The Gospel of Luke, An Exposition Part 15

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 G.o.d knoweth your hearts: for that which is exalted among men is an abomination in the sight of G.o.d. 16 The law and the prophets _were_ until John: from that time the gospel of the kingdom of G.o.d is preached, and every man entereth violently into it. 17 But it is easier for heaven and earth to pa.s.s away, than for one t.i.ttle 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 pa.s.s, 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 pa.s.s 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, G.o.d read their hearts and many who received human praise were but abominable in the sight of G.o.d. 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 t.i.ttle 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 ill.u.s.trated 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 G.o.d. 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 cla.s.s 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 G.o.d. 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 p.r.o.nounced 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 repet.i.tion 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 pet.i.tion, "Lord, increase our faith." The reply contains a solemn warning, that there is need of such increase, a far greater need than the pet.i.tioners realized.

Nevertheless, there is also in the reply a gracious promise. They were lovingly rebuked for their lack of faith, but they were rea.s.sured by a revelation of the unlimited power of faith. Our Lord a.s.serted 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 G.o.d, 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 grat.i.tude 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 G.o.d 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 pa.s.s, as they were on the way to Jerusalem, that he was pa.s.sing 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 pa.s.s, 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 G.o.d; 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 G.o.d, 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 grat.i.tude 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 pet.i.tion 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 G.o.d; 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 G.o.d, save this stranger?" It is always surprising to find that ingrat.i.tude 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 grat.i.tude 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 a.s.surance 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 grat.i.tude now secured for him the salvation of his soul. In either case we are reminded that grat.i.tude 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 G.o.d cometh, he answered them and said, The kingdom of G.o.d cometh not with observation: 21 neither shall they say, Lo, here! or, There!

for lo, the kingdom of G.o.d 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 pa.s.s 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 pa.s.s 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 G.o.d 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 G.o.d is within you," he could hardly have meant that it was in the hearts of the hostile and G.o.dless Pharisees; nor is the familiar and beautiful conception of the Kingdom as "a reign of G.o.d 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 att.i.tude 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 carca.s.s 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