Expository Thoughts
indirectly, to persecute any man, under pretense of the glory of Christ and the good of the Church. Let us rather remember, that the religion which men profess from fear of death, or dread of penalties, is worth nothing at all, and that if we swell our ranks by fear and threatening, in reality we gain no strength. "The weapons of our warfare," says Paul, "are not carnal." (2 Cor. 10:4.) The appeals that we make must be to men's consciences and wills. The arguments that we use must not be sword, or fire, or prison, but doctrines, and precepts, and texts. It is a quaint and homely saying, but as true in the Church as it is in the army, that "one volunteer is worth ten men who have been pressed into service."
Notes on 9:51-56
54. James and John. There is something very remarkable about the spirit exhibited by these two disciples on this occasion. It shows that it was not without good reason that our Lord called them Boanerges (which means "Sons of Thunder," Mark 3:17) when he first appointed them. It shows us also the gradual transforming power of the grace of God in John's character. Three times we have sins against love recorded in the Gospels as committed by John. Once we find him and his brother asking to sit at Christ's right and left hand in his kingdom and to be preferred before all the other apostles. Once we find him forbidding a man to drive out devils because he did not follow the apostles. Here we find him showing a fierce and cruel spirit against the Samaritan villagers for not receiving our Lord. Yet this was the apostle who proved at last most remarkable for preaching love and charity. No change is too great for the Lord to work.
56. "Call fire down from heaven." Bengel remarks that we should compare the behavior of these two disciples with "the fact that when Jesus prayed on the cross, using words from Psalms 22 and 31, he did not pray against his enemies, but for them."
LUKE 9:57-62
THE COST OF FOLLOWING JESUS
The passage of Scripture we have just read is a very remarkable one. It contains three short sayings of peculiar solemnity, addressed by our Lord Jesus Christ to three different people. We know nothing of the names of those people. We know nothing of the effect which our Lord's words produced upon them. But we need not doubt that each was addressed in the way which his character required, and we may be sure that the passage is specially intended to promote selfinquiry.
The first of these sayings was addressed to one who offered to be a disciple unconditionally, and of his own accord. "Lord," said this man, "I will follow you wherever you go"—That offer sounded well. It was a step in advance of many. Thousands of people heard our Lord's sermons who never thought of saying what this man said. Yet he who made this offer was evidently speaking without thought. He had never considered what belonged to discipleship. He had never counted the cost. And hence he needed the grave reply which his offer called forth— "Foxes have holes, and birds of the air have nests, but the Son of man has not where to lay his head." He must weigh well what he was taking in hand. He must not suppose that Christ's service was all pleasure and smooth sailing. Was he prepared for this? Was he ready to "endure hardness?" (2 Tim. 2:3.)
If not, he had better withdraw his application to be a disciple.
Let us learn from our Lord's words on this occasion, that He would have all who profess and call themselves Christians reminded that they must carry the cross. They must lay their account to be despised, and afflicted, and tried, like their Master. He would have no man enlisted on false pretenses. He would have it distinctly understood that there is a battle to be fought, and a race to be run—a work to be done, and many hard things to be endured—if we propose to follow Him. Salvation He is ready to bestow, without money and without price. Grace by the way, and glory in the end, shall be given to every sinner who comes to Him. But He would not have us ignorant that we shall have deadly enemies—the world, the flesh, and the devil, and that many will hate us, slander us, and persecute us, if we become His disciples. He does not wish to discourage us, but He does wish us to know the truth.
Well would it have been for the Church if our Lord's warning had been more frequently pondered! Many a man begins a religious life, full of warmth and zeal, and by and bye loses all his first love, and turns back again to the world. He liked the new uniform, and the bounty money, and the name of a Christian soldier. He never considered the watching, and warring, and wounds, and conflicts, which Christian soldiers must endure. Let us never forget this lesson.
It need not make us afraid to begin serving Christ, but it ought to make us begin carefully, humbly, and with much prayer for grace. If we are not ready to take part in the afflictions of Christ, we must never expect to share His glory.
The second of our Lord's sayings is addressed to one whom Jesus invited to follow Him. The answer He received was a very remarkable one. "Lord," said the man, "allow me first to go and bury my father." The thing he requested was in itself harmless. But the time at which the request was made was unseasonable. Affairs of far greater importance than even a father's funeral demanded the man's immediate attention. There would always be plenty of people ready and fit to take charge of a funeral. But there was at that moment a pressing need of laborers to do Christ's work in the world. And hence the man's request drew from our Lord the solemn reply— "Let the dead bury their dead, but you go and preach the kingdom of God."
Let us learn, from this saying, to beware of allowing family and social duties to interfere with our duty to Christ. Funerals, and marriages, and visits of courtesy, and the like, unquestionably are not in themselves sinful. But when they are allowed to absorb a believer's time, and keep him back from any plain religious duty, they become a snare to his soul. That the children of the world, and the unconverted, should allow these kind of things to occupy all their time and thoughts is not astonishing. They know nothing higher, and better, and more important. "Let the dead bury their dead." But the heirs of glory, and children of the King of kings, should be men of a different stamp. They should declare plainly, by their conduct, that the world to come is the great reality which fills their thoughts. They should not be ashamed to let men see that they have no time either to rejoice or to sorrow like others who have no hope. (1 Thess. 4:13.)
Their Master's work waits for them, and their Master's work must have the chief place in their hearts. They are God's priests in the world, and, like the priests of old, their mourning must be kept carefully within bounds, (Lev. 21:1.) "Weeping," says an old divine, "must not hinder working," and mourning must not be allowed to run into excess.
The third of our Lord's sayings in this passage was addressed to one who volunteered to follow Him, but marred the grace of His offer by interposing a request. "Lord," he said, "I will follow you; but let me first go bid them farewell which are at home at my house." The answer he received shows plainly that the man's heart was not yet thoroughly engaged in Christ's service, and that he was therefore unfit to be a disciple. "Jesus said unto him, No man having put his hand to the plough, and looking back, is fit for the kingdom of God."
We learn from this saying that it is impossible to serve Christ with a divided heart. If we are looking back to anything in this world we are not fit to be disciples. Those who look back, like Lot's wife, want to go back. Jesus will not share His throne with anyone—no, not with our dearest relatives. He must have all our heart, or none. No doubt we are to honor father and mother, and love all around us. But when love to Christ and love to relatives come in collision, Christ must have the preference. We must be ready, like Abraham, if needs be, to come out from kindred and father's house for Christ's sake. We must be prepared in case of necessity, like Moses, to turn our backs even on those who have brought us up, if God calls us, and the path is plain.
Such decided conduct may entail sore trials on our affections. It may crush our hearts to go contrary to the opinions of those we love.
But such conduct may sometimes be positively necessary to our salvation, and without it, when it becomes necessary, we are unfit for the kingdom of God. The good soldier will not allow his heart to be entangled too much with his home. If he daily gives way to unmanly repining's about those he has left behind him, he will never be fit for a campaign. His present duties—the watching, the marching, the fighting—must have the principal place in his thoughts. So must it be with all who would serve Christ. They must beware of softness spoiling their characters as Christians. They must endure hardness, as good soldiers of Jesus Christ. (2 Tim. 2:3.)
Let us leave the whole passage with many searching's of heart.
The times are undoubtedly much changed since our Lord spoke these words. Not many are called to make such real sacrifices for Christ's sake as when Christ was upon earth. But the heart of man never changes. The difficulties of salvation are still very great. The atmosphere of the world is still very unfavorable to spiritual religion.
There is still need for thorough, unflinching, whole-hearted decision, if we would reach heaven. Let us aim at nothing less than this decision, Let us be willing to do anything, and suffer anything, and give up everything for Christ's sake. It may cost us something for a few years, but great will be the reward in eternity.
Notes on 9:57-62
60. "Let the dead bury their own dead." The first "dead" here means spiritually dead, and the second "dead" means naturally dead. The meaning is clear. Funerals may be safely left to those who, being without spiritual life themselves, attach importance to all ceremonies and customs belonging to this life and are sure to go to them.
62. "Fit for service in the kingdom of God." Fit means literally, "wellplaced" or "well-disposed." It implies that a person wanting to go home to take leave of his friends is not rightly disposed for gospel work, any more than a person looking behind him is rightly placed for plowing.
Looking at the whole passage, note that both the second and third people have the great fault of desiring to do something "first" (verses
59, 61) before doing Christ's work.
Luke – Chap. 10
LUKE 10:1-7
JESUS SENDS OUT THE SEVENTY-TWO
The verses before us relate a circumstance which is not recorded by any Gospel writer except Luke. That circumstance is our Lord's appointment of seventy disciples to go before Him, in addition to the twelve apostles. We do not know the names of any of these disciples.
Their subsequent history has not been revealed to us. But the instructions with which they are sent forth are deeply interesting, and deserve the close attention of all ministers and teachers of the Gospel.
The first point in our Lord's charge to the seventy disciples is the importance of prayer and intercession. This is the leading thought with which our Lord opens His address. Before He tells His ambassadors what to do, He first bids them to pray. "Ask the Lord of the harvest that He would send forth laborers into his harvest."
Prayer is one of the best and most powerful means of helping forward the cause of Christ in the world. It is a means within the reach of all who have the Spirit of adoption. Not all believers have money to give to missions. Very few have great intellectual gifts, or extensive influence among men. But all believers can pray for the success of the Gospel—and they ought to pray for it daily. Many and marvelous are the answers to prayer which are recorded for our learning in the Bible. "The effectual fervent prayer of a righteous man avails much." (James 5:16.) Prayer is one of the principal weapons which the minister of the Gospel ought to use. To be a true successor of the apostles, he must give himself to prayer as well as to the ministry of the word. (Acts 6:4.) He must not only use the sword of the Spirit, but pray always, with all prayer and supplication. (Eph.
6:17,18.) This is the way to win a blessing on his own ministry. This, above all, is the way to procure helpers to carry on Christ's work.
Colleges may educate men. Bishops may ordain them. Patrons may give them livings. But God alone can raise up and send forth "laborers" who will do work among souls. For a constant supply of such laborers let us daily pray.
The second point in our Lord's charge to the seventy disciples, is the perilous nature of the work in which they were about to be engaged. He does not keep back from them the dangers and trials which are before them. He does not enlist them under false pretenses, or prophesy smooth things, or promise them unvarying success. He tells them plainly what they must expect. "Behold," He says, "I send you forth as lambs among wolves."
These words, no doubt, had a special reference to the life-time of those to whom they were spoken. We see their fulfillment in the many persecutions described in the Acts of the Apostles. But we must not conceal from ourselves that the words describe a state of things which may be seen at this very day. So long as the Church stands believers must expect to be like "lambs among wolves." They must make up their minds to be hated, and persecuted, and ill treated, by those who have no real religion. They must look for no favor from unconverted people, for they will find none. It was a strong but a true saying of Martin Luther, that "Cain will murder Abel, if he can, to the very end of the world." "Marvel not," says John, "if the world hates you." "All that will live godly in Jesus Christ," says Paul, "shall suffer persecution." (1 John 3:13; 2 Tim. 3:12.)
The third point in our Lord's charge to the seventy disciples is, the thorough devotion to their work which He enjoined upon them. They were to abstain even from the appearance of covetousness, or love of money, or luxury— "Carry neither purse, nor bag, nor shoes." They were to behave like men who had no time to waste on the empty compliments and conventional courtesies of the world— "Salute no man by the way."
These remarkable words must, doubtless be interpreted with some qualification. The time came when our Lord Himself, at the end of His ministry, said to the disciples, "He that has a purse let him take it, and likewise his bag." (Luke 22:36.) The apostle Paul was not ashamed to use salutations. The apostle Peter expressly commands us to "be courteous." (1 Pet. 3:8.) But still, after every deduction and qualification, there remains a deep lesson beneath these words of our Lord, which ought not to be overlooked. They teach us that ministers and teachers of the Gospel should beware of allowing the world to eat up their time and thoughts, and to hinder them in their spiritual work. They teach us that care about money, and excessive attention to what are called "the courtesies of life," are mighty snares in the way of Christ's laborers, and snares into which they must take heed lest they fall.
Let us consider these things. They concern ministers especially, but they concern all Christians more or less. Let us strive to show the men of the world that we have no time for their mode of living. Let us show them that we find life too precious to be spent in perpetual feasting, and visiting, and calling, and the like, as if there were no death, or judgment, or life to come. By all means let us be courteous.
But let us not make the courtesies of life an idol, before which everything else must bow down. Let us declare plainly that we seek a country beyond the grave, and that we have no time for that incessant round of eating, and drinking, and dressing, and civility, and exchange of compliments, in which so many try to find their happiness, but evidently try in vain. Let our principle be that of Nehemiah, "I am doing a great work, so that I cannot come down."
The fourth point in our Lord's charge to the seventy disciples is the simple-minded and contented spirit which He bade them to exhibit. Wherever they tarried, in traveling about upon their Master's business, they were to avoid the appearance of being fickle, changeable, delicate livers, or hard to please about food and lodging. They were to "eat and drink such things" as were given them. They were not to "go from house to house."
Instructions like these no doubt have a primary and special reference to the ministers of the Gospel. They are the men above all who, in their style of living, ought to be careful to avoid the spirit of the world. Simplicity in food and household arrangements, and readiness to put up with any accommodation, so long as health can be preserved uninjured, should always be the mark of the "man of God." Once let a preacher get the reputation of being fond of eating and drinking and worldly comforts, and his ministerial usefulness is at an end. The sermon about "things unseen" will produce little effect when the life preaches the importance of the "things that are seen."
But we ought not to confine our Lord's instructions to ministers alone. They ought to speak loudly to the consciences of all believers, of all who are called by the Holy Spirit and made priests to God. They ought to remind us of the necessity of simplicity and unworldliness in our daily life. We must beware of thinking too much about our meals, and our furniture, and our houses, and all those many things which concern the life of the body. We must strive to live like men whose first thoughts are about the immortal soul. We must endeavor to pass through the world like men who are not yet at home, and are not overmuch troubled about the fare they meet with on the road and at the inn. Blessed are they who feel like pilgrims and strangers in this life, and whose best things are all to come!
Notes on 10:1-7
2. "Send out." The Greek word here literally means "to throw out" or "send out with a degree of force." It implies that nothing but God's powerful and constraining call will ever move men to become laborers in the gospel harvest.
5. "Peace to this house." This is probably a common Jewish greeting; see 1 Samuel 25:6; Psalm 122:7-8.
7. "The worker deserves his wages." This is a proverb. It is remarkable for being the only expression in the Gospels which is quoted in the letters of the New Testament (see 1 Timothy 5:18).
LUKE 10:8-16
These verses comprise the second part of our Lord Jesus Christ's charge to the seventy disciples. Its lessons, like those of the first part, have a special reference to ministers and teachers of the Gospel. But they contain truths which deserve the serious attention of all members of the Church of Christ.
The first point we should notice in these verses is the simplicity of the tidings which our Lord commanded some of His first messengers to proclaim. We read that they were commissioned to say, "The kingdom of God is come near unto you."
These words we should probably regard as the key-note to all that the seventy disciples said. We can hardly suppose that they said nothing else but this single sentence. The words no doubt implied far more to a Jewish hearer at the time when they were spoken, than they convey to our minds at the present day. To a well instructed
Israelite, they would sound like an announcement that the times of Messiah had come—that the long promised Savior was about to be revealed—that the "desire of all nations" was about to appear. (Hag.
2:7.) All this is unquestionably true. Such an announcement suddenly made by seventy men, evidently convinced of the truth of what they said, traveling over a thickly peopled country, could hardly fail to draw attention and excite inquiry. But still the message is peculiarly and strikingly simple.
It may be doubted whether the modern way of teaching
Christianity, as a general rule, is sufficiently simple. It is a certain fact that deep reasoning and elaborate arguments are not the weapons by which God is generally pleased to convert souls. Simple plain statements, boldly and solemnly made, and made in such a manner that they are evidently felt and believed by him who makes them, seem to have the most effect on hearts and consciences.
Parents and teachers of the young, ministers and missionaries, Scripture-readers and district visitors, would all do well to remember this. We need not be so anxious as we often are about fencing, and proving, and demonstrating, and reasoning, out the doctrines of the Gospel. Not one soul in a hundred was ever brought to Christ in this fashion. We need more simple, plain, solemn, earnest, affectionate statements of simple Gospel truths. We may safely leave such statements to work and take care of themselves. They are arrows from God's own quiver, and will often pierce hearts which have not been touched by the most eloquent sermon.
The second point we should notice in these verses is the great sinfulness of those who reject the offers of Christ's Gospel.
Our Lord declares that it shall be "more tolerable at the last day for Sodom," than for those who receive not the message of His disciples.
And He proceeds to say that the guilt of Chorazin and Bethsaida, cities in Galilee, where He had often preached and worked miracles, but where the people had nevertheless not repented, was greater than the guilt of Tyre and Sidon.
Declarations like these are peculiarly dreadful. They throw light on some truths which men are very apt to forget. They teach us that all will be judged according to their spiritual light, and that from those who have enjoyed most religious privileges, most will be required. They teach us the exceeding hardness and unbelief of the human heart. It was possible to hear Christ preach, and to see
Christ's miracles, and yet to remain unconverted. They teach us, not least, that man is responsible for the state of his own soul. Those who reject the Gospel, and remain impenitent and unbelieving, are not merely objects of pity and compassion, but deeply guilty and blameworthy in God's sight. God called, but they refused. God spoke to them, but they would not regard. The condemnation of the unbelieving will be strictly just. Their blood will be upon their own heads. The Judge of all the earth will do right.
Let us lay these things to heart, and beware of unbelief. It is not open sin and flagrant profligacy alone which ruin souls. We have only to sit still and do nothing, when the Gospel is pressed on our acceptance, and we shall find ourselves one day in the pit. We need not run into any excess of riot. We need openly oppose true religion.
We have only to remain cold, careless, indifferent, unmoved, and unaffected, and our end will be in hell. This was the ruin of Chorazin and Bethsaida. And this, it may be feared, will be the ruin of thousands, as long as the world stands. No sin makes less noise, but none so surely damns the soul, as unbelief.
The last point that we should notice in these verses is the honor which the Lord Jesus is pleased to put upon His faithful ministers. We see this brought out in the words with which He concludes His charge to the seventy disciples. He says to them, "He that hears you hears me, and he that despises you despises me, and he that despises me despises Him that sent me."
The language here used by our Lord is very remarkable, and the more so when we remember that it was addressed to the seventy disciples, and not to the twelve apostles. The lesson it is intended to convey is clear and unmistakable. It teaches us that ministers are to be regarded as Christ's messengers and ambassadors to a sinful world. So long as they do their work faithfully, they are worthy of honor and respect for their Master's sake. Those who despise them, are not despising them so much as their Master. Those who reject the terms of salvation which they are commissioned to proclaim, are doing an injury not so much to them as to their King. When Hanun, king of Ammon, ill-used the ambassadors of David, the insult was resented as if it had been done to David himself. (2 Sam. 10:1-19.)
Let us remember these things, in order that we may form a right estimate of the position of a minister of the Gospel. The subject is one on which error abounds. On the one side the minister's office is regarded with idolatrous and superstitious reverence. On the other side it is often regarded with ignorant contempt. Both extremes are wrong. Both errors arise from forgetfulness of the plain teaching of Scripture. The minister who does not do Christ's work faithfully, or deliver Christ's message correctly, has no right to look for the respect of the people.
But the minister who declares all the counsel of God, and keeps back nothing that is profitable, is one whose words cannot be disregarded without great sin. He is on the King's business. He is a herald. He is an ambassador. He is the bearer of a flag of truce. He brings the glad tidings of terms off peace. To such a man the words of our Lord will prove strictly applicable. The rich may trample on him.
The wicked may hate him. The pleasure-lover may be annoyed at him. The covetous may be vexed by him. But he may take comfort daily in His Master's words, "He that despises you despises me." The last day will prove that these words were not spoken in vain.
Notes on 10:8-16
16. "He who listens to you listens to me." There is probably no stronger language than this in the New Testament about the dignity of a faithful minister's office and the guilt incurred by those who refuse to hear his message.
LUKE 10:17-20
We learn, from this passage, how ready Christians are to be puffed up with success. It is written, that the seventy returned from their first mission with joy, "saying, Lord, even the devils are subject unto us through your name." There was much false fire in that joy. There was evidently self-satisfaction in that report of achievements. The whole tenor of the passage leads us to this conclusion. The remarkable expression which our Lord uses about Satan's fall from heaven, was most probably meant to be a caution.
He read the hearts of the young and inexperienced soldiers before Him. He saw how much they were lifted up by their first victory. He wisely checks them in their undue exultation. He warns there against pride.
The lesson is one which all who work for Christ should mark and remember. Success is what all faithful laborers in the Gospel field desire. The minister at home and the missionary abroad, the district visitor and the city missionary, the tract distributor and the Sundayschool teacher, all alike long for success. All long to see Satan's kingdom pulled down, and souls converted to God. We cannot wonder. The desire is right and good.
Let it, however, never be forgotten, that the time of success is a time of danger to the Christian's soul. The very hearts that are depressed when all things seem against them are often unduly exalted in the day of prosperity. Few men are like Samson, and can kill a lion without telling others of it. (Judges 14:6.) No wonder that Paul says of a bishop, that he ought not to be "a novice, lest being lifted up with pride, he fall into the condemnation of the devil." (1
Tim. 3:6.) Most of Christ's laborers probably have as much success as their souls can bear.
Let us pray much for humility, and especially for humility in our days of peace and success. When everything around us seems to prosper, and all our plans work well—when family trials and sicknesses are kept from us, and the course of our worldly affairs runs smooth—when our daily crosses are light, and all within and without like a morning without clouds—then, then is the time when our souls are in danger! Then is the time when we have need to be doubly watchful over our own hearts. Then is the time when seeds of evil are sown within us by the devil, which may one day astound as by their growth and strength.
There are few Christians who can carry a full cup with a steady hand. There are few whose souls prosper in their days of uninterrupted success. We are all inclined to sacrifice to our net, and burn incense to our own drag. (Hab. 1:16.) We are ready to think that our own might and our own wisdom have procured us the victory.
The caution of the passage before us ought never to be forgotten. In the midst of our triumphs, let us cry earnestly, "Lord, clothe us with humility."
We learn, for another thing, from these verses, that gifts, and power of working miracles, are very inferior to grace. It is written that our Lord said to the seventy disciples, "In this rejoice not, that the spirits are subject unto you, but rather rejoice because your names are written in heaven." It was doubtless an honor and a privilege to be allowed to cast out devils. The disciples were right to be thankful. But it was a far higher privilege to be converted and pardoned men, and to have their names written in the register of saved souls.
The distinction here drawn between grace and gifts is one of deep importance, and often and sadly overlooked in the present day.
GIFTS, such as mental vigor, vast memory, striking eloquence, ability in argument, power in reasoning, are often unduly valued by those who possess them, and unduly admired by those who possess them not. These things ought not so to be. Men forget that gifts without grace save no one's soul, and are the characteristic of Satan himself.
GRACE, on the contrary, is an everlasting inheritance, and, lowly and despised as its possessor may be, will land him safe in glory. He that has gifts without grace is dead in sins, however splendid his gifts may be. But he that has grace without gifts is alive to God, however unlearned and ignorant he may appear to man. And "a living dog is better than a dead lion." (Eccles. 9:4.)
Let the religion which we aim to possess be a religion in which grace is the main thing. Let it not content us to be able to speak eloquently, or preach powerfully, or reasonably, or argue cleverly, or profess loudly, or talk fluently. Let it not satisfy us to know the whole system of Christian doctrines, and to have texts and words at our command. These things are all well in their way. They are not to be undervalued. They have their use. But these things are not the grace of God, and they will not deliver us from hell. Let us never rest until we have the witness of the Spirit within us that we are "washed, and sanctified, and justified, in the name of the Lord Jesus and by the Spirit of God." (1 Cor. 6:11.) Let us seek to know that "our names are written in heaven," and that we are really one with Christ and Christ in us.
Let us strive to be "epistles of Christ known and read of all men," and to show by our humility, and charity, and faith, and spiritualmindedness, that we are the children of God. This is true religion.
These are the real marks of saving Christianity. Without such marks, a man may have abundance of gifts and turn out nothing better than a follower of Judas Iscariot, the false apostle, and go at last to hell.
With such marks, a man may be like Lazarus, poor and despised upon earth, and have no gifts at all. But his name is written in heaven, and Christ shall own him as one of His people at the last day.
Notes on 10:17-20
18. "I saw Satan fall." Cyprian, Jerome, Gregory, Bede, Erasmus, and Pellican consider that our Lord's intention was to warn the disciples against vainglory: "Be not puffed up because the devils are subject to you. Remember that Satan fell through pride, as I myself saw."
20. "Your names are written in heaven." This means that "you are registered in heaven as citizens of God's kingdom, as people who are chosen to salvation through Christ, pardoned, accepted, and saved."
It is the same as St. Paul's saying, "whose names are written in the book of life" (Philippians 4:3). See also Daniel 12:1; Revelation 13:8; 20:12. We find the opposite expression in Jeremiah 17:13, "those who turn away from you will be written in the dust."
LUKE 10:21-24
There are five remarkable points in these verses which deserve the attention of all who wish to be well-instructed Christians. Let us take each of the five in order.
We should observe, in the first place, the one instance on record of our Lord Jesus Christ rejoicing. We read, that in "that hour Jesus rejoiced in spirit." Three times we are told in the Gospels that our Lord Jesus Christ wept. Once only we are told that He rejoiced.
And what was the cause of our Lord's joy? It was the conversion of souls. It was the reception of the Gospel by the weak and lowly among the Jews, when the "wise and prudent" on every side were rejecting it. Our blessed Lord no doubt saw much in this world to grieve Him. He saw the obstinate blindness and unbelief of the vast majority of those among whom He ministered. But when He saw a few poor men and women receiving the glad tiding of salvation, even
His heart was refreshed. He saw it and was glad.
Let all Christians mark our Lord's conduct in this matter, and follow His example. They find little in the world to cheer them. They see around them a vast multitude walking in the broad way that leads to destruction, careless, hardened, and unbelieving. They see a few here and there, and only a few, who believe to the saving of their souls. But let this sight make them thankful. Let them bless God that any at all are converted, and that any at all believe. We do not realize the sinfulness of man sufficiently. We do not reflect that the conversion of any soul is a miracle—a miracle as great as the raising of Lazarus from the dead. Let us learn from our blessed Lord to be more thankful. There is always some blue sky as well as black clouds, if we will only look for it. Though only a few are saved, we should find reason for rejoicing. It is only through free grace and undeserved mercy that any are saved at all.
We should observe, secondly, the sovereignty of God in saving sinners. We read that our Lord says to His Father, "You have hidden these things from the wise and prudent, and revealed them unto babes." The meaning of these words is clear and plain.
There are some from whom salvation is "hidden." There are others to whom salvation is "revealed."
The truth here laid down is deep and mysterious. "It is as high as heaven—what can we do? It is as deep as hell—what do we know?"
Why some around us are converted and others remain dead in sins, we cannot possibly explain. Why England is a Christian country and China buried in idolatry, is a problem we cannot solve. We only know that it is so. We can only acknowledge that the words of our Lord
Jesus Christ supply the only answer that mortal man ought to give— "Even so, Father, for so it seemed good in your sight."
Let us, however, never forget that God's sovereignty does not destroy man's responsibility. That same God who does all things according to the counsel of His own will, always addresses us as accountable creatures, as beings whose blood will be on their own heads if they are lost. We cannot understand all His dealings. We see in part and know in part. Let us rest in the conviction that the judgment day will clear up all, and that the Judge of all will not fail to do right. In the mean time, let us remember that God's offers of salvation are free, wide, broad, and unlimited, and that "in our doings that will of God is to be followed which we have expressly declared unto us in the Word of God." (17th Article of Church of England.) If truth is hidden from some and revealed to others, we may be sure that there is a cause.
We should observe, thirdly, the character of those from whom truth is hidden, and of those to whom truth is revealed. We read that our Lord says, "You have hidden these things from the wise and prudent and have revealed them unto babes."
We must not gather from these words a wrong lesson. We must not infer that any people on earth are naturally more deserving of God's grace and salvation than others. All are alike sinners, and merit nothing but wrath and condemnation. We must simply regard the words as stating a fact. The wisdom of this world often makes people proud, and increases their natural enmity to Christ's Gospel.
The man who has no pride of knowledge, or fancied morality, to fall back on, has often fewest difficulties to get over in coming to the knowledge of the truth. The publicans and sinners are often the first to enter the kingdom of God, while the Scribes and Pharisees stand outside.
Let us learn from these words to beware of self-righteousness.
Nothing so blinds the eyes of our souls to the beauty of the Gospel as the vain, delusive idea, that we are not so ignorant and wicked as some, and that we have got a character which will bear inspection.
Happy is that man who has learned to feel that he is "wretched, and miserable, and poor, and blind, and naked." (Rev. 3:17.) To see that we are bad, is the first step towards being really good. To feel that we are ignorant is the first beginning of all saving knowledge.
We should observe, in the fourth place, the majesty and dignity of our Lord Jesus Christ. We read that He said, "My Father has given me authority over everything. No one really knows the Son except the Father, and no one really knows the Father except the Son and those to whom the Son chooses to reveal him." These are the words of one who was very God of very God, and no mere man.
We read of no patriarch, or prophet, or apostle, or saint, of any age, who ever used words like these. They reveal to our wondering eyes a little of the mighty majesty of our Lord's nature and person. They show Him to us, as the Head over all things, and King of kings— "all things are delivered to me of my Father." They show Him as one distinct from the Father, and yet entirely one with Him, and knowing
Him in an unspeakable manner. "No man knows who the Son is but the Father—and who the Father is but the Son." They show Him, not least, as the Mighty Revealer of the Father to the sons of men, as the God who pardons iniquity, and loves sinners for His Son's sake— "no one really knows the Father except the Son and those to whom the Son chooses to reveal him."
Let us repose our souls confidently on our Lord Jesus Christ. He is one who is "mighty to save." Many and weighty as our sins are, Christ can bear them all. Difficult as is the work of our salvation, Christ is able to accomplish it. If Christ was not God as well as man we might indeed despair. But with such a Savior as this we may begin boldly, and press on hopefully, and await death and judgment without fear. Our help is laid on one that is mighty. (Psalm 89:19.)
Christ over all, God blessed forever, will not fail any one that trusts in Him.
Let us observe, finally, the peculiar privileges of those who hear the Gospel of Christ. We read that our Lord said to His disciples, "Blessed are the eyes which see the things that you see. For I tell you that many prophets and kings have desired to see those things which you see, and have not seen them, and to hear those things which you hear, and have not heard them."
The full significance of these words will probably never be understood by Christians until the last day. We have probably a most faint idea of the enormous advantages enjoyed by believers who have lived since Christ came into the world, compared to those of believers who died before Christ was born. The difference between the knowledge of an Old Testament saint and a saint in the apostles' days is far greater than we conceive. It is the difference of twilight and noon-day, of winter and summer, of the mind of a child and the mind of a full-grown man. No doubt the Old Testament saints looked to a coming Savior by faith, and believed in a resurrection and a life to come. But the coming and death of Christ unlocked a hundred
Scriptures which before were closed, and cleared up scores of doubtful points which before had never been solved. In short, "the way into the holiest was not made manifest, while the first tabernacle was standing." (Heb. 9:8.) The humblest Christian believer understands things which David and Isaiah could never explain.
Let us leave the passage with a deep sense of our own debt to God and of our great responsibility for the full light of the Gospel. Let us see that we make a good use of our many privileges. Having a full
Gospel, let us beware that we do not neglect it. It is a weighty saying, "To whomsoever much is given, of them will much be required."
Notes on 10:21-24
21. "Little children." These were the fishermen and tax collectors and other poor and uneducated Jews who became our Lord's disciples and followed him when the majority of the nation would not believe.
22. "All things have been committed to me . . ."Here "all things" means all power both in heaven and earth (Matthew 28:18), all judgment (John 1:18), and power over all flesh to give eternal life (John 17:2). This includes power to raise the dead and to pass judgment on people according to their deeds and secret thoughts, a power and wisdom which are plainly divine, and consequently the divine nature from which these attributes are inseparable. This is an argument for the divinity of Christ.
LUKE 10:25-28
THE PARABLE OF THE GOOD SAMARITAN
We should notice in this passage, the solemn question which was addressed to our Lord Jesus Christ. We are told that a certain lawyer asked Him, "What shall I do to inherit eternal life?"
The motive of this man was evidently not right. He only asked this question to "tempt" our Lord, and to provoke Him to say something on which His enemies might lay hold. Yet the question he propounded was undoubtedly one of the deepest importance.
It is a question which deserves the principal attention of every man, woman, and child on earth. We are all sinners—dying sinners, and sinners going to be judged after death. "How shall our sins be pardoned? With which shall we come before God? How shall we escape the damnation of hell? Where shall we flee from the wrath to come? What must we do to be saved?"—These are inquiries which people of every rank ought to put to themselves, and never rest until they find an answer.
It is a question which unhappily few care to consider. Thousands are constantly inquiring, "What shall we eat? What shall we drink?
With what shall we be clothed? How can we get money? How can we enjoy ourselves? How can we prosper in the world?" Few, very few, will ever give a moment's thought to the salvation of their souls. They hate the subject. It makes them uncomfortable. They turn from it and put it away. Faithful and true is that saying of our Lord's, "Wide is the gate and broad is the way that leads unto destruction, and many there be that go in thereat." (Matt. 7:13.)
Let us not be ashamed of putting the lawyer's question to our own souls. Let us rather ponder it, think about it, and never be content until it fills the first place in our minds. Let us seek to have the witness of the Spirit within us, that we repent us truly of sin, that we have a lively faith in God's mercy through Christ, and that we are really walking with God. This is the character of the heirs of eternal life. These are they who shall one day receive the kingdom prepared for the children of God.
We should notice, secondly, in this passage, the high honor which our Lord Jesus Christ places on the Bible. He refers the lawyer at once to the Scriptures, as the only rule of faith and practice. He does not say in reply to his question— "What does the Jewish Church say about eternal life? What do the Scribes, and Pharisees, and priests think? What is taught on the subject in the traditions of the elders?"—He takes a far simpler and more direct course. He sends his questioner at once to the writings of the Old
Testament— "What is written in the law? How read you it?"
Let the principle contained in these words, be one of the foundation principles of our Christianity. Let the Bible, the whole
Bible, and nothing but the Bible, be the rule of our faith and practice.
Holding this principle we travel upon the king's highway. The road may sometimes seem narrow, and our faith may be severely tried, but we shall not be allowed greatly to err. Departing from this principle we enter on a pathless wilderness. There is no telling what we may be led to believe or do. Forever let us bear this in mind. Here let us cast anchor. Here let us abide.
It matters nothing who says a thing in religion, whether an ancient father, or a modern Bishop, or a learned divine. Is it in the Bible? Can it be proved by the Bible? If not, it is not to be believed. It matters nothing how beautiful and clever sermons or religious books may appear. Are they in the smallest degree contrary to Scripture? If they are, they are rubbish and poison, and guides of no value. What says the Scripture? This is the only rule, and measure, and gauge of religious truth. "To the law and to the testimony," says Isaiah, "if they speak not according to this word, it is because there is no light in them." (Isaiah 8:20.)
We should notice, lastly, in this passage, the clear knowledge of duty to God and man, which the Jews in our Lord's time possessed. We read that the lawyer said, in reply to our Lord's question, "You shall love the Lord your God with all your heart, and with all your soul, and with all your strength, and with all your mind; and your neighbor as yourself." That was well spoken. A clearer description of daily practical duty could not be given by the most thoroughly instructed Christian in the present day. Let not this be forgotten.
The words of the lawyer are very instructive in two points of view.
They throw a strong light on two subjects, about which many mistakes abound. For one thing, they show us how great were the privileges of religious knowledge which the Jews enjoyed under the Old Testament, compared to the heathen world. A nation which possessed such principles of duty as those now before us, was immeasurably in advance of Greece and Rome. For another thing, the lawyer's words show us how much clear head-knowledge a person may possess, while his heart is full of wickedness. Here is a man who talks of loving God with all his soul, and loving his neighbor as himself, while he is actually "tempting" Christ, and trying to do Him harm, and, anxious to justify himself and make himself out a charitable man! Let us ever beware of this kind of religion. Clear knowledge of the head, when accompanied by determined impenitence of heart, is a most dangerous state of soul.
"If you know these things," says Jesus, "happy are you if you do them." (John 13:17.)
Let us not forget, in leaving this passage, to apply the high standard of duty which it contains, to our own hearts, and to prove our own selves. Do we love God with all our heart, and soul, and strength, and mind? Do we love our neighbor as ourselves? Where is the person that could say with perfect truth, "I do?" Where is the man that ought not to lay his hand on his mouth, when he hears these questions? Verily we are all guilty in this matter! The best of us, however holy we may be, come far short of perfection. Passages like this, should teach us our need of Christ's blood and righteousness. To Him we must go, if we would ever stand with boldness at the bar of God. From Him we must seek grace, that the love of God and man may become ruling principles of our lives. In Him we must abide, that we may not forget our principles, and that we may show the world that by them we desire to live.
Notes on 10:25-28
26. "How do you read it?" Let the following quotation from Quesnel, the Roman Catholic writer, be observed: "Jesus Christ himself refers us to God's law, though he was truth itself, and could give souls holy instruction. In vain do we seek after other lights and ways besides those which we find there. It is the Spirit of God who dictated the law and made it the rule of our life. It is injurious to God for us either not to study it, or to prefer the thoughts of man before it. The first question which will be put to a Christian at God's tribunal will be to this effect: 'What is written in the law? What have you read in the Gospel? What use have you made thereof?' What answer can that person return who has not so much as read it, though he has sufficient ability and opportunity to do it?"
LUKE 10:29-37
These words contain the well-known parable of the good
Samaritan. In order to understand the drift of this parable, we must carefully remember the occasion on which it was spoken. It was spoken in reply to the question of a certain lawyer, who asked, "who is my neighbor?" Our Lord Jesus Christ answers that question by telling the story we have just read, and winds up the narrative by an appeal to the lawyer's conscience. Let these things not be forgotten.
The object of the parable is to show the nature of true charity and brotherly love. To lose sight of this object, and discover deep allegories in the parable, is to trifle with Scripture, and deprive our souls of most valuable lessons.
We are taught, first, in this parable, how rare and uncommon is true brotherly love. This is a lesson which stands out prominently on the face of the narrative before our eyes. Our Lord tells us of a traveler who fell among thieves, and was left naked, wounded, and half dead on the road. He then tells us of a priest and a Levite, who, one after the other, came traveling that way, and saw the poor wounded man, but gave him no help. Both were men, who from their religious office and profession, ought to have been ready and willing to do good to one in distress. But both, in succession, were too selfish, or too unfeeling to offer the slightest assistance. They doubtless reasoned with themselves, that they knew nothing of the wounded traveler—that he had perhaps got into trouble by his own misconduct—that they had no time to stop to help him—and that they had enough to do to mind their own business, without troubling themselves with strangers. And the result was, that one after the other, they both "passed by on the other side."
We have in this striking description, an exact picture of what is continually going on in the world. Selfishness is the leading characteristic of the great majority of mankind. That cheap charity which costs nothing more than a trifling subscription or contribution, is common enough. But that self-sacrificing kindness of heart, which cares not what trouble is entailed, so long as good can be done, is a grace which is rarely met with. There are still thousands in trouble who can find no friend or helper. And there are still hundreds of "priests and Levites" who see them, but "pass by on the other side."
Let us beware of expecting much from the kindness of man. If we do, we shall certainly be disappointed. The longer we live the more clearly we shall see that few people care for others except from interested motives, and that unselfish, unselfish, pure brotherly love, is as scarce as diamonds and rubies. How thankful we ought to be that the Lord Jesus Christ is not like man! His kindness and love are unfailing. He never disappoints any of His friends. Happy are they who have learned to say, "My soul, wait only upon God; my expectation is from Him." (Psalm 62:5.)
We are taught, secondly, in this parable, who they are to whom we should show kindness, and whom we are to love as neighbors. We are told that the only person who helped the wounded traveler, of whom we are reading, was a certain Samaritan.
This man was one of a nation who had "no dealings" with the Jews.
(John 4:9.), He might have excused himself by saying that the road from Jerusalem to Jericho was through the Jewish territory, and that cases of distress ought to be cared for by the Jews. But he does nothing of the sort. He sees a man stripped of his clothing, and lying half dead. He asks no questions, but at once has compassion on him.
He makes no difficulties, but at once gives aid. And our Lord says to us, "Go and do you likewise."
Now, if these words mean anything, a Christian ought to be ready to show kindness and brotherly love to everyone that is in need. Our kindness must not merely extend to our families, and friends, and relations. We must love all men, and be kind to all, whenever occasion requires. We must beware of an excessive strictness in scrutinizing the past lives of those who need our aid. Are they in real trouble? Are they in real distress? Do they really need help? Then, according to the teaching of this parable, we ought to be ready to assist them.
We should regard the whole world as our parish, and the whole race of mankind as our neighbors. We should seek to be the friend of every one who is oppressed, or neglected, or afflicted, or sick, or in prison, or poor, or an orphan, or a heathen, or a slave, or an idiot, or starving, or dying. We should exhibit such world-wide friendship, no doubt, wisely, discreetly, and with good sense, but of such friendship we never need be ashamed. The ungodly may sneer at it as extravagance and fanaticism. But we need not mind that. To be friendly to all men in this way, is to show something of the mind that was in Christ.
We are taught, lastly, in this parable, after what manner, and to what extent we are to show kindness and love to others.
We are told that the Samaritan's compassion towards the wounded traveler was not confined to feelings and passive impressions. He took much trouble to give him help. He acted as well as felt. He spared no pains or expense in befriending him. Stranger as the man was, he went to him, bound up his wounds, set him on his own beast, brought him to an inn, and took care of him. Nor was this all. On the morrow he gave the host of the inn money, saying, "Take care of him, and whatever you spend more, when I come again I will repay you."
And our Lord says to each of us, "Go and do likewise."
The lesson of this part of the parable is plain and unmistakable.
The kindness of a Christian towards others should not be in word and in tongue only, but in deed and in truth. His love should be a practical love, a love which entails on him self-sacrifice and selfdenial, both in money, and time, and trouble. His charity should be seen not merely in his talking, but his acting—not merely in his profession, but in his practice. He should think it no misspent time to work as hard in doing good to those who need help, as others work in trying to get money. He should not be ashamed to toil as much to make the misery of this world rather smaller, as those toil who hunt or shoot all day long. He should have a ready ear for every tale of sorrow, and a ready hand to help every one in affliction, so long as he has the power. Such brotherly love the world may not understand.
The returns of gratitude which such love meets with may be few and small. But to show such brotherly love, is to walk in the steps of Christ, and to reduce to practice the parable of the good Samaritan.
And now let us leave the parable with grave thoughts and deep searching's of heart. How few Christians seem to remember that such a parable was ever written! What an enormous amount of stinginess, and baseness, and ill-nature, and suspicion there is to be seen in the