Expository Thoughts (continued)
Notes on 6:12-19
12. Spent the night praying to God. Isidore Clarius in his orations on St. Luke, published in Venice in 1565, has some striking remarks on the disgraceful contrast between the way in which the apostles were called to their office after a night spent in prayer and the way in which ecclesiastical offices were filled in Italy in his own day. He exposes the system of jobbing, nepotism, corruption, and covetousness which universally prevailed on such occasions and enters a faithful protest against it.
16. Judas Iscariot. One reason our Lord chose a traitor to be an apostle was that the choice finally supplied a powerful indirect evidence of the purity, blamelessness, and faultlessness of our Lord's behavior and ministry. When our Lord was accused before the high priest and Pontius Pilate, if anything could be proved against him, the traitor Judas Iscariot was exactly the witness who could have proved it. The mere fact that Judas never came forward to give evidence against our Lord is a convincing evidence that nothing could be proved against him.
LUKE 6:20-26
BLESSINGS AND WOES
The discourse of our Lord, which we have now begun, resembles, in many respects, His well-known Sermon on the Mount. The resemblance, in fact, is so striking that many have concluded that Luke and Matthew are reporting one and the same discourse, and that Luke is giving us, in an abridged form, what Matthew reports at length. There seems no sufficient ground for this conclusion. The occasions on which the two discourses were delivered, were entirely different. Our Lord's repetition of the same great lesson, in almost the same words, on two different occasions, is nothing extraordinary.
It is unreasonable to suppose that none of His mighty teachings were ever delivered more than once. In the present case, the repetition is very significant. It shows us the great and deep importance of the lessons which the two discourses contain.
Let us first notice in these verses, who are those whom the Lord Jesus pronounced BLESSED. The list is a remarkable and startling one. It singles out those who are "poor," and those who "hunger"—those who "weep," and those who are "hated" by man.
These are the people to whom the great Head of the Church says, "Blessed are you!"
We must take good heed that we do not misunderstand our Lord's meaning, when we read these expressions. We must not for a moment suppose that the mere fact of being poor, and hungry, and sorrowful, and hated by man, will entitle any one to lay claim to an interest in Christ's blessing. The poverty here spoken of, is a poverty accompanied by grace. The need is a need entailed by faithful adherence to Jesus. The afflictions are the afflictions of the Gospel.
The persecution is persecution for the Son of Man's sake. Such need, and poverty, and affliction, and persecution, were the inevitable consequences of faith in Christ, at the beginning of Christianity.
Thousands had to give up everything in this world, because of their belief in Jesus. It was their case which Jesus had specially in view in this passage. He desired to supply them, and all who suffer like them for the Gospel's sake, with special comfort and consolation.
Let us notice, secondly, in these verses, who are those to whom our Lord addresses the solemn words, "WOE unto you." Once more we read expressions which at first sight seem most extraordinary. "Woe unto you that are rich! Woe unto you that are full! Woe unto you that laugh! Woe unto you when all men shall speak well of you!" Stronger and more cutting sayings than these cannot be found in the New Testament.
Here, however, no less than in the preceding verses, we must take care that we do not misapprehend our Lord's meaning. We are not to suppose that the possession of riches, and a rejoicing spirit, and the good word of man, are necessarily proofs that people are not Christ's disciples. Abraham and Job were rich. David and Paul had their seasons of rejoicing. Timothy was one who "had a good report from those that were outside." All these, we know, were true servants of God. All these were blessed in this life, and shall receive the blessing of the Lord in the day of His appearing.
Who then, are the people to whom our Lord says, "Woe unto you?" They are the men who refuse to seek treasure in heaven, because they love the good things of this world better, and will not give up their money, if need requires, for Christ's sake. They are the men who prefer the joys and so-called happiness of this world, to joy and peace in believing, and will not risk the loss of the one in order to gain the other. They are those who love the praise of man more than the praise of God, and will turn their backs on Christ, rather than not keep in with the world. These are the kind of men whom our Lord had in view when He pronounced the solemn words, "Woe, woe unto you." He knew well that there were thousands of such people among the Jews—thousands who, notwithstanding His miracles and sermons, would love the world better than Him. He knew well that there would always be thousands of such in His professing Church— thousands who, though convinced of the truth of the Gospel, would never give up anything for its sake. To all such He delivers a dreadful warning. "Woe, woe unto you!"
One mighty lesson stands out plainly on the face of these verses.
May we all lay it to heart, and learn wisdom! That lesson is the utter contrariety between the mind of Christ, and the common opinions of mankind; the entire variance between the thoughts of Jesus, and the prevailing thoughts of the world. The conditions of life which the world reckons desirable, are the very conditions upon which the Lord pronounces "woes." Poverty, and hunger, and sorrow, and persecution, are the very things which man labors to avoid. Riches, and fullness, and merriment, and popularity, are precisely the things which men are always struggling to attain. When we have said all, in the way of qualifying, explaining, and limiting our Lord's words, there still remain two sweeping assertions, which flatly contradict the current doctrine of mankind. The state of life which our Lord blesses, the world cordially dislikes. The people to whom our Lord says, "woe unto you," are the very people whom the world admires, praises, and imitates. This is a dreadful fact. It ought to raise within us great searching's of heart.
Let us leave the whole passage with honest self-inquiry and selfexamination. Let us ask ourselves what we think of the wonderful declarations that it contains. Can we subscribe to what our Lord says? Are we of one mind with Him? Do we really believe that poverty and persecution, endured for Christ's sake, are positive blessings? Do we really believe that riches and worldly enjoyments, and popularity among men, when sought for more than salvation, or preferred in the least to the praise of God, are a certain curse? Do we really think that the favor of Christ, with trouble and the world's ill word, is better worth having than money, and merriment, and a good name among men, without Christ?
These are most serious questions, and deserve a most serious answer. The passage before us is eminently one which tests the reality of our Christianity. The truths it contains, are truths which no unconverted man can love and receive. Happy are those who have found them truths by experience, and can say "amen" to all our Lord's declarations. Whatever men may please to think, those whom Jesus blesses are blessed, and those whom Jesus does not bless will be cast out for evermore.
Notes on 6:20-26
22. "Exclude you." This Greek word, according to Suicer, is especially applied to ecclesiastical excommunication.
26. "Woe to you when all men speak well of you." Let these words be carefully noted. Few of our Lord's sayings are more flatly contradictory to the common opinion of the church and the world than this. What is more common in the world than the love of everyone's praise? To be universally popular is a most unsatisfactory symptom, and one of which a minister of Christ should always be afraid. It may well make him doubt whether he is faithfully doing his duty and honestly declaring all the counsel of God.
LUKE 6:27-38
LOVE FOR ENEMIES
The teaching of our Lord Jesus Christ, in these verses, is confined to one great subject. That subject is Christian love and charity.
Charity, which is the grand characteristic of the Gospel—charity, which is the bond of perfectness—charity, without which a man is nothing in God's sight—charity is here fully expounded and strongly enforced. Well would it have been for the Church of Christ, if its Master's precept in this passage had been more carefully studied and more diligently observed!
In the first place, our Lord explains the nature and extent of Christian charity. The disciples might ask, WHOM are we to love?
He bids them "love their enemies, do good to those who hate them, bless those who curse them, and pray for those who despitefully use them." Their love was to be like His own towards sinners—unselfish, and uninfluenced by any hope of return.
What was to be the MANNER of this love? the disciples might ask. It was to be self-sacrificing and self-denying. "Unto him that smites you on the one cheek offer also the other." "Him that takes away your cloak, forbid not to take your coat also." They were to give up much, and endure much, for the sake of showing kindness and avoiding strife. They were to forego even their rights, and submit to wrong, rather than awaken angry passions and create quarrels. In this they were to be like their Master, long-suffering, meek, and lowly of heart.
In the second place, our Lord lays down a golden principle for the settlement of doubtful cases. He knew well that there will always be occasions when the line of duty towards our neighbor is not clearly defined. He knew how much self-interest and private feelings will sometimes dim our perceptions of right and wrong. He supplies us with a precept for our guidance in all such cases, of infinite wisdom; a precept which even infidels have been compelled to admire. "As you would that men should do to you, you do also to them likewise." To do to others as they do to us, and return evil for evil, is the standard of the heathen. To behave to others as we should like others to behave to us, whatever their actual behavior may be, this should be the mark at which the Christian should aim. This is to walk in the steps of our blessed Savior. If He had dealt with the world as the world dealt with Him, we would all have been ruined forever in hell.
In the third place, our Lord points out to His disciples the necessity of their having a HIGHER STANDARD OF DUTY to their neighbor than the children of this world. He reminds them that to love those who love them, and do good to those who do good to them, and lend to those of whom they hope to receive, is to act no better than "the sinner" who knows nothing of the Gospel. The Christian must be altogether another style of man. His feelings of love, and his deeds of kindness, must be like his Master's—free and gratuitous. He must let men see that he loves others from higher principles than the ungodly do, and that his charity is not confined to those from whom he hopes to get something in return. Anybody can show kindness and charity, when he hopes to gain something by it.
But such charity should never content a Christian. The man who is content with it, ought to remember that his practice does not rise an inch above the level of an old Roman or Greek idolater.
In the fourth place, our Lord shows His disciples that in discharging their duty to their neighbors, they should look to the example of God. If they called themselves "children of the Highest," they should consider that their Father is "kind to the unthankful and the evil," and they should learn from Him to be merciful, even as He is merciful. The extent of God's unacknowledged mercies to man can never be reckoned up. Every year he pours benefits on millions who do not honor the hand from which they come, or thank the Giver of them. Yet every year these benefits are continued. "Seed time and harvest, summer and winter, never cease." His mercy endures forever. His loving-kindness is unwearied. His compassions fail not. So ought it to be with all who profess themselves to be His children. Thanklessness and ingratitude should not make them slack their hands from works of love and mercy. Like their Father in heaven, they should never be tired of doing good.
In the last place, our Lord assures His disciples that the practice of the high standard of charity He recommends shall bring its own REWARD. "Judge not," He says, "and you shall not be judged—condemn not, and you shall not be condemned
—forgive, and you shall be forgiven—give, and it shall be given unto you." And He concludes with the broad assertion, "With the same measure that you mete out, shall it be measured to you again." The general meaning of these words appears to be, that no man shall ever be a loser, in the long run, by deeds of self-denying charity, and patient patience love. At times he may seem to get nothing by his conduct. He may appear to reap nothing but ridicule, contempt, and injury. His kindness may sometimes tempt men to impose on him.
His patience and forbearance may be abused. But at the last he will always be found a gainer—often, very often, a gainer in this life— certainly, most certainly, a gainer in the life to come.
Such is the teaching of our Lord Jesus Christ about charity. Few of His sayings are so deeply heart-searching as those we have now been considering. Few passages in the Bible are so truly humbling as these eleven verses.
How little of the style of charity which our Lord recommends is to be seen, either in the world or in the Church! How common is an angry, passionate spirit, a morbid sensitiveness about what is called honor, and a readiness to quarrel on the least occasion! How seldom we see men and women who love their enemies, and do good hoping for nothing again, and bless those that curse them, and are kind to the unthankful and evil! Truly we are reminded here of our Lord's words, "Narrow is the way which leads unto life, and few there be that find it." (Matt. 7:13.)
How happy the world would be, if Christ's precepts were strictly obeyed! The chief causes of half the sorrows of mankind, are selfishness, strife, unkindness, and lack of love. Never was there a greater mistake than to suppose that vital Christianity interferes with human happiness. It is not having too much religion, but too little, that makes people gloomy, wretched, and miserable. Wherever
Christ is best known and obeyed, there will always be found most real joy and peace.
Would we know anything by experience of this blessed grace of charity? Then let us seek to be joined to Christ by faith, and to be taught and sanctified by His Spirit. We do not gather grapes of thorns, or figs of thistles. We cannot have flowers without roots, or fruit without trees. We cannot have the fruit of the Spirit, without vital union with Christ, and a new creation within. Such as are not born again can never really love in the manner that Christ enjoins.
Notes on 6:27-38
28. "Pray for those who mistreat you." The behavior recommended here is beautifully exemplified in the case of our Lord praying for those who crucified him and Stephen praying for those who stoned him (Luke 23:34; Acts 7:60).
29-30. "If someone strikes you on one cheek . . ." The precepts of these two verses must be interpreted with scriptural qualifications.
They are strong proverbial forms of expressing a great principle. If we were to press an extreme literal interpretation on them, we would be encouraging theft, burglary, violence, and murder. The earth would be given into the hands of the wicked.
On the one hand, our Lord did not mean to forbid the repression of crime or to declare the office of magistrate and policeman unlawful.
Nor did he mean to pronounce all war unlawful or to prohibit the punishment of evildoers and disturbers of the peace and order of society.
On the other hand, it is evident that our Lord condemns everything along the lines of a revengeful, pugnacious, litigious, or quarrelsome spirit. He forbids everything like dueling or fighting between individuals for the settlement of private wrongs. He commends forbearance, patience, and long-suffering under injuries and insults.
He would have us concede much, submit to much, and put up with much rather than cause strife. (See Romans 12:18-21.) To return blow for blow and to repay anger with anger is the behavior of a dog or a heathen, but not of a Christian.
33. "Even 'sinners' do that." Quesnel remarks on this verse, "A person ought to tremble with fear if beside the external part of his religion he finds nothing in his life but what may be found in a Turk or a heathen."
LUKE 6:39-45
A TREE AND ITS FRUIT
We learn, in the first place, from these verses, the great danger of listening to false religious teachers. Our Lord compares such teachers and their hearers to the blind leading the blind, and asks the reasonable question, "Shall they not both fall into the ditch?" He goes on to confirm the importance of His warning by declaring, that "the disciple is not above his master," and the scholar cannot be expected to know more than his teacher. If a man will hear unsound instruction, we cannot expect him to become otherwise than unsound in the faith himself.
The subject which our Lord brings before us here deserves far more attention than it generally receives. The amount of evil which unsound religious teaching has brought on the Church in every age is incalculable. The loss of souls which it has occasioned is fearful to contemplate. A teacher who does not know the way to heaven himself, is not likely to lead his hearers to heaven. The man who hears such a teacher runs a fearful risk himself of being lost eternally. "If the blind lead the blind both must fall into the ditch."
If we would escape the danger against which our Lord warns us, we must not neglect to prove the teaching that we hear by the holy
Scriptures. We must not believe things merely because ministers say them. We must not suppose, as a matter of course, that ministers can make no mistakes. We must call to mind our Lord's words on another occasion, "Beware of false prophets." (Matt. 7:15.) We must remember the advice of Paul and John— "Prove all things." "Try the spirits whether they are of God." (1 Thess. 5:21; 1 John 4:1.) With the Bible in our hands, and the promise of guidance from the Holy Spirit to all who seek it, we shall be without excuse if our souls are led astray. The blindness of ministers is no excuse for the darkness of the people. The man who from indolence, or superstition, or affected humility, refuses to distrust the teaching of the minister whom he finds set over him, however unsound it may be, will at length share his minister's portion. If people will trust blind guides, they must not be surprised if they are led to the pit.
We learn, secondly, from these verses, that those who reprove the sins of others should strive to be of blameless life. Our Lord teaches us this lesson by a practical saying. He shows the unreasonableness of a man finding fault with "a speck," or trifling thing in a brother's eye, while he himself has "a beam," or some large and formidable object sticking in his own eye.
The lesson must doubtless be received with suitable and scriptural qualifications. If no man is to teach or preach to others, until he himself is faultless, there could be no teaching or preaching in the world. The erring would never be corrected, and the wicked would never be reproved. To put such a sense as this on our Lord's words, brings them into collision with other plain passages of Scripture.
The main object of our Lord Jesus appears to be to impress on ministers and teachers THE IMPORTANCE OF CONSISTENCY OF LIFE. The passage is a solemn warning not to contradict by our lives, what we have said with our lips. The office of the preacher will never command attention unless he practices what he preaches. Episcopal ordination, university degrees, high-sounding titles, a loud profession of doctrinal purity, will never procure respect for a minister's sermon, if his congregation sees him cleaving to ungodly habits.
But there is much here which we shall all do well to remember.
The lesson is one which many besides ministers should seriously consider. All heads of families and masters of households, all parents, all teachers of schools, all tutors, all managers of young people—should often think of the "speck" and the "beam." All such should see in our Lord's words the mighty lesson, that nothing influences others so much as consistency. Let the lesson be treasured up and not forgotten.
We learn, lastly, from these verses, that there is only one satisfactory test of a man's religious character. That test is his conduct and conversation.
The words of our Lord on this subject are clear and unmistakable.
He draws an illustration from a tree, and lays down the broad principle, "every tree is known by his own fruit." But our Lord does not stop here. He proceeds further to show that a man's conversation is one indication of his state of heart. "Of the abundance of the heart his mouth speaks." Both these sayings are deeply important. Both should be stored up among the leading maxims of our practical
Christianity.
Let it be a settled principle in our religion that when a man brings forth no fruits of the Spirit, he has not the Holy Spirit within him. Let us resist as a deadly error the common idea, that all baptized people are born again, and that all members of the Church, as a matter of course, have the Holy Spirit. One simple question must be our rule.
What fruit does a man bring forth? Does he repent? Does he believe with the heart on Jesus? Does he live a holy life? Does he overcome the world? Habits like these are what Scripture calls "fruit." When these "fruits" are lacking, it is profane to talk of a man having the Spirit of God within him.
Let it be a settled principle again in our religion, that when a man's general conversation is ungodly, his heart is graceless and unconverted. Let us not give way to the vulgar notion, that no one can know anything of the state of another's heart, and that although men are living wickedly, they have got good hearts at the bottom.
Such notions are flatly contradictory to our Lord's teaching. Is the general tone of a man's communication carnal, worldly, irreligious, godless, or profane? Then let us understand that this is the state of his heart. When a man's tongue is extensively wrong, it is absurd, no less than unscriptural, to say that his heart is right.
Let us close this passage with solemn self-inquiry, and use it for the trial of our own state before God. What fruits are we bringing forth in our lives? Are they, or are they not, fruits of the Spirit? What kind of evidence do our words supply as to the state of our hearts?
Do we talk like men whose hearts are "right in the sight of God?"— There is no evading the doctrine laid down by our Lord in this passage. Conduct is the grand test of character. Words are one great evidence of the condition of the heart.
Notes on 6:39-45
39. "Can a blind man lead a blind man?" This is a warning against following unsound religious teachers.
40. "A student is not above his teacher." This verse is often taken to be a description of all believers in this world and is paralleled with such sayings as "If they persecuted me, they will persecute you"; "If they kept my saying, they would have kept your saying." But I feel unable to interpret the verse in this way. It is good thought but not the sense of this passage. The true meaning, I believe, must be sought in connection with the preceding verse. There our Lord uses a parable to issue a warning about false teachers. He had been comparing them with blind guides and shows that if the blind lead the blind, both will fall into a pit. He then seems to foresee the common objection that it does not follow because our teachers go astray that we, too, will go astray. "Beware of that delusion," he seems to say; "disciples must not be expected to see more clearly than their teachers. The pupil will become as perfect as his master, but not more so. He will certainly copy his errors and reproduce his faults. If you choose to follow blind guides, do not wonder if you never get beyond them and if you share in their final ruin."
LUKE 6:46-49
THE WISE AND THE FOOLISH BUILDERS
It has been said, with much truth, that no sermon should conclude without some personal application to the consciences of those who hear it. The passage before us is an example of this rule, and a confirmation of its correctness. It is a solemn and heartsearching conclusion of a most solemn discourse.
Let us mark, in these verses, what an old and common sin is profession without practice. It is written that our Lord said, "Why do you call me Lord, Lord, and do not the things which I say?"
The Son of God Himself had many followers, who pretended to honor Him by calling Him Lord, but yielded no obedience to His commandments.
The evil which our Lord exposes here, has always existed in the Church of God. It was found six hundred years before our Lord's time, in the days of Ezekiel— "My people come to you, as they usually do, and sit before you to listen to your words, but they do not put them into practice. With their mouths they express devotion, but their hearts are greedy for unjust gain." (Ezek. 33:31.) It was found in the primitive Church of Christ, in the days of James. "Be doers of the word," he says, "and not hearers only, deceiving your own selves."
(James 1:22.) It is a disease which has never ceased to prevail all over Christendom. It is a soul-ruining plague, which is continually sweeping away crowds of Gospel-hearers down the broad way to destruction. Open sin, and avowed unbelief, no doubt slay their thousands. But profession without practice slays its tens of thousands.
Let us settle it in our minds, that no sin is so foolish and unreasonable as the sin which Jesus here denounces. Common sense alone might tell us that the name and form of Christianity can profit us nothing, so long as we cleave to sin in our hearts, and live unchristian lives. Let it be a fixed principle in our religion, that obedience is the only sound evidence of saving faith, and that the talk of the lips is worse than useless, if it is not accompanied by sanctification of the life. The man in whose heart the Holy Spirit really dwells, will never be content to sit still, and do nothing to show his love to Christ.
Let us mark, secondly, in these verses, what a striking picture our Lord draws of the religion of the man who not only hears Christ's sayings, but DOES Christ's will. He compares him to one who "built a house, and dug deep, and laid the foundation on a rock."
Such a man's religion may cost him much. Like the house built on a rock, it may entail on him pains, labor, and self-denial. To lay aside pride and self-righteousness, to crucify the rebellious flesh, to put on the mind of Christ, to take up the cross daily, to count all things but loss for Christ's sake—all this may be hard work. But, like the house built on the rock, such religion will stand. The streams of affliction may beat violently upon it, and the floods of persecution dash fiercely against it, but it will not give way. The Christianity which combines good profession and good practice, is a building that will not fall.
Let us mark, lastly, in these verses, what a mournful picture our Lord draws of the religion of the man who hears
Christ's sayings, but does not obey them. He compares him to one who, "without a foundation, built a house upon the earth."
Such a man's religion may look well for a season. An ignorant eye may detect no difference between the possessor of such a religion, and a true Christian. Both may worship in the same Church. Both may use the same ordinances. Both may profess the same faith. The outward appearance of the house built on the rock, and the house without any solid foundation, may be much the same. But the day of trial and affliction is the test which the religion of the mere outward professor cannot stand. When storm and tempest beat on the house which has no foundation, the walls which looked well in sunshine and fair weather, are sure to come to the ground. The Christianity which consists of merely hearing religion taught, without doing anything, is a building which must finally fall. Great indeed will be the ruin! There is no loss like the loss of a soul.
This passage of Scripture is one which ought to call up in our minds peculiarly solemn feelings. The pictures it presents, are pictures of things which are daily going on around us. On every side we shall see thousands building for eternity, on a mere outward profession of Christianity—striving to shelter their souls under false refuges—contenting themselves with a name to live, while they are dead, and with a form of godliness without the power. Few indeed are the builders upon rocks, and great is the ridicule and persecution which they have to endure! Many are the builders upon sand, and mighty are the disappointments and failures which are the only result of their work! Surely, if ever there was a proof that man is fallen and blind in spiritual things, it may be seen in the fact that the majority of every generation of baptized people, persist in building on sand.
What is the foundation on which we ourselves are building? This, after all, is the question that concerns our souls. Are we upon the rock, or are we upon the sand? We love perhaps to hear the Gospel.
We approve of all its leading doctrines. We assent to all its statements of truth about Christ and the Holy Spirit, about justification and sanctification, about repentance and faith, about conversion and holiness, about the Bible and prayer. But what are we doing? What is the daily practical history of our lives, in public and private, in the family and in the world? Can it be said of us, that we not only hear Christ's sayings, but that we also do them?
The hour comes, and will soon be here, when questions like these must be asked and answered, whether we like them or not. The day of sorrow and bereavement, of sickness and death, will make it plain whether we are on the rock, or on the sand. Let us remember this betimes, and not trifle with our souls. Let us strive so to believe and so to live, so to hear Christ's voice and so to follow Him, that when the flood arises, and the streams beat over us, our house may stand and not fall.
Notes on 6:46-49
48. "He is like a man building a house." The object of the parable is not to teach the doctrine of justification but the folly of Christian profession unaccompanied by Christian practice and the certain ruin to which such profession must lead if persisted in. That Christ is the true Rock on which we must build our hopes, and that there is no other rock on which we can stand, is abundantly taught elsewhere.
But it is not the lesson of the passage before us. The passage is a warning against antinomianism. Let us not forget that.
49. "But the one who hears my words and does not put them into practice . . ." The clear words of John Bunyan when he describes
Talkative in The Pilgrim's Progress are an admirable commentary on this verse: The soul of religion is the practical part. "Pure religion and undefiled before God and the Father is this, to visit the fatherless and widows in their affliction, and to keep himself unspotted from the world" (James 1:27). This Talkative is not aware of. He thinks that hearing and saying will make a good Christian, and thus he deceives his own soul. Hearing is but the sowing of the seed. Talking is not sufficient to prove that fruit is indeed in the heart and life. Let us assure ourselves, that at the day of doom men shall be judged according to their fruits. It will not then be said, Did you believe? but, Were you a doer, or talker only? And accordingly they shall be judged. The end of the world is compared to our harvest; and you know men at harvest regard nothing but fruit.
Luke – Chap. 7
LUKE 7:1-10
THE FAITH OF THE CENTURION
These verses describe the miraculous cure of a sick man. A centurion, or officer in the Roman army, applies to our Lord on behalf of his servant, and obtains what he requests. A greater miracle of healing than this, is nowhere recorded in the Gospels. Without even seeing the sufferer, without touch of hand or look of eye, our Lord restores health to a dying man by a single word. He speaks, and the sick man is cured. He commands, and the disease departs. We read of no prophet or apostle, who wrought miracles in this manner.
We see here the finger of God!
We should notice in these verses the KINDNESS of the centurion. It is a part of his character which appears in three ways.
We see it in his treatment of his servant. He cares for him tenderly when sick, and takes pains to have him restored to health. We see it again in his feeling towards the Jewish people. He did not despise them as other Gentiles commonly did. The elders of the Jews bear this strong testimony, "He loves our nation." We see it lastly in his liberal support of the Jewish place of worship at Capernaum. He did not love Israel "in word and tongue only, but in deed." The messengers he sent to our Lord supported their petition by saying, "He has built a synagogue for us."
Now where did the centurion learn this kindness? How can we account for one who was a heathen by birth, and a soldier by profession, showing such a spirit as this? Habits of mind like these were not likely to be gathered from heathen teaching, or promoted by the society of a Roman camp. Greek and Latin philosophy would not recommend them. Tribunes, consuls, prefects and emperors would not encourage them. There is but one account of the matter.
The centurion was what he was "by the grace of God." The Spirit had opened the eyes of his understanding, and put a new heart within him. His knowledge of divine things no doubt was very dim. His religious views were probably built on a very imperfect acquaintance with the Old Testament Scriptures. But whatever light from above he had, it influenced his life, and one result of it was the kindness which is recorded in this passage.
Let us learn a lesson from the centurion's example. Let us, like him, show kindness to everyone with whom we have to do. Let us strive to have an eye ready to see, and a hand ready to help, and a heart ready to feel, and a will ready to do good to all. Let us be ready to weep with those who weep, and rejoice with those who rejoice.
This is one way to recommend our religion, and make it beautiful before men. Kindness is a grace that all can understand. This is one way to be like our blessed Savior. If there is one feature in His character more notable than another, it is His unwearied kindness and love. This is one way to be happy in the world, and see good days. Kindness always brings its own reward. The kind person will seldom be without friends.
We should notice, secondly, in this passage, the HUMILITY of the centurion. It appears in his remarkable message to our Lord when He was not far from his house— "I am not worthy that you should enter under my roof—neither thought I myself worthy to come unto you." Such expressions are a striking contract to the language used by the elders of the Jews. "He is worthy," said they, "for whom you should do this." "I am not worthy," says the good centurion, "that you should enter under my roof."
Humility like this is one of the strongest evidences of the indwelling of the Spirit of God. We know nothing of humility by nature, for we are all born proud. To convince us of sin, to show us our own vileness and corruption, to put us in our right place, to make us lowly and self-abased—these are among the principal works which the Holy Spirit works in the soul of man. Few of our Lord's sayings are so often repeated as the one which closes the parable of the Pharisee and Tax-collector— "Every one that exalts himself shall be abased, and he that humbles himself shall be exalted." (Luke 18:14.)
To have great gifts, and do great works for God, is not given to all believers. But all believers ought to strive to be clothed with humility.
We should notice, thirdly, in this passage, the centurion's
FAITH. We have a beautiful example of it in the request that he made to our Lord— "Just say the word, and my servant shall be healed." He thinks it needless for our Lord to come to the place where his servant lay dying. He regards our Lord as one possessing authority over diseases, as complete as his own authority over his soldiers, or a Roman Emperor's authority over himself. He believes that a word of command from Jesus is sufficient to send sickness away. He asks to see no sign or wonder. He declares his confidence that Jesus is an almighty Master and King, and that diseases, like obedient servants, will at once depart at His orders.
Faith like this was indeed rare when the Lord Jesus was upon earth. "Show us a sign from heaven," was the demand of the sneering
Pharisees. To see something sensational was the great desire of the multitudes who crowded after our Lord. No wonder that we read the remarkable words, "Jesus marveled at him," and said unto the people, "I have not found so great faith, no, not in Israel." None ought to have been so believing as the children of those who were led through the wilderness, and brought into the promised land. But the last was first and the first last. The faith of a Roman soldier proved stronger than that of the Jews.
Let us not forget to walk in the steps of this blessed spirit of faith which the centurion here exhibited. Our eyes do not yet behold the book of life. We see not our Savior pleading for us at God's right hand. But have we the word of Christ's promises? Then let us rest on it and fear nothing. Let us not doubt that every word that Christ has spoken shall be made good. The word of Christ is a sure foundation.
He that leans upon it shall never be confounded. Believers shall all be found pardoned, justified, and glorified at the last day. "Jesus says so," and therefore it shall be done.
We should notice, finally, in these verses, the advantage of being connected with godly families. We need no clearer proof of this than the case of the centurion's servant. We see him cared for in sickness. We see him restored to health through his master's intercession. We see him brought under Christ's notice through his master's faith. Who can tell but the issue of the whole history, was the conversion and salvation of the man's soul? It was a happy day for that servant, when he first took service in such a household!
Well would it be for the Church, if the benefits of connection with the "household of faith," were more frequently remembered by professing Christians. Often, far too often, a Christian parent will hastily place his son in a position where his soul can get no good, for the sake of mere worldly advantage. Often, far too often, a Christian servant will seek a new place where religion is not valued, for the