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Comments On The Gospel Of Luke

By Leslie M Grant

PREFACE

The unique spotless manhood of the person of the Lord Jesus is the predominant theme in the Gospel of Luke, written by the only Gentile writer of Scripture, who also wrote the book of Acts. Grace is therefore an outstanding subject -- the grace that brought the great Creator down to partake of flesh and blood in genuine relationship with mankind, to enter into and understand by experience what it means to "learn obedience by the things which He suffered" (Heb.5:8). The facts as to His birth by the virgin Mary are here beautifully told; and His pure manhood is seen too in His many prayers of lowly dependence. The reality of His bodily resurrection also is emphasized more fully than in any other Gospel. His communion with the Father is sweetly evidenced, and His delight in communion with His disciples. Here is the peace offering aspect of His sacrifice, and the peace of harmonious well-being is apparent. Consistent with this, Luke does not record the Lord's cry of abandonment from the cross, but does record His last words, "Father, into Your hands I commit My spirit" (ch.23:46).

CHAPTER 1

LUKE'S GOSPEL WRITTEN FOR A GENTILE RULER (vs.1-4)

Luke's introduction shows that, though he was concerned about giving exact information in this letter to Theophilus, he had not thought of being an instrument directly inspired by God. Theophilus was evidently a Gentile authority of whom nothing more is said in scripture, except in Acts 1:1, where only his name is mentioned. Many others had been energized to write an orderly history of those things concerning the Lord Jesus, and Luke was persuaded there was room for his letter also, having received accurate information from those who were eyewitnesses and servants of God in ministering His Word (v.3). But God had ordered that Luke was to write scripture and laid hold of him for this purpose, without Luke realizing that he was inspired by God. Therefore we may expect depths and beauties in this book that Luke himself had not designed.

Theophilus was manifestly in governmental authority (compare v.3 with Acts 26:25), and Luke desired that he should have accurate knowledge and certainty of those things in which he had already had some instruction. The human element in Luke's words is beautifully transparent, as intended by God.

THE BIRTH OF JOHN PREDICTED (vs.5-25)

Luke begins by speaking of the priesthood in Israel in the days of Herod. But the high priest and others who were prominent are passed by, and Zacharias, an otherwise very ordinary priest, and his wife Elizabeth are singled out, both of the line of Aaron, comparatively righteous before God and as regards law blameless (v.6). Zacharias means "God has remembered," and Elizabeth, "God has sworn" -- names very appropriate since God was about to fulfill His great promise concerning the Messiah. Having no child and advanced in age, they aptly reflected Israel's condition of desolation, from which only the grace of God can produce blessing.

It was "heads of their fathers' houses" (1 Chron.24:4) who served in these priestly courses by turn, elders who represented the priesthood, for there were too many priests for all to serve in the temple. The work of Zacharias was to burn incense in the temple where only priests could enter. He thus was an intermediary: the people prayed while he made intercession. This was God's order in Israel, so different to that now in the Church of God.

When an angel, standing on the right side of the altar of incense, appeared to Zacharias, he was understandably troubled and fearful, yet in what more appropriate place should a priest expect God to reveal Himself? However, the words of the angel were intended to set him at perfect rest. He addressed him by name with no introduction except the quietening words, "Fear not" (vs.11-13). The message of the angel was plain and direct. The prayers of Zacharias had been heard: his wife Elizabeth would have a son who was to be named John. His birth would give joy and gladness to his father and many others. The prophecy of the angel is clear and precise that John would be great in the sight of the Lord (not in the world's eyes), that he should drink neither wine nor strong drink, which evidently indicates that he would be a Nazirite (Num.6:1-8). It was also God's sovereign ordering that he should be filled with the Holy Spirit from his birth. There was only one John the Baptist: it would be folly for another to aspire to be the same as he (Jer.1:5). John would be divinely prepared for his unique service of preparing the way of the Lord, and his powerful, earnest preaching of repentance turned many Israelites to the Lord (vs.15-16).

Verse 17 explains Matthew 11:1 4, "If you are willing to receive it, he is Elijah who is to come." The very fact of the Lord's saying, "If you are willing to receive it" indicates a deeper spiritual application, which Luke explains. It was not that John was the same person as Elijah, but John's service before the Lord was "in the spirit and power of Elijah." John's ministry was of the same character as that of Elijah, sternly pressing on Israel the guilt of their disobedience to the law. The reference here is to Malachi 4:6 which some of the Jews took to mean Elijah personally, but John denied this interpretation (Jn.1:21). The same applies to another prophet who will yet rise during Israel's tribulation, with the same object in view (Rev.11:6), though unlike John and Elijah, he will not be alone. John's ministry would have good effect also on proper family relationships (v.17). It would subdue the spirit of disobedience and replace it with the wisdom of the just, for the chief object of that ministry was "to make ready a people prepared for the Lord." Repentance is essential for this, and since John was the forerunner of the Lord Jesus, he must emphasize the guilt of Israel so as to prepare their hearts to receive the grace of the Lord Jesus.

The angel's message was so clear and positive that it ought to have left not the slightest doubt in the mind of Zacharias, yet his word was not enough for him. He felt he must have a sign to confirm this or else accept the testimony of his aging circumstances rather than the testimony of God's Word! He aptly pictures the unbelief of Israel.

The angel then disclosed his name, Gabriel, the one who stood in the presence of God and was sent directly with this message. He then gave a sign, though not so pleasant as Zacharias desired. Zacharias would be deprived of speech until the day this prophecy was fulfilled (vs.19-20). Again we have here a likeness to Israel's condition at the time, mute regarding the things of God, unable to lift their voices in praise and thanksgiving, just because of unbelief, until the day they see their Messiah.

The people waiting outside the temple were perplexed when he came out, for they had not expected God to intervene in the nation's affairs, but the evidence was clear that Zacharias must have seen a vision in the temple (vs.21-22). It is then briefly mentioned that, when the days of his service were finished, he returned to his own house. He would not see frequent service in the temple, for there were twenty-four courses of priests, each to serve in turn, evidently being changed each sabbath day (2 Chron.23:8).

It is not said how soon after this Elizabeth conceived, but when it happened she confined herself at home for five months, though deeply thankful to God that He had taken away the reproach of her barrenness (vs.24-25).

GABRIEL'S ANNOUNCEMENT TO MARY

(vs.26-38)

In the sixth month of Elizabeth's pregnancy the angel Gabriel was sent to Nazareth in Galilee to bear a yet more marvelous message to a virgin who was engaged to marry Joseph, both of them being of the house of David. Gabriel's salutation speaks of great grace given to Mary (favor and grace being translations of the same Greek word), of the Lord's presence with her, and of her being blessed among women. Thus her personal blessing is mentioned first (great grace given to her), then her relationship to the Lord (His presence with her), and her relationship to others (blessed among women).

Mary was perplexed at such words, as no doubt also by the sudden appearance of the angel, but wisely waited in silence for an explanation. "Fear not." he says, to set her at rest. Again he speaks of her being favored by God (this subject -- grace or favor -- being beautifully emphasized in Luke). No human merit could deserve such honor as being chosen by God to be the mother of the Messiah. But God had chosen her to be the one who would independently of human resource conceive and bring forth a totally unique Son, His name to be called Jesus (vs.30-31).

He (not Mary) would be great, called "the Son of the Highest," a dignity far higher than could be given to Him by Mary, indeed an eternal dignity. Therefore the Lord God would give to Him the throne of His father David. First mentioned is His being Son of the Highest, His eternal deity; then Son of David, which involves His manhood, being born of Mary. David's throne will be given to Him in the Millennium, and He shall reign over the house of Jacob, with no other ever rising to take that throne. His kingdom will be perpetual (vs.32-33).

Mary does not question the truth of Gabriel's words, as Zacharias did, but did ask how she was to give birth to a child apart from contact with a man. This gave occasion for the marvelous declaration of verse 35, that the Spirit of God would come upon Mary, the power of the Highest overshadowing her, with the result that "that holy One who is to be born will be called the Son of God" (v.35). While He would be a true Man, born of a woman, yet He was altogether untainted by her sinful nature, intrinsically holy, the fruit of the power of the Spirit of God. Nothing is said here of His former eternal existence as Son of the Father, the eternal Son, but this is vitally involved in His being called the Son of God.

Gabriel tells her also of Elizabeth's conception in her old age of a son, she being the cousin of Mary. ShSaturday 08-Sep-2007 6:52. He needed to add nothing more as to John, for this was enough to exercise Mary to visit Elizabeth, as was divinely intended. Mary's simplicity of faith is beautiful. She willingly took the place of a handmaid, a servant, and accepted the word of Gabriel, in contrast to the unbelief of Zacharias (v.38).

MARY'S VISIT WITH ELIZABETH

(vs.39-45)

Mary then takes a journey to Judea, with haste, to visit her cousin Elizabeth. Let us observe that haste in this case is commendable, for it was based upon the word of God given to her, and the Lord had designed this to strengthen and encourage faith in both of these favored women. As Mary entered the house and spoke, the babe in Elizabeth's womb leaped; and Elizabeth, filled with the Holy Spirit, broke forth in a short but beautiful prophecy (vs.39-45). Here the living power of the Spirit of God is accompanied by a lowly spirit of humility that finds delight in the blessing of another, recognizing that Mary is to be the mother of the Lord. Elizabeth rejoiced in the blessedness of Mary among women and in the blessedness of the fruit of her womb.

Though Elizabeth was older than Mary, yet she felt herself unworthy to have the mother of her Lord visit her. But she knew that it was for joy that her own child leapSaturday 08-Sep-2007 6:52genuine delight in Him who was born of the virgin. She also speaks of the blessedness of Mary's faith and the unquestionable fact that what she had believed would certainly take place.

MARY'S WORDS OF PRAISE

(vs.46-56)

Mary's praise and adoration ascribed to the Lord is beautiful. She is a picture of the godly remnant of Israel, the mother of the man-child (Rev.12:1-6), and her language here will be that of the restored remnant of the Jews following the Great Tribulation. Her soul (the center of her emotions and affections) magnified the Lord, Jehovah. Her spirit (the center of her understanding and intelligence) rejoiced in God her Savior. Verse 46 indicates her submission to His authority when using the title Lord. Verse 47 shows her worship of the supreme God, yet who in grace became her Savior, for she knew herself to be a sinner who needed His salvation, just as we all do.

In verse 48 she is seen to recognize His tender mercy and care for her in her low estate, and that hers was an honor that would never fail to elicit the respect of all generations. While the great and mighty of this world are forgotten, this lowly, humble woman has such an honor as will never be forgotten.

To God also she ascribes infinite power, the mighty One who dealt with her in such power as in no other. But she hastens to add, "and Holy is His name," for in the world, power is ignorant of holiness, but God's power is sanctified (set apart) from every corrupting element. There also is the gentle, tender side of His character, showing mercy without ceasing to those who fear Him. "His mercy endures forever" (Ps.106:1)

Note that from verse 46 to 49 it is God personally of whom she speaks, "the Lord," "God my Savior," "He that is mighty," and "Holy is His name." But from verse 50 to 55 it is rather what He has done that is emphasized. His mercy is first mentioned, then strength (verse 51) by which the pride of the ungodly is humbled, showing judgment together with strength. Imaginations and high things that exalt themselves against the knowledge of God are brought down to dust. In verse 52 rule is seen, His putting down the mighty of this world and exalting the lowly. Verse 53 deals with His administration, His filling the hungry with good things and sending the rich away empty. He reverses the cruel order of the world. Verse 54 tells of His help to His suffering servant Israel, remembering mercy after long years of Israel's captivity, and this according to His promise to Abraham and his seed -- not according to the covenant of law. The law is left entirely out of Mary's prophecy, for here the glory of God and the person of Christ is the theme. What she speaks had direct application at the time and will also have application at the end of the Tribulation. Mary remained until near the time of Elizabeth's delivery, then returned home.

BIRTH AND CIRCUMCISION OF JOHN THE BAPTIST

(vs.57-66)

The promise to Zacharias is realized as Elizabeth gives birth to a son, which causes much rejoicing among her neighbors and relatives at the great mercy of the Lord toward her. According to Jewish law, the babe was circumcised the eighth day and evidently the priests decided that he should take his father's name, Zacharias. But his mother firmly objected and insisted that John was his name. Zacharias himself settled the dispute by writing that his name was John (v.63). Others marveled at this, surprised that he would not agree to give his son his own name. But the angel had settled this before.

When he gave the name John to his son, Zacharias immediately regained his faculty of speech. His unbelief was changed fully to faith, and he spoke in praise to God. These things being reported in the region, there was a serious, reverent fear that fell upon the people who realized that God was acting in some unusual way. He prepared hearts to expect in John an unusual character "And the hand of the Lord was with him," we are told, in subduing, living reality of power (v.66).

THE PROPHECY OF ZACHARIAS

(vs.67-80)

The prophecies of Elizabeth and Mary are found before that of Zacharias, though he was the first to be visited with a revelation from God. But he was slower in believing. However, he was now filled with the Holy Spirit to express another stirring that warms the heart. He spoke in the language of firm assurance and conviction, as though all was fully accomplished, though as yet the Messiah had not been born.

Jehovah, God of Israel had visited and redeemed His people, he declared. There is no question as to the accomplishment of this, though the people were not yet free, and the nation as such will not be redeemed until the end of the future seven-year Tribulation period. It is in Christ that God has visited His people, He who is raised up as a horn of salvation in the house of David. The horn speaks of potential power, for it was specially for power in salvation that Israel was looking, little realizing that this must involve great suffering and death for the Messiah. Zacharias gave no suggestion of this, though mentioning the remission of sins (v.77).

He refers to the messages of the prophets from earliest times as speaking of the Messiah, but he does not consider such prophecies as Isaiah 53 which speak of the Messiah as suffering, but rather appeals to those prophecies that speak of His great power in delivering Israel from their enemies (v.71). This was mercy promised to the fathers, His holy covenant sworn to Abraham. What was necessary to accomplish this is a matter which evidently did not occur to him. Simeon's prophecy, a little later, is more discerning in this regard (Lk.3:34-35), though not actually indicating the death of Christ, but suffering nevertheless.

In Israel's future deliverance Zacharias expresses the desire that Israel might serve God in holiness and righteousness all the days of their life, which will be true in the Millennium when all their fears will be banished (v.74).

In verse 76 he addresses his child John, to say that he will be called the prophet of the Highest; going before the face of the Lord to prepare His ways, a herald of One infinitely greater than himself. Because of this great honor, no greater prophet had ever risen than John, none having such a place as this (Lk.7:28).

Verse 77 shows that John would drive home the truth to individuals, to give knowledge of salvation by the remission of their sins. This would call for his preaching a personal repentance, a most important matter to prepare the Jews for having to face their Messiah. The actual remission of sins would only be by God's tender mercy, through the visitation of Him who was the very arising of the day for those in darkness, that is, the blessed Son of God. It is He who would give light to those in darkness, those who had only the shadow of death hovering over their heads, feeling the desolation of their hopeless state. He would change the path of their feet from that of self-will and rebellion to one of peace and tranquility.

John, we are told, not only grew physically, but also in strength of spirit, for he sought the presence of God, though in virtual seclusion, being alone in the deserts. This was a most unusual life for one born into the priesthood of Israel, but John sought no recognition from the high priest or other authorities. In this lonely way he was being prepared by God for his special work.

CHAPTER 2

THE BIRTH OF THE LORD JESUS

(vs.1-7)

God in His sovereign wisdom and power at this time ordered the events of man's government to accomplish His own will. Caesar Augustus decreed that all the world (the Roman Empire) should be enrolled for the purpose of census taking. It is noted in a parenthesis that this census was actually taken when Cyrenius was governor of Syria, which was at least six years later. Of course it was not known that it would be this long delayed, but this was the means God took to have Joseph and Mary at Bethlehem at the time of the birth of Christ. Because Joseph (as Mary) was of the line of David, Bethlehem was the place of his enrollment. Prophecy concerning Christ must be fulfilled in every detail.

He whose goings forth had been "from eternity" is now born in Bethlehem (Mic.5:2), the eternal God, yet now in manhood "born of a woman." Marvelous miracle of grace! He who is Creator has yet been an infant, dependent upon His mother's care and ministrations! How this can be we are not expected to understand, but it does demand our simple, honest faith and draws forth the deep adoration of every renewed heart. How contrary are God's thoughts to those of men! Jesus is born in lowliest circumstances, of the poor of the land, not in courts of royal glory and with no official announcement and fanfare to welcome the advent of the great King of kings. More than this, because there was no room in the hotel, He was laid in a manger. Today there is still no room for Him in the ordinary social structure of the world: if His name is mentioned, it is not with the desire for His presence. But the obscurity of His birth is wonderful to the heart of a believer.

ANNOUNCEMENT TO SHEPHERDS

(vs.8-20)

Nor does the angel choose distinguished rulers as those to whom he makes his marvelous announcement, but rather shepherds who in the night kept watch over their flock. This beautifully manifests the grace of God. For He is the Shepherd of Israel who never slumbers nor sleeps, watching alone while the world is unaware. The shining of the glory of the Lord frightened the shepherds, but they must be impressed with the wonder of the revelation given them. Their fears were quieted by the word of the angel and his good tidings of great joy, directed not only to the shepherds and not only to Israel, but to "all people."

So it is those in the place of lowliness who are told, "There is born to you this day in the city of David a Savior who is Christ the Lord" (v.11). Wondrous grace! He is called "Savior" first, before His official title is used. The sign of His being wrapped in swaddling cloths (not sewn clothing, but cloth wrapped around Him) and lying in a manger, was intended to bring the shepherds to see Him, as was the case.

When the message was given, then the angel was joined by a multitude of others lifting their voices in praise to God, but adding also, "on earth peace, goodwill toward men!" Sadly, peace on earth did not immediately follow this announcement, but man is to blame for this. From the heart of God peace has been offered toward men in the person of His Son, but they have refused His Son, and peace cannot be known by the world until it receives the Prince of Peace. Such peace is absolutely certain, but in the future.

This announcement of His birth is a matter of great importance (Heb.1:5), for nothing is to be left open to the least question as to its truth. Many others have claimed to be Christ, but none of them have been so presented at the time of their birth. A wicked promoter of this kind of thing would never announce a child as Christ at the time of his birth, for how could he expect the child to turn out in the pattern he desired?

Coming with haste, the shepherds found precisely what the angel had told them They did not keep it to themselves, but reported what they had witnessed throughout the region. It is evident there would be no reason whatever for their reporting such things if the report were not true. Therefore the people who heard it were not skeptical, but wondered what all this meant.

Mary, on the other hand, quietly remembered and pondered over the significance of the many details that had to do with this unique child. The shepherds had no doubt told her of the angel's message to them, and this, besides many other things later experienced, would awaken the keenest wondering interest in her heart. As they returned to their work, the shepherds were filled with praise to God, their eyes having confirmed what they had heard with their ears.

HIS CIRCUMCISION AND PRESENTATION IN THE TEMPLE

(vs.21-24)

The ordinances of the law are seen to be carefully observed, and at His circumcision on the eighth day the child is named Jesus, the name decided by God before His conception. This too was announced to Joseph when Mary was pregnant with her firstborn (Mt.1:18-21).

After 33 days (the length of time for a woman's purification after a man-child was born -- Lev.12:4), they brought Him to Jerusalem to be presented to the Lord. The law required a sacrifice with every such presentation, and though the Lord was sinless, this was done according to law. Circumcision symbolizes death, and the presentation of children to the Lord in Israel required this symbol of death. In Christianity baptism would answer to this (Col.2:11-12), and if a believer desires to present a child to the Lord, God has made the provision of baptism for such a presentation.

The sacrifice in this case was to be two turtle doves or two young pigeons (v.24), though we are not told which of these Joseph and Mary brought. The two birds were allowed rather than a Lamb in cases of poverty (Lev.12:8), and Joseph and Mary were poor people.

SIMEON AND HIS PROPHECY

(vs.25-35)

God had further witnesses prepared to give glory to His blessed Son. Simeon, an aged man whose godly, devoted character was well known, one who waited for the consolation of Israel (that is, the coming of the Messiah), was given a revelation by the Spirit of God that he should not die before he had seen God's Messiah (vs.25-26). At the proper time the Spirit of God led him to the temple so that he was there when Joseph and Mary came in with the Lord Jesus (v.27)

How blessed was his privilege of taking up in his arms this One who is God manifest in flesh! In deepest reality he felt this privilege, therefore blessed God and expressed his contentment now in dying because his eyes had seen God's salvation. He did not think of remaining to enjoy Messiah's presence on earth or the blessing of Israel because of it. His is the same faith as Abraham's, who rejoiced in seeing Christ's day (Jn.8:56), but well knew that he personally would "go to his fathers in peace" (Gen.15:15).

But Simeon's prophecy is by no means confined to Israel. In fact, he speaks of "all people" first, then of light to the Gentiles, and last, "the glory of Your people Israel" (vs.30-32). How deeply the grace of God had effect upon this dear man's soul! He was above mere selfish considerations and delighted in that which glorifies the Lord Jesus. God's salvation is His own Son. Salvation therefore was there, though as yet neither Israel nor Gentiles nations are saved.

Joseph and Mary, marveling at such things being spoken of this young child were also given more serious thoughts to consider by this same man of God. It is Mary specifically who is told that, because of Christ, many in Israel would fall and rise again (v.34). This has surely been true of many individuals who stumbled at first, then were lifted up and saved by divine grace.

Yet, though at present individuals have fallen and risen again, Israel as a nation remains in a fallen state, and not until the end of the Great Tribulation will many rise again, though it will not be all, for two-thirds in all the land of Israel will be cut off and die in unbelief (Zech.13:8). Christ is certainly a sign spoken against by the guilty nation, and through Him the thoughts of many hearts would be revealed, that is, by presenting Christ to people, God brings out what their thoughts really are -- those of love for God or of hatred toward God (Jn.15:22-24). In a parenthesis (v.35) it is noted that a sword would pierce Mary's soul also, a reference to her seeing this blessed One crucified by wicked hands.

ANOTHER AGED WITNESS

(vs.36-39)

Another very aged witness is brought in by God at that instant. Anna, her name meaning "She was gracious" is the daughter of Phanuel ("the face of God"), of the tribe of Asher ("happy"). How appropriate are these connections! She had been married to a husband for about 84 years (v.37): hence if she had been married at 16, her age at this time would be 107. Her consistent devotion to the Lord, with fastings and prayers night and day, had not wearied with age.

At that time she expressed her thanks to the Lord and spoke of Him to those present who looked for redemption in Jerusalem (v.38). Of course, this was no formal gathering, but a spontaneous case of speaking of the Lord -- not of teaching, but of prophesying, which is addressed more to hearts and consciences than to the intellect. She definitely spoke for God, led by the Spirit of God.

THE RETURN TO NAZARETH

(vs.39-40)

After observing all that the law required at Jerusalem, Joseph and Mary returned home to Nazareth with the Babe. Verse 40 shows the reality of the Lord's manhood. He developed both physically and in strength of spirit, and was being filled with wisdom. Certainly His divine nature expressed itself in unique wisdom, but even His wisdom is looked at in this chapter from a human viewpoint since Luke's unique perspective is Christ as Man. Also the grace of God was upon Him. This is God's favor, perfectly deserved in His case, as it is not in ours.

Nothing is said in Luke of the wise men, the Magi, coming to see Him in "the house" (Mt.2:11) not in the manger. Joseph and Mary must have taken Him back to Bethlehem after going first to Nazareth since His age at the time of the wise men's visit was well over a year, for Herod at this later date had all the children under two years killed in an effort to do away with the Messiah (Mt.2:16). At that time Joseph and Mary went to Egypt (Mt.2:13-14), then later, after the death of Herod, returned to Nazareth (Mt.2:19-23). The intervening time between the Lord's being taken to Egypt and returning later to Nazareth is not referred to at all in Luke, where nothing of the Lord's history is seen again until He was twelve years of age.

AMONG THE TEACHERS OF THE LAW

(vs.41-50)

In verse 41 it is noted that Joseph and Mary made a practice of going to Jerusalem every year for the Passover Feast. Their poor circumstances did not hinder this important occasion. Nor was it a short, easy journey, but about a three or four day trip each way on foot or donkey. What a reproof to Christians who will make many excuses for not attending gatherings and conferences of the people of God!

One specific case is mentioned when the Lord reached the age of twelve years. At this age a child was given the privilege of being expected to begin to show an interest in the affairs of his own nation and its religion. The family traveled in a good sized company to Jerusalem for the feast, and when the days were completed they began their journey homeward. It seems they did not remain for the entire Passover week, but after fulfilling what ceremonies the law required within two or three days, they left Jerusalem, although the feast was still in progress. But the Lord Jesus remained behind (v.43). It may seem strange that Joseph and Mary had not made sure that a twelve year old child was with them, and that they did not miss Him until they had gone a day's journey. Evidently they had taken his presence for granted, for His dependability had surely been proven to them in every respect, and they supposed that He would be in the company (v.44). But they were certainly not enjoying His company. Because He is so faithful, let us not merely take His presence with us for granted, but rather cultivate the fellowship of His company. Their neglect cost them two days of travel besides three days of searching for Him. We too will find that lack of communion with the Lord will cost us something.

They found Him at last in the temple, sitting in the midst of the doctors of the law, both hearing them and asking them questions (v.46). He was making no display of His knowledge, but becomingly taking the proper place of a twelve year old, and willingly listening to the expositions of the doctors and inquiring of them. Evidently they asked Him questions too, for His answers and understanding astonished them. Here is illustrated the truth of Isaiah 7:15, "Butter and honey shall He eat, that He may know to refuse the evil, and choose the good." Butter is the cream of the milk in solidified form, typically the Word of God made good to the soul through exercise (churning). It is the Word itself. Honey is typical of the ministry of the Word, gathered and digested by the worker bees before being contributed for the good of all the hive -- therefore that which believers gather to share with others. What the learned doctors gave of the law that was truly of God was honey, and the Lord received this, though the butter was first, that is, God's Word itself made good to the soul in personal exercise. If the blessed Son of Man required this, how deeply indeed we require both the Word itself and the ministry of the Word, that we might discern the distinction between good and evil, and choose the good.

Joseph and Mary were amazed. Mary reproached Him for having been absent from them all this time. But He could not accept any reproof. He answered with two questions that were reproofs to them, though gentle. What was the reason they had sought Him? If they had been exercised as to the will of God, they would have been unerringly led to Him. Did they not realize that He would occupy Himself with His Father's interests? Mary had said, "Your father and I," but He set this aside with His words, "My Father's business." Had they expected He would care only for the company of other children at such a time and have no interest in the very center of Israel's interests, the temple? Most children at that age would have only slight interest in the temple and the learning of the doctors of the law, but did they not expect Him to have a vital interest in this? This ought to have been the first place they should seek Him, for it was His first opportunity to enquire of the learned men concerning matters of vital importance.

He went down with them to Nazareth and continued in subjection to them, just as is becoming for any child His age (v.51). Blessed humanity indeed! His mother kept all of His sayings in her heart, surely a good example for us!

Verse 52 records His perfectly normal development, both in wisdom and stature. For us to fully understand how this can be in regard to One who as God knows all things, is impossible. But the facts are recorded, not the explanation of the facts. The child's normal development proved Him to be truly Man in every proper sense, but not sinful man. Also He increased in favor with God and man. This favor (or grace) was because of a character that fully merited it. Each day of His life was a fresh occasion of delight to the heart of God the Father. Man too could not ignore it and appreciated it until He began to assert the claims of God over men, just as Saul loved David until he realized that David was actually by his character and by God's will entitled to be the king of Israel (1Sam.16:21; 18:6-11).

CHAPTER 3

A VOICE CRYING IN THE WILDERNESS

(vs.1-20)

The first two verses of this chapter establish the precise time of the appearance of John the Baptist in his ministry, so that the reality of it cannot be disputed, and they indicate that this solemn call of Israel to repentance was at a time when wickedness was prospering in high places. Tiberius Caesar was notorious for his cruelty to the Jews, specially bitter toward them, though other religions meant nothing to him either. Pontius Pilate's administration was one of cruel injustice. Herod and his brother Philip were both characterized by moral depravity (Mt.14:3-4). Also there were two high priests -- Annas and Caiaphas -- in total opposition to the Word of God (v.2). They were appointed by the Romans, who chose those they favored most, in this case both Sadducees, those who refused the truth of resurrection and denied the existence of angels or spirits (Acts 23:8). This was the dark setting for the solemn message of John, his own nation being enmeshed in corruption!

The Spirit of God laid upon the heart of John the Word of God so needed at that moment by Israel. But though of the priestly family, he did not go near the temple in Jerusalem nor seek any authority from priestly dignities before preaching the truth of God. He preached in the wilderness of Judea, in the vicinity of the Jordan River (v.3). He was not interested in seeking crowds or he would have begun in the city, but crowds nevertheless came to him in the wilderness. This was God's doing, not man's. John maintained a decided separation from the established religious center of the nation, for he preached the baptism of repentance for the remission of sins.

Only those who admitted they had sinned would come to him therefore, for everyone baptized with John's baptism was in this act admitting that he had broken the law of God and therefore death and burial (typified in baptism) was a just sentence against him. This baptism was in view of remission of sins, for a confession of guilt is required if there is be forgiveness, Symbolically, this baptism looks forward to the sacrifice of the Lord Jesus, in which alone forgiveness is to be obtained.

Isaiah 40 is quoted in verse 4-6 as referring directly to John as a voice crying in the wilderness, "Prepare the way of the Lord." Repentance was certainly a prime necessity in this preparation, an honest facing of sin that had dishonored God. The Lord's paths were to be made straight, for He would allow no tortuous, twisting deceit of men's minds: they could not approach Him in a state of dishonesty.

Valleys would be filled, that is, those willingly of lowly character, would be lifted up, but mountains and hills (people in a state of self-exaltation) would be brought low. The crooked (perverted principles commonly accepted) would be made straight, and rough ways (the paths in which sin has caused trouble and sorrow) would be made smooth, for sin would be judged. He speaks of the salvation of God being seen, not only by Israel, but by "all flesh" (vs.5-6). This prophesied-salvation is accomplished only in the One whose way John was preparing.

Matthew 3:7 tells us that it was when John saw many Pharisees and Sadducees watching him baptize that he said, "Brood of vipers, who warned you to flee from the wrath to come?" Yet Luke shows that this was spoken to all the crowd who came, for there were many who were cunning and deceitful (v.7). Whoever might have such moral character, let him take to heart John's words. He pressed that if they would claim to repent, let their repentance be proven by fruits consistent with it. To boastfully say that Abraham was their father was no repentance at all, but self-justification. God could raise up children to Abraham "of these stones," that is, those present whom the Pharisees considered of no value (as Peter, by definition "a stone").

The axe was laid to the root of the trees (v.9): no measure of self-improvement on the part of Israel would be recognized by God. If the tree was bad, as evidenced by its fruit, the tree would be cut down (not only some of its branches) and thrown into the fire. Solemn warning of the judgment of God against falsehood in any of us or in any nation, no matter how appealing an impression falsehood seeks to make.

Only Luke records the people asking John what they ought to do, for Luke singles out those things that have to do with moral character. John's Gospel rather dwells on the Baptist's testimony to the glory of the Lord Jesus. Here John answered the common people to the effect that they should willingly share what they had with those in need (v.11). This is not the gospel of grace, but it challenges Israelites as to whether they were willing to act by faith in the true God. Not that this necessarily would be a proof of faith, for some would do such things with selfish motives, but it was a challenge nevertheless. John did not have the full answer to people's needs, but he pointed to the One who did.

The hated tax gatherers also inquired and were told simply to collect no more taxes than the government appointed. This is an elementary matter, but it confirms the fact that it was a common practice for these men to profit by dishonesty. Jewish soldiers -- the police of that time -- were warned against intimidating or oppressing anyone, as is a temptation for this class of men; also against false accusations, and were told to be content with their wages, which is possibly the least appreciated exhortation (vs.12-14). But reality of faith would welcome such instruction.

The atmosphere of expectancy among the people had been awakened by God. But though the birth of the Lord Jesus had been heralded by the shepherds and confirmed by wise men from the east, yet the people had evidently forgotten this and reasoned as to whether John was the Messiah. John unhesitatingly denied this. In fact he had said before that he was merely sent to prepare the way for the Lord. He baptized with water (which the Lord personally did not -- Jn.4:2), baptism being simply a formal rite that symbolized putting a dead person in his grave. But one mightier than he was coming after him, whose shoe-lace he was unworthy to unloose. This coming one would baptize with the Holy Spirit and with fire (v.16).

The time of the baptism of (or in the power of) the Spirit was not until after Christ had died, risen and ascended back to glory. It would be a marvelous, miraculous work of grace, infinitely greater than John's baptism. John did not know the details of this unusual baptism. It is Paul, in 1Corinthians 12:13, who is given the privilege to explain that by this baptism all believers, Jewish and Gentile, are baptized into one body, the Church of God. The term "baptized" is used because all mere natural distinctions are buried, that there might be a full, true unity of believers from every nation under heaven, thus forming a completely new and wonderful company, distinct from the nation Israel and from the Gentiles as well. Thus, the power and grace of God are wonderfully displayed.

Baptizing with fire is the solemn alternative of this, as verse 17 shows. It is virtually burial by fire, the devastating judgment of God upon unbelievers. John uses the symbol of the threshing-floor where the wheat (believers) is separated from the chaff (unbelievers), the wheat gathered into the granary, the chaff burned with fire not to be quenched, an eternal, abiding judgment. How awesome a contrast to the greatness of blessing of those redeemed by the blood of Christ! Here Luke ends the ministry of John with the observation that he had more than this to say in exhorting the people.

John's brief public ministry is silenced by the vicious enmity of King Herod toward God (vs.1-20). It was right that John should reprove Herod for his serious sin in taking his brother's wife as his own, for Herod was king of that nation chosen by God and responsible to be subject to God's authority. So there is no doubt the prophet spoke for God. There were other evils also for which John reproved him. but rather than taking this to heart, Herod added the wickedness of imprisoning the Lord's servant. Matthew 14:3 indicates also that Herod was influenced by his evil unlawful wife to do this.

THE LORD JESUS BAPTIZED BY JOHN

(vs.21-22)

John's ministry occupied very little time: as he said, he must decrease while the Lord must increase (Jn.3:30). This chapter illustrates the fact that the order in Luke's Gospel is not chronological, but moral, for the event of verses 21-22 took place before that of verses 19 and 20, yet here is recorded after. John had certainly not been put in prison at the time He baptized the Lord. John 3:22-23 is clear also that the ministry of John the Baptist overlapped that of the Lord Jesus for a short time.

So verse 21 does not mean that John baptized no one after baptizing the Lord, but it emphasizes that there is an important connection between their baptism and His. By being baptized the Lord was virtually pledging to take on Himself the responsibility for the sins of repentant Israelites, and would fulfill this pledge in His own death on the cross, of which His baptism is symbolic. Thus, the Lord was devoting Himself fully to the will of God. Only Luke mentions that He was praying at this time. God answered Him by the great miracle of opening the heavens. On four occasions we have such an event recorded in scripture -- in Ezekiel 1:1; Luke 3:21 (recorded also in Matthew and Mark); Acts 10:11 and Revelation 19:11. The last is future, and John 1:51 prophesies of this same future event.

With this opening of the heavens the Spirit of God descended in a bodily shape like a dove upon the Lord. Only in this Gospel is a bodily shape mentioned. This marvelous event, witnessed by many, was to make known unmistakably the Father's pure delight in, and approval of this blessed Man who was more than Man, the beloved Son of the Father. Father, Son and Holy Spirit are all engaged in this wonderful event. How could it be that those who witnessed this could ever forget it? Yet the religious leaders chose to ignore it. Notice too that Luke speaks of the Father personally addressing the Son in the intimacy of living relationship and expressing delight in Him.

THE GENEALOGY OF THE LORD JESUS

(vs.23-38)

The time of this initial act preceding the public ministry of the Lord is told us here as being when He was about 30 years of age (v.23). What years of patient, unobserved preparation those 30 years were, compared to the brief three and one half years of His public ministry! But John the Baptist's time of ministry was much less, comparatively, while his lonely, isolated preparation was just as long.

The Lord's genealogy given in these verses proceeds back to Adam. The genealogy of Matthew 1 begins with Abraham and comes forward to Joseph and Christ. Matthew gives the kingly line, so there the official title of Christ to the throne of Israel is established. This is through Joseph who was not actually in the line of the Lord Jesus at all. Though verse 23 speaks of Christ as supposedly the son of Joseph, yet the line is manifestly that of Mary, for Joseph had a different father, Jacob (Mt.1:16). Both lines go back to David. Luke, however, giving the actual genealogy, goes back to Adam to emphasize the reality of the Manhood of the Lord Jesus and to remind us that man as such proceeded-from God (v.38).

CHAPTER 4

TEMPTED BY THE DEVIL

(vs.1-13)

The Father having pronounced His delight in His beloved Son, the Lord Jesus was led by the Spirit of God into the wilderness to be tempted by the devil. In Mark 1:12 it is said the Spirit "drove" Him for Mark speaks of His servant character, and Matthew 4:1 interestingly reads that He was "carried" by the Spirit (JND trans.), for Matthew considers Him as King, therefore as it were carried as a king in triumph. But as the Man Christ Jesus He was "led," for He is here willingly dependent on the leading of His God and Father

This temptation (or test) by the devil was to prove who He really is, for there could be no doubt that He would triumph perfectly over such temptation: this had been settled by the Father's approval of Him beforehand: He is His own Son. But as the test of fire proves the reality of pure gold, so this test proved the Lord Jesus to be absolutely without dross, without sin. Satan's temptation may cause in us a struggle because there is in us an inclination to succumb. But in Christ there was no such thing. "In Him is no sin," no inclination to do evil, therefore no struggle, but firm decision against temptation. "The Son can do nothing of Himself, but what He sees the Father do" (Jn.5:19). It is impossible for Him to do anything other than the Father does, therefore certainly it was impossible for Him to sin.

Observe the contrast here between Adam and the Lord Jesus. Adam was in circumstances of beauty and plenty in the Garden of Eden. Nothing was lacking to him, yet he quickly gave in to temptation. Christ was alone amid desolation, having eaten nothing for forty days, and was hungry. Yet Satan temptations found not the slightest tendency of yielding on His part. Satan's first temptation (v.3) is subtle. It is an appeal to pride, yet also to need, for it questions whether Christ is really the Son of God and urges Him, if so, to ease His hunger by turning a stone into bread. This may sound reasonable enough if one decides to live by his own reason. But it was by the Word of God that the Lord Jesus lived and by which all men ought live. He quoted Deuteronomy 8:3 to show this. He would certainly do nothing as directed by Satan: it was His very nature to live only by the authority of God's Word.

The second temptation (vv. 6-7) is also an appeal to pride as well as an appeal to greed, but again there is no inclination in the Lord to succumb to this. From a mountain top the devil shows Him all the kingdoms of the world in a moment of time. (Indeed, the length of time all these kingdoms will exist is virtually "but for a moment.") Satan can show all he has in a moment of time, but the Lord will take eternity to show us the riches of His possession. It is true enough that all these kingdoms have been delivered to Satan: he is a usurper who deceitfully prevailed upon Adam to yield the world's authority to him. So he tries also to bring Christ under his authority by his false offer of all these kingdoms, if Christ will only worship him! Of course the Lord knew well the cunning wickedness that moved Satan, but He does not refer to this. Rather He quotes again from Deuteronomy (ch.6:13), that worship is allowed only to the Lord God. He is the one Man of true, unswerving faith, dependent only upon God.

The supernatural power that Satan has in both taking Christ from the wilderness to a high mountain and in taking Him to a pinnacle of the temple is a matter of wonderment. But this was allowed by God to demonstrate the superior moral power of total obedience to God on the part of the sinless Son of Man. Satan was defeated.

In the third temptation the devil again quotes Scripture in an effort to induce the Lord Jesus to act in self-reliance to prove He is the Son of God. This temptation also was an appeal to pride, but with the subtle inference that the Lord could prove Scripture true by this act. But Satan left out four words in quoting Psalm 91:11-12, where it is said, "to keep You in all Your ways" (not in Satan's ways). The Lord does not mention this, but there is nothing in Him to respond to Satan's temptations. The Lord quotes again from Deuteronomy (ch.6:6), " You shall not tempt the Lord your God." Thus He perfectly kept the place of dependent Manhood, living simply by the Word of God, not arguing with Satan, but silencing him with nothing but the written Word of God. The devil then left him for a season. Satan's withdrawing does not mean his giving up: he would return again before the cross (Jn.14:30), but again would find no inclination in Christ to succumb to his oppression, any more than to his temptation.

MINISTRY IN GALILEE INCLUDING NAZARETH

(vs.14-30)

Only John's Gospel speaks of the Lord's ministry in Jerusalem before He returned to Galilee, and no public preaching is mentioned, though individuals were drawn in faith to Him (Jn.1:38-51). In Galilee news of Him began to spread and He taught in the power of the Spirit of God in the synagogues. It is evident too that He made another visit to Jerusalem before John was put in prison (Jn. 2:13) and from there into the Judean countryside (Jn.3:22-24).

Whether the Lord came to Nazareth again before or after this Jerusalem visit we cannot say, for Luke is not interested in fixing the time of events, but in their moral significance and order. In the Lord's home city He entered the synagogue and stood up to read the Word of God. It is not said that He asked for the book of Isaiah, but this was handed to Him, certainly by divine guidance. He opened the book to Chapter 61:1-2, a most lovely prophecy of the Messiah (vs.17-19). It was in Judea that the Spirit of God had publicly come upon Him, anointing Him for the marvelous service of grace: now when He returned it was the perfect time to read this Scripture. He was first to preach the gospel to the poor, and "the common people heard Him gladly." He manifestly came for the help of those in need, not to seek the patronage of the rich. The broken hearted, the captives, the blind, those who were bruised -- these were the subjects of His gracious ministry. The bruised speak of those suffering under oppression.

He concludes His reading with the words, "to preach the acceptable year of the Lord," and closed the book in the middle of a sentence, for in Isaiah it is added, "and the day of vengeance of our God." In this way He separated the two events very pointedly. Sitting down, He told His audience, "Today this Scripture is fulfilled in your hearing" (v.21). This prophecy of Isaiah could be true only of the Messiah; therefore it is absolutely true that the Lord Jesus is the Messiah of Israel. Anyone falsely making this claim would be a wicked imposter. But the day of vengeance was not to be fulfilled yet. Old Testament Scripture had not indicated that grace would be preached for a long time before the day of vengeance took place, but it has continued for nearly 2000 years, He who has closed the Old Testament book of prophecy for the time being will Himself be the One to open the book again to disclose the day of vengeance. Thus the whole dispensation of the grace of God intervenes at the present time, which includes the birth of the Assembly, the Church of God, at Pentecost and the rapture of the Church to glory at the coming of the Lord.

The Lord's gracious words cause His hearers to marvel. Because He was well - known since he was brought up in their city, they could not understand such words proceeding from His mouth. He had not learned these things in the schools of the rabbis. He was not of the priestly tribe and had not been given credentials by the priests to allow Him to speak like this. Was He not Joseph's son, son only of a lowly carpenter? But He did have these things: why did they not seriously enquire so they might find that God, not man, was the Author of what He spoke?

The Lord knew their hearts and that they were ready to accuse Him of mere words without power. They had heard of His miracles in Capernaum and were interested, not in His words, but in seeing miracles. He anticipated therefore what they would have to say, and therefore adds that "no prophet is accepted in his own country" (vs.23-24). Such is the pathetic condition of people's hearts that they do not want a prophet who might know them too well.

He then gave two Old Testament examples of God's pure grace, not shown to the proud nation Israel, but to Gentiles at a time when the need was deeply felt. First, though there were many widows in Israel in the time of Elijah the prophet, yet in time of need Elijah was sent to none of them, but to a Gentile woman in Sidon (vs.25-26). She was blessed through this and saved from dying from hunger. The second example was of Naaman the Syrian who came to Elisha at a time when there were many lepers in Israel. Again, no Israelite was healed, but Naaman received this great blessing (v.27). This is the Word of God which was in Israel's possession, and both cases are most striking in the fact of grace being shown to Gentiles.

Yet the very reminder is intolerable to the Jews of Nazareth. It offends their religious pride and racial dignity, for does it not reduce Jews to the level of requiring grace? But law, not grace, is the principle they want, though they, with all Israel, were guilty of breaking the law and desperately needed the grace of which Isaiah 61 had spoken, just as they needed the Messiah who had spoken to them. Filled with anger, they have no hesitation in further violating their own law by the attempted murder of God's prophet by taking Him to a cliff to throw Him over. They would consider He was not loyal to His own nation, but men's thoughts of loyalty are too often merely selfish sectarianism which in this case was so intense as to resort to cruel and violent murder. But He simply passed untouched through the midst of them (v.30). Here is the protection of the power of God on behalf of the obedient Man. He shows no supernatural display of power, but rather God rendered His enemies powerless to carry out their intentions. This same power is often exerted, completely unknown in most cases, for the protection of believers who depend in faith on His sovereign grace.

MIRACLES IN CAPERNAUM

(vs.31-44)

The Lord returned to Capernaum on the coast of the Sea of Galilee. The emphasis is placed upon His preaching there, which He did on the sabbath days. People were astonished at His doctrine (as in Nazareth, but there resented), for there was manifest power in the words He spoke. Such power necessarily faces people with a decision to make: will they bow to that word or will they refuse it? No indifference can be allowed.

His words were also backed up by miraculous powers. In the place of the profession of God's name, the synagogue, there was a man possessed by a demon (v.33). What a comment on Israel's spiritual condition! He cried out loudly, "Let us alone," for it was the demon within him who was disturbed by the presence of the Son of God. The man spoke almost as though the Lord was encroaching on their property. Though knowing Him to be the Holy One of God, the demon used the expression "Jesus of Nazareth," a designation commonly used to infer something inferior in men's minds. He questions if the Lord had come to destroy them, that is, the demons. For they can understand nothing of grace.

Rebuking the demon, the Lord orders him to come out of the man, which order the demon must obey, but not without one last, vicious thrust, throwing the man down in the midst. Fourteen times in Luke the words "the midst" appear, indicating the place of central attraction (not always translated this way in the New King James Version, but the same Greek expression, if the Englishman's Greek Concordance of the New Testament, by G.V.Wigram, is consulted).

People were amazed, not only at the power of the miracle, but more importantly by the authority and power of the word spoken by the Lord Jesus (v.36). Every miracle was intended to draw attention to the authority of His word so people might believe Him and submit to His word. His fame spread into the surrounding area so whatever people thought of Him, they could not ignore Him. There is fullest public testimony to the power of His word, as in fact there is to the grace and truth of that word.

It appears that Simon's house was always available (as ours ought to be), and such a house will receive blessing from the Lord's hand. In answer to the prayers of loved ones, the Lord stood over Peter's wife's mother (for Peter was married (1Cor.9:5) to immediately dispel a high fever that afflicted her (vs.38-39). Such immdediate results are certainly miraculous. In fact, after a high fever subsides, one is generally left weak for a time, but she rose immediately and ministered to the Lord and to others. How lovely is the affection and energy that grace awakens in a believer!

The unwearied labors of the Lord continued until the setting of the sun, with large numbers coming to be healed of various diseases (vs.40-41). He laid His hands on every one of them and healed them. The laying on of hands is consistent with the character of Luke's Gospel, for the Son of Man has come in grace to identify Himself with the sorrows and trials of His people, indeed to feel these things Himself and to sympathize with those in need, as He met their needs by His grace. Not one was turned away. Present day so-called "healers" may profess great power in healing, but they would not even claim to heal all who come to them. In fact, when the people find they are not healed, the healer will blame this on their lack of faith! Such healers thrive on neurotic cases, who, by the power of suggestion, claim to be healed, but such were not the miraculous healings of the Lord Jesus. In Him there is pure, living reality, not a mere religious show.

All of this is a little shining forth of the eventual great blessing that earth will receive when the Millennium is introduced. It is He alone who can bring this. Still it is only a sample, for He had not come to reign. When demons, being cast out of many victims, cried out that he was Christ, the Son of God (which of course is true), He silenced them. His great power and glory as the Messiah must wait, for He came to suffer and die first.

He sought no flattery from man, nor would He remain to take advantage of the excitement that had been awakened. Early the next day He withdrew to a deserted area (v.42). Every servant of the Lord also must learn that he cannot live always before the public eye, for he needs the quietness of the presence of God.

The people followed Him and urged Him to remain, but with calm, firm decisions He told them He must preach the kingdom of God to other cities also (v.43). His Father had sent Him for this and He would fully obey. Popular opinion and natural feelings would not influence Him otherwise. Nor would He be turned from His blessed work of preaching the Word of God, for He made it clear that His miracles were intended simply to draw attention to the vital truth of that Word. If people made miracles an object, they lost the true blessing. The kingdom of God is that in which the authority of God is dominant, and this kingdom had to be established even before the gospel of the grace of God was declared following the death and resurrection of the Lord. Paul preached both (Acts 20:24-25). It is not that there are two gospels, but the kingdom speaks of the authority of God established over subjects. The grace of God is vital too, for authority and grace are complements of one another.

CHAPTER 5

PETER, JAMES AND JOHN CALLED AS DISCIPLES

(vs.1-11)

It is good to read in verse 1 that by the Lake of Gennesaret (or Sea of Galilee) the people pressed upon the Lord Jesus, not to see miracles, but to hear the Word of God. Two fishing boats were nearby, the fishermen taking time to wash their nets. We elsewhere read of Simon and Andrew "casting a net into the sea" (Mk.1:16), typically the labor of evangelists in fishing for men; then of James and John "mending their nets" (Mk.1:19), picturing a restorative, pastoral work, to revive one's energy for effective service. The washing of nets speaks of keeping one fitted for service by the washing of water by the Word (Eph.5:26), similar to feet-washing (John 13), for defiling contacts will hinder our service.

To avoid the pressure of the crowd, the Lord used Simon's boat, anchored just off the shore. There He sat down to teach the people (v.3). The sea speaks of the Gentile nations, and it is symbolically from a Gentile viewpoint that He spoke, as in Luke generally. His message is one of grace that in its essence includes Gentiles as fully as Jews. His sitting down reminds us of His present sitting at God's right hand while proclaiming grace through His servants on earth.

When the Lord finished speaking, He called for action, telling Simon to launch out into the deeper water and let down the nets. Simon protested that he and others had worked all night (the most likely time for catching fish) without success. Yet he accepted the Lord's word in measure at least: he let down one net, though the Lord had said "nets." Too often, sadly, our obedience is only partial. The fish were too many for the net and it broke (v.7). This account is in contrast to John 21:11, where the Lord in resurrection gave orders that were obeyed and the net was dragged to land rather than the fish gathered into the boat and the net did not break. In Luke two boats were loaded to capacity and were near to sinking. The blessing that God is willing to give is more than our limited vessels can accommodate.

Such results from the Lord's simple words astonished Peter and the others with him at the greatness of this Man of lowly, gentle character. Peter felt his own sinful unworthiness in His presence and confessed it in falling at His knees. But while he says "depart from me," yet he does not himself depart. Indeed for his own sinful condition he needed the grace of this faithful Son of Man. While we too are utterly unworthy to be near to Him, yet it is the only place in which our wretched condition can be met, and the grace of His heart delights in the fellowship of those who trust Him as Lord and Savior.

More than this, the Lord's words to Simon Peter assure him that he is not only loved by the Lord, but he will be useful to Him and of blessing to others. Simon was not to fear, for he would catch men (v.10). This experience with the fishes, together with the Lord's words, has such an impression on Simon, James and John that they leave behind their former employment and follow the Lord. It is the Lord's word that is authoritative, yet in grace He often supplements it with evidence of His power on our behalf, to encourage our hesitant hearts.

THE LEPER AND THE PARALYTIC HEALED

(vs.12-26)

In a certain city a man full of leprosy implored the the Lord Jesus to heal him (v.12). The name of the city is not mentioned, for leprosy is a type of the corruption of sin that is found in every city. In verse 5 Peter's toiling all night depicts the energy of the flesh, which required the grace of God for correction. The corruption of the flesh now required the same grace. The man, falling on his face, expressed his confidence in the Lord's power to heal him, but was not sure as to His willingness to do so. Lovely is the grace of the Lord's heart that promptly responded, "I will." This word, with the touch of His hand, a close contact, produced immediate results. While other people would be defiled by contact with a leper, His touch removed the disease with its defilement.

The Lord charged the man to tell no one (v.14), for he does not want advertising. But as the law instructed, the former leper was to show himself to the priest and offer a suitable sacrifice for his ceremonial cleansing. This would be an unquestionable testimony, which priests could not honorably ignore.

In spite of the Lord making no display of His marvelous work, His fame was spread through the whole region and large crowds were attracted, both to hear and to be healed. It may seem to us that this was a great opportunity for preaching: indeed how many preachers would be excited by such a prospect! But He withdrew into the wilderness and prayed (vs.1-16). How profitable a lesson for us if we tend to think much of "numbers"! He was not influenced by the excitement that was awakened. The presence of God is much more important than crowds of people. He was guided fully by God, not by the apparent interest of the people, which, as He knew, could as easily turn into hateful rejection, for it was the crowd later that cried out for His crucifixion.

Another case is told us now, not necessarily in chronological order, but in moral sequence. The Lord was teaching in a house, with many Pharisees and doctors of the law present, not only from the towns of Galilee, but also from Judea and Jerusalem. The healing power of the Lord was evident at the time, as it was not in Nazareth (Mk.6:5).

A paralyzed man was brought in a bed -- a picture of the helplessness of the flesh, which is our sinful nature inherited from Adam. Those who carried him were not thwarted by the crowd in the house, but took him to the housetop, there breaking up the tiling of the roof to let the man down before the Lord (vs.18-19). Let us not be too dismayed by whatever formidable difficulties there may seem to be in the way of our bringing helpless people to the Lord. Persistent, believing prayer will accomplish true results. Their faith was immediately rewarded.

However, the Lord does not first heal his body. He assures him of something much greater: his sins are forgiven. Certainly only one who knew the heart of the man could say this. The Scribes and Pharisees reasoned in their hearts along this line, that God alone can rightly forgive sins. This was true, but how ignorant they were of the greatness of the person before their eyes! Not only did He know the man's heart, He knew their hearts and their thoughts and answered them in such a way as ought to have convinced them that, while He claimed the title "Son of Man," He was more than this: He was the omniscient God, the Son (vs.21-24).

Yet the Lord had come in lowly grace as Man on earth to perfectly represent God. He asked which is easier, to say, "Your sins are forgiven you," or "Rise up and walk." For men to say either would produce no results. To prove His authority as regards forgiving sins, He illustrated visibly His authority as Son of Man over disease. At His word the paralyzed man immediately rose up and walked. Not only was the paralysis healed, but the body, previously in disuse with muscles atrophied, was given strength for immediate activity -- carrying his couch to his home, When such grace and power was so marvelously exercised, who could dispute the grace and power of the Lord Jesus to forgive sins?

The grace of God thus is seen as capable of meeting man's helplessness occasioned by sin, just as it is sufficient in dealing with the flesh's energy and its corruption. The healed man glorified God, while all who saw it were amazed and gave glory to God, being filled with fear and wondering awe.

THE CALL OF LEVI

(vs.27-32)

In verse 27 the Lord speaks only two words to Levi, a tax collector. Such men were Jews having a franchise to collect taxes for the Roman government, and this was obnoxious to the strictly orthodox Jew, specially since many of these would demand more than was due and keep the extra. From the very place of his taking in the money, Levi is called by the Lord, "Follow Me." Grace produces a mighty change in regard to the selfishness of the flesh: the power of the word of the Lord had immediate effect. Levi left his lucrative business, rose up and followed Him (v.28).

In contrast to Levi's previous selfishness, we see in verse 29 his making a great feast for a great company. Levi is called "Matthew" in Matthew 9:9, for it was quite common for one man to have two names. When Matthew wrote of this feast Himself (Mt.9:10), he neither mentions himself as the host, nor of its being a great feast, but says only, "Jesus sat at the table in the house." Grace had wrought such a work in Levi's heart that he had become genuinely unselfish and seeking no recognition of his unselfishness. His one desire in this was to have others present to hear the word of His Lord and Master. Other tax collectors were present, together with those not designated in any way (v.29).

However, Scribes and Pharisees expressed their haughty criticism, not to the Lord, but to His disciples, for their eating with tax collectors and sinners. Because of their personal feeling against tax collectors, they classed them with the general run of "sinners" who probably did not zealously follow the rituals and regulations of the religious leaders. Such rituals were only a cover-up for their own sins, but their proud self-righteousness did not admit this. This self-righteousness of the flesh is its worst feature. The Scribes and Pharisees were not cured because they would not admit they were diseased: they felt no need of correction. This itself is disease in its most advanced and alarming state.

The Lord answered them in such a way that ought to have made them ashamed of themselves, as well as to have caused them concern about their own sinful condition. Those who are well, He says, have no need of a physician, but those who are sick (vs.31-32). He was Himself the divine Physician, come in grace, to meet the need of those sick because of sin -- not to call the righteous, but sinners to repentance (v.32). How could they criticize a mission so gracious as this? Why did they not see themselves in their true light as sinners in need of repentance and of the grace of the Lord Jesus?

WHY DID HIS DISCIPLES NOT FAST?

(vs.33-39)

Now that we have been told of the Lord eating with publicans and sinners, the question arises as to why the disciples of John and also the followers of the Pharisees often practiced fasting, and "making prayers," yet the disciples of the Lord Jesus ate and drank rather than fasting. The Lord had spoken of calling sinners to repentance (v.32), and the Jews considered fasting as being repentance, for it was an outward act intended to signify self-sacrifice or repentance, and often accompanied true repentance. But fasting itself was not repentance. John the Baptist had preached repentance to prepare Israel to face the Lord Jesus, but when repentance had done its work in turning people to the Lord Himself, they now had an Object to lift their hearts above their former state. To be occupied with one's own state after having the Lord Jesus revealed to the heart, is not faith. To choose the mere sign of repentance in preference to Christ Himself only proved that true repentance was lacking. The disciples of the Pharisees considered fasting a work of merit, while refusing the Lord Jesus. The Lord answers that the children of the bride chamber would not fast while the Bridegroom was with them. The presence of their Lord Himself was cause for rejoicing, but when He would be taken away from them by way of death, and later ascend to heaven, then they would fast (v.35), not merely physically, but in soul and spirit, in sorrow and self discipline because of His absence.

THE OLD MUST GIVE PLACE TO THE NEW

(vs.36-39)

Such principles of truth as the above must be kept clearly distinct from one another, and the Lord speaks a parable to show this important distinction. No one is so ignorant as to cut off piece of cloth from a new garment to repair an old one (v.36). It would not take long to cause a tear when they are joined, and also the two will not match. The new garment of the grace of Christianity is not intended merely to patch up the old garment of a broken law, that is, to improve man in the flesh. This is a misuse of grace and will be of no help to the law. The two principles are distinct. What people need is the new garment, which means discarding the old one altogether. The four cases in this chapter, Peter, the leprous man, the paralyzed man and Levi all illustrate the receiving of the totally new garment.

Also, new wine, the Lord says, is not put into old wineskins (v.37). Glass bottles were unknown at that time, and containers were made of skins of small animals. Their life was short because of the fermentation of the wine, causing the skins to stretch so as to be useful only once. This is a picture of the vessels (individuals) receiving the new ministry of the grace of God. The vessels too must be new, that is, if they are not born again by the power of the Spirit of God, they are unable to contain the vital reality of the grace of God in Christ Jesus. Old vessels (those not born anew) will have no proper appreciation of grace: it will prove too much for their capacity and "burst" them: they will perish. But the new vessel is capable of preserving the new wine. Further, the vessel itself (because it is new) is also preserved. The pure grace of God is perfectly suited to one who has been born of God.

Verse 39 reminds us of the difficulty that many had in leaving Judaism and embracing Christianity. Peter (in Acts 10) seemed little prepared to carry the grace of God to Gentiles, for it was unlawful for a Jew to even enter a Gentile's home (v.28). Also in Acts 15 we see the mistaken effort of Jewish believers to mix the grace of God with their old garment of law. Only the powerful energy of the Spirit of God in the apostles overcame this grave danger. Many otherwise godly Jews still felt the old was better, though in fact the new was infinitely superior.

CHAPTER 6

LORD OF THE SABBATH

(vs.1-11)

"The second Sabbath after the first" is literally translated the "second-first Sabbath" (JND trans.), an unusual expression. The first Sabbath was that following the Passover, and the firstfruits of the produce of the field were offered the next day, the first day of the week, typical of the resurrection of Christ. Therefore the following Sabbath was called "the second-first." Before the firstfruits were offered to God it was not permitted for anyone to eat, though the grain was ripe, but afterwards they were free to eat. There was therefore no reason why the disciples could not eat of the new grain at this time, and they picked the heads of grain and ate them as they walked through the grain fields (v.1). Deuteronomy 23:25 gave permission for them to do this in another man's field, so long as they did not take the grain away in a vessel.

But the Pharisees had formulated their own new laws, and objected that picking and eating grain on the Sabbath was contrary to the law (v.2), and they dared to reproach "the Lord of the Sabbath" because He had not kept His disciples from working on the Sabbath. But He did not denounce their adding human tradition to God's law (as He did in Matthew 15:3). Rather He referred to what David did (vs.3-4) when he and his men were hungry and even God's ceremonial law was allowed to be broken to alleviate their hunger. The showbread was for the priests only, but David and his men ate of it (1Sam.21:2-6).

Why was this allowed? The moral circumstances must be considered: the priesthood had sadly failed, the true king was in exile and hungry because of persecution. Could the Pharisees not see a clear resemblance as to the Lord and His disciples? The priesthood then was in a state of corruption: the true King of Israel was despised and His disciples hungry. This should have struck the consciences of the Pharisees, for they and their nation were to blame for the hunger of these disciples of the true King because they had refused to recognize them. Then the Lord adds a telling positive word, "the Son of Man is Lord also of the Sabbath" (v.5). Notice that the word "also" implies a great deal, for He is Lord of all, including the Pharisees!

On another Sabbath, when He was teaching in the synagogue, a man was present who had a withered hand. This case and the one previous are found in the same sequence in both Matthew and Mark. The scribes and Pharisees, zealous for their own laws, watched for an occasion to accuse the Lord, specially since the man was there with a withered hand. Knowing their thoughts, He made an issue of this serious matter. He could have avoided a confrontation by having the man meet him privately to heal him, but the callous religious prejudice of the Pharisees must be faced publicly.

The Lord had the man stand forth in the midst. He then asked the penetrating question as to what is lawful on the Sabbath days, to do good or to do evil, to save life or to destroy it (v.9). How perfectly He brings things into their proper perspective by His simple words! The Pharisees could make no reply, for there was no way out for them except to acknowledge His perfect right to heal on the Sabbath day. He looked at all of them in turn, certainly inviting an honest response. How could any of the objectors meet that gentle, steady gaze? He told the man to stretch forth his hand, which he did, and the hand was immediately restored In the case of the paralyzed man of Chapter 5:18, he was totally helpless, a picture of one lost and in his sins. The man with the withered hand is typical rather of a believer who needs restoration from a state in which he has lost ability for positive works of good. The left hand speaks of works from a negative viewpoint, that is, a believer might desist from evil works and yet be badly impaired as to positive good works (of which the right hand speaks). He needs the grace of the Lord Jesus for restoration.

How cruel and unreasonable is the religious prejudice of the Pharisees! When grace is shown to a man in such need, they were filled with madness because it was done on their holy day (v.11). They would deny the right of God to show compassion on a day when, of all days, it was certainly most becoming. They plotted together as to how to deal with the Lord Jesus, with the intent of killing Him (Mk.3:6). They viciously deny Him the right of saving life on the Sabbath, while they on the same day formulate their evil plans to murder Him!

PRAYER AND THE APPOINTMENT OF HIS APOSTLES

(vs.12-16)

Blessed is the contrast of verse 13! If enemies will take wicked counsel together, the Lord will seek the quiet solitude of the presence of God in a mountain above the common level, and continue all night in prayer to God. Enemies were planning to destroy the work of God. Can this turn Him from it? In no way! His lowly dependence on God for the steadfast continuance of His work is beautifully evident here. There is no proud defiance of man with Him, but the calm confidence of dependence on God's power to continue His work. Such is the beauty of His perfect Manhood.

Rather than the work being deterred, it increased. In the morning, calling together His disciples, He chose twelve to be called apostles. These had the honor of being His special witnesses and representatives in the work of His grace, for they were to be with Him, thereby having the invaluable experience of learning His character and ways so that later they might be fitted for use in establishing Christianity in the world.

In each case where we find the apostles listed, there is a different order, though in Matthew and Luke they are linked in twos, which implies a witness, though we may be sure there is more than this involved, such as the Word of God committed to them having the authority of God in it. Judas is mentioned at the end as the traitor. Of course the Lord knew him fully when He chose him, but this is designedly a solemn warning to anyone who would dare to nurture a wicked, deceitful heart in dealing with the things of God. Bartholomew is evidently Nathaniel of John 1:45.

GREAT CROWDS HEALED

(vs.17-19)

In the Lord coming down to the plain in verse 17 is a picture of His coming to bless the earth at the introduction of the Millennium, but only a glimpse. His apostles, the company of disciples and a great crowd of people from Judea, Jerusalem and Tyre and Sidon, coming to be healed of diseases and demon possession, all indicate this great Millennial gathering (v.17). The blessing was on a large scale, and all sought only to touch Him, for this alone secured healing because of virtue proceeding from Him. None were denied: all were healed. What a contrast to the vaunted healing campaigns that proffessedly-Christian men (and women) conduct today! If two or three are apparently healed, there is loud advertising, but what of the many left unblessed?

PRESENT BLESSING OF DISCIPLES

(vs.20-23)

There is a striking contrast between "the whole multitude" of verses 17-19 and "His disciples" in verse 20. The great blessing of verse 19 might tend to excite the disciples at the prospect of the glory of the kingdom being ushered in. The Lord quiets this with words that indicate they should be prepared for poverty, hunger, weeping and persecution. This is manifestly spoken at a different time that "the sermon on the mount" (Mt.5:6-7), though it includes similar things, but in condensed form. Also the crowd was addressed in Matthew, but in Luke His disciples are addressed. In Luke there is no indication of His speaking from a mountain, as in Matthew 5:1.

The Lord had chosen the poor, but He did not bless them with earthly riches, as will be the case in the coming kingdom; yet they were blessed, "for," as He says, "yours is the kingdom of God." The inner reality of the kingdom belonged to them then, for they had received the King. Today too the kingdom belongs to those who wait in patience for the return of Him who is King. So, Revelation 1:9 shows the apostle John and the Church today to be "in the kingdom and patience of Jesus Christ." This is true blessing, true happiness in the face of all that today is contrary to the future glory of the kingdom.

In the Millennium there will be no hunger or thirst: all will be prosperity. Meanwhile to hunger and thirst is a blessing, for it is with the prospect of being filled. In fact, though there may be trying deprivation, yet the soul may even now be filled with spiritual good. If there is weeping now, our Lord being at present rejected and absent, yet weeping will eventually be turned to laughter when we are with the Lord, so even now, in possessing this certainty of future hope, we are more blessed than we realize.

More than this, in persecution the believer is blessed, even when hated and ostracized, his very name held in contempt as though evil (v.22). Yet there is a condition here noted, "for the Son of Man's sake." Only if the persecution is for His sake can we claim the blessing, but if so, it is vitally real and valuable. We are exhorted not to be discouraged by persecution, but to rejoice and leap for joy, for such identification with Him is worth infinitely more than a popular life on earth. The Jewish fathers had been guilty of inflicting such persecution on the prophets, and to be identified with the prophets in such suffering is true honor. Moreover, there is great reward, not in the earthly kingdom, but as He says, in heaven (v.23).

WARNINGS TO THE SELF-COMPLACENT

(vs.24-26)

Verse 24 is directly addressed to the rich, not for blessing, but with warning of woe. If before the coming kingdom men seek riches, this is all they have: they ignore the future to receive their consolation now. Those who are full now, satiated with things of this present life, will find themselves hungering. Those who laugh now will yet mourn and weep. Things will be fully reversed from what people naturally think today. If all speak well of us (v.26), it is no sign of God's approval, but of solemn humiliation to come. Ungodly people spoke well of false prophets and still do so today. Men's approval is empty, and worse, when one does not have God's approval.

LOVE TOWARD ENEMIES

(vs.27-36)

Many are spiritually deaf and do not hear such things. They have intentionally closed their ears to the things of Christ. But the Lord then spoke to those who would hear. He told them, "Love your enemies, do good to those who hate you." Love is not merely having a kind feeling, but being genuinely concerned for the true, proper welfare of another If that person returns hatred, it is all the more reason to be concerned for him, for he needs special help. Doing good in return for evil is both rightly representing God and providing an example that should touch the hearts and consciences of others. This, and returning blessing for cursing, requires the lowly dignity of true faith, as do those things that follow, such as praying for one who acts despitefully (v.28). Our natural resentment is greatly modified by the power of the Holy Spirit when we allow Him to work in us ungrieved and unquenched (Eph.4:30; 1Thes.5:19).

There may be even physical violence, and not only is this to find us unresisting, but willing to bear further injustice, turning the other cheek. If a school bully were to beat up my child, this is not a question of my own rights merely. Rather, I am responsible for the child, and this should be reported to the school principal or to the parents of the bully. If one steals even our necessary garment (our cloak), we are not to strive to hold on to a garment more necessary still (our tunic) (v.29). Generally one would not steal another's garment unless he needed it, and we are to consider this. If it were a matter of a person stealing to increase his wealth, or, for instance one stealing a car for the fun of it, the police would actually require us to make a report, for the robber would be a threat to others besides ourselves.

As to giving to everyone who asks from us, this must be subject to sober wisdom; for someone may ask for a large amount to be spent on a project that is questionable, and concern for his own good might be reason to refuse this. We must also draw a firm line when people claiming to be the Lord's servants, urge us to give to their particular work. There are too many who take advantage of Christianity to make money. But if one is in need and asks for something to relieve that need, we ought to be fully prepared to give to him what is necessary. This attitude will result, by God's intervention, in receiving back in the same measure that we willingly give (v.38). The Lord is seeking in all of this to draw out the genuine faith of His people. He is certainly not "browbeating" His own! Also, if one has taken away what belongs to us, faith will make no demands for its return (v.30). However, if one borrows from another and forgets to repay him, it would be only right to remind the person of this, not because we want our rights, but to encourage the other person's reliability.

If we desire to be treated in a certain way, let us be sure to treat others in this way (v.31). If we do not practice this, why do we expect it of others? Also, if we only love those who show love to us, this is nothing to our credit: such a thing is common among sinful people of the world, as is doing good to those who do good to us (vs.32-33). Or if we lend, expecting to receive as much again, this is the same selfish principle that animates the ungodly (v.34).

Genuine love is much more than this, for it has honest care even for enemies, doing good and lending without expectation of receiving anything back (v.35). There are people who would not ask for a gift, but would not hesitate to ask for a loan, though they have little intention of paying it back. It would be wrong for us to encourage dishonesty in anyone, but so far as we ourselves are concerned, it is better for us to suffer wrong than to demand our rights. Faith on our part can leave my such things in the hand of God. If so, our reward will be great, and also in practical life we shall be children of the Highest, rightly representing His character of kindness to all, whether they are thankful or not. The reason for our being merciful is simply that our Father is merciful (v.36).

JUDGING CRITICALLY FORBIDDEN

(vs.37-42)

If we are to be merciful, then it follows that we must avoid a judging, critical attitude, even though others are wrong (v.37). We are not their masters. If we do speak of their wrongs, let it be with a genuine desire to see them restored and blessed, not to put them down. Generally speaking, if we refrain from harsh criticisms we will find that others are not so likely to criticize us. If we readily forgive others, then others are more likely to forgive us, for we must remember there are cases where we also need forgiveness. This does not contradict the judgment of actions that is required in cases where serious evil has come into the assembly, as in 1Corinthians 5:3-5. Even there, harsh criticism would be out of place, but solemn, sober discipline carried out in a spirit of true self-judgment, yet firm scriptural decision by the local assembly.

In contrast to personal judging, a character of liberality (v.38) will encourage the same character in others. The symbol used of the measurement of certain dry foods, the seller doing everything to give full weight and measure, and even more. Such unselfishness will awaken unselfishness in others too. How refreshing a contrast Is this to the grasping deceit of people of the world!

The Lord's parable of verse 39 is connected with verses 37 and 38. If one is blind to what the Lord has been teaching, he needs another with open eyes to lead him. If both are blind, neither has a proper example to follow: they both fall into the ditch. The believer is not blind, but let him keep his eyes open! Also, if one has a proper teacher, he should not remain blind, spiritually speaking. Certainly the disciple is not superior to his teacher: if so, he would not require his teaching, but if the teacher has taught him well, so he becomes mature, he shall be "as his teacher," that is, there will be a similarity (v.40). Let us therefore learn well from the Lord Himself and we shall become more like Him.

Verses 41 and 42 show that our sight may be very discerning as to the fault of another and fail to discern a greater fault in ourselves. Rather than giving helpful teaching, we may sharply criticize a trifling matter, but ignore more serious evil in ourselves. Unless we use honest self-judgment as to our own actions, we shall not see clearly to be of help to others in overcoming whatever impediments they may have.

This goes deeper than things seen on the surface. It is the heart that must be reached, for only if the heart has been purified by faith, will good fruit proceed from the person (vs.43-45). If the tree is corrupt, whatever fruit it may bear will be corrupt. An unbeliever may attempt to pass as a believer, but the results will eventually manifest him as a corrupt tree. He will be known by his fruit. It is useless to think of finding figs on a thorn-bush or grapes on a bramble.

The Lord in these verses is striking at people's pretense of goodness, while their hearts are untouched by His grace, unregenerate, and therefore still under sin. A good person is one whose heart is purified by faith in the Son of God, for by nature "there is none good, no not one" (Rom.3:12). Only the grace of God can make a difference in the person. In this case a "good treasure" is implanted in his heart, the treasure of the knowledge of the glory of God in the face of Jesus Christ, communicated to "earthen vessels" (2 Cor.4:6-7). Only good can come from this, however weak the vessel may be. Without this good treasure a person has only "an evil treasure" in his heart and his mouth soon expresses this, for what is predominant in the heart, his mouth will speak.

REAL OR PRETENDED DISCIPLESHIP?

(vs.46-49)

Deceit in one's heart will often result in good-sounding words. One of the worst forms of hypocrisy is to call Jesus "Lord" when one has no intention of obeying Him (v.46), but this is as common an evil today as it was when He was here. This does not at all contradict 1.Corinthians 12:3, which says, "no one can say that Jesus is Lord except by the Holy Spirit". In 1.Corinthians 12 Paul is speaking of ministry being given in the assembly, where the Lordship of Christ was paramount. If one's ministry fully acknowledged Jesus as Lord, then that ministry was by the power of the Holy Spirit. But here in Luke the Lord does not have the Assembly in mind at all, but people who would glibly use the Lord's name without any thought of subjection to Him. In contrast to this, the Lord expresses His approval and encouragement of the reality of faith that takes His Word to heart, hearing with a faith that responds in obedient action. The person of the Lord Jesus means everything to such an one. He digs deep, through all the mere accumulation of earthly-mindedness, and reaches the bedrock, typical of Christ as the Son of God (Mt. 16:1-18). He wants reality and is satisfied with nothing less than the eternal Son of God on whom to build his entire life. Whatever floods or storms arise, he is not moved, for it is the foundation Rock that secures him (v.48).

On the other hand, if one "hears" with no resulting obedience, he is building without a foundation. To him the words of the Lord Jesus are merely optional principles of a good man, not having great importance. To such a person the Lord's words do not indicate the truth of who the Lord Jesus is. But to separate His words from the solid, eternal truth of His person as the living Son of God is to leave the hearer so exposed to the storms of circumstances as to have no place of standing at all. He has no foundation and comes to ruin (v.49).

CHAPTER 7

A CENTURION'S SERVANT HEALED

(vs.1-10)

The Lord then came to Capernaum and there was appealed to by a Gentile, a Roman centurion, by means of the mediatorship of Jewish elders. In contrast to this a woman of Canaan later came to Him herself, asking His mercy for her daughter (Mt.15:22), but He ignored her because she appealed to Him as though she was Jewish. But when she called Him "Lord" rather than "Son of David," He reminded her that she was in the place of a "dog," being a Gentile. She then took her proper place and He answered her need. But in this case, the centurion fully realized his place and asked only as an undeserving Gentile, not for himself, but for a servant who was dear to him. The Jews testified to the commendable character of the centurion as one who loved the Jewish nation, even to the building of a synagogue for them (vs.4-5).

The Lord Jesus did not hesitate to go with the messengers. Yet the centurion sent others to tell Him that he himself was not worthy to have the Lord even enter his home, no more than he was worthy to come to the Lord. But he asked that the Lord only say the word which would heal his servant. The centurion reasoned that he himself, a man subject to authority, had authority over all those under him and they would obey his commands. So he recognized the Lord as the One truly subject to the will of God, yet Himself having authority over creation, so that even sickness would immediately obey His command (v.8).

In this centurion we see a picture of Gentiles today brought into blessing by the pure grace of God. First, he recognized that God had sovereignly chosen Israel as His special people, and He loves them rather than envying them. Secondly, he takes a place of complete unworthiness in reference to having any claim upon the Lord Jesus. Then thirdly, he gave the Lord His true place and honor of being both Son of Man, obedient to the authority of God, and Son of God in authority over all creation. This beautifully illustrates the proper attitude of Gentiles in their reception of the blessings of Christianity. The heart of the Lord Jesus was so refreshed by the man's words that He told those who followed Him, "I have not found such great faith, not even in Israel" (v.9). The Greek word for "great" used by the Lord in this instance is great in its largeness: faith was not constricted by mere natural thought or feeling. Yet let us remember that the important reason for this was the Object of his faith, the glory of the person of the Son of God. The servant was healed immediately, as the messengers found in returning home.

THE SON OF THE WIDOW OF NAIN RAISED

(vs.11-17)

Not only was this illustrious Person able to heal the dread diseases of mankind, for we now find that death itself is no problem for Him. In the centurion's servant we witness the healing and blessing of Gentiles at a time when Israel was stumbling in unbelief, and in the case of the son of the widow of Nain we see a picture of the great grace and power of the Son of God as able to bring the nation Israel from a state of death to that of life, as will be the case yet for that desolate nation when she is completely restored after centuries of death and decay, for the receiving of Israel again by the Lord will be figuratively "life from the dead" (Rom.11:15). The young man being carried out for burial (v.12) was the only son of his mother, whose heart was surely desolate with sorrow. Here is the same lesson as seen in Naomi in the Book of Ruth. Naomi is typical of Israel's former blessing reduced to widowhood and desolation, so that, just as it required Ruth also to fill out the picture of Israel restored to blessing, so it takes the resurrection of a son to show this picture of Israel's future rising from death. The Lord's compassionate words, "Do not weep," are backed up by immediate action. He touched the coffin and spoke with calm authority to the young man who sat up and began to speak. Wonderful anticipation of the day when good words will be put into the mouth of Israel (Hos.14:1-3), "a pure language" in contrast to the vain words of unbelief (Zeph.3:9). The Lord then delivered him to his mother. How great a comfort this must have been to her desolate heart, just as Naomi was comforted in the marriage of Ruth to Boaz, the mighty man of wealth, bringing new life in the child born as a result of his happy union (Ruth 4:13-15).

This great miracle of resurrection stirred a wholesome, reverential fear among the people. This, with other occasions of His raising the dead, provides proof that Jesus is "the Son of God with power" (Rom.1:4). The people glorified God for raising up a great prophet, and realized that this was a manifest visitation of God among His people (v.16). The report went out to all the surrounding area and to Judea, some distance removed from Galilee.

JOHN SENDS MESSENGERS TO QUESTION THE LORD

(vs.18-29)

The disciples of John the Baptist carried news to him in prison of the power of the Lord Jesus over disease and death. This beloved prophet of God had ministered publicly only for a short time in the living power of the Spirit of God, and had borne faithful witness to the glory of the Lord Jesus as the Son of God (Jn.1:34). He heard of miracles performed by the Lord, but there was no miracle performed to release him from prison, nor had the Lord taken any place of power and dignity such as might be expected of the Messiah of Israel. Evidently this bewildered John, and his faith for the time wavered. Sending two of his disciples to the Lord, he instructed them to question Him as to whether He was the one for whom Israel looked, or was it for another? Not only John was affected in this way, for none of the Lord's disciples expected their Messiah to take a pathway of humiliation leading to the death of the cross. This was contrary to the great manifestation of His glory for which they looked. But they must learn that He was to be "made perfect through suffering" (Heb.2:10).

John's two disciples witnessed the marvelous power of the Lord Jesus in the healing of great numbers of infirmities and virulent diseases, of demon possession also and restoring the sight of many who were blind (v.21). This last was a special sign of the power of Messiah (Isa.42:6-7). No other had ever opened the eyes of the blind before the Lord Jesus did so (Jn.9:32-33).

The Lord answered by telling them to report to John what they had seen and heard in the way of miraculous power shown in tender mercy to those who were in deepest need, and ending with "to the poor the gospel is preached." John may have wondered why he was not brought out of prison, when Isaiah 42:7 spoke of the Messiah "bringing the prisoners from the prison", but soon he was delivered from prison by way of a martyr's death, which surely has resulted in greater blessing than he had imagined. However, the things the Lord had done could not have been done by any other than the Son of God, the true Messiah of Israel. There could be no question whatever. Yet the Lord only gently reproved John's doubts, "Blessed is he who is not offended because of Me" (v.23). Who else could possibly speak this way?

THE LORD'S COMMENDATION OF JOHN

(vs.29-34)

The Lord then addressed the crowd, defending John as a true prophet of God, though He says nothing of Herod's cruel injustice in imprisoning him. What had the people gone into the wilderness to see? Was it merely a reed (a weakling) shaken by the wind, moved merely by earthly circumstances? Or was it a celebrity in fine clothing? People who want to attract attention do not go the the wilderness: they seek that which caters to the flesh, such as kings' courts where they may show themselves to advantage amid the glitter and tinsel. Yet people were impelled to go to the wilderness, to see what? A prophet? Yes, the Lord, says, "and more than a prophet."

John had the great privilege, not only of prophesying of Christ, but of preparing the way before Him. He was God's messenger to announce the blessed Christ of God. No other had ever been accorded such dignity as this. No greater prophet had ever arisen. Though the greatness of John's moral and spiritual character is evident (Jn.1;1-27; 3:27-31), it is not this to which the Lord refers, but to the greatness of the dignity of the place God had given him. In this regard he who is least in the kingdom of God is greater than John. The Lord speaks of the future glorious millennial kingdom for which the Old Testament had taught Israel to look and which will be introduced entirely by the power and grace of God. Yet we may also rightly apply it to the present aspect of the kingdom of God in its mystery form, that is, believers even now have a favored place in the present kingdom that John did not have.

Verses 29 and 30 are still the words of the Lord Jesus. The people generally, and tax collectors specifically, recognized that God was righteous in sending John to call Israel to repentance. They therefore submitted to John's baptism of repentance, publicly justifying God rather than themselves. But the proud self-righteous Pharisees refused God's counsel against themselves. They preferred the deceitful covering up of their guilt rather than to admit their guilt by being baptized by John. This was haughty rejection of the Word of God.

The Lord then used a question to stir the interest of the people, asking what He might compare with "the men of this generation," that is, a generation of self-righteous men. The similarity of His illustration is striking. They were children -- childish and immature -- sitting idly in the marketplace (the place where serious business is transacted), complaining that people had not danced to their music and they had not wept to the tune of their mournful dirge (v.32). They had not liked John the Baptist's serious call to repentance, but had virtually played their frivolous music to him, complaining because he was too serious to dance. But how could John respond to this when their true state was one of departure from God. He abstained from even eating and drinking with them, for God had sent him for the serious purpose of bringing them down in self-judgment in view of preparing the way of the Lord. They accused him then of having a demon.

On the other hand, the Son of Man did eat and drink with them. He did not weep to the tune of the mournful dirge of the Pharisees with their legal demands. They were legal minded enough to strongly criticize Him for eating with tax gatherers and sinners (Lk.5:30). They wanted Him to conform to their cold, formal religion, which reduces people to a practical state of mourning. But He had brought the grace of God that people desperately needed. He would not do as they wanted him to, to put on a long face and pretend to be very religious. Then they criticized Him for not conforming to their attitude of false humility. He did not practice their outward show of fasting, but even ate with tax collectors and sinners. Then they falsely accused Him of being a gluttonous man and a winebibber, just as religious zealots today glory in their boasted self-denial and despise others who do not do the same. Thus self-righteousness despises the grace of God and is grossly unfair in its accusations.

In both these cases God's wisdom was condemned by religious leaders. But all wisdom's children (genuine believers) fully justified that wisdom, whether in the stern message of John or in the gracious ministry of the Lord Jesus, for both were in perfect place. Faith recognized this, while unbelief remained undiscerning and insensible.

IN THE HOUSE OF SIMON THE PHARISEE

(vs.36-50)

The Lord not only ate with tax collectors and sinners, He accepted the invitation to dinner of Simon, a Pharisee. This also was grace, though the Pharisee did not think of it in this way. As the Lord was sitting there a woman of the city, known as a sinful person, came boldly into the house and stood behind Him weeping. She then washed His feed with her tears, kissing His feet and finally anointing them with ointment (vs.37-38). Such a sight ought to have amazed the Pharisee, causing him to wonder why such a totally unique thing was done. Could we imagine this being done to any other person? No indeed! In fact, to do this to any other would be idolatry. Only Christ is worthy of such tears of repentance and such lowly adoration of any created being.

But the Pharisee discerned nothing of this: he understood nothing of the woman's tears nor of her evident full submission to the Lord Jesus. All he could think of was that the Lord had allowed a sinful woman to touch Him. Therefore he concluded that Christ was not a prophet, for a prophet would surely have had some knowledge of the woman's character (v.39).

However, the Lord knew, not only her character, but the reality of her tearful repentance and the reality of her loving adoration of Himself. More than that, He knew all the thoughts of Simon, and what He spoke to Simon should surely have persuaded the haughty Pharisee that the Lord was certainly a prophet of unusual greatness, for He more than answered Simon's unexpressed thoughts, using an example of two debtors.

Of the two debtors He speaks of, one owed ten times as much as the other. The creditor "freely forgave them both." Then the Lord questioned Simon as to which of them would love the creditor more, and Simon answered correctly "the one to whom he forgave more" (vs.40-43). How little Simon was prepared for the direct and striking application of this! The Lord reminded him that when He was invited into his house, Simon did not give Him water to wash His feet, which was a usual common courtesy in that land of sandals and dusty paths. But the woman had done far more: she washed His feet with tears and wiped them with her hair.

Again, a kiss was a common friendly greeting in Israel, but Simon had ignored this, while the woman had not ceased to kiss the Lord's feet, which expressed affection and humble adoration. Simon had not furnished oil with which to anoint the Lord's head, but the woman had anointed His feet with ointment, typical of fragrant, lowly worship (vs.44-46).

How powerful and wise then are the Lord's words in verse 47: "Her sins, which are many, are forgiven, for she loved much." Simon was to realize that the Lord knew more about her sins than Simon did, yet all were forgiven. It was a sense of His -- forgiving grace that drew her to Him, and in this condition she expressed her responsive affection toward Him.

The Lord adds a word that ought to have deeply penetrated Simon's conscience: "to whom little is forgiven, the same loves little." Did Simon realize that there was anything in his life that needed forgiveness? Did he practically dismiss it as being "little"? Indeed, did Simon love the Lord at all, let alone love Him a little? The woman realized she was a sinner. Simon should have realized he was a sinner too. But some think of their sins as being of little consequence. and therefore think they have no need of forgiveness. Others, whose sins are no more glaring than the first, yet realize their sins are a serious offense against God, and are deeply burdened by them. Their hearts cry out for forgiveness, When forgiveness is realized, they love much.

Then the Lord addressed the woman, but did not refer to her sins as being many. He simply assured her they were forgiven. She had His word for this, so there remained no lingering doubts that all were fully forgiven. Wonderful certainty, for the Lord had said it!

The Lord had answered Simon's thoughts, but others present at the meal were dense enough to question within themselves as to how the Lord could forgive sins (v.49). He answered their unbelieving thoughts also, but not by speaking to them directly. Rather, He added still more striking words of encouragement to the woman, "Your faith has saved you. Go in peace" (v.50). Not only does He forgive: He saves and gives peace. He gives this positive assurance to the woman in the presence of all these doubters. At least, she was given no reason to doubt, though others may have unbelieving doubts, at the thought of forgiveness, salvation and peace with God being given now to those who receive the Lord Jesus. She knew she needed just what the Lord spoke of, and she received it. How beautifully mingled here is the majestic greatness of the Lord Jesus with His tender grace and truth!

CHAPTER 8

WOMEN PROVIDING FOR THE LORD JESUS

(vs.1-3)

The grace of the heart of the Lord Jesus must be made known through all the country, though not yet in its fullness, nor as resulting from the value of the sacrifice of Calvary. The Lord did not therefore preach "the gospel of the grace of God" as did Paul later (Acts 20:24), but preached "the glad tidings of the kingdom of God." The kingdom emphasizes authority rather than grace, yet grace was by no means lacking, as seen in Luke 4:17-22. In fact, one who honestly submits to the Lord's authority will realize his total dependence upon His grace.

In this intensive evangelization throughout the land, the twelve were with Him, and also many women, three of whom are mentioned by name, all evidently having been healed of infirmities or demon possession. Mary of Magdala was one who loved much, for she had been delivered from the oppression of seven demons. This is not, as some have imagined, moral depravity, but spiritual captivity, both frightening and oppressive. Joanna is noted as the wife of Herod's steward, a man of high rank and responsibility. These facts may awaken our interest, but whatever questions we may have as to the facts are not answered. But the faith of Joanna and of Mary Magdalene brought them to the grave of the Lord Jesus on the first day of the week (Lk.24:10). Susanna is mentioned only by name.

These women ministered of their substance to the Lord. For the Lord of glory, possessor of all creation, to make Himself dependent on the ministrations of women, in lowly humility, is really a blessed testimony to the grace of His heart, while at the same time they are given opportunity to express their appreciation of His grace in a way that will receive a full reward from God.

THE PARABLE OF THE SOWER

(vs.4-8)

When large numbers were gathered together, the Lord told the parable of the sower (vs.5-8). There is serious instruction in this parable to the effect that, however great may be the apparent interest among crowds of people, they do not all hear with the conviction of vital faith in the Son of God.

The sower sowed his seed in a broadcast manner so it was sowed in every direction. Some fell on the hard-trodden pathway and could not take root at all, but was soon eaten by birds. Some fell on the rock with little soil covering it. Springing up quickly, the plant withered away, for there was no depth of earth to hold moisture. That which fell among thorns was soon choked out, there being no room for two contrasting plants. Only that falling on good ground was fruitful, bearing one hundred fold. It is the ground that makes the difference, for the seed is the same: it is all good seed. Giving no explanation of the parable, the Lord cried out, "He who has ears to hear, let him hear." If there is honest interest in Him, people will desire to know the significance of His words.

At least the disciples were concerned, no matter who else was not. Answering their inquiry, the Lord indicated that believers alone will be able to understand the mysteries of the kingdom of God. Others will be given the evidence that there are such mysteries, but if they are not concerned to learn, the parables will leave them in the blindness of ignorance, yet having had a testimony that renders them responsible for their ignorance.

The explanation is beautifully simple (vs.11-15). The seed of the Word of God has in it the vital power of life. It is sown broadcast in the whole world (Mt.13:38). The Lord began this, His disciples went farther afield to proclaim the Word, and today radio is used to much more broadcast this precious seed. The wayside symbolizes some who hear the Word, but through hardness of heart are impervious to its influence. The birds (evil spirits under Satan's authority) are quick to steal away the seed. No real impression has been made. The rock with shallow soil covering it pictures hearts spiritually hard underneath, though perhaps having pleasing or inquisitive personalities. Such are outwardly impressionable. They receive the Word at first with joy, thinking the gospel of the grace of God to be a wonderful thing, but the conscience is not seriously reached. There is no repentant facing of their sins. It is a shallow thing with no root, so when the testing of the heat of tribulation comes, there is no moisture of the Spirit of God to resist the heat. Such people give up their profession of faith just as easily as they had assumed it.

The thorns speak of the cares, riches and pleasures of this life which many people allow to dominate their very existence, so that, though they would like the Word too, and accept it in a general way, yet it does not mean as much to them as the material vanities that are only thorns that cause eventual trouble. There is no real room for both, and one who wants both will find that it is the Word that is choked out. In this case, though the seed of the Word is good, no mature fruit comes from it.

The good ground speaks of those who in genuine faith receive and keep the Word of God. This ground has been prepared by the plowshare of the Spirit of God working repentance in the heart. The seed falls into the ground, its roots are able to go deep, the cultivating keeps down the weeds and thorns, and the plant, strong and vigorous, brings forth abundant fruit. Luke speaks only of a "hundredfold" increase, emphasizing the great moral contrast in true faith to the shallowness of mere profession. Matthew 13 and Mark 4 both speak of differences in the amount of fruit, showing that even true believers do not bear an identical amount. In Luke it is added that believers bring forth fruit with patience or endurance. Fruit takes time it gradually develops and matures. So the reality of faith is proven in the fruit that is eventually borne.

PARABLE OF THE LAMP

(vs.16-17)

While fruit is primarily for God, yet it connects with testimony before people. Therefore the Lord added the symbol of the lighted lamp (vs.18-18). The chief object of light is to bring things out in their true character. Who would deliberately hide a lighted lamp under a vessel or basket or under a bed? Will a believer choose to be ashamed of having others know he is a believer? If the Spirit of God has "lighted" him, it is for the purpose of giving light to others. Let him be willing then to have nothing secret, but that his conduct and words may bear witness to his faith. Hiding the light under a vessel infers our being too busy with things of this life to witness for Christ, or putting the light under a bed infers we are too lazy to let our light shine for the Lord.

Verse 18 refers back to the parable of the sower and those who hear the Word of God. How we hear is of the utmost importance. Hearing with honest faith is true hearing, for faith brings one's life into the open, everything laid bare before God. What one receives by faith will cause further abundance, but if he has not, by genuine faith, received what he appears to have, he will lose it all. For he has never really appropriated it: he is a mere professor of Christianity who seemed to have something, but is like the wayside or rocky ground or thorn-infested ground.

NATURAL RELATIONSHIPS SET ASIDE

(vs.18-21)

The moral connection is continued in verses 1-21. We have seen that it is the seed of the Word of God received by faith that brings forth fruit for God. No matter how close may be a natural relationship, it has no place in the new life produced by the seed of the Word of God. This does not mean that we should ignore our natural relationships, for they have a place that requires our acting rightly toward relatives on the basis of the first creation, to which we are still attached as long as we are in this world. The Lord Jesus showed such natural affection and care for His mother when dying on the cross (Jn.19:26-27).

But spiritual relationships, by virtue of divine life in Christ and given to believers, are superior to those natural. The Lord's mother and brothers desired to see Him. Mark tell us what their motives were. They wanted to restrain Him from preaching, for they thought He was out of His mind (Mk.3:21; 31-35). Will the Lord Jesus agree to His relatives' demands in such a case? No! His spiritual relationships are much more important that those natural. Thus, He told the people, "My mother and My brothers are these who hear the Word of God and do it" (v.21). For us too, if our natural relationships interfere with our obedience to the Word of God, we must refuse this interference. It is made clear for us that the Lord's mother and His brothers had no more claim on Him than does any other believer.

HIS AUTHORITY OVER THE SEA

(vs.22-25)

A new section begins with verse 22, which continues to chapter 9:36. Here the fullness of grace in the Lord Jesus is seen in His great ability to meet the many troublesome features of a world away from God. This world is a place of disturbance (ch.8:22-25); a place of bondage to Satan's power (vs.26-39); a place of disease and death (vs.40-56); a place of misery and want (ch.9:1-17) and worst of all, a place in which the Lord of glory is rejected (ch.9:18-38).

The Lord gave instructions to His disciples to take a boat over to the other side of the lake (v.22). Certainly therefore there was no possibility of their failing to reach the other side. Simple faith in Him would have subdued the fearful apprehensions of the disciples when a storm arose. But often we also are guilty of such unbelief in spite of having His written Word to show up our fears and doubts as being groundless.

The Lord calmly slept in the stern of the boat while the storm caused the disciples such anxious fear as to finally awaken Him with their panic-stricken words. At least they waited until the boat was filled with water -- not literally filled completely, but enough to cause them, humanly speaking, to be in serious danger. There is a dispensational lesson in this, reminding us of the deep trouble of the remnant of Israel when in the throes of the Great Tribulation; yet the dispensational picture is not emphasized in Luke, but the moral principles of the sufficiency of the Lord Jesus for every demand of faith, and in spite of the weakness of faith.

Rising from sleep, the Lord simply spoke and the elements were brought into calm subjection. It is that voice alone we need, whatever may be the disturbance of our circumstances, whether the powerful wind, the unseen forces that rouse the waves, or whether the visible and alarming surges of trouble and distress. He asked them a pointed question, "Where is your faith?" For faith in Him would leave no doubt of His authority over the storm even when asleep. In spite of earlier proofs of His divine power, they wondered at the greatness of this Man who commands the winds and the waves.

THE HEALING OF "LEGION"

(vs.26-39)

If the elements must obey the Lord, what of the malignant power of Satan? This He met immediately on arriving at Gadara, in the person of a man who had been long possessed by demons -- totally under satanic power. His condition was one of shame, wearing no clothes, and his environment that of the corruption of death, living among the graves (v.27). There was a strange mixture in the man's condition. While crying out, "What have I to do with You" he was drawn, in spite of this, to fall before the Lord Jesus (v.28). The man still had a human spirit and soul in spite of the awful power of the evil spirit, and it was the superior power of divine grace in the Lord Jesus that drew him, while the evil spirit within him protested, knowing that Jesus is the Son of God. The very presence of the Son of God was torment to the evil spirit, as were the Lord's words of command that he should come out of the man