THE FIRST sentence of Luke, chapter 16, begins as follows: „And he said also unto the disciples …“ This statement seems to connect that which follows with the preceding chapter. In 15:1,2 we see that Jesus addressed the three parables recorded therein to the Pharisees and the scribes, who had been murmuring against Him and criticizing Him because He had been receiving sinners and taxgatherers. After addressing the Pharisees and scribes in the three parables of chapter 15, He then spoke „also unto the disciples,“ giving the parable of the unjust steward, and the account of the rich man and Lazarus.<\/span><\/p>\n The gist of the parable is as follows: There was a certain rich man who had a steward that was accused to him of wasting his master’s goods. The employer believed the reports which came to his ears and demanded a reckoning from him. This unjust steward began to think about the future immediately and reasoned something like this: What shall I do when I loose my position? I am not physically able to dig and do manual labor; I cannot afford, through pride, to go out and become a beggar. And yet I have no resources. How shall I make my livelihood? Then the idea came to his mind that he ingratiate himself into the favor of the debtors of his master. He therefore called to him the first one and asked, „How much do you owe?“ This one said that he owed one hundred measures of oil. Then the steward said to him, „Take your bill, sit down and write fifty.“ Upon his doing this, he would alter the account on the books accordingly. To the second one he addressed the same question, „How much do you owe my lord?“ His reply was, „A hundred measures of wheat.“ The unrighteous steward told him to take his bond and write out a statement for eighty. Thus he cut the debt by twenty per cent.<\/p>\n The employer in this parable commended the unrighteous, unjust steward for his wisdom in looking forward toward the future. By his having reduced the amount owing to his master, the unjust steward won the favor of the debtors, who naturally would be very kind and considerate of the man who had favored them. The idea of using one’s present position and earthly goods in order to secure the future, or something of the future, is indeed, from the standpoint of the world, a wise, prudent act. The steward’s master therefore commended the man’s prudence, but not his unrighteousness. In no passage of scripture are unrighteousness and injustice of any kind commended. On the contrary, it is always reproved and condemned. Since verse 8 is such an important one in the understanding of the passage, I wish to quote it: „And his lord commended the unrighteous steward because he had done wisely: for the sons of this world are for their own generation wiser than the sons of the light.“ Jesus is simply calling attention to things that pertain to this life, wherein „the sons of this world are for their own generation [only] wiser than the sons of the light.“<\/p>\n The reasoning of Jesus runs something like this: If men will have foresight and will make provision for the future in matters pertaining to this life, how much more important it is for them to look forward toward the future life and make preparation for it, using the things which they have here, and which will aid them in making provision for the eternal future. Jesus proceeds to make the application by saying: „Make to yourselves friends by means of the mammon of unrighteousness; that, when it shall fail, they may receive you into the eternal tabernacles“ (vs. 9). This language, as all students recognize, is the figure of paronomasia. We dare not take it literally, because such an interpretation would contradict the plain teaching of the Word of God. It is clearly a play on words, as is evident by a glance at the context. Just as men use the material, physical means which they have in life, as did this unjust steward, in order to secure their future years of life from want, so should men use the material substances which God entrusts to them in making secure the eternal habitations.<\/p>\n Men are saved by the grace of God, on the divine side; through faith, on the human side. Our salvation is a matter of God’s pure sovereign grace. After we are regenerated, saved, we become „… his workmanship, created in Christ Jesus for good works which God afore prepared that we should walk in them“ (Eph. 2:10). We labor for the Master and use in His cause the material possessions which He entrusts to us. For such service God will reward us according to our works.<\/p>\n Jesus then calls attention to the general principle expressed in verse 10: „He that is faithful in a very little is faithful also in much …;“ and on the contrary, „… he that is unrighteous in a very little is unrighteous also in much.“ Character manifests itself all the time. If a person has not been faithful with the mammon of unrighteousness, material possessions, he will not be faithful in the spiritual things–which are the great things, the eternal verities. If one, therefore, is unfaithful in the unrighteous mammon, who will commit to him the true riches? Such a one will be incapable of administering the true riches. Jesus intends to teach that, if we are unfaithful with what He entrusts to us here and now, when we get over on the other side in the future, we shall lack the essential qualifications and capacities that will be demanded of those who are to be invested with authority and power regarding the true realities, the eternal riches.<\/p>\n This is a most serious, sobering thought. If an individual cannot be trusted when working for one person, he cannot be trusted when working for another. If he is unfaithful in small matters, he will be unfaithful in large and important affairs. O Lord, help us to be loyal, faithful, and true to Thee!<\/p>\n To be more explicit, let me say that the present time–the span of our earthly lives–is the training period, the time of preparation. Part of our teaching, training, and discipline consists of the correct use and proper handling of the mammon of unrighteousness–money, material goods, and the time allotted us to attain the heights of spiritual development, all of which belong to God, but which He entrusts to us to manage, control, and invest for Him. If we use these things as belonging to Him, consider ourselves as being simply His stewards and stewardesses–His bondslaves and yet His freedmen–and manage His goods faithfully, honestly and conscientiously, we shall develop the qualities and capabilities that are indispensable for the handling of the eternal riches, which Jesus here calls our own. Those who have not thus voluntarily and faithfully trained themselves during life will not be qualified to fill the positions of trust, responsibility, and glory mentioned here by the Saviour.<\/p>\n As I observe from day to day, and as I have various experiences, my very soul shudders to think that many people are unfaithful in the positions which they occupy and in the trust which is reposed in them. Though they may be saved, having been born again (John 3:5), yet they cannot be trusted with the eternal verities. The matter of using our time, talents, opportunities, and the things entrusted to us for the glory of God is one of the most serious problems about which we can think. May God help each one of us to be faithful and true to the trust reposed in us!<\/p>\n That the taxgatherers were money grabbers, who took advantage, as a rule, of every citizen and extorted from him all possible taxes, was a fact that was well know to every Jew. Thus the mention of the taxgatherers, or publicans as they are sometimes called, aroused most unpleasant recollections. Since Jesus had uttered the three parables of Luke, chapter 15, in answering the false charge of the scribes and Pharisees concerning His association with sinners and taxgatherers, and since the material in chapter 16 is the outgrowth of these considerations, it becomes abundantly clear why Jesus discussed upon this occasion, the love of money and the abuse of riches. The Lord Jesus Christ knew that even His people, the born-again ones, can easily fall prey to the abuse of wealth. He therefore showed the great perils of riches.<\/p>\n The taxgatherers were not the only ones who were lovers of money. Even many of the most pious of the Pharisees, as we learn in Luke 16:14, were lovers of money. When they heard Jesus condemning the practice of loving money and doing everything for it, they scoffed at Him. He then turned to them and declared, „Ye are they that justify yourselves in the sight of men; but God knoweth your hearts …“ Though they might present their case in a favorable light to men, God knows their hearts and can not be deceived by any formal presentation of their case before Him. Moreover, the Lord Jesus called attention to the fact that that which is exalted among men is simply an abomination in God’s sight, this principle being especially true since the old law dispensation was actually and literally passing out of existence and the dawn of the new age of grace and glory was beginning to appear on the eastern horizon. This fact is seen from His statement that the „law and the prophets were<\/i> until John; from that time the gospel of the kingdom of God is preached, and every man entereth violently into it.“ This statement was given to the Pharisees to awaken them from their spiritual slumber, and to cause them to realize that a new era was about to dawn. At the same time the Lord Jesus warns them that it is easier for heaven and earth to pass away „than for one tittle of the law to fall.“ In view of the unalterable character of the Word of God, the Lord Jesus urged the Pharisees, these lovers of money, to be wise and prudent and to turn from their money-loving and pleasure-seeking ways.<\/span><\/p>\n Very abruptly Jesus turns from the discussion of the love of money and, in a clear, categorical manner, states the matter of divorce and remarriage in verse 18: „Every one that putteth away his wife, and marrieth another, committeth adultery; and he that marrieth one that is put away from a husband committeth adultery.“ Why He injected this thought into His discourse at this time, the context does not show. It is altogether possible that, realizing that money is the basis of many marriages and divorces, He therefore threw in a warning at this particular point.<\/p>\n <\/p>\n In order to emphasize his teaching concerning the peril of riches, the Lord Jesus told the story, an historical account, of two men of opposite characters and stations in life. This narration concerns a rich man, who clothed himself in purple and fine linen, and who ate of the fat of the land, and Lazarus, a poor beggar, who was laid at the rich man’s gate, and who was desirous of eating simply the crumbs that fell from the latter’s table. The poor man had some skin disease, for he was „full of sores.“ He was physically unfit to work and hence had to beg and depend upon the small offerings that were given to him by people whose hearts were tender toward the unfortunate.<\/span><\/p>\n Finally, these two men died. Like all other people who had lived from Adam to that time, they departed this life through the exit of death and went down into Hades (which is in the central part of the earth, and which is known in the Old Testament as Sheol, but in the New Testament is called Hades). There are two compartments of this spirit world, as our Lord revealed. One of them is the place to which the saved went; the other, the place to which the lost and unsaved descended. There was a very wide gulf separating these two localities, over which no one could pass from one place to the other.<\/p>\n Though the person descending to Hades could not leave the compartment to which he was consigned, he could see across the gulf to the other side and could have conversation with those in the other compartment. An additional bit of information on this subject is to be found in Matthew 26:64, in the language which Jesus spoke to Caiaphas the high priest: „Jesus saith unto him, Thou hast said: nevertheless I say unto you, Henceforth ye shall see the Son of man sitting at the right hand of Power, and coming on the clouds of heaven.“ The Lord Jesus knew that He was going to be killed, that He would be buried, and that He would rise from the dead. Later, He would ascend to the right hand of the throne of God. Caiaphas, likewise, would die, but instead of going to heaven he would descend to Hades. Yet from this place, according to the words of our Lord he could look up to heaven and see the Lord Jesus seated at the right hand of the throne of God. This passage shows that those who went down to Hades, that is, the lost, could see, not only across the gulf to where the saved were, but also into the very presence of God in the heavens of the heavens.<\/p>\n The rich man was in a place of torment, whereas the beggar, Lazarus, was associated with Abraham, the father of the faithful, in the place that was called Paradise and was in sweet communion and fellowship with Abraham and other saved ones. The rich man–realizing the suffering where he was, and knowing that it was impossible for him to extricate himself from the place of torment–asked Abraham to send Lazarus to dip his finger in water and to cool his tongue. But of course this was an impossibility. Abraham therefore denied the request.<\/p>\n Then the rich man besought Abraham to send Lazarus back to earth to warn his brothers not to come to the place to which he had gone. This request also was denied, as an impossibility. Abraham stated to him; „They [the rich man’s brothers] have Moses and the prophets; let them hear them“ (16:29). But the rich man insisted that, if one were to rise from the dead, certainly his brothers would give heed. But Abraham answered by saying, „If they hear not Moses and the prophets, neither will they be persuaded, if one rise from the dead.“<\/p>\n Some have called this narration „the parable of the rich man and Lazarus.“ There is nothing in the passage that speaks of it as a parable. Jesus tells this story just as He would when He was talking about a most serious and solemn reality. There is no occasion for our thinking that this narration is a parable. On the contrary, it is a statement dealing with a stark reality.<\/p>\n Prior to the victory that Christ won at the cross, all men and women went to Hades, just as did the rich man and Lazarus, the righteous going to the compartment prepared for them, and the unrighteous going to the place to which the rich man went. But when the Lord Jesus Christ was put to death in the flesh, He went, in the spirit, and proclaimed a message to the spirits that were in prison, and that were disobedient in the days of Noah (I Peter 3:18-22). At that time He seized the keys of death and Hades, opened up that apartment where the righteous were in confinement, and led them forth and brought them out of Hades. When He ascended on high, He led them back to the Father’s house (Eph. 4:8-10). They, in their spirit form, are awaiting the time of the resurrection.<\/p>\n The believer in Christ today, upon death, steps out of his house of clay–his mortal body–and enters into the presence of the Lord in heaven. He remains there, awaiting the time when Jesus shall „descend from heaven, with a shout, with the voice of the archangel, and with the trump of God; and the dead in Christ shall rise first.“ Then all the living saints „shall together with them be caught up in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord“ (I Thess. 4:16-18).<\/p>\n Praise God that the believer, upon death, goes immediately into the presence of Christ (I Thess. 4:13ff) and there awaits the dawning of that glorious morning!<\/p>\n <\/p>\n An Exposition of The Gospel According to Luke The Last Journey to Jerusalem<\/p>\n LUKE mentions three journeys to Jerusalem during the last six months of our Lord’s ministry. Reference to them is found in Luke 9:51, 13:22, and 17:11. As I have on former occasions pointed out, the account of Luke dovetails perfectly into the records of our Lord’s visits to Jerusalem mentioned by John for the same period. It is this last journey of Luke 17:11 that is mentioned by Matthew, Mark, Luke, and John.<\/p>\n Our study this month deals with Luke, chapter 17, which gives an account of our Lord’s pronouncements regarding four different subjects. It is quite likely that Jesus repeated these teachings at various times, for they are linked in other connections at times different from this one. Since Luke does not give the historical setting, it is quite likely that this is a repetition of some of these sayings. It is not, however, necessary for us to see the historical situation in order to get the import of our Lord’s statements. It is most difficult for us to connect these sayings with the preceding Scripture, chapter 16. Neither can we link them definitely with this final journey to Jerusalem. But that is not necessary.<\/p>\n Four Pronouncements of Christ<\/p>\n In Luke 17:1,2 Jesus showed that it is necessary that occasions of stumbling should come, but He hurls a warning against those through whom they come. It would be a more desirable fate, said He, if a millstone were hanged about a person’s neck, and he be cast into the sea, rather than that he should cause one of the least of Christ’s disciples to stumble. Everybody must be tested, but woe be to the man who throws a stumbling block in the way of the least of Christ’s disciples.<\/p>\n In verses 3 and 4 the Lord gave us some teaching concerning the duty of forgiving a brother who sins against another. If one should sin, the one thus attacked should rebuke the one doing the wrong. Holiness demands that. God’s holiness will not allow Him to countenance sin and wrongdoing in any form. Thus Christ tells His disciples to take the same attitude toward wrongdoing that God does. If one is living a holy life in the scriptural sense of the term, he will take the same attitude toward wrongdoing that God does. His seeing things from God’s standpoint will cause him to rebuke the sinner in love and holiness. But love unites with holiness and forgives the offender when he repents. A person cannot forgive and forget a sin that is not repented of; but, when the guilty one actually repents and asks forgiveness, love immediately will forgive and forget all the past. If one should sin against another seven times in one day and should repent seven times and ask for forgiveness, the one sinned against must, in holiness and in love, grant the pardon.<\/p>\n The power of faith is set forth in verses 5 and 6. It takes faith and grace to forgive an offender, even when he repents. The Apostles realized that fact. Knowing their own failure to come to this standard, they asked the Lord to increase their faith. They needed greater faith than they had in order to follow out those instructions. You and I kind reader, need faith–such a faith as that mentioned by the Master.<\/p>\n If we have faith, genuine faith, though it be as small as the tiny mustard seed, we can and will rise to the height of forgiving love. To show the power of faith Jesus said that if we had real, true faith, though it be ever so small, we could say to a sycamine tree: „Be thou rooted up, and be thou planted in the sea,“ and it would be done. In a passage which is probably parallel to this one, though not spoken at the same time, Jesus also said that one could speak to a mountain that was at hand, commanding that it be moved to another place, and whatever he commanded would be done. There is power, mighty power, in trusting faith.<\/p>\n Our Lord emphasized the importance of works and showed that they are insufficient from the standpoint of merit and worth. This teaching is found in Luke 17:7-10. He illustrated what He was talking about by calling attention to the fact that no landowner whose servant had been working in the field all day, and who came in at its conclusion, would tell the servant to sit down while he himself waited upon him. Rather, he would instruct the servant to prepare the evening meal and, when it was made ready, the landlord would sit down and partake. Then the servant would eat afterwards. This was the social custom of the day. When the servant has thus labored all day and served the evening meal, does the landlord thank him for what he is doing? The answer is in the negative. The servant has done only that which is his duty. Thus when we have done everything that has been commanded us of the Lord, we have no merit or worth of our own to claim. We can only smite ourselves upon the breast and say that we are unprofitable servants.<\/p>\n Men are saved by the grace of God through faith (Eph. 2:8-10). They are saved for service and good works, „… which God afore prepared that we should walk in them.“ Nothing that we can do, say, or accomplish will add merit to our account so that we can say we deserve anything. Even after we are saved and in the strength of the Spirit of God accomplish great works, there is no merit in our own which we can claim. We can only say that we have done that which was our duty. All boasting, therefore, is excluded.<\/p>\n The Last Journey to Jerusalem<\/p>\n „And it came to pass, as they were on the way to Jerusalem, that he was passing along the borders of Samaria and Galilee“ (Luke 17:11). After our Lord went to Jerusalem at the call of Martha and Mary and raised Lazarus from the dead, there was great opposition stirred up against Him on the part of the Pharisees. The raising of Lazarus was just a few weeks before the final Passover, at which Christ was crucified. When the Jerusalem authorities took such a hostile attitude toward Jesus, He went northward into the little village of Ephraim, mentioned in John, chapter 11. He stayed there for a while and then, in all probability, went northward through the borders of Samaria and Galilee and joined a band of pilgrims that was wending its way through the great Plain of Esdraelon to cross the river Jordan and then to go southward through Perea. They took this route in order to avoid going through Samaria, the province that lay between Galilee and Judea. While Jesus was on this journey, He engaged in the latter Perean ministry, which lasted for only a very short time. The writers of the other Gospels simply take up this last journey to Jerusalem when Jesus was beyond the Jordan–that is, just east of it and opposite Jericho, which city was on the west side of the river.<\/p>\n We are thankful that Luke gave us the account of our Lord’s cleansing the ten lepers. Whenever a person was afflicted by that dread disease, he was ostracized from all society. He was never allowed to reunite even with his family until he was cured and the priest had pronounced him clean. Whenever a person had leprosy, he was commanded by the law to shout that he was unclean so that no one would come in contact with him. This was a wise precaution. As Jesus was approaching a certain village, there were ten men who were afflicted by this awful disease. While Jesus and His group were afar off, they lifted up their voices saying: „Jesus, Master, have mercy on us“ (Luke 17:13). Immediately He said that they should go and show themselves to the priests.<\/p>\n As they were going to carry out His instructions, they were miraculously healed of their leprosy by the Lord Jesus Christ. When this miracle was wrought, one of them recognized the fact that he had been completely healed. He immediately turned and went back to thank Jesus for what He had done for him. The man who did this was a Samaritan, a man who was looked down upon and despised by the Jews. When he came to Jesus, he knelt before Him and was very profuse in his thanks. Jesus spoke to him, saying, „Were not the ten cleansed? but where are the nine? 18 Were there none found that returned to give glory to God, save this stranger?“ (17:17,18).<\/p>\n We do not know where these nine men went, nor what occurred to them afterwards. All we know is that they were cured, and that they did not return to give thanks for their cleansing!<\/p>\n The Samaritan who did return to give thanks to God was told by the Lord Jesus that his faith had made him whole. One can take hold of the blessing’s of God only by faith. May our faith be strengthened and increased!<\/p>\n The Coming of the Kingdom of God<\/p>\n Certain of the Pharisees asked Jesus when the kingdom of God would come. In reply the Lord stated: „The kingdom of God cometh not with observation: 21 neither shall they say, Lo, here! or There! for lo, the kingdom of God is within you“ (Luke 17:20d, 21).<\/p>\n It is rather difficult for us to understand what was in the mind of the inquirers regarding the kingdom, that is, the phase of the kingdom which they had in mind. As we see by careful study of the parables of the kingdom, found in Matthew, chapter 13, and parallel passages, the expression, kingdom of heaven, or kingdom of God, there refers to what we might term Christendom, the spiritual phase of the kingdom. A careful study of the Scriptures reveals also that the expression, kingdom of God, in the New Testament refers to that phase of it that will be ushered in when the Lord Jesus returns in glory and power, lifts the curse, establishes the throne of David, and reigns over the earth for a thousand years. Which of these meanings did the Pharisees have in mind? Though we cannot be dogmatic as to what their thought was, it is quite probable that they had the glorious outward manifestation of the kingdom in view: that is, that which will be established upon earth when the glory of God shall encircle the earth as the waters cover the sea.<\/p>\n When the time arrives for Christ to come back to this earth and establish His visible kingdom, people will not be able to see His coming and observe the different developments. When He leaves heaven, He will come with all swiftness, speed, and power, and He will slay the Antichrist, and establish His kingdom immediately. This is why He said the kingdom of God does not come by observation.<\/p>\n The marginal reading in the American Standard Version (issued in 1901) of the phrase, „within you,“ is, „in the midst of you.“ This rendering seems the more probable one. Suddenly and catastrophically the kingdom of God and its outward manifestation will be in the midst of people who will be here upon the earth at that time.<\/p>\n The Rapture of the Church<\/p>\n The rapture of the believers is discussed in verses 22-27 of this passage. Our Lord told the disciples that the time would come when they would desire to see one of the days of the Son of man but would not see it. He constantly, in the last months of His earthly ministry, told the disciples that He was going away. Naturally this made their hearts sad. They did not want to be denied the privilege of association with Him. After He would go away, said He, they would desire one of the days such as those when He was with them, but, when He would go away, He would not come back until the end of the age.<\/p>\n Their intense desire to see Him return might be the occasion of their being misled by someone, who, guided by speculation and guessing, might say that He has come back and declare: „Lo, there! Lo, here!“ By these ejaculatory statements they would say that Jesus has come back, and that He is at a certain place. The Lord warned His disciples against accepting such statements as these. He will not come back in secrecy, but visibly, „for as the lightning, when it lighteneth out of the one part under the heaven, shineth unto the other part under heaven; so shall the Son of man be in his day“ (Luke 17:24). Then, our Lord illustrated His coming and the things that will exist at that time by two Old Testament cases. As it was in the days of Noah, so shall it be at the coming of the Son of man. In Noah’s day practically everyone was engaged in pursuits of life and pleasure and paid no attention to Noah, the preacher of righteousness. Suddenly the day arrived when the rain began to descend from heaven and the Flood came to destroy civilization and the human family. In a manner analogous to this, at the time when Christ comes for His saints, men will be engaged in earthly pursuits and pleasures. The Son of man will come at a time when they expect Him not. Again, the Lord illustrated this principle by the case of the destruction of Sodom and Gomorrah. The people of those doomed cities were grossly engaged in earthly pursuits until the day when Lot and his family left the city–immediately preceding the raining of fire and brimstone upon them for their destruction. Thus these cities were destroyed through the direct intervention of God.<\/p>\n Just as in the case of Noah and of Lot, who escaped, the judgments that fell upon their doomed civilization, so shall it be when the Son of man is revealed from heaven. But what is meant by His being revealed? Is the Lord talking about His coming for His saints before the Tribulation, or His coming with His saints at the conclusion of the Tribulation? The word revelation refers to both phases of His second coming. In certain passages it refers undoubtedly to the rapture of the saints before the Tribulation. But in other connections it refers to the glorious coming of the Lord at the end of the Tribulation. The facts of each context must determine its significance in a given case.<\/p>\n When we look at the destruction that will be wrought during the Tribulation, and when we see the scriptural picture of the world at the very end of the Tribulation, we know that the people of the world will not be eating and drinking, marrying, giving in marriage, buying and selling toward the close of the Tribulation. On the other hand, they will be crying to the rocks and to the mountains to fall upon them and to hide them from the face of Him who sits upon the throne and from the wrath of the Lamb; for the great day of His wrath has come. When we see these facts, then we know that the coming of the Son of man, His revelation, of which Jesus spoke, is not the glorious revelation at the end of the Tribulation. It must be His coming for His saints before the Tribulation. Thus all the facts point to this interpretation. In Luke 17:32-37, therefore, the rapture of the church is in view.<\/p>\n \n The Last Journey to Jerusalem<\/p>\n <\/span><\/center><\/p>\n AS WE SAW in our study last month, we have a reference to our Lord’s final journey to Jerusalem given by Luke in 17:11. This is the same journey that is mentioned by Matthew in his Gospel in 19:1f., by Mark in 10:1f., and by John in 11:55-12:1.<\/p>\n As Jesus was going through Perea, He healed ten lepers, about whom we studied in our June installment. Shortly thereafter the Pharisees asked a question concerning the time of the coming of the kingdom of God. This query brought forth an extended explanation of the coming of the Lord for His saints, which will occur before the Tribulation (Luke 17:20-37).<\/p>\n Having the rapture of the Church in mind and knowing the power of prayer in the life of the child of God, our Lord emphasized the great importance of prayer and illustrated His point by the parable of the importunate widow and the unrighteous judge. This is set forth in 18:1-8.<\/p>\n <\/span><\/p>\n Luke introduces our Lord’s teaching on this point with these words: „And he [Jesus] spake a parable unto them to the end that they ought always to pray, and not to faint.“ As we have seen, Jesus often spoke in parables. He especially did this when He was talking to the multitudes, who did not have ears to hear. But He always explained His similitudes to those of His disciples who came and asked for further elucidation.<\/p>\n The story illustrative of the truth to be presented is as follows: There was a certain judge in a given city who neither feared God nor regarded any man. There was also a poor widow in the city who came to him, laid her case before him, and requested that he plead her cause and give justice. This judge was hardhearted and not interested in human suffering. Hence, when the woman appealed to him to take her case in hand, he dismissed it very lightly. But she would not take no for an answer. She therefore came repeatedly to him, insisting that he avenge her of her adversaries. Finally, when he saw that she was determined to have him settle the case, he said to himself, „Though I fear not God, nor regard man; 5 yet because this widow troubleth me, I will avenge her, lest she wear me out by her continual coming.“ He decided to grant the request of the insistent woman, and this thing he did.<\/p>\n The Lord made the application in the following words: „Hear what the unrighteous judge saith. 7 And shall not God avenge his elect, that cry to him day and night, and yet<\/i> he is longsuffering over them? 8 I say unto you, that he will avenge them speedily. Nevertheless, when the Son of man cometh, shall he find faith on the earth?“ (Luke 18:6-8). The thing which our Lord wanted to emphasize was that there is potency in persistency in a case when a person knows that he is right. There was no question about the case of this poor widow. The judge knew that she was right; but, being indifferent to human suffering, he tried to dismiss the case. But she, knowing that her case was just and that there is power in persistency, continued to appeal until she obtained her request. If such a character as this unjust judge would finally yield because of a poor widow’s persistency, argued Jesus, will not God certainly avenge His elect who cry unto Him night and day? This rhetorical question demands an affirmative reply. Yes, He will indeed hear and answer the petitions of His people!<\/p>\n There are people who, having decided that they should pray for a certain thing, continue to bring it before the Lord. Israel did this very thing. When the people became dissatisfied with the manna which God provided, they kept insisting that the Lord give them flesh to eat. Though it was contrary to His will to do so, yet He did it because of their persistency. They lusted exceedingly and tempted God in the desert. When they did this, the Lord granted their request. „And he gave them their request. But sent leanness into their soul“ (Ps. 106:16). When we get over on the other side, I feel certain that many of us will see how that people have insisted upon the Lord’s doing certain things for them, but without saying, „If it be God’s will.“ Regardless of conditions, such people insist upon His doing a certain thing for them. The Lord grants their petitions but sends leanness into their souls. There is but one scriptural way to pray, and that is by saying, „Thy will be done: not mine.“ Frequently, we think that a certain thing is the proper thing for us to have, but it oftentimes proves detrimental.<\/p>\n Let us be certain that we are absolutely surrendered to do the will of God. Then let us pray that God may guide us to see whether or not we should<\/i> pray for a given thing. If He leads us, under those conditions, to pray for it, then it is proper and right that we should do so. Otherwise, it is not. Being convinced that a thing is proper, we should pray for it night and day and not faint.<\/p>\n The Apostle Paul, inspired by the Lord, instructed the Ephesian Christians that our warfare is against Satan and the spiritual hosts of wickedness, that are arrayed against us. We are, therefore, to take up the whole armor of God and fight in faith against the forces of evil. Read Ephesians 6:10-20, noting especially verses 17-20, which emphasize the potency of believing prayer. Prayer changes things. And let us also remember that prayer brings victory. The success of our lives as believers and the fruitfulness of our actions all depend upon our prayer life. Pray, therefore, without ceasing.<\/p>\n <\/span><\/span><\/p>\n In the Lord’s audience there were certain ones present „who trusted in themselves that they were righteous,“ and these condemned all others (18:9). There is nothing in any of us to cause us to trust in ourselves. The Apostle Paul, speaking of himself apart from the Lord, said that in his flesh there was no good thing. He believed in the fall of man. What Paul said about himself is true of every mortal. We have no strength of our own and can accomplish nothing by ourselves. Paul spoke of his being able to do all things through Christ who strengthened him. None of us can do anything that will amount to anything in the kingdom of God, apart from Christ. Our Lord on one occasion said, „Apart from me ye can do nothing.“ Unfortunately, all too many people today do not realize the frailty of human nature and are puffed up with pride because of family connections and inheritance. If ever one could boast of inheritance, it was Paul. But he counted all things on the human side as refuse, as garbage.<\/p>\n In order to teach the lesson properly, our Lord spoke a parable which runs as follows: There was a certain Pharisee and a taxgatherer who went up to the Temple to pray. The Pharisee had an exalted opinion of himself. He stood in the presence of God, and prayed within himself<\/i> saying, „God, I thank thee, that I am not as the rest of men, extortioners, unjust, adulterers, or even as this publican. 12 I fast twice in the week; I give tithes of all that I get“ (Luke 18:11,12). Note the fact that this Pharisee was praying within himself.<\/i> He was listening to himself as he prayed–probably with great spiritual pride. He informed the Lord as to what a fine man he was, and how he acted and deported himself.<\/p>\n The taxgatherer, on the other hand, realized his own nothingness. He was indeed humble and, standing afar off, he smote upon his breast and said, „God, be thou merciful to me a sinner“ (Luke 18:13). The Pharisee was spiritually poor.<\/i> The taxgatherer was poor in spirit.<\/i> The Pharisee was not heard by the Lord. The taxgatherer was acceptable to God, who abominates pride, but lifts up and sustains the humble and will eventually exalt them.<\/p>\n <\/span><\/span><\/p>\n In verses 15-17 we have an account of certain persons who brought their little children to Jesus in order that He might touch them and pray over them. As they were doing this, the Lord’s disciples began to rebuke those who were bringing their children. Jesus corrected them, saying, „Suffer the little children to come unto me, and forbid them not; for to such belongeth the kingdom of God. 17 Verily I say unto you, Whosoever shall not receive the kingdom of God as a little child, he shall in no wise enter therein.“ It was proper and fitting for our Lord to lay His hand upon the little ones and to pray for them. Prayer always avails–that is, the prayer of the righteous. Our Lord, being righteous and holy, prayed for those children who were brought in faith by their parents to Him. When we reach eternity, we shall see that the prayers of our Lord on this occasion were the most potent factor in the determination of the lives of these children. I believe that it is proper and right for us, by faith, to bring our children to the Lord and pray that He may make His blessings rest upon these little ones. It is within the scope of the Scriptures for us, even in a public manner, as well as in private, to bring our children to the Lord Jesus and to have someone pray for them. It is indeed a beautiful sight to see a mother and father in a public service, where all the people present are in a worshipful attitude, bring their children forward to be prayed for. The minister simply prays and thanks God for the children. I feel confident that we shall see in eternity that the prayers of the people of God at such a public dedication will have been very efficient in the determining of the lives of such children.<\/p>\n Jesus said that to such as the little children belong the kingdom of heaven. All men were made sinners by the transgression of Adam, as we are told in Romans 5:12ff. Also all were made righteous by the one act of obedience of the Lord Jesus Christ in His death upon the cross. Thus every child is in a safe condition on account of the atonement of the Saviour. A child continues in this state until it can and does pit its will against that of God. When a child can, with intelligence and deliberation, set his will against the will of God, then he ceases to remain in the safe condition into which the death of Christ brought every mortal. When the child reaches that point and does set his will against God’s, he becomes accountable for himself and is then in need of redemption through the blood of Christ. Some children develop intellectually and spiritually faster than others. There is, therefore, no definite period when a child reaches the age of accountability to God.<\/p>\n <\/span><\/span><\/p>\n A certain rich man came to Jesus and asked what he would have to do in order to inherit eternal life. His conception of religion was legalistic. He thought that men are saved by their good works and deeds. By works of law no one can be saved in God’s sight. After a person has done everything within his power, he can only bow his head and say that he is an unprofitable servant.<\/p>\n In reply to the rich ruler Jesus asked him why he called Him good, since there was no one good except God. We do not know what idea the young man had concerning God and Christ. Christ is as much God as God the Father or God the Spirit. Did this young man understand this? The record does not say. He recognized Jesus as a good teacher–as a good man and as an excellent teacher. It may be that Jesus told him that there is none good except God in order to call forth an expression of the young man’s idea concerning Himself. We know, as Jesus said, except one believe that He is, he will die in his sin. A person must believe in the deity of the Lord Jesus Christ if he is to enjoy the salvation which the Lord purchased with His own blood.<\/p>\n Jesus called the attention of the young ruler to the Ten Commandments, quoting certain ones. The young man stated that he had observed all of them from his youth up. In reply to this, Jesus said that he lacked one thing yet, and He added: „… Sell all that thou hast, and distribute unto the poor, and thou shalt have treasure in heaven: and come, follow me“ (18:22). When he heard these things, the young man became very sorrowful, for he was rich and was unwilling to give up his wealth, which was, figuratively speaking, a millstone around his neck–that which would drown him in perdition. Jesus knew what a grip the love of money had upon his heart. In love He tried to help the young man, but he was not willing to be assisted. Jesus enjoyed going to the home of Martha, Mary, and Lazarus. They seemed to be people of some means. Yet He did not tell them to sell all that they had, the reason being that their wealth was not a millstone about their necks.<\/p>\n Knowing the perils of riches, Jesus declared that it was as difficult for a rich man to enter the kingdom of heaven as it is for a camel to go through the eye of a needle. This language is to be taken at its face value. I am thoroughly aware of the explanation which has been manufactured to explain away this passage; namely, that the eye of a needle refers to a wicker gate in one of the gates of the city of Jerusalem. There is no evidence pointing in that direction. It is as easy for a camel to go through the eye of a literal needle as it is for a rich man to enter the kingdom of heaven. There is no hope for a rich man unless God extends some special grace toward him, which thing He most graciously does–to counteract and break the yoke of bondage forged by riches upon the soul of the individual possessing them.<\/p>\n Jesus concluded His remarks concerning the rich man by promising a great reward to those who forsake houses and lands, wives and brethren, parents and children, for the kingdom of God and for the sake of winning souls to the Lord Jesus. They will enjoy the true riches throughout all eternity.<\/p>\n Riches are deceitful; riches have wings. A person has plenty today, but it vanishes tomorrow. Quit laying up treasures on earth. Keep on laying them up in heaven. Such are the instructions that our Lord gave.<\/p>\n <\/span><\/span><\/p>\n In verses 31-34 our Lord foretold the treatment which He would receive at the hands of the leaders of the nation when He arrived at Jerusalem–they would crucify Him. In fact, about the time of the transfiguration Jesus began to tell His disciples concerning His rejection, suffering, burial, and resurrection. This is seen in Matthew 16:21-28. On the occasion of which we are studying, He foretold it. After He had arrived in Jerusalem He again foretold the same thing. And He informed us that His dying was giving His life a ransom for us (Matt. 20:28).<\/p>\n When our Lord arrived in Jerusalem, He received the exact treatment of which He spoke in His predictions, and which culminated in His death–and in His resurrection and ascension.<\/span><\/span><\/p>\n \n
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\n(Installment 29)<\/span><\/center>The Account of the Rich Man and Lazarus<\/p>\n
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