{"id":966,"date":"2018-01-30T13:50:15","date_gmt":"2018-01-30T12:50:15","guid":{"rendered":"http:\/\/buch.jehovah-shammah.de\/?p=966"},"modified":"2018-01-30T14:05:11","modified_gmt":"2018-01-30T13:05:11","slug":"an-exposition-of-the-book-of-luke-5","status":"publish","type":"post","link":"http:\/\/buch.jehovah-shammah.de\/index.php\/2018\/01\/30\/an-exposition-of-the-book-of-luke-5\/","title":{"rendered":"An Exposition of the Book of Luke"},"content":{"rendered":"

An Exposition of The Gospel According to Luke
\n(Installment 15)
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Jesus, The Lord of the Sabbath, Heals on the Sabbath
\nThe Choosing of the Twelve<\/center><\/p>\n

IN OUR study of the Gospel according to Luke we have come to what is generally considered by conservative scholars to be the second Passover in our Lord’s ministry. In the Gospel according to John we have definite records of three Passovers during His personal ministry and the account of a feast (John, chap. 6) which is supposed to be, with great probability, the second Passover. If we assume that this feast mentioned in John was a Passover, the passages referring to these four feasts are as follows: John 2:13; 5:1; 6:4; and 12:1. Since our Lord began His ministry possibly six months before the first Passover, found in John 2:13, obviously His personal ministry, under those conditions, lasted for three and a half, or three and a fraction years. By comparing the Four Gospels, we can locate fairly accurately the various events in the general scheme of the personal ministry of our Lord.<\/p>\n

As we have already seen, the early Judean ministry, together with the Samaritan ministry, probably occupied the last six months of the first full year of our Lord’s ministry, which year began with the Passover mentioned in John 2:13.<\/p>\n

Upon arriving in Galilee, Jesus made His first tour of the great Galilean ministry, which covered approximately, to the best of our estimates, six months. This first tour begins with Luke 4:42 and runs through the fifth chapter. When we finish this chapter, we are at the second Passover of His ministry, which is referred to in John, chapter 5. The one who wishes to synchronize the various records of His life and to get a definite idea of the chronological development of the same would do well to read and study John 5:1-47 before studying our present lesson (Luke 6:1-16), which covers the second tour of the Galilean ministry, and which occupied possibly the first six months of the second full year of His ministry.<\/p>\n

The Acts of Jesus on Three Sabbath Days<\/center><\/p>\n

The entire narrative of John, chapter 5, centers around our Lord’s healing a man in Jerusalem at the Pool of Bethesda. This miracle was wrought on the sabbath day. The Jews accused our Lord of violating the sabbath. Such charges hurled against Him called forth a very vigorous debate between Him and the Jerusalem authorities. In this discussion He brought forth some of the most brilliant gems of truth concerning Himself, His relation to the Father, and the testimony which God gave concerning Him, all of which are found in the fifth chapter of the Gospel of John.<\/p>\n

Having left Jerusalem after the observance of the Passover mentioned in John, chapter 5, our Lord returned to Galilee. While He was en route, He walked through some grain fields with His disciples on the sabbath day (Luke, chap. 6). They, being hungry, pulled some of the heads of grain, rubbing them in their hands. They then ate the grain which they had in this manner separated from the husks. Immediately the ever-present Pharisees, who were always on hand to criticize, spoke to the disciples saying, „Why do ye that which is not lawful to do on the sabbath day?“ (Luke 6:2). Jesus answered for the entire company saying: „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 house of God, and took and ate the showbread, and gave also to them that were with him; which it is not lawful to eat save for the priests alone?“ (vss. 3,4). The Pharisees had developed many and stringent laws and regulations concerning work on the sabbath. What the Apostles did on this occasion could, under no circumstances, be considered as falling under the classification of working on the sabbath. Nevertheless, according to the strict Pharisees, what they did was a violation of the sabbath command. But the Lord Jesus justified them by calling attention to what David and those who were with him did on the sabbath, in that they went to the house of God and received showbread, which the priests alone were permitted to eat according to the law, and ate it to sustain life. Nothing that the Pharisees said could condemn what David and his men did–in an emergency. The case with the Apostles was parallel to that of those men with David. The disciples were hungry and on a journey and simply took some heads of grain in their hands and ate them.<\/p>\n

Jesus was with the Apostles and approved what they were doing, which in nowise could be construed as violating anything that God had ever said. Our Lord furthermore answered the Pharisees by saying, „The Son of man is lord of the sabbath.“ For the first time in the Gospel of Luke the expression, the Son of man<\/i>, appears. What is the significance of this expression? Scholars are divided upon it. Some believe that it is a messianic title. We know that the words, Messiah and King, are titles of the Messiah found in different Old Testament prophecies regarding Him. Daniel (7:13,14) records a vision in which he saw the Ancient of Days seated upon a throne and one „like unto a son of man“ coming before Him. When He did that He was invested with a world-wide everlasting kingdom and dominion over the nations of earth. Because of this fact some have concluded that the term, Son of man, in the New Testament is borrowed from this vision. The logic is not conclusive. Why is He said to be one „like unto a son of man“ when He appears before the Almighty to receive His kingdom? The answer is simply this: This one is actually like a son of man because He is the one who, being God, entered the world by miraculous conception and virgin birth. He grew up as a man. Finally, He went to the cross and was executed according to the predeterminate counsel and foreknowledge of God. He was buried, but was raised from the dead. Shortly after that He ascended to heaven and has been there at the right hand of God ever since. Daniel, in vision, saw this Son of man, who was residing in His glorified human body, come before the Ancient of Days, God the Father. Because of these historical facts, Daniel said that He was like unto a son of man. Thus the expression, son of man, is not necessarily a messianic title.<\/p>\n

What then is it and why did Jesus assume that title to Himself? The most obvious reason seems to be that it was assumed by our Lord because of the fact that He was God and became a man by miraculous conception and virgin birth. He bore a relationship to the entire human family. He assumed the form of man in order that He might retrieve the loss sustained by the human family when Adam transgressed God’s one and only prohibition laid upon him. Thus all sinned and fell in Adam. Our Lord, being the second Adam, as Paul states, championed the cause of mankind, won the victory over Satan, and has brought deliverance, bringing life and immortality to light through the gospel. Thus the expression, Son of man, seems to indicate simply that our Lord bore a special relationship to the human family. He was therefore, par excellence, the<\/i> Son of man. Being the<\/i> Son of man–the God-man, God in human form–He was and is the Lord of the sabbath. Being thus the Lord of the Sabbath, He has a right to do that which He chooses on the sabbath, or at any other time. But let it be noted that our Lord never violated the law of God as given by Moses. He only went counter to Pharisaical interpretations of the law of God. He declared in the Sermon on the Mount, as we shall later see, that He came not to destroy the law and the prophets, but to fulfill them–to fill them full in every particular.<\/p>\n

Jesus Heals on Another Sabbath Day<\/center><\/p>\n

In Luke 6:6-11 we have the record of Christ’s entering the synagogue and teaching on a certain sabbath. In this meeting there was a man whose right hand was withered. The scribes and the Pharisees, who were always present to note everything which they could change into an objection, watched Him very closely to see whether He would heal on the sabbath, in order that they might have something whereby they could accuse Jesus. Our Lord knew their thoughts. Very frequently we can read the thoughts of others by noting the expression on their faces. But at times we miss in reading their thoughts. Our Lord, however, never failed to recognize what His opponents were thinking about. In total disregard, therefore, of their critical spirit and their desire to find something whereby they might accuse Him, He said to the man with the crippled hand: „Rise up, and stand forth in the midst.“ The man obeyed, doing as Jesus said. All eyes in the synagogue were doubtless fastened upon Jesus and upon the man who was standing before the congregation. At this point our Lord, turning to the scribes and Pharisees and doubtless to the congregation also, asked this question: „I ask you, Is it lawful on the sabbath to do good, or to do harm? To save a life, or to destroy it?“ (6:9). Jesus looked around at them, but it does not seem that any of them replied. Then our Lord said to the man with the withered hand: „Stretch forth thy hand.“ He did so, and his hand was completely restored.<\/p>\n

When Jesus performed this miracle on the sabbath day, His carping critics were filled with anger and went into a huddle to consider what they might do against Him. It would be interesting to read the parallel account found in Matthew 12:9-14, which gives certain details that are omitted by Luke. According to Matthew and Mark the Pharisees went out and took counsel with the Herodians, how they might destroy Jesus. It is interesting, also, to read Mark’s account of this same incident, found in Mark 3:1-6.<\/p>\n

After the healing of this man on the sabbath, our Lord seems to have engaged in a great healing ministry and then went out beside the sea. Being pressed by the great multitude, He requested someone to procure a little boat in order that He might get into it and from it speak to the people who were on the shore (Matt. 12:15-21; Mark 3:7-12).<\/p>\n

A Night of Prayer and the Appointment of the Twelve Apostles<\/center><\/p>\n

The next thing recorded of our Lord’s activities by Luke is His praying all night; „And it came to pass in these days, that he went out into the mountain to pray; and he continued all night in prayer to God“ (6:12).<\/p>\n

Luke is the gospel writer who presents Christ as the Son of man, the ideal, perfect man. Naturally, then, he would lay great emphasis upon the prayer life of our Lord. Though He was God in human form, having limited Himself by assuming human flesh, He lived the life of faith and became „the author and perfecter of our<\/i> faith“ (Heb. 12:2). The word, our, in this quotation is in italics, which fact indicates that it is not in the original, but is an interpolation by the translators. Sometimes, in adding a word, the translator makes the thought clearer; at other times, it is obscured. In this case the „our“ obscures the real thought. Christ was the first one who lived, in deed and in truth, a life of absolute faith. This being true, naturally He would spend much time in prayer. Frequently He would arise early in the morning and go out to a desert, or secret, place to pray. The emphasis on His prayer life is set forth in the great Servant passage (Isa. chap. 50). „… he wakeneth morning by morning, he wakeneth mine ear to hear as they that are taught“ (Isa. 50:4). God would awaken Him early in the morning, and He would engage in prayer, asking for guidance and equipment for each day’s service. If Christ, the God-man, the only perfect human individual who ever lived, depended upon prayer for guidance and everything else, how much more does it behoove us, who are simply mortal, and are encompassed with evil on every hand, to pray for the guidance and the blessing of God!<\/p>\n

„0 Thou, by whom we come to God–
\nThe Life, the Truth, the Way;
\nThe path of prayer thyself hast trod;
\nLord! teach us how to pray.“<\/p>\n

After this night of prayer Jesus called his disciples to Him and from among them He chose twelve „whom also he named apostles.“ The word, apostle, means „one sent.“ Its meaning is exactly that of „missionary,“ which is derived from the Latin. There were twelve original Apostles. Paul became a thirteenth one, but was not of the Twelve. Messengers of the churches, sent by them along with Paul to carry an offering made by the Gentile churches for the poor saints in Jerusalem were likewise called apostles. There were certain qualifications of an apostle. This is seen in Acts, chapter 1. When the place left vacant by Judas in the apostolic company was to be filled, the Lord instructed the Apostles to choose out men who had been with Jesus from the baptism of John to the ascension, that God might appoint the proper one. Since no one today can have the qualification of an apostle, there can be no successors of the Apostles.<\/p>\n

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An Exposition of The Gospel According to Luke
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(Installment 16)
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The Sermon on the Mount<\/center><\/p>\n

AS STATED in the last study of this series, there were three general tours made by our Lord throughout Galilee. We had reached the end of the first one by the time we finished chapter 6 of Luke’s Gospel, as was explained in last month’s study.<\/p>\n

Jesus returned from Jerusalem to Galilee and engaged in special activity before He began His second tour of the country, which itinerary is found in Luke 8:1ff. The choosing of the Twelve (6:13-19), the Sermon on the Mount (6:20-7:1), the healing of the centurion’s servant (7:2-10), the raising of the son of the widow of Nain (7:11-23), Christ’s eulogy of John the Baptist (7:24-35), and Jesus‘ being anointed by a sinful woman in Galilee (7:36-50), constitute His special activities between the close of the first tour of Galilee and the beginning of the second one.<\/p>\n

Some Preliminary Considerations<\/center><\/p>\n

Luke locates the place where Jesus delivered His Sermon on the Mount as a level place (6:17). Matthew states that Christ „went up into the mountain: and when he had sat down, his disciples came unto him: 2 and he opened his mouth and taught them …“ (Matt. 5:1,2). Both records are correct. Jesus went up into the mountain and prayed all night, as we have already learned from Mark. The next day He came down from the top of the mountain to a level place which seems to have been on the side of the mountain, and there delivered His message. There is, therefore, no contradiction between the two accounts. One gives information supplemental to the other. In Matthew 4:25 we are told that „… there followed him great multitudes from Galilee and Decapolis and Jerusalem and Judaea and from<\/i> beyond the Jordan.“ Luke’s account informs us that „… he came down with them, and stood on a level place, and a great multitude of his disciples, and a great number of the people from all Judaea and Jerusalem, and the sea coast of Tyre and Sidon …“ were in the audience.<\/p>\n

On some of the places from which the multitudes came both of these accounts are in agreement. One gives information, however, that the other does not; therefore those names that are peculiar to Matthew are his contribution to our knowledge concerning the multitudes; whereas those places that are mentioned only by Luke constitute his special contribution to our knowledge regarding the great crowd that was attending Jesus on this occasion. Both accounts inform us that Jesus engaged in a healing ministry prior to His delivering the message termed „the Sermon on the Mount.“<\/p>\n

When we make a harmony of the Gospels, we see that the Sermon on the Mount recorded in Matthew, chapters 5, 6, and 7, comes between the first and the second tours of Galilee. In a manner analogous to this when we study Luke we see that the sermon delivered on the „level place“ comes at the same time–between the first and the second tours of Galilee. Thus chronologically they are both located between the two tours, and they can be identified as parallel records of the same message, if there is corroborative evidence pointing in that direction. Thus the time as indicated in both records will fit into the theory of the two accounts being records of one and the same message.<\/p>\n

Some people, however, have difficulty in identifying the two records as the account of one sermon. They call attention to the fact that the message found in Matthew, chapters 5, 6, and 7, contains 111 verses, whereas the sermon recorded by Luke has only 30 verses. Matthew, therefore, has 81 verses more than Luke.<\/p>\n

When we note the beginning and the end of each of these messages we see identity in both instances. Matthew starts his message with the seven Beatitudes, which are immediately followed by a special Beatitude’s being pronounced upon those who are persecuted (Matt. 5:10), which is followed by another blessing pronounced upon the disciples themselves, when they are reproached for Christ’s sake. This is followed by an exhortation to rejoice under such circumstances.<\/p>\n

Luke begins his message by recounting four Beatitudes that Jesus addressed to His disciples. (Luke 6:20-22). These are followed by an exhortation for the Apostles, whenever they are persecuted, to rejoice in the fact that they are counted worthy to suffer for His sake.<\/p>\n

By noting these two introductions, we can easily see how that Matthew could give the fuller account with reference to the seven general Beatitudes, which Luke does not mention. The latter, however, gives us the four special Beatitudes that Jesus pronounced upon His disciples that might be persecuted for His sake. The agreement between the two accounts is so very striking that we must conclude that the probabilities are that the two separate records are both narrations of the same occasion and message. The fact that Matthew’s account is fuller than that of Luke does not militate against the position that the two accounts are of the one message.<\/p>\n

Matthew closes his account by giving our Lord’s parable concerning the two builders: one who built his house upon a rock which stood during the storms that came upon it; the second, who built his house upon the sands, which fell when the storms and the rains descended upon it. These two builders illustrate the two classes of hearers: one who hears and heeds and in so doing builds upon the rock; the other, who hears but does not heed, and is therefore compared to the man who built his house upon the sand. The conclusion of the sermon as recorded by Luke is to the same effect: there are the two builders and the houses which they erect. One stands amid the storms and disasters of life, whereas the other dashes to the ground under the power and might of the storm.<\/p>\n

Just preceding the closing parables of these sermons, Jesus warned that not everyone who says to Him in that day, „Lord, Lord,“ shall enter the kingdom of heaven. But only those who do the will of God shall enter into it. (See Matt. 7:21-23.) Luke’s account of the parallel thought is found in 6:46.<\/p>\n

The same thread of thought runs through the body of both messages. The difference between them is this: Matthew is very full and complete, whereas Luke’s account is a brief abridgment of Matthew’s account.<\/p>\n

Thus to the impartial student who is looking for facts and truth it becomes very apparent that the two accounts are the record of one message written for different groups, each of which had a peculiar slant upon things spiritual.<\/span><\/p>\n


\nMatthew’s Account of the Sermon on the Mount<\/span><\/p>\n

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As is well known, Matthew wrote his record of the Gospel for the Jews, who believed in the Old Testament Scriptures, and who were looking forward to the coming of Messiah. He alone of the four Gospel writers lays especial emphasis upon prophecy and points out that Jesus of Nazareth was the fulfillment of various predictions found here and there throughout the prophets.<\/p>\n

An examination of Matthew’s record brings the conviction to one that this message was our Lord’s „Manifesto“ in which He set forth in a clear and concise manner the general principles and teachings for which He stood. In democratic countries candidates for various offices make speeches in which they tell the people the things for which they stand and the policies that they intend to adopt, if elected. Jesus was not electioneering and seeking for the approval of the masses. On the contrary, when He saw such crowds following Him, He wanted them to know the things for which He stood. In other words, He was telling them the price of true discipleship.<\/p>\n

Since the Jewish element was predominant in the audience, He naturally would speak in terms that they could understand. There were in Palestine in the days of our Lord three religious parties and one semi-religious group. The religious groups were: the Pharisees, the Sadducees, and the Essenes. The Pharisees were the strictest sect and the most punctilious in the observance of rites and ceremonies, with emphasis upon the religious side of life. The Sadducees were a worldly, rationalistic group of people. The Essenes were the extremely fanatical type, that had withdrawn from society and were living a kind of communal, monastic life. The semi-religious party consisted of the Herodians, who were religiously Jews, but who politically were in favor of the Roman domination of the Jewish nation. Of the four groups the Pharisees were in the ascendancy, at least numerically; whereas the Sadducees, though much fewer in number, were the rich, aristocratic crowd whose money talked very loudly. Since the great masses of the people looked up to the Pharisees, together with the scribes, Jesus held before His audience the religious teachings of the Pharisees.<\/p>\n

He therefore let them know that He, who, being God had entered the world by miraculous conception and virgin birth and hence was the God-man, had not come to destroy the law and the prophets, but to fulfill them, to carry out the very letter of the law of Moses and the predictions of the prophets, to bring them to their full and complete meaning. Hence He wanted them, His audience, to know the difference between the true and the false, the genuine and the counterfeit. He therefore quoted what they had heard on various points and in regard to different laws and glosses that had been added to the laws. Then He showed the real, true interpretation of the Word of God as it was given by the Lord.<\/p>\n

Throughout Matthew’s account Christ spoke as one having authority. He did this by calling attention to what God had said and now what He Himself was saying. In doing this, He was not setting aside what God had said, but was bringing in the fullest manner possible the real intent and the spirit of the legislation.<\/p>\n

Is the Sermon on the Mount as given by Matthew for the disciples of Christ today? My answer is a very positive affirmation. Jesus spoke to His disciples and told them the things for which He stood and matters that relate to them. If we are disciples of the Lord, this sermon is for us. It is for the disciples who live in the present age and who are taught to pray: „Our Father who art in heaven, Hallowed be thy name. 10 Thy kingdom come. Thy will be done, as in heaven, so on earth …“ (Matt. 6:9,10). We are in the spiritual phase of the kingdom now, but are to pray for the coming of the glorious millennial kingdom, when the glory of God will cover the earth as the waters cover the sea.<\/p>\n

The fact that Jesus, on different occasions, made certain statements and treated of different things that He incorporated in this message does not militate against His having said all of these things on this occasion, as Matthew states. Every preacher repeats himself very frequently. So did our Lord. The message of the Sermon on the Mount is for us who are true disciples of the Lord Jesus. Blessed will be every disciple who follows His instructions.<\/p>\n

The Sermon on the Mount is a message of grace and truth and is not legalistic in any sense of the term. We are not under law, but we are under grace, declared the Apostle Paul in Romans, chapter 6.<\/p>\n

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Luke’s Account of the Sermon on the Mount<\/span><\/center><\/p>\n

As has been stated, Luke’s account, though very much briefer than Matthew’s record, is obviously an abridgment of the full message that Matthew recorded. It begins with the Lord’s pronouncing blessings upon the disciples who take Him seriously, and follow Him not only in the letter, but in the spirit. They are enjoined to rejoice and leap for joy because they have a great reward in heaven for the services that they render here on the earth. Following this exhortation, in Luke 6:24-26, Jesus pronounces four woes upon certain ones for different things.<\/p>\n

He urges His disciples to love their enemies and to bless those that curse them and pray for them that despitefully use them. In verse 31 He gives us the golden rule. In urging the disciples to love their enemies and one another, He at the same time warns them against judging without adequate evidence. Luke adds some of the utterances that Matthew does not give, but we know that they were characteristic of Jesus because He spoke them on other occasions. While people are not to judge others without sufficient evidence, they can be „fruit inspectors“ because they are to judge the tree by its fruits, „… for out of the abundance of the heart his [one’s] mouth speaketh“ (6:45).<\/p>\n

Thus this account of Luke’s is parallel with that of Matthew. In view of all the facts, we come to the conclusion that both accounts are different versions of the one message contained in the Sermon on the Mount.<\/p>\n

Attention Readers: For those interested in a detailed study of Matthew’s account of the Sermon on the Mount, which would be very helpful in connection with the study in Luke, we recommend Dr. Cooper’s exposition of Mathew<\/a> Chapter 5, 6, 7.<\/span><\/p>\n

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An Exposition of The Gospel According to Luke<\/span>
(Installment 17)<\/center><\/p>\n

\nSome Special Miracles of Jesus and Their Influence on the People<\/p>\n

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AS WAS noted in last month’s study, the events recorded in Luke, chapters 6 and 7, occurred between the first and second tours of Galilee–right after the second Passover of our Lord’s ministry mentioned in John, chapter 5.
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The Healing of the Centurion’s Servant<\/span><\/center><\/p>\n

In Luke 7:2-10 we have an account of our Lord’s healing the servant of the centurion, who probably lived in Capernaum. The parallel account of this incident is found in Matthew 8:5-13. The reader would do well to turn to the Book of Matthew and read the account there in connection with the record of Luke. There are certain things mentioned in each narrative that are not given in the other. Thus one account supplements the information found in the other.<\/p>\n

A study of the centurions of whom we read in the Scriptures reveals the fact that they were men of a very high type, officials who had high standards, and practically all of whom were living up to the light they had. And they were seeking more light in order that they might come to the God in whom they lived, moved, and had their being. As an excellent illustration of just such a person, read Acts, chapter 10.<\/p>\n

The servant of the centurion mentioned in Luke, chapter 7, had won his master’s heart. When he became sick, evidently he was in a critical condition; for the centurion doubtless having heard of the miraculous power of Jesus, and having faith in Him, sent for the Lord Jesus.<\/p>\n

The delegation which the centurion sent to Jesus came to Him saying:
\n„… He is worthy that thou shouldest do this for him; 5 for he loveth our nation, and himself built us our synagogue“ (7:4,5). The fact of his building a synagogue for the Jews showed a great interest in their religion and the true God, whom they worshiped. The archaeologists have uncovered the ruins of this very synagogue in Capernaum. It was also in this synagogue that Jesus preached the sermon on the Bread of Life recorded in John, chapter 6.<\/p>\n

Jesus heeded the call and started to the centurion’s home. While He was still afar off, the centurion, knowing that He was approaching and feeling his own unworthiness, sent a message to Him saying: „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 word, and my servant shall be healed“ (vss. 6,7). Explaining himself further, he stated: „For I also am a man set under authority, having under myself soldiers: and I say to this one, Go, and he goeth; and to another, Come, and he cometh; and to my servant, Do this, and he doeth it“ (vs. 8). All Jesus, therefore, would have to do was to rebuke the fever, or say the word, and the servant would be healed.<\/p>\n

When Jesus heard this message, He marveled at the centurion, and said to the multitude that followed Him: „… I say unto you, I have not found so great faith, no, not in Israel.“ Upon the company’s reaching the centurion’s house, He found that the servant was well, Jesus having restored him to perfect health.<\/p>\n

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The Raising of the Son of the Widow of Nain <\/span><\/center><\/p>\n

In verses 11-17 we have a record of our Lord’s raising a young man from death to life. The city of Nain nestled at the foot of the hill of Moreh in the Plain of Esdraelon. It is located on the northern side of the hill, near its western extremity. It is not very far from the village of Endor, where the witch of Endor, whom Saul consulted, lived. As Jesus was approaching the city, a funeral procession came out the gate. The dead person was the only son of a widow of Nain. It seems that mother and son were held in high esteem by their fellow citizens. The Lord looked upon the bereaved mother with compassion and said to her, „Weep not.“ Then He drew near the bier on which the corpse lay and touched it, whereupon the bearers stood still. Looking steadfastly upon the corpse, Jesus said: „… Young man, I say unto thee, Arise“ (vs. 14). Then the young man sat up and began to talk and Jesus naturally committed him to his mother. This was such a great miracle that it gripped the people with fear „… and they glorified God, saying, A great prophet is arisen among us: and, God hath visited his people“ (vs. 16). The report of this miracle was spread throughout the whole country.<\/p>\n

Death was lying motionless, lifeless, in the presence of Life, the Son of God who alone has life. At His majestic word the spirit of the dead returned and reunited with the body and the young man was restored to his accustomed place.<\/p>\n

We who are very inquisitive concerning life after death could wish that we had a report from the young man, telling us what experiences he had when his spirit left the body, and where it went. But God did not see fit to reveal to us anything of that nature in this instance. Neither did the young man leave his testimony.<\/p>\n

Another notable example of Christ’s raising one to life is found in the case of Lazarus, of whom we read in John, chapter 11, which the reader should study in this connection.<\/p>\n

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John’s Message to Jesus and the Lord’s Eulogy of Him
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In Luke 7:18-35 we have an account of John’s having heard of the miracles which Jesus performed, as the former went among the people preaching the kingdom of God. John, of course, became very much interested in the reports which reached his ears. After his arrest and incarceration by Herod, John was cut off, largely, from the world and knew little of that which was going on. But the report of these marvelous things which Jesus did and taught stirred in the heart of John an intensified interest in Jesus, to whom he had borne testimony at the baptism of Jesus that He was the Son of the living God and the Messiah of Israel. So long as things went well with John and the people were coming to him and apparently accepting his messages, John had no doubts. But after he had been incarcerated and was lying in the dungeon at Machaerus, things doubtless looked different to the Forerunner. He began to doubt the testimony which he bore to Jesus, as he talked to the multitudes. Doubtless John could not see why, if Jesus was the Messiah as he had testified, He allowed him to languish in prison, and why the Lord Jesus did not manifest His great power in subduing the devil and setting up His kingdom of righteousness on earth. He therefore had his messengers to ask Jesus: „… Art thou he that cometh, or look we for another?“ (vs. 20). Jesus‘ message to John is found in the following verses: „And he answered and said unto them, Go and tell John the things which ye have seen and heard; the blind receive their sight, the lame walk, the lepers are cleansed, and the deaf hear, the dead are raised up, the poor have good tidings preached to them. 23 And blessed is he, whosoever shall find no occasion of stumbling in me“ (vss. 22,23). Jesus therefore relied upon the miracles which He performed and His preaching the gospel to the poor as absolute proof that He was the long-promised Messiah. He concluded His message with a mild rebuke to John by saying: „And blessed is he, whosoever shall find no occasion of stumbling in me.“<\/p>\n

After the messengers of John had left, Jesus spoke in the highest terms of him. There had never arisen any man who was comparable to John, or who was greater than John. God had had His noblemen at various times who had served Him faithfully. But never was there a greater one than John the Baptist. Nevertheless, the one who is least in the kingdom of God which Jesus was announcing is greater than John. We are born by the second birth into the kingdom of God now, when we accept the Lord Jesus Christ as our Saviour. Every born-again believer at the present time who is in the kingdom as it exists today, is greater than John the Baptist. He is greater than John in that he occupies a position that is higher than that occupied by John under the old economy.<\/p>\n

John had appeared upon the scene, announcing the nearness of the kingdom of God. He called the people to repentance and to faith in God and the Messiah who would, said he, shortly appear. The great masses of the people believed the message of John and accepted his teachings. They confessed their sins and were baptized by John in the Jordan. But the leaders of the people, the Pharisees and the lawyers, „rejected for themselves the counsel of God, being not baptized of him.“<\/p>\n

In speaking of the people of that generation, the Lord Jesus compared them to children sitting in the market places. When one played to them, they would not dance. Then again, when people wailed, they did not weep. Thus, regardless of circumstances and conditions, they would not accept the message. John came, neither eating nor drinking, and the religious leaders said that, because he did that, he had a demon. When Christ, concerning whom John bore testimony, came eating and drinking and engaging in the social life of the people to whom He ministered, with their eyes closed they called Him „a gluttonous man, and a winebibber, a friend of publicans and sinners!“ Thus the religious leaders of that day and time would not accept the message from God. When people do not want the truth, they will reject it, regardless of how much proof there is in favor of the message. (The reader is urged to read the parallel account of John and what Jesus said about him in Matthew 11:2-19.)<\/p>\n

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Jesus Anointed by a Sinful Woman<\/span><\/center><\/p>\n

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A Pharisee invited Jesus to dine with him. Upon arrival Jesus sat down, or reclined as the custom was, for the meal. While He was being served, a woman who lived in the city, a well-known sinner, having heard that Jesus was being entertained at the Pharisee’s house, came with an alabaster cruse of very precious and costly ointment. Those who were reclining naturally stretched their feet out behind them, while they rested their left arm upon a pillow and with the right hand would take food out of one common dish.<\/p>\n

While Jesus was thus engaged in eating His meal, this sinful woman came up behind Him at His feet and, shedding tears which fell upon His feet, she wiped them with the hair of her head and knelt down and kissed His feet. At the same time she anointed His feet with this ointment. When the Pharisee saw her engaged in this act of devotion to the Lord, he said within himself: „This man, if he were a prophet, would have perceived who and what manner of woman this is that toucheth him, that she is a sinner.“<\/p>\n

Jesus, knowing what he was thinking, said to him: „Simon, I „have somewhat to say unto thee.“ Simon the Pharisee replying said: „Teacher, say on.“ Jesus then spoke a parable. His words are so very marvelous and penetrating that I wish to quote them:<\/p>\n

„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? 48 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: but she hath wetted my feet with her tears, and wiped them with her hair. 45 Thou gavest me no kiss: but she, since the time I came in, hath not ceased to kiss my feet. 46 My head with oil thou didst not anoint: but she hath anointed my feet with ointment. 47 Wherefore I say unto thee, Her sins, which are many, are forgiven; for she loved much: but to whom little is forgiven, the same loveth little“ (7:41-47).<\/p>\n

These words speak for themselves. The love of God shines forth in every word, and His compassion for the lost and for those who realize their undone condition. Love is the characteristic that gives quality to any service whatsoever.<\/p>\n

After giving this marvelous parable, the Lord spoke to the woman saying, „Thy sins are forgiven.“ Those who were reclining with Him at the meal began to question within themselves saying: „Who is this that even forgiveth sins?“ (vs. 49). Again turning to the woman, Jesus said; „Thy faith hath saved thee; go in peace“ (vs. 50).<\/p>\n

It is a marvelous thing to come with a heart pulsating with love for God and for redemption. God and Christ always meet everyone coming in that manner. Whosoever comes to Christ, He will in nowise cast out.<\/p>\n

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An Exposition of The Gospel According to Luke
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(Installment 18)
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Christ’s Second Tour of Galilee<\/center><\/p>\n

In OUR STUDY of the Gospel according to Luke, we have come to chapter 8. We have already seen in this investigation that our Lord’s first tour of Galilee begins with 4:44 and extends through chapter 7. Some of this material, however, recounts events which occurred between the completion of the first tour and the beginning of the second. In chapter 8 we have a short account of the second tour and of other matters which followed its completion. As we shall see in the next installment of this series, the third and the last tour of Galilee is recorded in the ninth chapter. In the tenth chapter we find a record of the latter Judean ministry, in which seventy of the disciples participated. Having therefore ascertained our bearings in this record of the Gospel, we shall now approach the investigation of the material in hand.<\/p>\n

Christ’s Second Tour of Galilee<\/center><\/p>\n

In the first statement (vs. 1) we are told that Jesus went about the cities and villages, preaching and bringing the good tidings of the kingdom of God. Josephus tells us that there were over four hundred cities and villages in Galilee alone during that period. In other words, the entire country teemed with human life. Many Gentiles had moved into the area, for it was called Galilee of the nations, of the Gentiles. It was a very fertile field for our Lord, because it was farthest from Jerusalem with its crystallized and frigid orthodoxy and ritualism, which always proves a blight to the spiritual life of any people.<\/p>\n

We are told that Jesus preached and brought the good news, the gospel, regarding the kingdom of God. John the Baptist had broken the silence of four hundred years by making the announcement that the time was fulfilled, and that the kingdom of God had come to hand; The people were therefore to repent and believe in the message of the gospel. Matthew is the only one who uses the expression „kingdom of heaven.“ Even he on four occasions uses the term „kingdom of God.“ Where Matthew employs the term „kingdom of heaven,“ Mark and Luke in giving an account of the same utterances use the term „kingdom of God.“ These expressions, therefore, are used synonymously. The student of God’s Word should note this fact and be governed accordingly.<\/p>\n

There accompanied Jesus on this tour the twelve disciples, whom He named Apostles. Certain women whom He had healed of evil spirits and infirmities, and from whom demons had been cast out, likewise accompanied them. These ministered of their substance unto the apostolic company. When anyone reads of the healing ministry of the Lord Jesus, he notes the fact that whenever our Lord healed a person He said nothing about it. On many occasions He insisted that the one healed should say nothing about it. The one exception to this rule is that of the cleansing of a leper. He required the healed man to go to the priest, according to the law of Moses, and make the offering that Moses commanded. Our Lord on His tours and in His preaching laid no emphasis on the healing of the body. On the contrary, He put great stress on the message of salvation. Any pattern of ministry that reverses this order is certainly not fashioned after the New Testament. Avoid all counterfeits. It behooves the faithful child of God to investigate carefully every movement that makes great claims, to see whether or not it is patterned after the New Testament. Avoid all counterfeits; „… prove all things; hold fast that which is good; …“ (I Thess. 5:21).<\/p>\n

Parables of the Kingdom<\/center><\/p>\n

On this occasion our Lord spoke to the multitude the parables of the kingdom, seven of which are recorded in Matthew, chapter 13. Reading the parallel account as given by Mark (chap. 4), we see that on this occasion Jesus spoke more than seven parables. Especially look at Mark 4:26-29. But the seven parables which Matthew records set forth in a full and graphic manner the complete picture of the kingdom of heaven, or God, as it exists at the present day.<\/p>\n

But Luke in his account, 8:4-16, gives only the parable of the sower, the first which He spoke on this occasion. The earnest Bible student, in order to get the full and complete picture, should read Matthew, chapter 13; Mark, chapter 4; and the present passage. But in order to have the proper perspective from which to view these parables, a person should study carefully Isaiah 42:1-4, which contains a prediction regarding the Messiah when He begins His personal ministry. A glance at this prophetic utterance proves that Isaiah saw the Messiah immediately after His baptism–when He was on the threshold of His public ministry, for the prophet quotes God as saying that He, God, had put His Spirit upon this Servant, the Messiah. The Spirit actually came upon Him at His baptism, when God acknowledged that Jesus was His Son and gave His message to Him in the language of this original prediction.<\/p>\n

As we study this forecast of the Messiah, we see that He comes with one objective in view, namely, to establish justice in the earth. Thus He has political aims and aspirations. In order to reach His objective, He begins a preaching ministry. He refuses to be a demagogue, a rabble-rouser. He therefore does not go out in the streets shouting and raving. Though He has political objectives, He is not a dictator, who ruthlessly deals with the infirm and those not in a position to assist in his self-willed, wanton program.<\/p>\n

The preaching ministry which the Messiah launches is outwardly a seeming failure, but He who starts it carries it on–even though He leaves the earth, going back to the Father–through His servants. Notwithstanding the fact that this preaching ministry may have the appearance of a failure, it is not that at all. For it is necessary that it be done in order that He, the Messiah, may „bring forth justice in truth.“ The preaching of the truth is a necessary prerequisite to establishing justice in the earth, „for we [those preaching the gospel] are a sweet savor of Christ unto God, in them that are saved, and in them that perish; to the one a savor from death unto death; to the other a savor of life unto life“ (II Cor. 2:15,16). When this preaching ministry shall have been completed, He will „set justice in the earth; and the isles [the nations] shall wait for his law“ (Isa. 42:4).<\/p>\n

Having taken our stand with the prophet Isaiah, and having the proper perspective, we are able to appreciate the significance of the parables of the kingdom–especially the parable of the sower, the first one of the series and the only one which Luke records. The sower of this parable is none other than the Servant of Jehovah of Isaiah’s prediction, the Lord Jesus Christ. The seed is the Word of God, which He and His successors sow broadcast, some of which fall on the wayside soil; some, on the rocky ground; others, among the thorns; and still others, in good ground. These four different soils upon which the seed falls represent classes of hearers, all of whom are in the kingdom of God in the sense of the term as it is used in this parable and as employed throughout all the parables of Matthew, chapter 13.<\/p>\n

Those represented by the seed falling on the roadside, which are devoured by the birds, are in the kingdom of God. When the word falls into their hearts, the devil comes along and snatches it away lest they should believe. Nevertheless they are in the kingdom of God because these are part of the parable which Jesus used in illustrating the kingdom. The fact of their hearing the Word puts them into the kingdom. Likewise those who are represented by the seed falling on the rocky ground–which springs up, but later on account of having no depth of soil wither and die–are in the kingdom. Those represented by the seed falling among the thorns are also in the kingdom. The people symbolized by the first three types of soil are in the kingdom, yet they are not saved. Only those represented by the seed falling on good ground are saved. If I were to represent the teaching regarding the kingdom graphically, I would make a large circle on a blackboard and call that the kingdom of heaven or kingdom of God, into which all people by virtue of their hearing the Word are brought, or introduced.<\/p>\n

The fact of their being in the kingdom does not indicate that they are saved at all. But at the same time I would make a small circle within the large one and call that the real kingdom of God, or the body of Christ. Regeneration–the new birth–is the one thing that puts them within this smaller circle, which is the real kingdom of God. „For neither is circumcision anything, nor uncircumcision, but a new creature“ (Gal. 6:15), „for in Christ Jesus neither circumcision availeth anything, nor uncircumcision; but faith working through love“ (Gal. 5:6). When our Lord returns, there will be many who will cry out to Him, „Lord, Lord, have we not done many wonderful works in thy name!“ Nevertheless, the Lord will say, „I never knew you.“ They have been brought by virtue of their hearing the Word into the kingdom of God in the broader sense of the term, but have never accepted Christ personally as Saviour and have never been regenerated. Christ therefore will say, „I never knew you.“ Those that are represented as the seed falling in the good ground should be careful to maintain good works and to grow in grace and in the knowledge of the truth. They, and they alone, bear fruit–some thirty, some sixty, and some a hundred fold.<\/p>\n

In verses 16-18, God, having shown the function of a light, declares that there is nothing hidden that shall not be revealed. All things are naked and open before the eyes of Him with whom we have to do (Heb. 4:13). All secrets will be revealed. People therefore should give heed to what they hear. The matter of listening to the preaching of the gospel and giving heed to it is a serious matter. To those who have, more shall be given; and from those who do not have, even that which they seem to have will be taken away. Those who have honest hearts are willing to receive truth when it is presented to them are the ones who have, and hence more will be given to them. Those who are not honest at heart do not have; therefore even that which they have shall be taken from them. Since our Lord spoke this language following up His parable of the sower, it is evident that it has direct bearing upon the message that is preached, and that which we hear.<\/p>\n

Spiritual Kinship Greater Than Natural<\/center><\/p>\n

On this occasion, as Jesus was preaching to the vast multitudes that were thronging Him, His mother and brothers were seeking to talk with Him. Their desires were told to the Lord. He took occasion by this incident to emphasize the thought that the spiritual ties which bind those who do the will of God to Him are stronger than the natural ones.<\/p>\n

Jesus‘ Visit to the Gerasenes<\/center><\/p>\n

In verses 22-39 we have a very vivid account of our Lord’s crossing the sea of Galilee to the southeast side and of His healing a demoniac. His disciples accompanied Him. After they entered the boat, Jesus fell asleep. Doubtless He was tired and exhausted from His labors of this most busy day. There arose a great storm–such a one as those that are characteristic of the Sea of Galilee alone. The wind was blowing, the water was filling the boat, and all were in jeopardy. The disciples immediately went to Him and awoke Him, pleading with Him to help them. In the calmness of His majestic nature and power, He rebuked the raging storm, which subsided immediately. All, of course, marveled at what was accomplished.<\/p>\n

Upon reaching the land, there met the Lord Jesus a man out of the city who was possessed with demons. This unfortunate man came shouting, „What have I to do with thee, Jesus, Thou Son of the Most High God? I beseech thee, torment me not.“ The Lord would not accept the testimony of a demon. This man was supernaturally empowered by the demons, who gave him great might and power, and who drove him into the desert. Upon being asked his name by our Lord, the man replied, „Legion; for many demons were entered into him.“ Then these demons entreated Jesus not to command them to depart into the abyss, but to permit them to enter into a drove of swine that were feeding nearby.<\/p>\n

Jesus permitted them to enter the swine, that immediately ran down the steep mountainside, rushing into the water and perishing.<\/p>\n

Demon possession is a reality, even today. It is becoming more so all the time. These demons are under Satan and constitute the special subjects of his kingdom. People of God should shun every contact with them and have nothing to do with spiritism, the occult and the like, which are backed up by evil spirits.<\/p>\n

The man out of whom the demons had been cast was instructed by the Lord to return to his home and to declare the great things that God had done for him. He therefore went his way, publishing throughout the whole city the great things Jesus had done for him, which he did through gratitude for the great blessing bestowed.<\/p>\n

The Healing of an Afflicted Woman and
\nthe Raising of a Ruler’s Daughter<\/center><\/p>\n

Upon returning to the west side of the lake, our Lord was met by Jairus, a ruler of the synagogue, who implored Jesus to come and heal his little daughter, because she was at the point of death. Jesus, being moved with compassion, started on His way to the ruler’s house and was thronged by the great multitude.<\/p>\n

As they were going along, a woman with an issue of blood, who had spent all of her living upon physicians, and who was none the better, came behind Him, touching the hem of His garments. She had said that if she could only touch His garment, she would be made whole (Matt. 9:21). Immediately upon touching His garment, she was made perfectly whole. Jesus turned around and asked who touched Him, for He realized that power had gone forth from Him. The woman, cringing and fearing, came and acknowledged that she was the one. She fell down and acknowledged what she had done and testified to the complete healing of her body. And Jesus said, „Daughter, thy faith hath made thee whole; go in peace“ (Luke 8:48). Our Lord is wonderful!<\/p>\n

About this time there came those from the ruler’s house stating that the girl was dead, that there was no hope. Jesus allayed their fears by saying, „Fear not: only believe, and she shall be made whole.“ Upon arrival at the home, Jesus took Peter and John and James, together with the father and the mother of the maiden, and went in to the place where the corpse lay. To the assembled people He said: „Weep not; for she is not dead, but sleepeth“ (vs. 52). They laughed Him to scorn, since they knew that she was dead. But the Lord, conscious of who He was and of what He could do, spoke to the body and told the maiden to arise, which thing she did. Death fled from the presence of Life!<\/p>\n

Our Lord is the only one who can give life, both physical and spiritual. May we always come to Him at all times for His blessing. May we follow Him closely and glorify Him and God.<\/p>\n

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An Exposition of The Gospel According to Luke (Installment 15) Jesus, The Lord of the Sabbath, Heals on the Sabbath The Choosing of the Twelve IN OUR study of the Gospel according to Luke we have come to what is generally considered by conservative scholars to be the second Passover in our Lord’s ministry. In … <\/p>\n

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