The Gospel of Luke, An Exposition

of the Twelv

John, and Philip and Bartholomew, 15 and Matthew and Thomas, and James the son of Alph?us, and Simon who was called the Zealot, 16 and Judas the son of James, and Judas Iscariot, who became a traitor; 17 and he came down with them, and stood on a level place, and a great multitude of his disciples, and a grea

. One reason for his decision may have been the mad hatred of the Pharisees whose anger had now reached a murderous height. To give more assured permanence to his work Jesus saw the necessity of organizing [pg 067] his followers. He ha

ce with their intimacy with Jesus and their real service to him. In all ages there have been among his followers such concentric circles, such inner groups, w

n the Baptist had become the first followers of Christ. Other things be

d, impulsive, fickle, but possessing the peculiar powers of leadership wh

remembered as having brought Peter into fellowship with Jesus. None can ever tell what share in the reward of

ircle of the followers of Christ. James was the first to suffer martyrdom for the sake of his Master, while John lingered longest of all the apo

holomew; the latter is supposed to be the same as Nathanael, the

e became one of his biographers and wrote that which is numbered as the first of the Gospels. Thomas has won the reputation of being a doubting disciple. He was certainly naturally despondent and incredulous.

ther of our Lord who became the head of the church in Jerusalem and wrote the Epistle which bears his name. "Simon who was called the Zealot" was by this latter title distinguished from Simon Peter. If this

ower of Christ no one can sufficiently explain, yet there must have been in him original elements of good. There was surely the possibility of development into usefulness and sainthood, but he tried to cherish the passion of greed while companying with Jesus, and the inev

are still obscure; yet they were the first [pg 069] leaders and the real organizers of the most important society the world has k

at Sermon.

separate you from their company, and reproach you, and cast out your name as evil, for the Son of man's sake. 23 Rejoice in that day, and leap for joy: for behold, your reward is great in heaven; for in the same manner did their fathers unto the prophets. 24 But woe unto you that are

ise. 32 And if ye love them that love you, what thank have ye? for even sinners love those that love them. 33 And if ye do good to them that do good to you, what thank have ye? for even sinners do the same. 34 And if ye lend to them of whom ye hope to receive, what thank have ye? even sinners lend to sinners, to receive again as much. 35 But love your enemies, and do them good, and lend, never despairing; and your reward shall be great, and ye shall be

er, Brother, let me cast out the mote that is in thine eye, when thou thyself beholdest not the beam that is in thine own eye? Thou hypocrite, cast out first the beam out of thine own eye, and then shalt thou see clearly to cast out the mote that is in thy brother's eye. 43 For there is no good tree that bringeth forth corrupt fruit; nor again a corrupt tree that bri

lding a house, who digged and went deep, and laid a foundation upon the rock: and when a flood arose, the stream brake against that house, and could not shake it: because it had been well builded. 49 B

hew and this great address recorded by Luke has long been a subject of debate. It is quite probable, however, that they are identical. After Jesus had chosen the twelve apostles on the summit of the mo

hew the essence of the Christian life is described as true righteousness in distinction from the formalism of the Pharisees. In Luke the essence of righteousness is found in love. Matthew was writing with Jewish Christians in mind. The Gospel of Luke was for the

gry, the mourners, and the despised; while woes are pronounced upon the rich, the satisfied, the joyous, and the praised. It is, of course, understood that there are spiritual implications in these different terms. Poverty, hunger, sorrow, reproach, have no merit in themselves and issue in present and eternal blessedness only when accompanied by humility, trust, and patience, and

ife of love. This sermon on love might be accompanied properly by the "hymn of love" composed

, in contrast with the self-interest and desire for recompense which so often passes among men as charity, vs. 32-34, he pointed to the perfect example of God and intimated

on infraction of the law of love. A man who is unkind in his criticisms and unconscious of his own faults cannot help his fellow man; he is like a blind man trying to lead the blind, lik

thfully keeping his commandments, Jesus concluded this sermon with the familiar figure of the two houses, founded one upon the san

ion of Capern

ayings in the ears of the peop

agogue. 6 And Jesus went with them. And when he was now not far from the house, the centurion sent friends to him, saying unto him, Lord, trouble not thyself; for I am not worthy that thou shouldest come under my roof: 7 wherefore neither thought I myself worthy to come unto thee: but say the [pg 073] word, and my servant shall be healed. 8 For I also am a man set under authority, having under m

estament to all soldiers of a similar rank. It may be helpful to notice some features of his faith which was so great that our Lord "marvelled at him." First of all, the centurion was confident that Jesus could cure, because of what he had heard concerning our Lord. This is the very essence of faith, namely belief founde

aled. He had been attracted by the pure worship of Judaism and had shown his sympathy with its adherents by b

e into the presence of Jesus to present his request; and when Jesus offered to come t

and he had accredited to Jesus such control over the unseen powers of disease that he sent his surprising message, "But say the word, and my servant shall be healed." It was just this aspect of his faith which so impressed our Lord, and it is such humble trust that he still regards with favor and is certain to reward. It i

g the Widow's S

and much people of the city were with her. 13 And when the Lord saw her, he had compassion on her, and said unto her, Weep not. 14 And he came nigh and touched the bier: and the bearers stood still. And he said, Young man, I say unto thee, Arise. 15 And he that was dead sat up, a

nding its way [pg 075] out to the place of burial. He was touched by the tears of the lonely mother who had lost her only son; moved with deep compassion he spoke to her the word of hope, "Weep not." Then he came near and touched the bier on which the lifeless body was being borne. It was a sign more eloquent than a spoken word. Then came the command: "Young man, I say unto thee, Arise. And he that was dead sat up, and began to speak. And he gave him to his mother." In view of such miracles, possibly we d

aising John

sent us unto thee, saying, Art thou he that cometh, or look we for another? 21 In that hour he cured many of diseases and plagues and evil spirits; and on many that were blind he bestowed sight. 22 And, he answered and said unto them, Go and tell John the things

he wind? 25 But what went ye out to see? a man clothed in soft raiment? Behold, they that are gorgeously apparelled, and live delicately, are in kings' courts. 26 But what

epare thy wa

s rejected for themselves the counsel of God, being not baptized of him. 31 Whereunto then shall I liken the men of this generation, and to what are they like? 32 They are like unto children that sit in the marketplace, and call one to another; who say, We piped unto you, and ye did not dance; we waile

doubt and he sent messengers to Jesus to ask whether or not he was really the Messiah whom John had declared him to be, "Art thou he that cometh, or

familiar with these acts but the recital must have dispelled his fears. Jesus sympathizes with us also in our hours of darkness, but his re

ssed is he, whosoever shall find no occasion of stumbling in me." This benediction he pronounces upon a

are born of women there is none greater than John." He vindicated this deliberate judgment and thereby, showed wherein true greatness lies. He spoke f

ven: first, "What went ye out into the wilderness to behold? a reed shaken with the wind?" Surely true greatness does not lie

along the line of self-gratification and indulgence. John endured all hardships and was oblivious to all human delights

that the Christ would come, but to point to him and to say, "Behold, the Lamb of God! ... this is the Son of God." No greater dignity had ever been conferred upon a human soul; and no higher privilege can now be enjoyed than that of turning the thoughts and hearts of men to Jesus

re too severe, and when Christ came they criticized him as being too genial, "a friend of publicans and sinners." The trouble with the Pharisees was that they made an excuse of the demeanor of John and the conduct of Jesus for refusing what was essential in their mission and message. They were unwilling to repent at the command of John or to put their trust in Christ in response to his promise

oman Forgiven

t manner of woman this is that toucheth him, that she is a sinner. 40 And Jesus answering said unto him, Simon, I have somewhat to say unto thee. And he saith, Teacher, say on. 41 A certain lender had two debtors: the one owed five hundred shillings, and the other fifty. 42 When they had not wherewith to pay, he forgave them both. Which of them therefore will love him most? 43 Simon answered and said, He, I suppose, to whom he forgave the most. And he said unto him, Thou hast rightly judged. 44 And turning to the woman, he said unto Simon, Seest thou this woman? I entered into thy house, thou gavest me no water for my feet: [p

Nain, and it is also alone in expressing the sympathy which Jesus felt for the sinful woman who anointed his feet in the house of Simon, the Pharisee. It is a pict

Jesus delivered the first of these from demoniac possession, and that the second, like the woman in this story, anointed his feet with perfume, but there is every reason for believing that of th

penitence fell upon the feet of her Lord. She hastily unbound her hair and with it dried his feet and then poured upon them a flask of fragrant ointment. No truer expression could have been given to her gratitude and passionate devotion.

has been forgiven, and then he applied this principle to Simon and to the woman whom Simon had been regarding with scorn. Jesus showed how keenly he had felt the lack of love shown him by his host, and he contrasted it with the affection shown by the woman. When he had entered the house Simon had neglected the customary service of providing a bath for his fee

remainder of the sentence was devoted to Simon, "To whom little is forgiven, the same loveth little." The words do not prove that Simon had been pardoned; they rather indicate that his lack of love had proved his lack of penitence and so of forgiveness. Jesus then turned to the woman with a word of benediction: "Thy sins are forgiven." He thus assured her of the pardon [pg 081] previously granted, but still more he vindicated her in the eyes of the guests and assured them of the new life upon which the woman already had entere

stering Wom

od, and with him the twelve, 2 and certain women who had been healed of evil spirits and infirmities: Mary that was called Magdalene, from whom se

the woman bowed down by Satan but relieved by Jesus; of the penitent sinner who anointed his feet; of the domestic scene in the home of Mary and Martha; of the woman who congratulated the mother of Jesus; and of the women who condoled with him

rom the town of Magdala where formerly she had lived. By this title she was distinguished

been writing. Mary had suffered from demon possession, as here stated, but there is no

then a woman of some social standing; but of her and her companions nothing further is known, excepting this important fact,

rs of his ministry? Evidently those who had received from him spiritual help gladly supplied his temporal wants and rendered to him all needful service. Thus this passage indicates not only what Jesus did for women,

e of the Sowe

s trodden under foot, and the birds of the heaven devoured it. 6 And other fell on the rock; and as soon as it grew, it withered away, because it had no moisture. 7 And other fell amidst the thorns; and

you it is given to know the mysteries of the kingdom of God: but to the rest

are they who, when they have heard, receive the word with joy; and these have no root, who for a while believe, and in time of temptation fall away. 14 And that which fell among the thorns, these are they that have heard, and as they go on their way

see the light. 17 For nothing is hid, that shall not be made manifest; nor anything secret, that shall not be known and come to light. 18 Take heed the

w beginning a somewhat new method of instruction is evident from the fact that the disciples now asked him to explain his meaning, v. 9, and from the fact that he here gave the reason for the use of all his parables. This reason is twofold: these inimitable illustrations would enable those who were attentive and rightly disposed toward him to

r Lord here made it clear that the effect of truth depends upon the spiritual state of the hearers. This is sometimes called

e hard-trodden footpath which runs through the field of grain. No possible impression can be made. The Word finds no entr

armed by the underlying rock; but as the roots cannot strike downward, the grain soon withers beneath the scorching sun. So there are hearers who rece

ut it has not room for development. It is robbed by the thorns of its needed nourishment. Thus some Ch

forth fruit a hundredfold;" they receive the truth "in an honest and good heart" an

to give spiritual light. Those who love him and obey his word will have their understanding quickened and their knowledge increased; but one who is careless or disobedient

with Jesus.

And it was told him, Thy mother and thy brethren stand without, desiring to see thee. 21 But he ans

sive message which Jesus found occasion to deliver. When Jesus was told that these relatives desired to see him, he pointed to his disciples with the reply, "My mother and my brethren are these that hear the word of God, and do it." Thus Luke connects this incident with the parable of the Sower which he has just related. The parable shows the need of careful attention to the gospel truth, and, according to Luke's account of this incident, the same fact is emphasized, namely, the blessed result of heeding the divine Word. According to the statement of Christ, s

g

lling the Sto

and there came down a storm of wind on the lake; and they were filling with water, and were in jeopardy. 24 And they came to him, and awoke him, saying, Master, master, we perish. And he awoke, and rebuked the wind and the raging of th

r does not exempt us from struggles and tempests, from dark skies and angry waves. This, however, was no usual storm. Even the sturdy fishermen of Galilee, who were familiar with all th

ng of the water: and they ceased, and there was a calm." Then when he had rebuked the disordered elements Jesus turned to rebuke his followers, "Where is your faith?" He did not find fault with them for awakening him, or for crying out for help; he rebuked only their lack of trust which should have relieved them from distress of mind while he was so near and so abundantly able to sav

iac Healed.

mon into the desert. 30 And Jesus asked him, What is thy name? And he said, Legion; for many demons were entered into him. 31 And they entreated him that he would not command them to depart into the abyss. 32 Now there was there a herd of many swine feeding on the mountain: and they entreated him that he would give them leave to enter into them. And he gave them leave. 33 And the demons came out from the man, and entered into the swine: and the herd rushed down the steep into the lake, and were drowned. 34 And when they that fed them saw what had come to pass, they fled, and told it in the city and in the country. 35 And they went out to see what had come to pass; and they came to Jesus,

ith a further problem as to whether demon possession exists at the present day. What is most important of all is to note the exact parallel existing between the demoniacs

l it is interesting to note that while the demon cried out in dread, the man drew near to Jesus, really hoping for help. The experience was like that of those who suffer from mental disease where a dual consciousness is manifested. Likewise most of us have experienced such a conflict of desires; we have longed for liberty at the very mome

question has often been raised as to why Jesus granted this request. Probably one reason was that the sight [pg 089] which followed assured the sufferer of his cure; another may have been that the destruction of the herd would give to the men of the region an arresting message both of their own peril and of the power of Christ. However, when "They went out to see what had come to pass," they were full of terror and they requested Jesus to leave their land. They were evidently more concerned for the beasts which had been lost than for the soul that had been saved, when they saw their countryman s

s and the Woman with an I

amed Jairus, and he was a ruler of the synagogue: and he fell down at Jesus' feet, and besought him to come into his house

is it that touched me? And when all denied, Peter said, and they that were with him, Master, the multitudes press thee and crush thee. 46 But Jesus said, Some one did touch me; for I perceived that power had gone forth from me. 47 And when the woman saw that sh

red not any man to enter in with him, save Peter, and John, and James, and the father of the maiden and her mother. 52 And all were weeping, and bewailing her: but he said, Weep not; for she is not dead, but sleepeth. 53 And they laughed him to scorn, knowing that she w

ed their faith and relieved their distress. They were strangely contrasted in circumstances, alike only in their desperate need. One was Jairus, a man of prominence in his community, "a ruler of the synagog

s, who for twelve years had been suffering from an incurable disea

inseparable from divine knowledge and love. He had felt the touch of her trembling finger. He had distinguished it from the press of the jostling throng; and now [pg 091] for her own sake he required the woman "in the presence of all the people" to acknowledge her cure. Jes

is home was reassuring to the father, but his faith was tested by the delay caused in curing the woman. However, it was also strengthened by this proof of divine wisdom and power. Most terribly was his faith tested by the message which then reached him, "Thy daughter is dead; trouble not the Teacher." Yet again, it was confirmed by the word of Jesus, "Fear not: only believe, and she shall be mad

k with him only three disciples for he would not have the awakened child terrified by the sight of more strangers. When the miracle had been performed he requested that the little girl [pg 092] should be given food; this was for her own comfort but also to break for the parents the spell of awe and terror which had been cast upon them by the presence of death, and also as a proof not only that life had returned

rth Period

n of the Twel

them, Take nothing for your journey, neither staff, nor wallet, nor bread, nor money; neither have two coats. 4 And into whatsoever house ye enter, there abide, and thence depart. 5 And as many as receive

John was risen from the dead; 8 and by some, that Elijah had appeared; and by others, that one of the old prophets was

mong whom he had long been laboring; [pg 093] and for this purpose he sent out the Twelve. Their circumstances and the directions given them by Jesus were peculiar to the time and occasion. However, these commands are not without application to the messengers of the Master in all ages of the world. They were given "power and authority over all demons, and to cure diseases." Such miraculous gifts were limit

ven to suggest peculiar denial. He rather intimated the principle that his heralds must not be encumbered with worldly car

urroundings, and of avoiding social complications which might hinder their work. They were instructed, in case they were not received and welcomed as the messengers of Christ, to show their just disple

ave made known their message in all times and lands. They were prepared by the divine instruction of their Master. It has been said that there is something greater than preaching; it is to prepare prea

ad beheaded John, but the memory of his foul deed could not be buried; now he was wondering what might be the real nature of the miracles which were being reported and of the Man in whose name they were wrought. He "sought to see" Jesus. That was mere curiosity. He probably wished to see some miracles performed. Before long an opportunity was to be given him to stand face to face with the divine Man, but it was to be on an unexpected occasion when the la

Thousand Fed

d the multitude away, that they may go into the villages and country round about, and lodge, and get provisions: for we are here in a desert place. 13 But he said unto them, Give ye them to eat. And they said, We have no more than five loaves and [pg 095] two fishes; except we should go and buy food for all this people. 14 For they were about five thousand men. And he said unto his discip

Galil?an ministry of our Lord common to them all. Here this ministry attains its climax. This was the hour of the grea

lake; but there they were discovered by the eager multitudes. Jesus showed his infinite sympathy by cordially welcoming the crowds which had intruded upon his privacy and interrupted his plans; he gladdened thei

e regarded as an interruption but as a guide in shaping our personal plans. While of ourselves we are unable to give relief, yet if our all is offered to the Master, it will be multiplied marvelously by his divine power. The miracle seems to have been wrought as Jesus looked up in prayer. We must surely loo

cting his Deat

this to no man; 22 saying, The Son of man must suffer many things, and be rejected of the elders and chief priests and scribes, and be killed, and the third day be raised up. 23 And he said unto all, If any man would come after me let him deny himself, and take up his cross daily, and follow me. 24 for whosoever would save his life shall lose it; but whosoever shall lose his life for my sake, the same shall save i

hat one of the old prophets is risen again;" that is to say, a reformer, a great preacher, a messenger of God. Such an estimate of himself never satisfied our Lord and so he asked pointedly: "But who say ye that I am? And Peter answering said, The Christ of God." This is the great affirmation concerning Christ which the world to-day needs to hear; but at that time

shame; it was the instrument of death. Every Christian, therefore, must die daily to self and yield himself wholly to the service of Christ. Such self-denial and sacrifice and obedience will result in the only experience worthy of the name "life;" to refuse is to forfeit "life;" and the loss will be eternal for those who are ashamed to follow the Master now will be rejected by

sfiguration

was about to accomplish at Jerusalem. 32 Now Peter and they that were with him were heavy with sleep: but when they were fully awake, they saw his glory, and the two men that stood with him. 33 And it came to pass, as they were parting from him, Peter said unto Jesus, Master, it is good for us to be here: and let us make three tabernacles; one for thee, and one for [pg 098] Moses, and one fo

nd it was a symbol and a foretaste of the latter. Just what the physical experience may have been, it is difficult to conjecture. It was not like that of Moses on Mount Sinai

ech to say that when in prayer his followers find, in some measure, what it is to be transfigur

of the event; it was to interpret to the mind of Christ more perfectly the meaning of his death, and to encourage him to endure its anguish by this glimpse of the glory that would follow. It is easy to understand why Moses and Elijah should be selected for so august a conferenc

a cloud, and overshadowed them: ... and a voice came out of the cloud, saying, This is my Son, my chosen: hear ye him." There was no need of detaining Moses and Elijah; if the Master remained with his disciples, that was enough. Henceforth all that the La

oniac Boy.

nd he suddenly crieth out; and it teareth him that he foameth, and it hardly departeth from him, bruising him sorely. 40 And I besought thy disciples to cast it out; and they could not. 41 And Jesus answered and said, O faithless and perverse generation, how long shall I be w

to your ears: for the Son of man shall be delivered up into the hands of men. 45 But they understood not this saying

assion which drew him from the skies was never withheld, even at times when he naturally might have been absorbed in thoughts concerning his coming suffering and redeeming work. He was instantly moved with tender pity as he heard the agonizing words of the father and saw the distress of the son. However, he was even more moved by the unbelief and sin and anguish and godlessness of the world which he had come to save, and of which this scene wa

He told them that the time was near when he was to be given up to suffer and to die; "But they understood not this saying." Here was a Man whose sympathy was tender toward al

g Pride and Bigo

he took a little child, and set him by his side, 48 and said unto them, Whosoever shall receive this little child in my name

y name; and we forbade him, because he followeth not with us. 50 But Jesus

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 it

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

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 den

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

g