The Gospel of Luke, An Exposition

st Period.

hing at Nazare

d a fame went out concerning him through all the region round abo

gue on the sabbath day, and stood up to read. 17 And there was delivered unto him the book of the prophet Is

me to preach good

o proclaim releas

ng of sight

erty them tha

the acceptable

tsoever we have heard done at Capernaum, do also here in thine own country. 24 And he said, Verily I say unto you, No prophet is acceptable in his own country. 25 But of a truth I say unto you, There were many widows in Israel in the days of Elijah, when the heaven was shut up three years and six months, when there came a great famine over all the land; 26 and unto none of them was Elijah sent, but only to Zarephath, in the land of Sidon, unto a woman that w

ich Luke devotes the next six chapters of his Gospel. Of this ministry he mentions three features: First, it was wrought in the power of the Holy Sp

early manhood. Luke places this sermon at the very opening of his record of the public ministry of Jesus, probably becaus

he attitude of a public teacher. As all gazed upon him intently, he undertook to show that the prophecy was to be fulfilled by himself, claiming thereby to be the promised Messiah. The very phrase with which the prophecy begins, "The Spirit of the Lord is upon me," indicates, when applied to himself, that he had been anointed, not with oil as a prophet or a priest or a king, but with the Holy Spirit as the Anointed One, or the Christ of God. As such he was "to preach good tidings to the poor," that is, to those in spiritual as well as in physical poverty.

eived his predictions with stubborn unbelief. They expressed their incredulity and at the same time explained it by their question, "Is not this Joseph's son?" They were

ealous doubts: "No prophet is acceptable in his own country." Those most familiar with great men usually are least able to appreciate their greatness; "Familiarity breeds contempt," because men are so apt to judge one another by false standards and by that which is accidental and external and because so frequently men do not know those whom they think they know the best. This same stupid lack of appreciation shadows human lives to-day, and mak

Elijah and Elisha and indicated that as the former brought a great blessing to one who lived in Sidon and the latter to a prince in Syria, while the people in Israel were suffering for their unbelief, so the nations of the world would accept the blessed salvation of Christ

arts are healed as by Elijah of old and lepers are cleansed as was Naaman by the word of Elisha. Thus in this scene in the synagogue of Nazaret

g Miracles at Cape

4 Ah! what have we to do with thee, Jesus thou Nazarene? art thou come to destroy us? I know thee who thou art, the Holy One of God. 35 And Jesus rebuked him, saying, Hold thy peace, and come out of him. And when the demon had thrown him down in the midst, he came out of him, having done him

mother was holden with a great fever; and they besought him for her. 39 And he stood over her,

d his hands on every one of them, and healed them. 41 And demons also came out from many, crying out, and saying,

nd came unto him, and would have stayed him, that he should not go from them. 43 But he said unto them,

aching in the syn

urrounded by his friends and townsmen; as it closes, they had turned into a fierce mob which was seeking his death. In the latter, as the scene

s interrupted by the cries of a man who was possessed by an unclean spirit. Jesus rebuked the demon and compelled him to come out of the man. There can be little doubt that the evil spirit which Jesus thus controlled was an actual malign being

d been sick immediately "rose up and ministered unto them." It is probably true that in many homes there are those, not afflicted by the power of evil passions, who nevertheless are suffering from worry and a

o were sick or possessed by demons and Jesus healed them all. This is a picture which in reality is being reproduced to-day. Amid the shadows and mysteries of suffering and pain the Saviour is standing; about him are gathered

e beseeching him not to go from them. He reminded them, however, of the other cities which needed to hear "the good tidings of the kingdom of God

d Period. Ch

the First Disci

aid unto Simon, Put out into the deep, and let down your nets for a draught. 5 And Simon answered and said, Master, we toiled all night, and took nothing: but at thy word I will let down the nets. 6 And when they had done this, they inclosed a great multitude of fishes; and their nets were breaking; 7 and they beckoned unto their partners in the other boat, that they should come and help them. And they came, and filled both the boats, so that they began to s

permanent form. The growing popularity of his preaching indicated that the gospel was designed for the whole world. For such a proclamation a d

many scenes in the life of our Lord that it has been termed a "Fifth Gospel." On its western and northern side were the

n indifferent to spiritual truths. They had attended the preaching of the Baptist and had come to regard Jesus as the Me

ld forsake all and follow him. He wrought a miracle especially impressive because it was in the sphere of their daily calling at a time and place where they were sure it was useless to fish. They were enabled by the guidance of Jesus to take such a draft of fishes that their nets were strained and their boats so loaded as nearly to sink. It was so plainl

ciples. Obedience may involve sacrifice, but it

nsing a Leper

and, and touched him, saying, I will; be thou made clean. And straightway the leprosy departed from him. 14 And he charged him to tell no man: but go thy way, and show thyself to the priest, and offer for thy cleansing, according as Mose

orrupting, pervasive, isolating, ceremonially and physically defiling, surely leprosy is a fitting emblem of sin; and this graphic narrative presents a parable of the power of Christ to cleanse and to heal and to restore. It is a vivid picture which Luke draws; the humble trust of the poor sufferer, his pitiful cry, the sympathetic touch of Jesus, the word of command and the instant cure. While Jesus forbade the man to arouse excitement by

ithdraw to the desert for rest; and as the scene closed he who had startled the multitud

giving Sins.

ousetop, and let him down through the tiles with his couch into the midst before Jesus. 20 And seeing their faith, he said, Man, thy sins are forgiven thee. 21 And the scribes and the Pharisees began to reason, saying, Who is this that speaketh blasphemies? Who can forgive sins, but God alone? 22 But Jesus perceiving their reasonings, answered and said unto them, Why reason ye in your hearts? 23 Which is easier, to say, Thy sins are forgiven thee; or to say, Ari

rer had been borne by his four friends who were discouraged by no obstacles. When they were unable to enter the house where Jesus was, because of the multitudes which surrounded it, they went to the roof

He saw the yearning of the sufferer for healing not only of his body but of his soul. He recognized his sorrow for the sin which had caused the sickness, and the anguish of remorse and immediately he spoke the word of pardon and of peace. Thus Jesus voiced the message which th

nd they began to reason: "Who is this that speaketh blasphemies? Who can forgive sins, but God a

y, Arise and walk?" Of course neither is easier; either requires divine power. Therefore, when at the word of Jesus the man

as expressions of his love; they were moreover parables of his abi

l of Levi.

, named Levi, sitting at the place of toll, and said unto him,

he Pharisees and their scribes murmured against his disciples, saying, Why do ye eat and drink with the publicans and sinners? 31 And Jesus answering sai

and friend. These taxgatherers were everywhere despised for their dishonesty, extortion, and greed; but Jesu

ast there was something inspiring in his example, for as soon as he heard t

oon as he was converted, he made "a great feast in his house" and invited "a great multitude of publicans and of others" to be his guests. He

t Jesus emphasized and vindicated his conduct and defined his mission. A physician enters a sick room, not because he delights in disease or rejoices in suffering, but because he desires to cure and to relieve; so Jesus companied with sinners not because he countenanced sin or enjoyed the society of the depraved, but because,

must answer for himself. Probably those who like the Pharisees are least conscious of their sickness are in most desperate d

on of Fasting

; and when the bridegroom shall be taken away from them, then will they fast in those days. 36 And he spake also a parable unto them: No man rendeth a piece from a new garment and putteth it upon an old garment; else he will rend the new, and also the piece from the new will not agree with th

fast frequently, not as an empty form, but to express the solemn character of the ministry of John who had come preaching "repentance unto remission of sins." It was not strange, therefore, that the enemies of Jesus came to him with a complaint and with the question, "The disciples of John fast often, and make supplications; likewise also the disciples of the Pharisees; but thine eat and drink." In his reply Jesus stated distinctly the view his followers should take, not only of fasting but of all religious forms: "Can ye make the sons of the bride-chamber fast, while the bridegroom is w

asts and feasts or to amend the Jewish ritual. That would be like sewing a new patch on an old garment. This religion of ceremonies had served its purpose. [pg 064] Jesus had come with so

ted as a set of rules and requirements; it must not be confused with any ritual. It controls men,

Those who long have been accustomed to a religion of forms find it difficult to be satisfied with the religion of faith. We must be patient with them. It is not easy f

th Controver

t which it is not lawful to do on the sabbath day? 3 And Jesus answering them said, Have ye not read even this, what David did, when he was hungry, he, and they that were with him; 4 how he entered into the

o accuse him. 8 But he knew their thoughts; and he said to the man that had his hand withered, Rise up, and stand forth in the midst. And he arose and stood forth. 9 And Jesus said unto them, I ask you, Is it lawful on the sabbath to do good, or to do harm? to s

er enraged them by his treatment of sinners. But he brought their hatred to a climax of

y by the principles set forth by their Lord. These principles are few but fundamental: The Sabbath i

pened ears and thus, according to the interpretation of their enemies, were guilty of working on the Sabbath Day. Our Lord did not deny that the Sabbath law had been broken. He merely referred his enemies to the case of David and his

Jesus defended his action on the ground that it was dictated by mercy and that work which secured relief from suffering was allowable on the Sabbath Day. He replied to his enemies by a searching question, assuming the principle that refraining from help is the same as in

ver, that "the Son of man is lord of the sabbath," by which he meant that as the representative of men he had a right to interpret the Law for the highest good of man. He was justified in relieving