The Gospel of Luke, An Exposition Part 10

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 pa.s.s, 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 G.o.d. 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 G.o.d.

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 pa.s.sing 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 G.o.d." 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 pa.s.sing 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 G.o.d." 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 G.o.d.

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 G.o.d 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 G.o.d 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 enc.u.mber 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 G.o.d who alone can reveal the Father to men. Then lastly, as he turned to his disciples, he congratulated them upon their great privilege, a.s.suring 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 G.o.d 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 pa.s.sed by on the other side. 32 And in like manner a Levite also, when he came to the place, and saw him, pa.s.sed 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 compa.s.sion, 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 G.o.d 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 G.o.d 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 pa.s.sed through the narrow gorge, was beset by robbers who stripped him of his garments and his possessions and left him half dead.