as the most loathsome and terrible of diseases. It
+existed in various forms but its invariable feature was its foul
+uncleanness. The leper was an outcast; he was compelled to live apart from
+the dwellings of men. He was required to wear a covering over his mouth
+and to give warning of his approach by crying, “Unclean! Unclean!” His
+case was regarded as hopeless; he was reckoned as dead. Loathsome,
+insidious, corrupting, pervasive, isolating, ceremonially and physically
+defiling, surely leprosy is a fitting emblem of sin; and this graphic
+narrative presents a parable of the power of Christ to cleanse and to heal
+and to restore. It is a vivid picture which Luke draws; the humble trust
+of the poor sufferer, his pitiful cry, the sympathetic touch of Jesus, the
+word of command and the instant cure. While Jesus forbade the man to
+arouse excitement by telling of his healing, he commanded him to report
+his case to the priest, that the highest religious authorities might have
+unanswerable testimony to the divine power of Christ, and also that the
+man might bring the offerings required by the Law and thus express his
+gratitude to God. Our Master does expect all who have felt his healing
+touch to testify of his grace and to show their gratitude by offering to
+him the service of their lives.
+
+Such miracles could not be hid. The crowds so pressed upon Jesus that he
+was forced to withdraw to the desert for rest; and as the scene closed he
+who had startled the multitude by the manifestation of his divine power
+was left alone seeking help from God in prayer.
+
+
+
+3. Jesus Forgiving Sins. Ch. 5:17-26
+
+
+    17 And it came to pass on one of those days, that he was teaching;
+    and there were Pharisees and doctors of the law sitting by, who
+    were come out of every village of Galilee and Judæa and Jerusalem:
+    and the power of the Lord was with him to heal. 18 And behold, men
+    bring on a bed a man that was palsied: and they sought to bring
+    him in, and to lay him before him. 19 And not finding by what
+    _way_ they might bring him in because of the multitude, they went
+    up to the housetop, and let him down through the tiles with his
+    couch into the midst before Jesus. 20 And seeing their faith, he
+    said, Man, thy sins are forgiven thee. 21 And the scribes and the
+    Pharisees began to reason, saying, Who is this that speaketh
+    blasphemies? Who can forgive sins, but God alone? 22 But Jesus
+    perceiving their reasonings, answered and said unto them, Why
+    reason ye in your hearts? 23 Which is easier, to say, Thy sins are
+    forgiven thee; or to say, Arise and walk? 24 But that ye may know
+    that the Son of man hath authority on earth to forgive sins (he
+    said unto him that was palsied), I say unto thee, Arise, and take
+    up thy couch, and go unto thy house. 25 And immediately he rose up
+    before them, and took up that whereon he lay, and departed to his
+    house, glorifying God. 26 And amazement took hold on all, and they
+    glorified God; and they were filled with fear, saying, We have
+    seen strange things to-day.
+
+
+Leprosy was the symbol of the uncleanness of sin; paralysis of its
+impotence and pain. On the occasion of healing a paralytic, Jesus,
+however, did something more startling: he forgave sin. The poor sufferer
+had been borne by his four friends who were discouraged by no obstacles.
+When they were unable to enter the house where Jesus was, because of the
+multitudes which surrounded it, they went to the roof and let the sick man
+down through the tiles into the very presence of Christ. Their earnestness
+is a rebuke to us who make so little effort to bring our comrades within
+the healing influence of our Lord.
+
+Jesus recognized the faith both of the man and of his friends and
+responded with an utterance which occasioned his hearers more surprise
+than had the opening of the roof, “Man, thy sins are forgiven thee.” No
+request had been made for such forgiveness, but Jesus read the heart. He
+saw the yearning of the sufferer for healing not only of his body but of
+his soul. He recognized his sorrow for the sin which had caused the
+sickness, and the anguish of remorse and immediately he spoke the word of
+pardon and of peace. Thus Jesus voiced the message which the world seems
+reluctant to accept. He declared that physical ills and social evils are
+less serious than the moral and spiritual maladies of which they are the
+symptoms and the results; and further, he expressed his claim of divine
+power to pronounce pardon and to remove guilt.
+
+This claim at once aroused the bitter resentment of the scribes and
+Pharisees who were present and they began to reason: “Who is this that
+speaketh blasphemies? Who can forgive sins, but God alone?” Their
+reasoning was correct. Jesus was a blasphemer worthy of death, or else he
+was divine.
+
+To prove his deity Jesus proposed an immediate test: “Which is easier, to
+say, Thy sins are forgiven thee; or to say, Arise and walk?” Of course
+neither is easier; either requires divine power. Therefore, when at the
+word of Jesus the man arose and started for his home, “glorifying God,” it
+is not strange that “amazement took hold on all, and they glorified God.”
+
+Thus the miracles of Christ were real proofs of his deity as well as
+expressions of his love; they were moreover parables of his ability and
+willingness to deliver man from the guilt and power of sin.
+
+
+
+4. The Call of Levi. Ch. 5:27-32
+
+
+    27 And after these things he went forth, and beheld a publican,
+    named Levi, sitting at the place of toll, and said unto him,
+    Follow me. 28 And he forsook all, and rose up and followed him.
+
+
+    29 And Levi made him a great feast in his house: and there was a
+    great multitude of publicans and of others that were sitting at
+    meat with them. 30 And the Pharisees and their scribes murmured
+    against his disciples, saying, Why do ye eat and drink with the
+    publicans and sinners? 31 And Jesus answering said unto them, They
+    that are in health have no need of a physician; but they that are
+    sick. 32 I am not come to call the righteous but sinners to
+    repentance.
+
+
+Nothing could further emphasize the sympathy of Jesus than his calling a
+publican to be his close companion and friend. These taxgatherers were
+everywhere despised for their dishonesty, extortion, and greed; but Jesus
+chose one of them named Levi, or Matthew, and transformed him into an
+apostle, an evangelist, and a saint.
+
+There must have been something admirable in the character of the man; at
+least there was something inspiring in his example, for as soon as he
+heard the clear call of the Master, “He forsook all, and rose up and
+followed him.”
+
+Probably he had more to leave than any of the twelve men who became
+apostles of Christ. He must have been possessed of wealth. At least, as
+soon as he was converted, he made “a great feast in his house” and invited
+“a great multitude of publicans and of others” to be his guests. He had
+the courage of his convictions; he was not ashamed of his new Master. He
+was eager to have his old friends introduced to Christ.
+
+It was on the occasion of this feast that Jesus was criticized by the
+Pharisees for eating and drinking with publicans and sinners. He made this
+most significant reply: “They that are in health have no need of a
+physician; but they that are sick. I am not come to call the righteous but
+sinners to repentance.” By this statement Jesus emphasized and vindicated
+his conduct and defined his mission. A physician enters a sick room, not
+because he delights in disease or rejoices in suffering, but because he
+desires to cure and to relieve; so Jesus companied with sinners not
+because he countenanced sin or enjoyed the society of the depraved, but
+because, as a healer of souls, he was willing to go where he was most
+needed and to work where the ravages of sin were most severe. He came into
+the world to save sinners. Their conduct distressed him, their sins pained
+him; but to accomplish his task he sought them out and showed his sympathy
+by his presence and by his healing power.
+
+Are there any who do not need the spiritual cure he can effect? Are any
+“sound;” are some not “sinners”? These questions each must answer for
+himself. Probably those who like the Pharisees are least conscious of
+their sickness are in most desperate danger. Then again, are those who
+know his power willing like the Master to go with his gospel to the places
+of greatest need?
+
+
+
+5. The Question of Fasting. Ch. 5:33-39
+
+
+    33 And they said unto him, The disciples of John fast often, and
+    make supplications; likewise also the _disciples_ of the
+    Pharisees; but thine eat and drink. 34 And Jesus said unto them,
+    Can ye make the sons of the bride-chamber fast, while the
+    bridegroom is with them? 35 But the days will come; and when the
+    bridegroom shall be taken away from them, then will they fast in
+    those days. 36 And he spake also a parable unto them: No man
+    rendeth a piece from a new garment and putteth it upon an old
+    garment; else he will rend the new, and also the piece from the
+    new will not agree with the old. 37 And no man putteth new wine
+    into old wine-skins; else the new wine will burst the skins, and
+    itself will be spilled, and the skins will perish. 38 But new wine
+    must be put into fresh wine-skins. 39 And no man having drunk old
+    _wine_ desireth new; for he saith, The old is good.
+
+
+The Pharisees were disturbed by the attitude of Jesus toward sinners. Much
+more were they distressed by his attitude toward the forms and ceremonies
+which to their mind constituted the very essence of religion. This
+attitude had been expressed by the failure of Jesus to require his
+disciples to observe the fasts which had become so prominent in the system
+of legalism taught by the religious leaders of the Jews. The Law of Moses
+prescribed no fasts. The rabbis had so multiplied them that a Pharisee
+could boast of fasting “twice in the week.” The disciples of John the
+Baptist were taught to fast frequently, not as an empty form, but to
+express the solemn character of the ministry of John who had come
+preaching “repentance unto remission of sins.” It was not strange,
+therefore, that the enemies of Jesus came to him with a complaint and with
+the question, “The disciples of John fast often, and make supplications;
+likewise also the disciples of the Pharisees; but thine eat and drink.” In
+his reply Jesus stated distinctly the view his followers should take, not
+only of fasting but of all religious forms: “Can ye make the sons of the
+bride-chamber fast, while the bridegroom is with them? But the days will
+come; and when the bridegroom shall be taken away from them, then will
+they fast in those days.” Fasting is an expression of sorrow. How absurd
+then would it be for Jesus’ followers to fast while the heavenly
+Bridegroom was with them! They might express their distress thus when he
+should be taken away. Thus Jesus declared that fasting, like all religious
+rites, may be quite fitting if it is a true expression of religious
+feeling, but if it is a matter of form, of rule, or requirement, if it is
+regarded as a ground of merit, it is an absurdity and an impertinence.
+
+Jesus added a parable which further indicates his attitude toward all the
+rites and ceremonies in which the Pharisees took such delight. He declared
+that he had not come to regulate the fasts and feasts or to amend the
+Jewish ritual. That would be like sewing a new patch on an old garment.
+This religion of ceremonies had served its purpose. Jesus had come with
+something, new and better. The life of freedom and of joy which he was
+imparting could not be bound up in the narrow forms and rites of Judaism.
+New wine could not be kept in old wine skins.
+
+Christianity cannot be comprehended by any system of rites and ceremonies.
+It must not be interpreted as a set of rules and requirements; it must not
+be confused with any ritual. It controls men, not by rules, but by
+motives. Its symbol is not a fast but a feast, for its pervasive spirit is
+joy.
+
+As reported by Luke, Jesus added a characteristic phrase indicating his
+tender sympathy, “And no man having drunk old wine desireth new; for he
+saith, The old is good.” Those who long have been accustomed to a religion
+of forms find it difficult to be satisfied with the religion of faith. We
+must be patient with them. It is not easy for them to give up the
+practices of childhood and it takes time for them to learn the gladness
+and the freedom of spiritual maturity offered to the followers of Christ.
+
+
+
+6. The Sabbath Controversy. Ch. 6:1-11
+
+
+    1 Now it came to pass on a sabbath, that he was going through the
+    grainfields; and his disciples plucked the ears, and did eat,
+    rubbing them in their hands. 2 But certain of the Pharisees said,
+    Why do ye that which it is not lawful to do on the sabbath day? 3
+    And Jesus answering them said, Have ye not read even this, what
+    David did, when he was hungry, he, and they that were with him; 4
+    how he entered into the house of God, and took and ate the
+    showbread, and gave also to them that were with him; which it is
+    not lawful to eat save for the priests alone? 5 And he said unto
+    them, The Son of man is lord of the sabbath.
+
+
+    6 And it came to pass on another sabbath, that he entered into the
+    synagogue and taught: and there was a man there, and his right
+    hand was withered. 7 And the scribes and the Pharisees watched
+    him, whether he would heal on the sabbath; that they might find
+    how to accuse him. 8 But he knew their thoughts; and he said to
+    the man that had his hand withered, Rise up, and stand forth in
+    the midst. And he arose and stood forth. 9 And Jesus said unto
+    them, I ask you, Is it lawful on the sabbath to do good, or to do
+    harm? to save a life, or to destroy it? 10 And he looked round
+    about on them all, and said unto him, Stretch forth thy hand. And
+    he did so: and his hand was restored. 11 But they were filled with
+    madness; and communed one with another what they might do to
+    Jesus.
+
+
+Jesus had aroused the anger of the Pharisees by his claim to forgive sins.
+He had further enraged them by his treatment of sinners. But he brought
+their hatred to a climax of fury by his attitude toward Sabbath
+observance. Henceforth they sought to destroy him.
+
+The question of the Sabbath has never lost its interest. The followers of
+Christ need to stand firmly by the principles set forth by their Lord.
+These principles are few but fundamental: The Sabbath is a day designed
+for worship and for rest and is to be broken only by works of necessity
+and of mercy.
+
+The first of these exceptions to the required rest of the Sabbath Day was
+illustrated by the case of the disciples who were accused by the Pharisees
+of breaking the Sabbath because as they walked through the fields they
+picked the ripened ears and thus, according to the interpretation of their
+enemies, were guilty of working on the Sabbath Day. Our Lord did not deny
+that the Sabbath law had been broken. He merely referred his enemies to
+the case of David and his followers who, forced by hunger, broke the
+Mosaic Law in entering the tabernacle and eating the “showbread.” Jesus
+argued that, when necessary to relieve their hunger, his followers were
+also justified in disregarding the law of rest.
+
+An illustration of the second exception to the law of absolute cessation
+from labor was given “on another sabbath” when in the synagogue Jesus
+healed a man whose right hand was “withered.” The Pharisees regarded this
+action of Jesus as another breach of the law of rest. Jesus defended his
+action on the ground that it was dictated by mercy and that work which
+secured relief from suffering was allowable on the Sabbath Day. He replied
+to his enemies by a searching question, assuming the principle that
+refraining from help is the same as inflicting harm. He, asked them
+whether they regarded the Sabbath Day as of such character as to make it
+right on that day to do that which on other days was wrong: “I ask you, Is
+it lawful on the sabbath to do good, or to do harm? to save a life, or to
+destroy it?”
+
+While Jesus taught that the law of rest might thus be broken to meet the
+necessities of man and to show mercy to those in need or in distress, he
+by no means abrogated the Sabbath. He declared, however, that “the Son of
+man is lord of the sabbath,” by which he meant that as the representative
+of men he had a right to interpret the Law for the highest good of man. He
+was justified in relieving the Sabbath from the narrow and burdensome
+observances which had been bound upon it by the Pharisees and to restore
+it to mankind as a glad day of rest and of refreshment and of fellowship
+with God.
+
+
+
+
+C. The Third Period. Chs. 6:12 to 8:56
+
+
+
+1. The Choice of the Twelve. Ch. 6:12-19
+
+
+    12 And it came to pass in these days, that he went out into the
+    mountain to pray; and he continued all night in prayer to God. 13
+    And when it was day, he called his disciples; and he chose from
+    them twelve, whom also he named apostles: 14 Simon, whom he also
+    named Peter, and Andrew his brother, and James and John, and
+    Philip and Bartholomew, 15 and Matthew and Thomas, and James _the
+    son_ of Alphæus, and Simon who was called the Zealot, 16 and Judas
+    _the son_ of James, and Judas Iscariot, who became a traitor; 17
+    and he came down with them, and stood on a level place, and a
+    great multitude of his disciples, and a great number of the people
+    from all Judæa and Jerusalem, and the sea coast of Tyre and Sidon,
+    who came to hear him, and to be healed of their diseases; 18 and
+    they that were troubled with unclean spirits were healed. 19 And
+    all the multitude sought to touch him; for power came forth from
+    him, and healed _them_ all.
+
+
+The choice of the twelve apostles marks a new and important period in the
+public ministry of our Lord. The deep significance of the act is indicated
+by Luke in his statement that Jesus passed the entire preceding night in
+prayer to God. One reason for his decision may have been the mad hatred of
+the Pharisees whose anger had now reached a murderous height. To give more
+assured permanence to his work Jesus saw the necessity of organizing his
+followers. He had been surrounded by a multitude of disciples, some of
+whom were his constant companions, but he now determined to appoint
+officers who would act as trained leaders, who would be his official
+messengers accredited by miraculous powers.
+
+In all four places in the New Testament where the names of these twelve
+apostles are found, they are arranged in three invariable groups, possibly
+in accordance with their intimacy with Jesus and their real service to
+him. In all ages there have been among his followers such concentric
+circles, such inner groups, who have been blessed by peculiar intimacy
+with their Lord, not due to his arbitrary choice, but to their peculiar
+capacities for love and obedience and faith.
+
+The first six mentioned by Luke were men who under the influence of John
+the Baptist had become the first followers of Christ. Other things being
+equal, those who have known Jesus longest are able to serve him best.
+
+The chief place in the first group is always assigned to Simon Peter,
+bold, impulsive, fickle, but possessing the peculiar powers of leadership
+which qualified him for the place of primacy among the apostles of our
+Lord.
+
+With him Luke names his brother Andrew, probably a man of less ability and
+strength, but one who will ever be remembered as having brought Peter into
+fellowship with Jesus. None can ever tell what share in the reward of a
+more famous worker will be enjoyed by one more obscure to whom the greater
+leader owes his Christian career.
+
+The next to be mentioned are James and John, the “sons of thunder,” the
+courageous, loving, faithful companions who with Peter form the inmost
+circle of the followers of Christ. James was the first to suffer martyrdom
+for the sake of his Master, while John lingered longest of all the
+apostolic band, testifying to the cause of him who had chosen John as his
+closest friend, and for whose return John continued to watch and to wait.
+
+Of the second four, the first to be mentioned are Philip and Bartholomew;
+the latter is supposed to be the same as Nathanael, the Israelite without
+guile whom Philip won as a disciple for Christ.
+
+The next were Matthew and Thomas. The former had been a despised publican,
+but his training had prepared him to become a careful recorder of facts,
+so that after his intimate fellowship with Christ he became one of his
+biographers and wrote that which is numbered as the first of the Gospels.
+Thomas has won the reputation of being a doubting disciple. He was
+certainly naturally despondent and incredulous. The fact, however, that
+such a man became convinced of the resurrection of Christ so soon after
+the event is one of the most important testimonies to the reality of the
+fundamental fact of our Christian faith.
+
+As to the last group, we know nothing of James, the son of Alphæus,
+commonly called “James the less” in contrast with James the brother of
+John; but it is surely a mistake to identify him with James the brother of
+our Lord who became the head of the church in Jerusalem and wrote the
+Epistle which bears his name. “Simon who was called the Zealot” was by
+this latter title distinguished from Simon Peter. If this title is
+correctly interpreted, he had formerly belonged to that fanatical party of
+Jews who were promoters and supporters of the revolt against Rome, which
+finally resulted in the destruction of Jerusalem.
+
+Judas, the son of James, is carefully distinguished in the narrative from
+the traitor whose infamous name always comes last on the list of apostles
+and is never mentioned in Scripture without some designation of disgrace
+and shame. Why he should have been chosen as a follower of Christ no one
+can sufficiently explain, yet there must have been in him original
+elements of good. There was surely the possibility of development into
+usefulness and sainthood, but he tried to cherish the passion of greed
+while companying with Jesus, and the inevitable reaction was so great and
+rapid that he soon degenerated into a thief and a traitor. His fate serves
+as a warning to all the followers of Christ and his testimony to the
+character of Jesus has been repeated through all the years, “I have ...
+betrayed innocent blood.”
+
+All of the Twelve were men of modest means and humble stations in life;
+they were men of moderate ability, and most of their names are still
+obscure; yet they were the first leaders and the real organizers of the
+most important society the world has known, and their names are yet to be
+graven on the foundations of the holy city, the light of which is to fill
+the earth with glory.
+
+
+
+2. The Great Sermon. Ch. 6:20-49
+
+
+    20 And he lifted up his eyes on his disciples, and said, Blessed
+    _are_ ye poor: for yours is the kingdom of God. 21 Blessed _are_
+    ye that hunger now: for ye shall be filled. Blessed _are_ ye that
+    weep now: for ye shall laugh. 22 Blessed are ye, when men shall
+    hate you, and when they shall separate you _from their company_,
+    and reproach you, and cast out your name as evil, for the Son of
+    man’s sake. 23 Rejoice in that day, and leap _for joy_: for
+    behold, your reward is great in heaven; for in the same manner did
+    their fathers unto the prophets. 24 But woe unto you that are
+    rich! for ye have received your consolation. 25 Woe unto you, ye
+    that are full now! for ye shall hunger. Woe _unto you_, ye that
+    laugh now for ye shall mourn and weep. 26 Woe _unto you_, when all
+    men shall speak well of you! for in the same manner did their
+    fathers to the false prophets.
+
+
+    27 But I say unto you that hear, Love your enemies, do good to
+    them that hate you, 28 bless them that curse you, pray for them
+    that despitefully use you. 29 To him that smiteth thee on the
+    _one_ cheek offer also the other; and from him that taketh away
+    thy cloak withhold not thy coat also. 30 Give to every one that
+    asketh thee; and of him that taketh away thy goods ask them not
+    again. 31 And as ye would that men should do to you, do ye also to
+    them likewise. 32 And if ye love them that love you, what thank
+    have ye? for even sinners love those that love them. 33 And if ye
+    do good to them that do good to you, what thank have ye? for even
+    sinners do the same. 34 And if ye lend to them of whom ye hope to
+    receive, what thank have ye? even sinners lend to sinners, to
+    receive again as much. 35 But love your enemies, and do _them_
+    good, and lend, never despairing; and your reward shall be great,
+    and ye shall be sons of the Most High: for he is kind toward the
+    unthankful and evil. 36 Be ye merciful, even as your Father is
+    merciful. 37 And judge not, and ye shall not be judged: and
+    condemn not, and ye shall not be condemned: release, and ye shall
+    be released: 38 give, and it shall be given unto you; good
+    measure, pressed down, shaken together, running over, shall they
+    give into your bosom. For with what measure ye mete it shall be
+    measured to you again.
+
+
+    39 And he spake also a parable unto them, Can the blind guide the
+    blind? shall they not both fall into a pit? 40 The disciple is not
+    above his teacher: but every one when he is perfected shall be as
+    his teacher. 41 And why beholdest thou the mote that is in thy
+    brother’s eye, but considerest not the beam that is in thine own
+    eye? 42 Or how canst thou say to thy brother, Brother, let me cast
+    out the mote that is in thine eye, when thou thyself beholdest not
+    the beam that is in thine own eye? Thou hypocrite, cast out first
+    the beam out of thine own eye, and then shalt thou see clearly to
+    cast out the mote that is in thy brother’s eye. 43 For there is no
+    good tree that bringeth forth corrupt fruit; nor again a corrupt
+    tree that bringeth forth good fruit. 44 For each tree is known by
+    its own fruit. For of thorns men do not gather figs, nor of a
+    bramble bush gather they grapes. 45 The good man out of the good
+    treasure of his heart bringeth forth that which is good; and the
+    evil _man_ out of the evil _treasure_ bringeth forth that which is
+    evil: for out of the abundance of the heart his mouth speaketh.
+
+
+    46 And why call ye me, Lord, Lord, and do not the things which I
+    say? 47 Every one that cometh unto me, and heareth my words, and
+    doeth them, I will show you to whom he is like: 48 he is like a
+    man building a house, who digged and went deep, and laid a
+    foundation upon the rock: and when a flood arose, the stream brake
+    against that house, and could not shake it: because it had been
+    well builded. 49 But he that heareth, and doeth not, is like a man
+    that built a house upon the earth without a foundation; against
+    which the stream brake, and straightway it fell in; and the ruin
+    of that house was great.
+
+
+It might seem difficult to prove that the Sermon on the Mount is the same
+as this discourse which has been called by some the Sermon on the Plain.
+The exact relation between the sermon reported by Matthew and this great
+address recorded by Luke has long been a subject of debate. It is quite
+probable, however, that they are identical. After Jesus had chosen the
+twelve apostles on the summit of the mountain where he had spent the
+night, he descended to a level place on the mountain side and there met
+the multitude and delivered the sermon which holds first place among all
+the discourses in the world.
+
+If this address is the same as the Sermon on the Mount, it is to be noted
+that each account begins with beatitudes and closes with a warning, while
+the main body of the discourse differs only in the aspect of truth
+emphasized by the two writers. In Matthew the essence of the Christian
+life is described as true righteousness in distinction from the formalism
+of the Pharisees. In Luke the essence of righteousness is found in love.
+Matthew was writing with Jewish Christians in mind. The Gospel of Luke was
+for the world and many of his readers would not have appreciated the
+distinction which Matthew was emphasizing. The word which would describe
+the sermon as recorded by Matthew is spirituality, but the substance of
+the Christian life as here indicated by Luke is charity.
+
+The Beatitudes here recorded are four in number, while Matthew mentions
+eight or nine; but Luke adds four woes, each one of which is in striking
+contrast with the parallel Beatitude, vs. 20-26. The sermon begins,
+therefore, by pronouncing blessings upon the followers of Christ and
+contrasted woes upon those who reject him. Those who are declared to be
+blessed are the poor, the hungry, the mourners, and the despised; while
+woes are pronounced upon the rich, the satisfied, the joyous, and the
+praised. It is, of course, understood that there are spiritual
+implications in these different terms. Poverty, hunger, sorrow, reproach,
+have no merit in themselves and issue in present and eternal blessedness
+only when accompanied by humility, trust, and patience, and when endured
+for the sake of Christ. So, too, there is no wrong in riches and
+satisfaction and laughter and praise unless these are accompanied by the
+selfishness and greed and frivolity and unworthiness with which they are
+so often identified. By these blessings and woes the Master indicated the
+real character as well as the abiding blessedness of those who are his
+true disciples.
+
+The burden of the discourse, vs. 27-45, sets forth the Christian life as
+being in essence a life of love. This sermon on love might be accompanied
+properly by the “hymn of love” composed by Paul, 1 Cor., ch. 13, and by
+the “Scripture lesson” on love written by John, 1 John 4:7-21.
+
+First then, in place of all revenge, vs. 27-30, Jesus established the
+Golden Rule: “As ye would that men should do to you, do ye also to them
+likewise.” V. 31. Then, in contrast with the self-interest and desire for
+recompense which so often passes among men as charity, vs. 32-34, he
+pointed to the perfect example of God and intimated that his mercy should
+incline us to kindly judgments of our fellows, assuring us of the
+boundless liberality with which our Father will reward our unselfish love.
+Vs. 35-38.
+
+The second portion of the main discussion, vs. 39-45, dwells still more
+definitely upon the fault of unkindly judgments to which Jesus had just
+referred and which constitutes such a common infraction of the law of
+love. A man who is unkind in his criticisms and unconscious of his own
+faults cannot help his fellow man; he is like a blind man trying to lead
+the blind, like one in whose eye there is a beam trying to help one in
+whose eye there is a mote. As good fruit is produced only by good trees,
+only out of hearts full of love can real helpfulness come.
+
+To warn men against calling themselves Christians while they do not
+observe the law of love, and to encourage his disciples in faithfully
+keeping his commandments, Jesus concluded this sermon with the familiar
+figure of the two houses, founded one upon the sand and the other upon the
+rock. Amid the storms and tempests and floods of the time of judgment,
+only the latter will stand secure.
+
+
+
+3. The Centurion of Capernaum. Ch. 7:1-10
+
+
+    1 After he had ended all his sayings in the ears of the people, he
+    entered into Capernaum.
+
+
+    2 And a certain centurion’s servant, who was dear unto him, was
+    sick and at the point of death. 3 And when he heard concerning
+    Jesus, he sent unto him elders of the Jews, asking him that he
+    would come and save his servant. 4 And they, when they came to
+    Jesus, besought him earnestly, saying, He is worthy that thou
+    shouldest do this for him; 5 for he loveth our nation, and himself
+    built us our synagogue. 6 And Jesus went with them. And when he
+    was now not far from the house, the centurion sent friends to him,
+    saying unto him, Lord, trouble not thyself; for I am not worthy
+    that thou shouldest come under my roof: 7 wherefore neither
+    thought I myself worthy to come unto thee: but say the word, and
+    my servant shall be healed. 8 For I also am a man set under
+    authority, having under myself soldiers: and I say to this one,
+    Go, and he goeth; and to another, Come, and he cometh; and to my
+    servant, Do this, and he doeth it. 9 And when Jesus heard these
+    things, he marvelled at him, and turned and said unto the
+    multitude that followed him, I say unto you, I have not found so
+    great faith, no, not in Israel. 10 And they that were sent,
+    returning to the house, found the servant whole.
+
+
+No more perfect picture of faith has been recorded than that in which Luke
+sketches the centurion of Capernaum who sent to Jesus the request to heal
+a favorite servant then lying at the door of death. This military
+commander, a heathen by birth, was evidently a man of the same high
+character as is attributed in the New Testament to all soldiers of a
+similar rank. It may be helpful to notice some features of his faith which
+was so great that our Lord “marvelled at him.” First of all, the centurion
+was confident that Jesus could cure, because of what he had heard
+concerning our Lord. This is the very essence of faith, namely belief
+founded upon evidence. Faith is not credulity or fancy or caprice; it is a
+purely rational exercise of the mind; it is reasoning from the reports of
+credible witnesses. The centurion had heard enough of the power and
+goodness of Jesus to convince him of his ability to heal. Unbelief in the
+face of evidence is stupidity or sin.
+
+Again, the centurion revealed the sincerity of true faith. He had accepted
+light as far as this had been revealed. He had been attracted by the pure
+worship of Judaism and had shown his sympathy with its adherents by
+building for them a synagogue. When one lives in accordance with the light
+he has, more light is sure to break.
+
+Then again, he revealed the humility of faith. He regarded himself as
+unworthy to come into the presence of Jesus to present his request; and
+when Jesus offered to come to his home, he sent word that he was not
+worthy to have the Master come under his roof.
+
+Most explicitly of all, he expressed the trust in Christ and the
+dependence upon his power which characterize true faith. He said that it
+was unnecessary for Jesus to come to his house; as a soldier and an
+officer he knew what could be accomplished by a word of command; he knew
+what it was to obey and to be obeyed, and he had accredited to Jesus such
+control over the unseen powers of disease that he sent his surprising
+message, “But say the word, and my servant shall be healed.” It was just
+this aspect of his faith which so impressed our Lord, and it is such
+humble trust that he still regards with favor and is certain to reward. It
+is not strange that they “that were sent, returning to the house, found
+the servant whole,” or that Luke rejoiced to tell this story which reveals
+belief in Christ on the part of one who was found outside of Israel, a
+belief which was prophetic of the blessings which faith was to bring to
+men of all the nations in the world.
+
+
+
+4. Jesus Raising the Widow’s Son. Ch. 7:11-17
+
+
+    11 And it came to pass soon afterwards, that he went to a city
+    called Nain; and his disciples went with him, and a great
+    multitude. 12 Now when he drew near to the gate of the city,
+    behold, there was carried out one that was dead, the only son of
+    his mother, and she was a widow: and much people of the city were
+    with her. 13 And when the Lord saw her, he had compassion on her,
+    and said unto her, Weep not. 14 And he came nigh and touched the
+    bier: and the bearers stood still. And he said, Young man, I say
+    unto thee, Arise. 15 And he that was dead sat up, and began to
+    speak. And he gave him to his mother. 16 And fear took hold on
+    all: and they glorified God, saying, A great prophet is arisen
+    among us: and, God hath visited his people. 17 And this report
+    went forth concerning him in the whole of Judæa, and all the
+    region round about.
+
+
+If it was the purpose of Luke to impress upon his readers the sympathy and
+tenderness of the Man Christ Jesus, it is easy to understand why he alone
+of all the evangelists records this touching story of the raising from the
+dead of the son of the widow of Nain. No picture could be more full of
+pity and compassion. Jesus had not been asked to perform the miracle; he
+was moved wholly by the mute appeal of human sorrow and distress. As he
+drew near to the gate of the little city, he met the sad procession
+wending its way out to the place of burial. He was touched by the tears of
+the lonely mother who had lost her only son; moved with deep compassion he
+spoke to her the word of hope, “Weep not.” Then he came near and touched
+the bier on which the lifeless body was being borne. It was a sign more
+eloquent than a spoken word. Then came the command: “Young man, I say unto
+thee, Arise. And he that was dead sat up, and began to speak. And he gave
+him to his mother.” In view of such miracles, possibly we dwell too
+exclusively upon their purpose as authenticating the mission of Jesus, or
+as demonstrating his divine message. These purposes are real, but we must
+never forget that such works were also manifestations of the nature of the
+ministry of Jesus and revelations of the very heart of God. Such recitals
+dry the tears of mourners and bind up broken hearts and inspire the
+despondent with eternal hope. Surely Jesus is the Lord of life and he will
+yet wipe away all tears from the eyes of those that trust him.
+
+
+
+5. Jesus Praising John. Ch. 7:18-35
+
+
+    18 And the disciples of John told him of all these things. 19 and
+    John calling unto him two of his disciples sent them to the Lord,
+    saying, Art thou he that cometh, or look we for another? 20 And
+    when the men were come unto him, they said, John the Baptist hath
+    sent us unto thee, saying, Art thou he that cometh, or look we for
+    another? 21 In that hour he cured many of diseases and plagues and
+    evil spirits; and on many that were blind he bestowed sight. 22
+    And, he answered and said unto them, Go and tell John the things
+    which ye have seen and heard; the blind receive their sight, the
+    lame walk, the lepers are cleansed, and the deaf hear, the dead
+    are raised up, the poor have good tidings preached to them. 23 And
+    blessed is he, whosoever shall find no occasion of stumbling in
+    me.
+
+
+    24 And when the messengers of John were departed, he began to say
+    unto the multitudes concerning John, What went ye out into the
+    wilderness to behold? a reed shaken with the wind? 25 But what
+    went ye out to see? a man clothed in soft raiment? Behold, they
+    that are gorgeously apparelled, and live delicately, are in kings’
+    courts. 26 But what went ye out to see? a prophet? Yea, I say unto
+    you, and much more than a prophet. 27 This is he of whom it is
+    written,
+
+      Behold, I send my messenger before thy face,
+      Who shall prepare thy way before thee.
+
+
+    28 I say unto you, Among them that are born of women there is none
+    greater than John: yet he that is but little in the kingdom of God
+    is greater than he. 29 And all the people when they heard, and the
+    publicans, justified God, being baptized with the baptism of John.
+    30 But the Pharisees and the lawyers rejected for themselves the
+    counsel of God, being not baptized of him. 31 Whereunto then shall
+    I liken the men of this generation, and to what are they like? 32
+    They are like unto children that sit in the marketplace, and call
+    one to another; who say, We piped unto you, and ye did not dance;
+    we wailed, and ye did not weep. 33 For John the Baptist is came
+    eating no bread nor drinking wine; and ye say, He hath a demon. 34
+    The Son of man is come eating and drinking; and ye say, Behold, a
+    gluttonous man, and a winebibber, a friend of publicans and
+    sinners! 35 And wisdom is justified of all her children.
+
+
+Due to the darkness of his dungeon or to the long delay of Jesus in
+fulfilling his cherished hopes, the mind of John the Baptist became
+clouded with doubt and he sent messengers to Jesus to ask whether or not
+he was really the Messiah whom John had declared him to be, “Art thou he
+that cometh, or look we for another?” John had not lost faith in God or in
+his promises; he believed that if Jesus were not the Messiah, the Messiah
+was still to come.
+
+The Master lovingly reassured his great herald by sending back the report
+of the mighty works which he was accomplishing. John was already familiar
+with these acts but the recital must have dispelled his fears. Jesus
+sympathizes with us also in our hours of darkness, but his relief usually
+consists in reminding us of facts we already know concerning his power and
+love and presence and the truths of his written Word.
+
+Jesus, however, does not praise us for our doubts; he sent to John a
+gentle and loving rebuke: “And blessed is he, whosoever shall find no
+occasion of stumbling in me.” This benediction he pronounces upon all who
+in spite of darkness, imprisonment, delay, and mystery still confidently
+put their trust in him.
+
+It was upon this occasion when John seems to have failed that Jesus
+pronounced upon him unparalleled praise, declaring that “among them that
+are born of women there is none greater than John.” He vindicated this
+deliberate judgment and thereby, showed wherein true greatness lies. He
+spoke first of the character of John and then of his career. He praised
+the man and then the messenger. He described his moral and then his
+official greatness.
+
+His expression as to the character of John is voiced by two questions, to
+each of which a negative answer of course must be given: first, “What went
+ye out into the wilderness to behold? a reed shaken with the wind?” Surely
+true greatness does not lie in the moral cowardice which bends before
+every breeze; quite on the contrary, John was like a rock which no storm
+could move.
+
+Then there was a second question: “What went ye out to see? a man clothed
+in soft raiment?” Surely greatness does not lie along the line of
+self-gratification and indulgence. John endured all hardships and was
+oblivious to all human delights because he was so devoted to his divine
+task. Courage and consecration—these constitute prime factors in moral
+greatness.
+
+The real greatness of John consisted, however, in his mission. Jesus
+declared that he was the messenger whom Malachi had predicted should
+prepare the way of the Lord. Other prophets had appeared and had predicted
+the coming of the Messiah. It was given to John not only to declare that
+the Christ would come, but to point to him and to say, “Behold, the Lamb
+of God! ... this is the Son of God.” No greater dignity had ever been
+conferred upon a human soul; and no higher privilege can now be enjoyed
+than that of turning the thoughts and hearts of men to Jesus Christ, the
+Saviour of the world. The present followers of Christ have a larger
+knowledge of him than was possessed by John. What their relative positions
+will be in the glory of the perfected Kingdom will depend upon the
+comparative faithfulness with which they serve their Master.
+
+The praise of John is sharply contrasted with the condemnation of the
+Pharisees which Jesus now turned to express. He declared that these
+professed leaders were like children sitting in the market place,
+complaining one to another that they are willing to play neither at mock
+funerals nor at mock weddings, for when John came they refused to follow
+him because his aspect and message were too severe, and when Christ came
+they criticized him as being too genial, “a friend of publicans and
+sinners.” The trouble with the Pharisees was that they made an excuse of
+the demeanor of John and the conduct of Jesus for refusing what was
+essential in their mission and message. They were unwilling to repent at
+the command of John or to put their trust in Christ in response to his
+promise of grace and life. Thus some men are still refusing to accept the
+salvation which is offered because of something in Christianity which is
+purely external, while they fail to appreciate its true essence; but there
+were those in the days of Jesus, and there are those to-day who are
+willing to accept both the call to repentance and the offer of life, “And
+wisdom is justified of all her children.”
+
+
+
+6. A Sinful Woman Forgiven. Ch. 7:36-50
+
+
+    36 And one of the Pharisees desired him that he would eat with
+    him. And he entered into the Pharisee’s house, and sat down to
+    meat. 37 And behold, a woman who was in the city, a sinner; and
+    when she knew that he was sitting at meat in the Pharisee’s house,
+    she brought an alabaster cruse of ointment, 38 and standing behind
+    at his feet, weeping, she began to wet his feet with her tears,
+    and wiped them with the hair of her head, and kissed his feet, and
+    anointed them with ointment. 39 Now when the Pharisee that had
+    bidden him saw it, he spake within himself, saying, This man, if
+    he were a prophet, would have perceived who and what manner of
+    woman this is that toucheth him, that she is a sinner. 40 And
+    Jesus answering said unto him, Simon, I have somewhat to say unto
+    thee. And he saith, Teacher, say on. 41 A certain lender had two
+    debtors: the one owed five hundred shillings, and the other fifty.
+    42 When they had not _wherewith_ to pay, he forgave them both.
+    Which of them therefore will love him most? 43 Simon answered and
+    said, He, I suppose, to whom he forgave the most. And he said unto
+    him, Thou hast rightly judged. 44 And turning to the woman, he
+    said unto Simon, Seest thou this woman? I entered into thy house,
+    thou gavest me no water for my feet: but she hath wetted my feet
+    with her tears, and wiped them with her hair. 45 Thou gavest me no
+    kiss: but she, since the time I came in, hath not ceased to kiss
+    my feet. 46 My head with oil thou didst not anoint: but she hath
+    anointed my feet with ointment. 47 Wherefore I say unto thee, Her
+    sins, which are many, are forgiven; for she loved much: but to
+    whom little is forgiven, _the same_ loveth little. 48 And he said
+    unto her, Thy sins are forgiven. 49 And they that sat at meat with
+    him began to say within themselves, Who is this that even
+    forgiveth sins? 50 And he said unto the woman, Thy faith hath
+    saved thee; go in peace.
+
+
+The Gospel of Luke appears to place special emphasis upon the grace and
+forgiveness manifested by Jesus. It alone records his sympathy with the
+sorrowing widow of Nain, and it is also alone in expressing the sympathy
+which Jesus felt for the sinful woman who anointed his feet in the house
+of Simon, the Pharisee. It is a picture, however, not only of the loving
+mercy of our Lord, but of the unbounded gratitude felt by one who truly
+appreciated the priceless gift of his pardoning grace.
+
+By an unfortunate error of interpretation this woman has been confused
+with Mary of Magdala or with Mary of Bethany. These three persons should
+be, however, absolutely distinct. It is true that Jesus delivered the
+first of these from demoniac possession, and that the second, like the
+woman in this story, anointed his feet with perfume, but there is every
+reason for believing that of the three only this woman was reputed to be a
+sinner. She seems to have met Jesus on some previous occasion, to have
+repented of her sins, and to have received from the Lord his word of
+forgiveness.
+
+It was her gratitude which gave her courage to enter unbidden into the
+house of Simon, where Jesus was being entertained as a guest. She had come
+to anoint his feet but as she beheld him, she thought again of her sins
+and her hot tears of penitence fell upon the feet of her Lord. She hastily
+unbound her hair and with it dried his feet and then poured upon them a
+flask of fragrant ointment. No truer expression could have been given to
+her gratitude and passionate devotion. The fact that Jesus allowed a woman
+of such notorious character to express her love for him made Simon
+conclude that Jesus could not be a prophet, for otherwise he would have
+been able to discern the nature of so depraved a woman.
+
+By his reply Jesus showed his ability to read even the secret thoughts of
+his host. The words of Jesus not only answered the silent criticism of
+Simon but also rebuked him for his own impenitence and lack of faith.
+Jesus proposed to his host a parable of two forgiven debtors, illustrating
+the fact that gratitude depends upon the realization of the amount which
+has been forgiven, and then he applied this principle to Simon and to the
+woman whom Simon had been regarding with scorn. Jesus showed how keenly he
+had felt the lack of love shown him by his host, and he contrasted it with
+the affection shown by the woman. When he had entered the house Simon had
+neglected the customary service of providing a bath for his feet; the
+woman had washed his feet with her tears. Simon had withheld the kiss with
+which a host usually welcomed his guests; the woman had passionately
+kissed his feet. Simon had not furnished the perfume with which it was
+usual to anoint an honored guest; the woman had come to the house with the
+special purpose of pouring fragrant oil upon the feet of her Lord.
+
+In view of the parable the message of Jesus is plain, “Wherefore I say
+unto thee, Her sins, which are many, are forgiven; for she loved much; but
+to whom little is forgiven, the same loveth little.” Jesus did not mean to
+say that until now she had not been pardoned, nor yet that her pardon was
+conditioned upon her love. He meant that her love resulted from her
+pardon, and his words have been rightfully interpreted thus: “I say unto
+thee that her many sins are forgiven, as thou mayest infer from this
+exhibition of her love.” The remainder of the sentence was devoted to
+Simon, “To whom little is forgiven, the same loveth little.” The words do
+not prove that Simon had been pardoned; they rather indicate that his lack
+of love had proved his lack of penitence and so of forgiveness. Jesus then
+turned to the woman with a word of benediction: “Thy sins are forgiven.”
+He thus assured her of the pardon previously granted, but still more he
+vindicated her in the eyes of the guests and assured them of the new life
+upon which the woman already had entered. They marveled as they heard him
+pronouncing pardon. That is a divine function; but the ideal Man whose
+sympathy Luke records was likewise the Son of God. Last of all, Jesus
+turned to the woman with the final word of blessing: “Thy faith hath saved
+thee; go in peace.” This is a clear statement of the fact that faith had
+secured pardon and pardon had awakened gratitude and gratitude had been
+expressed by a deed of devoted love. Such a penitent can rightfully go
+away “into peace,” that is, to its present and continual enjoyment.
+
+
+
+7. The Ministering Women. Ch. 8:1-3
+
+
+    1 And it came to pass soon afterwards, that he went about through
+    cities and villages, preaching and bringing the good tidings of
+    the kingdom of God, and with him the twelve, 2 and certain women
+    who had been healed of evil spirits and infirmities: Mary that was
+    called Magdalene, from whom seven demons had gone out, 3 and
+    Joanna the wife of Chuzas Herod’s steward, and Susanna, and many
+    others, who ministered unto them of their substance.
+
+
+Luke writes the Gospel of womanhood. He alone records those tender
+incidents in the lives of Elisabeth, Mary, and Anna which are associated
+with the infancy of Jesus; he alone tells us of the widow of Nain whose
+son Jesus restored to life; of the woman bowed down by Satan but relieved
+by Jesus; of the penitent sinner who anointed his feet; of the domestic
+scene in the home of Mary and Martha; of the woman who congratulated the
+mother of Jesus; and of the women who condoled with him on his way to the
+cross. Perhaps most significant of all is the statement of Luke that as
+Jesus and his apostles moved about Galilee preaching the gospel, they were
+attended by a company of women “who ministered unto them of their
+substance.”
+
+Among these women Luke mentions “Mary that was called Magdalene,” probably
+so designated from the town of Magdala where formerly she had lived. By
+this title she was distinguished from Mary the mother of Jesus, from Mary
+of Bethany, and from other women of this same name.
+
+It is a cruel error to confuse her with the sinful woman of whom Luke has
+just been writing. Mary had suffered from demon possession, as here
+stated, but there is nothing in the Gospels to indicate that she had ever
+been a woman of notoriously evil life.
+
+Luke also mentions Joanna, whose husband, Chuzas, had charge of the
+household and personal estates of King Herod, evidently then a woman of
+some social standing; but of her and her companions nothing further is
+known, excepting this important fact, that their motive in ministering to
+the Master was that of gratitude; they “had been healed of evil spirits
+and infirmities.”
+
+This statement by Luke is brief but illuminating. It throws light upon an
+interesting question to which no other answer is given in the Gospels: How
+did Jesus and his followers secure financial support during the years of
+his ministry? Evidently those who had received from him spiritual help
+gladly supplied his temporal wants and rendered to him all needful
+service. Thus this passage indicates not only what Jesus did for women,
+but what women did for him. It suggests a question: Who can estimate how
+far the gifts and sacrifices of grateful women have been making possible,
+through the passing ages, the preaching of the gospel in all the world?
+
+
+
+8. The Parable of the Sower. Ch. 8:4-18
+
+
+    4 And when a great multitude came together, and they of every city
+    resorted unto him, he spake by a parable: 5 The sower went forth
+    to sow his seed: and as he sowed, some fell by the way side; and
+    it was trodden under foot, and the birds of the heaven devoured
+    it. 6 And other fell on the rock; and as soon as it grew, it
+    withered away, because it had no moisture. 7 And other fell amidst
+    the thorns; and the thorns grew with it, and choked it. 8 And
+    other fell into the good ground, and grew, and brought forth fruit
+    a hundredfold. As he said these things, he cried, He that hath
+    ears to hear, let him hear.
+
+
+    9 And his disciples asked him what this parable might be. 10 And
+    he said, Unto you it is given to know the mysteries of the kingdom
+    of God: but to the rest in parables; that seeing they may not see,
+    and hearing they may not understand.
+
+
+    11 Now the parable is this: The seed is the word of God. 12 And
+    those by the way side are they that have heard; then cometh the
+    devil, and taketh away the word from their heart, that they may
+    not believe and be saved. 13 And those on the rock _are_ they who,
+    when they have heard, receive the word with joy; and these have no
+    root, who for a while believe, and in time of temptation fall
+    away. 14 And that which fell among the thorns, these are they that
+    have heard, and as they go on their way they are choked with cares
+    and riches and pleasures of _this_ life, and bring no fruit to
+    perfection. 15 And that in the good ground, these are such as in
+    an honest and good heart, having heard the word, hold it fast, and
+    bring forth fruit with patience.
+
+
+    16 And no man, when he hath lighted a lamp, covereth it with a
+    vessel, or putteth it under a bed; but putteth it on a stand, that
+    they that enter in may see the light. 17 For nothing is hid, that
+    shall not be made manifest; nor _anything_ secret, that shall not
+    be known and come to light. 18 Take heed therefore how ye hear:
+    for whosoever hath, to him shall be given; and whosoever hath not,
+    from him shall be taken away even that which he thinketh he hath.
+
+
+Because of its greater length and more elaborate workmanship and greater
+fullness of detail, this story of the sower is rightly regarded as the
+first parable of our Lord, even though he had previously used brief
+illustrations which were designated by the same name. Parables henceforth
+formed a prominent part of his teaching, and that he was now beginning a
+somewhat new method of instruction is evident from the fact that the
+disciples now asked him to explain his meaning, v. 9, and from the fact
+that he here gave the reason for the use of all his parables. This reason
+is twofold: these inimitable illustrations would enable those who were
+attentive and rightly disposed toward him to remember more easily the
+teachings of the Master; while to inattentive or hostile minds the meaning
+would be veiled. V. 10. This twofold purpose met the demands of the crisis
+which had arisen, due on the one hand to the increasing popularity of
+Jesus’ teachings and on the other to the murderous hatred and dark plots
+of the Pharisees and scribes.
+
+The parable of the Sower thus forms a proper introduction to all the
+parables for they are vehicles of truth, and our Lord here made it clear
+that the effect of truth depends upon the spiritual state of the hearers.
+This is sometimes called the parable of the Soils, for it illustrates the
+various states of heart found among men to whom the Christian message
+comes.
+
+In some cases “the word of God,” whether preached by Christ or by his
+followers, falls on hearts which are pictured by the hard-trodden footpath
+which runs through the field of grain. No possible impression can be made.
+The Word finds no entrance and Satan snatches it away as a bird picks up
+the grain which falls by the wayside. Faith and salvation cannot result.
+
+Other hearers are compared to the thin layer of earth which covers a ledge
+of stone. Seed which falls into such soil springs up most quickly because
+warmed by the underlying rock; but as the roots cannot strike downward,
+the grain soon withers beneath the scorching sun. So there are hearers who
+receive with joy the message of life, but when subjected to the
+persecution and trials which followers of Christ must endure, they quickly
+desert his cause.
+
+Other hearers are compared to seed which falls where thorns are growing.
+This seed springs into life but it has not room for development. It is
+robbed by the thorns of its needed nourishment. Thus some Christians are
+so preoccupied by “cares and riches and pleasures” that they can bear no
+spiritual fruit.
+
+There are those, however, who are like seed which fell on “good ground”
+and “brought forth fruit a hundredfold;” they receive the truth “in an
+honest and good heart” and patiently and perseveringly they produce in
+their lives a golden harvest of grain.
+
+The great message of the parable is summarized in the words of our Lord,
+“Take heed therefore how ye hear.” V. 18. The purpose of his parables, as
+of all his teachings, was to give spiritual light. Those who love him and
+obey his word will have their understanding quickened and their knowledge
+increased; but one who is careless or disobedient to the truth, will lose
+“even that which he thinketh he hath.” It is a great privilege to hear the
+gospel of Christ, but it involves a great responsibility as well.
+
+
+
+9. Kinship with Jesus. Ch. 8:19-21
+
+
+    19 And there came to him his mother and brethren, and they could
+    not come at him for the crowd. 20 And it was told him, Thy mother
+    and thy brethren stand without, desiring to see thee. 21 But he
+    answered and said unto them, My mother and my brethren are these
+    that hear the word of God, and do it.
+
+
+It is only from the other Gospels that we learn the exact nature and
+purpose of the visit paid to Jesus by his mother and brethren. Luke does
+not reveal the fact that it occasioned one of the most delicate and
+difficult dilemmas by which our Lord was ever confronted. The real purpose
+of these relatives was to interrupt his work. They feared that his mind
+was unbalanced and they wished to take him home. Should Jesus repudiate
+them, or should he allow his work needlessly to be interrupted? This
+situation Luke does not sketch, but he does state clearly the impressive
+message which Jesus found occasion to deliver. When Jesus was told that
+these relatives desired to see him, he pointed to his disciples with the
+reply, “My mother and my brethren are these that hear the word of God, and
+do it.” Thus Luke connects this incident with the parable of the Sower
+which he has just related. The parable shows the need of careful attention
+to the gospel truth, and, according to Luke’s account of this incident,
+the same fact is emphasized, namely, the blessed result of heeding the
+divine Word. According to the statement of Christ, such obedience to him
+and such true discipleship as was shown by his followers results in a
+relationship with him more intimate and close than is secured by any human
+ties. This spiritual kinship is more vital than any relationship of blood
+or of nature. It results in a fellowship, at once blessed and forever
+abiding, which is possible for all. The reply of our Lord could not have
+offended his brethren even though it did contain a delicate rebuke. Only
+those have a right to claim relationship with him who submit to him as
+their Lord and are ready to do his will.
+
+
+
+10. Jesus Stilling the Storm. Ch. 8:22-25
+
+
+    22 Now it came to pass on one of those days, that he entered into
+    a boat, himself and his disciples; and he said unto them, Let us
+    go over unto the other side of the lake: and they launched forth.
+    23 But as they sailed he fell asleep: and there came down a storm
+    of wind on the lake; and they were filling _with water_, and were
+    in jeopardy. 24 And they came to him, and awoke him, saying,
+    Master, master, we perish. And he awoke, and rebuked the wind and
+    the raging of the water: and they ceased, and there was a calm. 25
+    And he said unto them, Where is your faith? And being afraid they
+    marvelled, saying one to another, Who then is this, that he
+    commandeth even the winds and the water, and they obey him?
+
+
+Storms were common on the surface of the little lake which Jesus so often
+crossed with his disciples; and storms are still frequent in the lives of
+his followers. To accompany the Master does not exempt us from struggles
+and tempests, from dark skies and angry waves. This, however, was no usual
+storm. Even the sturdy fishermen of Galilee, who were familiar with all
+the changeful moods of that inland sea, were filled with terror. Jesus at
+the time was quietly resting and had fallen asleep in what seemed to his
+followers to be an hour of greatest peril.
+
+Their fear may have been foolish but it was wise in them to come to the
+Master in their moment of pressing need. They awoke him with the cry,
+“Master, master, we perish.” The followers of Christ are not saved from
+encountering storms but in the hour of peril they should be comforted by
+his presence and they can ever turn to him for relief. “He awoke, and
+rebuked the wind and the raging of the water: and they ceased, and there
+was a calm.” Then when he had rebuked the disordered elements Jesus turned
+to rebuke his followers, “Where is your faith?” He did not find fault with
+them for awakening him, or for crying out for help; he rebuked only their
+lack of trust which should have relieved them from distress of mind while
+he was so near and so abundantly able to save. Such a miracle must have
+strengthened their faith but its first effect was to fill them with wonder
+and with awe. Every new manifestation of his power came as a surprise to
+these disciples, and now for the first time they saw his control over the
+blind forces of nature; thus once again they felt themselves in the
+presence not only of a perfect Man—but of One who was divine.
+
+
+
+11. A Demoniac Healed. Ch. 8:26-39
+
+
+    26 And they arrived at the country of the Gerasenes, which is over
+    against Galilee. 27 And when he was come forth upon the land,
+    there met him a certain man out of the city, who had demons; and
+    for a long time he had worn no clothes, and abode not in _any_
+    house, but in the tombs. 28 And when he saw Jesus, he cried out,
+    and fell down before him, and with a loud voice said, What have I
+    to do with thee, Jesus, thou Son of the Most High God? I beseech
+    thee, torment me not. 29 For he was commanding the unclean spirit
+    to come out from the man. For often-times it had seized him: and
+    he was kept under guard, and bound with chains and fetters; and
+    breaking the bands asunder, he was driven of the demon into the
+    desert. 30 And Jesus asked him, What is thy name? And he said,
+    Legion; for many demons were entered into him. 31 And they
+    entreated him that he would not command them to depart into the
+    abyss. 32 Now there was there a herd of many swine feeding on the
+    mountain: and they entreated him that he would give them leave to
+    enter into them. And he gave them leave. 33 And the demons came
+    out from the man, and entered into the swine: and the herd rushed
+    down the steep into the lake, and were drowned. 34 And when they
+    that fed them saw what had come to pass, they fled, and told it in
+    the city and in the country. 35 And they went out to see what had
+    come to pass; and they came to Jesus, and found the man, from whom
+    the demons were gone out, sitting, clothed and in his right mind,
+    at the feet of Jesus: and they were afraid. 36 And they that saw
+    it told them how he that was possessed with demons was made whole.
+    37 And all the people of the country of the Gerasenes round about
+    asked him to depart from them; for they were holden with great
+    fear: and he entered into a boat, and returned. 38 But the man
+    from whom the demons were gone out prayed him that he might be
+    with him: but he sent him away, saying, 39 Return to thy house,
+    and declare how great things God hath done for thee. And he went
+    his way, publishing throughout the whole city how great things
+    Jesus had done for him.
+
+
+The sufferings of a demoniac were so similar to those of mental disease
+that by many they are regarded as identical. Those who observe the
+distinction are faced with a further problem as to whether demon
+possession exists at the present day. What is most important of all is to
+note the exact parallel existing between the demoniacs described in the
+New Testament and those persons who at all times are tormented by envy and
+lust and anger and greed and other evil passions which dominate the human
+soul.
+
+On the eastern shore of the Lake of Gennesaret Jesus was encountered by a
+man whose suffering and nakedness are types of the anguish and
+shamelessness of sin. He could not be controlled; he was dwelling among
+the tombs, and these, too, are pictures of the helplessness and loneliness
+and hopelessness which evil passions produce. Most of all it is
+interesting to note that while the demon cried out in dread, the man drew
+near to Jesus, really hoping for help. The experience was like that of
+those who suffer from mental disease where a dual consciousness is
+manifested. Likewise most of us have experienced such a conflict of
+desires; we have longed for liberty at the very moment when we have felt
+the controlling power of some passion. Some tell us that we must cease to
+love the sin before Christ will give us help, but this picture sketched by
+Luke gives a more hopeful message. It intimates that as we cry out for
+relief, or even before we speak, Jesus sees the heart and recognizes the
+longing and assures release.
+
+Jesus asked the sufferer for his name. He wished the real man to be
+awakened and to be conscious of the distinction between himself and the
+evil spirit by which he was possessed. The reply of the demoniac was full
+of pathos. He declared that his name was “Legion,” the reason assigned
+being that “many demons were entered into him.” His case was particularly
+desperate; but the evil spirits realized that they stood before One whose
+power was absolute. Certain that they were to be expelled from the
+sufferer, they asked permission to enter into a herd of swine which was
+feeding on the mountain side. A question has often been raised as to why
+Jesus granted this request. Probably one reason was that the sight which
+followed assured the sufferer of his cure; another may have been that the
+destruction of the herd would give to the men of the region an arresting
+message both of their own peril and of the power of Christ. However, when
+“They went out to see what had come to pass,” they were full of terror and
+they requested Jesus to leave their land. They were evidently more
+concerned for the beasts which had been lost than for the soul that had
+been saved, when they saw their countryman sitting clothed and in his
+right mind as a disciple at the feet of Jesus. Their request was granted;
+our Lord never continues the gracious manifestations of his presence when
+these are not desired. However, he refused the request of the man whom he
+had healed. The latter wished to accompany Jesus as he entered the boat to
+cross to the other side of the lake; but Jesus bade him to remain as a
+witness for Christ in his own home and among his own people. It is ever
+the desire of the Master that the testimony of those who have known his
+power should be given first to those by whom they are best known.
+
+
+
+12. The Daughter of Jairus and the Woman with an Issue of Blood. Ch.
+8:40-56
+
+
+    40 And as Jesus returned, the multitude welcomed him; for they
+    were all waiting for him. 41 And behold, there came a man named
+    Jairus, and he was a ruler of the synagogue: and he fell down at
+    Jesus’ feet, and besought him to come into his house; 42 for he
+    had an only daughter, about twelve years of age, and she was
+    dying. But as he went the multitudes thronged him.
+
+
+    43 And a woman having an issue of blood twelve years, who had
+    spent all her living upon physicians, and could not be healed of
+    any, 44 came behind him, and touched the border of his garment:
+    and immediately the issue of her blood stanched. 45 And Jesus
+    said, Who is it that touched me? And when all denied, Peter said,
+    and they that were with him, Master, the multitudes press thee and
+    crush _thee_. 46 But Jesus said, Some one did touch me; for I
+    perceived that power had gone forth from me. 47 And when the woman
+    saw that she was not hid, she came trembling, and falling down
+    before him declared in the presence of all the people for what
+    cause she touched him, and how she was healed immediately. 48 And
+    he said unto her, Daughter, thy faith hath made thee whole; go in
+    peace.
+
+
+    49 While he yet spake, there cometh one from the ruler of the
+    synagogue’s _house_, saying, Thy daughter is dead; trouble not the
+    Teacher. 50 But Jesus hearing it, answered him, Fear not: only
+    believe, and she shall be made whole. 51 And when he came to the
+    house, he suffered not any man to enter in with him, save Peter,
+    and John, and James, and the father of the maiden and her mother.
+    52 And all were weeping, and bewailing her: but he said, Weep not;
+    for she is not dead, but sleepeth. 53 And they laughed him to
+    scorn, knowing that she was dead. 54 But he, taking her by the
+    hand, called, saying, Maiden, arise. 55 And her spirit returned,
+    and she rose up immediately: and he commanded that _something_ be
+    given her to eat. 56 And her parents were amazed: but he charged
+    them to tell no man what had been done.
+
+
+As Jesus returned to Capernaum after curing the demoniac across the lake,
+he was welcomed by a great multitude in the midst of which were two
+sufferers for whom the Saviour showed his sympathy as he perfected their
+faith and relieved their distress. They were strangely contrasted in
+circumstances, alike only in their desperate need. One was Jairus, a man
+of prominence in his community, “a ruler of the synagogue,” a person of
+comparative wealth and power and social position, whose home for twelve
+years had been brightened by the presence of a little daughter, an only
+child, who was now lying at the point of death.
+
+The other was a woman, poor, weak, ceremonially unclean, friendless, who
+for twelve years had been suffering from an incurable disease and who knew
+that by no human power could her life be prolonged.
+
+As Jesus was starting for the home of Jairus this woman came up behind
+him, touched the border of his garment, and was instantly healed. Her
+faith was imperfect but it was real. She had supposed the power of Christ
+to be merely magical and mechanical. Jesus showed that it is inseparable
+from divine knowledge and love. He had felt the touch of her trembling
+finger. He had distinguished it from the press of the jostling throng; and
+now for her own sake he required the woman “in the presence of all the
+people” to acknowledge her cure. Jesus would have us know that faith is a
+dependence upon his gracious person and purpose, and also that only after
+public confession of our relation to him can we receive the assurance that
+we are saved and can hear his blessed word, “Thy faith hath made thee
+whole; go in peace.”
+
+The faith of Jairus was likewise imperfect. It was more intelligent than
+the faith of the woman but it fell short of that revealed by the centurion
+in the same city who felt it unnecessary for Jesus to come to his house
+but only to speak a word and a cure would be effected. Nevertheless this
+faith was genuine and so Jesus strengthened it and rewarded it. The very
+fact that Jesus started toward his home was reassuring to the father, but
+his faith was tested by the delay caused in curing the woman. However, it
+was also strengthened by this proof of divine wisdom and power. Most
+terribly was his faith tested by the message which then reached him, “Thy
+daughter is dead; trouble not the Teacher.” Yet again, it was confirmed by
+the word of Jesus, “Fear not: only believe, and she shall be made whole.”
+As he entered the house, Jesus spoke another word which rebuked the
+faithless mourners and cheered the agonized parents, “Weep not; for she is
+not dead, but sleepeth.” He meant that in his presence and in virtue of
+his power death loses its reality and is robbed of its victory. Nor has
+the word lost its meaning and its comfort for the followers of Christ
+during all the subsequent years.
+
+Jesus showed clearly what he meant as he took into the death chamber his
+three closest friends and the two trembling parents, as he stood before
+the sleeping child and “taking her by the hand, called, saying Maiden,
+arise. And her spirit returned, and she rose up immediately: and he
+commanded that something be given her to eat.” The record indicates the
+supreme thoughtfulness and tenderness of the Master. He took with him only
+three disciples for he would not have the awakened child terrified by the
+sight of more strangers. When the miracle had been performed he requested
+that the little girl should be given food; this was for her own comfort
+but also to break for the parents the spell of awe and terror which had
+been cast upon them by the presence of death, and also as a proof not only
+that life had returned but also that complete recovery from disease had
+been secured. One other command is recorded, “He charged them to tell no
+man what had been done.” The three disciples would be competent witnesses
+of the miracle but a widespread report by the parents and their friends
+might arouse such an outburst of excitement as to interrupt his work and
+precipitate a crisis before the earthly ministry of our Lord was complete.
+
+
+
+
+D. The Fourth Period. Ch. 9:1-50
+
+
+
+1. The Mission of the Twelve. Ch. 9:1-9
+
+
+    1 And he called the twelve together, and gave them power and
+    authority over all demons, and to cure diseases. 2 And he sent
+    them forth to preach the kingdom of God, and to heal the sick. 3
+    And he said unto them, Take nothing for your journey, neither
+    staff, nor wallet, nor bread, nor money; neither have two coats. 4
+    And into whatsoever house ye enter, there abide, and thence
+    depart. 5 And as many as receive you not, when ye depart from that
+    city, shake off the dust from your feet for a testimony against
+    them. 6 And they departed, and went throughout the villages,
+    preaching the gospel, and healing everywhere.
+
+
+    7 Now Herod the tetrarch heard of all that was done: and he was
+    much perplexed, because that it was said by some, that John was
+    risen from the dead; 8 and by some, that Elijah had appeared; and
+    by others, that one of the old prophets was risen again. 9 And
+    Herod said, John I beheaded: but who is this, about whom I hear
+    such things? And he sought to see him.
+
+
+As Jesus sent forth his twelve disciples on their first mission he was
+entering the closing period of his ministry in Galilee. Until now the
+apostles had been his companions; henceforth they were to be more strictly
+messengers and representatives. Jesus foresaw his approaching rejection
+and death, but before leaving for Jerusalem and the cross he wished to
+offer himself once more to the people of Galilee among whom he had long
+been laboring; and for this purpose he sent out the Twelve. Their
+circumstances and the directions given them by Jesus were peculiar to the
+time and occasion. However, these commands are not without application to
+the messengers of the Master in all ages of the world. They were given
+“power and authority over all demons, and to cure diseases.” Such
+miraculous gifts were limited to their own day and were designed as
+credentials of their mission. It is true, however, that those who
+represent Christ must ever be concerned for the mental and physical
+conditions of mankind, even though the great purpose is to bring a message
+of spiritual import. The latter was, of course, the great purpose of the
+apostles. They went forth “to preach the kingdom of God,” as well as “to
+heal the sick.”
+
+When Christ commanded the disciples to take nothing for their journey, he
+did not intend to impose needless hardships or even to suggest peculiar
+denial. He rather intimated the principle that his heralds must not be
+encumbered with worldly cares and burdens and that those who proclaim his
+gospel may expect to be supported by those to whom the message is
+preached.
+
+In advising the disciples to remain in the first home where they were
+properly received, he indicated the wisdom of having a fixed center for
+their work, of being content with their entertainment and surroundings,
+and of avoiding social complications which might hinder their work. They
+were instructed, in case they were not received and welcomed as the
+messengers of Christ, to show their just displeasure as they departed from
+the place, by shaking off the dust from their feet, an Oriental custom
+which in this case indicated the disavowal of any possible relationship
+with the enemies of their Lord.
+
+“And they departed, and went throughout the villages, preaching the
+gospel, and healing everywhere.” These were the supreme representatives of
+the great band of heroes who have continued the work and have made known
+their message in all times and lands. They were prepared by the divine
+instruction of their Master. It has been said that there is something
+greater than preaching; it is to prepare preachers. Surely none were ever
+so trained and none ever accomplished their work so well; but it is
+possible for every follower of Christ to have some part in making known
+the gospel of his grace.
+
+The great success of the disciples and the tremendous excitement produced
+by their mission is indicated by the fact that the reports of their work
+reached Herod the king and made him tremble on his throne. It was not that
+he feared what Jesus might do; it was rather because there was something
+in the rumor which awakened his sleeping conscience and filled him with a
+secret alarm and dread. “It was said by some, that John was risen from the
+dead.” Herod had beheaded John, but the memory of his foul deed could not
+be buried; now he was wondering what might be the real nature of the
+miracles which were being reported and of the Man in whose name they were
+wrought. He “sought to see” Jesus. That was mere curiosity. He probably
+wished to see some miracles performed. Before long an opportunity was to
+be given him to stand face to face with the divine Man, but it was to be
+on an unexpected occasion when the latter would stand before him as a
+prisoner, when Herod might offer him protection or release; but when the
+occasion came he was disappointed by the silence of the Lord and allowed
+him to go away to crucifixion and death. One who beheaded John need not
+have hoped to understand Jesus. One who violates his own conscience to-day
+and refuses solemn warnings to repent, need not expect that Christ will be
+revealed to him in his beauty and grace and saving power.
+
+
+
+2. The Five Thousand Fed. Ch. 9:10-17
+
+
+    10 And the apostles, when they were returned, declared unto him
+    what things they had done. And he took them, and withdrew apart to
+    a city called Bethsaida. 11 But the multitudes perceiving it
+    followed him: and he welcomed them, and spake to them of the
+    kingdom of God, and them that had need of healing he cured. 12 And
+    the day began to wear away; and the twelve came, and said unto
+    him, Send the multitude away, that they may go into the villages
+    and country round about, and lodge, and get provisions: for we are
+    here in a desert place. 13 But he said unto them, Give ye them to
+    eat. And they said, We have no more than five loaves and two
+    fishes; except we should go and buy food for all this people. 14
+    For they were about five thousand men. And he said unto his
+    disciples, Make them sit down in companies, about fifty each. 15
+    And they did so, and made them all sit down. 16 And he took the
+    five loaves and the two fishes, and looking up to heaven, he
+    blessed them, and brake; and gave to the disciples to set before
+    the multitude. 17 And they ate, and were all filled: and there was
+    taken up that which remained over to them of broken pieces, twelve
+    baskets.
+
+
+The feeding of the five thousand is the only miracle recorded by all four
+evangelists, in fact the only incident of the Galilæan ministry of our
+Lord common to them all. Here this ministry attains its climax. This was
+the hour of the greatest popularity of Jesus; the multitudes would have
+offered him a crown, but he saw before him the shadow of the cross.
+
+The Twelve had returned weary with labor but elated by success. Jesus
+desired for them a season of retirement, of rest, and instruction. They
+withdrew to a secluded place beyond Bethsaida on the east shore of the
+lake; but there they were discovered by the eager multitudes. Jesus showed
+his infinite sympathy by cordially welcoming the crowds which had intruded
+upon his privacy and interrupted his plans; he gladdened their hearts with
+the gospel message and healed their diseases. And as the day declined he
+pitied their hunger and met their needs by miraculously multiplying five
+loaves and two fishes which the disciples had secured.
+
+For the disciples of to-day there are serious messages in this familiar
+story; perhaps none is more obvious than that of the measureless
+compassion of Christ. With something of his sympathy we should look upon
+the multitudes perishing for lack of physical and spiritual food. Their
+call for help should not be regarded as an interruption but as a guide in
+shaping our personal plans. While of ourselves we are unable to give
+relief, yet if our all is offered to the Master, it will be multiplied
+marvelously by his divine power. The miracle seems to have been wrought as
+Jesus looked up in prayer. We must surely look to him and seek his
+blessing in our service. We must allow no broken fragments to be lost;
+some families could live on what other families waste; then, too, the
+followers of Christ must learn a true economy of time and talents and
+wealth if the Bread of life is to be brought to a famishing world.
+
+
+
+3. Jesus Predicting his Death. Ch. 9:18-27
+
+
+    18 And it came to pass, as he was praying apart, the disciples
+    were with him: and he asked them, saying, Who do the multitudes
+    say that I am? 19 And they answering said, John the Baptist; but
+    others _say_, Elijah; and others, that one of the old prophets is
+    risen again. 20 And he said unto them, But who say ye that I am?
+    And Peter answering said, The Christ of God. 21 But he charged
+    them, and commanded _them_ to tell this to no man; 22 saying, The
+    Son of man must suffer many things, and be rejected of the elders
+    and chief priests and scribes, and be killed, and the third day be
+    raised up. 23 And he said unto all, If any man would come after me
+    let him deny himself, and take up his cross daily, and follow me.
+    24 for whosoever would save his life shall lose it; but whosoever
+    shall lose his life for my sake, the same shall save it. 25 For
+    what is a man profited, if he gain the whole world, and lose or
+    forfeit his own self? 26 For whosoever shall be ashamed of me and
+    of my words, of him shall the Son of man be ashamed, when he
+    cometh in his own glory, and _the glory_ of the Father, and of the
+    holy angels. 27 But I tell you of a truth, There are some of them
+    that stand here, who shall in no wise taste of death, till they
+    see the kingdom of God.
+
+
+The first clear prediction of his death was made by Jesus directly after
+he had heard the famous confession of Peter. The latter was occasioned by
+a question Jesus himself had asked, “Who do the multitudes say that I am?”
+The answer is exactly that given by multitudes in modern days, “And they
+answering said, John the Baptist; but others say, Elijah; and others, that
+one of the old prophets is risen again;” that is to say, a reformer, a
+great preacher, a messenger of God. Such an estimate of himself never
+satisfied our Lord and so he asked pointedly: “But who say ye that I am?
+And Peter answering said, The Christ of God.” This is the great
+affirmation concerning Christ which the world to-day needs to hear; but at
+that time Jesus earnestly commanded his disciples to “tell this to no
+man.” The message would then have been misunderstood and the disciples
+themselves needed first to learn the truth concerning the death and
+resurrection of Jesus. No man to-day is qualified to testify for Christ
+who does not know the meaning of his atoning death and “the power of his
+resurrection.”
+
+Then Jesus told his disciples of the absolute necessity of his approaching
+sufferings and assured them that on the third day he would be raised up.
+This prediction of death must have astonished the disciples; quite as
+surprising was the further statement that every follower of Christ must
+likewise take up his cross daily, and the cross was not merely a symbol of
+suffering and shame; it was the instrument of death. Every Christian,
+therefore, must die daily to self and yield himself wholly to the service
+of Christ. Such self-denial and sacrifice and obedience will result in the
+only experience worthy of the name “life;” to refuse is to forfeit “life;”
+and the loss will be eternal for those who are ashamed to follow the
+Master now will be rejected by him when he returns “in his own glory, and
+the glory of the Father, and of the holy angels.” Of this future glory of
+the coming Christ, three of the disciples were to catch a foregleam only
+eight days later on the Mount of Transfiguration, and Jesus therefore
+adds, “There are some of them that stand here, who shall in no wise taste
+of death, till they see the kingdom of God.”
+
+
+
+4. The Transfiguration. Ch. 9:28-36
+
+
+    28 And it came to pass about eight days after these sayings, that
+    he took with him Peter and John and James, and went up into the
+    mountain to pray. 29 And as he was praying, the fashion of his
+    countenance was altered, and his raiment _became_ white _and_
+    dazzling. 30 And behold, there talked with him two men, who were
+    Moses and Elijah; 31 who appeared in glory, and spake of his
+    decease which he was about to accomplish at Jerusalem. 32 Now
+    Peter and they that were with him were heavy with sleep: but when
+    they were fully awake, they saw his glory, and the two men that
+    stood with him. 33 And it came to pass, as they were parting from
+    him, Peter said unto Jesus, Master, it is good for us to be here:
+    and let us make three tabernacles; one for thee, and one for
+    Moses, and one for Elijah: not knowing what he said. 34 And while
+    he said these things, there came a cloud, and overshadowed them:
+    and they feared as they entered into the cloud. 35 And a voice
+    came out of the cloud, saying, This is my Son, my chosen: hear ye
+    him. 36 And when the voice came, Jesus was found alone. And they
+    held their peace, and told no man in those days any of the things
+    which they had seen.
+
+
+The transfiguration of Christ was closely associated with the predictions
+both of his death and of his return in glory. It prepared him and also his
+disciples for the former and it was a symbol and a foretaste of the
+latter. Just what the physical experience may have been, it is difficult
+to conjecture. It was not like that of Moses on Mount Sinai when his face
+glowed with reflected light. In the case of Jesus the glory was from
+within. A divine splendor shone forth irradiating the body and even the
+garments of our Lord.
+
+Luke tells us that this occurred as Jesus was praying; and it is more than
+a mere figure of speech to say that when in prayer his followers find, in
+some measure, what it is to be transfigured into his likeness from one
+degree of glory to another by the power of his indwelling Spirit.
+
+Jesus had been accompanied on the mountain top by only Peter, James, and
+John; but suddenly “There talked with him two men, who were Moses and
+Elijah; who appeared in glory, and spake of his decease which he was about
+to accomplish at Jerusalem.” This, then, was the high purpose of the
+event; it was to interpret to the mind of Christ more perfectly the
+meaning of his death, and to encourage him to endure its anguish by this
+glimpse of the glory that would follow. It is easy to understand why Moses
+and Elijah should be selected for so august a conference. One had been
+regarded as the symbol of law and the other of prophecy, and both law and
+prophecy pointed forward to Calvary; and again both Moses and Elijah had
+received a special revelation of the grace of God, and he was to manifest
+his grace supremely in the death of his Son.
+
+It is not strange that Peter longed to linger in such heavenly
+companionship, and in bewilderment absurdly proposed the erection on the
+mountain of three booths for the comfort of Jesus, Moses, and Elijah.
+“While he said these things, there came a cloud, and overshadowed them:
+... and a voice came out of the cloud, saying, This is my Son, my chosen:
+hear ye him.” There was no need of detaining Moses and Elijah; if the
+Master remained with his disciples, that was enough. Henceforth all that
+the Law and the Prophets had foreshadowed would be completely revealed and
+embodied in Jesus Christ. Part of that revelation was made in his death;
+the full revelation will come when he returns in that glory of which the
+Mount of Transfiguration gave a foregleam.
+
+
+
+5. The Demoniac Boy. Ch. 9:37-45
+
+
+    37 And it came to pass, on the next day, when they were come down
+    from the mountain, a great multitude met him. 38 And behold, a man
+    from the multitude cried, saying, Teacher, I beseech thee to look
+    upon my son; for he is mine only child: 39 and behold, a spirit
+    taketh him, and he suddenly crieth out; and it teareth him that he
+    foameth, and it hardly departeth from him, bruising him sorely. 40
+    And I besought thy disciples to cast it out; and they could not.
+    41 And Jesus answered and said, O faithless and perverse
+    generation, how long shall I be with you, and bear with you? bring
+    hither thy son. 42 And as he was yet a coming, the demon dashed
+    him down, and tare _him_ grievously. But Jesus rebuked the unclean
+    spirit, and healed the boy, and gave him back to his father. 43
+    And they were all astonished at the majesty of God.
+
+
+    But while all were marvelling at all the things which he did, he
+    said unto his disciples, 44 Let these words sink into your ears:
+    for the Son of man shall be delivered up into the hands of men. 45
+    But they understood not this saying, and it was concealed from
+    them, that they should not perceive it; and they were afraid to
+    ask him about this saying.
+
+
+It is not strange that artists love to paint the contrast between the
+picture of Jesus on the mountain encompassed by glory and of the demoniac
+boy surrounded by the multitudes on the plain; yet it requires no canvas
+or artificial color to heighten the contrast presented by the historian in
+his simple story. Jesus long before had learned what it was to exchange
+the glories of heaven for the shadows and sufferings of earth and the
+compassion which drew him from the skies was never withheld, even at times
+when he naturally might have been absorbed in thoughts concerning his
+coming suffering and redeeming work. He was instantly moved with tender
+pity as he heard the agonizing words of the father and saw the distress of
+the son. However, he was even more moved by the unbelief and sin and
+anguish and godlessness of the world which he had come to save, and of
+which this scene was but a symbol and a picture. “O faithless and perverse
+generation,” he cried, “how long shall I be with you, and bear with you?”
+Can it not be said reverently that the contrasted experiences of the
+mountain and the plain made Jesus for the moment homesick for heaven? Yet
+Jesus neither hesitated nor delayed in the path of duty or in the presence
+of human need. He “rebuked the unclean spirit, and healed the boy, and
+gave him back to his father.”
+
+While all were wondering and astonished at his divine power and marvelous
+works, he turned to his disciples to impress upon them the dark secret
+which was resting on his soul. He told them that the time was near when he
+was to be given up to suffer and to die; “But they understood not this
+saying.” Here was a Man whose sympathy was tender toward all; but who
+sympathized with him? How often some one of his followers has borne a
+burden of hidden sorrow, even in the company of friends and when
+surrounded by admiring throngs!
+
+
+
+6. Jesus Rebuking Pride and Bigotry. Ch. 9:46-50
+
+
+    46 And there arose a reasoning among them, which of them was the
+    greatest. 47 But when Jesus saw the reasoning of their heart, he
+    took a little child, and set him by his side, 48 and said unto
+    them, Whosoever shall receive this little child in my name
+    receiveth me: and whosoever shall receive me receiveth him that
+    sent me: for he that is least among you all, the same is great.
+
+
+    49 And John answered and said, Master, we saw one casting out
+    demons in thy name; and we forbade him, because he followeth not
+    with us. 50 But Jesus said unto him, Forbid _him_ not: for he that
+    is not against you is for you.
+
+
+This was no new dispute in which the followers of Jesus were engaged. The
+question was as to which of them should be the greatest in his Kingdom.
+There was something admirable in the discussion, for it revealed their
+faith. To them the Master was yet to be King of kings and Lord of lords,
+and they desired to have places nearest to his throne. Our conception of
+his Kingdom may be more correct, but if its glories were as real to us as
+they were to them, if we had faith enough to see this Kingdom in its real
+importance, we, too, might at times question what our relative places in
+this Kingdom are or will be.
+
+However, Jesus rebuked them, for there is no place for pride among the
+followers of Christ. Our nearness to him is not won by selfish effort or
+granted by arbitrary decree; it is conditioned upon the humble service we
+may render in his name. “He took a little child, and set him by his side;”
+not because a child is a picture of humility—most children are
+self-conscious and absurdly proud—but because the care of a child is a
+symbol of humble service, and it was this spirit which Jesus praised. To
+care for a child, or for men and women who like children are in need of
+our help and sympathy and support, if done for the sake of Christ and in
+the name of Christ, is a service rendered to the Master himself and not
+only to him but also to his Father. The willingness to undertake such
+humble service is the measure of true greatness.
+
+The mention of service in the mind of the Master reminded John of a recent
+incident which he felt to be quite to his credit; so “John answered and
+said, Master, we saw one casting out demons in thy name; and we forbade
+him, because he followeth not with us.” There was something admirable in
+the spirit and action of John. He was so devoted to Christ that he wished
+everyone professing his name to join the company of disciples, to live and
+to labor and to suffer with them. There is always something admirable in
+loyalty to a denomination or a sect. If one has found what he believes to
+be the highest form of Christian life and service, if one feels that he is
+treading the surest and shortest road to heaven, it is certainly
+commendable in him to wish others to share his peculiar blessedness.
+
+Jesus, however, rebuked him, and said, “Forbid him not: for he that is not
+against you is for you.” After all, there is no place for bigotry among
+the followers of Christ. We may love and admire our sect or society, but
+we are never to stop the work of a fellow Christian however much he may
+differ from us. There are only two questions to ask: First, Is he casting
+out demons? That is to say, is he really accomplishing good? Second, Is he
+doing the work in the name of a divine, crucified, risen Christ? If so,
+“Forbid him not.” We must not expect all Christians to repeat the same
+creed or to enjoy the same ritual or to accept the same polity or to
+employ the same methods of work. We should remember the word of the
+Master, “He that is not against you is for you.”
+
+
+
+
+
+V. THE JOURNEYS TOWARD JERUSALEM. CHS. 9:51 TO 19:28
+
+
+
+
+A. The First Stages. Ch. 9:51 to 13:21
+
+
+
+1. The Inhospitable Samaritans. Ch. 9:51-56
+
+
+    51 And it came to pass, when the days were well-nigh come that he
+    should be received up, he stedfastly set his face to go to
+    Jerusalem, 52 and sent messengers before his face: and they went,
+    and entered into a village of the Samaritans, to make ready for
+    him. 53 And they did not receive him, because his face was _as
+    though he were_ going to Jerusalem. 54 And when his disciples
+    James and John saw _this_, they said, Lord, wilt thou that we bid
+    fire to come down from heaven, and consume them? 55 But he turned,
+    and rebuked them. 56 And they went to another village.
+
+
+The record of the last journeys of our Lord toward Jerusalem forms a
+unique feature in the Gospel of Luke. In the other Gospels some of these
+incidents are included but they occupy only one or two chapters; here,
+however, they fill ten chapters with events most of which are no where
+else related.
+
+The direction of the journeying was first eastward through the borders of
+Galilee and Samaria, then across the Jordan and then southward through the
+region of Perea. This region is not so designated in the Bible but is
+described by the phrase, “beyond the Jordan,” and as most of these
+incidents occurred there, this period of the life of Jesus is commonly
+called his “Perean ministry.” Luke here emphasizes the divine prevision
+and at the same time the human courage of our Lord. He indicates that
+Jesus saw plainly his coming death and also his glorious ascension, but
+that he unfalteringly moved forward to the intervening agonies of the
+cross.
+
+The first incident of these journeys was in a village of the Samaritans.
+Certain messengers had gone before to prepare entertainment for the large
+company which followed Jesus, but the Samaritans would not receive him;
+then his disciples, James and John, suggested that they should “bid fire
+to come down from heaven and consume them.” There was something admirable
+in the indignation of these disciples. The Samaritans were moved by a
+narrow and provincial prejudice and they were offering to Jesus a
+gratuitous insult. It sometimes seems that the genius for indignation has
+disappeared, and it is refreshing to see men who feel deeply any
+disrespect to Christ, any injury to his cause.
+
+But Jesus rebuked his disciples, “And they went to another village.” There
+may be place for righteous indignation, but there is no place among the
+followers of Christ for anger, for intolerance, or for revenge. This is
+not a time of judgment, but of grace. It is not for us to attempt to
+administer vengeance, but to preach the gospel of love.
+
+
+
+2. Jesus Rebuking Rashness, Insincerity, and Indecision. Ch. 9:57-62
+
+
+    57 And as they went on the way, a certain man said unto him, I
+    will follow thee whithersoever thou goest. 58 And Jesus said unto
+    him, The foxes have holes, and the birds of the heaven _have_
+    nests; but the Son of man hath not where to lay his head. 59 And
+    he said unto another, Follow me. But he said, Lord, suffer me
+    first to go and bury my father. 60 But he said unto him, Leave the
+    dead to bury their own dead; but go thou and publish abroad the
+    kingdom of God. 61 And another also said, I will follow thee,
+    Lord; but first suffer me to bid farewell to them that are at my
+    house. 62 But Jesus said unto him, No man, having put his hand to
+    the plow, and looking back, is fit for the kingdom of God.
+
+
+These three incidents show how carefully Jesus was sifting those who
+wished to become his followers and how deeply he appreciated the fact that
+he was passing through this region for the last time. The first of the
+three men with whom Jesus spoke was being swept along by his emotions, by
+the sight of the crowd which was following the Master, and by the thought
+that it would be a great privilege to be in such company. He had not for a
+moment realized that it might involve sacrifice and pain to become a
+disciple of the Master. It was for this reason that Jesus turned to him
+with a statement which implies a rebuke and suggests that the Master
+realized the thoughtlessness and rashness which were prompting this
+professed follower. “The foxes have holes, and the birds of the heaven
+have nests; but the Son of man hath not where to lay his head.” Of course
+Jesus is eager to have men vow their allegiance to him and openly
+acknowledge their discipleship; but among his followers there is no place
+for rashness. He would have us count the cost.
+
+In the case of the next man, when he was bidden to follow Christ, he
+offered an excuse, “Lord, suffer me first to go and bury my father.” This
+was a natural request and it seemed that a tender duty made it necessary
+for him to decline the invitation of the Master. There seems something
+rather severe in the reply, “Leave the dead to bury their own dead; but go
+thou and publish abroad the kingdom of God.” It is evident that Jesus had
+looked into the heart of this man and saw that he was making a selfish
+excuse out of a sacred duty. If his reply was sincere, it none the less
+merited a reproof, for a more sacred duty than caring for the dead was
+laid upon him by the invitation of the living Christ. No tie, however
+tender, can be regarded as a sufficient excuse for refusing to become a
+follower of Christ. Jesus was passing that way for the last time. Prompt
+obedience was absolutely necessary. Those who were spiritually “dead” and
+who had not heard the summons of the Master could provide the needed
+burial; but it was possible for the one who had been called by Christ to
+perform a more sacred task: he could begin to proclaim the gospel of
+salvation and of life.
+
+In the case of the third possible disciple, there was no carelessness; he
+had counted the cost; it was not his intention to make any excuse; he was
+sincere and definite in his intention, but he wished to delay. He was not
+quite certain that it was best just then to leave his family and his
+friends. At least he wished to delay long enough to return to his home and
+to bid them farewell. But Jesus rebuked him; “No man, having put his hand
+to the plow, and looking back, is fit for the kingdom of God.” Such
+hesitation indicates that one has not appreciated the glory and privilege
+involved in the call of Christ or that he still weighs against it the
+sacrifices it involves. He is self-condemned. There is no place for
+indecision among those who are to be heirs of the Kingdom of God.
+
+
+
+3. The Mission of the Seventy. Ch. 10:1-24
+
+
+    1 Now after these things the Lord appointed seventy others, and
+    sent them two and two before his face into every city and place,
+    whither he himself was about to come. 2 And he said unto them, The
+    harvest indeed is plenteous, but the laborers are few: pray ye
+    therefore the Lord of the harvest, that he send forth laborers
+    into his harvest. 3 Go your ways; behold, I send you forth as
+    lambs in the midst of wolves. 4 Carry no purse, no wallet, no
+    shoes; and salute no man on the way. 5 And into whatsoever house
+    ye shall enter, first say, Peace _be_ to this house. 6 And if a
+    son of peace be there, your peace shall rest upon him: but if not,
+    it shall turn to you again. 7 And in that same house remain,
+    eating and drinking such things as they give: for the laborer is
+    worthy of his hire. Go not from house to house. 8 And into
+    whatsoever city ye enter, and they receive you, eat such things as
+    are set before you: 9 and heal the sick that are therein, and say
+    unto them, The kingdom of God is come nigh unto you. 10 But into
+    whatsoever city ye shall enter, and they receive you not, go out
+    into the streets thereof and say, 11 Even the dust from your city,
+    that cleaveth to our feet, we wipe off against you: nevertheless
+    know this, that the kingdom of God is come nigh. 12 I say unto
+    you, It shall be more tolerable in that day for Sodom, than for
+    that city. 13 Woe unto thee, Chorazin! woe unto thee, Bethsaida!
+    for if the mighty works had been done in Tyre and Sidon, which
+    were done in you, they would have repented long ago, sitting in
+    sackcloth and ashes. 14 But it shall be more tolerable for Tyre
+    and Sidon in the judgment, than for you. 15 And thou, Capernaum,
+    shalt thou be exalted unto heaven? thou shalt be brought down unto
+    Hades. 16 He that heareth you heareth me; and he that rejecteth
+    you rejecteth me; and he that rejecteth me rejecteth him that sent
+    me.
+
+
+    17 And the seventy returned with joy, saying, Lord, even the
+    demons are subject unto us in thy name. 18 And he said unto them,
+    I beheld Satan fallen as lightning from heaven. 19 Behold, I have
+    given you authority to tread upon serpents and scorpions, and over
+    all the power of the enemy: and nothing shall in any wise hurt
+    you. 20 Nevertheless in this rejoice not, that the spirits are
+    subject unto you; but rejoice that your names are written in
+    heaven.
+
+
+    21 In that same hour he rejoiced in the Holy Spirit, and said, I
+    thank thee, O Father, Lord of heaven and earth, that thou didst
+    hide these things from the wise and understanding, and didst
+    reveal them unto babes: yea, Father; for so it was well-pleasing
+    in thy sight. 22 All things have been delivered unto me of my
+    Father: and no one knoweth who the Son is, save the Father; and
+    who the Father is, save the Son, and he to whomsoever the Son
+    willeth to reveal _him_. 23 And turning to the disciples, he said
+    privately, Blessed _are_ the eyes which see the things that ye
+    see: 24 for I say unto you, that many prophets and kings desired
+    to see the things which ye see, and saw them not; and to hear the
+    things which ye hear, and heard them not.
+
+
+The sending out of the seventy messengers who were to prepare the way for
+the ministry of Jesus is recorded by Luke alone. This is in harmony with
+the fact that only in this Gospel do we read of the extended journeys
+toward Jerusalem made by our Lord on the occasion of which the Seventy
+were sent forth. The work was for only a limited time and their office was
+temporary; but in his instructions to them Jesus suggested many principles
+of life which apply to his followers in all the ages. He first intimated
+the reason for their being chosen. It was because the harvest field in
+which they were to work was so great and the laborers so few. He intimated
+that before the world can receive the message which the Seventy were sent
+to deliver, they and their successors must earnestly pray the Lord of the
+harvest to send forth more laborers into the field. This is a prayer which
+all who serve the Master may offer earnestly and at all times. The work
+seems to be only begun. Our sympathy with the Master will make us yearn to
+see the work accomplished with more speed, which can only be possible when
+larger numbers of laborers are secured. V. 2.
+
+Jesus told his messengers that as they went forth they must expect to meet
+with dangers. “I send you forth as lambs in the midst of wolves.” They
+were, however, to encumber themselves with nothing superfluous and they
+were to waste no time in idle ceremonies; they must journey as men who are
+impelled by one supreme motive. Vs. 3, 4.
+
+As they entered a home they were to offer the peace which the gospel can
+give, but if rejected, they were to believe that their very message would
+return to them with added force. Thus our Lord signified that no word
+spoken for his sake is really wasted. Vs. 5, 6.
+
+They were to continue in the home which received them, content with what
+was given, offering relief to those in distress and using every
+opportunity to proclaim the message of grace. Vs. 7-9.
+
+Where their message was refused, and they were not received by city or
+town, they were to turn away, shaking off the dust of their feet, thus
+intimating by an Oriental symbol that they had no connection with the
+enemies of Christ. At no time is the reception of the gospel message
+universal. There are always some who refuse to accept its gracious offer.
+Vs. 10-12.
+
+The thought of those who would surely reject his messengers reminded Jesus
+of the cities which had already rejected him, and he paused for a moment
+to speak solemnly of their guilty unbelief. He referred to Chorazin and
+Bethsaida, declaring that in the Day of Judgment it would be more
+tolerable for Tyre and Sidon than for these cities, for even the heathen
+world would have repented in the face of such evidence of his divine
+mission as Jesus had given to the cities of Israel. He referred
+particularly to Capernaum, to its peculiar privileges and to its
+consequently greater condemnation. Jesus was stating the abiding principle
+that unusual opportunities involve unusual responsibilities. He emphasized
+the seriousness of rejecting his messengers by stating that in despising
+them men are really despising himself and that those who reject Jesus are
+rejecting his Father who sent him., vs. 13-16.
+
+In order to complete the story of the Seventy, Luke proceeds at once to
+describe their return. They came back elated, with the report that even
+the demons were subject to them. Our Lord replied by a statement that in
+the overthrow of these messengers of Satan he saw the ultimate defeat of
+the Prince of darkness and of all the forces of evil, and he declared that
+he was giving to his messengers power over all that might oppose or might
+threaten to destroy them. Yet, he added, their chief joy should not be in
+their ability to perform these works of wonder, but rather in their having
+a part in his triumphant cause and in receiving his salvation. Vs. 17-20.
+
+At this time our Lord himself shared in the exultation of his followers
+and returned thanks to the Father for what he was accomplishing through
+the humble messengers whom Jesus had chosen, so that the results were a
+manifestation of divine power. He added a striking claim which indicates
+that the ideal Man is likewise the true Son of God who alone can reveal
+the Father to men. Then lastly, as he turned to his disciples, he
+congratulated them upon their great privilege, assuring them that “many
+prophets and kings” desired to see the things which they were seeing as
+his servants and as the instruments of his power. He intimated something
+of the exalted joy which through all the coming years his followers would
+feel as they realized their privilege of serving such a Master, and of
+revealing him to men. Vs. 21-24.
+
+
+
+4. The Good Samaritan. Ch. 10:25-37
+
+
+    25 And behold, a certain lawyer stood up and made trial of him,
+    saying, Teacher, what shall I do to inherit eternal life? 26 And
+    he said unto him, What is written in the law? how readest thou? 27
+    And he answering said, Thou shalt love the Lord thy God with all
+    thy heart, and with all thy soul, and with all thy strength, and
+    with all thy mind; and thy neighbor as thyself. 28 And he said
+    unto him, Thou hast answered right: this do, and thou shalt live.
+    29 But he, desiring to justify himself, said unto Jesus, And who
+    is my neighbor? 30 Jesus made answer and said, A certain man was
+    going down from Jerusalem to Jericho; and he fell among robbers,
+    who both stripped him and beat him, and departed, leaving him half
+    dead. 31 And by chance a certain priest was going down that way:
+    and when he saw him, he passed by on the other side. 32 And in
+    like manner a Levite also, when he came to the place, and saw him,
+    passed by on other side. 33 But a certain Samaritan, as he
+    journeyed, came where he was: and when he saw him, he was moved
+    with compassion, 34 and came to him, and bound up his wounds,
+    pouring on _them_ oil and wine; and he set him on his own beast,
+    and brought him to an inn, and took care of him. 35 And on the
+    morrow he took out two shillings, and gave them to the host, and
+    said, Take care of him; and whatsoever thou spendest more, I, when
+    I come back again, will repay thee. 36 Which of these three,
+    thinkest thou, proved neighbor unto him that fell among the
+    robbers? 37 And he said, He that showed mercy on him. And Jesus
+    said unto him, Go, and do thou likewise.
+
+
+The parable of the Good Samaritan was spoken to a certain lawyer who,
+trusting to his knowledge of the Old Testament, and of its subtle
+interpretations by the rabbis, came to Jesus hoping to dispute with him
+and to defeat him in debate. He asked Jesus this question, “Teacher, what
+shall I do to inherit eternal life?” He evidently thought that Jesus would
+prescribe some new rites or ceremonies or would in some other way
+disparage the Law. He was startled, then, to have Jesus reply, “What is
+written in the law?” This answer robbed the enemy of his own weapon. He,
+however, made a skillful reply, and declared that the Law is summarized in
+the requirement to love God and man. Jesus again replied, “Thou hast
+answered right: this do, and thou shalt live.” There was no shadow of
+evasion or deception in the statement of Jesus. Perfect love to God and to
+man is surely the way of life; but who can show such perfect love? Jesus
+came not to destroy this requirement of the Law but to reveal its complete
+fulfillment, to secure pardon for those who were guilty of its infraction,
+and to give power to those who felt their need.
+
+The reply of Jesus not only defeated the lawyer; it smote his conscience.
+He realized that he himself had never fulfilled the requirement of the Law
+he knew so well. He therefore attempted to justify himself by limiting the
+sphere to which the law of love applies. This is always the experience of
+those who seek to save themselves while rejecting the salvation of Christ.
+No one in his own power can fulfill the demands of this perfect law;
+either we must secure aid outside ourselves and trust in a loving Saviour,
+or else we must in some way lessen the demands which the law makes. The
+lawyer suggested that it is impossible to love everyone, even though it be
+required to love our neighbors, and to justify himself he asked the
+question, “And who is my neighbor?” Jesus replied by the story of the man,
+evidently a Jew, who went down the steep road from Jerusalem to Jericho
+and, as he passed through the narrow gorge, was beset by robbers who
+stripped him of his garments and his possessions and left him half dead.
+The first to approach this pitiful sufferer was a priest, a man whose
+profession and task in life would induce him to perform a deed of mercy,
+but in fear of thieves or in blind oblivion to the need of the wounded
+man, he passed by on the other side. Next came a Levite, one whose office
+was that of a helper to the priests, a man who supposedly would be less
+burdened by official duties and would have more time to extend relief; but
+he likewise passed by. At last came a Samaritan, a man of an alien race
+and of a despised religion, but he showed compassion; he bound up the
+wounds of the sufferer and placed him on his beast and brought him to an
+inn and paid for his entertainment. He showed the spirit of love. Thus
+Jesus indicated that our neighbor is not only one who “lives near” but one
+who needs our help, as well as one who helps our need. He demonstrated the
+truth that the law of love is not limited by rank or station or race or
+creed. Nor is it limited to man. One must likewise love God with all the
+heart, and thus he will surely love and serve the Son in whom the love of
+God is made perfect.
+
+
+
+5. Martha and Mary. Ch. 10:38-42
+
+
+    38 Now as they went on their way, he entered into a certain
+    village: and a certain woman named Martha received him into her
+    house. 39 And she had a sister called Mary, who also sat at the
+    Lord’s feet, and heard his word. 40 But Martha was cumbered about
+    much serving; and she came up to him, and said, Lord, dost thou
+    not care that my sister did leave me to serve alone? bid her
+    therefore that she help me. 41 But the Lord answered and said unto
+    her, Martha, Martha, thou art anxious and troubled about many
+    things: 42 but one thing is needful: for Mary hath chosen the good
+    part, which shall not be taken away from her.
+
+
+The unfailing human interest of Luke is nowhere more perfectly expressed
+than by this exquisite scene in the home at Bethany. It is to be regretted
+that it has become the occasion for endless debate as to the relative
+merits of Martha and Mary. Some imagine that the former was unloving but
+energetic and efficient, and that the latter was affectionate, but
+sentimental and indolent. In reality both sisters had admirable qualities;
+both loved the Master and longed to please him; but on this occasion
+Martha, in her very eagerness to serve, had overburdened herself in the
+preparation of an elaborate meal, while Mary, with truer intuition of what
+Jesus wished, “sat at the Lord’s feet, and heard his word.” She knew that
+he desired, not for his own sake, but for theirs, to reveal himself and to
+deliver his heavenly message, and thus according to the fine art of
+hospitality, she considered first the wish of her guest and was thus doing
+more to entertain the Master than was her sister.
+
+“Martha was cumbered about much serving;” she was distracted by the many
+things she was trying to do. It is possible for a follower of Christ to
+attempt too much; sometimes this is due to a sense of self-importance and
+of pride. It may result in such a mood of irritation and temper as was
+shown by Martha when in criticizing her sisters he humiliated her by
+rebuking her in the presence of their Guest, and by addressing the remark
+to him rebuked him as well, “Lord, dost thou not care that my sister did
+leave me to serve alone? bid her therefore that she help me.” In his reply
+Jesus showed his affection by tenderly repeating her name, but he rebuked
+her spirit and revealed its cause, “Martha, Martha, thou art anxious and
+troubled about many things: but one thing is needful: for Mary hath chosen
+the good part, which shall not be taken away from her.” There was no need
+for an elaborate meal; but few things or one would have sufficed; yet one
+thing was needful, and that Mary had chosen, for while the Master does
+appreciate all that we undertake for him, he knows that our first need is
+to sit at his feet and learn his will; then in our tasks we shall be calm
+and peaceful and kindly, and at last our service may attain the
+perfectness of that of Mary when in a later scene she poured upon the feet
+of Jesus the ointment, the perfume of which still fills the world.
+
+
+
+6. Jesus’ Teaching Concerning Prayer. Ch. 11:1-13
+
+
+    1 And it came to pass, as he was praying in a certain place, that
+    when he ceased, one of his disciples said unto him, Lord, teach us
+    to pray, even as John also taught his disciples. 2 And he said
+    unto them, When ye pray, say, Father, Hallowed be thy name. Thy
+    kingdom come. 3 Give us day by day our daily bread. 4 And forgive
+    us our sins; for we ourselves also forgive every one that is
+    indebted to us. And bring us not into temptation.
+
+
+    5 And he said unto them, Which of you shall have a friend, and
+    shall go unto him at midnight, and say to him, Friend, lend me
+    three loaves; 6 for a friend of mine is come to me from a journey,
+    and I have nothing to set before him; 7 and he from within shall
+    answer and say, Trouble me not: the door is now shut, and my
+    children are with me in bed; I cannot rise and give thee? 8 I say
+    unto you, Though he will not rise and give him, because he is his
+    friend, yet because of his importunity he will arise and give him
+    as many as he needeth. 9 And I say unto you, Ask, and it shall be
+    given you; seek, and ye shall find; knock, and it shall be opened
+    unto you. 10 For every one that asketh receiveth; and he that
+    seeketh findeth; and to him that knocketh it shall be opened. 11
+    And of which of you that is a father shall his son ask a loaf, and
+    he give him a stone? or a fish, and he for a fish give him a
+    serpent? 12 Or _if_ he shall ask an egg, will he give him a
+    scorpion? 13 If ye then, being evil, know how to give good gifts
+    unto your children, how much more shall _your_ heavenly Father
+    give the Holy Spirit to them that ask him?
+
+
+When the disciples came to the Master with the request, “Lord, teach us to
+pray,” they had already, for some time, been with Christ in the school of
+prayer, and they had been impressed by that most valuable of object
+lessons, namely, the example of Christ himself. If in our minds doubt ever
+arises as to the reality and efficacy of prayer, we need only turn to the
+Gospel of Luke to be reminded that our Lord spent long hours in
+intercession and that he prayed at every crisis in his life. Surely we
+shall not be misled if we follow in his steps!
+
+What the disciples wished, however, was some special form or formula for
+prayer, such as John the Baptist seems to have given his followers. Jesus
+replied by granting them a matchless model and then by encouraging them in
+the assurance that prayer will surely be heard. This “Lord’s Prayer,” more
+fully recorded by Matthew, was not intended as a form which must be used
+rigidly on all occasions, but as a type which should mold all prayer,
+however free and varied and spontaneous it may be.
+
+The first word, “Father,” suggests the filial spirit in which all
+believers should draw near to God, and it intimates much of the
+encouragement which Jesus gave his disciples in the verses which
+immediately follow this prayer.
+
+The prayer contains five petitions, two relating to the cause of God in
+the world, and three to personal needs of the petitioners. The first is a
+request that the “name” of God, his revelation, or our conception of God,
+be so reverenced, or so exalted, on earth as it is in heaven. The second
+is a parallel request, namely, that his Kingdom may come. This Kingdom is
+to be external, visible, glorious; it depends upon the inward
+transformation of individuals, but it will yet appear in a perfected
+social order, and in the universal reign of Christ. The next petition is
+for “bread sufficient for our needs,” and it implies our right to pray for
+all that concerns our physical welfare. We are then taught to pray for
+pardon, as we come to God in a spirit of forgiveness toward others; and
+lastly, to ask for continual protection from the snares of the Adversary
+and from all the powers of evil.
+
+To encourage his disciples in such petitions Jesus gave them the story of
+the man whose ceaseless, almost shameless, asking secured for him the
+answer to his request for needed bread. Jesus implied, however, that there
+is, on the part of God, no such reluctance to be overcome, so that all who
+“ask” of him will receive what they need; if they “seek” relief he will
+grant it, if they “knock,” even at “midnight,” he will open the door
+without delay.
+
+Further still Jesus encouraged prayer by again reminding his hearers that
+they were praying to a Father. Human parents reply to the requests of
+their children, not by mocking them or with injurious gifts, not by giving
+a stone when bread is asked, or a serpent for a fish, or a scorpion
+instead of an egg. If then, with all our imperfections and limitations, we
+know how to give good gifts to our children, much more can we expect our
+heavenly Father to give his Holy Spirit, and so all other good if lesser
+gifts, to them that ask him. Thus again we see that the blessed name of
+“Father” is the key to the lesson. If we approach him as children it will
+be with confidence, but also with submission, as we know that, whether he
+gives or withholds, his reply will be an expression of infinite mercy and
+of fatherly love.
+
+
+
+7. Jesus Rebuking Blasphemy and Unbelief. Ch. 11:14-36
+
+
+    14 And he was casting out a demon _that was_ dumb. And it came to
+    pass, when the demon was gone out, the dumb man spake; and the
+    multitudes marvelled. 15 But some of them said, By Beelzebub the
+    prince of the demons casteth he out demons. 16 And others, trying
+    _him_, sought of him a sign from heaven. 17 But he, knowing their
+    thoughts, said unto them, Every kingdom divided against itself is
+    brought to desolation; and a house _divided_ against a house
+    falleth. 18 And if Satan also is divided against himself, how
+    shall his kingdom stand? because ye say that I cast out demons by
+    Beelzebub. 19 And if I by Beelzebub cast out demons, by whom do
+    your sons cast them out? therefore shall they be your judges. 20
+    But if I by the finger of God cast out demons, then is the kingdom
+    of God come upon you. 21 When the strong _man_ fully armed
+    guardeth his own court, his goods are in peace: 22 but when a
+    stronger than he shall come upon him, and overcome him, he taketh
+    from him his whole armor wherein he trusted, and divideth his
+    spoils. 23 He that is not with me is against me; and he that
+    gathereth not with me scattereth. 24 The unclean spirit when he is
+    gone out of the man, passeth through waterless places, seeking
+    rest; and finding none, he saith, I will turn back unto my house
+    whence I came out. 25 And when he is come, he findeth it swept and
+    garnished. 26 Then goeth he, and taketh _to him_ seven other
+    spirits more evil than himself; and they enter in and dwell there:
+    and the last state of that man becometh worse than the first.
+
+
+    27 And it came to pass, as he said these things, a certain woman
+    out of the multitude lifted up her voice, and said unto him,
+    Blessed is the womb that bare thee, and the breasts which thou
+    didst suck. 28 But he said, Yea rather, blessed are they that hear
+    the word of God, and keep it.
+
+
+    29 And when the multitudes were gathering together unto him, he
+    began to say, This generation is an evil generation: it seeketh
+    after a sign; and there shall no sign be given to it but the sign
+    of Jonah. 30 For even as Jonah became a sign unto the Ninevites,
+    so shall also the Son of man be to this generation. 31 The queen
+    of the south shall rise up in the judgment with the men of this
+    generation, and shall condemn them: for she came from the ends of
+    the earth to hear the wisdom of Solomon; and behold, a greater
+    than Solomon is here. 32 The men of Nineveh shall stand up in the
+    judgment with this generation, and shall condemn it: for they
+    repented at the preaching of Jonah; and behold, a greater than
+    Jonah is here.
+
+
+    33 No man, when he hath lighted a lamp, putteth it in a cellar,
+    neither under the bushel, but on the stand, that they which enter
+    in may see the light. 34 The lamp of thy body is thine eye: when
+    thine eye is single, thy whole body also is full of light; but
+    when it is evil, thy body also is full of darkness. 35 Look
+    therefore whether the light that is in thee be not darkness. 36 If
+    therefore thy whole body be full of light, having no part dark, it
+    shall be wholly full of light, as when the lamp with its bright
+    shining doth give thee light.
+
+
+The first of these two discourses, vs. 14-26, was given by Jesus in reply
+to the charge that he wrought his miracles by Satanic power, v. 15; the
+second, vs. 29-36, was an answer to the demand that he should compel his
+enemies to believe in him by giving them “a sign from heaven,” v. 16.
+
+Jesus had just cast out a demon. His enemies did not attempt to deny that
+a miracle had been performed; but, in order to discredit him with the
+people, they explained the miracle on the ground that Jesus must be in
+league with the Devil. He replied by showing the absurdity of suggesting
+that the Devil was casting out devils, or “demons,” for in that case his
+power would be like a kingdom “divided against itself” and so certain to
+be “brought to desolation,” or like a house thus divided and sure to fall.
+Vs. 17, 18. He then turned the charge against themselves: some of their
+countrymen claimed the power to cast out demons; Jesus did not discuss the
+reality of these reputed cures but pointedly asked by what power they were
+effected; is it also demonic power? v. 19. Jesus then declared definitely
+that his miracles were being wrought by divine power and that their
+character was a certain proof that he was representing not the kingdom of
+the Devil but “the kingdom of God.” V. 20. Instead of aiding the Devil, he
+was despoiling him. He described the Devil as though a strong man, fully
+armed and guarding his goods, but Jesus himself was a “stronger than he,”
+and was taking away his armor and delivering his captives by miracles of
+grace. Vs. 21, 22. In this conflict there can be no neutrality; one must
+be on the side either of the Devil or of Christ. V. 23.
+
+Jesus then rebuked his enemies by the parable of the Unclean Spirit. The
+demon of unbelief had once possessed the Jews, and had been manifested in
+the form of idolatry; it had been cast out, but it had returned with more
+terrible manifestations of hypocrisy, covetousness, hatred, fanaticism,
+and pride. Such had been the fate of the nation; and such is the
+experience of an individual who turns from sin and rebels against Satan
+but fails to accept the Lordship of Christ. The empty heart is in peril.
+Reformation is not regeneration. One must beware of the demon of unbelief.
+Vs. 24-26.
+
+At this juncture a “woman out of the multitude” interrupted with an
+expression of congratulation for the mother of Jesus. In reply Jesus
+intimated that his mother might rightly be called “blessed,” but that the
+woman had missed the real point; it was a privilege to sustain to Christ
+such a close human and natural relationship, but better far to possess
+that spiritual kinship which is indicated by faith and by obedience to
+God. Vs. 27, 28.
+
+Jesus continued to rebuke the unbelief of the Jews as he now turned to
+answer directly the demand for “a sign from heaven.” He declared that such
+a sign would be given, in his resurrection from the dead. This miracle
+would be wrought without any human intervention; it would be a direct act
+of God and would fulfill the conditions of “a sign from heaven;” it would
+be the counterpart of the miraculous deliverance of Jonah from the sea.
+However, the very demand for such a sign was an impertinence and an
+insult; it reflected discredit upon the divine character of the miracles
+which Jesus had already wrought. It failed to recognize the nature of his
+teachings, which surpassed the wisdom of Solomon and the startling message
+of Jonah. The eagerness of the heathen queen to hear, the willingness of
+the Ninevites to repent, rebuked the stubborn unbelief of the Jews who
+refused to accept “a greater than Solomon,” “a greater than Jonah.” Vs.
+29-32.
+
+Finally Jesus showed that their guilty unbelief was not due to lack of
+evidence or to the need of a new “sign,” but to their indifference and
+their impenitence. As a lamp is designed to light a house, and as the eye
+is intended to illumine the body, so the soul which is right with God
+possesses the faculty of spiritual sight. This sight is dimmed and
+destroyed by sin. The inability of the Jews to believe was not due to lack
+of “signs” and proofs, but to lack of sight. No amount of light will help
+a blind man. Those who turn to Christ in repentance and faith and love
+will find him to be the Light of the world, and their whole souls will
+become radiant with divine splendor. Vs. 33-36.
+
+
+
+8. Pharisaism Exposed and Denounced. Ch. 11:37-54
+
+
+    37 Now as he spake, a Pharisee asketh him to dine with him: and he
+    went in, and sat down to meat. 38 And when the Pharisee saw it, he
+    marvelled that he had not first bathed himself before dinner. 39
+    And the Lord said unto him, Now ye the Pharisees cleanse the
+    outside of the cup and of the platter; but your inward part is
+    full of extortion and wickedness. 40 Ye foolish ones, did not he
+    that made the outside make the inside also? 41 But give for alms
+    those things which are within; and behold, all things are clean
+    unto you.
+
+
+    42 But woe unto you Pharisees! for ye tithe mint and rue and every
+    herb, and pass over justice and the love of God: but these ought
+    ye to have done, and not to leave the other undone. 43 Woe unto
+    you Pharisees! for ye love the chief seats in the synagogues, and
+    the salutations in the marketplaces. 44 Woe unto you! for ye are
+    as the tombs which appear not, and the men that walk over _them_
+    know it not.
+
+
+    45 And one of the lawyers answering saith unto him, Teacher, in
+    saying this thou reproachest us also. 46 And he said, Woe unto you
+    lawyers also! for ye load men with burdens grievous to be borne,
+    and ye yourselves touch not the burdens with one of your fingers.
+    47 Woe unto you! for ye build the tombs of the prophets, and your
+    fathers killed them. 48 So ye are witnesses and consent unto the
+    works of your fathers: for they killed them, and ye build _their
+    tombs_. 49 Therefore also said the wisdom of God, I will send unto
+    them prophets and apostles; and _some_ of them they shall kill and
+    persecute; 50 that the blood of all the prophets, which was shed
+    from the foundation of the world, may be required of this
+    generation; 51 from the blood of Abel unto the blood of Zachariah,
+    who perished between the altar and the sanctuary: yea, I say unto
+    you, it shall be required of this generation. 52 Woe unto you
+    lawyers! for ye took away the key of knowledge: ye entered not in
+    yourselves, and them that were entering in ye hindered.
+
+
+    53 And when he was come out from thence, the scribes and the
+    Pharisees began to press upon _him_ vehemently, and to provoke him
+    to speak of many things; 54 laying wait for him, to catch
+    something out of his mouth.
+
+
+The conflict between Jesus and his enemies here reached its climax. He
+rebuked their hypocrisy, and pronounced upon them six solemn woes. His
+words are full of warning for his followers in all ages; religion ever
+tends to become a matter of form and ritual; hypocrisy is often
+unconscious; its practice is almost universal.
+
+A Pharisee whose heart was foul with sinful thoughts wondered that Jesus
+had sat down to eat without first washing his hands according to the
+Jewish ritual. No such ceremony was required by the Law, but only by the
+traditions upon which the Pharisees laid such stress. Jesus declared that
+to wash the body while the heart is impure is as absurd as to cleanse the
+outside of an unclean cup or platter. He declared that God who made the
+body created the soul also, and that God is more concerned with the latter
+than with the former. He insisted that while it may be well to wash the
+hands, a better preparation for a meal would consist in filling the heart
+with love, which might be expressed in gifts to the poor. It was much more
+important that the Pharisee should take the hatred from his heart, than
+that Jesus should wash his hands. Vs. 37-41.
+
+Hypocrisy, however, is ever concerned with external forms while
+disregarding realities. Therefore Jesus pronounced a woe upon the
+Pharisees for tithing the small garden herbs while neglecting justice
+toward men and love toward God, for observing some minute religious rite
+while breaking all the Ten Commandments. Yet he did not condemn them for
+caring for these trifles, but for neglecting things essential. “These
+ought ye to have done, and not to leave the other undone.” V. 42. Jesus
+further rebuked the vanity and the desire for prominence and public
+recognition which is at once a mark and a cloak of hypocrisy. V. 43. He
+further compared the evil influence of hypocrites to the defiling contact
+with a grave, which is level with the ground, upon which one may
+unconsciously tread and so become ceremonially unclean. Men are not on
+their guard against those who make loud boasts of religion. V. 44.
+
+At this juncture a lawyer interrupted Jesus with the statement that these
+severe denunciations seemed to include him and his associates. It was true
+that most lawyers were Pharisees, but they were the professional teachers
+of this sect, the recognized leaders of the party; and in denouncing all
+Pharisees Jesus seemed to include even these proud expounders of the Law.
+Jesus replied that religious teachers who are insincere, or who allow
+their religion to become a mere matter of form, are most of all to be
+rebuked. He pronounced upon them three woes: the first, for extracting
+from the Law minute and burdensome requirements which they were not
+careful to observe themselves. It is a grievous fault for students and
+scholars to make religion a matter of weariness and distaste, instead of a
+delight to the common people. Vs. 45, 46.
+
+Secondly, Jesus rebuked their heartless cruelty and fanaticism. Teachers
+of religion are ever tempted to become bitter partisans, and even to have
+a share in killing the very prophets and apostles of God. The hatred of
+Jesus shown by his enemies was like that of their fathers who had killed
+the divine messengers of old. The blood of these martyrs, from the first
+to the last mentioned in the Hebrew Bible was yet to be required of the
+nation, and those who rejected Jesus would partake in the judgment as they
+were partakers of the crime, vs. 47-51.
+
+Lastly, the lawyers were rebuked for keeping back the knowledge of God, by
+their false interpretations of Scripture and their disregard of the real
+spiritual needs of the people. Such teachers of religion are like men who
+hold the key to a sacred temple; they themselves will not enter and they
+keep back all who would. It is a solemn responsibility to be a professed
+teacher of divine truth; and to be at once a “lawyer” and a “hypocrite,”
+is to merit these solemn woes which fell from the lips of Christ. So
+enraged were his hearers that they threatened him with physical violence.
+Hypocrites hate to be exposed. Wise men are glad to be warned and to
+repent before it is too late. He who spoke these bitter words of rebuke is
+ready to pardon and to purify and to lead his followers in the paths of
+service and of peace. Vs. 52-54.
+
+
+
+9. Faithful Testimony Encouraged. Ch. 12:1-12
+
+
+    1 In the mean time, when the many thousands of the multitude were
+    gathered together, insomuch that they trod one upon another, he
+    began to say unto his disciples first of all, Beware ye of the
+    leaven of the Pharisees, which is hypocrisy. 2 But there is
+    nothing covered up, that shall not be revealed; and hid, that
+    shall not be known. 3 Wherefore whatsoever ye have said in the
+    darkness shall be heard in the light; and what ye have spoken in
+    the ear in the inner chambers shall be proclaimed upon the
+    housetops. 4 And I say unto you my friends, Be not afraid of them
+    that kill the body, and after that have no more that they can do.
+    5 But I will warn you whom ye shall fear: Fear him, who after he
+    hath killed hath power to cast into hell; yea, I say unto you,
+    Fear him. 6 Are not five sparrows sold for two pence? and not one
+    of them is forgotten in the sight of God. 7 But the very hairs of
+    your head are all numbered. Fear not: ye are of more value than
+    many sparrows. 8 And I say unto you, Every one who shall confess
+    me before men, him shall the Son of man also confess before the
+    angels of God: but he that denieth me in the presence of men shall
+    be denied in the presence of the angels of God. 10 And every one
+    who shall speak a word against the Son of man, it shall be
+    forgiven him: but unto him that blasphemeth against the Holy
+    Spirit it shall not be forgiven. 11 And when they bring you before
+    the synagogues, and the rulers, and the authorities, be not
+    anxious how or what ye shall answer, or what ye shall say: 12 for
+    the Holy Spirit shall teach you in that very hour what ye ought to
+    say.
+
+
+When Jesus had bitterly rebuked the public religious teachers of his day
+he turned to his disciples and spoke words of cheer which have
+strengthened his followers in all days. Such encouragement was needed; the
+bitter hatred of his enemies now threatened the life of Jesus, and made it
+evident that his disciples could expect no kinder treatment than their
+Lord. Then, too, Jesus had shown the special guilt of those who professed
+to be guides in matters of religion; his disciples therefore needed
+courage to continue their public witness both because of the great
+responsibility involved and because it would bring upon them the hatred of
+men. He encouraged them, first, by the assurance that the corrupting
+influence of the Pharisees would come to an end; their hypocrisy would be
+mercilessly unmasked; their power would cease; while on the other hand the
+witness of the disciples would not always be confined to places of
+obscurity but would be heard in all the world. Vs. 1-3. How truly has this
+prophecy been fulfilled! Compare the present influence of Hillel or
+Gamaliel with that of Peter or John. No one can measure the power for good
+possessed by the humblest witness for Christ.
+
+Jesus further encouraged his disciples by assuring them of the loving care
+of God. They should look to him in reverent trust; this would give
+confidence and strength and free them from the fear of man. Their enemies
+could harm only the body; God controls the eternal destiny of souls, and
+to him even the body is precious, and he is concerned with the most minute
+details of our lives. If he notes the fall of a sparrow, he must know the
+peril and need of every one who is testifying for his Son. Vs. 4-7.
+
+Then again for faithful witnesses there remain great rewards, in spite of
+what they now may suffer from men. As they now acknowledge Jesus Christ as
+Saviour and Lord, so in the glories of heaven he will acknowledge them as
+his true and loyal warriors who merit and will share the blessedness of
+his triumphant reign. Vs. 8, 9. On the other hand, those who blaspheme his
+name by ascribing his power to a Satanic source, ch. 11:15, will be
+regarded as guilty of an unpardonable sin. This would not apply to such as
+in ignorance rejected Jesus, but to those who had full opportunity of
+knowing him, and who then scoffed at his claims and maliciously insulted
+his divine Person, and made of him an impostor and associated him with the
+powers of evil. V. 10.
+
+Last of all, in spite of opposition and threats of all the earthly powers,
+and in the presence of the most imposing tribunals, the witnesses of Jesus
+never need fear, and must never allow themselves to be silenced. The Holy
+Spirit, whom their enemies opposed and blasphemed, would speak through
+them; he would teach them both how and what to say, vs. 11, 12. This
+promise was not designed to encourage indolence or lack of possible
+preparation, but to assure the Christian witness that a divine Presence
+would ever give him needed wisdom and strength and grace.
+
+It is a grave responsibility to testify for Christ, but it is the duty of
+everyone who bears his name; and in this service he can be assured that
+the influence will be measureless, the protection unfailing, the reward
+heavenly, the sustaining grace divine.
+
+
+
+10. A Warning Against Covetousness. Ch. 12:13-21
+
+
+    13 And one out of the multitude said unto him, Teacher, bid my
+    brother divide the inheritance with me. 14 But he said unto him,
+    Man, who made me a judge or a divider over you? 15 And he said
+    unto them, Take heed, and keep yourselves from all covetousness:
+    for a man’s life consisteth not in the abundance of the things
+    which he possesseth. 16 And he spake a parable unto them, saying,
+    The ground of a certain rich man brought forth plentifully: 17 and
+    he reasoned within himself, saying, What shall I do, because I
+    have not where to bestow my fruits? 18 And he said, This will I
+    do: I will pull down my barns, and build greater; and there will I
+    bestow all my grain and my goods, 19 And I will say to my soul,
+    Soul, thou hast much goods laid up for many years; take thine
+    ease, eat, drink, be merry 20 But God said unto him, Thou foolish
+    one, this night is thy soul required of thee; and the things which
+    thou hast prepared, whose shall they be? 21 So is he that layeth
+    up treasure for himself, and is not rich toward God.
+
+
+The parable of the Rich Fool was related by our Lord to teach that riches
+neither form the real content nor assure the continuance of life, so that
+it is the sheerest folly to seek for gold while forgetting God.
+
+A man had come to Jesus with the request, “Teacher, bid my brother divide
+the inheritance with me.” The reply implied that the Master regarded his
+work as spiritual, and that he was not willing to invade the sphere of
+civil law or to usurp the place of regularly appointed authorities, “Man,
+who made me a judge or a divider over you?”
+
+Possibly this reply contains a message for the modern day and warns us
+against confusing the functions of the Church with those of the State. The
+sphere of the Church is spiritual, and its province is not to determine
+questions which are commercial and political. The Church, however, does
+provide and inculcate principles which are involved in all moral questions
+and which determine justice and right in every sphere of human life. Thus
+Jesus refused to “divide the inheritance,” but he pierced to the root of
+the request and saw that the man was neglecting the civil law and seeking
+the support of a religious teacher because he was moved by avarice; and it
+is this same “love of money” which lies at the root of most of the
+injustice and inequity and cruelty which burden the world to-day.
+
+Therefore Jesus turned to the multitude with the warning: “Take heed, and
+keep yourselves from all covetousness: for a man’s life consisteth not in
+the abundance of the things which he possesseth.” To enforce his message
+Jesus told the story of the rich man who was heaping up goods for selfish
+enjoyment in future years, and who was suddenly confronted by the
+necessity which death brings of leaving to others all that he had amassed.
+His foolishness consisted in forgetting that fortune and life itself are
+dependent upon the will of God, and that a man really owns nothing but
+owes everything to God, and that the real value of life consists in the
+unselfish use of wealth and of opportunity according to the will of God.
+How his vain words, “my fruits,” “my barns,” “my grains,” “my goods,” “my
+soul,” are contrasted with the solemn message: “This night is thy soul
+required of thee.”
+
+“So is he,” continued Jesus, “that layeth up treasure for himself, and is
+not rich toward God.” It is the sheerest folly to forget that riches
+neither form the real content nor assure the continuance of life; it is
+madness to heap up goods while neglecting God.
+
+
+
+11. The Cure of Anxiety. Ch. 12:22-34
+
+
+    22 And he said unto his disciples, Therefore I say unto you, Be
+    not anxious for _your_ life, what ye shall eat; nor yet for your
+    body, what ye shall put on. 23 For the life is more than the food,
+    and the body than the raiment. 24 Consider the ravens, that they
+    sow not, neither reap; which have no store-chamber nor barn; and
+    God feedeth them: of how much more value are ye than the birds! 25
+    And which of you by being anxious can add a cubit unto the measure
+    of his life? 26 If then ye are not able to do even that which is
+    least, why are ye anxious concerning the rest? 27 Consider the
+    lilies, how they grow: they toil not, neither do they spin; yet I
+    say unto you, Even Solomon in all his glory was not arrayed like
+    one of these. 28 But if God doth so clothe the grass in the field,
+    which to-day is and to-morrow is cast into the oven; how much more
+    _shall he clothe_ you, O ye of little faith? 29 And seek not ye
+    what ye shall eat, and what ye shall drink, neither be ye of
+    doubtful mind. 30 For all these things do the nations of the world
+    seek after: but your Father knoweth that ye have need of these
+    things. 31 Yet seek ye his kingdom, and these things shall be
+    added unto you. 32 Fear not, little flock; for it is your Father’s
+    good pleasure to give you the kingdom. 33 Sell that which ye have,
+    and give alms; make for yourselves purses which wax not old, a
+    treasure in the heavens that faileth not, where no thief draweth
+    near, neither moth destroyeth. 34 For where your treasure is,
+    there will your heart be also.
+
+
+In addressing the crowds Jesus warned them against covetousness by
+speaking to them the parable of the Foolish Rich Man who trusted in his
+goods and forgot God; he now turned to his disciples to urge them to
+forget their worries by trust in God. While a Christian must not be
+selfishly absorbed in amassing wealth, he need not be anxious about even
+the necessities of life. The reason is that “the life is more than the
+food, and the body than the raiment,” and therefore God who gave life and
+made the body will surely provide food and clothing; he who did the
+greater will not fail to do the less.
+
+For an example of such providential care Jesus points to the birds:
+without the “fruits” and the “barns” and the “goods,” which failed to
+prolong the life of the rich man, the ravens continue to live; “God
+feedeth them: of how much more value are ye than the birds!” Of course we
+are to be diligent and industrious and to exercise thrift and foresight;
+but we are not to be anxious. Worry will not prolong life; on the other
+hand, it is worry and not work that kills. Therefore, if anxiety shortens
+life, it surely will not supply the necessities of life; trust God for
+food. Vs. 24-26.
+
+So, too, as for clothing; if God robes in such beautiful colors the
+perishable flowers of the field, will he not provide garments for his own
+children? To be anxious about these necessities is to imitate the heathen
+who know nothing of God’s providential care. We show ourselves to be his
+children by our trust in him. Vs. 27-30.
+
+However, while we are not to be absorbed in seeking wealth, as the foolish
+rich man, or to be anxious about food and raiment, as are men of the
+world, there is something about which we should feel a deep concern, and
+that is the Kingdom of God. If we seek and labor for its coming, we can be
+sure that our Father will supply our temporal needs. Even though at times
+we may be in peril and in want, we can be certain that we are to share at
+last the blessedness of that Kingdom. Vs. 31, 32. Therefore we should not
+be absorbed in gathering the goods that perish, but by deeds of sacrifice
+and works of charity, inspired by gratitude to God and love to men, we are
+to lay up “treasure in the heavens” which will never be stolen or
+destroyed; and as the heart always follows its treasure, our thoughts will
+be turned upward toward God; trust in his power and love will banish our
+anxiety and free us from care. Vs. 33, 34.
+
+
+
+12. An Exhortation to Watchfulness. Ch. 12:35-48
+
+
+    35 Let your loins be girded about, and your lamps burning; 36 and
+    be ye yourselves like unto men looking for their lord, when he
+    shall return from the marriage feast; that, when he cometh and
+    knocketh, they may straightway open unto him. 37 Blessed are those
+    servants, whom the lord when he cometh shall find watching: verily
+    I say unto you, that he shall gird himself, and make them sit down
+    to meat, and shall come and serve them. 38 And if he shall come in
+    the second watch, and if in the third, and find _them_ so, blessed
+    are those _servants_. 39 But know this, that if the master of the
+    house had known in what hour the thief was coming, he would have
+    watched, and not have left his house to be broken through. 40 Be
+    ye also ready: for in an hour that ye think not the Son of man
+    cometh.
+
+
+    41 And Peter said, Lord, speakest thou this parable unto us, or
+    even unto all? 42 And the Lord said, Who then is the faithful and
+    wise steward, whom his lord shall set over his household, to give
+    them their portion of food in due season? 43 Blessed is that
+    servant, whom his lord when he cometh shall find so doing. 44 Of a
+    truth I say unto you, that he will set him over all that he hath.
+    45 But if that servant shall say in his heart, My lord delayeth
+    his coming; and shall begin to beat the menservants and the
+    maidservants, and to eat and drink, and to be drunken; 46 the lord
+    of that servant shall come in a day when he expecteth not, and in
+    an hour when he knoweth not, and shall cut him asunder, and
+    appoint his portion with the unfaithful. 47 And that servant, who
+    knew his lord’s will, and made not ready, nor did according to his
+    will, shall be beaten with many _stripes_; 48 but he that knew
+    not, and did things worthy of stripes, shall be beaten with few
+    _stripes_. And to whomsoever much is given, of him shall much be
+    required: and to whom they commit much, of him will they ask the
+    more.
+
+
+Our Lord had been warning his disciples against allowing their minds to be
+absorbed in the selfish acquisition of wealth, and against being anxious
+about needed food and clothing; they were to be supremely concerned about
+his Kingdom which would appear in glory at the time of his return. As to
+the events preceding this return, as to its circumstances and results, he
+taught them more definitely just before his death; here he simply enjoined
+upon them the attitude of watchfulness, implying that if his coming was
+occupying their thoughts they would be kept at once from worldliness and
+from worry, and would be diligent in serving him.
+
+He illustrated this attitude of heart and mind by two parables, the
+parable of the Returning Lord and the parable of the Thief. In the former,
+the master has been attending a marriage, his servants are awake and
+clothed, the house is lighted, and all are ready to receive him. So
+delighted is he on his arrival to find them faithful that he is ready to
+give any expression to his joy; he even is willing to cause them to sit
+down and to partake of the banquet they have prepared for him.
+
+The second parable illustrates the truth that as the time when a thief
+will come is unknown, therefore the only way to act is to be ready at all
+times for his approach; therefore, our Saviour added, “Be ye also ready:
+for in an hour that ye think not the Son of man cometh.”
+
+The Master here as elsewhere indicated that his return was to be delayed;
+his absence was to be like a long night; much must transpire, much be done
+before he would reappear, but his followers must ever be prepared for his
+return. This did not mean that they were to be nervously expectant nor
+were they to be saying that the day of his coming was just at hand; rather
+they were to be at their places of duty, faithfully performing their
+tasks, and absorbed in the work which the Master had given them to do.
+
+This attitude of watchfulness, and of interest in the return of Christ,
+should particularly characterize teachers and leaders. This is the force
+of the question which Peter now asked. He inquired whether all believers
+would share equally in the blessings of the Lord’s return; would not
+those, like the apostles, who had been most prominent in his service
+receive from him a greater reward? Jesus replied that larger privileges
+imply greater temptations and greater responsibilities. If a Christian
+minister has been faithful in feeding his people with spiritual food, he
+will be rewarded with even higher opportunities for service; but if the
+long delay of his Lord’s return shall make him forgetful and unmindful of
+its reality, if he shall use his high position selfishly or shall use his
+power unkindly, then when the Master appears he will be punished with the
+utmost severity.
+
+The chief advantage of a religious leader lies in his opportunity for
+knowing more fully the teachings of Christ; his superior knowledge,
+therefore, will be the ground of his more terrible punishment in case of
+unfaithfulness; the principle is abiding and applies in every sphere. “To
+whomsoever much is given, of him shall much be required.”
+
+Thus Christ taught that in the future there will be degrees and gradations
+both of punishments and rewards.
+
+
+
+13. The Divisive Influence of Christ. Ch. 12:49-59
+
+
+    49 I came to cast fire upon the earth; and what do I desire, if it
+    is already kindled? 50 But I have a baptism to be baptized with;
+    and how am I straitened till it be accomplished! 51 Think ye that
+    I come to give peace in the earth? I tell you, Nay; but rather
+    division: 52 for there shall be from henceforth five in one house
+    divided, three against two, and two against three. 53 They shall
+    be divided, father against son, and son against father; mother
+    against daughter, and daughter against her mother; mother in law
+    against her daughter in law, and daughter in law against her
+    mother in law.
+
+
+    54 And he said to the multitudes also, When ye see a cloud rising
+    in the west, straightway ye say, There cometh a shower; and so it
+    cometh to pass. 55 And when _ye see_ a south wind blowing, ye say,
+    There will be a scorching heat; and it cometh to pass. 56 Ye
+    hypocrites, ye know how to interpret the face of the earth and the
+    heaven; but how is it that ye know not how to interpret this time?
+    57 And why even of yourselves judge ye not what is right? 58 For
+    as thou art going with thine adversary before the magistrate, on
+    the way give diligence to be quit of him; lest haply he drag thee
+    unto the judge, and the judge shall deliver thee to the officer,
+    and the officer shall cast thee into prison. 59 I say unto thee,
+    Thou shalt by no means come out thence, till thou have paid the
+    very last mite.
+
+
+Jesus had been warning the crowds against the peril of selfish enjoyment
+and urging his followers to watch and to labor for his return and his
+Kingdom; but he did not want them to be deceived and to suppose that this
+Kingdom could be established without conflict and delay. The present age
+was to be one of strife and division, and the Master himself was to be
+their innocent cause. Some day he would return to bring justice and
+holiness and righteousness to complete victory, and then he would be
+indeed the Prince of peace.
+
+Now, however, his coming into the world had cast upon the earth the
+burning brand of division and strife. This was so inevitable that Jesus
+had no regret that the fire was already kindled; but it would not burst
+into a conflagration until Jesus had been crucified, and he felt a
+pathetic impatience to have that dreadful experience accomplished. As
+Jesus emerged from that baptism of fire he would be the torch which would
+set the world ablaze with conflict and separation. This division would
+occur even in a home circle of five: father and mother would be divided
+against son and daughter and daughter-in-law.
+
+Thus Christ, and specifically his cross, is now dividing the world. Happy
+are those who interpret his message and understand his mission and turn to
+him in repentance and faith!
+
+The multitudes, however, were still unbelieving, and Jesus rebuked their
+stupid ignorance. He declared that they could so interpret the signs of
+weather as to predict correctly rain or drought, but they could not see in
+his words and works the proofs that he was the Christ, the Saviour of the
+world. However, he warned them to repent before it was too late. They
+would have wisdom enough to agree with an adversary while on the way to a
+courtroom before sentence had been pronounced, much more should they see
+that it was the part of wisdom to seek peace with God before the day of
+mercy and grace had passed.
+
+
+
+14. A Call to Repentance. Ch. 13:1-9
+
+
+    1 Now there were some present at that very season who told him of
+    the Galilæans, whose blood Pilate had mingled with their
+    sacrifices. 2 And he answered and said unto them, Think ye that
+    these Galilæans were sinners above all the Galilæans, because they
+    have suffered these things? 3 I tell you, Nay: but, except ye
+    repent, ye shall all in like manner perish. 4 Or those eighteen,
+    upon whom the tower in Siloam fell, and killed them, think ye that
+    they were offenders above all the men that dwell in Jerusalem? 5 I
+    tell you, Nay: but, except ye repent, ye shall all likewise
+    perish.
+
+
+    6 And he spake this parable; A certain man had a fig tree planted
+    in his vineyard; and he came seeking fruit thereon, and found
+    none. 7 And he said unto the vinedresser, Behold, these three
+    years I come seeking fruit on this fig tree, and find none: cut it
+    down; why doth it also cumber the ground? 8 And he answering said
+    unto him, Lord, let it alone this year also, till I shall dig
+    about it, and dung it: 9 and if it bear fruit thenceforth, _well_;
+    but if not, thou shalt cut it down.
+
+
+At the very time when Jesus was urging upon his hearers their need of
+repentance, a report was made of a cruel slaughter of Galilæans at the
+hand of Pilate. It was expected that Jesus would declare the poor
+sufferers to have merited their fate, and that he would fall into the
+common fallacy of supposing that exceptional suffering is a proof of
+exceptional guilt on the part of men. Jesus, however, replied that
+temporary exemption from suffering is a mark of special grace on the part
+of God. All impenitent men are certain to suffer, and deserve to suffer;
+if judgment has not fallen the delay should be regarded as a merciful
+opportunity to repent.
+
+Jesus enforced the same truth by referring to a recent calamity in which
+eighteen men had been crushed by the fall of a tower. Their fate was not
+to be regarded as a sign of their special sinfulness, but as a warning to
+others that they would likewise suffer unless they repented of their sins.
+
+The Master had in mind the entire Jewish nation and he further enforced
+his call to repentance by the parable of the Fruitless Fig Tree. This was
+a true type of Israel, but also a symbol of every impenitent soul. God
+mercifully preserves and blesses and spares, but the day of mercy will
+end. The nation, as the individual, which produces no fruit of penitence
+and of righteousness is certain to be cut down. While the opportunity is
+given, repentance must be shown. “Now is the acceptable time; ... now is a
+day of salvation.”
+
+
+
+15. A Cure on the Sabbath. Ch. 13:10-21
+
+
+    10 And he was teaching in one of the synagogues on the sabbath
+    day. 11 And behold, a woman that had a spirit of infirmity
+    eighteen years: and she was bowed together, and could in no wise
+    lift herself up. 12 And when Jesus saw her, he called her, and
+    said to her, Woman, thou art loosed from thine infirmity. 13 And
+    he laid his hands upon her: and immediately she was made straight,
+    and glorified God. 14 And the ruler of the synagogue, being moved
+    with indignation because Jesus had healed on the sabbath, answered
+    and said to the multitude, There are six days in which men ought
+    to work: in them therefore, come and be healed, and not on the day
+    of the sabbath. 15 But the Lord answered him, and said, Ye
+    hypocrites, doth not each one of you on the sabbath loose his ox
+    or his ass from the stall, and lead him away to watering? 16 And
+    ought not this woman, being a daughter of Abraham, whom Satan had
+    bound, lo, _these_ eighteen years, to have been loosed from this
+    bond on the day of the sabbath? 17 And as he said these things,
+    all his adversaries were put to shame: and all the multitude
+    rejoiced for all the glorious things that were done by him.
+
+
+    18 He said therefore, Unto what is the kingdom of God like? and
+    whereunto shall I liken it? 19 It is like unto a grain of mustard
+    seed, which a man took, and cast into his own garden; and it grew,
+    and became a tree; and the birds of the heaven lodged in the
+    branches thereof.
+
+
+    20 And again he said, Where unto shall I liken the kingdom of God?
+    21 It is like unto leaven, which a woman took and hid in three
+    measures of meal, till it was all leavened.
+
+
+A true follower of Christ will worship in public on the Sabbath Day, for
+this was the custom of our Lord. On one of these days he found occasion to
+reveal his sympathy and power by releasing a poor woman who for eighteen
+years had been bound by “a spirit of infirmity,” just as on such occasions
+his word to-day brings deliverance to souls bound by the power of sin.
+
+It was his sympathy which prompted this act and further led him to relieve
+the consciences of his hearers from the burden of traditions placed upon
+them by false interpretations of the Law. When the ruler of the synagogue
+criticized Jesus, by addressing those whom the woman represented, on the
+ground that such healing broke the law of Sabbath rest, his hypocrisy and
+that of his sympathizers was unmasked by the reply that where
+self-interest prompted, they interpreted the Law so liberally as to allow
+them on the Sabbath to loose their cattle which had been bound but a few
+hours, while they refused to allow Jesus to relieve a daughter of Abraham
+whom Satan had bound for years. They were pretending to be zealous for the
+Law while denying its essential principle of love. Their real breach of
+the Law was shown both by their lack of sympathy for the woman and their
+hatred of Christ. Their interpretation of the Law was shown to be absurd,
+for it prevented an act of mercy which, on the Sabbath, was not only
+allowable but necessary. Jesus never intimated that he would abolish the
+Sabbath; he only designed to restore to it the true spirit of worship and
+love and liberty and joy.
+
+In view of this gracious work of power the multitude rejoiced; and Jesus
+spoke the parables of the Mustard Seed and the Leaven, the former to
+indicate that his power yet was to extend over all the earth and the
+latter that it was to transform all human life. Some readers interpret the
+former parable as indicating the unsubstantial forms that Christianity at
+times assumes, and the latter the false doctrine which at times permeates
+the Church. Whichever interpretation one accepts, it is hardly wise to
+base upon it any theories as to the order of events related to the coming
+and Kingdom of Christ. All will agree that small beginnings and invisible
+forces are not to be despised or distrusted by the followers of the Christ
+who some day will deliver the whole suffering creation “from the bondage
+of corruption into the liberty of the glory of the children of God.”
+
+
+
+
+B. The Second Stages. Chs. 13:22 to 17:10
+
+
+
+1. The Narrow Door. Ch. 13:22-30
+
+
+    22 And he went on his way through cities and villages, teaching,
+    and journeying on unto Jerusalem. 23 And one said unto him, Lord,
+    are they few that are saved? And he said unto them, 24 Strive to
+    enter in by the narrow door: for many, I say unto you, shall seek
+    to enter in, and shall not be able. 25 When once the master of the
+    house is risen up, and hath shut to the door, and ye begin to
+    stand without, and to knock at the door, saying, Lord, open to us;
+    and he shall answer and say to you, I know you not whence ye are;
+    26 then shall ye begin to say, We did eat and drink in thy
+    presence, and thou didst teach in our streets; 27 and he shall
+    say, I tell you, I know not whence ye are; depart from me, all ye
+    workers of iniquity. 28 There shall be the weeping and the
+    gnashing of teeth, when ye shall see Abraham, and Isaac, and
+    Jacob, and all the prophets, in the kingdom of God, and yourselves
+    cast forth without. 29 And they shall come from the east and west,
+    and from the north and south, and shall sit down in the kingdom of
+    God. 30 And behold, there are last who shall be first, and there
+    are first who shall be last.
+
+
+This is the first in a new series of incidents on the last journeys of
+Jesus toward Jerusalem. He realized the seriousness of the situation. He
+knew that he was offering his salvation to the people for the last time,
+and therefore he was making an effort to reach every possible city and
+village with his message.
+
+Some one among his hearers asked him the question, “Lord, are they few
+that are saved?” He did not reply directly but his answer implied that
+many Jews who expected to be saved would be lost and many Gentiles whom
+the Jews expected to be lost would be saved. Jesus likened the blessings
+of his Kingdom to a banquet served in a palace. The door into this palace
+is narrow, and many who are invited refuse to pass in thereby; after a
+time this door is shut, and then those who before have refused to enter,
+intreat the Master of the house to reopen it, but in vain; they are
+forever excluded, and are overwhelmed with remorse and chagrin. The narrow
+door is that of repentance and faith in Christ; the opportunity for
+entrance is present but not endless; those who reject Christ will be
+excluded from his Kingdom; among these will be many whose folly will be
+specially apparent. In the parable they are represented as pleading for
+entrance, and on the very ground which condemned them. They are pictured
+as saying that they had known Christ well; they had eaten in his presence
+and he had taught in their streets. Why, then, had they not accepted him?
+These privileges only increase their guilt; and the Lord refused to
+recognize them as his own. Thus did Jesus describe the exclusion from his
+Kingdom of many Jews; and he added the equally surprising statement of the
+reception of Gentiles: “They shall come from the east and west, and from
+the north and south, and shall sit down in the kingdom of God.”
+
+Thus Jesus gave a very practical turn to the question which had been asked
+in mere curiosity. It is not important to know exactly how many will be
+saved; it is for each who hears the gospel to place himself in that
+number, now and at any cost. It is not enough that one lives in a
+Christian land, and in a religious home, and possesses knowledge of saving
+truth; each must repent and accept Christ for himself. The sad truth is
+that many who, like the Jews, have the largest religious opportunities are
+the furthest from salvation: “There are last who shall be first, and there
+are first who shall be last.”
+
+
+
+2. The Message to Herod and the Lament Over Jerusalem. Ch. 13:31-35
+
+
+    31 In that very hour there came certain Pharisees, saying to him,
+    Get thee out, and go hence: for Herod would fain kill thee. 32 And
+    he said unto them, Go and say to that fox, Behold, I cast out
+    demons and perform cures to-day and to-morrow, and the third _day_
+    I am perfected. 33 Nevertheless I must go on my way to-day and
+    to-morrow and the _day_ following: for it cannot be that a prophet
+    perish out of Jerusalem. 34 O Jerusalem, Jerusalem, that killeth
+    the prophets, and stoneth them that are sent unto her! how often
+    would I have gathered thy children together, even as a hen
+    _gathereth_ her own brood under her wings, and ye would not! 35
+    Behold, your house is left unto you _desolate_: and I say unto
+    you, Ye shall not see me, until ye shall say, Blessed _is_ he that
+    cometh in the name of the Lord.
+
+
+A report reached Jesus that Herod was threatening his life. This report
+was brought by the Pharisees who hoped that it would terrify the followers
+of Jesus and induce him to flee to Jerusalem where he would fall into the
+hands of the Jewish rulers.
+
+Instead, Jesus sent to the king a message of defiance and irony; it has no
+note of insolence, but reveals the courage and indignation of a true man.
+“Go and say to that fox”—Jesus thus addressed Herod because he saw the
+craftiness of the king. Herod did not wish the disrepute of killing
+another prophet so soon after the death of John, but he wished his realm
+to be rid of one whom he regarded as a dangerous leader; so he did not
+arrest Jesus but tried to put him to flight. The Pharisees were asked to
+bear this message to the king because Jesus saw that they were one with
+the king in the malicious cunning of their report.
+
+“Behold, I cast out demons and perform cures to-day and to-morrow and the
+third day I am perfected.” Thus Jesus declared that his time and task were
+divinely allotted; no king could shorten the time till the task was done.
+When his work was complete, then in his death and resurrection the glory
+and grace and power of Jesus would be made perfect. “Nevertheless I must
+go on my way.” Jesus was to leave Galilee and Perea, the realm of Herod,
+not because he feared the king, but in fulfillment of his task which would
+take him to Jerusalem. The explicit reference to Jerusalem was made in a
+tone of solemn irony, “For it cannot be that a prophet perish out of
+Jerusalem;” that city had a monopoly in murdering prophets; it would be
+quite improper for Jesus to be killed in any other place.
+
+However, the reference to Jerusalem led Jesus to pronounce a lament of
+touching pathos over the city he truly loved. He saw that his rejection
+and death would hasten the destruction of the city. He saw its doom
+already hovering over it like a bird of prey. He gladly would have given
+his divine salvation and protection, but his people would not accept him.
+Now they would be left to their own defense, that is to say, to the ruin
+which he alone could have averted. Henceforth they would not see him in
+his saving power until as a suffering and repentant nation they would
+finally welcome his return as that of their true Saviour and Lord. How
+Jesus always yearns to bless and to deliver, and how often he is spurned
+and rejected by those who need him the most!
+
+
+
+3. Jesus as a Sabbath Guest. Ch. 14:1-24
+
+
+    1 And it came to pass, when he went into the house of one of the
+    rulers of the Pharisees on a sabbath to eat bread, that they were
+    watching him. 2 And behold, there was before him a certain man
+    that had the dropsy. 3 And Jesus answering spake unto the lawyers
+    and Pharisees, saying, Is it lawful to heal on the sabbath, or
+    not? 4 But they held their peace. And he took him, and healed him,
+    and let him go. 5 And he said unto them, Which of you shall have
+    an ass or an ox fallen into a well, and will not straightway draw
+    him up on a sabbath day? 6 And they could not answer again unto
+    these things.
+
+
+    7 And he spake a parable unto those that were bidden, when he
+    marked how they chose out the chief seats; saying unto them, 8
+    When thou art bidden of any man to a marriage feast, sit not down
+    in the chief seat; lest haply a more honorable man than thou be
+    bidden of him, 9 and he that bade thee and him shall come and say
+    to thee, Give this man place; and then thou shalt begin with shame
+    to take the lowest place. 10 But when thou art bidden, go and sit
+    down in the lowest place; that when he that hath bidden thee
+    cometh, he may say to thee, Friend, go up higher: then shalt thou
+    have glory in the presence of all that sit at meat with thee. 11
+    For everyone that exalteth himself shall be humbled; and he that
+    humbleth himself shall be exalted.
+
+
+    12 And he said to him also that had bidden him, When thou makest a
+    dinner or a supper, call not thy friends, nor thy brethren, nor
+    thy kinsmen, nor rich neighbors; lest haply they also bid thee
+    again, and a recompense be made thee. 13 But when thou makest a
+    feast, bid the poor, the maimed, the lame, the blind: 14 and thou
+    shalt be blessed; because they have not _wherewith_ to recompense
+    thee: for thou shalt be recompensed in the resurrection of the
+    just.
+
+
+    15 And when one of them that sat at meat with him heard these
+    things, he said unto him, Blessed is he that shall eat bread in
+    the kingdom of God. 16 But he said unto him, A certain man made a
+    great supper; and he bade many: 17 and he sent forth his servants
+    at supper time to say to them that were bidden, Come; for _all_
+    things are now ready. 18 And they all with one _consent_ began to
+    make excuse. The first said unto him, I have bought a field, and I
+    must needs go out and see it; I pray thee have me excused. 19 And
+    another said, I have bought five yoke of oxen, and I go to prove
+    them; I pray thee have me excused. 20 And another said, I have
+    married a wife, and therefore I cannot come. 21 And the servant
+    came, and told his lord these things. Then the master of the house
+    being angry said to his servant, Go out quickly into the streets
+    and lanes of the city, and bring in hither the poor and maimed and
+    blind and lame. 22 And the servant said, Lord, what thou didst
+    command is done, and yet there is room. 23 And the lord said unto
+    the servant, Go out into the highways and hedges, and constrain
+    _them_ to come in, that my house may be filled. 24 For I say unto
+    you, that none of those men that were bidden shall taste of my
+    supper.
+
+
+Luke pictures our Lord not as a severe ascetic but as a man of human
+sympathies and social instincts, mingling freely with his fellow men,
+worshiping with them in their synagogues and eating with them in their
+homes. No domestic scene in the life of our Lord is sketched with more
+detail than that of the Sabbath feast in the house of a Pharisee. Jesus is
+pictured as entering with the guests, noting the ranks of society to which
+they belong, and taking a leading part in their conversation. Yet he never
+for a moment forgot his mission; he seized every opportunity for
+delivering some needed message. Here his tones were unusually severe, for
+he was among persons who, while formally courteous, were in their hearts
+hostile to him; but he showed to all his unfailing grace, and his desire
+for their highest good.
+
+While the guests were assembling Jesus saw a man suffering from disease.
+He knew that the Pharisees were watching him and would object to his
+effecting a cure upon the Sabbath Day and he therefore turned to ask
+whether a cure would be lawful. When they hesitated to reply, he healed
+the sufferer and then rebuked their hypocrisy, and warned against all
+insincerity in religion by reminding these formalists that they would not
+hesitate on the Sabbath to rescue a beast they owned; should they regard
+it as sinful to deliver a human being from distress? Jesus never
+encouraged breaking the Sabbath law, but he taught that this law must be
+interpreted by love.
+
+When the guests were seated and Jesus saw how they chose for themselves
+the most desirable places, he took occasion to rebuke selfish ambition and
+to give a lesson in humility. Evidently, when Jesus advised a guest to
+“sit down in the lowest place; that when he that hath bidden thee cometh,
+he may say to thee, Friend, go up higher,” he was not merely teaching good
+manners or worldly wisdom, nor was he advising the pride that masquerades
+as humility. He was stating the great law that among his followers true
+lowliness and conscious unworthiness in the sight of God are the real
+conditions of advancement and honor; “For every one that exalteth himself
+shall be humbled; and he that humbleth himself shall be exalted.”
+
+Then as Jesus looked around upon the company he took occasion to teach a
+lesson in true charity. He told his host—and there was something of
+playfulness in his voice—that in selecting guests one should invite not
+only the rich, lest he might be so unfortunate (?) as to receive an
+invitation in return, but also the poor, who could not return the favor.
+Here again, Jesus was not giving merely rules of social hospitality; he
+was illustrating the great spiritual principle of unselfish motives in all
+deeds of kindness. We are not to confer benefits with a view to receiving
+benefits in return.
+
+However, Jesus did not mean literally to forbid inviting rich guests to
+our homes or to insist that all feasts must be confined to paupers, but to
+teach that no service is to be rendered with the mere hope of personal
+gain. It is proper and pleasant, it may be even profitable, to entertain
+“friends” or “brethren” or “kinsmen” or “rich neighbors;” but in none of
+these cases is such entertainment a ground of merit for they may “bid thee
+again;” but if kindness is shown to the poor or rich simply for their good
+and with no thought of personal gain either present or future, the deed
+will not be without its reward: “for thou shalt be recompensed in the
+resurrection of the just.”
+
+Possibly this reference or some similar reference called forth from one of
+the guests the exclamation, “Blessed is he that shall eat bread in the
+kingdom of God.” Jesus took the occasion to give the parable of the Great
+Supper, by which he illustrated the sinful folly of refusing to accept his
+offer of salvation. In this story those who were bidden to the feast at
+first feigned a willingness to come, but subsequently, by their refusal
+and their flimsy excuses, they showed their complete absorption in selfish
+interests and their utter disregard for their host. However, their places
+were filled with other guests, some of them poor and helpless, from their
+own city; others were vagrants from the highways and hedges beyond. Thus
+Jesus plainly pictured the refusal by the rulers and Pharisees of his
+offered salvation and its acceptance, first by publicans and sinners, and
+then by despised Gentiles.
+
+There was, however, a message for each one who heard the story, and there
+is a message to-day for anyone who is rejecting Christ. The Pharisees, by
+inviting Jesus to dine, pretended to feel some sympathy for him as a
+prophet, while in their hearts they hated him; and the very man whose
+pious and sentimental remark about “the kingdom of God” occasioned the
+parable, was unwilling to accept the invitation to “eat bread in the
+kingdom of God” which Jesus was presenting.
+
+So there are those to-day who show an outward respect for Christian truth
+and talk sentimentally about the Kingdom of God, who, however, are so
+absorbed in selfish interests and have so little real love for God that
+they refuse the offer of salvation, while social outcasts and despised
+heathen gladly accept the invitation to life and divine fellowship and
+eternal joy.
+
+
+
+4. Counting the Cost. Ch. 14:25-35
+
+
+    25 Now there went with him great multitudes: and he turned, and
+    said unto them, 26 If any man cometh unto me, and hateth not his
+    own father, and mother, and wife and children, and brethren, and
+    sisters, yea, and his own life also, he cannot be my disciple. 27
+    Whosoever doth not bear his own cross, and come after me, cannot
+    be my disciple. 28 For which of you, desiring to build a tower,
+    doth not first sit down and count the cost, whether he have
+    _wherewith_ to complete it? 29 Lest haply, when he hath laid a
+    foundation, and is not able to finish, all that behold begin to
+    mock him, 30 saying, This man began to build, and was not able to
+    finish. 31 Or what king, as he goeth to encounter another king in
+    war, will not sit down first and take counsel whether he is able
+    with ten thousand to meet him that cometh against him with twenty
+    thousand? 32 Or else, while the other is yet a great way off, he
+    sendeth an ambassage, and asketh conditions of peace. 33 So
+    therefore whosoever he be of you that renounceth not all that he
+    hath, he cannot be my disciple. 34 Salt therefore is good: but if
+    even the salt have lost its savor, wherewith shall it be seasoned?
+    35 It is fit neither for the land nor for the dunghill: _men_ cast
+    it out. He that hath ears to hear, let him hear.
+
+
+As Jesus was journeying on toward Jerusalem the attending crowds were
+increasing in size and in excitement. The people imagined that he was
+about to establish a kingdom in pomp and splendor and power, and in these
+glories they expected to share. To remove the misunderstanding, Jesus
+turned to declare the true conditions of discipleship. His followers must
+expect sacrifice and suffering and be willing to part with all they
+possessed, even with life itself. When he declared that they must hate
+their kindred and their own lives, he of course meant that they must love
+them less than they loved him, regarding them with aversion only in so far
+as they were opposed to him or stood in the way of his service. To be his
+disciple one must be willing to “bear his own cross,” which was a symbol
+of suffering and of death; one must continually yield his will to the will
+of Christ, no matter what hardship or loss might be involved.
+
+Jesus did not wish to discourage men from following him, but warned them
+first to count the cost. This he illustrated by referring to the folly of
+laying the foundation for a building without first estimating the entire
+expense and one’s ability to meet it; he also stated, as a further
+illustration, the rashness of entering a war without first calculating
+what sacrifices must be made to win. Jesus did not mean that it is better
+not to begin the Christian life than to begin and fail, but that it is not
+wise even to begin unless one first realizes that it involves a readiness
+to renounce everything which the service of Christ may demand. “So
+therefore whosoever he be of you that renounceth not all that he hath, he
+cannot be my disciple.”
+
+Nothing could be more useless than a worldly and selfish and willful
+follower of Christ; he is like salt that has lost its savor; he lacks the
+very essence of discipleship; he can be of no possible service to his
+Lord.
+
+
+
+5. The Prodigal Son. Ch. 15
+
+
+    1 Now all the publicans and sinners were drawing near unto him to
+    hear him. 2 And both the Pharisees and the scribes murmured,
+    saying, This man receiveth sinners, and eateth with them.
+
+
+    3 And he spake unto them this parable saying, 4 What man of you,
+    having a hundred sheep, and having lost one of them, doth not
+    leave the ninety and nine in the wilderness, and go after that
+    which is lost, until he find it? 5 And when he hath found it, he
+    layeth it on his shoulders, rejoicing. 6 And when he cometh home,
+    he calleth together his friends and his neighbors, saying unto
+    them, Rejoice with me, for I have found my sheep which was lost. 7
+    I say unto you, that even so there shall be joy in heaven over one
+    sinner that repenteth, _more_ than over ninety and nine righteous
+    persons, who need no repentance.
+
+
+    8 Or what woman having ten pieces of silver, if she lose one
+    piece, doth not light a lamp, and sweep the house, and seek
+    diligently until she find it? 9 And when she hath found it, she
+    calleth together her friends and neighbors, saying, Rejoice with
+    me, for I have found the piece which I had lost. 10 Even so, I say
+    unto you, there is joy in the presence of the angels of God over
+    one sinner that repenteth.
+
+
+    11 And he said, A certain man had two sons: 12 and the younger of
+    them said to his father, Father, give me the portion of _thy_
+    substance that falleth to me. And he divided unto them his living.
+    13 And not many days after, the younger son gathered all together
+    and took his journey into a far country; and there he wasted his
+    substance with riotous living. 14 And when he had spent all, there
+    arose a mighty famine in that country; and he began to be in want.
+    15 And he went and joined himself to one of the citizens of that
+    country; and he sent him into his fields to feed swine. 16 And he
+    would fain have filled his belly with the husks that the swine did
+    eat: and no man gave unto him. 17 But when he came to himself he
+    said, How many hired servants of my father’s have bread enough and
+    to spare, and I perish here with hunger! 18 I will arise and go to
+    my father, and will say unto him, Father, I have sinned against
+    heaven, and in thy sight: 19 I am no more worthy to be called thy
+    son: make me as one of thy hired servants. 20 And he arose, and
+    came to his father. But while he was yet afar off, his father saw
+    him, and was moved with compassion, and ran, and fell on his neck,
+    and kissed him. 21 And the son said unto him, Father, I have
+    sinned against heaven, and in thy sight: I am no more worthy to be
+    called thy son. 22 But the father said to his servants, Bring
+    forth quickly the best robe, and put it on him; and put a ring on
+    his hand, and shoes on his feet: 23 and bring the fatted calf,
+    _and_ kill it, and let us eat, and make merry: 24 for this my son
+    was dead, and is alive again; he was lost, and is found. And they
+    began to be merry. 25 Now his elder son was in the field: and as
+    he came and drew nigh to the house, he heard music and dancing. 26
+    And he called to him one of the servants, and inquired what these
+    things might be. 27 And he said unto him, Thy brother is come; and
+    thy father hath killed the fatted calf, because he hath received
+    him safe and sound. 28 But he was angry, and would not go in: and
+    his father came out, and entreated him. 29 But he answered and
+    said to his father, Lo, these many years do I serve thee, and I
+    never transgressed a commandment of thine; and _yet_ thou never
+    gavest me a kid, that I might make merry with my friends: 30 but
+    when this thy son came, who hath devoured thy living with harlots,
+    thou killedst for him the fatted calf. 31 And he said unto him,
+    Son, thou art ever with me, and all that is mine is thine. 32 But
+    it was meet to make merry and be glad: for this thy brother was
+    dead, and is alive _again_; and _was_ lost, and is found.
+
+
+The precious and matchless parable of the Prodigal Son belongs naturally
+to Luke. Its literary charm, its tender beauty, its deep human interest,
+its breadth of sympathy, its perfect picture of the grace and love of God,
+all are in peculiar accord with the purpose and genius of this Gospel.
+
+The parable is linked with two others, the teachings of which it includes
+and completes: the parables of the Lost Sheep and of the Lost Coin. The
+occasion of all three parables was the censure passed by the Pharisees
+upon Jesus because of his association with social outcasts and his cordial
+welcome to penitent sinners. Jesus rebuked his enemies by showing that it
+is natural to rejoice in the recovery of a lost sheep or a lost coin or a
+lost son: much more, then, must God rejoice in the recovery of a lost
+soul. Evidently they who fail to share his joy must be out of sympathy and
+fellowship with him.
+
+The first parable reveals the love of God in depicting his compassion for
+the distress and helplessness of the sinner. The second shows how precious
+a lost soul is in the sight of the loving God. Both of them picture his
+yearning and patient effort for the recovery of the sinner and his
+abounding joy in the restoration of the lost. The statement that “there
+shall be joy in heaven over one sinner that repenteth, more than over
+ninety and nine righteous persons, who need no repentance,” is not to be
+interpreted too literally. It does not mean that God finds more
+satisfaction in a repentant sinner than in a sinless saint. Jesus was here
+referring definitely to the penitent publicans and to the self-righteous
+Pharisees. God did not take delight in the sins of the former, nor did he
+regard the state of the latter as perfect, even taking the Pharisees at
+their best and regarding them as faithful to the laws of God. Whatever its
+motive, morality is always better than lawlessness and impurity. However,
+a repentant sinner who understands the grace and mercy of God is always
+more pleasing to him than the Pharisee, proud, critical, and unloving,
+however correct he may be in his moral behavior.
+
+This truth is made more plain in the parable of the Prodigal Son. Here we
+have perfectly described the experience of the repentant sinner and also
+the unsympathetic attitude of the disdainful Pharisee. The first is
+represented in the story by the prodigal and the second by the conduct of
+his elder brother.
+
+In describing the waywardness of this younger son, Jesus gave a complete
+picture of the character and consequences of sin. Some have thought that
+the parable of the Lost Sheep indicates that sin is due in part to
+ignorance and folly and that the parable of the Lost Coin shows that it
+may be occasioned by misfortune or accident. The parable of the Prodigal
+Son, however, shows that it is usually due to willful choice and to a
+desire for indulgence. Its results are sketched in appalling colors. We
+are shown all its disillusion, suffering, slavery, and despair. As a
+picture of the inevitable consequences of sin, no touch could be added to
+the scene of the prodigal in the far country when he had spent all, when
+the famine had arisen, when he had sold himself to feed swine and was
+unable to be satisfied even with the coarse food he was providing for
+beasts.
+
+Nor is there any more beautiful picture of repentance than was drawn when
+the Master described the prodigal as “he came to himself,” his sin had not
+been mere folly, it had been madness. He remembered a former time of joy
+and plenty in his early home. He realized his present desperate need; he
+resolved to arise and go to his father. Most of all, he saw that his
+offense had been not only against a loving, earthly parent but against
+God, and that he was wholly undeserving of fellowship with his father.
+Repentance is not only sorrow for sin; it is an acknowledgment that the
+offense has been committed against a holy God; it is a change of heart
+toward him, and a resolution for a new life which manifests itself in
+definite action. “He arose, and came to his father.”
+
+Strictly speaking, this is the end of the parable of the Prodigal Son. In
+another sense the most beautiful part immediately follows. It is a
+description of the matchless love shown by God to every repentant soul.
+The father had never ceased to love the prodigal or to hope and yearn for
+his return. He had been eagerly looking for his wayward son. The first
+sight of the prodigal filled his heart with compassion; he “ran, and fell
+on his neck, and kissed him.” The prodigal was ready to confess his fault,
+but the father scarcely heard his words as he commanded the servants to
+“bring forth quickly the best robe, and put it on him; and put a ring on
+his hand, and shoes on his feet: and bring the fatted calf, and kill it,
+and let us eat, and make merry.” It is a picture not only of pardon but of
+complete restoration. It assures the sinner that as he turns to God he
+will be received into the closest fellowship of a son and heir and that
+his return will give joy to the heart of God who will regard him as one
+that “was dead, and is alive again,” as one who “was lost, and is found.”
+
+The picture of the elder son is exquisitely sketched. It was
+unquestionably intended to describe the loveless Pharisees who envied the
+joy of the repentant publicans and sinners. It furthermore brings a
+message to all persons in every age to whom religion is merely a matter of
+unwilling obedience and of loveless faithfulness to the laws of God. It
+depicts souls out of fellowship with God, feeling no real joy in his
+service and sharing none of his gladness in the salvation of lost souls.
+
+The elder brother knew nothing of the experience of a true son. He was
+merely a slave. When the prodigal returned he was not watching with his
+father, he was “in the field;” when he learned that his brother had been
+welcomed to the home he was filled with anger. He refused to enter the
+house and when his father came out to entreat him, he accused him of
+partiality and unkindness. His words described admirably the
+self-righteousness of the Pharisees, “I never transgressed a commandment
+of thine;” they also show how little he appreciated his true privileges,
+“thou never gavest me a kid.” The reply of his father intimates the
+possibilities which he never had appreciated and the privileges which he
+never had enjoyed, “Son, thou art ever with me, and all that is mine is
+thine.” It had always been possible for the Pharisees to enjoy the grace
+and mercy and love of God; but to them religion had been a mere burdensome
+round of rites and duties. It had given no satisfaction, no gladness, to
+their hearts. Something of their experience is paralleled even by
+Christians of the present day. Failing to appreciate the gracious pardon
+of God and his willingness to supply every spiritual need, forgetting the
+possibility of living in daily communion and fellowship with him, knowing
+nothing of his joys in the salvation and repentance of lost souls, they
+are seeking in their own strength, wearily and joylessly, to do the things
+that they believe to be right and to obey the commands of God, but their
+lives are like those of servants, not like the free, joyous, loving
+experience of true sons.
+
+Possibly the most artistic touch in the parable is its abrupt close. We do
+not know whether the elder son yielded to the entreaty of his father or
+not. It was an appeal to the Pharisees; would they accept the grace of God
+and further his plans for the salvation of the lost, or would they
+continue to criticize and envy the repentant sinner? Shall we live as
+servants or as sons?
+
+
+
+6. The Unrighteous Steward. Ch. 16:1-13
+
+
+    1 And he said also unto the disciples, There was a certain rich
+    man, who had a steward; and the same was accused unto him that he
+    was wasting his goods. 2 And he called him, and said unto him,
+    What is this that I hear of thee? render the account of thy
+    stewardship; for thou canst be no longer steward. 3 And the
+    steward said within himself, What shall I do, seeing that my lord
+    taketh away the stewardship from me? I have not strength to dig;
+    to beg I am ashamed. 4 I am resolved what to do, that, when I am
+    put out of the stewardship, they may receive me into their houses.
+    5 And calling to him each one of his lord’s debtors, he said to
+    the first, How much owest thou unto my lord? 6 And he said, A
+    hundred measures of oil. And he said unto him, Take thy bond, and
+    sit down quickly and write fifty. 7 Then said he to another, And
+    how much owest thou? And he said, A hundred measures of wheat. He
+    saith unto him, Take thy bond, and write fourscore.
+
+
+    8 And his lord commended the unrighteous steward because he had
+    done wisely: for the sons of this world are for their own
+    generation wiser than the sons of the light. 9 And I say unto you,
+    Make to yourselves friends by means of the mammon of
+    unrighteousness; that, when it shall fail, they may receive you
+    into the eternal tabernacles. 10 He that is faithful in a very
+    little is faithful also in much: and he that is unrighteous in a
+    very little is unrighteous also in much. 11 If therefore ye have
+    not been faithful in the unrighteous mammon, who will commit to
+    your trust the true _riches_? 12 And if ye have not been faithful
+    in that which is another’s, who will give you that which is your
+    own? 13 No servant can serve two masters: for either he will hate
+    the one, and love the other; or else he will hold to one, and
+    despise the other. Ye cannot serve God and mammon.
+
+
+The parable of the Unrighteous Steward is often regarded as the most
+perplexing of all the parables of our Lord. It seems to picture a man who
+robbed his master and received his master’s praise and was pointed to by
+Jesus as an example for his followers; further, it seems to indicate that
+a place in heaven can be purchased with money. A more careful reading
+shows that the praise was bestowed, not for dishonesty, but for prudence
+and foresight, that our Lord would have his followers imitate these good
+qualities in a bad man, and further that it is possible to use wealth so
+generously as to secure endless satisfaction and joy.
+
+The story is that of a steward or a trustee who was in charge of the
+property of a rich landowner. Report had reached his master of the
+extravagance and dishonesty of this servant. An account was demanded and
+he was certain to lose his position. However, he seized on the opportunity
+which was still his so to use the wealth intrusted to him as to secure
+friends who would provide a home for him when his stewardship had been
+lost.
+
+The story is intended to illustrate the stewardship of wealth. No money is
+really owned by a follower of Christ; it is simply intrusted to him to be
+wisely used in accordance with the will of the Master. For its use a
+strict account must some day be made. It will, therefore, be the part of
+wisdom and of prudence so to use that which is now intrusted that in the
+eternity to come there will be no regret but only joy for the way in which
+wealth was employed. In the parable the steward was guilty of fraud, as he
+reduced the debts of those who owed money to his master. He was really
+using for his future benefit money which was not his own. Of course the
+Christian is to act with scrupulous honesty; nevertheless, as he benefits
+others by his generous gifts, he really is using money which belongs to
+the Lord, but of course he is using it in accordance with the will of his
+Master.
+
+In applying the parable, Jesus indicated that the right use of money,
+which seeks the welfare of others, applies not only to the rich but also
+to the poor, “He that is faithful in a very little is faithful also in
+much.”
+
+Jesus further indicated that the stewardship which all Christians now
+enjoy is a training for larger service in the life to come. “If therefore
+ye have not been faithful in the unrighteous mammon, who will commit to
+your trust the true riches?”
+
+The motive which inspires fidelity as stewards is that of love. The
+difficulty with the dishonest servant was that he was disloyal to his
+master and was really seeking to serve himself. One who really loves his
+Lord will be faithful in the use of that which is intrusted to him. The
+danger of stewards is that of divided allegiance. “No servant can serve
+two masters: for either he will hate the one, and love the other; or else
+he will hold to one, and despise the other. Ye cannot serve God and
+mammon.”
+
+
+
+7. The Rich Man and Lazarus. Ch. 16:14-31
+
+
+    14 And the Pharisees, who were lovers of money, heard all these
+    things; and they scoffed at him. 15 And he said unto them, Ye are
+    they that justify yourselves in the sight of men; but God knoweth
+    your hearts: for that which is exalted among men is an abomination
+    in the sight of God. 16 The law and the prophets _were_ until
+    John: from that time the gospel of the kingdom of God is preached,
+    and every man entereth violently into it. 17 But it is easier for
+    heaven and earth to pass away, than for one tittle of the law to
+    fall.
+
+
+    18 Every one that putteth away his wife, and marrieth another,
+    committeth adultery: and he that marrieth one that is put away
+    from a husband committeth adultery.
+
+
+    19 Now there was a certain rich man, and he was clothed in purple
+    and fine linen, faring sumptuously every day: 20 and a certain
+    beggar named Lazarus was laid at his gate, full of sores, 21 and
+    desiring to be fed with the _crumbs_ that fell from the rich man’s
+    table; yea, even the dogs came and licked his sores. 22 And it
+    came to pass, that the beggar died, and that he was carried away
+    by the angels into Abraham’s bosom: and the rich man also died,
+    and was buried. 23 And in Hades he lifted up his eyes, being in
+    torments, and seeth Abraham afar off, and Lazarus in his bosom. 24
+    And he cried and said, Father Abraham, have mercy on me, and send
+    Lazarus, that he may dip the tip of his finger in water, and cool
+    my tongue; for I am in anguish in this flame. 25 But Abraham said,
+    Son, remember that thou in thy lifetime receivedst thy good
+    things, and Lazarus in like manner evil things: but now here he is
+    comforted, and thou art in anguish. 26 And besides all this,
+    between us and you there is a great gulf fixed, that they that
+    would pass from hence to you may not be able, and that none may
+    cross over from thence to us. 27 And he said, I pray thee
+    therefore, father, that thou wouldst send him to my father’s
+    house; 28 for I have five brethren; that he may testify unto them,
+    lest they also come into this place of torment. 29 But Abraham
+    saith, They have Moses and the prophets; let them hear them. 30
+    And he said, Nay, father Abraham: but if one go to them from the
+    dead, they will repent. 31 And he said unto him, If they hear not
+    Moses and the prophets, neither will they be persuaded, if one
+    rise from the dead.
+
+
+The parable of the Unrighteous Steward was intended to teach the
+possibility of the right use of wealth. The parable of the Rich Man and
+Lazarus was designed by our Lord to warn his hearers against its abuse.
+Between the two parables Luke records a number of sayings, the connection
+of which cannot be determined beyond question but they seem to have been
+quoted by him as an introduction to the second of these parables, vs.
+14-18. They contain a rebuke of the Pharisees for their besetting sin of
+avarice and a statement of the unfailing authority of the Law, the letter
+of which they observed, but by the spirit of which they were condemned.
+
+These Pharisees ridiculed our Lord for teaching the absolute necessity of
+generosity and benevolence and the unselfish use of wealth. Our Lord
+replied that while these enemies of his might receive the approval of men,
+God read their hearts and many who received human praise were but
+abominable in the sight of God. Jesus stated that while the gospel message
+did differ from the Law and while many were eagerly accepting its blessed
+privileges, it did not set aside the Law, but only showed how its demands
+could be met. When he stated that “one tittle of the law” could not fall,
+he referred to the minute projections which distinguish Hebrew letters,
+and meant that the slightest requirement of the Law was sacred and
+abiding. He illustrated these truths by a reference to the Seventh
+Commandment, and insisted that adultery did not lose its sinful character
+because of any interpretation of the Law such as was put upon it by those
+who were teaching lax theories of divorce. It was still sinful, even when
+justified by civil enactment. Thus Jesus was reminding the Pharisees that
+the Law might abide and be sacred even when legalists who observed its
+letter were condemned.
+
+In the parable of the Rich Man and Lazarus, Jesus by no means taught that
+it is sinful to be rich or that the poor are all saved. He did mean to
+suggest the solemn peril of the selfish use of wealth. The sin of the rich
+man did not consist either in the way in which he had acquired his wealth
+or in the fact that he possessed it, nor yet in any breach of moral law,
+but in the plain statement that while he was living in selfish luxury one
+who was in sore need lay unrelieved at his door. The rich man is commonly
+called Dives, the Latin name for “a man of wealth.” Lazarus is the only
+person in any parable of our Lord to whom a special name is given. It is
+just possible that the name was intended to indicate the character of the
+man as one who trusted in the help of God. The story shows not only the
+contrast between the two men in the present life, but the still greater
+contrast in the life that is to come. The picture is not to be interpreted
+with absurd literalness; but it does contain a serious warning, and behind
+its figures of speech are solemn realities. It does indicate the remorse
+and the anguish which forever may be experienced by those who upon earth
+make only a selfish and heartless use of wealth and position and
+opportunity. The consequences are shown to be as endless as they are
+distressing. A time of reversal is to come, a time of judgment and
+retribution.
+
+It is evident that Jesus was especially warning the Pharisees; the rich
+man was a representative of this class who were notorious for their
+scrupulous observance of law and for their lives of selfish luxury and
+indulgence. The rich man addressed Abraham as his father, and was
+addressed by Abraham as his son. This is an intimation that the most
+orthodox Jew might be lost and come at last to a place of torment.
+
+As the rich man requested that a special warning be sent to his brethren,
+it is possible that he was expressing his sympathy; more probably he was
+making an excuse and intimating that had he been given more light he would
+not have so grievously sinned. The reply is, therefore, very significant,
+“If they hear not Moses and the prophets, neither will they be persuaded,
+if one rise from the dead.” It was an answer to the Pharisees for their
+continual request that Jesus should give some striking sign by which they
+would recognize his divine mission. Our Lord indicated that a striking
+prodigy or miracle will never convince those whose hearts are not right
+with God. He declared further that the Law and the Prophets plainly set
+forth the divine requirement of love. One who fails to observe this
+supreme law in the use of wealth and of all similar opportunities and
+privileges is under condemnation and is in peril of eternal pain.
+
+
+
+8. Warnings to the Disciples. Ch. 17:1-10
+
+
+    1 And he said unto his disciples, It is impossible but that
+    occasions of stumbling should come; but woe unto him, through whom
+    they come! 2 It were well for him if a millstone were hanged about
+    his neck, and he were thrown into the sea, rather than that he
+    should cause one of these little ones to stumble. 3 Take heed to
+    yourselves: if thy brother sin, rebuke him; and if he repent,
+    forgive him. 4 And if he sin against thee seven times in the day,
+    and seven times turn again to thee, saying, I repent; thou shalt
+    forgive him.
+
+
+    5 And the apostles said unto the Lord, Increase our faith. 6 And
+    the Lord said, If ye had faith as a grain of mustard seed, ye
+    would say unto this sycamine tree, Be thou rooted up, and be thou
+    planted in the sea; and it would obey you. 7 But who is there of
+    you, having a servant plowing or keeping sheep, that will say unto
+    him, when he is come in from the field, Come straightway and sit
+    down to meat; 8 and will not rather say unto him, Make ready
+    wherewith I may sup, and gird thyself, and serve me, till I have
+    eaten and drunken; and afterward thou shalt eat and drink? 9 Doth
+    he thank the servant because he did the things that were
+    commanded? 10 Even so ye also, when ye shall have done all the
+    things that are commanded you, say, We are unprofitable servants;
+    we have done that which it was our duty to do.
+
+
+After the severe rebuke given by our Lord to the Pharisees in view of
+their selfish abuse of wealth, Luke records four apparently disconnected
+warnings given to the disciples. The first, vs. 1, 2, was against the
+peril of causing others to sin. In this world of selfishness and of evil
+desire, our Lord declared, it is inevitable that such offenses will be
+committed, but he pronounced a solemn woe upon anyone guilty of this
+grievous fault. He declared that it would be better for such a person to
+be drowned in the sea rather than to allow himself to become guilty of
+such a sin. The death of the body is far preferable to the death of the
+soul. Therefore, Jesus warned his followers lest they might lead anyone
+astray or causes anyone to stumble, particularly such as might be in years
+or experience less mature than themselves. No age of the Church has been
+without its tragedies in which power and influence have been selfishly
+used to mislead innocent souls, and no life is beyond the possibility of
+placing stumblingblocks in the paths of others or of exerting even
+unconsciously influences which may cause others to sin.
+
+In the second warning, here recorded by Luke, vs. 3, 4, Jesus guarded his
+disciples against lack of charity. He intimated that his followers should
+be ready always to forgive. He did not advise weakness or indifference to
+sin; he suggested that a brother who offends may deserve and should
+receive a rebuke. It is proper that he should be made to feel and to
+appreciate his fault. Nevertheless, he is to be treated with kindness and
+if he sincerely repents, he is to be forgiven freely. Even if he repeats
+his sin with frequency, no revenge is to be harbored against him. Jesus
+suggested that his offense might be committed “seven times in the day,” by
+which he meant an unlimited repetition of the fault; even then if his
+repentance is sincere, forgiveness must not be denied.
+
+The twelve apostles, probably in view of the particular responsibilities
+which rested upon them, turned to their Master with the petition, “Lord,
+increase our faith.” The reply contains a solemn warning, that there is
+need of such increase, a far greater need than the petitioners realized.
+Nevertheless, there is also in the reply a gracious promise. They were
+lovingly rebuked for their lack of faith, but they were reassured by a
+revelation of the unlimited power of faith. Our Lord asserted that if they
+possessed real faith, even so small as to be compared with one of the most
+minute objects in nature, namely, “a grain of mustard seed,” they would be
+able by a word to accomplish incredible results, speaking figuratively, to
+cause a mulberry tree to be rooted up and planted in the sea. The
+followers of Christ to-day need to be reminded of these same truths,
+namely, of the narrow limits to which faith is usually confined and the
+unbounded possibilities which might be theirs if their trust in Christ
+were more simple, more unquestioning, and more real. Vs. 5, 6.
+
+The fourth warning here recorded rebukes the pride, the self-confidence,
+the desire for praise and for reward, which too often characterize the
+followers of Christ. Jesus taught that no human works, however perfect,
+give a claim upon God, but are merely the fulfillment of duty. This truth
+is set forth in the parable of the Unprofitable Servant. Vs. 7-10. The
+word “unprofitable” does not mean worthless, but merely implies one who
+has not gone beyond his obligation or duty. The picture is that of a slave
+who has labored faithfully in the field and who when the day is done
+merely continues in the evening to accomplish his appointed tasks. His
+master does not show any particular gratitude to one who is doing that
+which he is expected to do. He does not especially praise his servant for
+doing the things commanded.
+
+So in the case of every man, a life of the most blameless holiness and
+love is no more than God requires. It is no ground on which a special
+reward can be demanded. It is no reason for expecting promotion or praise.
+To do less would be to neglect an obvious duty, and to do more than duty
+is impossible. While this parable rebukes all pride and cuts off all merit
+of works, it is nevertheless true that in other parables our Lord taught
+the certainty of rewards which he is to grant faithful servants not as a
+matter of compulsion on his part but in loving grace.
+
+
+
+
+C. The Last Stages. Chs. 17:11 to 19:28
+
+
+
+1. The Samaritan Leper. Ch. 17:11-19
+
+
+    11 And it came to pass, as they were on the way to Jerusalem, that
+    he was passing along the borders of Samaria and Galilee. 12 And as
+    he entered into a certain village, there met him ten men that were
+    lepers, who stood afar off: 13 and they lifted up their voices,
+    saying, Jesus, Master, have mercy on us. 14 And when he saw them,
+    he said unto them, Go and show yourselves unto the priests. And it
+    came to pass, as they went, they were cleansed. 15 And one of
+    them, when he saw that he was healed, turned back, with a loud
+    voice glorifying God; 16 and he fell upon his face at his feet,
+    giving him thanks: and he was a Samaritan. 17 And Jesus answering
+    said, Were not the ten cleansed? but where are the nine? 18 Were
+    there none found that returned to give glory to God, save this
+    stranger? 19 And he said unto him, Arise, and go thy way: thy
+    faith hath made thee whole.
+
+
+The healing of ten lepers begins the closing cycle of incidents which
+marked the last journeys of Jesus toward Jerusalem. It is quite like Luke
+to record this miracle, for the chief feature of the story is the
+gratitude and the blessing of a Samaritan, and Luke is ever describing
+Jesus as the Saviour, not only of the Jews, but of the whole human race.
+
+There is in this miracle, however, another peculiar feature; before the
+lepers were cured they were bidden to go to the priests and to declare
+that the cure had been effected, and “As they went, they were cleansed.”
+It required no little faith to start upon that journey; but they started,
+and their faith was rewarded. So to-day when men come to Christ with their
+request to be delivered from sin, he commands them to act as though the
+petition already were granted, and with the act of faith comes the answer
+to the prayer. The command of Christ involved a promise and upon his
+promises we can always rely with absolute safety.
+
+One of the lepers “When he saw that he was healed, turned back, with a
+loud voice glorifying God; and he fell upon his face at his feet, giving
+thanks: and he was a Samaritan.” There is something of surprise and
+sadness in the question of Jesus as he saw this restored leper lying at
+his feet: “Were not the ten cleansed? but where are the nine? Were there
+none found that returned to give glory to God, save this stranger?” It is
+always surprising to find that ingratitude is so common among men. Nine
+out of ten probably will forget every favor they may receive. It is rare
+that one realizes and acknowledges his debt. Still more sad it is to see
+so few among those who have accepted the salvation of Christ showing real
+gratitude in lives of joyous service and declaring that they are
+constrained to live for him who died for them.
+
+There was, however, for the Samaritan a glad word of blessed assurance and
+promise, “Arise, and go thy way: thy faith hath made thee whole.” Jesus
+either meant to call attention to the means of the cure, namely faith in
+himself, and so to nurture that germ of new life into fuller trust in his
+divine person; or he meant to say that the faith which first had secured
+the healing of the body and which was manifested in the man’s return and
+his gratitude now secured for him the salvation of his soul. In either
+case we are reminded that gratitude is often found where least it is
+expected; that it is always pleasing to our Lord; and that it is the
+certain condition of further blessedness and joy.
+
+
+
+2. The Coming of the Kingdom. Ch. 17:20-37
+
+
+    20 And being asked by the Pharisees, when the kingdom of God
+    cometh, he answered them and said, The kingdom of God cometh not
+    with observation: 21 neither shall they say, Lo, here! or, There!
+    for lo, the kingdom of God is within you.
+
+
+    22 And he said unto the disciples, The days will come, when ye
+    shall desire to see one of the days of the Son of man, and ye
+    shall not see it. 23 And they shall say to you, Lo, there! Lo,
+    here! go not away, nor follow after _them_: 24 for as the
+    lightning, when it lighteneth out of the one part under the
+    heaven, shineth unto the other part under heaven; so shall the Son
+    of man be in his day. 25 But first must he suffer many things and
+    be rejected of this generation. 26 And as it came to pass in the
+    days of Noah, even so shall it be also in the days of the Son of
+    man. 27 They ate, they drank, they married, they were given in
+    marriage, until the day that Noah entered into the ark, and the
+    flood came, and destroyed them all. 28 Likewise even as it came to
+    pass in the days of Lot; they ate, they drank, they bought, they
+    sold, they planted, they builded; 29 but in the day that Lot went
+    out from Sodom it rained fire and brimstone from heaven, and
+    destroyed them all: 30 after the same manner shall it be in the
+    day that the Son of man is revealed. 31 In that day, he that shall
+    be on the housetop, and his goods in the house, let him not go
+    down to take them away: and let him that is in the field likewise
+    not return back. 32 Remember Lot’s wife. 33 Whosoever shall seek
+    to gain his life shall lose it: but whosoever shall lose _his
+    life_ shall preserve it. 34 I say unto you, In that night there
+    shall be two men on one bed; the one shall be taken, and the other
+    shall be left. 35 There shall be two women grinding together; the
+    one shall be taken, and the other shall be left. 37 And they
+    answering say unto him, Where, Lord? And he said unto them, Where
+    the body _is_, thither will the eagles also be gathered together.
+
+
+Either in mere curiosity or with a desire for debate the Pharisees
+approached Jesus with a question as to when the Kingdom of God would come.
+Jesus replied that it would not come in such manner as they were
+expecting, nor would it appear as a visible development of which they
+could say, “It is here,” or “there,” for, in the person of the King, it
+was already “in the midst” of them and they did not recognize it. Thus
+when Jesus said, “The kingdom of God is within you,” he could hardly have
+meant that it was in the hearts of the hostile and godless Pharisees; nor
+is the familiar and beautiful conception of the Kingdom as “a reign of God
+in human hearts” thus expressed in the New Testament. Jesus more probably
+meant that in his own person and work the Kingdom was present. The essence
+of this Kingdom is always spiritual and consists in “righteousness and
+peace and joy.” It is to have, however, a future, visible manifestation at
+the appearing of the King. The question as to the time and manner of its
+coming is not to be asked either to satisfy mere curiosity or to arouse
+controversy; for men of the world, like the Pharisees, the important fact
+is that Christ, who is ever a divine and spiritual presence, is to be
+accepted as Master and Lord; his service always issues in new and more
+blessed life.
+
+To the disciples, who trusted him, it was possible for Jesus to answer
+more in detail the question as to the coming of the Kingdom which is to be
+inaugurated in splendor on his return. He told them that they must expect
+first a period of long delay in which their weary hearts would often yearn
+for a single day of the coming glory and that many deceivers would point
+to places and times of his appearing. However, when he did appear it would
+be with suddenness and unmistakable splendor, like the lightning which in
+an instant flashes across the whole heaven.
+
+First, however, this King who will then come to reign must suffer and die;
+and the world which has rejected him will not be expecting his return.
+When he does reappear the race will be in the same carnal security,
+careless and indifferent and absorbed in the usual occupations of life, as
+were the men in the time of the Flood or the inhabitants of Sodom in the
+day of its doom.
+
+On the contrary, those who are to share the glories of the Kingdom must be
+looking for their returning Lord. Their proper attitude of mind is
+pictured by a series of acts; one who is on the housetop is not to come
+down to secure his goods; one in the field will not return to his house;
+they will not look backward, but will go forth eagerly to meet their
+Master in whom alone is their safety and their hope.
+
+It will be a time of certain separations even for those most closely
+related; for example, two men will be sleeping in the same bed: one will
+be taken and the other left; two women will be sharing a common task: one
+will be taken and the other left. This word “taken” is the same beautiful
+expression found in the Gospel of John, where is recorded Jesus’ promise,
+“I ... will receive you unto myself.” It speaks of the peace and joy and
+blessedness of those who gladly welcome the coming of the King.
+
+At a question from the disciples as to where such judgment would take
+place, our Lord replied that it will be universal; wherever the carcass is
+there the vultures will be gathered together; where there is corruption
+and sin, there will judgment fall. Yet this judgment will be followed by
+the splendor of the Kingdom for which the followers of Christ watch and
+pray and labor and wait.
+
+
+
+3. The Unrighteous Judge. Ch. 18:1-8
+
+
+    1 And he spake a parable unto them to the end that they ought
+    always to pray, and not to faint; 2 saying, There was in a city a
+    judge, who feared not God, and regarded not man: 3 and there was a
+    widow in that city; and she came oft unto him, saying, Avenge me
+    of mine adversary. 4 And he would not for a while: but afterward
+    he said within himself, Though I fear not God, nor regard man; 5
+    yet because this widow troubleth me, I will avenge her, lest she
+    wear me out by her continual coming. 6 And the Lord said, Hear
+    what the unrighteous judge saith. 7 And shall not God avenge his
+    elect, that cry to him day and night, and _yet_ he is
+    longsuffering over them? 8 I say unto you, that he will avenge
+    them speedily. Nevertheless, when the Son of man cometh, shall he
+    find faith on the earth?
+
+
+The parable of the Unrighteous Judge was spoken in direct connection with
+the instructions given to the disciples by their Master in reference to
+his return. It is, therefore, not merely a general exhortation to prayer,
+but to prayer for the coming of Christ, and more specifically to the
+confident expectation of this event and of the blessedness which will
+result.
+
+It does, however, contain a very real encouragement to prayer and for all
+Christians and at all times. The argument is this: If an unjust judge, who
+has regard for neither God nor man, would yield to the importunity of an
+unknown widow because he feared that she would annoy him by her repeated
+requests, how much more will a just God be ready to reward the persevering
+petitions of his own loved ones who cry to him continually!
+
+In spite of all the mysteries involved, the followers of Christ should
+pray without ceasing, and with all importunity should present their
+petitions with the assurance that God does hear and in his own time will
+answer.
+
+The particular force of the parable relates, however, to the Church in her
+conscious weakness and loneliness, in the age between the crucifixion and
+the second coming of Christ. Jesus had just given a description of the
+world at the time of his return. He had pictured the prevalent
+carelessness and indifference and absorption in earthly pursuits, and now
+he wished to encourage his followers to be patient and to turn their
+hearts toward him in expectation and prayer. The widow in the parable is
+not so much requesting that an enemy should be punished as that she should
+be given her property rights for which she is applying to the judge. So
+the Church is pictured, not simply as crying for vengeance upon
+persecutors, but rather as longing and praying for all those blessings
+which have been promised and which will be received at the coming of the
+Lord.
+
+There is a deep mournfulness in the question which Jesus asked after
+expounding his parable, “Nevertheless, when the Son of man cometh, shall
+he find faith on the earth?” Will there still remain those who are true to
+Christ, who love him and are looking for his return? The very question is
+a solemn warning against the peril of being overcome by prevalent
+worldliness and unbelief. However, the answer is not to be given in a
+spirit of hopelessness and pessimism and despair. The Church will always
+have her adversaries, she ever will need to be on her guard against the
+worldly influences by which she is surrounded. However, there will always
+be those who are true to him who has chosen them out of the world, and
+after long days of weary waiting their hearts will rejoice in the sudden
+appearing of the righteous judge who will bring with him glories brighter
+than they have dared to ask or to expect.
+
+
+
+4. The Pharisee and the Publican. Ch. 18:9-14
+
+
+    9 And he spake also this parable unto certain who trusted in
+    themselves that they were righteous, and set all others at nought:
+    10 Two men went up into the temple to pray; the one a Pharisee,
+    and the other a publican. 11 The Pharisee stood and prayed thus
+    with himself, God, I thank thee, that I am not as the rest of men,
+    extortioners, unjust, adulterers, or even as this publican. 12 I
+    fast twice in the week; I give tithes of all that I get. 13 But
+    the publican, standing afar off, would not lift up so much as his
+    eyes unto heaven, but smote his breast, saying, God, be thou
+    merciful to me a sinner. 14 I say unto you, This man went down to
+    his house justified rather than the other: for every one that
+    exalteth himself shall be humbled: but he that humbleth himself
+    shall be exalted.
+
+
+The parable of the Pharisee and the Publican was designed to teach
+humility not only in prayer but in every estimate of oneself and in every
+approach to God. It further contrasts the religion of form with the
+religion of the heart. It shows that the way of penitence is the only path
+to pardon and to peace.
+
+It was not addressed to Pharisees, although it is a severe exposure of the
+hypocrisy and self-deception of Pharisaism of every kind. Jesus seems
+rather to have had in mind some of his own followers; but whatever their
+class or profession, Pharisees have their representatives in every age and
+land. They are described as “certain who trusted in themselves that they
+were righteous, and set all others at nought.”
+
+Such, indeed, was the Pharisee here described. He had gone up to the
+Temple to pray; he stood in some conspicuous place; he addressed God but
+he uttered no true prayer. He began by saying, “I thank thee,” but he
+really addressed himself. He rejoiced that in comparison with other men he
+formed a class by himself. He declared all others to be “extortioners,
+unjust, adulterers,” and as an example of such sinners he pointed to the
+poor publican at whom he was looking instead of looking to God. He boasted
+that he had refrained from the sins of other men and also that he had
+performed more good deeds than the law required. Moses instituted no
+obligatory fast; but the Pharisee fasted twice in the week. Moses exempted
+certain things from the tithe; the Pharisee had tithed his entire income.
+In other words, he had been better than God required. He had placed God
+under obligation to him. How little does such a man understand the real
+holiness of God, of the requirements of that law the essence of which is
+love!
+
+In striking contrast the publican was standing at a respectful distance
+from the supposed saint whose formal piety had impressed his fellow men.
+He did not venture even to look toward heaven. He beat upon his breast, as
+a sign of mourning, and cried out in anguish, “God, be thou merciful to me
+a sinner.” The original words seem to imply that he regarded himself as
+likewise distinct from all other men. He felt and confessed himself to be
+“the sinner;” but as he acknowledged his guilt and turned to God in
+penitence, he was accepted as righteous in the sight of God and received
+pardon and peace.
+
+There can be no misunderstanding as to the lesson which the Master wished
+to impress. “This man went down to his house justified rather than the
+other.” A sense of guilt and a yearning for pardon and a cry to God for
+mercy—this is the very beginning of a new life; and however far one may
+progress in holiness there is ever need of similar humility. The nearer
+one is to God, the more conscious is he of his sinfulness and the less
+likely to boast of his own moral attainments. The more one acknowledges
+his unworthiness, the better is he prepared to serve his Master and his
+fellow men. The pride of Pharisaism on the part of nations, as well as in
+the lives of individuals, stands in the way of helpfulness and brotherhood
+and the favor of God. What is needed to-day is universal repentance, a
+manifestation of the humble and the contrite heart; “For every one that
+exalteth himself shall be humbled; but he that humbleth himself shall be
+exalted.”
+
+
+
+5. Jesus Receiving Little Children. Ch. 18:15-17
+
+
+    15 And they were bringing unto him also their babes, that he
+    should touch them: but when the disciples saw it, they rebuked
+    them. 16 But Jesus called them unto him saying, Suffer the little
+    children to come unto me, and forbid them not: for to such
+    belongeth the kingdom of God. 17 Verily I say unto you, Whosoever
+    shall not receive the kingdom of God as a little child, he shall
+    in no wise enter therein.
+
+
+This charming picture of Jesus blessing little children is sketched by
+Matthew and Mark as well as by Luke. Its attractiveness has given it a
+place on the canvas of many an artist. Its symbolic message is being
+accepted by the modern Church, “They were bringing unto him also their
+babes.” The parents were probably carrying these children in their arms.
+They realized that not only the lepers and the infirm needed the touch of
+Christ, but that the power of the Master would bring blessing to the
+children as well.
+
+This touch may properly picture that personal relation and spiritual
+contact with Christ which to-day, with equal eagerness, should be sought
+for their children by all parents. “When the disciples saw it, they
+rebuked them.” They seemed to have felt that children were too
+insignificant to be allowed to interfere with the work or to demand the
+attention of Christ. At this present time there are many things which tend
+to keep parents from bringing their children to the Master: custom and
+carelessness and indifference and fear and diffidence; even friends seem
+to play the part of those “disciples” and to conspire to prevent and
+rebuke those who really long to see their children brought into a
+sanctifying relationship to the Lord. No problem of to-day is more
+important than the removal of such barriers and obstacles. The Christian
+nurture of children is the supreme need of the times. “But Jesus called
+them unto him, saying, Suffer the little children to come unto me, and
+forbid them not.” This reply of the Master has cast an unfading halo about
+the faces of all children. Their innocence and their need made a special
+appeal to the Master. Should it not affect us in like manner, and should
+we not feel that no work is more Christlike and none more blessed than the
+care of these little ones whom our Lord so truly loves? We are the real
+servants of our Master only as we feel the appeal of childhood and as we
+seek to supply to children their physical and mental and spiritual needs.
+
+“For to such belongeth the kingdom of God.” It is theirs by right. It
+belongs not only to those particular children whom Jesus was then
+blessing, not only to all children in general, but to all of whatever age
+who are childlike in their trust and dependence and purity. All those who
+are intrusted to the care of the Master and who accept his saving grace
+will find a place in his Kingdom.
+
+As the crowds gazed in wonder and sympathy on this tender scene, our Lord
+added this word of warning, “Whosoever shall not receive the kingdom of
+God as a little child, he shall in no wise enter therein.”
+
+
+
+6. The Rich Ruler. Ch. 18:18-30
+
+
+    18 And a certain ruler asked him, saying, Good Teacher, what shall
+    I do to inherit eternal life? 19 And Jesus said unto him, Why
+    callest thou me good? none is good, save one, _even_ God. 20 Thou
+    knowest the commandments, Do not commit adultery, Do not kill, Do
+    not steal, Do not bear false witness, Honor thy father and mother.
+    21 And he said, All these things have I observed from my youth up.
+    22 And when Jesus heard it, he said unto him, One thing thou
+    lackest yet: sell all that thou hast, and distribute unto the
+    poor, and thou shalt have treasure in heaven: and come, follow me.
+    23 But when he heard these things, he became exceedingly
+    sorrowful; for he was very rich. 24 And Jesus seeing him said, How
+    hardly shall they that have riches enter into the kingdom of God!
+    25 For it is easier for a camel to enter in through a needle’s
+    eye, than for a rich man to enter into the kingdom of God. 26 And
+    they that heard it said, Then who can be saved? 27 But he said,
+    The things which are impossible with men are possible with God. 28
+    And Peter said, Lo, we have left our own, and followed thee. 29
+    And he said unto them, Verily I say unto you, There is no man that
+    hath left house, or wife, or brethren or parents, or children, for
+    the kingdom of God’s sake, 30 who shall not receive manifold more
+    in this time, and in the world to come eternal life.
+
+
+In contrast with the penitent publican and with the loving trust of little
+children which Luke has been depicting, there steps upon the scene a young
+man, rich, upright, morally earnest, but apparently unconscious of the
+sinful greed which threatened his soul and of that trust in riches which
+might prevent his entering the Kingdom of God. In spite of his riches, his
+youth, his position, and his power, his heart was not satisfied. He had
+come to Jesus with the question, “Good Teacher, what shall I do to inherit
+eternal life?” Jesus at once rebuked him, “Why callest thou me good? none
+is good, save one, even God.” By this reproof Jesus was neither defending
+his own divinity nor denying his sinlessness. He wished to convince the
+young man of his moral need. He intimated that the thoughtless use of the
+word “good,” addressed to one whom he regarded as a human teacher, was a
+proof that the young man had a superficial view of goodness. Judged by a
+divine standard the young inquirer could not claim to be good, nor can any
+man regard himself as righteous in the light of divine holiness.
+
+In order to awaken the conscience and to disturb the complacent
+self-righteousness of the young inquirer, Jesus now tested him in the
+light of the commandments in which God has revealed his holy will. The
+youth at once replied, “All these things have I observed from my youth
+up.” Jesus now applied the deep probe which showed that the man had never
+observed the spirit of the Law, even though he believed that he had kept
+the letter. Jesus disclosed the real selfishness of the heart as he
+proposed a supreme test: “One thing thou lackest yet: sell all that thou
+hast, and distribute unto the poor, and thou shalt have treasure in
+heaven: and come, follow me.” In this sentence Jesus convicted the man of
+having broken the Law, the essential requirement of which was to love his
+neighbor as himself.
+
+Jesus promised an eternal recompense for sacrifice, and he offers by his
+personal companionship the influence and power which will make the keeping
+of the Law more possible and complete. No one can claim to be righteous
+when judged by the commandments as interpreted by Christ. Our only hope is
+to come to him for guidance and help. He will lay bare the secret
+selfishness of our hearts, and will develop the spirit of love and service
+which forms the essence of eternal life, and in heaven he will ultimately
+recompense his followers for every loss.
+
+Jesus does not demand that all who obey him must literally leave their
+worldly possessions. In his command to the rich ruler he was dealing with
+a specific case. He does demand, however, that each one shall give up
+anything which prevents open, honest discipleship and fellowship with
+himself. In the case of this inquirer the obstacle was his wealth. It was
+impossible for him to retain it and yet to follow Christ. The Master made
+plain to him that his goodness had been superficial and inadequate. He
+showed him that love of money was the canker which had been hidden in his
+soul. He plainly placed before him the necessity of choosing between his
+wealth and the eternal life which Jesus alone can give. No wonder that
+when the young ruler heard the stern requirements and realized for the
+first time that he was controlled by his wealth, “He became exceeding
+sorrowful; for he was very rich.” He kept his wealth and he rejected his
+Saviour. He saw the possibility of eternal life, but he was not willing to
+pay the price. He retained his riches, but he lost his soul.
+
+As Jesus looked upon him in pity, he startled his disciples by the
+statement of a truth which the scene had illustrated: “How hardly shall
+they that have riches enter into the kingdom of God!” This was
+particularly surprising to the Jews. They imagined that wealth was a
+positive proof of divine favor. What then did Jesus mean? He did not
+intend to teach that wealth is sinful or that private property is a social
+wrong. He meant that riches may possibly keep their possessor from
+Christian discipleship and that one who seeks to satisfy himself with such
+wealth as keeps him from Christ can never enter the Kingdom of God. Jesus
+even added a pardonable hyperbole, “It is easier for a camel to enter in
+through a needle’s eye, than for a rich man to enter into the kingdom of
+God.” One who would enter that Kingdom must become as a little child; he
+must abandon all trust in self, and be willing to sacrifice anything which
+prevents his becoming an obedient servant of Christ. When the disciples
+heard this, they were astonished and asked, “Then who can be saved?” Our
+Lord replied, “The things which are impossible with men are possible with
+God.” It does require resolution and decision and sacrifice, but God is
+ready to supply all needed grace. His spirit can strengthen those who turn
+to him in their conscious need and with a real desire for a higher life.
+
+As the rich man moved away sorrowfully in his costly robes, Peter looked
+upon him with apparent scorn, and turned to Jesus with the self-complacent
+remark, “Lo, we have left our own, and followed thee.” The reply of Jesus
+was not intended to encourage men to follow him in hope of gain. His
+salvation is a matter of grace. We are not to think that by any sacrifice
+of worldly goods we can purchase eternal life. However, the tender words
+of the Master do remind us that a rich recompense will be received for all
+that we may surrender in becoming his disciples. Even in this present time
+one receives a hundredfold reward, not in literal kind but in experiences
+which now satisfy the soul and “in the world to come eternal life.”
+
+
+
+7. Jesus Again Foretelling His Death. Ch. 18:31-34
+
+
+    31 And he took unto him the twelve, and said unto them, Behold, we
+    go up to Jerusalem, and all the things that are written through
+    the prophets shall be accomplished unto the Son of man. 32 For he
+    shall be delivered up unto the Gentiles, and shall be mocked, and
+    shamefully treated, and spit upon: 33 and they shall scourge and
+    kill him: and the third day he shall rise again. 34 And they
+    understood none of these things; and this saying was hid from
+    them, and they perceived not the things that were said.
+
+
+As Jesus moved southward through Perea, nearing the end of his last
+journey to Jerusalem, he was accompanied by admiring multitudes, but his
+own heart was heavy with the knowledge of the suffering that awaited him
+and he clearly saw before him the outline of the cross. Many of his
+followers to-day share his experience in part; even in surroundings which
+all observers envy, their hearts are crushed by secret sorrows and by the
+knowledge of approaching pain.
+
+Those who then were nearest to him were quite unconscious of his thoughts
+or his need of sympathy. Then for the third time Jesus clearly predicted
+his approaching death. He declared that his sufferings were to be in
+accordance with written prophecy and now more clearly than ever he
+described the details of all the anguish he must endure. He was to be
+“delivered up unto the Gentiles” and therefore to be crucified, and with
+all the sickening accompaniments of mockery and spitting and scourging, he
+was to be killed.
+
+Such a clear vision of what awaited him enhances for us the revelation of
+his matchless heroism as he moved forward with unfaltering tread, giving
+an inspiring example to each one who may be asked to take up the cross and
+come after him.
+
+Such knowledge reveals one who consciously was more than man, such a
+confidence that he was fulfilling the prophecies of the inspired
+Scriptures shows that he regarded himself as the Saviour of the world.
+Such a willingness to suffer demonstrates the fact that he believed his
+atoning death to be an essential part of his redeeming work.
+
+The grave, however, was by no means his goal. With absolute definiteness
+he declared that on the third day he would rise again. This vision of
+triumph was in part the explanation of his courage. It was in virtue of
+such a resurrection victory that he could be the Saviour of mankind.
+
+His disciples, however, understood none of these things; with threefold
+emphasis Luke describes their dullness of apprehension. They did not
+believe that his death was necessary and for them the resurrection was not
+even a dream. Their lack of expectation only made them more credible
+witnesses of that resurrection when it did occur. However, would not a
+clearer vision, unclouded by false notions of their own, have enabled them
+to understand their Master and to bring some cheer to his lonely soul; and
+does he not always desire his followers to accept his predictions with
+implicit faith and to rest upon his promises with triumphant hope?
+
+
+
+8. The Blind Man at Jericho. Ch. 18:35-43
+
+
+    35 And it came to pass, as he drew nigh unto Jericho, a certain
+    blind man sat by the way side begging: 36 and hearing a multitude
+    going by, he inquired what this meant. 37 And they told him, that
+    Jesus of Nazareth passeth by. 38 And he cried, saying, Jesus, thou
+    son of David, have mercy on me. 39 And they that went before
+    rebuked him, that he should hold his peace: but he cried out the
+    more a great deal, Thou son of David, have mercy on me. 40 And
+    Jesus stood, and commanded him to be brought unto him: and when he
+    was come near, he asked him, 41 What wilt thou that I should do
+    unto thee? And he said, Lord, that I may receive my sight. 42 And
+    Jesus said unto him, Receive thy sight: thy faith hath made thee
+    whole. 43 And immediately he received his sight, and followed him,
+    glorifying God: and all the people, when they saw it, gave praise
+    unto God.
+
+
+As for the last time Jesus was journeying through Jericho, he healed a
+blind man whom Mark in his record names Bartimæus. This miracle was a
+proof of divine power and an expression of human sympathy, but it was also
+a parable of the ability which Jesus alone has of giving sight to the
+morally blind and of imparting that spiritual vision which is absolutely
+necessary if men are to live in right relations to one another and to God.
+In certain minor details Luke’s account differs from those of Matthew and
+Mark. The former mentions two blind men and agrees with Mark in stating
+that the miracle occurred as Jesus was leaving the city. Possibly Mark and
+Luke refer to the best known of the two men and Luke may designate the
+older of the two towns which bore the name of Jericho. All agree, however,
+in picturing the pitiful condition of the helpless man who because of his
+blindness was reduced to beggary and was a true symbol of the misery to
+which one is brought by the lack of spiritual sight.
+
+Then there is the picture of the obstacles to be overcome, of the doubts
+and difficulties that lie in the way of those who seek to come under the
+healing influence of our Lord. “They that went before rebuked him, that he
+should hold his peace.” Often do those who yearn for light and healing
+hear words which dishearten and suggestions which lead to hopelessness and
+despair!
+
+Again there is the picture of eager determination and of unshaken faith.
+“He cried out the more a great deal, Thou son of David, have mercy on me.”
+He had been told that “Jesus of Nazareth” was passing by. He, however,
+called him “Jesus, thou son of David.” He recognized the Prophet of
+Nazareth as the promised Messiah, the Saviour of the world, and when
+rebuked for crying to him for mercy, he continued steadfast in his faith
+and his confident trust that Jesus would sympathize and heal.
+
+Lastly, there is the picture of complete relief. The blind man was not
+disappointed. Jesus said unto him, “Receive thy sight: thy faith hath made
+thee whole.” How many likewise have found Christ able and willing to give
+them spiritual vision! Their eyes have been opened to behold things unseen
+and eternal and they have been enabled to follow the Master with joyful
+footsteps as they journey toward the celestial city where they will see
+the King in his beauty and will be like him when they “see him even as he
+is.”
+
+Such miracles of grace rejoice the hearts not only of those who are
+healed; they occasion gratitude and joy to countless others also as they
+are assured of the sympathy and grace and divine power of the Saviour. As
+Luke here states, “All the people, when they saw it, gave praise unto
+God.”
+
+
+
+9. The Conversion of Zacchaeus. Ch. 19:1-10
+
+
+    1 And he entered and was passing through Jericho. 2 And behold, a
+    man called by name Zacchæus; and he was a chief publican, and he
+    was rich. 3 And he sought to see Jesus who he was; and could not
+    for the crowd, because he was little of stature. 4 And he ran on
+    before, and climbed up into a sycomore tree to see him: for he was
+    to pass that way. 5 And when Jesus came to the place, he looked
+    up, and said unto him, Zacchæus, make haste, and come down; for
+    to-day I must abide at thy house. 6 And he made haste and came
+    down, and received him joyfully. 7 And when they saw it, they all
+    murmured, saying, He is gone in to lodge with a man that is a
+    sinner. 8 And Zacchæus stood, and said unto the Lord, Behold,
+    Lord, the half of my goods I give to the poor: and if I have
+    wrongfully exacted aught of any man, I restore fourfold. 9 And
+    Jesus said unto him, To-day is salvation come to this house,
+    forasmuch as he also is a son of Abraham. 10 For the Son of man
+    came to seek and to save that which was lost.
+
+
+“And he entered and was passing through Jericho,” a city famous alike for
+faith and unbelief. “By faith the walls of Jericho fell down,” and in
+blind unbelief they were rebuilt and the curse which had been pronounced
+came upon the defiant builder. As Jesus passed through the city he was to
+witness faith and unbelief, the latter to be shown by multitudes, the
+former by a single man named Zacchæus. This name signifies “holiness” but
+it was a poor designation of the man. Those who knew him best called him a
+“sinner,” and they were probably right. “He was a chief publican, and he
+was rich.” A man might be a publican and be honest, but he would probably
+be poor. Zacchæus’ task was that of a taxgatherer, and when it is
+remembered that these officials made their wealth by extortion and
+dishonesty, to say the least, it was suspicious when a taxgatherer was
+rich.
+
+“He sought to see Jesus who he was.” It may have been curiosity, but there
+was a certain eagerness in his desire. He possibly had heard of the great
+Prophet who was so kind in his treatment of publicans and sinners.
+However, he could not see Jesus “for the crowd, because he was little of
+stature.” Obstacles often arise in the way of those whose attention is
+first turned toward Christ. If, however, they are earnest in their desire,
+they are certain to learn more of him.
+
+The earnestness of Zacchæus was shown as “he ran on before, and climbed up
+into a sycomore tree to see him.” There was something undignified in the
+action of this little man of wealth, but his eagerness received an
+unexpected reward, for “When Jesus came to the place he looked up, and
+said unto him, Zacchæus, make haste, and come down; for to-day I must
+abide at thy house.” This is the only time so far as we know that Jesus
+invited himself to be a guest, but we are certain that he is ever ready to
+abide with those whose hearts are open to receive him. It has been said
+that Zacchæus was converted before he had reached the ground. There can be
+no doubt that a great change came into his heart as he realized how fully
+Jesus knew him and anticipated what the Saviour could do for him; and his
+faith and hope were manifest at once. “He made haste, and came down, and
+received him joyfully.”
+
+What did the crowd say? Exactly what the world always says when a man is
+turning to Christ and seeking to begin a new life. Men always call to mind
+the dark past from which the rescued man is turning. “They all murmured,
+saying, He is gone in to lodge with a man that is a sinner.”
+
+What did Zacchæus say? What every man says who has found the grace which
+Christ bestows and who realizes that a new life can begin only with
+repentance and resolution. “Behold, Lord, the half of my goods I give to
+the poor.” Thus he determined, as a Christian, to do far more than was
+required by the Jewish Law; that Law required a tenth; Zacchæus promised
+that half of all his income would be used in the service of the Lord. “And
+if I have wrongfully exacted aught of any man, I restore fourfold.” There
+can be little doubt that any publican would find large opportunities for
+such restoration; and nothing more definitely indicates true repentance
+than the desire to make amends for the past.
+
+What did Jesus say? This is most important of all, “To-day is salvation
+come to this house, forasmuch as he also is a son of Abraham.” By his
+faith the publican of Jericho showed himself to be a true son of Abraham,
+the “father of the faithful.” His trust in Christ secured for him that
+salvation which is offered to all, even to the lowest and most hopeless
+and despised. “For the Son of man came to seek and to save that which was
+lost.”
+
+
+
+10. The Parable of the Pounds. Ch. 19:11-28
+
+
+    11 And as they heard these things, he added and spake a parable,
+    because he was nigh to Jerusalem, and _because_ they supposed that
+    the kingdom of God was immediately to appear. 12 He said
+    therefore, A certain nobleman went into a far country, to receive
+    for himself a kingdom, and to return. 13 And he called ten
+    servants of his, and gave them ten pounds, and said unto them,
+    Trade ye _herewith_ till I come. 14 But his citizens hated him,
+    and sent an ambassage after him, saying, We will not that this man
+    reign over us. 15 And it came to pass, when he was come back
+    again, having received the kingdom, that he commanded these
+    servants, unto whom he had given the money, to be called to him,
+    that he might know what they had gained by trading. 16 And the
+    first came before him, saying, Lord, thy pound hath made ten
+    pounds more. 17 And he said unto him, Well done, thou good
+    servant: because thou wast found faithful in a very little, have
+    thou authority over ten cities. 18 And the second came, saying,
+    Thy pound, Lord, hath made five pounds. 19 And he said unto him
+    also, Be thou also over five cities. 20 And another came, saying,
+    Lord, behold, _here_ is thy pound, which I kept laid up in a
+    napkin: 21 for I feared thee, because thou art an austere man:
+    thou takest up that which thou layedst not down, and reapest that
+    which thou didst not sow. 22 He saith unto him, Out of thine own
+    mouth will I judge thee, thou wicked servant. Thou knewest that I
+    am an austere man, taking up that which I laid not down, and
+    reaping that which I did not sow; 23 then wherefore gavest thou
+    not my money into the bank, and I at my coming should have
+    required it with interest? 24 And he said unto them that stood by,
+    Take away from him the pound, and give it unto him that hath the
+    ten pounds. 25 And they said unto him, Lord, he hath ten pounds.
+    26 I say unto you, that unto every one that hath shall be given;
+    but from him that hath not, even that which he hath shall be taken
+    away from him. 27 But these mine enemies, that would not that I
+    should reign over them, bring hither, and slay them before me.
+
+
+    28 And when he had thus spoken, he went on before, going up to
+    Jerusalem.
+
+
+Jesus felt impelled to deliver the parable of the Pounds because of the
+mistaken belief among the crowds that on his arrival in Jerusalem he would
+establish his Kingdom. He well knew that he was to be rejected and
+crucified, and that a long interval of time would elapse before his return
+in triumph. In this parable he definitely predicted this rejection and
+warned the unbelieving Jews of their peril. On the other hand he
+encouraged his disciples to wait with patience for his return, to watch
+for his coming, and to be engaged diligently in his service, promising to
+the faithful, abundant and gracious rewards.
+
+This parable of the Pounds should be studied in connection with the
+parables of the Unprofitable Servant, ch. 17:7-10, the Laborers in the
+Vineyard, Matt. 20:1-16, and the Talents, Matt. 25:14-30. The first
+teaches that no reward can be claimed as a matter of merit; in view of all
+that the Master has given us, even pouring out his life for our
+redemption, we never by the most faithful service could begin to pay the
+debt we owe; even the most loyal devotion would be no ground for claiming
+a reward.
+
+The parable of the Laborers in the Vineyard likewise warns us against a
+mercenary spirit in which we might serve the Master for the sake of a
+reward, bargaining for so much labor for so much pay, jealous of those who
+may receive as much as ourselves, though deserving, as we believe, less.
+
+However, while no reward may be deserved, and while the hope of reward
+should not be the motive for service, the Master has assured us that, in
+absolute grace and with perfect justice, rewards will be granted to those
+who are found faithful when he returns. The parable of the Talents teaches
+that while opportunities and abilities for the service of Christ may
+differ, those who are equally faithful will receive equal rewards. The
+parable of the Pounds tells us that when opportunities are the same,
+greater faithfulness will receive greater reward.
+
+This latter parable was delivered, as Luke tells us, because Jesus “was
+nigh to Jerusalem, and because they supposed that the kingdom of God was
+immediately to appear.” Jesus therefore compared himself with a nobleman
+who went into a far country, “to receive for himself a kingdom, and to
+return.” Jesus was always indicating the fact that there would be a long
+delay after his ascension before he would return, and that meanwhile his
+followers should be faithful to the opportunities granted them for serving
+their Master. In this parable Jesus pictured these opportunities under the
+figure of pounds, that is, sums of money amounting to something like
+sixteen dollars each. In comparison with a “talent” this was an
+insignificant sum. Our Lord wished to suggest that to every one of his
+followers something is intrusted which may be used for the advancement of
+his cause.
+
+Jesus knew that the Jews were not only to reject him but were to continue
+in unbelief after his departure; thus in the parable he stated that “his
+citizens hated him, and sent an ambassage after him, saying, We will not
+that this man reign over us.” The main portion of the picture, however, is
+concerned with the return of the nobleman and the reward of his servants.
+This reward was proportioned to fidelity during the time of his absence.
+By way of example, one who had so used his pound as to gain ten pounds was
+made the ruler over ten cities; and one who had gained five, was appointed
+over five cities. The reward for service is thus shown to be larger
+service. Faithfulness in that which is very small is a preparation for
+larger responsibilities and more glorious tasks. This is true in the
+present, and the principle will be the same in the future.
+
+One man was found, however, who had made no use of his pound. He had kept
+it “laid up in a napkin.” His excuse was that he feared his master and he
+said, almost boastfully, that he had not lost what had been intrusted to
+him. He was giving back that which he had been given him. The nobleman,
+however, properly rebuked this unfaithful servant in the very terms which
+he himself had used. If the master was known to be so strict, the servant
+should have been prepared to give a better account of his stewardship. It
+is true that one cause for unfaithfulness is an ignorance of the true
+nature of our Lord. Some are really afraid to undertake Christian service
+because they do not know, what the parable could not indicate, namely,
+that he who intrusts us with opportunities and abilities will give us
+grace, if we seek to do our best and with a real desire to advance the
+interests of our Lord, try to use the little which we have. Thus the
+nobleman rebuked the unfaithful servant for not having done the least
+which was possible. He could have placed the money in the bank and then if
+nothing more, the master would have received the interest on the loan.
+There is always something which every servant of Christ can do for him.
+There is never any real excuse for idleness and inactivity and failure to
+achieve something in the cause of Christ.
+
+The pound was taken from the unfaithful servant and given to him who had
+secured the ten pounds, because our Lord wished to illustrate the truth
+that with our opportunities and privileges and gifts, the principle, use
+or lose, always applies. The right employment of even small gifts results
+in their enlargement, but failure to appreciate and employ that which we
+possess results in its ultimate loss. “Unto every one that hath shall be
+given; but from him that hath not, even that which he hath shall be taken
+away from him.”
+
+The parable closes with a solemn warning to those who reject Christ. It is
+not only perilous to be unfaithful in his service but pitiful to be found
+in the class of those who refuse to acknowledge him as Lord. Jesus
+describes in these last words not only the destruction of Jerusalem, but
+the penalty of all who share in rejecting his rule. “But these mine
+enemies, that would not that I should reign over them, bring hither, and
+slay them before me.”
+
+The time of his departure was at hand. The nation was about to reject him.
+The nobleman was just to start for the far country, for “When he had thus
+spoken, he went on before, going up to Jerusalem.”
+
+
+
+
+
+VI. THE CLOSING MINISTRY. CHS. 19:29 TO 21:38
+
+
+
+
+A. The Triumphal Entry. Ch. 19:29-48
+
+
+    29 And it came to pass, when he drew nigh unto Bethphage and
+    Bethany, at the mount that is called Olivet, he sent two of the
+    disciples, 30 saying, Go your way into the village over against
+    _you_; in which as ye enter ye shall find a colt tied, whereon no
+    man ever yet sat: loose him, and bring him. 31 And if anyone ask
+    you, Why do ye loose him? thus shall ye say, The Lord hath need of
+    him. 32 And they that were sent went away, and found even as he
+    had said unto them. 33 And as they were loosing the colt, the
+    owners thereof said unto them, Why loose ye the colt? 34 And they
+    said, The Lord hath need of him. 35 And they brought him to Jesus:
+    and they threw their garments upon the colt, and set Jesus
+    thereon. 36 And as he went, they spread their garments in the way.
+    37 And as he was now drawing nigh, _even_ at the descent of the
+    mount of Olives, the whole multitude of the disciples began to
+    rejoice and praise God with a loud voice for all the mighty works
+    which they had seen; 38 saying, Blessed _is_ the King that cometh
+    in the name of the Lord: peace in heaven, and glory in the
+    highest. 39 And some of the Pharisees from the multitude said unto
+    him, Teacher, rebuke thy disciples. 40 And he answered and said, I
+    tell you that, if these shall hold their peace, the stones will
+    cry out.
+
+
+    41 And when he drew nigh, he saw the city and wept over it, 42
+    saying, If thou hadst known in this day, even thou, the things
+    which belong unto peace! but now they are hid from thine eyes. 43
+    For the days shall come upon thee, when thine enemies shall cast
+    up a bank about thee, and compass thee round, and keep thee in on
+    every side, 44 and shall dash thee to the ground, and thy children
+    within thee; and they shall not leave in thee one stone upon
+    another; because thou knewest not the time of thy visitation.
+
+
+    45 And he entered into the temple, and began to cast out them that
+    sold, 46 saying unto them, It is written, And my house shall be a
+    house of prayer: but ye have made it a den of robbers.
+
+
+    47 And he was teaching daily in the temple. But the chief priests
+    and the scribes and the principal men of the people sought to
+    destroy him: 48 and they could not find what they might do; for
+    the people all hung upon him, listening.
+
+
+The story of Luke is never lacking in human interest, but no scene is more
+suffused with sentiment, none more vivid with color, than that which
+pictures Jesus entering Jerusalem in triumph. We see our Lord mounted as a
+king, surrounded by acclaiming multitudes, sweeping over the brow of
+Olivet, while his attendant disciples spread their garments in the way and
+hail him as the Messiah. We see him lamenting over the doomed city and
+hear the harsh tones of the rulers who are plotting his death. With all
+these shouts of joy and sobs of grief and mutterings of malice, surely no
+scene is so full of emotion and none can illustrate more strikingly the
+relation between religious feeling and religious faith.
+
+An appeal to the eye and ear and heart may awaken sentiment and prepare
+the way for the surrender of the will. There is to-day a proper place for
+music and architecture and eloquence as aids to devotion. In the case of
+the triumphal entry, Jesus planned every detail. He sent two disciples to
+secure the colt on which he was to ride; he allowed the disciples to place
+on the colt their garments, and as he rode toward the city he accepted the
+acclamations of the crowd. When the Pharisees criticized Jesus for
+permitting such praise and arousing such excitement, he declared that such
+homage to himself was not only proper but necessary, and that if the
+multitudes were silenced the very stones would “cry out” to welcome and to
+honor him. Jesus was offering himself as King for the last time, and
+therefore his offer was to be made in the most impressive way. He appealed
+to the imagination. He stirred the emotions. He did not mean that he was
+to be such a king as the people supposed; the borrowed colt, the garments
+of peasants, the banners of leafy branches were not to be the permanent
+furnishings of a court. He wished to secure the submission of their wills,
+the complete surrender of their lives, and therefore he made this
+stirring, dramatic, emotional appeal to the multitudes. He knew that
+religious feeling is an aid to religious faith.
+
+However, religious feeling is not to be confused with religious faith.
+Emotion is no substitute for conviction. Jesus was not deceived. As he
+caught sight of the sacred city and heard the bitter criticism of the
+Pharisees, he realized the stubborn unbelief he was to encounter; he saw
+his rejection and death and the consequent destruction of Jerusalem and he
+pronounced his pathetic lament, “If thou hadst known in this day, even
+thou, the things which belong unto peace!” He predicted the ghastly
+horrors of the coming siege and the desolation of Zion and declared that
+it was due to inability to see that he had come as a Saviour and that his
+ministry had been a gracious visitation which might have resulted in
+repentance and in continued life for the nation. It is the sad, sad lament
+for what might have been.
+
+Jesus entered the Temple and rebuked the rulers for allowing the house of
+God to be desecrated by degrading traffic. As the story closes we see
+Jesus standing in the center of the scene, on one hand the rulers plotting
+against his life, and on his other the multitudes hanging admiringly upon
+his words. Only too soon the rulers were to persuade the crowds to cry out
+for his crucifixion, and we are reminded that religious feeling
+unaccompanied by conviction may soon be chilled into indifference and
+hate.
+
+There were those, however, like the disciples, who never forgot this scene
+of triumph. Its fuller meaning was appreciated in later years and as their
+trust in Christ strengthened, they looked back with ever deeper emotions
+upon the experiences of that memorable day; for it is true that religious
+feeling is after all a natural and inevitable consequence of religious
+faith.
+
+
+
+
+B. The Question As To Authority. Ch. 20:1-8
+
+
+    1 And it came to pass, on one of the days, as he was teaching the
+    people in the temple, and preaching the gospel, there came upon
+    him the chief priests and the scribes with the elders; 2 and they
+    spake, saying unto him, Tell us: By what authority doest thou
+    these things? or who is he that gave thee this authority? 3 And he
+    answered and said unto them I also will ask you a question; and
+    tell me: 4 The baptism of John, was it from heaven, or from men? 5
+    And they reasoned with themselves, saying, if we shall say, From
+    heaven; he will say, Why did ye not believe him? 6 But if we shall
+    say, From men; all the people will stone us: for they are
+    persuaded that John was a prophet. 7 And they answered, that they
+    knew not whence _it was_. 8 And Jesus said unto them, Neither tell
+    I you by what authority I do these things.
+
+
+After his triumphal entry into the city, Jesus continued to be the popular
+idol of the multitudes that thronged Jerusalem at the passover season. It
+was this popularity which delayed the designs of the rulers, as they had
+determined to put Jesus to death. They must first discredit him with the
+people. With this in view they sent a deputation from their chief court,
+the sanhedrin, to entrap Jesus in his talk or to bring him into conflict
+with the Jewish or Roman rulers. They challenged him to state by what
+authority he was receiving such honors as the Messiah, or driving the
+traders from the Temple, or performing his miracles. Their question was
+framed with subtle skill, “By what authority doest thou these things? or
+who is he that gave thee this authority?” They placed Jesus in a dilemma;
+if he should claim that authority had been delegated to him, then he might
+be accused of disloyalty and of schism, in supplanting the recognized
+“authorities” of the Jewish state; if he should claim inherent divine
+authority, as identified with God, he might be condemned for blasphemy.
+
+Jesus silenced his enemies with a question which involved them in a
+counter dilemma: “The baptism of John, was it from heaven, or from men?”
+They could not say “from heaven,” for they had rejected John; they dared
+not say “from men,” for they feared the people by whom John was regarded
+as a prophet. So they tried to escape by cowardly replying that they did
+not know. Agnosticism is usually cowardly and deserving of little respect.
+
+But Jesus did more than silence them; he answered them. His question was
+no irrelevant riddle by which he met a difficulty and delayed the
+necessity of a reply. He definitely implied that the authority of John was
+divine and that his own authority was the same; but as they were afraid to
+deny the divine authority of John they were also powerless to deny that of
+Jesus; and further he implied that if they had accepted the message of
+John, they would be prepared to accept Jesus. It is true that if we are
+afraid to accept the logical conclusions of our doubts and denials, we
+never can hope to discover truth.
+
+Jesus further rebuked and exposed his enemies. When they said that they
+did not know, Jesus knew, and they knew, and the crowds knew, that they
+were not honest; the Lord had laid bare their hypocrisy; he had made it
+perfectly evident that the real question at issue was not authority but
+obedience. The enemies of Jesus pretended that they wanted to know more of
+his credentials; they really wanted to discredit and entrap him. The
+modern enemies of our Lord declare that they want more proofs, more
+evidence; what they really lack is love for God and submission to his
+will. Those who do not repent when John preaches, will not believe when
+Jesus offers to save. The world needs to-day, not more proof of divine
+authority, but more obedience to the divine will.
+
+Jesus absolutely discredited his enemies in the sight of the people. They
+were the constituted authorities in all matters civil and religious, and
+yet they were made to confess publicly that they were not competent to
+judge a clear, familiar, important case relating to religious authority.
+They really abdicated their position. They, therefore, were disqualified
+to pass an opinion on the exactly parallel case of the authority of Jesus.
+Jesus had defeated them with their own weapon. No wonder that
+subsequently, when on trial before such judges, he refused to answer them
+a word. He had shown their incompetence, their insincerity, their
+unbelief. Honest doubters are deserving of sympathy; but professed seekers
+after truth, who are unwilling to accept the consequences of belief,
+should expect to receive no further light. An increasing knowledge of
+divine realities is conditioned upon humble submission of the heart and
+the will to what already has been revealed.
+
+
+
+
+C. The Parable Of The Husbandmen. Ch. 20:9-18
+
+
+    9 And he began to speak unto the people this parable: A man
+    planted a vineyard, and let it out to husbandmen, and went into
+    another country for a long time. 10 And at the season he sent unto
+    the husbandmen a servant, that they should give him of the fruit
+    of the vineyard: but the husbandmen beat him, and sent him away
+    empty. 11 And he sent yet another servant: and him also they beat,
+    and handled him shamefully, and sent him away empty. 12 And he
+    sent yet a third: and him also they wounded, and cast him forth.
+    13 And the lord of the vineyard said, What shall I do? I will send
+    my beloved son; it may be they will reverence him. 14 But when the
+    husbandmen saw him, they reasoned with one another, saying, This
+    is the heir; let us kill him, that the inheritance may be ours. 15
+    And they cast him forth out of the vineyard, and killed him. What
+    therefore will the lord of the vineyard do unto them? 16 He will
+    come and destroy these husbandmen, and will give the vineyard unto
+    others. And when they heard it, they said, God forbid. 17 But he
+    looked upon them, and said, What then is this that is written,
+
+    The stone which the builders rejected,
+    The same was made the head of the corner?
+
+
+    18 Every one that falleth on that stone shall be broken to pieces;
+    but on whomsoever it shall fall, it will scatter him as dust.
+
+
+To the malicious challenge of his enemies Jesus had already replied,
+claiming for himself divine authority and condemning the rulers for their
+guilty unbelief. He now added a parable, more clearly stating his claims
+and more solemnly rebuking these hostile rulers and pronouncing judgment
+upon the nation they represented. He told the story of a householder who
+established and equipped a vineyard and let it out to tenants. He lived at
+a distance and expected as rent a certain portion of the vintage. When he
+sent for the fruit, however, his messengers were abused and killed; at
+last his own son was sent and was slain. He determined to come and to
+exact justice and to deliver his vineyard to tenants who were more worthy.
+
+The parable was so plain that the enemies of Jesus perfectly understood
+its meaning. The householder was his Father; the vineyard was Israel; the
+husbandmen were the rulers to whom the nation had been intrusted; the
+servants were the prophets sent to summon the people to repent and to
+render to God the fruits of righteousness; the son was Jesus himself, who
+thus claimed a unique relation to God, distinct from the prophets and from
+all human messengers; the death of the heir was his own approaching
+crucifixion; the return of the householder was the coming visitation of
+divine judgment, the rejection of Israel, and the call of the Gentiles. It
+was aside from the present purpose of Jesus to refer to the individual
+Jews who would accept him and to the future conversion of the nation of
+which Paul wrote. He wished now to emphasize his own rejection and the
+guilt and punishment of the nation. He declared, however, that this death
+would issue in his exaltation and triumph; that he was “the stone which
+the builders rejected,” which “was made the head of the corner.” He also
+warned his enemies that all who, in unbelief, should stumble on that
+stone, all who should reject him, would be “broken to pieces,” and all who
+should attempt to drag down that stone would be ground and scattered as
+dust.
+
+
+
+
+D. The Question As To Paying Tribute. Ch. 20:19-26
+
+
+    19 And the scribes and the chief priests sought to lay hands on
+    him in that very hour; and they feared the people: for they
+    perceived that he spake this parable against them. 20 And they
+    watched him, and sent forth spies, who feigned themselves to be
+    righteous, that they might take hold of his speech, so as to
+    deliver him up to the rule and to the authority of the governor.
+    21 And they asked him, saying, Teacher, we know that thou sayest
+    and teachest rightly, and acceptest not the person _of any_, but
+    of a truth teachest the way of God: 22 Is it lawful for us to give
+    tribute unto Cæsar, or not? 23 But he perceived their craftiness,
+    and said unto them, 24 Show me a denarius. Whose image and
+    superscription hath it? And they said, Cæsar’s. 25 And he said
+    unto them, Then render unto Cæsar the things that are Cæsar’s, and
+    unto God the things that are God’s. 26 And they were not able to
+    take hold of the saying before the people: and they marvelled at
+    his answer, and held their peace.
+
+
+The rulers had been defeated, discredited, and disgraced but they had not
+been discouraged. In their first question they failed utterly to bring
+Jesus into any unlawful opposition to the religious courts. They now
+attempted by a new question to draw from him an answer which either would
+make him unpopular with the people or would bring him under the
+condemnation of the civil ruler. They asked him a question relative to the
+payment of tribute to the Roman Government. The more conservative Jews
+held that God was the ruler of Israel and that possibly it was wrong to
+pay taxes to support a heathen state. The more liberal party sided with
+the Herods, who owed their power to Rome. Therefore the enemies of Jesus
+sent to him representatives of both parties, Pharisees and Herodians, so
+that if he should avoid offending one party he would displease the other.
+They approached Jesus with the flattering assurance that he was so
+truthful and courageous that he would not hesitate to express his true
+convictions; and then they proposed their artful question: “Is it lawful
+for us to give tribute unto Cæsar, or not?” Should Jesus say, “Yes”? Then
+he would cease to be a popular idol, for the people loathed the hateful
+oppression of Rome. Should Jesus say, “No”? Then his enemies would hurry
+him away to the Roman governor and the cross, as a traitor and a rebel.
+The dilemma seemed complete; yet Jesus not only escaped the snare, but, in
+his reply, he enunciated a law for all time. “Render unto Cæsar the things
+that are Cæsar’s, and unto God the things that are God’s.”
+
+To make plain his meaning, Jesus first called for a Roman coin, and asked
+whose image and superscription it bore. The reply, of course, was
+“Cæsar’s.” Jesus therefore declared that those who accept the protection
+of a government and the privileges provided by a government, are under
+obligation to support that government. Christianity never should be
+identified with any political party or social theory; but Christians ever
+should take their stand for loyalty, for order, and for law.
+
+It is not the whole of life, however, to “render unto Cæsar the things
+that are Cæsar’s;” one must also render “unto God the things that are
+God’s.” The latter higher allegiance includes the former. The enemies of
+Jesus suggested a conflict of duties; he showed that there was perfect
+harmony. He intimated, however, that there was danger of forgetting God,
+and our obligations to him of trust, service, worship, love. The true
+basis for citizenship is devotion to God, and no political theory or party
+allegiance can be taken as a substitute for loyalty to him. The enemies of
+Jesus were answered and rebuked, and his followers were given guidance for
+all the coming years.
+
+
+
+
+E. The Question As To The Resurrection. Ch. 20:27-40
+
+
+    27 And there came to him certain of the Sadducees, they that say
+    that there is no resurrection; 28 and they asked him saying,
+    Teacher, Moses wrote unto us, that if a man’s brother die, having
+    a wife, and he be childless, his brother should take the wife, and
+    raise up seed unto his brother. 29 There were therefore seven
+    brethren: and the first took a wife, and died childless; 30 and
+    the second; 31 and the third took her; and likewise the seven also
+    left no children, and died. 32 Afterward the woman also died. 33
+    In the resurrection therefore whose wife of them shall she be? for
+    the seven had her to wife. 34 And Jesus said unto them, The sons
+    of this world marry, and are given in marriage: 35 but they that
+    are accounted worthy to attain to that world, and the resurrection
+    from the dead, neither marry, nor are given in marriage: 36 for
+    neither can they die any more: for they are equal unto the angels;
+    and are sons of God, being sons of the resurrection. 37 But that
+    the dead are raised, even Moses showed, _in the place concerning_
+    the Bush, when he calleth the Lord the God of Abraham, and the God
+    of Isaac, and the God of Jacob. 38 Now he is not the God of the
+    dead, but of the living: for all live unto him. 39 And certain of
+    the scribes answering said, Teacher, thou hast well said. 40 For
+    they durst not any more ask him any question.
+
+
+Jesus had foiled the scribes and the chief priests in their plan to entrap
+him in his public teaching. He was now attacked by the Sadducees who were
+the priestly and most powerful party among the Jews. They denied the
+immortality of the soul and believed neither in angels nor in spirits;
+they represented the modern materialists. It is to be noted that the
+question with which they approached Jesus was not one which referred only
+to immortality but specifically to the resurrection of the body. They
+proposed the case of a woman married successively to seven brothers from
+each of whom she was separated by death; and they asked, “In the
+resurrection therefore whose wife of them shall she be? for the seven had
+her to wife.” They hoped that Jesus would either deny the orthodox belief
+as to the resurrection or would make some statement which would contradict
+the Law of Moses in accordance with which the successive marriages were
+made. They implied that this accepted Law was inconsistent with the belief
+in a resurrection.
+
+In his reply Jesus declared that in the resurrection life will be
+regulated by larger laws than are known in this present age. Those who
+will share the glory of that age, and who will experience the blessedness
+of “the resurrection from the dead” will be immortal in soul and body.
+Marriage, which is now necessary for a continuance of the race, will no
+longer exist. The relationships in that life will be higher than even the
+most sacred relationship of the present life. Those who have a part in
+this resurrection will be “equal unto the angels,” not in all particulars,
+but in the fact that their state will be deathless. In that larger sense
+they will be “sons of God” and “sons of the resurrection,” for death will
+have lost its power over them.
+
+Such a reply should be carefully weighed by men of the present day who
+deny miracles and refuse to believe in resurrection and immortality. Many
+beliefs which are now ridiculed because they seem to contradict
+established laws of science will some day be vindicated by the discovery
+of higher and more inclusive laws than are now known.
+
+In his answer Jesus already had rebuked the Sadducees for denying the
+existence of angels. He next established the fact of the resurrection by a
+quotation from the very Law on which they had depended to show that
+resurrection was impossible. He recalled the words recorded by Moses in
+reference to “the God of Abraham, and the God of Isaac, and the God of
+Jacob.” He then added, “He is not the God of the dead, but of the living.”
+Jesus meant to establish the fact of the continued existence of the dead;
+yet not merely this, but to prove the resurrection of the dead. The latter
+was the question at issue. The word “living,” as used by our Lord,
+indicates those who are enjoying a normal life, not that of disembodied
+spirits, but of immortal spirits clothed with deathless bodies. Therefore
+Jesus added, “for all live unto him.” In the mind and purpose of God all
+are to be raised from the dead and to enjoy that complete and blessed
+existence which resurrection implies. The confident expectation of such a
+future state is based on our relation to God. If he is truly our God and
+we are his people, the triumph of death is not real and permanent but will
+be ended by the glorious immortality of the body and of the soul.
+
+
+
+
+F. The Question Of Jesus. Ch. 20:41-44
+
+
+    41 And he said unto them, How say they that the Christ is David’s
+    son? 42 For David himself saith in the book of Psalms,
+
+      The Lord said unto my Lord,
+      Sit thou on my right hand,
+    43 Till I make thine enemies the footstool of thy feet.
+
+    David therefore calleth him Lord, and how is he his son?
+
+
+Jesus had defeated his enemies in debate. They had come to him with a
+series of crafty questions designed to discredit him as a public teacher
+and to secure some ground for his arrest. To each of these questions he
+had given a reply by which his foes had been unmasked and condemned. He
+then asked them a question. It was intended not only forever to silence
+his foes, though it accomplished this, for henceforth no man ventured to
+meet him in public discussion; nor yet did Jesus desire further to
+humiliate his enemies. In the presence of the people he had already shown
+them to be ridiculous, contemptible, impotent, and insincere. His real
+motive was to ask a question, the answer to which would embody the chief
+of all his claims, namely, the claim that he is divine. It was of supreme
+importance that this claim should be made at exactly this time. He knew
+that the rulers had been unable to find a charge on which to arraign him
+before either the ecclesiastical or the civil court. He realized that they
+would dare to make no other attempt in public, but he clearly foresaw the
+fact that, through the treachery of Judas, he would be arrested and,
+before both these courts, would be arraigned on the charge of blasphemy.
+His enemies would accuse him of claiming to be not only the Messiah but
+also divine. On this occasion, therefore, in the presence both of the
+rulers and the people, he made the defense which never can be broken or
+forgotten as he definitely demonstrated from Scripture that the Messiah
+was described by the inspired writers as a divine Being. All that Jesus
+claimed for himself, as recorded in the Gospel of John, was included in
+the answer which was implied by the question which he now asked. Even for
+the present day it involves the supreme problem in the sphere of
+philosophy and religion. This problem concerns the person of Christ. Is he
+to be regarded as Man or God, or at once God and Man? Where is he to be
+placed in the scale of being; or, as Jesus voiced the problem, how could
+David speak of the coming Messiah as both his son and his Lord? There was
+but one answer. There can be but one. The Messiah was to be divine. The
+son of David is also the Son of God. The incarnation is the only solution
+of our most serious difficulties in the realm of religious belief. By his
+question Jesus not only silenced his enemies; he also showed their
+insincerity in condemning him to death and their rejection of the inspired
+Scriptures in their unwillingness to believe the testimony concerning the
+person of the Messiah. Jesus unquestionably claimed to be the divine
+Saviour of the world. The ideal Man is also the incarnate God.
+
+
+
+
+G. The Warning Against The Scribes. Ch. 20:45-47
+
+
+    45 And in the hearing of all the people he said unto his
+    disciples, 46 Beware of the scribes, who desire to walk in long
+    robes, and love salutations in the marketplaces, and chief seats
+    in the synagogues, and chief places at feasts; 47 who devour
+    widows’ houses, and for a pretence make long prayers: these shall
+    receive greater condemnation.
+
+
+As the long day of public controversy drew to its close, it was not
+strange that Jesus turned to warn the people against these enemies who had
+been seeking to defeat him and who were determined upon his death. These
+professed guides could not be followed safely. These rulers had shown
+themselves to be unworthy of their place and power. The people must look
+elsewhere for true teachers. They must find other men to interpret for
+them the will of God.
+
+The scribes were the professional teachers of the day, the trained
+expositors of the Law. Most of them were Pharisees. They were of all men
+the most bitter enemies of Christ; they were jealous of his power; they
+were angered at his claims; and finally they had been goaded to
+desperation by their humiliating defeat at his hands. Upon these men Jesus
+pronounced the most stern condemnation. His words are recorded at length
+by Matthew. In the brief summary of the discourse made by Mark and by Luke
+we find only a few short sentences which sketch three principal features
+in the character of these unworthy leaders of religious thought. The first
+is their vanity, their ambition for display and for high position, and
+their love of flattery. The second is their cruel avarice, expressed by
+our Lord in the suggestive clause, “who devour widows’ houses.” The third
+was their shameful hypocrisy; they are described as men who “for a
+pretence make long prayers.” It has always been remarked that the most
+bitter denunciations of Jesus were addressed to the men whose outward
+lives were most respectable and whose religious professions were most
+loud. This does not mean, however, that open vice and flagrant sin are
+better than selfish and proud morality; but it does remind us that great
+religious privileges and the possession of revealed truth involve solemn
+responsibilities and that hypocrisy and pretense are abominations in the
+sight of God.
+
+
+
+
+H. The Widow’s Mites. Ch. 21:1-4
+
+
+    1 And he looked up, and saw the rich men that were casting their
+    gifts into the treasury. 2 And he saw a certain poor widow casting
+    in thither two mites. 3 And he said, Of a truth I say unto you,
+    This poor widow cast in more than they all: 4 for all these did of
+    their superfluity cast in unto the gifts; but she of her want did
+    cast in all the living that she had.
+
+
+What a contrast this charming sketch supplies to the picture which Jesus
+drew of the Pharisees! In the eyes of the world the service of the poor
+widow was meager and worthless, while the gifts of the hypocrites were
+costly and great; in the eyes of the Lord their offerings were
+comparatively worthless and she gave more than they all. As a matter of
+fact, she had brought but two small coins, worth less than a half cent,
+but they were all that she had. With this scene in mind we should be
+careful not to call our offerings “mites” unless they are all that we
+possess; we should be encouraged, however, to know that our Lord looks
+upon the heart and estimates the gift by the motive and the love and the
+sacrifice involved; above all, we should be reminded that we can best
+measure our offerings not by what we give but by how much we keep. The
+influence of the woman is still moving multitudes toward the treasury of
+the Lord.
+
+
+
+
+I. The Destruction Of Jerusalem And The Coming Of Christ. Ch. 21:5-38
+
+
+During the days of his ministry Jesus frequently predicted his death and
+also his return to glory. He saw clearly before him a cross but on the
+distant horizon a throne. Again and again he had warned the Jews that
+their rejection of him and of his call to repentance would result in the
+destruction of Jerusalem and in the anguish of their race, and quite as
+frequently he had told his disciples that while indeed he was to die and
+rise again, a long period of time would pass before he would return in
+glory to establish his Kingdom. The great, final discourse relating to the
+future was delivered at the close of his last day of public controversy
+and teaching. As Jesus sat with his disciples on the slope of the Mount of
+Olives, as he looked westward and saw the sun sinking behind the majestic
+buildings of the sacred city, he realized that in truth the night was
+gathering over the nation, that his own day of earthly ministry was done,
+and that the true dawning would not break for the world until the Son of
+righteousness should arise in true glory, until he himself would return to
+fill the earth with the peace and joy and splendor of his universal reign.
+He, therefore, told his disciples with much detail the story of the
+approaching destruction of Jerusalem and of his own return after the long
+years of faithful service and of eager waiting which were appointed for
+his followers.
+
+This prophetic discourse of Jesus is difficult to interpret; first of all,
+because it is phrased in figurative terms, the exact meaning of which is
+not always apparent. Again it appears that we have only a partial report
+of the prophecies then spoken by our Lord; it is necessary to compare the
+records of Matthew and Mark with the statements here given by Luke, and
+then to remember that we have probably only a fraction of the whole
+discourse. In the third place, it is evident that our Lord was describing
+not one event, but two. He was prophesying the literal overthrow of the
+holy city by the armies of Rome, but he was using the colors of this
+tragic scene to paint the picture of his own return in glory. So
+interwoven are these two series of predictions that it is not always
+evident whether the reference is to the nearer or to the more remote of
+these events. While we may note with some definiteness the general outline
+of the prophecy and while there need be little doubt as to its two
+outstanding features, namely, the destruction of the city and the return
+of our Lord, the study of this chapter should be undertaken with humility,
+and our conclusions should be stated with caution and with reserve. The
+result need not be bewilderment or despair; it should be encouragement and
+more confident expectation of the coming of Christ and the ultimate
+triumph of his cause.
+
+
+
+1. The Present Age. Ch. 21:5-19
+
+
+    5 And as some spake of the temple, how it was adorned with goodly
+    stones and offerings, he said, 6 As for these things which ye
+    behold, the days will come, in which there shall not be left here
+    one stone upon another, that shall not be thrown down. 7 And they
+    asked him, saying, Teacher, when therefore shall these things be?
+    and what _shall_ be the sign when these things are about to come
+    to pass? 8 And he said, Take heed that ye be not led astray: for
+    many shall come in my name, saying, I am _he_; and, The time is at
+    hand: go ye not after them. 9 And when ye shall hear of wars and
+    tumults, be not terrified: for these things must needs come to
+    pass first; but the end is not immediately.
+
+
+    10 Then said he unto them, Nation shall rise against nation, and
+    kingdom against kingdom; 11 and there shall be great earthquakes,
+    and in divers places famines and pestilences; and there shall be
+    terrors and great signs from heaven. 12 But before all these
+    things, they shall lay their hands on you, and shall persecute
+    you, delivering you up to the synagogues and prisons, bringing you
+    before kings and governors for my name’s sake. 13 It shall turn
+    out unto you for a testimony. Settle it therefore in your hearts,
+    not to meditate beforehand how to answer: 15 for I will give you a
+    mouth and wisdom, which all your adversaries shall not be able to
+    withstand or to gainsay. 16 But ye shall be delivered up even by
+    parents, and brethren, and kinsfolk, and friends; and _some_ of
+    you shall they cause to be put to death. 17 And ye shall be hated
+    of all men for my name’s sake. 18 And not a hair of your head
+    shall perish. 19 In your patience ye shall win your souls.
+
+
+The occasion of this prophetic message was the question asked by the
+disciples, as they gazed on the splendor of the Temple, concerning the
+destruction of which Jesus had spoken as he declared that the days would
+come “in which there shall not be left here one stone upon another, that
+shall not be thrown down. And they asked him, saying, Teacher, when
+therefore shall these things be? and what shall be the sign when these
+things are about to come to pass?” In the words of Matthew, they also
+asked, “What shall be the sign of thy coming, and of the end of the
+world?”
+
+First of all, then, Jesus sketched for his disciples the character of this
+present age down to its very end, and described the experiences of his
+followers urging them to be faithful to him amidst all the commotions and
+trials of the coming years until he should return. According to his
+description the age will be characterized by the appearance of many
+deceivers who will claim the allegiance of his followers and assume to
+take the place of Christ. Furthermore, there will be wars and tumults but
+by these believers are not to be terrified. It is always a temptation of
+shallow minds to interpret every unusual event as a sign of the
+approaching end of the world. Our Lord assured his disciples that all
+through the passing years such events would happen without warranting the
+conclusion that the great event is near; as he declared, “The end is not
+immediately;” there would be a long period of delay; there would be a
+political commotion, “Nation shall rise against nation, and kingdom
+against kingdom.” There would also be earthquakes, famines, pestilences,
+and “great signs from heaven,” but these again must be regarded as
+characteristics of the present age and not as signs of its approaching
+end.
+
+Furthermore, the followers of Christ must suffer bitter persecution and be
+brought before kings and governors for his name’s sake. They must continue
+steadfast in their testimony. They need not be troubled as to the exact
+form of their witness but must trust the unseen Master to give them all
+needed wisdom as they speak boldly in his name.
+
+Most distressing of all, they must suffer from the treachery of “parents
+and brethren, and kinsfolk, and friends” and some of them must taste the
+bitter cup of martyrdom; they will be hated of all men, yet their souls
+will not perish. By their steadfast endurance they will win eternal
+salvation. It is true, the picture is one of great hardship and distress
+but its message has encouraged sufferers who in all ages have been
+faithful in their testimony and have found the comfort and inspiration
+which is possible for all as they look for the coming and Kingdom of
+Christ.
+
+
+
+2. The Destruction of Jerusalem. Ch. 21:20-24
+
+
+    20 But when ye see Jerusalem compassed with armies, then know that
+    her desolation is at hand. 21 Then let them that are in Judæa flee
+    unto the mountains; and let them that are in the midst of her
+    depart out; and let not them that are in the country enter
+    therein. 22 For these are days of vengeance, that all things are
+    written may be fulfilled. 23 Woe unto them that are with child and
+    them that give suck in those days! for there shall be great
+    distress upon the land, and wrath unto this people. 24 And they
+    shall fall by the edge of the sword, and shall be led captive into
+    all the nations: and Jerusalem shall be trodden down of the
+    Gentiles, until the times of the Gentiles be fulfilled.
+
+
+As our Lord scanned the future he now fixed his eyes first of all upon
+that dreadful event which in some of its features foreshadowed the end of
+that age which he had been describing. On more than one occasion he had
+predicted the destruction of Jerusalem. He now declared that the definite
+sign of the descending doom would be the siege of the city: “When ye see
+Jerusalem compassed with armies, then know that her desolation is at
+hand.” He warned those within the city to flee to the mountains and
+declared that those who were in the country should not turn to the city
+for safety, because the days of vengeance will have come and the
+prophecies of punishment upon the guilty nation will be about to be
+fulfilled. It would be a time of unparalleled distress and horror; as
+Jesus declared, “They shall fall by the edge of the sword, and shall be
+led captive into all the nations.” How literally his words were fulfilled
+is a familiar fact of history. It would be difficult to recall another
+scene of equally hideous carnage. It is estimated that a million Jews fell
+victims to the slaughter and outrage of the soldiers under Titus, and that
+unnumbered thousands were led as captives to Egypt and other lands.
+
+Last of all Jesus predicted that Jerusalem would be “trodden down of the
+Gentiles, until the times of the Gentiles be fulfilled.” The first phrase
+denotes something more than mere domination and Gentile control; it
+indicates something of indignity and disgrace and humiliation and this
+state of the holy city is to continue until “the times of the Gentiles”
+are fulfilled, which probably means during all the ages of Gentile
+control, and further, during all the seasons of grace in which the gospel
+is being preached to the Gentile world, indeed, until the return of our
+Lord. “Gentiles” are plainly contrasted with Jews, and not with
+Christians. The mere fact that the sacred city has passed into control of
+Christian powers is no proof that the age is near its end; for this end
+there will be definite signs as Jesus himself proceeded to declare.
+However, as one turns from this lurid picture of the destruction of the
+historic city, and remembers how exactly these prophecies came to pass, it
+should be with a new confidence in the further predictions made by Christ
+and with a new belief that the more significant events of which he next
+proceeded to speak will be fulfilled likewise with exactness and in all
+their promised glory.
+
+
+
+3. The Coming of Christ. Ch. 21:25-28
+
+
+    25 And there shall be signs in the sun and moon and stars; and
+    upon the earth distress of nations, in perplexity for the roaring
+    of the sea and the billows; 26 men fainting for fear, and for
+    expectation of the things which are coming on the world: for the
+    powers of the heavens shall be shaken. 27 And then shall they see
+    the Son of man coming in a cloud with power and great glory. 28
+    But when these things begin to come to pass, look up, and lift up
+    your heads; because your redemption draweth nigh.
+
+
+Immediately before the return of our Lord, as the age draws to its close,
+there are to be certain signs so definite, so startling, and so
+terrifying, that they will leave no doubt that the predicted event is
+immediately to follow. They are described, however, in terms which may be
+largely figurative: “signs in the sun and moon and stars; and upon the
+earth distress of nations, in perplexity for the roaring of the sea and
+the billows; men fainting for fear ... for the powers of the heavens shall
+be shaken;” then will occur the event toward which all the ages are
+moving, for which the weary world has waited and by which the work of the
+Church will be crowned and her hopes fulfilled, namely, the personal,
+glorious appearing of the crucified, risen, ascended Lord. It may be a
+time of distress for the impenitent but for believers it will be a time of
+hope and expectation. When the signs of which Jesus spoke “begin to come
+to pass,” then, according to the words of Jesus, his followers may
+hopefully lift up their heads to greet their Deliverer, for their
+redemption will be at hand. The coming of Christ will be an event
+unexpected by the world, but Christians will be so definitely warned that
+they can be looking for the promised deliverance and for the predicted
+glory.
+
+
+
+4. The Encouragement to Hope and Vigilance. Ch. 21:29-36
+
+
+    29 And he spake to them a parable: Behold the fig tree, and all
+    the trees: 30 when they now shoot forth, ye see it and know of
+    your own selves that the summer is now nigh. 31 Even so ye also,
+    when ye see these things coming to pass, know ye that the kingdom
+    of God is nigh. 32 Verily I say unto you, This generation shall
+    not pass away, till all things be accomplished. 33 Heaven and
+    earth, shall pass away: but my words shall not pass away.
+
+
+    34 But take heed to yourselves, lest haply your hearts be
+    overcharged with surfeiting, and drunkenness, and cares of this
+    life, and that day come on you suddenly as a snare: 35 for _so_
+    shall it come upon all them that dwell on the face of all the
+    earth. 36 But watch ye at every season, making supplication, that
+    ye may prevail to escape all these things that shall come to pass,
+    and to stand before the Son of man.
+
+
+In speaking of his return in glory, Jesus mentioned certain definite signs
+by which his followers will know that his coming is near. To explain more
+clearly the purpose of these “signs,” Jesus spoke a brief parable in which
+he compared their appearance to the foliage put forth in the springtime
+which becomes a certain harbinger of the summer. Many have supposed that
+Jesus indicated Israel by his reference to “the fig tree” and have
+concluded that a revival of Judaism and a return of the Jews to Palestine
+will be a certain indication that the present age is drawing to its close.
+Whatever may be predicted elsewhere concerning the Jews, there is no such
+reference here, for Jesus not only said, “Behold the fig tree,” but also,
+“all the trees.” His meaning is perfectly plain. He did not refer to
+nations under the figure of trees, but he declared that as the foliage is
+a sure precursor of summer, so the signs of which he spoke are a certain
+indication of his imminent return. “Even so ye also, when ye see these
+things coming to pass, know ye that the kingdom of God is nigh,” the
+Kingdom which is to be established in glory at the appearing of our Lord.
+
+Jesus further awakened the expectation of his hearers by the statement,
+“This generation shall not pass away, till all things be accomplished.” It
+is improbable, as again many have supposed, that Jesus referred to the
+Hebrew race by the term “this generation.” The words are almost certainly
+to be interpreted in their usual significance and “all things” to be
+“accomplished” refers to the destruction of Jerusalem regarded as the type
+and symbol of the return of Christ. These two events are thus closely
+related in this prophetic discourse and the literal fulfillment of the
+first gives to believers a more confident assurance of the certain
+occurrence of the latter: “Heaven and earth shall pass away: but my words
+shall not pass away.” The hope that our Lord will come is not based on
+human conjectures, but on his own unfailing predictions. All that is
+material and temporal may cease to exist, but his promises are eternal.
+
+In view of such glorious prophecies the heart of the Christian is ever to
+be set upon the gracious realities relating to the coming of the Master.
+The followers of Christ must be on their guard lest they be overcome by
+the influences which Jesus described as characterizing the days
+immediately preceding his return. There will be temptation to
+self-indulgence and indifference and absorption in worldly cares.
+Believers are warned to be on their watch lest the coming of Christ
+overtake them unexpectedly, as indeed it will come upon others. They are
+urged to watch and to pray that they may be able to escape from those
+judgments which will break upon a guilty world, and may be counted worthy
+to take their places in the glorious Kingdom of their Lord.
+
+
+
+5. The Historic Statement. Ch. 21:37, 38
+
+
+    37 And every day he was teaching in the temple; and every night he
+    went out, and lodged in the mount that was called Olivet. 38 And
+    all the people came early in the morning to him in the temple, to
+    hear him.
+
+
+Luke closes his account of the discourse delivered by Jesus in reference
+to his return by a statement which summarizes the general conditions which
+marked the final events of Jesus’ earthly ministry. He states that Jesus
+passed his days teaching in the Temple and spent the nights under the open
+skies on the slopes of the Mount of Olives, and that the people were so
+eager to hear him that they resorted to the Temple early each morning.
+This statement is rather in the nature of a review. It marks a transition
+in the narrative. In reality, Jesus seems to have returned to the city
+only once more, when he was arrested and led forth to die. Luke prepares
+us for these last events. The story has reached its climax.
+
+
+
+
+
+VII. THE DEATH AND RESURRECTION. CHS. 22 TO 24
+
+
+
+
+A. The Treachery Of Judas. Ch. 22:1-6
+
+
+    1 Now the feast of unleavened bread drew nigh, which is called the
+    Passover. 2 And the chief priests and the scribes sought how they
+    might put him to death; for they feared the people.
+
+
+    3 And Satan entered into Judas who was called Iscariot, being of
+    the number of the twelve. 4 And he went away, and communed with
+    the chief priests and captains, how he might deliver him unto
+    them. 5 And they were glad, and covenanted to give him money. 6
+    And he consented, and sought opportunity to deliver him unto them
+    in the absence of the multitude.
+
+
+The statement that “the feast of unleavened bread drew nigh, which is
+called the Passover,” forms a fitting preface to the story of the passion,
+for the Hebrew feast commemorated the deliverance of Israel when the angel
+of death passed over the homes which were marked with blood, and now a
+greater redemption was to be purchased by the blood of Christ, and those
+who would accept his salvation were to put away sin from their lives, even
+as leaven was excluded from Hebrew homes during all the days of the feast.
+
+The rulers of the Jews had already determined upon the death of Jesus.
+Their problem lay in his immense popularity. They were determining to
+delay until after the feast, when the great crowds would have left the
+city, when suddenly help came to them from a most unexpected quarter.
+Judas Iscariot, one of the twelve immediate followers of Jesus, offered to
+betray his Master into the hands of the rulers at such a time and place as
+they desired, namely, “in the absence of the multitude.” Of course the
+chief priests and the officers of the Temple guard “were glad” and
+contracted to pay the money demanded by the traitor for his treachery.
+Luke states that Judas acted under the direction of Satan. We are not to
+conclude, however, that he was a demoniac or that he lacked control of his
+faculties. His act was deliberate, unsolicited, and without excuse. The
+explanation is that he long had been cherishing his lust for gold. He had
+listened to the suggestion of Satan and now he yielded himself to his foul
+service. The alarming truth is that the treachery of Judas was not the act
+of a unique monster, but only an example of what, finally, may be done by
+any man who, in daily fellowship with Jesus, does not renounce his one
+besetting sin. To resist continually the gracious influence of the Saviour
+is to fall the more rapidly under the complete power of Satan.
+
+
+
+
+B. The Last Supper. Ch. 22:7-38
+
+
+    7 And the day of unleavened bread came, on which the passover must
+    be sacrificed. 8 And he sent Peter and John, saying, Go and make
+    ready for us the passover, that we may eat. 9 And they said unto
+    him, Where wilt thou that we make ready? 10 And he said unto them,
+    Behold, when ye are entered into the city, there shall meet you a
+    man bearing a pitcher of water; follow him into the house
+    whereinto he goeth. 11 And ye shall say unto the Master of the
+    house, The Teacher saith unto thee, Where is the guest-chamber,
+    where I shall eat the passover with my disciples? 12 And he will
+    show you a large upper room furnished: there make ready. 13 And
+    they went, and found as he had said unto them: and they made ready
+    the passover.
+
+
+    14 And when the hour was come, he sat down, and the apostles with
+    him. 15 And he said unto them, With desire I have desired to eat
+    this passover with you before I suffer: 16 For I say unto you, I
+    shall not eat it, until it be fulfilled in the kingdom of God. 17
+    And he received a cup, and when he had given thanks, he said, Take
+    this, and divide it among yourselves: 18 for I say unto you, I
+    shall not drink from henceforth of the fruit of the vine, until
+    the kingdom of God shall come. 19 And he took bread, and when he
+    had given thanks, he brake it, and gave to them, saying, This is
+    my body which is given for you: this do in remembrance of me. 20
+    And the cup in like manner after supper, saying, This cup is the
+    new covenant in my blood, _even_ that which is poured out for you.
+    21 But behold, the hand of him that betrayeth me is with me on the
+    table. 22 For the Son of man indeed goeth, as it hath been
+    determined: but woe unto that man through whom he is betrayed! 23
+    And they began to question among themselves, which of them it was
+    that should do this thing.
+
+
+    24 And there rose also a contention among them, which of them was
+    accounted to be the greatest. 25 And he said unto them, The kings
+    of the Gentiles have lordship over them; and they that have
+    authority over them are called Benefactors. 26 But ye _shall_ not
+    _be_ so: but he that is the greater among you, let him become as
+    the younger; and he that is chief, as he that doth serve. 27 For
+    which is greater, he that sitteth at meat, or he that serveth? is
+    not he that sitteth at meat? but I am in the midst of you as he
+    that serveth. 28 But ye are they that have continued with me in my
+    temptations; 29 and I appoint unto you a kingdom, even as my
+    Father appointed unto me, 30 that ye may eat and drink at my table
+    in my kingdom; and ye shall sit on thrones judging the twelve
+    tribes of Israel. 31 Simon, Simon, behold, Satan asked to have
+    you, that he might sift you as wheat: 32 but I made supplication
+    for thee, that thy faith fail not; and do thou, when once thou
+    hast turned again, establish thy brethren. 33 And he said unto
+    him, Lord, with thee I am ready to go both to prison and to death.
+    34 And he said, I tell thee, Peter, the cock shall not crow this
+    day, until thou shalt thrice deny that thou knowest me.
+
+
+    35 And he said unto them, When I sent you forth without purse, and
+    wallet, and shoes, lacked ye anything? And they said, Nothing. 36
+    And he said unto them, But now, he that that hath a purse, let him
+    take it, and likewise a wallet; and he that hath none, let him
+    sell his cloak, and buy a sword. 37 For I say unto you, that this
+    which is written must be fulfilled in me, And he was reckoned with
+    transgressors: for that which concerneth me hath fulfillment. 38
+    And they said, Lord, behold, here are two swords. And he said unto
+    them, It is enough.
+
+
+The last meal of which Jesus partook with his disciples was a passover
+feast, and it was the occasion of the establishment of that sacrament
+which is known as the Lord’s Supper. The passover called to mind a
+national deliverance in the past and pointed forward to a greater
+deliverance to come, which was effected by the death of Christ. The Lord’s
+Supper points us backward to the great redemption he achieved by his
+atoning death, and forward to the fuller redemption he will accomplish in
+his return. The “Last Supper” may rightly be reviewed in connection with
+the Christian sacrament, and the story here recorded may intimate to us
+how this sacrament may be most helpfully observed.
+
+1. It must be for us a time of retirement. So far as possible we must
+exclude all distracting thoughts and fix our minds upon Christ and his
+redeeming love. Jesus made such provision for his disciples. He sent Peter
+and John to the city to prepare a room in which he might partake of the
+passover with his disciples, but he was careful to provide against any
+possible interruption. He did not mention to the disciples the place of
+meeting. Had he done so, Judas would have disclosed the place to the
+enemies who would have arrested Jesus in the midst of the supper. Our Lord
+was careful to say to the two disciples that as they entered the city
+there would meet them “a man bearing a pitcher of water;” they were to
+follow him into the house and were there to prepare the passover.
+According to the account of the other evangelists, it seems that after the
+passover feast had been eaten and before Jesus established his memorial
+supper, he dismissed Judas from the circle. Surely it must be our endeavor
+to shut out from our hearts all traitorous and intrusive thoughts, that
+during the sacred service we may be consciously alone with our Lord.
+
+2. It is to be a time of communion. Our Lord had eagerly looked forward to
+those hours to be spent with his disciples in unbroken fellowship. He had
+much to tell them. He knew it was to be a season of tender farewell, and
+he wished to strengthen them by messages of cheer and of hope. Probably in
+the whole Bible there are no chapters more familiar, more tender, more
+helpful, than those written by John containing the words spoken by our
+Lord in the upper room on the occasion of this Last Supper. To those whose
+hearts are prepared, the unseen Lord is surely present and ready to speak,
+through the appointed symbols and by his Spirit, truths which will inspire
+strength and joy.
+
+3. It is to be a season of gratitude. The sacrament has often been called
+the “Eucharist,” the service of “thanksgiving,” for we then call to mind
+the infinite benefits secured for us by the atoning death of our Lord.
+This is the supreme purpose of the feast. Jesus stated this clearly when
+establishing it; the bread was to call to mind his body broken for us, and
+the wine was to be a symbol of his blood, which as he said to his
+disciples, was to be poured out for them. This supper is therefore to be a
+memorial of redeeming grace; it is to show forth the Lord’s death, as he
+himself said, “This do in remembrance of me.”
+
+4. It is to be a time of hope. Even under the shadow of the cross our Lord
+pointed his disciples to the glory of his throne; while their hearts were
+torn by the thought of separation, he reminded them of a reunion when they
+would eat and drink together “in the kingdom of God.” He declared that
+they were to have a time of temptation, but if they suffered with him,
+they would also reign with him. “I appoint unto you a kingdom, even as my
+Father appointed unto me, that ye may eat and drink at my table in my
+kingdom.” Thus the communion season is a time when we especially look
+forward to glad reunions with those who have passed on before. We cheer
+our hearts with visions of coming glory. Under the darkest shadows we look
+for the opening skies and for the return of Christ; we “proclaim the
+Lord’s death till he come.”
+
+5. It is a time of consecration. While the disciples were seated at the
+table they were disputing as to which of them was greatest. Our Saviour
+gave them a memorable example when he stooped down and washed their feet,
+and then most impressively he explained to them the character of true
+greatness and showed that its essence lay in service; to quote his own
+words, “He that is the greater among you, let him become as the younger;
+and he that is chief, as he that doth serve.” As we turn from the table of
+our Lord it should ever be with a desire to go forth in his name and to do
+anything in our power to serve our fellow men, and to follow in his
+footsteps who came “not to be ministered unto but to minister, and to give
+his life a ransom for many.”
+
+6. It should be a time of humility, when we realize anew our weakness and
+our dependence upon Christ and his sustaining grace. Jesus found it
+necessary to warn his disciples concerning their coming temptations and
+trials, and particularly to foretell the fall of Peter. Turning to the
+impulsive, affectionate, fickle disciple, who seems to have been the
+leader of the apostolic band, he told him that Satan had desired to have
+the disciples, to sift them as wheat, but that Jesus himself had made
+special prayer for Peter that his faith should not fail, even though Jesus
+foresaw that for a time his courage would give way and that he would deny
+his Master. He urged Peter, however, to repent after his fall and to
+encourage his fellow disciples. Such a statement of the weakness and
+unfaithfulness which Peter was to manifest seemed incredible to him and he
+protested, “Lord, with thee I am ready to go both to prison and to death.”
+But Jesus sadly replied, “I tell thee, Peter, the cock shall not crow this
+day, until thou shalt thrice deny that thou knowest me.”
+
+It is impossible to observe the Lord’s Supper without memories of past
+failure, and it is only too true that similar experiences of weakness will
+be shown in days to come. Every such disloyalty gives pain to our Lord,
+but if our hearts are really yielded to him, our faults will be followed
+by true repentance. If we really trust in him, he is ready to pardon; as
+he prayed for Peter, so he is praying for us; though we at times stumble,
+he will not allow us utterly to fall. He is able to save “to the uttermost
+... seeing he ever liveth to make intercession” for us.
+
+7. This should be a time of new resolution. We should be humble and
+trustful in view of past and of possible future failures, but we should
+determine to stand firmly in the strength which the Master supplies. He
+told his followers in the upper room of the changed conditions which they
+were to meet when he had been taken from them. The enemies who would take
+his life would surely not treat his disciples with kindness. He assured
+them that they were now to be left more to their own resources and that
+they were to meet with the most bitter hostility. He even suggested that
+it would be necessary for each one to buy a sword. They took his words
+with absurd literalness and they said, “Lord, behold, here are two
+swords.” It was with sad irony that Jesus replied, “It is enough.” Of
+course, he did not mean that his followers are to use violence or are to
+extend the gospel by means of force. He only wished us to be warned and to
+resolve anew that in the spiritual conflict which awaits us we shall be
+true to him as loyal soldiers of the cross. We go forth to battle, but on
+some brighter morrow we shall be seated with him at a heavenly feast with
+banquet and song.
+
+
+
+
+C. The Agony In Gethsemane. Ch. 22:39-46
+
+
+    39 And he came out, and went, as his custom was, unto the mount of
+    Olives; and the disciples also followed him. 40 And when he was at
+    the place, he said unto them, Pray that ye enter not into
+    temptation. 41 And he was parted from them about a stone’s cast;
+    and he kneeled down and prayed, 42 saying, Father, if thou be
+    willing, remove this cup from me: nevertheless not my will, but
+    thine, be done. 43 And there appeared unto him an angel from
+    heaven, strengthening him. 44 And being in an agony he prayed more
+    earnestly; and his sweat became as it were great drops of blood
+    falling down upon the ground. 45 And when he rose up from his
+    prayer, he came unto the disciples, and found them sleeping for
+    sorrow, 46 and said unto them, Why sleep ye? rise and pray, that
+    ye enter not into temptation.
+
+
+From the quiet fellowship in the upper room Jesus with his disciples,
+under the shadow of the night, went forth to the Garden of Gethsemane, a
+favorite resort on the slope of the Mount of Olives, and he there
+experienced that unequaled anguish of soul which is commonly known as his
+“agony.” To enter the sacred privacy of that scene even in imagination
+seems to be an intrusion, and yet some glimpses have been revealed for our
+instruction and encouragement as his disciples.
+
+There can be no doubt that this distress which seized him was due to his
+clear vision of the death he was to endure on the following day; and this
+very agony adds beyond measure to the meaning and the mystery of that
+death. For any sensitive soul to shrink from pain and anguish is but
+natural and pardonable; yet if Jesus suffered such incomparable agony
+simply in view of physical torture, he was less heroic than many of his
+followers have been. If, however, in the hour of death, he was to be so
+identified with sin as to become the Redeemer of the world; if he was “to
+give his life a ransom for many;” if his experience as the Lamb of God was
+to be absolutely unique; if he was to endure the hiding of his Father’s
+face, then we can understand why it was that in the dark hour of
+anticipation his soul was sorrowful “even unto death.” The agony of our
+Lord must never be supposed to reflect upon his human heroism; it is
+rather a proof of his divine atonement. The “cup” which Jesus was asked to
+drink consisted of death as “the Bearer of sin.”
+
+In this hour of most bitter trial Jesus found relief in prayer. He had
+come to Gethsemane that he might be alone with God. He had exhorted his
+disciples to follow his example. When the agony most fiercely gripped his
+lonely heart he still prayed and he was heard. The cup was not removed,
+but “There appeared unto him an angel from heaven, strengthening him.” He
+was given grace to drain the cup to its very dregs and death lost its
+sting and the grave its terror. He was fitted for perfect sympathy with
+those who are called upon to face the mystery of “unanswered prayer.” “He
+became unto all them that obey him the author of eternal salvation.”
+
+Jesus prayed in faith; and the very essence of such believing prayer is
+the willingness to obey. This was the petition which comes to us as an
+example, “Nevertheless not my will, but thine, be done.” He won his
+victory by complete submission to the will of his Father. Henceforth there
+was no more struggle. He turned with unfaltering step to meet betrayal and
+agony and death. The hour struck and he was ready. “He was well content.”
+
+
+
+
+D. The Arrest Of Jesus. Ch. 22:47-53
+
+
+    47 While he yet spake, behold, a multitude, and he that was called
+    Judas, one of the twelve, went before them; and he drew near unto
+    Jesus to kiss him. 48 But Jesus said unto him, Judas, betrayest
+    thou the Son of man with a kiss? 49 And when they that were about
+    him saw what would follow, they said, Lord, shall we smite with
+    the sword? 50 And a certain one of them smote the servant of the
+    high priest, and struck off his right ear. 51 But Jesus answered
+    and said, Suffer ye _them_ thus far. And he touched his ear, and
+    healed him. 52 And Jesus said unto the chief priests, and captains
+    of the temple, and elders, that were come against him, Are ye come
+    out, as against a robber, with swords and staves? 53 When I was
+    daily with you in the temple, ye stretched not forth your hands
+    against me: but this is your hour, and the power of darkness.
+
+
+The manner in which Judas concluded his foul crime was in perfect keeping
+with its essential baseness. He led a multitude armed with swords and
+clubs into the Garden where his Master was wont to retire for prayer, and
+there betrayed him with a kiss, a sign which had been agreed upon in order
+that, in the deep shadows, one of the disciples might not be mistaken for
+the Master and arrested in his place. A kiss was a usual sign of
+friendship, but the manner of Judas and the rebuke of Jesus indicate that
+it was given with a false semblance of deep affection and was thus the
+more repulsive to the Lord. Acts of disloyalty to Christ are even more
+distressing to him in surroundings which are sacred and when committed by
+those who have made loud protestations of love.
+
+The fearless composure of the Master is now contrasted with the conduct of
+his followers. They asked whether they should defend him with the sword,
+and before he could reply, Peter rashly smote the servant of the high
+priest and cut off his right ear. To this act Jesus made reply, “Suffer ye
+them thus far;” the exact meaning is not certain, but probably he was
+addressing his disciples to prevent further violence. He then touched the
+ear of the servant and healed him. Only Luke, “the beloved physician,”
+mentions this “unique miracle of surgery.” The incident has its message
+for disciples in all ages. Violence and cruelty in the defense of the
+cause of Christ misrepresent him to the world. The act of Peter gave
+countenance to charges which would be preferred against Jesus, and further
+resistance would have compromised the position of his Lord. However well
+intended, such rash defenses weaken the cause they are designed to
+promote.
+
+Jesus turned to rebuke his enemies and resented the fact that they had
+come against him as against a robber with swords and clubs. He reminded
+them that daily he had taught in public. Their coming with violence, in
+secrecy; and under the cover of night, was a proof that the arrest was
+false and that it could not be justified. There had been abundant
+opportunities during many days to seize him in public when he was
+unprotected. Their present course bore its own condemnation; but he added
+mournfully, “This is your hour, and the power of darkness.” In the mystery
+of his providence God was allowing this iniquity. He was giving this
+temporary authority to the forces of evil. It was to be a brief hour, but
+those who willingly put it to such a use would incur eternal condemnation.
+Nothing is more solemn than the possibility of using for evil ends the
+liberty allotted us of God.
+
+
+
+
+E. Peter’s Denial. Ch. 22:54-62
+
+
+    54 And they seized him, and led him _away_, and brought him into
+    the high priest’s house. But Peter followed afar off. 55 And when
+    they had kindled a fire in the midst of the court, and had sat
+    down together, Peter sat in the midst of them. 56 And a certain
+    maid seeing him as he sat in the light _of the fire_, and looking
+    stedfastly upon him, said, This man also was with him. 57 But he
+    denied, saying, Woman, I know him not. 58 And after a little while
+    another saw him, and said, Thou also art _one_ of them. But Peter
+    said, Man, I am not. 59 And after the space of about one hour
+    another confidently affirmed, saying, Of a truth this man also was
+    with him; for he is a Galilæan. 60 But Peter said, Man, I know not
+    what thou sayest. And immediately, while he yet spake, the cock
+    crew. 61 And the Lord turned, and looked upon Peter. And Peter
+    remembered the word of the Lord, how that he said unto him, Before
+    the cock crow this day thou shalt deny me thrice. 62 And he went
+    out, and wept bitterly.
+
+
+Peter really loved Jesus and his faith in him never failed; but in the
+hour of trial, which Jesus had predicted, Peter lost courage and denied
+his Lord. His sin, however, was unlike that of Judas. The latter was the
+final step in a downward course. The former was an act of cowardice in a
+career of moral development which resulted in blessing and service to all
+the followers of Christ.
+
+The fall of Peter may be traced to his self-confidence. When he protested
+that he would be true to Christ, even though all should forsake him, he
+was sincere and expressed the true feeling of his heart, but he betrayed
+his pride. The immediate result was his failure to obey the Master and to
+watch and pray as he had been bidden; and consequently he was surprised
+and stunned by the arrest of Jesus, and like the other disciples, after a
+rash stroke in his defense, he forsook Jesus and fled. He followed Jesus
+to the palace of the high priest but hoped to conceal his discipleship and
+to be regarded as one of the excited crowd.
+
+Every follower of Christ is in mortal danger when confident of his moral
+strength and especially when at the same time he is ashamed to be publicly
+known as a disciple, and most of all when he feels, as Peter probably
+felt, that confessed loyalty to Christ can under the circumstances be of
+no special help to his Lord. At such a time when the cause of Jesus seemed
+hopeless, when the courage of Peter was gone, when he was wearied by the
+long night of sleeplessness, when cold and lonely, the unexpected attack
+was made and Peter suffered his tragic defeat.
+
+It may be easy to point the finger of scorn at the great apostle, but
+there are few followers of Christ who at times of less severe testing have
+not as truly denied their Lord, by word or deed, with cowardice and deceit
+and passion. Three times Peter repeated his denial and then he heard the
+crowing of a cock. The incident was insignificant in itself, but it
+recalled the word of his Master; it made Peter conscious of his disgrace
+but it called him to himself, and then as he turned toward the palace, for
+a moment he caught sight of his Lord. We may be unable to conjecture what
+was expressed in the face of Jesus as at that moment he “looked upon
+Peter.” There may have been something of rebuke, but probably there was
+more of unutterable sorrow and of tender sympathy. We read that as “Peter
+remembered the word of the Lord, ... he went out, and wept bitterly.”
+Surely these were tears of repentance and they prepared the way for pardon
+and for peace. To many a fallen follower of Christ there has come some
+minute providence recalling hours of glad fellowship and messages of
+solemn warning, and the heart has been turned toward the Master, and true
+repentance has been felt in realizing the pain which the disloyalty has
+brought to the loving Lord.
+
+The consciousness has brought bitter tears and hours of regret and of
+anguish, but they have been followed by a brighter morning, by a meeting
+with the risen Christ, by a new confession of love, by words of peace, and
+by a truer life of deeper devotion to his cause.
+
+
+
+
+F. Jesus Before The Jewish Rulers. Ch. 22:63-71
+
+
+    63 And the men that held _Jesus_ mocked him, and beat him. 64 And
+    they blindfolded him, and asked him, saying, Prophesy: who is he
+    that struck thee? 65 And many other things spake they against him,
+    reviling him.
+
+
+    66 And as soon as it was day, the assembly of the elders of the
+    people was gathered together, both chief priests and scribes; and
+    they led him away into their council, saying, 67 If thou art the
+    Christ, tell us. But he said unto them, If I tell you, ye will not
+    believe: 68 and if I ask _you_, ye will not answer. 69 But from
+    henceforth shall the Son of man be seated at the right hand of the
+    power of God. 70 And they all said, Art thou then the Son of God?
+    And he said unto them, Ye say that I am. 71 And they said, What
+    further need have we of witness? for we ourselves have heard from
+    his own mouth.
+
+
+After Jesus had been denied by Peter, he was grossly insulted and abused
+by his captors. He was mocked and beaten and reviled. Those responsible
+for these indignities were the Jewish rulers, the most cultured and
+refined and professedly religious men of their day; but the beast within
+man is more powerful than we commonly suppose. When Christ is rejected,
+when his teachings are despised, when his Spirit is opposed, then it is
+only a question of time and of occasion when hatred or malice or lust or
+anger awaken in man the passions and ferocity of the brute.
+
+When the morning dawned, Jesus was led away to be arraigned formally
+before the sanhedrin, the supreme ecclesiastical court of the Jews. He was
+supposed to be on trial for his life; in reality the council was being
+judged, and in its guilt the entire nation was involved. The rulers
+convicted themselves of prejudice, dishonesty, and malice. They did not
+seek to learn the truth that justice might be done; they sought to find
+some evidence on which Jesus might be condemned.
+
+When every attempt to convict Jesus had failed, they finally charged him
+in the words: “If thou art the Christ, tell us.” Jesus’ reply shows how
+fully he appreciated their blind hatred and their unwillingness to be
+just; he told them that no statement he might make would be believed, and
+that no explanation or defense he might offer would be accepted;
+nevertheless, he would answer their question, with the statement that his
+exaltation to the place of divine power was about to take place. Then they
+asked him directly, “Art thou then the Son of God?” He answered with all
+distinctness, “Ye say that I am.” Then they at once decreed that he was
+worthy of death. They had prejudged the case. They were unwilling to
+consider whether his claim to be the Son of God was true; they only wished
+to be sure that he made the claim. When they had made sure of this, they
+agreed that he must die as a blasphemer. Their logic was so far true.
+There is no other alternative. In the presence of Christ there can be no
+neutrality. Either he was an impostor who deserves our contempt, or else
+he is the divine Son of God whom we must worship and obey. Every soul must
+choose between the sanhedrin and the Church.
+
+
+
+
+G. Jesus Before Pilate. Ch. 23:1-25
+
+
+    1 And the whole company of them rose up, and brought him before
+    Pilate. 2 And they began to accuse him, saying, We found this man
+    perverting our nation, and forbidding to give tribute to Cæsar,
+    and saying that he himself is Christ a king. 3 And Pilate asked
+    him, saying, Art thou the King of the Jews? And he answered him
+    and said, Thou sayest. 4 And Pilate said unto the chief priests
+    and the multitudes, I find no fault in this man. 5 But they were
+    the more urgent, saying, He stirreth up the people, teaching
+    throughout all Judæa, and beginning from Galilee even unto this
+    place. 6 But when Pilate heard it, he asked whether the man were a
+    Galilæan. 7 And when he knew that he was of Herod’s jurisdiction,
+    he sent him unto Herod, who himself also was at Jerusalem in these
+    days.
+
+
+    8 Now when Herod saw Jesus, he was exceeding glad: for he was of a
+    long time desirous to see him, because he had heard concerning
+    him; and he hoped to see some miracle done by him. 9 And he
+    questioned him in many words; but he answered him nothing. 10 And
+    the chief priests and the scribes stood, vehemently accusing him.
+    11 And Herod with his soldiers set him at nought, and mocked him,
+    and arraying him in gorgeous apparel sent him back to Pilate. 12
+    And Herod and Pilate became friends with each other that very day:
+    for before they were at enmity between themselves.
+
+
+    13 And Pilate called together the chief priests and the rulers and
+    the people, 14 and said unto them, Ye brought unto me this man, as
+    one that perverteth the people: and behold, I, having examined him
+    before you, found no fault in this man touching those things
+    whereof ye accuse him: 15 no, nor yet Herod: for he sent him back
+    unto us; and behold, nothing worthy of death hath been done by
+    him. 16 I will therefore chastise him, and release him. 18 But
+    they cried out all together, saying, Away with this man, and
+    release unto us Barabbas—19 one who for a certain insurrection
+    made in the city, and for murder, was cast into prison. 20 And
+    Pilate spake unto them again, desiring to release Jesus; 21 but
+    they shouted, saying, Crucify, crucify him. 22 And he said unto
+    them the third time, Why, what evil hath this man done? I have
+    found no cause of death in him: I will therefore chastise him and
+    release him. 23 But they were urgent with loud voices, asking that
+    he might be crucified. And their voices prevailed. 24 And Pilate
+    gave sentence that what they asked for should be done. 25 And he
+    released him that for insurrection and murder had been cast into
+    prison, whom they asked for; but Jesus he delivered up to their
+    will.
+
+
+The Jews had been deprived by their Roman conquerors of the right to
+inflict capital punishment. When, therefore, their chief council had
+decided that Jesus was worthy of death, the rulers brought him to Pilate,
+the Roman governor, that he might confirm their sentence and execute the
+cruel penalty of crucifixion. The trial before Pilate developed into a
+disgraceful contest between the murderous and determined Jewish rulers and
+the weak and vacillating Roman governor, who was at last compelled to act
+contrary to his conscience and his desire and to submit his will to that
+of the subjects whom he detested.
+
+Luke gives only a bare outline of the story, which is sketched best by the
+apostle John. Enough, however, is given to show the infamous baseness of
+the Jews and the futile endeavors of Pilate to avoid the judicial murder
+which he finally committed. The Jewish rulers had asked Pilate to
+pronounce sentence without hearing the charge; this Pilate properly
+refused to do. When the accusation was made, Luke shows most clearly how
+craftily the decision of the Jewish court was perverted, and how forcibly
+the false charge was presented. Jesus had been convicted of claiming to be
+the divine Messiah. It was the claim of deity, and thus of blasphemy, on
+which he was condemned. The Jews knew that this would make no impression
+on Pilate. However, the office of Messiah did imply rule and authority,
+and therefore the claim of Jesus was distorted into a political offense
+and he was charged with sedition, with forbidding tribute to Cæsar, and
+with claiming to be a king.
+
+How absurd all these accusations were, Pilate soon learned; he probably
+was not a little suspicious of the sudden zeal for their Roman tyrants
+shown by these rebellious Jews. However, he lacked the courage of his
+convictions; he declared Jesus to be innocent, but fearing to offend the
+rulers and the crowds whom they had won to their will, he hesitated to
+release Jesus. That was a fatal step; the only thing to do is to act with
+decision and promptness as soon as one sees what is right. It is surely
+true in matters of conscience that “he who hesitates is lost.”
+
+Then Pilate did what all weak men are apt to do: he attempted to avoid
+making a decision; he tried to shift the responsibility; he learned that
+Jesus was from Galilee, and so Pilate sent Jesus to be judged by King
+Herod, within whose realm Galilee lay. Herod was then in Jerusalem, and he
+was eager to see Jesus, of whom he had heard so much, and he hoped that
+his curiosity might be gratified by seeing Jesus perform some miracle.
+However, when appearing before Herod, Jesus refused even to answer him by
+a single word. Jesus has a message for every penitent, and a miracle for
+every believer; but for the murderer of John and for the shallow, sinful
+profligate there is only silence and contempt.
+
+To wreak upon Jesus a petty revenge, Herod mocked Jesus by clothing him
+with royal apparel, and sent him back thus arrayed to Pilate. It was a
+cruel jest, but it was an acquittal of Jesus as guilty of no political
+offense. Thus Pilate was forced to act as judge; others cannot decide for
+us questions of conscience. When compelled to act, Pilate attempted a
+second maneuver familiar to all weak souls; he proposed to compromise. He
+would do what was wrong but he would avoid the crime of murder. He offered
+to scourge Jesus, whom he declared to be absolutely innocent, or to
+release him as a notable criminal, as one such was usually released at
+this feast. On the one hand, he would be subjecting Jesus to the most
+agonizing bodily torture; on the other, he would brand Jesus as a
+malefactor who had deserved death. Compromise in a case of conscience is
+always a sign of weakness, and the enemy is sure to press his advantage.
+As the rulers saw Pilate yielding thus far, they asked for the release of
+a notorious murderer by the name of Barabbas; and as they saw Jesus coming
+forth from the scourging, torn and bleeding, they cried out for his life,
+“Crucify him, crucify him.” As Pilate hesitated, the rulers used their
+most deadly weapon; they suggested that they would report Pilate to the
+emperor as shielding a political revolutionist; they would imperil the
+position and life of the governor. This attack Pilate could not withstand;
+when some personal loss was involved conscience was no longer to be
+considered. He decided to do what he knew to be wrong; he “gave sentence
+that what they asked for should be done;” and so doing he placed himself
+near the head of that long list of moral cowards who share his eternal
+infamy for fearing to do the right.
+
+The degradation of the Jewish rulers was even greater. With all their
+knowledge of the moral law, they who professed to be special
+representatives of God put to death his Son, and chose a murderer instead
+of the Saviour. To the tragedy of such a choice Luke refers with horror in
+the only personal comment he makes upon the scene. V. 25. Are not
+thousands, however, making that same choice to-day? There can be no
+neutral ground; indecision is impossible: one must choose either Barabbas
+or Christ.
+
+
+
+
+H. The Crucifixion. Ch. 23:26-38
+
+
+    26 And when they led him away, they laid hold upon one Simon of
+    Cyrene, coming from the country, and laid on him the cross, to
+    bear it after Jesus.
+
+
+    27 And there followed him a great multitude of the people, and of
+    women who bewailed and lamented him. 28 But Jesus turning unto
+    them said, Daughters of Jerusalem, weep not for me, but weep for
+    yourselves, and for your children. 29 For behold, the days are
+    coming, in which they shall say, Blessed are the barren, and the
+    wombs that never bare, and the breasts that never gave suck. 30
+    Then shall they begin to say to the mountains, Fall on us; and to
+    the hills, Cover us. 31 For if they do these things in the green
+    tree, what shall be done in the dry?
+
+
+    32 And there were also two others, malefactors, led with him to be
+    put to death.
+
+
+    33 And when they came unto the place which is called The skull,
+    there they crucified him, and the malefactors, one on the right
+    hand and the other on the left. 34 And Jesus said, Father, forgive
+    them; for they know not what they do. And parting his garments
+    among them, they cast lots. 35 And the people stood beholding. And
+    the rulers also scoffed at him, saying, He saved others; let him
+    save himself, if this is the Christ of God, his chosen. 36 And the
+    soldiers also mocked him, coming to him, offering him vinegar, 37
+    and saying, If thou art the King of the Jews, save thyself. 38 And
+    there was also a superscription over him, THIS IS THE KING OF THE
+    JEWS.
+
+
+The Gospel narratives spare us the distressing details of the crucifixion;
+this was the most cruel and agonizing form of death; but the facts are
+written with surprising delicacy and reserve. As Jesus was being led from
+the city a certain Simon of Cyrene was pressed into the service of bearing
+his cross. The cause of this action is purely a matter of conjecture. Its
+result was to give Simon immortal fame and apparently to secure for him
+eternal salvation; for it seems that this experience, and the knowledge of
+Christ gained at Calvary, resulted in the conversion of Simon and his
+household, Mark 15:21; Rom. 16:13. In a figure, he was the first of that
+long line of men and women who have taken up the cross and followed
+Christ. Of course this is a mere symbol, and the actual contrasts are
+vital. In reality no one can share the burden of the cross which our
+Saviour bore. His sufferings, and his alone, made atonement for sin. Then
+again no one can be compelled to take up the cross. There are burdens in
+life which cannot be evaded but one can refuse the cross. It is a type of
+the voluntary suffering endured for the sake of Christ; it is a symbol of
+the complete sacrifice of self and the complete submission to his will
+which is necessary for all who share in the redeeming benefits of his
+death.
+
+Luke alone records the incident of the women who, wailing and lamenting,
+followed Jesus out of the city. It is quite fitting that in this Gospel,
+in which womanhood is so exalted, a place should be found for this
+picture. It is not to be supposed that these were the loyal friends who
+had followed Jesus on his journeys and helped to supply his needs; these
+were rather residents of Jerusalem whose hearts were bleeding with sorrow
+for the loving Prophet who was being led forth to an agonizing death. Our
+Lord turned to these women with a message of sympathy and told them that
+they were not to weep for him but for themselves and their children. He
+was not rebuking them for their compassion; he rather meant to indicate
+that while his sufferings were pitiful, their own were more worthy of
+tears, for they were to be even more intense. He had in mind the
+destruction of the city due to its impenitence and made certain by its
+rejection of the Redeemer. Jesus declared that the days would come when
+childlessness would be a ground for congratulation because of the
+universal distress. He predicted that the horror would be so great that
+men would call upon the mountains to fall on them and the hills to cover
+them, preferring such forms of death to the torments which threatened from
+the armies of Rome. Jesus added a proverb, the force of which is evident
+even though its exact application may not be clear: “For if they do these
+things in the green tree, what shall be done in the dry?” In other words,
+if the sufferings of Christ were so great, what would be the sufferings of
+the Jews! If the Romans were putting to death him whom they regarded as
+innocent, what would they do to the inhabitants of the rebellious and
+hated city? It is quite in accordance with the character of Luke to note
+how Jesus, in this very hour of his anguish, thought rather of others than
+of himself and pronounced this prophesy, not in resentment, but in
+infinite tenderness and pity.
+
+While the actual sufferings of the crucifixion are not described, Luke
+tells us of the cruel mockery to which Jesus was subjected. He states that
+two malefactors were crucified with Jesus, “one on the right hand and the
+other on the left.” This was evidently designed to add to the disgrace and
+humiliation of his cruel death. The place of the crucifixion was called
+“The skull,” probably because it was a bare, rounded hill located outside
+the city gates.
+
+Of the seven words spoken by Jesus on the cross, Luke records three, all
+of them characterized by love and trust. The first is found in no other
+Gospel. As Jesus tasted the first bitterness of his anguish he was heard
+to pray, “Father forgive them; for they know not what they do.” He did not
+have in mind simply the soldiers who were involuntary instruments of his
+death, but rather the Jews who had not fully recognized the enormity of
+their crime. For them Jesus felt no hatred in his heart. He yearned for
+their repentance and their salvation. This prayer was a revelation of the
+matchless grace and mercy of this ideal Man. Luke adds the details of the
+mockery to which the other evangelists likewise refer. The crowds stood
+gazing upon the Sufferer but the rulers and the soldiers cruelly mocked
+him; the former scoffed at him saying, “He saved others; let him save
+himself.” In reality, had he saved himself, he never could have saved
+others. He died for the very men who were deriding him, to make possible
+their salvation. The soldiers made sport of him by casting lots for his
+garments and by offering him drink and hailing him as “King of the Jews.”
+This last title had been placed on the cross above the head of Jesus. It
+was put there by Pilate in bitter irony. It was his way of taking revenge
+upon the rulers who, contrary to his conscience, had compelled him to put
+to death an innocent Man. In place of this superscription the eye of faith
+sees another, “Behold, the Lamb of God, that taketh away the sin of the
+world!”
+
+
+
+
+I. The Penitent Thief. Ch. 23:39-43
+
+
+    39 And one of the malefactors that were hanged railed on him,
+    saying, Art not thou the Christ? save thyself and us. 40 But the
+    other answered, and rebuking him said, Dost thou not even fear
+    God, seeing thou art in the same condemnation? 41 And we indeed
+    justly; for we receive the due reward of our deeds: but this man
+    hath done nothing amiss. 42 And he said, Jesus, remember me when
+    thou comest in thy kingdom. 43 And he said unto him, Verily I say
+    unto thee, To-day shalt thou be with me in Paradise.
+
+
+This story which enshrines for us the second saying of our Lord upon the
+cross has often been regarded as one of the most significant narratives in
+the Gospels: first, because it gives us such a picture of the unique
+person of Christ; here was a dying man who at the same time was a
+forgiving God. Then, here is a picture of the transforming power of Christ
+who in an instant of time changed a robber into a saint. Most of all, we
+have here a message of the conditions of salvation which are ever the
+same, namely, repentance and faith. The first of these conditions is
+strikingly illustrated from the fact that the repentant thief was thinking
+of God and remembering that it was against a divine Being that he had
+sinned. Of this fact he reminded his companion, intimating that they might
+properly fear him into whose august presence they were so soon to be
+ushered. It is the very essence of repentance to regard sin, not as a
+mistake or a weakness, or as an injury to men, but as rebellion and insult
+against God. His penitence was further shown in his recognition that the
+penalty which he was suffering was just, and in his recognition of the
+innocent sufferings of Christ.
+
+His faith was as remarkable as his repentance. He saw in the bleeding,
+dying Sufferer, One who is yet to return as universal King, and to him he
+addressed his prayer: “Jesus, remember me when thou comest in thy
+kingdom.” We do not know the source of such faith. The robber may have
+heard part of the trial of Jesus; he did hear him praying for his enemies;
+but whatever gave rise to his belief and trust, he regarded Jesus as a
+Saviour and Lord who was yet to reign and who could bring him to eternal
+glory. This story thus reveals to us the truth that salvation is
+conditioned upon repentance and faith. However, it contains other
+important messages also. It declares that salvation is independent of
+sacraments. The thief had never been baptized, nor had he partaken of the
+Lord’s Supper. It is obvious that had he lived he would have carried out
+the requirements of his Lord by accepting these sacraments. He did, in
+fact, boldly confess his faith in the presence of a hostile crowd and amid
+the taunts and jeers of rulers and soldiers, yet he was saved without any
+formal rites.
+
+It is further evident that salvation is independent of good works. The
+thief was pardoned before he had lived a single, righteous, innocent day.
+Of course, good works follow faith; they evidence its reality; but faith
+precedes and results in holiness. A life of goodness is an expression of
+gratitude for salvation already begun.
+
+It is further evident that there is no “sleep of the soul.” The body may
+sleep, but consciousness persists after death. The word of the Master was,
+“To-day shalt thou be ... in Paradise.” Again it is evident that there is
+no “purgatory.” If any man ever needed discipline and “purifying fires,”
+it was this penitent robber. Out of a life of sin and shame he passed
+immediately into a state of blessedness. This was the promise: “To-day
+shalt thou be with me in Paradise.”
+
+Again it may be remarked that salvation is not universal. There were two
+robbers; only one was saved. Jesus had heard them both speaking of him. He
+did not say “ye,” but “Verily I say unto thee, To-day shalt thou be with
+me in Paradise.”
+
+Last of all, it may be noted that the very essence of the joy which lies
+beyond death consists in personal communion with Christ. The heart of the
+promise to the dying thief was this: “Thou shalt be with me.” This is our
+blessed assurance, that to depart is “to be with Christ,” which is “very
+far better.”
+
+
+
+
+J. The Death And Burial. Ch. 23:44-56
+
+
+    44 And it was now about the sixth hour, and a darkness came over
+    the whole land until the ninth hour, 45 the sun’s light failing:
+    and the veil of the temple was rent in the midst. 46 And Jesus,
+    crying with a loud voice, said, Father, into thy hands I commend
+    my spirit: and having said this, he gave up the ghost. 47 And when
+    the centurion saw what was done, he glorified God, saying,
+    Certainly this was a righteous man. 48 And all the multitudes that
+    came together to this sight, when they beheld the things that were
+    done, returned smiting their breasts. 49 And all his acquaintance,
+    and the women that followed with him from Galilee, stood afar off,
+    seeing these things.
+
+
+    50 And behold, a man named Joseph, who was a councillor, a good
+    and righteous man 51 (he had not consented to their counsel and
+    deed), _a man_ of Arimathæa, a city of the Jews, who was looking
+    for the kingdom of God: 52 this man went to Pilate, and asked for
+    the body of Jesus. 53 And he took it down, and wrapped it in a
+    linen cloth, and laid him in a tomb that was hewn in stone, where
+    never man had yet lain. 54 And it was the day of the Preparation,
+    and the sabbath drew on. 55 And the women who had come with him
+    out of Galilee, followed after, and beheld the tomb, and how his
+    body was laid. 56 And they returned and prepared spices and
+    ointments.
+
+
+    And on the sabbath they rested according to the commandment.
+
+
+The death of Christ was an event of such supreme importance that it
+properly was accompanied by supernatural signs of deep significance. Of
+these Luke mentions two. The first was the darkened skies, a fit symbol of
+the blackest crime in all the history of man. The second was the rending
+of the Temple veil, a type of the “new and living way” opened into the
+presence of God for all believers. Thus these two signs correspond to the
+human and the divine aspects of this atoning death, and indicate the
+heinousness of sin and the purpose of redeeming grace.
+
+The last word spoken by Jesus on the cross was an expression of perfect
+trust and peace. He had shown his sympathy for others by his prayer, by
+his promise to the penitent thief, and by his provision for his mother; by
+three other words he had revealed his sufferings of mind and body and
+their result in a completed redemption: “My God, my God ...”; “I thirst;”
+“it is finished.” He now breathed out his soul in a sentence of absolute
+confidence taken from the psalmist and recorded by Luke alone: “Father,
+into thy hands I commend my spirit.” It was the supreme utterance of
+faith. The earthly ministry of the Son of God had ended.
+
+Luke notes the effects produced by the manner of Jesus’ death, and by the
+accompanying signs upon the Roman centurion, the Jewish multitudes, and
+the Christian disciples. The soldier was so impressed that he “glorified
+God,” giving his testimony to the fact that the One whom he had crucified
+as a criminal was a “righteous man.” Possibly he may be regarded as a type
+of that host of believing Gentiles, of whom Luke liked to write, who were
+yet to enlist under the banner of the cross.
+
+The crowds of Jews had little real desire for the crucifixion of Jesus;
+they had been hounded by their rulers to cry out for his death, but they
+now returned to the city “smiting their breasts” in an agony of remorse, a
+prophecy of Israel’s future repentance and mourning as they “look on him
+whom they pierced.”
+
+Most pathetic of all was that group of saddened disciples who “stood afar
+off” gazing in bewilderment upon the scene; but for them the meaning of
+that cross would begin to dawn as they should meet their risen Lord. For
+none of his followers has the cross lost its mystery; yet to them all it
+has become a symbol of triumph and of hope.
+
+The body of Jesus was given burial by Joseph of Arimathæa, a man whom
+Matthew designates as rich, Mark as a “councillor of honorable estate,”
+and Luke as “good and righteous.” Thus together they describe an ideal man
+from the Jewish and Roman and Greek point of view. Perhaps he is to be
+criticized for not having identified himself before this more publicly
+with the cause of Christ; but Luke makes not the slightest unfavorable
+reflection upon his character. He declares definitely that this powerful
+and influential member of the sanhedrin “had not consented” to the
+“counsel and deed” of the rulers who had compassed the death of Jesus; and
+now in the hour when his Master was most deeply dishonored, he risked the
+scorn of the people and the hatred of the rulers and begged from Pilate
+the body of Jesus, which he wrapped in linen cloth and lay reverently in
+his own new, rock-hewn tomb. It was a deed of loving devotion, and adds a
+gratifying contrast and a touch of tenderness to the story of the cross.
+
+Other loving hearts longed to have a part in this expression of affection.
+The women who had followed Jesus out of Galilee, noted the place of his
+burial and purchased perfumes to embalm the body of their Lord. However,
+as the declining sun marked the beginning, at eventide, of the Sabbath,
+they rested until the first day of the week, and then they found that
+their task was needless. It was well to show affection for the crucified
+Master, it is a greater privilege to serve a risen Lord.
+
+
+
+
+K. The Empty Tomb. Ch. 24:1-12
+
+
+    1 But on the first day of the week, at early dawn, they came unto
+    the tomb, bringing the spices which they had prepared. 2 And they
+    found the stone rolled away from the tomb. 3 And they entered in,
+    and found not the body of the Lord Jesus. 4 And it came to pass,
+    while they were perplexed thereabout, behold, two men stood by
+    them in dazzling apparel: 5 and as they were affrighted and bowed
+    down their faces to the earth, they said unto them, Why seek ye
+    the living among the dead? 6 He is not here, but is risen:
+    remember how he spake unto you when he was yet in Galilee, 7
+    saying that the Son of man must be delivered up into the hands of
+    sinful men, and be crucified, and the third day rise again. 8 And
+    they remembered his words, 9 and returned from the tomb, and told
+    all these things to the eleven, and to all the rest. 10 Now they
+    were Mary Magdalene, and Joanna, and Mary the _mother_ of James:
+    and the other women with them told these things unto the apostles.
+    11 And these words appeared in their sight as idle talk; and they
+    disbelieved them. 12 But Peter arose, and ran unto the tomb; and
+    stooping and looking in, he seeth the linen cloths by themselves;
+    and he departed to his home, wondering at that which was come to
+    pass.
+
+
+After seeing where Jesus was buried the women who had followed him from
+Galilee and had ministered to him, began preparing spices and ointments
+with which to embalm his body. However, as the day drew to its close,
+because this Friday evening was the beginning of a Jewish Sabbath, they
+rested from their labor of love until Sunday, “the first day of the week,”
+and then “at early dawn” they came to the tomb, but were astonished to
+find that the body of Jesus was gone.
+
+There are several explanations of this empty tomb, but only one which is
+credible and which accords with the facts. Some persons profess to believe
+that Jesus did not die, that he only swooned upon the cross, that he
+regained consciousness after being laid in the tomb, that he escaped and
+then appeared to his disciples; but Jesus had declared that he was to die
+and was to rise again on the third day, and he afterwards made his
+disciples believe that such an experience had been his; this theory,
+therefore, cannot be held without denying the honesty and morality of our
+Lord.
+
+A second theory maintains that “his disciples came by night, and stole”
+away his body; but these disciples continually declared that he rose from
+the dead on the third day; according to this theory, then, these disciples
+were impostors; but this can be believed by no one familiar with their
+subsequent lives and influence.
+
+It is as impossible to believe the third theory namely, that the enemies
+of Jesus stole his body, for had that body been in their possession, how
+gladly they would have produced it and thus forever have silenced the
+disciples who declared that Jesus was alive and that his resurrection
+proved these enemies had put to death an innocent Man, their divine
+Messiah.
+
+The only true explanation of this empty tomb is that given to the
+wondering women by two angels: “Why seek ye the living among the dead? He
+is not here, but is risen: remember how he spake unto you when he was yet
+in Galilee.” This startling statement of the angels embodies the substance
+of the message delivered by the apostles. The truth it declares forms the
+corner stone of Christian faith. The resurrection of our Lord is vitally
+connected with all the realities which relate to his person and work and
+to the life of his followers.
+
+When, however, the fact of the resurrection had been reported to the
+apostles, they regarded the words of the women “as idle talk, and they
+disbelieved them.” This incredulity on the part of the apostles shows the
+absolute absurdity of another theory advanced by those who deny the
+resurrection of our Lord, namely, the theory that his followers so eagerly
+expected him to rise from the dead that their fevered brains finally
+imagined that he had so risen and they testified to what was only a
+product of their own fancy. In reality the disciples did not expect Jesus
+to rise, and, as here recorded, when the truth was reported to them, they
+refused to accept it until proof upon proof had been given them and doubt
+and unbelief became absolutely impossible. They were prepared, however,
+for further proofs by the fact that the tomb in which the body was laid
+had been found empty. There is even more weighty evidence of the
+resurrection; but those who deny this supremely important event must give
+first some rational account of this empty tomb.
+
+
+
+
+L. The Walk To Emmaus. Ch. 24:13-35
+
+
+    13 And behold, two of them were going that very day to a village
+    named Emmaus, which was threescore furlongs from Jerusalem. 24 And
+    they communed with each other of all these things which had
+    happened. 15 And it came to pass, while they communed and
+    questioned together, that Jesus himself drew near, and went with
+    them. 16 But their eyes were holden that they should not know him.
+    17 And he said unto them, What communications are these that ye
+    have one with another, as ye walk? And they stood still, looking
+    sad. 18 And one of them, named Cleopas, answering said unto him,
+    Dost thou alone sojourn in Jerusalem and not know the things which
+    are come to pass there in these days? 19 And he said unto them,
+    What things? And they said unto him, The things concerning Jesus
+    the Nazarene, who was a prophet mighty in deed and word before God
+    and all the people: 20 and how the chief priests and our rulers
+    delivered him up to be condemned to death, and crucified him. 21
+    But we hoped that it was he who should redeem Israel. Yea and
+    besides all this, it is now the third day since these things came
+    to pass. 22 Moreover certain women of our company amazed us,
+    having been early at the tomb; 23 and when they found not his body
+    they came, saying, that they had also seen a vision of angels, who
+    said that he was alive. 24 And certain of them that were with us
+    went to the tomb, and found it even so as the women had said: but
+    him they saw not. 25 And he said unto them, O foolish men, and
+    slow of heart to believe in all that the prophets have spoken! 26
+    Behooved it not the Christ to suffer these things, and to enter
+    into his glory? 27 And beginning from Moses and from all the
+    prophets, he interpreted to them in all the scriptures the things
+    concerning himself. 28 And they drew nigh unto the village,
+    whither they were going: and he made as though he would go
+    further. 29 And they constrained him, saying, Abide with us; for
+    it is toward evening, and the day is now far spent. And he went in
+    to abide with them. 30 And it came to pass, when he had sat down
+    with them to meat, he took the bread and blessed; and breaking
+    _it_ he gave to them. 31 And their eyes were opened, and they knew
+    him; and he vanished out of their sight. 32 And they said one to
+    another, Was not our heart burning within us, while he spake to us
+    in the way, while he opened to us the scriptures? 33 And they rose
+    up that very hour, and returned to Jerusalem, and found the eleven
+    gathered together, and them that were with them, 34 saying, The
+    Lord is risen indeed, and hath appeared to Simon. 35 And they
+    rehearsed the things _that happened_ in the way, and how he was
+    known of them in the breaking of the bread.
+
+
+No man saw Christ rise; but many saw the risen Christ. He appeared to Mary
+and to Peter and to James and to “the eleven” and to more than five
+hundred disciples at one time; but of the appearances on the day of his
+resurrection none is recorded with more dramatic vividness and more
+definiteness of detail than that related by Luke when Jesus walked with
+two disciples toward Emmaus.
+
+This village was probably situated some seven miles northwest of
+Jerusalem. Thither these two men were moving with sad and discouraged
+hearts when Jesus joined them and drew from them expressions of their
+disappointment and despair. The One on whom they had set their hopes of
+redemption for Israel had been put to death, and although he had spoken
+mysteriously of a resurrection on the third day, the day was passing, and
+he had not been seen, although it was true that reports had reached them
+of a vision of angels who said that he was alive. Such in substance seem
+to have been their words, in no small measure a confession of obstinate
+unbelief. They had little expectation that the Lord would fulfill his own
+promises; the third day of which he had spoken was not ended and yet they
+were hopelessly turning their backs upon Jerusalem; heavenly messengers
+had sent them an announcement of cheer which they refused to receive.
+
+It was not strange, therefore, that Jesus rebuked them: “O foolish men,
+and slow of heart to believe in all that the prophets have spoken!
+Behooved it not the Christ to suffer these things, and to enter into his
+glory?” It is noticeable that Jesus did not chide them for refusing to
+accept his own words, or those of their friends, or those of angels; they
+were rebuked for not believing the Old Testament. They had accepted it in
+part; as men often accept just so much as suits their prejudices and
+tastes and notions; but they failed to believe in all that the prophets
+had spoken, and particularly the predictions of Jesus’ atoning death, and
+of his return to the heavenly glory which he would share when he ascended.
+They listened in wonder to his explanation of the Scriptures, and finally
+as they were sitting at meat with him they discovered that they were in
+the actual presence of their living Lord. As he disappeared from sight,
+they hastened back to the disciples in Jerusalem and found them already
+wondering at the news that earlier in the day Jesus had appeared to Peter.
+
+No story tells us more impressively the truth that a divine Saviour walks
+beside us all the way of our earthly journey. It is pathetic that our eyes
+are so often dimmed by unbelief that we fail to realize his presence. We
+walk and are sad while we might be rejoicing in his companionship. It may
+be as the Scriptures are opened to us, or as we meet to break bread in his
+name, that our blindness will be removed; and surely when the journey ends
+and we enter the home toward which we are moving, we shall see him face to
+face, and the vision will not fade in deepening twilight, but grow more
+glorious through the eternal day.
+
+
+
+
+M. Jesus Appearing To The Apostles. Ch. 24:36-43
+
+
+    36 And as they spake these things, he himself stood in the midst
+    of them, and saith unto them, Peace _be_ unto you. 37 But they
+    were terrified and affrighted, and supposed that they beheld a
+    spirit. 38 And he said unto them, Why are ye troubled? and
+    wherefore do questionings arise in your heart? 39 See my hands and
+    my feet, that it is I myself: handle me, and see; for a spirit
+    hath not flesh and bones, as ye behold me having. 40 And when he
+    had said this, he showed them his hands and his feet. 41 And while
+    they still disbelieved for joy, and wondered, he said unto them,
+    Have ye here anything to eat? 42 And they gave him a piece of a
+    broiled fish. 43 And he took it, and ate before them.
+
+
+The incidents of the day on which Jesus rose from the dead, as recorded by
+Luke, form not only a sequence in time, but also move in logical order.
+The empty tomb can be explained by no other theory than that of a
+resurrection; but this was only negative proof. To it was added the actual
+appearance of Jesus to two disciples on their way to Emmaus. Yet this was
+not evidence enough. Some persons might believe that such an appearance
+had been a mere vision, a phantom, a ghost; therefore, as Luke relates the
+appearance of Jesus to the eleven disciples in the upper room, after night
+had fallen, he lays stress upon the fact that Jesus appeared in bodily
+form. When the disciples saw him they thought that they did see a mere
+specter, an apparition, a spirit, just as many persons have thought, even
+to the present day; but to forever dispel such a false impression, Jesus,
+by every possible appeal to the senses, made it evident that he possessed
+not an “immaterial,” or “spiritual,” or “celestial” body, but the
+identical body of flesh and blood which on Friday had been crucified and
+laid in the tomb; in that actual body, scarred by the cruel nails, a body
+capable of eating food, a material body which could be touched and felt,
+he appeared to his disciples. Moreover, he solemnly declared that he was
+not a disembodied spirit; he showed them the wounds in his hands and feet;
+he declared that a spirit does not have flesh and bones which they saw he
+had; and finally, to remove every lingering doubt, he took “a piece of a
+broiled fish” and “ate before them.” The appearances and disappearances of
+Jesus after his resurrection may have been mysterious or miraculous as was
+his walking upon the sea in the days of his previous ministry; but he gave
+his disciples to understand by every conceivable, sensible sign that he
+had risen from the dead in his actual, physical, human body. The theory
+that the resurrection can be explained as a hallucination, a vision, or an
+apparition is forever silenced by the testimony of Luke, the careful
+historian, the intelligent physician. Upon the foundation of the
+established fact of a literal, bodily resurrection, this superstructure of
+our Christian faith firmly stands.
+
+
+
+
+N. The Last Words. Ch. 24:44-49
+
+
+    44 And he said unto them, These are my words which I spake unto
+    you, while I was yet with you, that all things must needs be
+    fulfilled, which are written in the law of Moses, and the
+    prophets, and the psalms, concerning me. 45 Then opened he their
+    mind, that they might understand the scriptures; 46 and he said
+    unto them, Thus it is written, that the Christ should suffer, and
+    rise again from the dead the third day; 47 and that repentance and
+    remission of sins should be preached in his name unto all the
+    nations, beginning from Jerusalem. 48 Ye are witnesses of these
+    things. 49 And behold, I send forth the promise of my Father upon
+    you: but tarry ye in the city, until ye be clothed with power from
+    on high.
+
+
+It need not be supposed that the last words of Jesus as recorded by Luke
+were spoken on the day of the resurrection or at any one time or place.
+They more probably indicate the general substance of those teachings which
+are given by the risen Christ to his disciples during the forty days
+between his resurrection and his ascension.
+
+They are luminous with truths which are needed by the disciples of Christ
+to-day. Among them are such facts as these: The Scriptures contain
+authoritative messages concerning Christ; these messages can be understood
+only by those who believe in Christ and are guided by him; the essential
+truths concerning Christ center in the facts of his death and
+resurrection; in virtue of the salvation thus secured, repentance and
+forgiveness of sins can be preached; this salvation is to be proclaimed in
+all the world; the followers of Christ are the messengers by whom this
+good news is to be made known; the power for such proclamation is imparted
+by the Spirit of Christ who was manifested in new power on the Day of
+Pentecost, and who is now an abiding Presence and a source of limitless
+strength to all who seek to do the will of Christ and to glorify his name.
+
+
+
+
+O. The Ascension. Ch. 24:50-53
+
+
+    50 And he led them out until _they were_ over against Bethany: and
+    he lifted up his hands, and blessed them. 51 And it came to pass,
+    while he blessed them, he parted from them, and was carried up
+    into heaven. 52 And they worshipped him, and returned to Jerusalem
+    with great joy: 53 and were continually in the temple, blessing
+    God.
+
+
+The ascension of our Lord was an event quite distinct from the
+resurrection; it occurred nearly six weeks later, and indicates a number
+of supremely important truths.
+
+1. Jesus then withdrew from the sphere of the seen and physical to the
+sphere of the unseen and spiritual. He did not pass up or down through
+vast spaces of the skies. We are not to think of him as far away. He is an
+unseen, divine Presence, superior to the limitations of time and space,
+and capable of being manifest in any period or place. The ascension should
+make us feel that Jesus is near rather than far away.
+
+2. Jesus then assumed universal power; not at the time of his
+resurrection, but at the time of his ascension, he was seated “on the
+right hand of the Majesty on high.” This indicates divine omnipotence. It
+is the continual representation of the New Testament that Jesus Christ has
+all authority in heaven and on earth. The ascension should therefore
+remind us of the limitless power of Christ.
+
+3. It was therefore at the time of the ascension that Jesus entered “into
+his glory.” Then it was that his body was transformed, made deathless,
+“spiritual,” celestial, immortal; and then he again began to share the
+divine glory which he had with the Father “before the world was.” The
+ascension, therefore, is a pledge and type of the glory which yet awaits
+his followers. It is an assurance that he yet will fulfill his promises
+and will again appear; emerging from the sphere of the unseen he will be
+manifested to all mankind as both the ideal Man and as the Saviour of the
+world.
+
+
+
+
+*** END OF THE PROJECT GUTENBERG EBOOK THE GOSPEL OF LUKE, AN EXPOSITION ***
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