The Gospel of Luke, An Exposition

itan Leper.

ve mercy on us. 14 And when he saw them, he said unto them, Go and show yourselves unto the priests. And it came to pass, as they went, they were cleansed. 15 And one of them, when he saw that he was healed, turned back, with a loud voice glorifying God; 16 and he fell upon his face at his

lem. It is quite like Luke to record this miracle, for the chief feature of the story is the gratitude and the blessi

d." It required no little faith to start upon that journey; but they started, and their faith was rewarded. So to-day when men come to Christ with their request to be delivered from sin, he [pg 155] commands them

ng at his feet: "Were not the ten cleansed? but where are the nine? Were there none found that returned to give glory to God, save this stranger?" It is always surprising to find that ingratitude is so common among men. Nine out of ten probably will forget every favor they may

so to nurture that germ of new life into fuller trust in his divine person; or he meant to say that the faith which first had secured the healing of the body and which was manifested in the man's return and his gratitude now secure

of the Kingdom

red them and said, The kingdom of God cometh not with observation: 21 neither

n. 27 They ate, they drank, they married, they were given in marriage, until the day that Noah entered into the ark, and the flood came, and destroyed them all. 28 Likewise even as it came to pass in the days of Lot; they ate, they drank, they bought, they sold, they planted, they builded; 29 but in the day that Lot went out from Sodom it rained fire and brimstone from heaven, and destroyed them all: 30 after the same manner shall it be in the day that the Son of man is revealed. 31 In that day, he that shall be on the housetop, and his goods in the house, let him not go

e kingdom of God is within you," he could hardly have meant that it was in the hearts of the hostile and godless Pharisees; nor is the familiar and beautiful conception of the Kingdom as "a reign of God in human hearts" thus expressed in the New Testament. Jesus more probably meant that in his own person and work the Kingdom was present. The essence of this Kingdom is always spiritual and consists in "righteousness [pg 157] and peace an

e told them that they must expect first a period of long delay in which their weary hearts would often yearn for a single day of the coming glory and that many deceivers would point to p

pecting his return. When he does reappear the race will be in the same carnal security, careless and indifferent and absorbed

nd is pictured by a series of acts; one who is on the housetop is not to come down to secure his goods; one in the field will not return

; two women will be sharing a common task: one will be taken and the other left. This word "taken" is the same beautiful expression found in the Gospel of John, where is

r the carcass is there the vultures will be gathered together; where there is corruption and sin, there will judgment fall. Yet

hteous Judge

mine adversary. 4 And he would not for a while: but afterward he said within himself, Though I fear not God, 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 t

Master in reference to his return. It is, therefore, not merely a general exhortation to prayer, but to prayer for the co

, who has regard for neither God nor man, would yield to the importunity of an unknown widow because he feared that she would annoy him by her

uld pray without ceasing, and with all importunity should present their peti

elessness 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 shoul

arning 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 sh

and the Public

with himself, God, 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 tithes of all that I get. 13 But the publican, standing afar off, would not lift up so much as his eye

every estimate of oneself and in every approach to God. It further contrasts the religion of form with

s seems rather to have had in mind some of his own followers; but whatever their class or profession, Pharisees have their representative

e "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 God. 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 instituted no obligatory fast; but the Pharisee fas

upon his breast, as a sign of mourning, and cried out in anguish, "God, be thou merciful to me a sinner." The original words seem to imply that he regarded himself as likewise distinct from all othe

is ever need of similar humility. The nearer one is to God, 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 natio

ng Little Childr

t Jesus called them unto him saying, Suffer the little children to come unto me, and forbid them not: for to such belongeth the kingdom

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

sness 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 relationship 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 no

hen blessing, not only to all children in general, but to all of whatever age who are [pg 163] childlike in their trust and dependen

Lord added this word of warning, "Whosoever shall not receive the k

h Ruler. C

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 God! 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 God. 26

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 [pg 164] good? none is good, save one, even God." By this reproof Jesus was neither defending his own divinity nor denying his sinlessness. He wished to conv

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

te. 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 selfi

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 w

y keep their possessor from Christian discipleship and that one who seeks to satisfy himself with such wealth as keeps him from Christ can never enter the Kingdom of God. 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 God." One who would enter that Kingdom must become as a little child; he must abandon all trust in self, and be willing to sacrific

d 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 recomp

oretelling His D

to 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

s 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 h

clared 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

atchless heroism as he moved forward with unfaltering tread, giving an inspirin

ecies of the inspired Scriptures shows that he regarded himself as the Saviour of the world. Such a willingness

he third day he would rise again. This vision of triumph was in part the explanation of his co

t 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 th

Man at Jerich

on me. 39 And they that went before rebuked him, that he should hold his [pg 168] peace: but he cried out the more a great deal, Thou son of David, have mercy on me. 40 And Jesus stood, and commanded him to be brought unto him: and when he was come near, he asked him, 41 What wilt thou t

ision which is absolutely necessary if men are to live in right relations to one another and to God. In certain minor details Luke's account differs from those of Matthew and Mark. The former mentions two blind men and agrees with Mark in stating that the miracle occurred as Jesus was leaving the city. Possibly Mark and Luke refer

ek to come under the healing influence of our Lord. "They that went before rebuked him, that he should hold his peace." Often

hat "Jesus of Nazareth" was passing by. He, however, called him "Jesus, thou son of David." He recognized the Prophet of Nazareth as the promised [pg 169] Messiah, th

wise have found Christ able and willing to give them spiritual vision! Their eyes have been opened to behold things unseen and eternal and they have been enabled to follow

ude and joy to countless others also as they are assured of the sympathy and grace and divine po

ion of Zacchae

s that way. 5 And when Jesus came to the place, he looked up, and said unto him, Zacch?us, make haste, and come down; for to-day I must abide at thy house. 6 And he made haste and came down, and received him joyfully. 7 And when they saw it, they all murmured, saying, He is gone in to lodge with a man that is a sinner. 8 And Zacch?u

e was to witness faith and unbelief, the latter to be shown by multitudes, the former by a single man named Zacch?us. This name signifies "holiness" but it was a poor designation of the man. Those who knew him best called him a "sinner," and they were probably right. "He was a chief publica

who was so kind in his treatment of publicans and sinners. However, he could not see Jesus "for the crowd, because he was little of stature." Obstacles often

m, Zacch?us, make haste, and come down; for to-day I must abide at thy house." This is the only time so far as we know that Jesus invited himself to be a guest, but we are certain that he is ever ready to abide with those whose hearts are open to receive him. It has been said that Zacch?us was con

ist and seeking to begin a new life. Men always call to mind the dark past from which the rescue

determined, as a Christian, to do far more than was required by the Jewish Law; that Law required a tenth; Zacch?us promised that half of all his income would be used in the service of the Lord. "And if I have wrongfully exacted au

h the publican of Jericho showed himself to be a true son of Abraham, the "father of the faithful." His trust in Christ secured for him that salva

e of the Pound

ight know what they had gained by trading. 16 And the first came before [pg 172] him, saying, Lord, thy pound hath made ten pounds more. 17 And he said unto him, Well done, thou good servant: because thou wast found faithful in a very little, have thou authority over ten cities. 18 And the second came, saying, Thy pound, Lord, hath made five pounds. 19 And he said unto him also, Be thou also over five cities. 20 And another came, saying, Lord, behold, here is thy pound, which I kept laid up in a napkin: 21 for I feared thee, because thou art an austere man: thou takest up that which thou layedst not down, and reapest that which thou didst not sow. 22 He saith unto him, Out of thine own mout

spoken, he went on befor

cted and crucified, and that a long interval of time would elapse before his return in triumph. In this parable he definitely predicted this rejection and warned the unbelieving Jews of their peril. On the

e Talents, Matt. 25:14-30. The first teaches that no reward can be claimed as a matter of merit; in view of all that the Master has given us, even pouring out his life [p

h we might serve the Master for the sake of a reward, bargaining for so much labor for so much p

, rewards will be granted to those who are found faithful when he returns. The parable of the Talents teaches that while opportunities and abilities for the service of Christ may diff

turn." Jesus was always indicating the fact that there would be a long delay after his ascension before he would return, and that meanwhile his followers should be faithful to the opportunities granted them for serving their Master. In this parable Jesus pictured these opportunities under t

4] however, is concerned with the return of the nobleman and the reward of his servants. This reward was proportioned to fidelity during the time of his absence. By way of example, one who had so used his pound as to gain ten pounds was made the ruler over ten cities; and one who had gain

have been prepared to give a better account of his stewardship. It is true that one cause for unfaithfulness is an ignorance of the true nature of our Lord. Some are really afraid to undertake Christian service because they do not know, what the parable could not indicate, namely, that he who intrusts us with opportunities and abilities will give us grace, if we seek to do our best and with a real desire to advance the interests of our Lord,

rivileges and gifts, the principle, use or lose, always applies. The right employment of even [pg 175] small gifts results in their enlargement, but failure to appreciate and emp

n the class of those who refuse to acknowledge him as Lord. Jesus describes in these last words not only the destruction of Jerusalem, but the penalty

ect him. The nobleman was just to start for the far country, for "

g