The Gospel of Luke, An Exposition

Stages. Ch.

table Samarita

nt, 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 discip

f Luke. In the other Gospels some of these incidents are included but they occupy only one or two c

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 a

104] 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 provinci

but there is no place among the followers of Christ for anger, for intolerance, or for revenge. This is not a tim

ness, Insincerity, and

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 God. 6

he 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 [pg 105] turned to him with a statement which implies a rebuke and suggests that the Master realized the thoughtlessness and rashness which

kingdom of God." 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

o 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 God." Such hesitation indicates

of the Sevent

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 God 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 kingdo

ghtning 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

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 disc

is 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 succes

s in the midst of wolves." They were, however, to encumber themselves with nothing superfluous and they were to wa

jected, they were to believe that their very message would return to them with added for

with what was given, offering relief to those in distress and u

of their feet, thus intimating by an Oriental symbol that they had no connection with the enemies of Christ. At no time

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 wa

erthrow 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 [pg 109] over all that might oppose or migh

which indicates that the ideal Man is likewise the true Son of God who alone can reveal the Father to men. Then lastly, as he turned to his disciples, he congratulated them upon their great privilege, assuring them that "many prophets and kings" desired to see the things w

Samaritan.

ghbor? 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 passed by on the other side. 32 And in like manner a Levite also, when he came to the place, and saw him, passed 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 compassion, 34 and

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 God and man. Jesus again replied, "Thou hast answered right: this do, and thou shal

ustify 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 passed through the narrow gorge, was beset by robbers who stripped him of his garments and his possessions and left him half dead. The first to approach this pitiful sufferer was a priest, a man whose profession and task in life would induce him to perform a deed of mercy, but in fear of thieves or in blind oblivion to the need of the wounded man, he passed by on the other side. Next came a Levite, one whose office was that of a helper to the priests, a man who supposedly would be less burdened by official duties and woul

and Mary.

eard his word. 40 But Martha was cumbered about much serving; and she came up to him, and said, Lord, dost thou not care that my sister did leave me to serve alone? bid her therefore that she help me. 41 Bu

the latter was affectionate, but sentimental and indolent. In reality both sisters had admirable qualities; both loved the Master and longed to please him; but on this occasion Martha, in her very eagerness to serve, had overburdened herself in the preparation of an elaborate meal, while Mary, with truer intuition of what Jesus wi

l, "Lord, dost thou not care that my sister did leave me to serve alone? bid her therefore that she help me." In his reply Jesus showed his affection by tenderly repeating her name, but he rebuked her spirit and revealed its cause, "Martha, Martha, thou art anxious and troubled about many things: but one thing is needful: for Mary hath chosen the good part, which shall not be taken away from her." There was no need for an elaborate meal; but few things o

g

ng Concerning Pr

n as John also taught his disciples. 2 And he said unto them, When ye pray, say, Father, Hallowed be thy name. Thy kingdom come. 3 Give us day by

8 I say unto you, Though he will not rise and give him, because he is his friend, yet because of his importunity he will arise and give him as many as he needeth. 9 And I say unto you, Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you. 10 For every one that asketh receiveth; and he that seeketh findeth; and to him that knocketh

ed by that most valuable of object lessons, namely, the example of Christ himself. If in our minds doubt ever arises as to the reality and efficacy of prayer, we need only turn to th

[pg 114] them a matchless model and then by encouraging them in the assurance that prayer will surely be heard. This "Lord's Prayer," more fully recorded by Matthew,

should draw near to God, and it intimates much of the encouragement which

parallel request, namely, that his Kingdom may come. This Kingdom is to be external, visible, glorious; it depends upon the inward transformation of individuals, but it will yet appear in a perfected social order, and in the universal reign of Christ. The next petition is for "bread sufficient for

r to his request for needed bread. Jesus implied, however, that there is, on the part of God, no such reluctance to be overcome, so that all who "ask

a scorpion instead of an egg. If then, with all our imperfections and limitations, [pg 115] we know how to give good gifts to our children, much more can we expect our heavenly Father to give his Holy Spirit, and so all other good if lesser gifts, to them that ask him. Thus a

Blasphemy and Unbe

shall his kingdom stand? because ye say that I cast out demons by Beelzebub. 19 And if I by Beelzebub cast out demons, by whom do your sons cast them out? therefore shall they be your judges. 20 But if I by the finger of God cast out demons, then is the kingdom of God come upon you. 21 When the strong man fully armed guardeth his own court, his goods are in peace: 22 but when a stronger than he shall come upon him, and overcome him, he taketh from him his whole armor wherein he trusted, and divideth his

her voice, and said unto him, Blessed is the womb that bare thee, and the breasts which thou d

sign unto the Ninevites, so shall also the Son of man be to this generation. 31 The queen of the south shall rise up in the judgment with the men of this generation, and shall condemn them: for she came from the ends of the earth to hear the w

ine eye: when thine eye is single, thy whole body also is full of light; but when it is evil, thy body also is full of darkness. 35 Look therefore whether the light that is in thee

wrought his miracles by Satanic power, v. 15; the second, vs. 29-36, was an answer to the demand

," or like a house thus divided and sure to fall. Vs. 17, 18. He then turned the charge against themselves: some of their countrymen claimed the power to cast out demons; Jesus did not discuss the reality of these reputed cures but pointedly asked by what power they were effected; is it also demonic power? v. 19. Jesus then declared definitely that his miracles were being wrought by divine power and that their character was a certain proof that he was rep

t had returned with more terrible manifestations of hypocrisy, covetousness, hatred, fanaticism, and pride. Such had been the fate of the nation; and such is the experience of an individual who tu

that his mother might rightly be called "blessed," but that the woman had missed the real point; it was a privilege to sustain to Christ such a clo

conditions of "a sign from heaven;" it would be the counterpart of the miraculous deliverance of Jonah from the sea. However, the very demand for such a sign was an impertinence and an insult; it reflected discredit upon the divine character of the miracles which Jesus had already wrought. It failed to recognize the

illumine the body, so the soul which is right with God possesses the faculty of spiritual sight. This sight is dimmed and destroyed by sin. The inability of the Jews to believe was not due to lack of "signs" and proofs, but to la

posed and Denoun

mself before dinner. 39 And the Lord said unto him, Now ye the Pharisees cleanse the outside of the cup and of the platter; but your inward part is full of extortion and wicke

to have done, and not to leave the other undone. 43 Woe unto you Pharisees! for ye love the chief seats in the synagogues, and the sa

em. 48 So ye are witnesses and consent unto the works of your fathers: for they killed them, and ye build their tombs. 49 [pg 119] Therefore also said the wisdom of God, I will send unto them prophets and apostles; and some of them they shall kill and persecute; 50 that the blood of all the prophets, which was shed from the foundation of the w

began to press upon him vehemently, and to provoke him to speak of ma

ced upon them six solemn woes. His words are full of warning for his followers in all ages; religion ever t

d that to wash the body while the heart is impure is as absurd as to cleanse the outside of an unclean cup or platter. He declared that God who made the body created the soul also, and that God is more concerned with the latter than with the former. He insisted that while it may be

andments. Yet he did not [pg 120] condemn them for caring for these trifles, but for neglecting things essential. "These ought ye to have done, and not to leave the other undone." V. 42. Jesus further rebuked the vanity and the desire for prominence and public recognition which is at once a mark and a c

in denouncing all Pharisees Jesus seemed to include even these proud expounders of the Law. Jesus replied that religious teachers who are insincere, or who allow their religion to become a mere matter of form, are most of all to be rebuked. He pronounced upon them three woes: t

and apostles of God. The hatred of Jesus shown by his enemies was like that of their fathers who had killed the divine messengers of old. The blood of these martyrs, from the first t

enter [pg 121] and they keep back all who would. It is a solemn responsibility to be a professed teacher of divine truth; and to be at once a "lawyer" and a "hypocrite," is to merit these solemn woes which fell from the lips of Christ. So enraged were his hearers that they threat

timony Encourag

my friends, Be not afraid of them that kill the body, and after that have no more that they can do. 5 But I will warn you whom ye shall fear: Fear him, who after he hath killed hath power to cast into hell; yea, I say unto you, Fear him. 6 Are not five sparrows sold for two pence? and not one of them is forgotten in the sight of God. 7 But the very hairs of your head are all numbered. Fear not: ye are of more value than many sparrows. 8 And I say unto you, Every one who shall confess me before men, him shall the Son of man also

the special guilt of those who professed to be guides in matters of religion; his disciples therefore needed courage to continue their public witness both because of the great responsibility involved and because it would bring upon them the hatred of men. He encouraged them, first, by the assurance that the corrupting influence of the Pharisees would come to an end; their hypocrisy would be merci

d free them from the fear of man. Their enemies could harm only the body; God controls the eternal destiny of souls, and to him even the body is precious, and he is con

who merit and will share the blessedness of his triumphant reign. Vs. 8, 9. On the other hand, those who blaspheme his name by ascribing his power to a Satanic source, ch. 11:15, will be regarded as guilty of an unpardonable sin. This would not apply

allow themselves to be silenced. The Holy Spirit, whom their enemies opposed and blasphemed, would speak through them; he would teach them both how and what to say, vs. 11, 12. This promise

o bears his name; and in this service he can be assured that the influence will be me

ainst Covetousne

16 And he spake a parable unto them, saying, The ground of a certain rich man brought forth plentifully: 17 and he reasoned within himself, saying, What shall I do, because I have not where to bestow my fruits? 18 And he said, This will I do: I will pull down my barns, and build greater; and there will I bestow all my grain and my goods,

hes neither form the real content nor assure the continuance of life,

124] implied that the Master regarded his work as spiritual, and that he was not willing to invade the sphere of c

The Church, however, does provide and inculcate principles which are involved in all moral questions and which determine justice and right in every sphere of human life. Thus Jesus refused to "divide the inheritance," but he pierced to the root of the request and

njoyment in future years, and who was suddenly confronted by the necessity which death brings of leaving to others all that he had amassed. His foolishness consisted in forgetting that fortune and life itself are dependent upon the will of God, and that a man really owns nothing but owes everyth

rd God." It is the sheerest folly to forget that riches neither form the real content n

g

of Anxiety.

en that which is least, why are ye anxious concerning the rest? 27 Consider the lilies, how they grow: they toil not, neither do they spin; yet I say unto you, Even Solomon in all his glory was not arrayed like one of these. 28 But if God doth so clothe the grass in the field, which to-day is and to-morrow is cast into the oven; how much more shall he clothe you, O ye of little faith? 29 And seek not ye what ye shall eat, and what ye shall drink, neither be ye of doubtful mind. 30 For all these things

them to forget their worries by trust in God. While a Christian must not be selfishly absorbed in amassing wealth, he need not be anxious about even the necessities of life. The reason is that "the

e; "God feedeth them: of how [pg 126] much more value are ye than the birds!" Of course we are to be diligent and industrious and to exercise thrift and foresight; but we are not to be anxious. Worr

not provide garments for his own children? To be anxious about these necessities is to imitate the heathen wh

Father will supply our temporal needs. Even though at times we may be in peril and in want, we can be certain that we are to share at last the blessedness of that Kingdom. Vs. 31, 32. Therefore we should not be absorbed in gathering the goods that perish, but by deeds of sacrifice and works of charity, in

on to Watchfulne

s, whom the lord when he cometh shall find watching: verily I say unto you, that he shall gird himself, and make them sit down to meat, and shall come and serve them. 38 And if he shall come in the second watch, and if in the third, and find them so, blessed are tho

over all that he hath. 45 But if that servant shall say in his heart, My lord delayeth his coming; and shall begin to beat the menservants and the maidservants, and to eat and drink, and to be drunken; 46 the lord of that servant shall come in a day when he expecteth not, and in an hour when he knoweth not, and shall cut him asunder, and appoint his portion with

ned about his Kingdom which would appear in glory at the time of his return. As to the events preceding this return, as to its circumstances and results, he taught them more definitely just before his death; here

tending a marriage, his servants are awake and clothed, the house is lighted, and all are ready to receive him. So delighted is he on his arrival to find them faithf

, therefore the only way to act is to be ready at all times for his approach; therefore, ou

pear, but his followers must ever be prepared for his return. This did not mean that they were to be nervously expectant nor were they to be saying that the day of his c

like the apostles, who had been most prominent in his service receive from him a greater reward? Jesus replied that larger privileges imply greater temptations and greater responsibilities. If a Christian minister has been faithful in feeding his people with spiritual food, he will be rewarded

his superior knowledge, therefore, will be the ground of his more terrible punishment in case of unfaithfulness; t

re there will be degrees and gradat

g

Influence of Ch

I come to give peace in the earth? I tell you, Nay; but rather division: 52 for there shall be from henceforth five in one house divided, three against two, and two against three. 53 They shall be d

tes, ye know how to interpret the face of the earth and the heaven; but how is it that ye know not how to interpret this time? 57 And why even of yourselves judge ye not what is right? 58 For as thou art going with thine adversary before the magistrate, on the way

m to be deceived and to suppose that this Kingdom could be established without conflict and delay. The present age was to be one of strife and division, and the Master himself

burst into a conflagration until Jesus had been crucified, and he felt a pathetic impatience to have that dreadful experience accomplished. As [pg 130] Jesus emerged from that baptism of fire he would be th

e world. Happy are those who interpret his message and unde

could not see in his words and works the proofs that he was the Christ, the Saviour of the world. However, he warned them to repent before it was too late. They would have wisdom enough to agree with an

o Repentance

alil?ans were sinners above all the Galil?ans, because they have suffered these things? 3 I tell you, Nay: but, except ye repent, ye shall all in like manner perish. 4 Or those eighteen, upon wh

dresser, Behold, these three years I come seeking fruit on this fig tree, and find none: cut it down; why doth it also cumber the ground? 8 And he answering said

erers to have merited their fate, and that he would fall into the common fallacy of supposing that exceptional suffering is a proof of exceptional guilt on the part of men. Jesus, however, replied that temporary exemptio

shed by the fall of a tower. Their fate was not to be regarded as a sign of their special sinfulne

so a symbol of every impenitent soul. God mercifully preserves and blesses and spares, but the day of mercy will end. The nation, as the individual, which produces no fruit of

the Sabbath.

glorified God. 14 And the ruler of the synagogue, being moved with indignation because Jesus had healed on the sabbath, answered and said to the multitude, There are six days in which men ought to work: in them therefore, come and be healed, and not on [pg 132] the day of the sabbath. 15 But the Lord answered him, and said, Ye hypocrites, doth not each one of you on the sabbath loose

19 It is like unto a grain of mustard seed, which a man took, and cast into his own garden

m of God? 21 It is like unto leaven, which a woman took a

days he found occasion to reveal his sympathy and power by releasing a poor woman who for eighteen years had been bound by

unmasked by the reply that where self-interest prompted, they interpreted the Law so liberally as to allow them on the Sabbath to loose their cattle which had been bound but a few hours, while they refused to allow Jesus to relieve a daughter of Abraham whom Satan had bound for years. They were pretending to be zealous for the Law while denying its essential principle of love. Their real breach

mer parable as indicating the unsubstantial forms that Christianity at times assumes, and the latter the false doctrine which at times permeates the Church. Whichever interpretation one accepts, it is hardly wise to base upon it any theories as to the order of events related to the coming

Stages. Chs.

row Door.

and ye begin to stand without, and to knock at the door, saying, Lord, open to us; and he shall answer and say to you, I know you not whence ye are; 26 then shall ye begin to say, We did eat and drink in thy presence, and thou didst teach in our streets; 27 and he shall say, I tell you, I know not whence ye are; depart from me, all ye workers of iniquity. 28 There shall be

realized the seriousness of the situation. He knew that he was offering his salvation to the people for the

er, intreat the Master of the house to reopen it, but in vain; they are forever excluded, and are overwhelmed with remorse and chagrin. The narrow door is that of repentance and faith in Christ; the opportunity for entrance is present but not endless; those who reject Christ will be excluded from his Kingdom; among these will be many whose folly will be specially apparent. In the parable they are represented as pleading for entrance, and on the very ground which condemned them. They are pictured

f in that number, now and at any cost. It is not enough that one lives in a Christian land, and in a religious home, and possesses knowledge of saving truth; each must repent and accept [pg 135] Christ for

d and the Lament Over

perfected. 33 Nevertheless I must go on my way to-day and to-morrow and the day following: for it cannot be that a prophet perish out of Jerusalem. 34 O Jerusalem, Jerusalem, that killeth the prophets, and stoneth them that are sent unto her! how often would I have

t by the Pharisees who hoped that it would terrify the followers of Jesus and indu

he saw the craftiness of the king. Herod did not wish the disrepute of killing another prophet so soon after the death of John, but he wished his realm to be rid of one whom he regarded as a dangerous leader;

in his death and resurrection the glory and grace and power of Jesus would be made perfect. "Nevertheless I must go on my way." Jesus was to leave Galilee and Perea, the realm of Herod, not because he feared the king, but in fulfillment of his task which would take

ey. He gladly would have given his divine salvation and protection, but his people would not accept him. Now they would be left to their own defense, that is to say, to the ruin which he alone could have averted. Henceforth they would not see him in his

Sabbath Gues

had the dropsy. 3 And Jesus answering spake unto the lawyers and Pharisees, saying, Is it lawful to heal on the sabbath, or not? 4 But they held their peace. And he took him, and healed him, and let

than thou be bidden of him, 9 and he that bade thee and him shall come and say to thee, Give this man place; and then thou shalt begin with shame to take the lowest place. 10 But when thou art bidden, go and sit down in the lowest place; that when he

neighbors; lest haply they also bid thee again, and a recompense be made thee. 13 But when thou makest a feast, bid the poor, the maimed, the lame, the

unto him, I have bought a field, and I must needs go out and see it; I pray thee have me excused. 19 And another said, I have bought five yoke of oxen, and I go to prove them; I pray thee have me excused. 20 And another said, I have married a wife, and therefore I cannot come. 21 And the servant came, and told his lord these things. Then the master of the house being angry said to his servant, Go out quickl

h more [pg 138] detail than that of the Sabbath feast in the house of a Pharisee. Jesus is pictured as entering with the guests, noting the ranks of society to which they belong, and taking a leading part in their conversation. Yet he never for a moment forgot his mission;

a cure would be lawful. When they hesitated to reply, he healed the sufferer and then rebuked their hypocrisy, and warned against all insincerity in religion by reminding these formalists that they would not hesitate on

t place; that when he that hath bidden thee cometh, he may say to thee, Friend, go up higher," he was not merely teaching good manners or worldly wisdom, nor was he advising the pride that masquerades as humility. He was stating the great l

invite not only the rich, lest he might be so unfortunate (?) as to receive an [pg 139] invitation in return, but also the poor, who could not return the favor. Here again, Jesus was not giving merely

is proper and pleasant, it may be even profitable, to entertain "friends" or "brethren" or "kinsmen" or "rich neighbors;" but in none of these cases is such entertainment a ground of merit for they may "bid thee again;" but if

of salvation. In this story those who were bidden to the feast at first feigned a willingness to come, but subsequently, by their refusal and their flimsy excuses, they showed their complete absorption in selfish interests and their utter disregard for their host. However, their places were filled wi

sus to dine, pretended to feel some sympathy for him as a prophet, while in their hearts they hated him; and the very man whose pious and sentimental remark ab

who, however, are so absorbed in selfish interests and have so little real love for God that they refuse the offer of salva

the Cost.

he cost, whether he have wherewith to complete it? 29 Lest haply, when he hath laid a foundation, and is not able to finish, all that behold begin to mock him, 30 saying, This man began to build, and was not able to finish. 31 Or what king, as he goeth to encounter another king in war, will not sit down first and take counsel whether he is able with ten thousand to meet him that cometh against him with twenty thousand? 3

onditions of discipleship. His followers must expect sacrifice and suffering and be willing to part with all they possessed, even with life [pg 141] itself. When he declared that they must hate their kindred and their own lives, he of course meant that they must love them less than they loved him, regarding the

meet it; he also stated, as a further illustration, the rashness of entering a war without first calculating what sacrifices must be made to win. Jesus did not mean that it is better not to begin the Christian life than to begin and fail, but that

lower of Christ; he is like salt that has lost its savor; he lacks the v

odigal So

m to hear him. 2 And both the Pharisees and the scribes murmu

til he find it? 5 And when he hath found it, he layeth it on his shoulders, rejoicing. 6 And when he cometh home, he calleth together his friends and his neighbors, saying unto them, Rejoice with me, for I h

l she find it? 9 And when she hath found it, she calleth together her friends and neighbors, saying, Rejoice with me, for I have found t

d will say unto him, Father, I have sinned against heaven, and in thy sight: 19 I am no more worthy to be called thy son: make me as one of thy hired servants. 20 And he arose, and came to his father. But while he was yet afar off, his father saw him, and was moved with compassion, and ran, and fell on his neck, and kissed him. 21 And the son said unto him, Father, I have sinned against heaven, and in thy sight: I am no more worthy to be called thy son. 22 But the father said to his servants, Bring forth quickly the best robe, and put it on him; and put a ring on his hand, and shoes on his feet: 23 and bring the fatted calf, and kill it, and let us eat, and make merry: 24 for this my son was dead, and is alive again; he was lost, and is found. And they began to be merry. 25 Now his elder son was in the field: and as he came and drew nigh to the house, he h

arm, its tender beauty, its deep human interest, its breadth of sympathy, its perfect picture of

y the Pharisees upon Jesus because of his association with social outcasts and his cordial welcome to penitent sinners. Jesus rebuked his enemies by showing that it is natural to rejoice in the recover

repenteth, more than over ninety and nine righteous persons, who need no repentance," is not to be interpreted too literally. It does not mean that God finds more satisfaction in a repentant sinner than in a sinless saint. Jesus was here referring definitely to the penitent publicans and to the self-righteous Pharisees. God did not take delight in the sins of the former, nor did he regard the state

experience of the repentant sinner and also the unsympathetic attitude of the disdainful Pharisee. Th

y be occasioned by misfortune or accident. The parable of the Prodigal Son, however, shows that it is usually due to willful choice and to a desire for indulgence. Its results are sketched in appalling colors. We are shown all its disillusion, suffering, slavery, and despair. As a pictu

alized his present desperate need; he resolved to arise and go to his father. Most of all, he saw that his offense had been not only against a loving, earthly parent but against God, and that he was wholly undeserving of fellowship with his father. Repentan

t sight of the prodigal filled his heart with compassion; he "ran, and fell on his neck, and kissed him." The prodigal was ready to confess his fault, but the father scarcely heard his words as he commanded the servants to "bring forth quickly the best robe, and put it on him; and put a ring on his hand, and shoes on his feet: and bring the fatted calf, and kill

ns and sinners. It furthermore brings a message to all persons in every age to whom religion is merely a matter of unwilling obedience and of loveless faithfulness

ciated his true privileges, "thou never gavest me a kid." The reply of his father intimates the possibilities which he never had appreciated and the [pg 146] privileges which he never had enjoyed, "Son, thou art ever with me, and all that is mine is thine." It had always been possible for the Pharisees to enjoy the grace and mercy and love of God; but to them religion had been a mere burdensome round of rites and duties. It had given no satisfaction, no gladness, to their hearts. Something of their experience is paralleled even b

aty of his father or not. It was an appeal to the Pharisees; would they accept the grace of God and further his plans for the

teous Steward

ward said within himself, What shall I do, seeing that my lord taketh away the stewardship from me? I have not strength to dig; to beg I am ashamed. 4 I am resolved what to do, that, when I am put out of the stewardship, they may receive me into their houses. 5 And calling to him each one of his lord's debtors, he

they may receive you into the eternal tabernacles. 10 He that is faithful in a very little is faithful also in much: and he that is unrighteous in a very little is unrighteous also in much. 11 If therefore ye have not been faithful in the unrighteous mammon, who will commit to your trust the

to by Jesus as an example for his followers; further, it seems to indicate that a place in heaven can be purchased with money. A more careful reading shows that the praise was bestowed, not for dishonesty, but

gance and dishonesty of this servant. An account was demanded and he was certain to lose his position. However, he seized on the opportunity wh

and of prudence so to use that which is now [pg 148] intrusted that in the eternity to come there will be no regret but only joy for the way in which wealth was employed. In the parable the steward was guilty of fraud, as he reduced the debts of those who owed money to his master. He was really

ch seeks the welfare of others, applies not only to the rich but also to

training for larger service in the life to come. "If therefore ye have not been f

to serve himself. One who really loves his Lord will be faithful in the use of that which is intrusted to him. The danger of stewards is that of divided allegiance. "No

an and Lazaru

men; but God knoweth your hearts: for that which is exalted among men is an abomination in the sight of God. 16 The law and the prophets were until John: from that time the go

other, [pg 149] committeth adultery: and he that marriet

am 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 pass from hence to you may not be able, an

en 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

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 tittle 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 illustrated these truths by a reference to the Se

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 God. 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

ir scrupulous observance of law and for their lives of selfish luxury and indulgence. The rich man addressed Abraham as his father, and w

ot 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 convi

o the Discipl

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 s

ving 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

ronounced 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, pa

ends 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 [pg 153] is to be forgiven freely. Even if he repeats his sin w

were lovingly rebuked for their lack of faith, but they were reassured by a revelation of the unlimited power of faith. Our Lord asserted 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, speakin

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 fiel

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 work