The Gospel of Luke, An Exposition Part 16

1 And he spake a parable unto them to the end that they ought always to pray, and not to faint; 2 saying, There was in a city a judge, who feared not G.o.d, and regarded not man: 3 and there was a widow in that city; and she came oft unto him, saying, Avenge me of mine adversary. 4 And he would not for a while: but afterward he said within himself, Though I fear not G.o.d, nor regard man; 5 yet because this widow troubleth me, I will avenge her, lest she wear me out by her continual coming. 6 And the Lord said, Hear what the unrighteous judge saith. 7 And shall not G.o.d avenge his elect, that cry to him day and night, and _yet_ he is longsuffering over them? 8 I say unto you, that he will avenge them speedily. Nevertheless, when the Son of man cometh, shall he find faith on the earth?

The parable of the Unrighteous Judge was spoken in direct connection with the instructions given to the disciples by their Master in reference to his return. It is, therefore, not merely a general exhortation to prayer, but to prayer for the coming of Christ, and more specifically to the confident expectation of this event and of the blessedness which will result.

It does, however, contain a very real encouragement to prayer and for all Christians and at all times. The argument is this: If an unjust judge, who has regard for neither G.o.d nor man, would yield to the importunity of an unknown widow because he feared that she would annoy him by her repeated requests, how much more will a just G.o.d be ready to reward the persevering pet.i.tions of his own loved ones who cry to him continually!

In spite of all the mysteries involved, the followers of Christ should pray without ceasing, and with all importunity should present their pet.i.tions with the a.s.surance that G.o.d does hear and in his own time will answer.

The particular force of the parable relates, however, to the Church in her conscious weakness and loneliness, in the age between the crucifixion and the second coming of Christ. Jesus had just given a description of the world at the time of his return. He had pictured the prevalent carelessness and indifference and absorption in earthly pursuits, and now he wished to encourage his followers to be patient and to turn their hearts toward him in expectation and prayer. The widow in the parable is not so much requesting that an enemy should be punished as that she should be given her property rights for which she is applying to the judge. So the Church is pictured, not simply as crying for vengeance upon persecutors, but rather as longing and praying for all those blessings which have been promised and which will be received at the coming of the Lord.

There is a deep mournfulness in the question which Jesus asked after expounding his parable, "Nevertheless, when the Son of man cometh, shall he find faith on the earth?" Will there still remain those who are true to Christ, who love him and are looking for his return? The very question is a solemn warning against the peril of being overcome by prevalent worldliness and unbelief. However, the answer is not to be given in a spirit of hopelessness and pessimism and despair. The Church will always have her adversaries, she ever will need to be on her guard against the worldly influences by which she is surrounded. However, there will always be those who are true to him who has chosen them out of the world, and after long days of weary waiting their hearts will rejoice in the sudden appearing of the righteous judge who will bring with him glories brighter than they have dared to ask or to expect.

4. The Pharisee and the Publican. Ch. 18:9-14

9 And he spake also this parable unto certain who trusted in themselves that they were righteous, and set all others at nought: 10 Two men went up into the temple to pray; the one a Pharisee, and the other a publican. 11 The Pharisee stood and prayed thus with himself, G.o.d, I thank thee, that I am not as the rest of men, extortioners, unjust, adulterers, or even as this publican. 12 I fast twice in the week; I give t.i.thes of all that I get. 13 But the publican, standing afar off, would not lift up so much as his eyes unto heaven, but smote his breast, saying, G.o.d, be thou merciful to me a sinner. 14 I say unto you, This man went down to his house justified rather than the other: for every one that exalteth himself shall be humbled: but he that humbleth himself shall be exalted.

The parable of the Pharisee and the Publican was designed to teach humility not only in prayer but in every estimate of oneself and in every approach to G.o.d. It further contrasts the religion of form with the religion of the heart. It shows that the way of penitence is the only path to pardon and to peace.

It was not addressed to Pharisees, although it is a severe exposure of the hypocrisy and self-deception of Pharisaism of every kind. Jesus seems rather to have had in mind some of his own followers; but whatever their cla.s.s or profession, Pharisees have their representatives in every age and land. They are described as "certain who trusted in themselves that they were righteous, and set all others at nought."

Such, indeed, was the Pharisee here described. He had gone up to the Temple to pray; he stood in some conspicuous place; he addressed G.o.d but he uttered no true prayer. He began by saying, "I thank thee," but he really addressed himself. He rejoiced that in comparison with other men he formed a cla.s.s by himself. He declared all others to be "extortioners, unjust, adulterers," and as an example of such sinners he pointed to the poor publican at whom he was looking instead of looking to G.o.d. He boasted that he had refrained from the sins of other men and also that he had performed more good deeds than the law required. Moses inst.i.tuted no obligatory fast; but the Pharisee fasted twice in the week. Moses exempted certain things from the t.i.the; the Pharisee had t.i.thed his entire income.

In other words, he had been better than G.o.d required. He had placed G.o.d under obligation to him. How little does such a man understand the real holiness of G.o.d, of the requirements of that law the essence of which is love!

In striking contrast the publican was standing at a respectful distance from the supposed saint whose formal piety had impressed his fellow men.

He did not venture even to look toward heaven. He beat upon his breast, as a sign of mourning, and cried out in anguish, "G.o.d, be thou merciful to me a sinner." The original words seem to imply that he regarded himself as likewise distinct from all other men. He felt and confessed himself to be "the sinner;" but as he acknowledged his guilt and turned to G.o.d in penitence, he was accepted as righteous in the sight of G.o.d and received pardon and peace.

There can be no misunderstanding as to the lesson which the Master wished to impress. "This man went down to his house justified rather than the other." A sense of guilt and a yearning for pardon and a cry to G.o.d for mercy-this is the very beginning of a new life; and however far one may progress in holiness there is ever need of similar humility. The nearer one is to G.o.d, the more conscious is he of his sinfulness and the less likely to boast of his own moral attainments. The more one acknowledges his unworthiness, the better is he prepared to serve his Master and his fellow men. The pride of Pharisaism on the part of nations, as well as in the lives of individuals, stands in the way of helpfulness and brotherhood and the favor of G.o.d. What is needed to-day is universal repentance, a manifestation of the humble and the contrite heart; "For every one that exalteth himself shall be humbled; but he that humbleth himself shall be exalted."

5. Jesus Receiving Little Children. Ch. 18:15-17

15 And they were bringing unto him also their babes, that he should touch them: but when the disciples saw it, they rebuked them. 16 But Jesus called them unto him saying, Suffer the little children to come unto me, and forbid them not: for to such belongeth the kingdom of G.o.d. 17 Verily I say unto you, Whosoever shall not receive the kingdom of G.o.d as a little child, he shall in no wise enter therein.

This charming picture of Jesus blessing little children is sketched by Matthew and Mark as well as by Luke. Its attractiveness has given it a place on the canvas of many an artist. Its symbolic message is being accepted by the modern Church, "They were bringing unto him also their babes." The parents were probably carrying these children in their arms.

They realized that not only the lepers and the infirm needed the touch of Christ, but that the power of the Master would bring blessing to the children as well.

This touch may properly picture that personal relation and spiritual contact with Christ which to-day, with equal eagerness, should be sought for their children by all parents. "When the disciples saw it, they rebuked them." They seemed to have felt that children were too insignificant to be allowed to interfere with the work or to demand the attention of Christ. At this present time there are many things which tend to keep parents from bringing their children to the Master: custom and carelessness and indifference and fear and diffidence; even friends seem to play the part of those "disciples" and to conspire to prevent and rebuke those who really long to see their children brought into a sanctifying relations.h.i.+p to the Lord. No problem of to-day is more important than the removal of such barriers and obstacles. The Christian nurture of children is the supreme need of the times. "But Jesus called them unto him, saying, Suffer the little children to come unto me, and forbid them not." This reply of the Master has cast an unfading halo about the faces of all children. Their innocence and their need made a special appeal to the Master. Should it not affect us in like manner, and should we not feel that no work is more Christlike and none more blessed than the care of these little ones whom our Lord so truly loves? We are the real servants of our Master only as we feel the appeal of childhood and as we seek to supply to children their physical and mental and spiritual needs.

"For to such belongeth the kingdom of G.o.d." It is theirs by right. It belongs not only to those particular children whom Jesus was then blessing, not only to all children in general, but to all of whatever age who are childlike in their trust and dependence and purity. All those who are intrusted to the care of the Master and who accept his saving grace will find a place in his Kingdom.

As the crowds gazed in wonder and sympathy on this tender scene, our Lord added this word of warning, "Whosoever shall not receive the kingdom of G.o.d as a little child, he shall in no wise enter therein."

6. The Rich Ruler. Ch. 18:18-30

18 And a certain ruler asked him, saying, Good Teacher, what shall I do to inherit eternal life? 19 And Jesus said unto him, Why callest thou me good? none is good, save one, _even_ G.o.d. 20 Thou knowest the commandments, Do not commit adultery, Do not kill, Do not steal, Do not bear false witness, Honor thy father and mother.

21 And he said, All these things have I observed from my youth up.

22 And when Jesus heard it, he said unto him, One thing thou lackest yet: sell all that thou hast, and distribute unto the poor, and thou shalt have treasure in heaven: and come, follow me.

23 But when he heard these things, he became exceedingly sorrowful; for he was very rich. 24 And Jesus seeing him said, How hardly shall they that have riches enter into the kingdom of G.o.d!

25 For it is easier for a camel to enter in through a needle's eye, than for a rich man to enter into the kingdom of G.o.d. 26 And they that heard it said, Then who can be saved? 27 But he said, The things which are impossible with men are possible with G.o.d. 28 And Peter said, Lo, we have left our own, and followed thee. 29 And he said unto them, Verily I say unto you, There is no man that hath left house, or wife, or brethren or parents, or children, for the kingdom of G.o.d's sake, 30 who shall not receive manifold more in this time, and in the world to come eternal life.

In contrast with the penitent publican and with the loving trust of little children which Luke has been depicting, there steps upon the scene a young man, rich, upright, morally earnest, but apparently unconscious of the sinful greed which threatened his soul and of that trust in riches which might prevent his entering the Kingdom of G.o.d. In spite of his riches, his youth, his position, and his power, his heart was not satisfied. He had come to Jesus with the question, "Good Teacher, what shall I do to inherit eternal life?" Jesus at once rebuked him, "Why callest thou me good? none is good, save one, even G.o.d." By this reproof Jesus was neither defending his own divinity nor denying his sinlessness. He wished to convince the young man of his moral need. He intimated that the thoughtless use of the word "good," addressed to one whom he regarded as a human teacher, was a proof that the young man had a superficial view of goodness. Judged by a divine standard the young inquirer could not claim to be good, nor can any man regard himself as righteous in the light of divine holiness.

In order to awaken the conscience and to disturb the complacent self-righteousness of the young inquirer, Jesus now tested him in the light of the commandments in which G.o.d has revealed his holy will. The youth at once replied, "All these things have I observed from my youth up." Jesus now applied the deep probe which showed that the man had never observed the spirit of the Law, even though he believed that he had kept the letter. Jesus disclosed the real selfishness of the heart as he proposed a supreme test: "One thing thou lackest yet: sell all that thou hast, and distribute unto the poor, and thou shalt have treasure in heaven: and come, follow me." In this sentence Jesus convicted the man of having broken the Law, the essential requirement of which was to love his neighbor as himself.

Jesus promised an eternal recompense for sacrifice, and he offers by his personal companions.h.i.+p the influence and power which will make the keeping of the Law more possible and complete. No one can claim to be righteous when judged by the commandments as interpreted by Christ. Our only hope is to come to him for guidance and help. He will lay bare the secret selfishness of our hearts, and will develop the spirit of love and service which forms the essence of eternal life, and in heaven he will ultimately recompense his followers for every loss.

Jesus does not demand that all who obey him must literally leave their worldly possessions. In his command to the rich ruler he was dealing with a specific case. He does demand, however, that each one shall give up anything which prevents open, honest disciples.h.i.+p and fellows.h.i.+p with himself. In the case of this inquirer the obstacle was his wealth. It was impossible for him to retain it and yet to follow Christ. The Master made plain to him that his goodness had been superficial and inadequate. He showed him that love of money was the canker which had been hidden in his soul. He plainly placed before him the necessity of choosing between his wealth and the eternal life which Jesus alone can give. No wonder that when the young ruler heard the stern requirements and realized for the first time that he was controlled by his wealth, "He became exceeding sorrowful; for he was very rich." He kept his wealth and he rejected his Saviour. He saw the possibility of eternal life, but he was not willing to pay the price. He retained his riches, but he lost his soul.

As Jesus looked upon him in pity, he startled his disciples by the statement of a truth which the scene had ill.u.s.trated: "How hardly shall they that have riches enter into the kingdom of G.o.d!" This was particularly surprising to the Jews. They imagined that wealth was a positive proof of divine favor. What then did Jesus mean? He did not intend to teach that wealth is sinful or that private property is a social wrong. He meant that riches may possibly keep their possessor from Christian disciples.h.i.+p and that one who seeks to satisfy himself with such wealth as keeps him from Christ can never enter the Kingdom of G.o.d. Jesus even added a pardonable hyperbole, "It is easier for a camel to enter in through a needle's eye, than for a rich man to enter into the kingdom of G.o.d." One who would enter that Kingdom must become as a little child; he must abandon all trust in self, and be willing to sacrifice anything which prevents his becoming an obedient servant of Christ. When the disciples heard this, they were astonished and asked, "Then who can be saved?" Our Lord replied, "The things which are impossible with men are possible with G.o.d." It does require resolution and decision and sacrifice, but G.o.d is ready to supply all needed grace. His spirit can strengthen those who turn to him in their conscious need and with a real desire for a higher life.

As the rich man moved away sorrowfully in his costly robes, Peter looked upon him with apparent scorn, and turned to Jesus with the self-complacent remark, "Lo, we have left our own, and followed thee." The reply of Jesus was not intended to encourage men to follow him in hope of gain. His salvation is a matter of grace. We are not to think that by any sacrifice of worldly goods we can purchase eternal life. However, the tender words of the Master do remind us that a rich recompense will be received for all that we may surrender in becoming his disciples. Even in this present time one receives a hundredfold reward, not in literal kind but in experiences which now satisfy the soul and "in the world to come eternal life."

7. Jesus Again Foretelling His Death. Ch. 18:31-34

31 And he took unto him the twelve, and said unto them, Behold, we go up to Jerusalem, and all the things that are written through the prophets shall be accomplished unto the Son of man. 32 For he shall be delivered up unto the Gentiles, and shall be mocked, and shamefully treated, and spit upon: 33 and they shall scourge and kill him: and the third day he shall rise again. 34 And they understood none of these things; and this saying was hid from them, and they perceived not the things that were said.

As Jesus moved southward through Perea, nearing the end of his last journey to Jerusalem, he was accompanied by admiring mult.i.tudes, but his own heart was heavy with the knowledge of the suffering that awaited him and he clearly saw before him the outline of the cross. Many of his followers to-day share his experience in part; even in surroundings which all observers envy, their hearts are crushed by secret sorrows and by the knowledge of approaching pain.

Those who then were nearest to him were quite unconscious of his thoughts or his need of sympathy. Then for the third time Jesus clearly predicted his approaching death. He declared that his sufferings were to be in accordance with written prophecy and now more clearly than ever he described the details of all the anguish he must endure. He was to be "delivered up unto the Gentiles" and therefore to be crucified, and with all the sickening accompaniments of mockery and spitting and scourging, he was to be killed.

Such a clear vision of what awaited him enhances for us the revelation of his matchless heroism as he moved forward with unfaltering tread, giving an inspiring example to each one who may be asked to take up the cross and come after him.

Such knowledge reveals one who consciously was more than man, such a confidence that he was fulfilling the prophecies of the inspired Scriptures shows that he regarded himself as the Saviour of the world.

Such a willingness to suffer demonstrates the fact that he believed his atoning death to be an essential part of his redeeming work.

The grave, however, was by no means his goal. With absolute definiteness he declared that on the third day he would rise again. This vision of triumph was in part the explanation of his courage. It was in virtue of such a resurrection victory that he could be the Saviour of mankind.

His disciples, however, understood none of these things; with threefold emphasis Luke describes their dullness of apprehension. They did not believe that his death was necessary and for them the resurrection was not even a dream. Their lack of expectation only made them more credible witnesses of that resurrection when it did occur. However, would not a clearer vision, unclouded by false notions of their own, have enabled them to understand their Master and to bring some cheer to his lonely soul; and does he not always desire his followers to accept his predictions with implicit faith and to rest upon his promises with triumphant hope?

8. The Blind Man at Jericho. Ch. 18:35-43