{"id":980,"date":"2018-01-30T14:07:53","date_gmt":"2018-01-30T13:07:53","guid":{"rendered":"http:\/\/buch.jehovah-shammah.de\/?p=980"},"modified":"2018-01-30T14:11:23","modified_gmt":"2018-01-30T13:11:23","slug":"an-exposition-of-the-book-of-luke-7","status":"publish","type":"post","link":"http:\/\/buch.jehovah-shammah.de\/index.php\/2018\/01\/30\/an-exposition-of-the-book-of-luke-7\/","title":{"rendered":"An Exposition of the Book of Luke"},"content":{"rendered":"

An Exposition of The Gospel According to Luke
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(Installment 24)
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The Latter Judean Ministry \u2014 Part V
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THE MESSAGE which we examined in the preceding study, Luke 12:13-53, was delivered by Jesus to His disciples (vs. 22). When our Lord finished this message, He then addressed the multitudes (vs. 54) which were evidently in attendance upon Him on this occasion (vs. 2). That the excitement and general interest were running very high is most obvious. Jesus had left Judea at least two years before this time and had consumed all of His thought and energy in His great Galilean ministry and in His labors during His four retirements from the Holy Land. During these two years, however, He did go to Jerusalem to certain of the feasts; yet He did not come in contact with the great multitudes of the people, but with the religious authorities only.<\/p>\n

Let us recall that we are, in our studies, about three months before the crucifixion. The seventy disciples whom He had sent forth had engaged in a very intensive campaign, preaching throughout all Judea. They had healed the sick and cleansed the lepers, confirming their messages by the miracles which they wrought. Of course, they were all working under the leadership of the Lord Jesus Christ. Naturally there were many thousands of the multitude that were following Him on this occasion.<\/p>\n

The Significance of the Signs of the Times<\/center><\/p>\n

In 12:54-59 Jesus rebukes the people because they can read the signs of the heavens and earth so far as the weather is concerned, but are unable to discern the signs of the times. If they knew God in a personal manner and if they fully knew and believed the Scriptures, they would recognize Him as the long-promised and looked-for Messiah, which thing they do not (Acts 13:27-28). There is therefore no excuse for their not recognizing the times in which they are living.<\/p>\n

There are certain signs of the end of the age, which are in evidence on every hand now. If the Lord Jesus were present with us today, He would reprove us and call us hypocrites, possibly, in that we can discern weather conditions, as the people of His own day did, but are unable to see and recognize the fulfillment of prophecy today.<\/p>\n

There are large portions of different parts of the Bible that deal specifically with our times. There is no excuse for our not knowing and not recognizing the fact that we are in the very end of the age. But one retorts that such language is the stock in trade of certain fanatical students of prophecy. We are therefore often told that this is the same cry of, „Wolf! Wolf!“ that students of prophecy have been shouting from time to time. I recognize that there have been much speculation and guessing in regard to prophecy. Certain speculators have made out schedules and timetables for the Lord to carry out, but He never runs the earth or the universe according to man-made schedules and timetables. The only wise and intelligent thing for us as Christians to do is to study honestly, conscientiously, and thoroughly the prophetic word as well as all other portions of the Holy Scriptures and then give it out to the people in order that they may know where we are in this dispensation. God expects us to know about these things and to act accordingly.<\/p>\n

The Solemn Call to Repentance<\/center><\/p>\n

There were present on that occasion certain ones who reported to Jesus concerning the Galileans who had been slaughtered by Pilate, and whose blood had been mingled with their sacrifices (Luke 13:1-5). Jesus said to those giving Him this information; „Think ye that these Galileans were sinners above all the Galileans, because they have suffered these things? 3 I tell you, Nay: but, except ye repent, ye shall all in like manner perish.“ There are those who hold the theory that God punishes people during this life in proportion to their sins. That is a mistake, and Jesus here corrects it. Then He calls attention to the eighteen people who were killed by the falling of the tower of Siloam (vs. 4). They were not the worst sinners in Jerusalem. Thus declares the Lord Jesus. Then He enforces the lesson of repentance: „I tell you, Nay: but, except ye repent, ye shall all in like manner perish.“<\/p>\n

In giving the world-wide commission to the disciples, our Lord enjoined upon them to preach „repentance and remission of sins“ in His name among the nations. In his speech at Athens the Apostle Paul asserted that God passed by the times of ignorance and overlooked many things: „… but now,“ he said, „he commandeth men that they should all everywhere repent …“ (Acts 17:30). In his ministry Paul taught publicly and from house to house, „… testifying both to Jews and to Greeks repentance towards God, and faith toward our Lord Jesus Christ“ (Acts 20:21).<\/p>\n

Godly sorrow, when it is sorrow caused by the fact that one has sinned against God and is out of fellowship with Him, is the thing which produces repentance (II Cor. 7:9). I fear that we ministers of the Word do not always put the proper scriptural emphasis upon repentance toward God and faith in our Lord Jesus Christ and His atonement. May God enable us at all times to put the scriptural emphasis upon the various doctrines taught in the Word!<\/p>\n

The Cursed Barren Fig Tree<\/center><\/p>\n

In the following paragraph (Luke 13:6-9) the Lord Jesus spoke a parable to this effect: There was a man who had planted a fig tree in his vineyard. From time to time he came seeking fruit, but found none. Then he said to his gardener: „Behold, these three years I come seeking fruit on this tree, and find none: cut it down; why doth it also cumber the ground?“ The gardener pleaded with the owner to allow him to dig about it and to put fertilizer in the soil in order that it might bear fruit; but the latter said that in the event it did not from henceforth produce, then it was to be cut down. On this occasion, as at all other times, Jesus drew His illustrations and parables from familiar facts and objects. He did this in order to send the truths home to the hearts of His hearers.<\/p>\n

We are told that this narration is a parable, an object lesson, and this is correct. The prophet Joel also uses the fig tree, as well as the vine, as a symbol of the Jewish nation (Joel 1:7). The Apostle Paul in Romans, chapter 11, likewise used the olive tree as a symbol of the Jewish nation. When we note what is said in the first five verses of Luke, chapter 13, concerning the Galileans and their being sinners–and the people of Jerusalem and their also being sinners, when we note the solemn words that our Lord spoke concerning the necessity of repentance on the part of the Jewish people in general, and when we remember that He had engaged in His public ministry for probably three years and that the owner of the vineyard came looking for fruit on the fig tree for three years, we are driven by these facts to conclude that the fig tree in our parable is used symbolically to refer to the Jewish nation. An examination of the account of our Lord’s cursing the fig tree (Matt. 21:18-22) likewise confirms our interpreting the fig tree here as referring to the Jewish nation.<\/p>\n

In this connection the question arises as to whether or not the fig tree which is mentioned in Matthew 24:32-33 is likewise used as a symbol of the Jewish nation; „Now from the fig tree learn her parable: when her branch is now become tender, and putteth forth its leaves, ye know that the summer is nigh; 33 even so ye also, when ye see all these things, know ye that he is nigh, even<\/i> at the doors.“ There is nothing in this context that indicates a symbolic meaning of the word „fig tree.“ On the contrary, everything points to the fact that the Lord Jesus Christ is talking about a literal tree. In view of these facts, we do not believe the fig tree in this passage has any reference to the Jewish nation.<\/span><\/p>\n

God had done all that He could to make His national fig tree in its own land to be productive of the fruits of righteousness, justice, and holiness; but it did not bear such fruit. The tree must first be made good; then the fruit will be good. So also must the human heart be regenerated and changed in order for man’s conduct and life to be what it should.<\/p>\n

The lord of the vineyard acquiesced in his gardener’s suggestion of doing all that could be done for the fig tree in order that it might bring forth fruit that year. Our Lord, in accordance with the suggestion of the parable, let the nation of Israel continue on; unfortunately, however, it did not bear fruit. Hence, it was ripe for judgment, which fell upon the nation in its fullness in A.D. 70.<\/p>\n

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Jesus Healing the Infirm Woman <\/span><\/center><\/p>\n

In Luke 13:10-17, we have a record of our Lord’s healing a woman who had been afflicted for eighteen years. From verse 10 we see that Jesus was teaching in one of the synagogues on the sabbath. In fulfillment of the prediction found in Isaiah 42:1-4, Jesus did not go out in public places and in the streets and markets to stir up the masses, but He resorted to the regular places of worship and of teaching the Word of God in order to do His teaching. When, however, He was on a Journey from one place to another, frequently something arose that caused Him to speak in a public manner; but, as stated, His established custom was to speak in the synagogues and at the Temple. When He was, therefore, speaking in one of the synagogues on the sabbath day, there was a woman who had a spirit of infirmity eighteen years and was bowed down by it. She could in nowise stand erect. We are not told what the disease was which she had. It may have been arthritis, or some kindred disease. Jesus, being moved with compassion toward her because of her unfortunate situation, immediately said: „Woman, thou art loosed from thine infirmity. 13 And he laid his hand upon her: and immediately she was made straight, and glorified God.“ The power that went forth from Him cured her of her sickness. Thus she stood erect and was restored to perfect health. He did not have to pray for her but had to rebuke the disease. This He did in the form of making the announcement to her that she had been loosed from her infirmity.<\/span><\/p>\n

The ruler of the synagogue was moved with indignation against Jesus because He healed on the sabbath. In an uncouth, undignified manner the ruler retorted: „There are six days in which men ought to work: in them therefore come and be healed, and not on the day of the sabbath.“ This statement was a backhanded knock at Jesus. He was working, but He was working on the sabbath–according to the ruler of the synagogue. He should keep the sabbath day holy and not relieve the poor infirm woman. Thus the ruler reasoned. He was more interested in a strict legalistic ceremonial observance of the sabbath than he was in the restoration to complete health of a poor unfortunate woman, who had been gripped by this infirmity for eighteen years. There is such a thing as holding to the letter of the Word of God and missing the spirit altogether. This man implied that Jesus should have come there some day during the week–any day except Saturday, the sabbath day, and perform the miracle of healing which He did on the sabbath. It is quite possible that the woman had gone to the synagogue many times during the week, as devout, consecrated Jews often do, visiting it every day. But Jesus was not at the synagogue every day. On this occasion He was there and so was the woman. Being moved with compassion, He healed her–the normal thing for Him to do.<\/p>\n

The Lord, knowing the situation with which He was confronted, spoke to the ruler, and doubtless also to those who were present, and who probably were backing the ruler in his unheard-of and unreasonable demand, saying, „Ye hypocrites, doth not each one of you on the sabbath loose his ox or his ass from the stall, and lead him away to watering? 16 And ought not this woman, being a daughter of Abraham, whom Satan had bound, lo, these eighteen years, to have been loosed from this bond on the day of the sabbath?“ (vss. 15,16). Doubtless every one of those to whom He spoke unloosed his ass and ox and led him to water on the sabbath day. They did more manual labor by far than Jesus did. In fact, He had not done anything but simply spoke the Word and healed the woman. They were illogical and hypocritical in doing what they did, or were accustomed to doing all the time, and at the same time in objecting to what He did.<\/p>\n

The Lord Jesus gave the true explanation of the woman’s infirmity: Satan had bound her for eighteen years. If our spiritual vision could be opened, we would very frequently, I am sure, recognize that much of the sickness that is in the world today is due to, or traceable back to, Satan and his activity. He is a mighty foe–very powerful; but not all-powerful. He who is in us (Christians) is mightier than he who is in the world, Satan. There is only one way in which we can deal with Satan, and that is to turn the case over, as did Michael (Jude, vs. 9), to the Lord Jesus Christ.<\/p>\n

On the other hand, doubtless there are many diseases that are caused by our own imprudence–our lack of eating properly, and our failure to take the right kind or amount of rest and exercise. At the same time Satan is working overtime in afflicting the saints if possible.<\/p>\n

On this occasion our Lord again repeated His parables of the mustard seed and of the leaven which a woman put in three measures of meal. In these two illustrations He spoke of the growth and the development of wickedness in the kingdom of God–in its present condition. Thus the seed of the particular mustard plant, which He had in mind, grew into an abnormal tree; and the leaven, the symbol of evil, spread throughout the entire batch of meal.<\/p>\n

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An Exposition of The Gospel According to Luke
\n(Installment 25)<\/p>\n

The Second Stage of Our Lord’s Journey to Jerusalem<\/p>\n

THE adjective „second“ in the title of this article presents the thought that there were different stages of our Lord’s final journey to Jerusalem, at which time He was crucified. In Luke 13:22 we have this language: „And he went on his way through cities and villages, teaching, and journeying on unto Jerusalem.“ In Luke’s record of the Gospel we see three journeys mentioned: One in 9:51; another in 13:22; and the last one in 17:11. These three statements have given Bible students much difficulty interpreting the message. There are many things recounted in Luke 9:51-18:14 that are not found in any of the other records of the Gospel. In John 7:2-11:54 we see accounts of various events that are likewise not found in any of the other Gospel records of the life of Christ. For instance, in 7:2 we see that Jesus goes toward Jerusalem at the Feast of Tabernacles–the last year of His ministry. Then again, we see Him going toward Bethany, near Jerusalem, to raise Lazarus from the dead (John 11:1-17). Again, we see Him going to Jerusalem at the last Passover, at which He was executed (John 11:54-57). In this block of scripture (John 7:1-12:1) we see three trips to Jerusalem. Are these three journeys mentioned by Luke, as referred to above, the same as those narrated by John in the passage under consideration? There are certain elements that seem to indicate that they are; at the same time there are certain facts and details that make a harmony of the two records rather difficult. But the dissimilarities in the records can be harmonized and one account can be considered as supplemental of the other. This view is the usual one taken by conservative scholars of today. Let us for a moment look at the harmony between the records and thus prepare ourselves for an appreciation of the special passage of scripture for our present study–Luke 13:22-35.<\/p>\n

In Luke 9:51 we are told that, Jesus „stedfastly set his face to go to Jerusalem.“ It must be remembered that Jerusalem was the capital of Judea. Following this verse we have a record of things and events that transpired in Judea in the text from Luke 9:51-13:21. In John 7:1-10:21 we have an account of discussions that Jesus had with the Jerusalem authorities and certain discourses of His which occurred at the Feast of Tabernacles of this same year, found in 7:1-10:21. It is most highly probable that Jesus went to Jerusalem and had His clash with the leaders of Israel as is found in John 7:1-10:21. Then after the Feast of the Tabernacles He engaged in His latter Judean ministry, as is found in Luke 9:51-13:21. This ministry continued until the Feast of Dedication, which occurred possibly three months after the Feast of Tabernacles. The Lord Jesus returned to Jerusalem at this Feast of Dedication, which occurs around our Christmas season, and spoke of the things recorded in John 10:22-39.<\/p>\n

After this feast He left Judea and went beyond the Jordan into Perea where John baptized at first (John 10:40-42). His great Perean ministry, of which we read in Luke 13:22-17:10, extended from the Feast of Dedication, to the time that Lazarus died. As He engaged in this ministry in Perea, He was gradually working His way towards Jerusalem. He therefore accomplished the works and did the teaching recorded in Luke 13:22-17:10. When Lazaras died, his sisters sent for Jesus, as we see in John 11:1-17. Thus the Perean ministry was brought to a close by our Lord’s answering the call of the bereaved sisters of Lazarus.<\/p>\n

Many of the people believed on Christ, not only because of the fact that He raised Lazaras from the dead, but because of Lazarus‘ own testimony. When the Jerusalem authorities plotted the destruction of Jesus, He left Judea and headed northward to a little town called Ephraim, where He stayed with His disciples. According to all the facts, from there He went northward and joined the band of pilgrims that were going from Galilee, through Perea, down to Jerusalem to observe the Passover, at which He was executed. It was at this point that all the records converge, as we see from Matthew 19:1ff., Mark 10:1ff., Luke 17:11ff., and John 12:1ff.<\/p>\n

From the facts just recounted, it is possible for us to see just when in the ministry of our Lord the events of the present lesson occurred. We shall now examine the text of Luke 13:22-30.<\/p>\n

„22 And he went on his way through cities and villages, teaching, and Journeying on unto Jerusalem. 23 And one said unto him, Lord, are they few that are saved? And he said unto them, 24 Strive to enter in by the narrow door: for many, I say unto you, shall seek to enter in, and shall not be able. 25 When once the master of the house is risen up, and hath shut to the 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 the weeping and the gnashing of teeth, when ye shall see Abraham, and Isaac, and Jacob, and all the prophets, in the kingdom of God, and yourselves cast forth without 29 And they shall come from the east and west, and from the north and the south, and shall sit down in the kingdom of God. 30 And behold, there are last who shall be first and there are first who shall be last.“<\/p>\n

According to verse 22 Jesus went on His way through cities and villages as He journeyed toward Jerusalem. The cities and villages here mentioned can be none other than the cities and villages of Perea, the country which constitutes part of Transjordan of the present day. As they were journeying, one asked Him: „Lord, are they few that are saved?“ Why this person, asked the question we are not told. It would indeed be interesting to know the reason.<\/p>\n

In reply the Lord exhorted that men should strive to enter in by the narrow door (vs. 24). In the Sermon on the Mount the Lord spoke of the way of life as being a narrow path and the way to destruction as being the broad road. In the terms of the former language He spoke of this way of life as being a narrow door, through which one enters into life eternal. Men are, according to this statement, urged to strive to enter. Many shall, according to our Lord’s statement, strive to enter but will be unable to do so. Only those who strive shall be able to enter. But what is the meaning of the word „strive“ as here used? It is taught very explicitly and clearly in many passages of the Scriptures that salvation is a matter of the grace of God, of which we take hold by faith. Thus the striving urged here cannot be that of human efforts to attain salvation. In view of these facts it is quite evident that, by the word „strive“ our Lord meant that a person should be particular and make no mistake in his quest for the way of life. This interpretation is in perfect accord with all plain declarations of the Scripture on the point.<\/p>\n

According to verse 25 there comes a time when it will be too late to strive to enter into the kingdom of God. When once the master of the house has risen up and has shut the door, then it is too late. Our Lord applied this principle to those to whom He was speaking, for He said that they would begin to stand without and to knock, imploring that the door be opened. But the Lord would answer and say to them: „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.“ By this language we see that our Lord meant by the word „know“ something more than mere acquaintance. One must know the Lord Jesus Christ in a personal manner. By this I mean what the Lord Jesus indicated by the expression, „Ye must be born again.“ Figuratively speaking, Jesus comes into our cities and towns, and we brush shoulders with Him, but take little cognizance of His presence. We ignore Him, and He passes by. The door of opportunity for us which such an experience makes is closed and we become callous and non-responsive to the gospel call. When we reach that point, the door is closed. It is forever too late!<\/p>\n

Looking forward to the time when He shall return and establish the kingdom of God upon earth in its visible and outward form, Jesus declared that there will be weeping and gnashing of teeth when those with whom He has brushed shoulders shall see Abraham, Isaac, and Jacob, and the prophets in the kingdom of God, but they shall see themselves cast out. These ancient worthies of faith and servants of God will be in that glorious kingdom, whereas those who have not availed themselves of the opportunity of entering will be denied entrance. We are told that the rejected ones, the lost, will see Abraham, Isaac, and Jacob, and the prophets in the kingdom of God. This means exactly what it says. The lost will be held in confinement in Sheol during the great millennial reign of our Lord. If at any time, they cast their glance, figuratively speaking toward the earth, they will be able to see Abraham, Isaac, and Jacob, and the prophets in their resurrection bodies here on earth, enjoying the great blessings of the Kingdom Age; whereas they will not share in those blessings. This passage throws light upon the question as to whether or not those who are departed can know and understand what is going on here upon the earth.<\/p>\n

Herod’s Hostility Against Jesus<\/p>\n

In verses 31-33 we have the following language: „31 In that very hour there came certain Pharisees, saying to him, Get thee out, and go hence: for Herod would fain kill thee. 32 And he said unto them, Go and say to that fox, Behold, I cast out demons and perform cures to-day and to-morrow, and the third day I am 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.“ Certain Pharisees were friendly to Jesus and showed their attitude by warning Him to leave the territory of Herod Antipas who was hostile to Him. These Pharisees were an exception to the general rule of that sect, most of whom were hostile to the Lord Jesus. It is quite refreshing to see these friendly ones.<\/p>\n

Herod would have slain the Lord Jesus if he had had an opportunity, or dared to do so. It is quite probable that his hostility against Jesus was aroused because of jealousy. Doubtless Herod recognized in Jesus a person with messianic possibilities. He was performing the very acts and deeds which the Messiah would do.<\/p>\n

Jesus replied to his friends by saying that they should inform Herod, the sly old fox, that He was casting out demons and performing cures today and tomorrow, and that on the third day He would be perfected. Herod was a tricky, conniving man, with only sinister and selfish purposes. By our Lord’s casting out demons, He showed that He had authority over Satan and the evil spirits. He likewise showed by His curing diseases that He was Master in the realm of sickness. His performing such works were His credentials as the Messiah.<\/p>\n

But what is meant by His performing cures „to-day and to-morrow, and the third day I am perfected“? Various answers have been given to this question. Some scholars think that it was a proverbial expression, and that Jesus used it just to indicate His continued activity. This is a possible interpretation. Others think that He spoke of three literal days; still others, that He was speaking of the three years of His public ministry. There are, however, those who think that He implied by this a long period of time; others, that He meant by it a short period of time. Still others are of the opinion that He was speaking of an indefinite period of time. The facts of the context are so very scanty that it is impossible for anyone to be dogmatic with reference to any one of these interpretations. Jesus evidently meant to tell Herod something about His stay in the latter’s realm. What is meant by „and the third day I am perfected“? The marginal reading of the American Standard Version is „end my course.“ If this rendering is accepted, Jesus would be saying to Herod that He would be in the latter’s territory only three days, or a very short time. If, on the other hand, the three days mentioned in these verses referred to the three years and a fraction of our Lord’s public ministry, then His being perfected would refer to the same thought which is expressed several times in the Hebrew letter: that our Lord was made perfect through suffering. But, as stated above, it is impossible for one to be dogmatic on this point. We shall have to leave the question unsettled.<\/p>\n

Jesus‘ Lament Over Jerusalem<\/p>\n

„0 Jerusalem, Jerusalem, that killeth the prophets, and stoneth them that are sent unto her! how often would I have gathered thy children together even as a hen gathereth her own brood under her wings, and ye would not! 35 Behold, your house is left unto you desolate: and I say unto you, Ye shall not see me, until ye shall say, Blessed is he that cometh in the name of the Lord“ (vss. 34,35). Our Lord knew that He was going to Jerusalem and foretold the fate that was awaiting Him. Nevertheless, He set His face like a flint to go to that city. He knew that Herod would not kill Him, but that He would be executed in Jerusalem by the religious authorities there. We must not confound this lament with the one that is recorded in Matthew 23:37-39. This latter passage was the conclusion to a sermon preached by our Lord on the last day of His public ministry in Jerusalem.<\/p>\n

According to our Lord’s statement He would often have gathered Israel together for her final restoration, but she willed that He should not do that. Thus the human will frequently hinders and delays God’s carrying out His first and highest purpose for the individual. The Jerusalem that kills the prophets that are sent unto her are the leaders, for it was they always who clamored for the death sentence against the prophets.<\/p>\n

It is rather difficult for us to determine what is meant by „your house.“ Some think that it refers to the Jewish Sanhedrin, that was called by the rabbis „Beth Din,“ which means the house of judgment. Others think that the house refers to the Temple. The language could apply to either or to both.<\/p>\n

Eventually Israel will reverse the decision which she made against Jesus nineteen hundred years ago and will plead for Him to return. When the Jews reach this point and, in genuine repentance and contrition of heart, plead for Him to return, He will do so. His coming at that time will be the rising of the Sun of Righteousness, that brings healing with His rays of glory.<\/p>\n

„Hail! the heaven-born Prince of Peace!
\nHail the Sun of Righteousness!
\nLight and life to all He brings,
\nRisen with healing in His wings …“<\/p>\n

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An Exposition of The Gospel According to Luke
\n(Installment 26)<\/p>\n

Latter Judean Ministry<\/p>\n

LET US remember that the occurrences of the present lesson took place while Christ was engaged in His Perean ministry. The time was between the Feast of Dedication, which is around our Christmas time, and Christ’s visit to Jerusalem when He raised Lazarus from the dead only a few weeks before His death. The material which comes under consideration in this study was largely the outgrowth of Christ’s healing a man afflicted with dropsy, on the sabbath, while He was being entertained by one of the rulers of the Pharisees.<\/p>\n

Jesus Heals on the Sabbath<\/p>\n

In Luke 14:1-6 we have an account of our Lord’s healing a man with dropsy on the sabbath. We have already seen that He at different times healed on the sabbath. He did not choose the sabbath as the day for healing; but, when he came in contact with afflicted ones on the sabbath, He was moved with compassion and healed them. He wrought many of His cures on different days of the week, as the occasion arose.<\/p>\n

We find quite a bit of material in the New Testament concerning the Pharisees. Christian people have, I fear, jumped at the conclusion that all of the Pharisees were hypocritical and self-righteous. It is true that many of them were. Since these were not sincere, they naturally came in conflict with the Lord Jesus, who taught the way of God in deed and in truth. On different occasions He exposed their hypocrisy. For instance, in Matthew, chapter 23, we have a long dissertation in which He condemned them and their practices. The leaven of the Pharisees was hypocrisy (Luke 12:1). But all the Pharisees were not hypocritical; all of them were not dead set against the truth. There were those of whom we read in the Gospels, and who seem to have been very friendly toward Him. For example, there were certain Pharisees who were very favorable and solicitous concerning His welfare (Luke 13:31). On the occasion which is now under consideration, one of the rulers of the Pharisees invited Jesus to dine with him. Doubtless this one was favorable, or else he was very hypocritical and wanted to ensnare Jesus in some way. There were certain ones present who were there to spy on Him as we learn from Luke 14:1. Whether or not the Pharisee who invited Him was among that number, no one can say. If he were hypocritical and critical of Jesus, no one tells us.<\/p>\n

Doubtless the man who had the dropsy was providentially there on that occasion in order that Christ might heal him and thus demonstrate to the people gathered around the supernatural character of the Lord Jesus and His ability to heal diseases.<\/p>\n

The scribes and Pharisees had developed a system of sabbath-day regulations and orders. Those belonging to that party were very punctilious in observing these stipulations. Before the Lord healed the man, He turned to the lawyers and Pharisees and asked them: „Is it lawful to heal [to do good] on the sabbath, or not?“ They remained silent, since they were unable to answer that question. Of course, it was legal to do a good deed on the sabbath–so long as it did not violate the real spirit of the sabbath-day regulations. Since the critics were unable to answer, Jesus healed the man and justified His action by the following question: „Which of you shall have an ass or an ox fallen into a well, and will not straightway draw him up on a sabbath day?“ Everyone would have to answer in the affirmative. Anyone of them would have done a good deed to an animal–especially if it were his own property. If it is right and according to law to pull a beast out of a well into which it has fallen, certainly it is in perfect accord with the sabbath law to speak the word and heal a man who is afflicted with dropsy. The critics and those who were spying on the Lord Jesus were unable to say a word against His healing or His teaching. They therefore remained silent.<\/p>\n

The Parable Regarding Guests at a Feast<\/p>\n

Jesus was one of the guests invited to partake of the meal that had been prepared for this occasion. He noticed how some of the guests sought the most prominent places as they reclined for the meal. The parable was this: Whenever any of them should be bidden by any man to a feast, they were not to seek out the chief seats; on the contrary, they were, upon arriving, to take the lowest places. They were to do this lest, should they seek the higher places and occupy them, the host, on entering the festive chamber, might ask those who had taken the more honorable places to go down to the lower seats because the higher places had been reserved for those held in greater esteem than themselves. It would be a disgrace to be asked by the host to retire to a less honorable place; on the other hand, it would be of more glory to those who had taken less honorable places to come up higher. By this parable Jesus was teaching the lesson of humility. „For every one that exalteth himself shall be humbled; and he that humbleth himself shall be exalted“ (vs. 11).<\/p>\n

Instructions for Hosts<\/p>\n

In Luke 14:12-14 we have recorded our Lord’s instructions to hosts in general, which He directed toward His host, who had invited Him to dine with him. These instructions are so very, very important that I wish to quote them: „And he said to him also that had bidden him, When thou makest a dinner or a supper, call not thy friends, nor thy brethren, nor thy kinsmen, nor rich neighbors; lest haply they also bid thee again, and a recompense be made thee. 18 But when thou makest a feast, bid the poor, the maimed, the lame, the blind: 14 and thou shalt be blessed; because they have not wherewith, to recompense thee: for thou shall be recompensed in the resurrection of the just.“ I believe that Christian people will have to give an account to God because they disregard this teaching so very frequently. If someone feels it in his heart to make a great feast, and to invite those who are his equals socially, just to have a good time, such a one is violating the spirit and the teaching of this passage. I believe that Jesus meant exactly what He said. So very frequently people invite the preacher, or the Bible teacher, to their homes and make a great banquet or feast. Of course, they have the very best intentions in so doing. It would be by far more in keeping with the teaching of our Lord in this passage, if they would just have an ordinary meal when they invite the preacher. He is no better than anyone else, that people should make a big feast for him. It would be better for the preacher physically if he just eat the common, ordinary food that most people have daily. Then, when they want to make a great dinner, or feast, the host should, in keeping with this passage, invite the poor, the lame, and those who can not return their courtesies. By so doing, they thus lay up treasures in heaven.<\/p>\n

Jesus concludes His instructions with this statement: „… for thou shall be recompensed in the resurrection of the just.“ People will be given their rewards for the services which they render to the Lord at the time of the resurrection of the just. We are saved by the grace of God through faith; but we are to be rewarded according to our works. There are several factors which enter into the awarding of rewards, which are: The quality of the service rendered, the quantity of work accomplished, and the spirit in which the task is pursued.<\/p>\n

At the present time there is quite a controversy raging in premillennial ranks as to the time when the just are raised from the dead. The general teaching in premillennial circles has been that the resurrection of the just occurs at the time of the rapture which, it has been believed, occurs before the Tribulation begins. But there are many earnest brethren who are now saying that this position is incorrect. They believe that there is a certain day, the day of Christ, when He comes, and when Israel is converted, and that the dead in Christ are raised, and the living saints are raptured. The time for all of these events to occur, according to the theory, is the day on which Christ rends the heavens and descends from heaven to the earth, at the conclusion of the Tribulation. According to the Scriptures, as I understand them, the rapture of the living saints and the resurrection of the dead in Christ occur before the Tribulation as is clearly taught in I Thessalonians. After the rapture of the church, and in the first part of the Tribulation, there will arise an army of 144,000 Jewish evangelists, those to whom we are now giving the gospel, and who will conduct the mightiest revival of all the ages, bringing untold hundreds of millions of men and women to a saving knowledge of Jesus Christ. These are the Tribulation saints. Many of them will go home by way of the chopping block, as we learn in the Book of Revelation. On the other hand, many of these Tribulation saints will survive that time of Judgment and will be living upon the earth when Jesus, at the end of the Tribulation, descends from heaven and comes to the earth. When He does that, the Old Testament saints, together with the Tribulation martyrs, will be raised from the dead and the Tribulation saints surviving to that time will be caught up and raptured. There are two resurrections: The first, which occurs before the Tribulation, and the second, which comes at the end of the Millennium. Those in the second resurrection are raised and appear before the judgment of the great white throne (Rev. 20:11-15). There are three installments of the first resurrection: Those who arose when Christ was raised from the dead, those who are raised at the time of the rapture before the Tribulation, and those who are raised at the end of the Tribulation when Jesus returns to earth. But the three installments constitute the first resurrection, because they occur before the Millennium.<\/p>\n

The Slighted invitation<\/p>\n

In Luke 14:15-24 we have the parable of the slighted invitation, which our Lord spoke when He heard someone say: „Blessed is he that shall eat bread in the kingdom of God“ (vs. 15). The substance of the parable is this: A man made a great dinner or supper. He sent forth his servant when the meal had been prepared to call those who had been invited. But they all began to make excuses. One said that he had purchased a field and had to go to see it. Another had purchased five yoke of oxen and said that he had to prove them. Finally, one man said that he had married a wife and could not come. When the servant reported their begging off from the invitation, the host became very angry and said that they should never partake of his hospitality. Then he instructed his servant to go out into the streets and the lanes of the city and to invite the poor, maimed, blind, and lame. After this had been done, there was still room, which fact the servant reported to his master. Then the latter instructed the servant to go out into the country–the highways and hedges–and to constrain those whom he should find to come and to partake of his master’s hospitality, that his house might be filled.<\/p>\n

Many people confuse this parable with that that which is found in Matthew 22:1-14, but they are entirely different and should not be confounded. There are certain facts which prove positively that the two accounts are different. One is the time element. The message our Lord gave in the Luke passage was spoken between two and three months before the one recorded by Matthew. Another difference is the location. The one Luke gives was spoken in Perea, in Trans-Jordan. The Matthew passage was spoken at Jerusalem. Another difference is that this one is called a dinner or supper. The Greek word indicates the chief meal of the day, which sometimes was observed at noon, but at other times, in the evening. The word employed by Matthew is entirely different and refers to a breakfast. (One must recognize this fact or else he cannot understand and properly interpret Matthew’s parable.) A fourth difference is this: The one making the great supper as recorded by Luke is „a certain man.“ The one making the feast in Matthew’s account is a king. Still another difference is this: The parable in Luke says that the meal is a great feast; whereas the one in the parable of Matthew is a wedding feast, or festivities. In view of these facts we can be quite positive that the two parables are entirely different.<\/p>\n

In this connection, let me say that the Luke passage, being spoken first, was the original. But when the Lord Jesus spoke the parable as recorded by Matthew, He gave a special turn to the material and made it fit a definite, specific case. He added new elements that made it practically a new parable. A study of the facts of the context in the Matthew account shows that this parable was designed especially for the leaders of Jewry and indicated how God would deal with them because of their rejection of light–and finally of Himself, the Light of the world. But the parable as recorded by Luke was spoken to those present because of the remark, „Blessed is he that shall eat bread in the kingdom of God.“ That statement called forth the parable by which Jesus revealed the fact that, though many are invited, all will not accept. Only those who appreciate the grace extended to them by the invitation, who put spiritual things first, are the ones who will accept, and who will enjoy eating bread in the kingdom of God.<\/p>\n

Since the neighbors and friends who had been invited to partake of the great supper did not accept the invitation, then the master sent out into a larger circle and insisted upon the poor, the lame, the blind, that they come and enjoy his hospitality. By this element of the parable Jesus meant to teach that most of His countrymen would make excuses for not coming and would reject the invitation. Then the invitation would be sent out beyond the borders of Israel to the poor in spirit and the humble and contrite in heart, who will accept. Those, on the other hand, who make excuses, and who do not accept the invitation, shall never eat bread in the kingdom of God.<\/p>\n

The Price of Discipleship<\/p>\n

Having showed that, when one accepts the invitation, to the great supper which God and Christ prepare for those who thirst after Him, and who want truth, Christ presented the price of discipleship. One must love God and Christ above others, and he must put spiritual interests before all material considerations.<\/p>\n

„25 Now there went with him great multitudes: and he turned and said unto them, 26 If any man cometh unto me, and hateth not his own father, and mother, and wife, and children, and brethren and sisters, yea, and his own life also, he cannot be my disciple. 27 Whosoever doth not bear his own cross and come after me, cannot be my disciple. (Luke 14:25-27).<\/p>\n

In what sense, one may ask, does Jesus in this passage use the word hate? We know that it is impossible to interpret it as meaning what is ordinarily conveyed by this term. The true explanation is as follows: The terms love, hate, and the like, are often used relatively. As an illustration of this usage I may call attention to this principle: If God says for me to do something, but relatives or friends forbid my doing that or insist that I disobey God and pursue a different course, I shall be hating God and loving my relatives and friends, if I follow their suggestions and ignore what God says. On the other hand, if I ignore what friends say to me and choose and do the will of God, I shall be hating them and loving God. Such is the true meaning of the word as employed in this passage. Whenever there is a choice to be made between doing the wishes of friends and relatives on the one hand and the will of God as expressed in the Scriptures on the other, I must follow God and disregard the wishes of others.<\/p>\n

The matter of accepting Christ is a most serious one. A person should sit down, think calmly and deliberately over the matter of whether or not he will accept Christ and follow Him. I fear that too often strong appeals that are directed to the emotions, and that are not based upon solid facts and truths, are made. People, then, being moved by emotions largely, accept Christ in a nominal way, but soon they fall away and become stumbling blocks to others. Jesus taught in Luke 14:28-35 the fundamental principle that men and women must take this matter of accepting or rejecting Him very seriously. He illustrates it by the man who starts out to build a house, but does not first figure the cost. After he has laid the foundation, he is unable to go forward with it. Then he is chagrined when people mock him and lose confidence in him. The same lesson is taught by the story of the king who, before he engages in war with another, does not determine whether or not he with his forces will be able to meet successfully the opposing king. In a manner analogous to these cases is the one „whosoever be of you that renounceth not all that he hath, he cannot be my disciple“ (vs. 33). The price of discipleship is great, but it is blessed to be a true disciple and to bear the fruit of the Spirit–to the glory of God.<\/p>\n

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An Exposition of The Gospel According to Luke
\n(Installment 27)<\/p>\n

The Parables Of The Lost Sheep, The Lost Coin, And The Lost Boy<\/p>\n

AS WE have already seen, in Luke 13:22–17:10 we have an account of the Perean ministry of our Lord which fell in the last three months of His life. In the fourteenth chapter Jesus was invited to dine with one of the rulers of the Pharisees. This occasion, as we see in chapter 14, gave rise to our Lord’s teaching some most important lessons. In the latter part of this chapter He taught the lesson concerning the price of discipleship.<\/p>\n

There was, on the part of the Lord Jesus Christ, such a tenderness for and sympathy with sinners that they naturally felt at home in His presence; or better, they felt drawn to Him instinctively, because of His great heart of love and compassion. The despised taxgatherers and sinners, therefore, constantly came to Him when they had opportunity and listened attentively to His teaching: „Now all the publicans and sinners were drawing near unto him to hear him. 2 And both the Pharisees and the scribes murmured saying, This man receiveth sinners, and eateth with them.“ (Luke 15:1,2). When these notorious taxgatherers, most of whom made themselves obnoxious because of their unjust treatment of the Jews, and the outcasts–those recognized as sinners–gathered around Jesus to hear His message, the scrupulously religious people–the scribes and the Pharisees–began to murmur against Him and to attack His character. It is quite probable that they put Jesus in the same class with these taxgatherers and out-and-out sinners, because they were flocking around Him to hear His message. We are told that „birds of a feather flock together.“ About, that proposition ordinarily there can be no question. But this principal is not always true. There are those who have a love and a compassion for the lost, and who are in quest for the salvation of the lost. When a person is thus motivated, he should not be classed with those whom he is endeavoring to help and to bless. This was true with Jesus. He did not like their sins any more than anyone else did. But He had a passion and a love for their souls and wanted to bring them to a saving knowledge of Himself.<\/p>\n

Jesus Spoke a Parable<\/p>\n

In order to justify His association with taxgatherers and sinners, Jesus spoke a parable. Let us notice that the word parable is in the singular number. Yet, when we read the chapter, we see that there are three different stories. Since Luke tells us that they constitute a parable, we must understand that the three stories put together constitute one parable, one comparison. These three narrations are drawn from different spheres: From animal life, from the material realm, and from the human sphere. The same fundamental teaching is presented in each account. At the same time each of these has one special feature that is different from the others. It seems difficult to find an illustration that can cover every phase of the situation. He therefore used these three comparisons. Now let us study each of these stories.<\/p>\n

1. The Lost Sheep<\/p>\n

The first story or section of this parable is the narrative concerning the lost sheep. Jesus asked His critics if they knew of any man who, having a hundred sheep and discovering that one of them had strayed away, would not leave ninety and nine and go out to hunt for the lost sheep, searching until he finds it. And when it is found, he brings it back to the fold and calls in his friends to rejoice with him because he has found the lost sheep. Everyone of Christ’s critics would have done that very thing if they had a sheep that had strayed away and was lost. In a manner analogous to this case Jesus the Great Shepherd was passing by those who thought that they were saved (He could not help one who did not want assistance) and was seeking those who were lost and who realized their condition–the very thing to which his critics were objecting.<\/p>\n

One can do very little good with a person until he realizes that he is lost and without God and hope in the world. When he acknowledges his need, such a person can be dealt with and can see the reasonableness of the gospel story of Christ’s dying in behalf of the lost.<\/p>\n

But why did Jesus use the story of the lost sheep to illustrate the lost sinner? One of the outstanding characteristics of a sheep is that it strays away unconsciously and does not know its way back to the shepherd of the fold. If left to itself, the sheep will be lost. Thus the sinner has strayed away from God and cannot by himself find his way back to the Lord.<\/p>\n

But the Pharisees and scribes could retort that they were not like a dumb sheep. In some respects they were not, but in other ways they were. (The heart, according to Jeremiah, is deceitful above all things and desperately wicked.) They unconsciously stray away from God. They do not have a new heart (Deut. 29:4). The good shepherd, has to go after the lost sheep and bring them back to the fold. That was exactly what Jesus was attempting to do in His association with the taxgatherers and sinners.<\/p>\n

Just as the shepherd, when he finds his lost sheep, takes it and brings it back to the fold and then calls upon his friends to rejoice with him, because his sheep that was lost is found and is safe in the fold again, thus when the Saviour, the Good Shepherd, finds the lost sinner and brings him back into the fold of safety, there is joy, more joy, among the angels of God than there is joy among them over the ninety and nine righteous ones who need no repentance.<\/p>\n

2. The Lost Coin<\/p>\n

Since the critics of Jesus could retort that they were not like the dumb sheep, the Lord used another illustration. This time He compared the lost sinner to a lost coin. The story is as follows: Jesus asked His critics if there was a woman who, having ten pieces of silver and losing one of them, would not hunt everywhere in search of the lost coin until she finds it. When she has found it, she will call her friends and neighbors, asking them to rejoice with her since she has found the coin. The coin to which the parable alludes is doubtless one of the ten coins of a Palestinian woman’s dowry. I have seen the women at Bethel, for instance, wearing their ten pieces of silver on their headgear. This was what was given to them at their marriage. These are just as precious and dear to those women as an American woman’s wedding ring is to her. Any married lady today who loses her wedding ring will spare no effort in an attempt to recover it. It means much to her, being a symbol of her marriage.<\/p>\n

The difference between the lost sheep and the lost coin is this: The sheep realizes that it is lost, but it does not know how to get back to safety and to the fold. The coin, on the other hand, is lost but does not know it. It will remain where it falls unless someone interested in it hunts, finds, and recovers it. Thus Jesus, in giving us this story, emphasizes the fact that sinners–all of whom are precious in God’s sight–are lost and undone. But they do not know and realize what it is to be lost.<\/p>\n

3. The Lost Boy<\/p>\n

The critics of Jesus could reply to Him by saying that they were not like the lost sheep, nor were they like the lost coin. Jesus in substance admits this by giving the third story which covers the entire case, and which emphasizes another feature of the lost sinner. The story is as follows: There was a man who had two sons. The older one was faithful and true to his father, remaining at home and working hard all the time. The younger one, on the other hand, was of a restless spirit. He did not care for the things of the home life into which he was born. He was enamored by the whirl of society in a far country. Thus he came to his father, asking him to give him all of the substance which he would normally inherit in order that he might take it and go into another land and enjoy life–as he saw fit. Since the boy’s heart was not at home, but was in a far country, the father refused to keep him there. In that case he would be there in body only, but not in spirit. Hence the father gave the boy all that was coming to him. When he received his share, he made his preparations and left home, thinking that all would be well with him.<\/p>\n

After the young man arrived in the other country, he wasted his substance in riotous living. He did not have to work for the money he was spending. It came easily; and, as is often the case, it went easily. It was not long until he discovered that he had spent every penny that he had. Then he was brought to want. He was not among friends, for those who had appeared to be his friends while he had money no longer were interested in him. The grim monster of hunger and suffering and hardship was at his heels all the time. Since self-preservation is the first law of nature, the boy hunted a job. It was probably difficult to find one. When he did finally manage to land one, it was the hated task of feeding swine for Gentiles. But the wage that he received for his labor was very meager indeed.<\/p>\n

The days came and went, lengthening into weeks and months. The miserable lot of the boy became more obvious as the hours passed. He began to meditate upon his condition and thought about the home where he had plenty of food to eat, and where love was extended to him upon all occasions. Moreover, he thought about the hired servants who worked for his father, and who had more than they could consume. By such meditation he came to himself. That expression implies that he was not his normal self, but his wretched circumstances caused him figuratively speaking, to bump his head. He then came to himself. When he thus came to himself, he decided that the only wise and prudent thing that he could do was to return to his father’s home. When he came to this conclusion, he thought of what he would tell his father. He made up his speech and memorized it. „I will arise and go to my father,“ he thought to himself, „and 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 they hired servants.“ (Luke 15:18,19.) It was a humble, pathetic statement indeed! And yet it was music to his father’s ears.<\/p>\n

We can in fancy see the young man as he arose, straightened himself up, and started off down the long road, with his face turned homeward. As he plodded along, he was thinking of his prodigal life.<\/p>\n

In the meantime, the father at home was hoping expectantly that the boy would return at any time. We may assume that the father watched the road constantly, waiting, longing, hoping for his son’s return to him and to his home. Thus when the boy came in sight of his father’s house, the latter was watching for him. As he drew near, he begins to speak to him as he had decided to do. But the father interrupted his prepared speech and received his son with a most cordial welcome. He commanded his servants, „bring forth quickly the best robe and put it on him; put a ring on his hand, and shoes on his feet.“ Then the father gave orders for the fatted calf to be killed in order that they might have a feast to celebrate his son’s return. These things the servants naturally did.<\/p>\n

While this joyous scene was taking place, the older son, who had remained at home, and who had performed loyal, faithful service to his father all this time, was returning from the field to the house. Upon approaching, he heard music and merriment. He could not understand what it was all about. He therefore called to one of the hired servants, asking him what was the occasion of all the merriment. The servant answered him saying: „Thy brother is come; and thy father hath killed the fatted calf, because he hath received him safe and sound.“ Instead of receiving the news with gladness and joy, the older brother was moved with jealousy and anger. He pouted and refused to go into the house. Then the father went out and remonstrated with him. But the older son, being filled with hatred and revenge, even reproved his father for receiving the wayward boy back home again. The father, however, patiently explained the entire situation. Someone has called this third story, not the parable of the prodigal son, but the parable of a father’s love. This latter title seems to be the more appropriate, since that is the dominant feature of the entire story.<\/p>\n

By this parable our Lord taught that the sinners with whom He was associating were like that lost boy who, lured by the attractions and pleasures of the world, had gone astray in a far country. They too in effect, are consuming their substance in riotous living, are utterly lost, and are in need, absolute need, of salvation.<\/p>\n

The boy, when he began to meditate upon his miserable condition, saw what a horrible mistake he had made in life and decided to return to the paternal home, which thing he did. Thus the sinner can think of his waywardness and of his past and then of his present condition. He can come to himself and with resolution say, „I will arise and return to my Father’s house. Though I am not worth to be received by Him, yet I will return and will do anything–I will be whatever He wants me to be!“<\/p>\n

„Just as I am, without one plea,
\nBut that Thy blood was shed for me,
\nO Lamb of God, I come, I come!“<\/p>\n

Let us remember that God made of one man every nation to dwell upon the face of the earth, having determined their appointed seasons and the bounds of their habitation, that they should seek after God and find Him, though He is not far from any one of us. It is the will of God that none should perish, but that all should come to repentance. God will do everything in His power–short of forcing the will–in an effort to bring every lost sinner to realize his need of salvation so that he will arise and return to his Father. Let us, however always remember that God never coerces the will of anyone but that He is willing to receive back into fellowship with Himself everyone who will come to God through Christ, regardless of what his condition may be. „I say unto you,“ our Lord told the scribes and Pharisees, „that even so there shall be joy in heaven over one sinner that repenteth, more than over ninety and nine righteous persons, who need no repentance … there is joy in the presence of the angels of God over one sinner that repenteth“ (Luke 15:7,10).<\/p>\n

False Interpretation of This Parable<\/p>\n

Some, ignoring the occasion of the Lord’s speaking these three stories, have read into the passage something that is not there, especially in the last one. According to these theorists the prodigal son represents the Gentiles, and the older son who remained at home, and who was faithful to his father–but who had the wrong spirit–is the Jew. Thus a national aspect is given to the parable.<\/p>\n

Jesus was not discussing the Jewish problem in relation to the Gentiles. As seen in the very beginning of this study, the scribes and the Pharisees were objecting to Christ’s associating with and teaching the taxgatherers and sinners. Jesus was justifying Himself and showing the reasonableness of His action.<\/p>\n

We praise God that the Good Shepherd is always hunting the lost sheep in order to bring them safely into the fold!<\/p>\n

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weiter<\/a><\/p>\n","protected":false},"excerpt":{"rendered":"

An Exposition of The Gospel According to Luke (Installment 24) The Latter Judean Ministry \u2014 Part V THE MESSAGE which we examined in the preceding study, Luke 12:13-53, was delivered by Jesus to His disciples (vs. 22). When our Lord finished this message, He then addressed the multitudes (vs. 54) which were evidently in attendance … <\/p>\n

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