The Gospel of Luke, An Exposition Part 11

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 pa.s.sed 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 pa.s.sed by. At last came a Samaritan, a man of an alien race and of a despised religion, but he showed compa.s.sion; 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 G.o.d with all the heart, and thus he will surely love and serve the Son in whom the love of G.o.d 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 c.u.mbered 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 c.u.mbered 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 pa.s.s, 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 a.s.surance 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 G.o.d, and it intimates much of the encouragement which Jesus gave his disciples in the verses which immediately follow this prayer.

The prayer contains five pet.i.tions, two relating to the cause of G.o.d in the world, and three to personal needs of the pet.i.tioners. The first is a request that the "name" of G.o.d, his revelation, or our conception of G.o.d, 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 pet.i.tion 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 G.o.d 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 pet.i.tions 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 G.o.d, 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 pa.s.s, when the demon was gone out, the dumb man spake; and the mult.i.tudes 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 G.o.d cast out demons, then is the kingdom of G.o.d 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, pa.s.seth 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 pa.s.s, as he said these things, a certain woman out of the mult.i.tude lifted up her voice, and said unto him, Blessed is the womb that bare thee, and the b.r.e.a.s.t.s which thou didst suck. 28 But he said, Yea rather, blessed are they that hear the word of G.o.d, and keep it.

29 And when the mult.i.tudes 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 s.h.i.+ning 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 G.o.d." 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 Lords.h.i.+p 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 mult.i.tude" 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 relations.h.i.+p, but better far to possess that spiritual kins.h.i.+p which is indicated by faith and by obedience to G.o.d. 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 G.o.d 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 surpa.s.sed 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 G.o.d 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 t.i.the mint and rue and every herb, and pa.s.s over justice and the love of G.o.d: 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 G.o.d, 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 p.r.o.nounced 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 was.h.i.+ng 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 G.o.d who made the body created the soul also, and that G.o.d 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 p.r.o.nounced a woe upon the Pharisees for t.i.thing the small garden herbs while neglecting justice toward men and love toward G.o.d, 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 a.s.sociates. 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 p.r.o.nounced 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 G.o.d. 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.