The Gospel of Luke, An Exposition Part 13

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 mult.i.tudes, 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 p.r.o.nounced, much more should they see that it was the part of wisdom to seek peace with G.o.d before the day of mercy and grace had pa.s.sed.

14. A Call to Repentance. Ch. 13:1-9

1 Now there were some present at that very season who told him of the Galilaeans, whose blood Pilate had mingled with their sacrifices. 2 And he answered and said unto them, Think ye that these Galilaeans were sinners above all the Galilaeans, 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 c.u.mber 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 Galilaeans 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 G.o.d. 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. G.o.d 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 G.o.d. 14 And the ruler of the synagogue, being moved with indignation because Jesus had healed on the sabbath, answered and said to the mult.i.tude, 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 a.s.s 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 mult.i.tude rejoiced for all the glorious things that were done by him.

18 He said therefore, Unto what is the kingdom of G.o.d 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 G.o.d?

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 wors.h.i.+p 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 wors.h.i.+p and love and liberty and joy.

In view of this gracious work of power the mult.i.tude 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 a.s.sumes, 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 G.o.d."

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 gnas.h.i.+ng of teeth, when ye shall see Abraham, and Isaac, and Jacob, and all the prophets, in the kingdom of G.o.d, 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 G.o.d. 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 pa.s.s 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 G.o.d."

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 p.r.o.nounce 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 pa.s.s, 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 a.s.s 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 G.o.d. 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.