The Gospel of Luke, An Exposition Part 17

35 And it came to pa.s.s, as he drew nigh unto Jericho, a certain blind man sat by the way side begging: 36 and hearing a mult.i.tude going by, he inquired what this meant. 37 And they told him, that Jesus of Nazareth pa.s.seth 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 G.o.d: and all the people, when they saw it, gave praise unto G.o.d.

As for the last time Jesus was journeying through Jericho, he healed a blind man whom Mark in his record names Bartimaeus. 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 G.o.d.

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 pa.s.sing 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 grat.i.tude and joy to countless others also as they are a.s.sured 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 G.o.d."

9. The Conversion of Zacchaeus. Ch. 19:1-10

1 And he entered and was pa.s.sing through Jericho. 2 And behold, a man called by name Zacchaeus; 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 pa.s.s that way. 5 And when Jesus came to the place, he looked up, and said unto him, Zacchaeus, 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 Zacchaeus 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 pa.s.sing 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 p.r.o.nounced came upon the defiant builder. As Jesus pa.s.sed through the city he was to witness faith and unbelief, the latter to be shown by mult.i.tudes, the former by a single man named Zacchaeus. 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. Zacchaeus' 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 Zacchaeus 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, Zacchaeus, 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 Zacchaeus 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 antic.i.p.ated 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 Zacchaeus 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; Zacchaeus 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 G.o.d was immediately to appear. 12 He said therefore, A certain n.o.bleman 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 amba.s.sage after him, saying, We will not that this man reign over us. 15 And it came to pa.s.s, 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 a.s.sured 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 G.o.d was immediately to appear." Jesus therefore compared himself with a n.o.bleman 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 amba.s.sage 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 n.o.bleman 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 n.o.bleman, 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 stewards.h.i.+p. 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 n.o.bleman 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 ill.u.s.trate 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 cla.s.s 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 n.o.bleman 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 pa.s.s, 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 mult.i.tude of the disciples began to rejoice and praise G.o.d 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 mult.i.tude 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 compa.s.s 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 princ.i.p.al 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 mult.i.tudes, 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 ill.u.s.trate more strikingly the relation between religious feeling and religious faith.