========================================================================
  EXPOSITORY THOUGHTS ON LUKE
  by J.C. Ryle
========================================================================

Ryle's expository commentary on the Gospel of Luke, offering straightforward
exposition with warm pastoral application, making the teaching of Christ
accessible to ordinary readers and families.

  Chapters: 145

------------------------------------------------------------------------
  TABLE OF CONTENTS
------------------------------------------------------------------------

    0. Expository Thoughts On Luke
    1. Luke 1:1-4
    2. Luke 1:5-12
    3. Luke 1:13-17
    4. Luke 1:18-25
    5. Luke 1:26-33
    6. Luke 1:34-38
    7. Luke 1:39-45
    8. Luke 1:46-56
    9. Luke 1:57-66
   10. Luke 1:67-80
   11. Luke 2:1-7
   12. Luke 2:8-20
   13. Luke 2:21-24
   14. Luke 2:25-35
   15. Luke 2:36-40
   16. Luke 2:41-52
   17. Luke 3:1-6
   18. Luke 3:7-14
   19. Luke 3:15-20
   20. Luke 3:21-38
   21. Luke 4:1-13
   22. Luke 4:14-22
   23. Luke 4:22-32
   24. Luke 4:33-44
   25. Luke 5:1-11
   26. Luke 5:12-16
   27. Luke 5:17-26
   28. Luke 5:27-32
   29. Luke 5:33-39
   30. Luke 6:1-5
   31. Luke 6:6-11
   32. Luke 6:12-19
   33. Luke 6:20-26
   34. Luke 6:27-38
   35. Luke 6:39-45
   36. Luke 6:46-49
   37. Luke 7:1-10
   38. Luke 7:11-17
   39. Luke 7:18-23
   40. Luke 7:24-30
   41. Luke 7:31-35
   42. Luke 7:36-50
   43. Luke 8:1-3
   44. Luke 8:4-15
   45. Luke 8:16-21
   46. Luke 8:22-25
   47. Luke 8:26-36
   48. Luke 8:37-40
   49. Luke 8:41-48
   50. Luke 8:49-56
   51. Luke 9:1-6
   52. Luke 9:7-11
   53. Luke 9:12-17
   54. Luke 9:18-22
   55. Luke 9:23-27
   56. Luke 9:28-36
   57. Luke 9:37-45
   58. Luke 9:46-50
   59. Luke 9:51-56
   60. Luke 9:57-62
   61. Luke 10:1-7
   62. Luke 10:8-16
   63. Luke 10:17-20
   64. Luke 10:21-24
   65. Luke 10:25-28
   66. Luke 10:29-37
   67. Luke 10:38-42
   68. Luke 11:1-4
   69. Luke 11:5-13
   70. Luke 11:14-20
   71. Luke 11:21-26
   72. Luke 11:27-32
   73. Luke 11:33-36
   74. Luke 11:37-44
   75. Luke 11:45-54
   76. Luke 12:1-7
   77. Luke 12:8-12
   78. Luke 12:13-21
   79. Luke 12:22-31
   80. Luke 12:32-40
   81. Luke 12:41-48
   82. Luke 12:49-53
   83. Luke 12:54-59
   84. Luke 13:1-5
   85. Luke 13:6-9
   86. Luke 13:10-17
   87. Luke 13:18-21
   88. Luke 13:22-30
   89. Luke 13:31-35
   90. Luke 14:1-6
   91. Luke 14:7-14
   92. Luke 14:15-24
   93. Luke 14:25-35
   94. Luke 15:1-10
   95. Luke 15:11-24
   96. Luke 15:25-32
   97. Luke 16:1-12
   98. Luke 16:13-18
   99. Luke 16:19-31
  100. Luke 17:1-4
  101. Luke 17:5-10
  102. Luke 17:11-19
  103. Luke 17:20-25
  104. Luke 17:26-37
  105. Luke 18:1-8
  106. Luke 18:9-14
  107. Luke 18:15-17
  108. Luke 18:18-27
  109. Luke 18:28-34
  110. Luke 18:35-43
  111. Luke 19:1-10
  112. Luke 19:11-27
  113. Luke 19:28-40
  114. Luke 19:41-48
  115. Luke 20:1-8
  116. Luke 20:9-19
  117. Luke 20:20-26
  118. Luke 20:27-40
  119. Luke 20:41-47
  120. Luke 21:1-4
  121. Luke 21:5-9
  122. Luke 21:10-19
  123. Luke 21:20-24
  124. Luke 21:25-33
  125. Luke 21:34-38
  126. Luke 22:1-13
  127. Luke 22:14-23
  128. Luke 22:24-30
  129. Luke 22:31-38
  130. Luke 22:39-46
  131. Luke 22:47-53
  132. Luke 22:54-62
  133. Luke 22:63-71
  134. Luke 23:1-12
  135. Luke 23:13-25
  136. Luke 23:26-38
  137. Luke 23:39-43
  138. Luke 23:44-49
  139. Luke 23:50-56
  140. Luke 24:1-12
  141. Luke 24:13-35
  142. Luke 24:36-43
  143. Luke 24:44-49
  144. Luke 24:50-53

========================================================================
  CHAPTER 0: EXPOSITORY THOUGHTS ON LUKE
========================================================================


========================================================================
  CHAPTER 1: LUKE 1:1-4
========================================================================

The, Gospel of St. Luke, which we now begin, contains many precious things which
are not recorded in the other three Gospels. Such, for instance, are the
histories of Zacharias and Elizabeth,-the angel's announcement to the Virgin
Mary,-and, to speak generally, the whole contents of the first two chapters.
Such, again, are the narratives of the conversion of Zacchaeus and of the
penitent thief,-the walk to Emmaus, and the famous parables of the Pharisee and
Publican, the rich man and Lazarus, and the Prodigal Son. These are portions of
Scripture for which every well-instructed Christian feels peculiarly thankful.
And for these we are indebted to the Gospel of St. Luke.

The short preface which we have now read is a peculiar feature of St. Luke's
Gospel. But we shall find, on examination, that it is full of most useful
instruction.

In the first place, St. Luke gives us a short, but valuable, sketch of the
nature of a Gospel. He calls it, “a declaration of those things which are most
surely believed among us." It is a narrative of facts about Jesus Christ.

Christianity is a religion built upon facts. Let us never lose sight of this. It
came before mankind at first in this shape. The first preachers did not go up
and down the world, proclaiming an elaborate, artificial system of abstruse
doctrines and deep principles. They made it their first business to tell men
great plain facts. They went about telling a sin-laden world, that the Son of
God had come down to earth, and lived for us, and died for us, and risen again.
The Gospel, at its first publication, was far more simple than many make it now.
It was neither more nor less than the history of Christ.

Let us aim at greater simplicity in our own personal religion. Let Christ and
His Person be the sun of our system, and let the main desire of our souls be to
live the -life of faith in Him, and daily know Him better. This was St. Paul's
Christianity. "To me to live is Christ." (Philipp. i. 21.)

In the second place, St. Luke draws a beautiful picture of the true position of
the apostles in the early church. He calls them, " eye-witnesses and ministers
of the word."

There is an instructive humility in this expression. There is an utter absence
of that man-exalting tone which has so often crept into the Church. St. Luke
gives the apostles no flattering titles. He affords not the slightest excuse to
those who speak of them with idolatrous veneration, because of their office and
near-ness to our Lord.

He describes them as "eye-witnesses." They told men what they had seen with
their own eyes, and heard with their own ears. (I John i. 1.)-He describes them
as “ministers of the word." They were servants of the word of the Gospel. They
were men who counted it their highest privilege to carry about, as messengers,
the tidings of God's love to a sinful world, and to tell the story of the cross.

Well would it have been for the Church and the world, if Christian ministers had
never laid claim to higher dignity and honour than the apostles claimed for
themselves. It is a mournful fact, that ordained men have constantly exalted
themselves and their office to a most unscriptural position. It is a no less
mournful fact, that people have constantly helped forward the evil, by a lazy
acquiescence in the demands of priest-craft, and by contenting themselves with a
mere vicarious religion. There have been faults on both sides. Let us remember
this, and be on our guard.

In the third place, St. Luke describes his own qualifications for the work of
writing a Gospel. He says that he “had perfect understanding of all things from
the very first.”

It would be mere waste of time to inquire from what source St. Luke obtained the
information which he has given -us in his Gospel. We have no good reason for
supposing that he saw our Lord work miracles, or heard Him teach. To say that he
obtained his information from the Virgin Mary, or any of the apostles, is mere
conjecture and speculation. Enough for us to know that St. Luke wrote by
inspiration of God. Unquestionably he did not neglect the ordinary means of
getting knowledge. But the Holy Ghost guided him, no less than all other writers
of the Bible, in his choice of matter. The Holy Ghost supplied him with
thoughts, arrangement, sentences, and even words. And the result is, that what
St. Luke wrote is not to be read as the "word of man," but the "word of God." (I
Thess. ii. 13.)

Let us carefully hold fast the great doctrine of the plenary inspiration of
every word of the Bible. Let us never allow that any writer of the Old or New
Testament could make even the slightest verbal mistake or error, when writing as
he was "moved by the Holy Ghost." (2 Peter i. 21.) Let it be a settled principle
with us in reading the Bible, that when we cannot understand a passage, or
reconcile it with some other passage, the fault is not in the Book, but in
ourselves. The adoption of this principle will place our feet upon a rock. To
give it up is to stand upon a quicksand, and to fill our minds with endless
uncertainties and doubts.

Finally, St. Luke informs us of one main object he had in view in writing his
Gospel. It was that Theophilus “might know the certainty of those things wherein
he had been instructed."

There is no encouragement here for those who place confidence in unwritten
traditions, and the voice of the church. St. Luke knew well the weakness of
man's memory, and the readiness with which a history alters its shape both by
additions and alterations, when it depends only on word of mouth and report.
What therefore does he do? He takes care to write."

There is no encouragement here for those who are opposed to the spread of
religious knowledge, and talk of ignorance as the “mother of devotion." St. Luke
does not wish his friend to remain in doubt on any matter of his faith. He tells
him that he wants him to "know the certainty of those things wherein he had been
instructed."

Let us close the passage with thankfulness for the Bible. Let us bless God daily
that we are not left dependent on man's traditions, and need not be led astray
by ministers' mistakes. We have a written volume, which is "able to make us wise
unto salvation, through faith which is in Christ Jesus." (2 Tim. iii. 15.)

Let us begin St. Luke's Gospel with an earnest desire to know more ourselves of
the truth as it is in Jesus, and with a hearty determination to do what in us
lies to spread the knowledge of that truth throughout the world.

NOTES. Luke 1:1-4

[Gospel according to St-Luke.] Our information concerning .Luke is scanty. It is
conjectured by some that he was one of the seventy disciples sent forth by our
Lord, in addition to the twelve apostles. (Luke x. I -) There seems no reason to
doubt that he was the companion of St. Paul in his travels, and that he was a
“physician." (Col. iv. 14.) Some have thought that his profession as a physician
may be traced in his manner of describing our Lord's miraculous cures of
diseases,--and his companionship of St, Paul in his manner of speaking on such
subjects as God's glory, and Christ’s love to sinners. It is generally agreed
that his Gospel was written with a special reference to Gentile converts, rather
then Jews. Jerome, Chrysostom, Ambrose, and others, suppose that St. Paul refers
to Luke and his Gospel, in the words, “the brother whose praise is in the
Gospel." (2 Cor. viii. 18.)-This however is very questionable.

I.-[,Many have taken in hand.] Who these ,many" were, we do not know. That they
wrote with any but good intentions we have no right to say. St. Luke's meaning
appears to be simply this, that they wrote without any divine call or
inspiration. He certainly does not refer to Matthew and Mark. Ambrose remarks,
“Matthew did not take in hand, nor Mark, nor John, nor Luke. They, the divine
Spirit supplying them with abundance of all words and matter, accomplished what
they began without any effort."

[A declaration of those things.] A glance at the Greek in this sentence, will
show us that the word “of," must be taken as a preposition, and means “about,"
or " concerning."

[most surely believed.] The word so translated is rendered, when applied to
Abraham, (Rom. ix-. 21.) "fully persuaded” 'and when applied to the preaching of
the Gospel, "fully known," (2 Tim. iv. 17.) Theophylact, in Suicer, defines it
as meaning here, " things fully proved by many arguments."

2.-[The Word.] Some think that this means the Lord Jesus Christ, the "Word,' who
"was made flesh." John i. 14. It seems however more probable that we are to take
it as the written word, or word of the Gospel. It is not clear that the Lord
Jesus is ever called " the Word" 'by any Now Testament writer, except John.

3.-[From the very first.] The Greek word so translated, means literally, " from
above." It is so rendered in John iii. 31 - xix. II : James i. 17 : iii. 15 -.
iii. 17. Gomarus and Lightfoot think that it should be taken in this sense, and
that it is an assertion of Luke's inspiration. The expression would then
signify, "having accurately traced up all things under Divine inspiration, or
teaching, from above." The majority of commentators agree with our translators.
The Bible writers do not generally assert their own inspiration. The word in
Acts xxvi. 5. is rendered, “from the beginning.”

[In order.] We must carefully observe that this expression does not imply that
Luke followed the chronological order of the chief events in our Lord,,;
history, more than the other Evangelists. It rather signifies that he grouped
together, and classified in an orderly way, the principal facts which he was
inspired to record. Watson remarks, " Luke has less regard to chronological
order than Matthew or Mark, and rather classifies the events, than narrates
thorn in a series,-a method of composing history not uncommon with the writers
of antiquity." A. Clarke gives an example of this in the life of Augustus, by
Seutonius. Campbell says that the word translated ‘in order,' “does not
necessarily relate to time. The proper import of it is distinctly, particularly,
as opposed to confusedly, generally."'

[Theophilus.] We know nothing certain about this person. The prevailing opinion
is, that he was some Christian Gentile, in a high position, to whom St. Luke,
for wise reasons, unknown to us, was directed to address himself in writing his
Gospel. The expression 'most excellent," seems to indicate that he was no common
person. It is the same expression which St. Paul used in addressing Felix and
Festus. Acts xxiv. 3: xxvi. 6.

4.-["Certainty."] This is the same word which is translated "safety" in Acts v.
23, and I Thess. v. 3.


========================================================================
  CHAPTER 2: LUKE 1:5-12
========================================================================

THE BIRTH OF JOHN THE BAPTIST FORETOLD

The first event recorded in Luke's Gospel, is the sudden appearance of an angel
to a Jewish priest, named Zachariah. The angel announces to him that a son is
about to be born to him, by a miraculous interposition, and that this son is to
be the forerunner of the long-promised Messiah. The word of God had plainly
foretold that when Messiah came, someone would go before him to prepare his way.
(Malachi 3:1.) The wisdom of God provided that when this forerunner appeared, he
would be born in the family of a priest.

We can form very little idea, at this period of the world, of the immense
importance of this angel's announcement. To the mind of a pious Jew, it must
have been glad tidings of great joy. It was the first communication from God to
Israel since the days of Malachi. It broke the long silence of four hundred
years. It told the believing Israelite that the prophetic weeks of Daniel were
at length fulfilled, (Dan. 9:25,)--that God's choicest promise was at length
going to be accomplished--and that "the seed" was about to appear in whom all
the nations of the earth should be blessed. (Gen. 22:18.) We must place
ourselves in imagination in the position of Zachariah, in order to give the
verses before us their due weight.

Let us mark, for one thing, in this passage, the high testimony which is borne
to the character of Zachariah and Elizabeth. We are told that they were "both
righteous before God," and that "they walked in all the commandments and
ordinances of the Lord blameless."

It matters little whether we interpret this "righteousness" as that which is
imputed to all believers for their justification, or that which is wrought
inwardly in believers by the operation of the Holy Spirit, for their
sanctification. The two sorts of righteousness are never disjoined. There are
none justified who are not sanctified, and there are none sanctified who are not
justified. Suffice it for us to know that Zachariah and Elizabeth had grace when
grace was very rare, and kept all the burdensome observances of the ceremonial
law with devout conscientiousness, when few Israelites cared for them excepting
in name and form.

The main thing that concerns us all, is the example which this holy pair hold up
to Christians. Let us all strive to serve God faithfully, and live fully up to
our light, even as they did. Let us not forget the plain words of Scripture, "He
that does righteousness is righteous." (1 John 3:7.) Happy are those Christian
families in which it can be reported that both husband and wife are "righteous,"
and exercise themselves to have a conscience void of offence toward God and
toward men. (Acts 24:16.)

Let us mark, for another thing, in this passage, the heavy trial which God was
pleased to lay on Zachariah and Elizabeth. We are told that "they had no child."
The full force of these words can hardly be understood by a modern Christian. To
an ancient Jew they would convey the idea of a very weighty affliction. To be
childless was one of the bitterest of sorrows. (1 Sam. 1:10.)

The grace of God exempts no one from trouble. "Righteous" as this holy priest
and his wife were, they had a "crook in their lot." Let us remember this, if we
serve Christ, and let us count trial no strange thing. Let us rather believe
that a hand of perfect wisdom is measuring out all our portion, and that when
God chastises us, it is to make us "partakers of his holiness." (Heb. 12:10.) If
afflictions drive us nearer to Christ, the Bible, and prayer, they are positive
blessings. We may not think so now. But we shall think so when we wake up in
another world.

Let us mark, for another thing, in this passage, the means by which God
announced the coming birth of John the Baptist. We are told that "an ANGEL of
the Lord appeared to Zachariah."

The ministry of angels is undoubtedly a deep subject. Nowhere in the Bible do we
find such frequent mention of them, as in the period of our Lord's earthly
ministry. At no time do we read of so many appearances of angels, as about the
time of our Lord's incarnation and entrance into the world. The meaning of this
circumstance is sufficiently clear. It was meant to teach the church that
Messiah was no angel, but the Lord of angels, as well as of men. Angels
announced His coming. Angels proclaimed His birth. Angels rejoiced at his
appearing. And by so doing they made it plain that He who came to die for
sinners, was not one of themselves, but one far above them, the King of kings
and Lord of lords.

One thing, at all events, about angels, we must never forget. They take a deep
interest in the work of Christ, and the salvation which Christ has provided.
They sang high praise when the Son of God came down to make peace by His own
blood between God and man. They rejoice when sinners repent, and sons are born
again to our Father in heaven. They delight to minister to those who shall be
heirs of salvation. Let us strive to be like them, while we are upon earth--to
be of their mind, and to share their joys. This is the way to be in tune for
heaven. It is written of those who enter in there, that they shall be "as the
angels." (Mark 12:25.)

Let us mark, lastly, in this passage, the effect which the appearance of an
angel produced on the mind of Zachariah. We are told that he "was troubled, and
fear fell upon him."

The experience of this righteous man here, tallies exactly with that of other
saints under similar circumstances. Moses at the burning bush, and Daniel at the
river of Hiddekel--the women at the sepulcher, and John at the isle of
Patmos--all showed like fear to that of Zachariah. Like him, when they saw
visions of things belonging to another world, they trembled and were afraid.

How are we to account for this fear? To that question there is only one answer.
It arises from our inward sense of weakness, guilt, and corruption. The vision
of an inhabitant of heaven reminds us forcibly of our own imperfection, and of
our natural unfitness to stand before God. If angels are so great and terrible,
what must the Lord of angels be?

Let us bless God, that we have a mighty Mediator between God and man, the man
Christ Jesus. Believing on Him, we may draw near to God with boldness, and look
forward to the day of judgment without fear. When the mighty angels shall go
forth to gather together God's elect, the elect will have no cause to be afraid.
To them the angels are fellow-servants and friends. (Rev. 22:9.)

Let us tremble when we think of the terror of the wicked at the last day. If
even the righteous are troubled by a sudden vision of friendly spirits, where
will the ungodly appear, when the angels come forth to gather them like tares
for the burning? The fears of the saints are groundless, and endure but for a
little season. The fears of the lost, when once aroused, will prove
well-grounded, and will endure for evermore.


========================================================================
  CHAPTER 3: LUKE 1:13-17
========================================================================

We have, in these verses, the words of the angel who appeared to Zachariah. They
are words full of deep spiritual instruction.

We learn here, for one thing, that prayers are not necessarily rejected because
the answer is long delayed. Zachariah, no doubt, had often prayed for the
blessing of children, and, to all appearance, had prayed in vain. At his
advanced time of life, he had probably long ceased to mention the subject before
God, and had given up all hope of being a father. Yet the very first words of
the angel show plainly that the bygone prayers of Zachariah had not been
forgotten--"Your prayer is heard--your wife Elizabeth shall bear you a son."

We shall do well to remember this fact, whenever we kneel down to pray. We must
beware of hastily concluding that our supplications are useless, and specially
in the matter of intercessory prayer in behalf of others. It is not for us to
prescribe either the time or the way in which our requests are to be answered.
He who knows best the time for people to be born, knows also the time for them
to be born again. Let us rather "continue in prayer," "watch unto prayer," "pray
always, and not faint." "Delay of answer," says an old divine, "must not
discourage our faith. It may be, God has long granted, before we shall know of
His grant."

We learn, in the second place, that no children cause such true joy, as those
who have the grace of God. It was a child about to be filled with the Holy
Spirit, to whose father it was said, "You shall have joy and gladness; and many
shall rejoice at his birth."

Grace is the principal portion that we should desire for our children. It is a
thousand times better for them than beauty, riches, honors, rank, or high
connections. Until they have grace we never know what they may do. They may make
us weary of our life, and bring down our grey hairs with sorrow to the grave.
When they are converted, and not until then, they are provided for, both for
time and eternity. "A wise son makes a glad father." (Prov. 10:1.) Whatever we
seek for our sons and daughters, let us first seek that they may have a place in
the covenant, and a name in the book of life.

We learn, in the third place, the nature of true greatness. The angel describes
it, when he tells Zachariah that his son "shall be great in the sight of the
Lord."

The measure of greatness which is common among men is utterly false and
deceptive. Princes and potentates, conquerors and leaders of armies, statesmen
and philosophers, artists and authors--these are the kind of men whom the world
calls "great." Such greatness is not recognized among the angels of God. Those
who do great things for God, they reckon great. Those who do little for God,
they reckon little. They measure and value every man according to the position
in which he is likely to stand at the last day.

Let us not be ashamed to make the angels of God our example in this matter. Let
us seek for ourselves and our children that true greatness which will be owned
and recognized in another world. It is a greatness which is within the reach of
all--of the poor as well as the rich--of the servant as well as of the master.
It does not depend on power or patronage, on money or on friends. It is the free
gift of God to all who seek it at the Lord Jesus Christ's hands. It is the
portion of all who hear Christ's voice and follow Him--who fight Christ's battle
and do Christ's work in the world. Such may receive little honor in this life.
But great shall be their reward at the last day.

We learn, in the fourth place, that children are never too young to receive the
grace of God. Zachariah is informed that his son "shall be filled with the Holy
Spirit, even from his mother's womb."

There is no greater mistake than to suppose that infants, by reason of their
tender age, are incapable of being operated upon by the Holy Spirit. The manner
of His work upon a little child's heart, is undoubtedly mysterious and
incomprehensible. But so also are all His works upon the sons of men. Let us
beware of limiting God's power and compassion. He is a merciful God. With Him
nothing is impossible.

Let us remember these things in connection with the subject of infant baptism.
It is a feeble objection to say that infants ought not to be baptized, because
they cannot repent and believe. If an infant can be filled with the Holy Spirit,
he is surely not unworthy to be admitted into the visible church. Let us
remember these things specially in the training of young children. We should
always deal with them as responsible to God. We should never allow ourselves to
suppose that they are too young to have any religion. Of course we must be
reasonable in our expectations. We must not look for evidences of grace,
unsuitable to their age and capacities. But we must never forget that the heart
which is not too young to sin, is also not too young to be filled with the grace
of God.

We learn, in the last place, from these verses, the character of a really great
and successful minister of God. The picture is set before us in a striking
manner by the angel's description of John the Baptist. He is one who will "turn
hearts"--turn them from ignorance to knowledge, from carelessness to
thoughtfulness, from sin to God. He is one who will "go before the Lord"--he
will delight in nothing so much as being the messenger and herald of Jesus
Christ. He is one who "will make ready a people for the Lord." He will strive to
gather out of the world a company of believers, who will be ready to meet the
Lord in the day of His appearing.

For such ministers let us pray night and day. They are the true pillars of a
Church, the true salt of the earth, the true light of the world. Happy is that
Church, and happy is that nation, which has many such men. Without such men,
learning, titles, endowments, and splendid buildings, will keep no Church alive.
Souls will not be saved--good will not be done--Christ will not be glorified,
excepting by men full of the Holy Spirit.


========================================================================
  CHAPTER 4: LUKE 1:18-25
========================================================================

We see in this passage, the power of unbelief in a good man. Righteous and holy
as Zachariah was, the announcement of the angel appears to him incredible. He
cannot think it possible that an old man like himself should have a son. "How
shall I know this?" he says, "for I am an old man, and my wife well along in
years."

A well-instructed Jew, like Zachariah, ought not to have raised such a question.
No doubt he was well acquainted with the Old Testament Scriptures. He ought to
have remembered the wonderful births of Isaac, and Samson, and Samuel in old
times. He ought to have remembered that what God has done once, He can do again,
and that with Him nothing is impossible. But he forgot all this. He thought of
nothing but the arguments of mere human reason and sense. And it often happens
in religious matters, that where reason begins, faith ends.

Let us learn in wisdom from the fault of Zachariah. It is a fault to which God's
people in every age have been sadly liable. The histories of Abraham, and Isaac,
and Moses, and Hezekiah, and Jehoshaphat, will all show us that a true believer
may sometimes be overtaken by unbelief. It is one of the first corruptions which
came into man's heart in the day of the fall, when Eve believed the devil rather
than God. It is one of the most deep-rooted sins by which a saint is plagued,
and from which he is never entirely freed until he dies. Let us pray daily,
"Lord increase my faith." Let us not doubt that when God says a thing, that
thing shall be fulfilled.

We see furthermore, in these verses, the privilege and portion of God's angels.
They carry messages to God's Church. They enjoy God's immediate presence. The
heavenly messenger who appears to Zachariah, rebukes his unbelief by telling him
who he is--"I am Gabriel, who stands in the presence of God--and am sent to
speak unto you."

The name "Gabriel" would doubtless fill the mind of Zachariah with humiliation
and self-abasement. He would remember it was that same Gabriel, who 490 years
before had brought to Daniel the prophecy of the seventy weeks, and had told him
how Messiah should be cut off. (Dan. 9:26.) He would doubtless contrast his own
sad unbelief, when peaceably ministering as a priest in God's temple, with the
faith of holy Daniel when dwelling a captive at Babylon, while the temple at
Jerusalem was in ruins. Zachariah learned a lesson that day which he never
forgot.

The account which Gabriel gives of his own office, should raise in our minds
great searchings of heart. This mighty spirit, far greater in power and
intelligence than we are, counts it his highest honor to "stand in God's
presence" and do His will. Let our aims and desires be in the same direction.
Let us strive so to live, that we may one day stand with boldness before the
throne of God, and serve Him day and night in His temple. The way to this high
and holy position is open before us. Christ has consecrated it for us by the
offering of His own body and blood. May we endeavor to walk in it during the
short time of this present life, that so we may stand in our lot with God's
elect angels in the endless ages of eternity. (Dan. 12:13.)

We see, finally, in this passage, how exceeding sinful is the sin of unbelief in
the sight of God. The doubts and questionings of Zachariah brought down upon him
a heavy chastisement. "You shall be silent," says the angel, "and not able to
speak, because you believe not my words." It was a chastisement peculiarly
suitable to the offence. The tongue that was not ready to speak the language of
believing praise was struck speechless. It was a chastisement of long
continuance. For nine long months at least, Zachariah was condemned to silence,
and was daily reminded, that by unbelief he had offended God.

Few sins appear to be so peculiarly provoking to God as the sin of unbelief.
None certainly have called down such heavy judgments on men. It is a practical
denial of God's Almighty power, to doubt whether He can do a thing, when He
undertakes to do it. It is giving the lie to God to doubt whether He means to do
a thing, when He has plainly promised that it shall be done. The forty years
wanderings of Israel in the wilderness, should never be forgotten by professing
Christians. The words of Paul are very solemn--"They could not enter in because
of unbelief." (Heb. 3:19.)

Let us watch and pray daily against this soul-ruining sin. Concessions to it rob
believers of their inward peace--weaken their hands in the day of battle--bring
clouds over their hopes--make their chariot wheels drive heavily. According to
the degree of our faith will be our enjoyment of Christ's salvation--our
patience in the day of trial--our victory over the world. Unbelief, in short, is
the true cause of a thousand spiritual diseases, and once allowed to nestle in
our hearts, will eat as does a canker. "If you will not believe, you shall not
be established." (Isaiah 7:9.) In all that respects the pardon of our sins, and
the acceptance of our souls--the duties of our peculiar station and the trials
of our daily life, let it be a settled maxim in our religion, to trust every
word of God implicitly, and to beware of unbelief.


========================================================================
  CHAPTER 5: LUKE 1:26-33
========================================================================

THE BIRTH OF JESUS FORETOLD

We have, in these verses, the announcement of the most marvelous event that ever
happened in this world--the incarnation and birth of our Lord Jesus Christ. It
is a passage which we should always read with mingled wonder, love and praise.

We should notice, in the first place, the lowly and unassuming manner in which
the Savior of mankind came among us. The angel who announced His advent, was
sent to an obscure town of Galilee, named Nazareth. The woman who was honored to
be our Lord's mother, was evidently in a humble position of life. Both in her
station and her dwelling-place, there was an utter absence of what the world
calls "greatness."

We need not hesitate to conclude, that there was a wise providence in all this
arrangement. The Almighty counsel, which orders all things in heaven and earth,
could just as easily have appointed Jerusalem to be the place of Mary's
residence as Nazareth, or could as easily have chosen the daughter of some rich
scribe to be our Lord's mother, as a poor woman. But it seemed good that it
should not be so. The first advent of Messiah was to be an advent of
humiliation. That humiliation was to begin even from the time of His conception
and birth.

Let us beware of despising poverty in others, and of being ashamed of it if God
lays it upon ourselves. The condition of life which Jesus voluntarily chose,
ought always to be regarded with holy reverence. The common tendency of the day
to bow down before rich men, and make an idol of money, ought to be carefully
resisted and discouraged. The example of our Lord is a sufficient answer to a
thousand groveling maxims about wealth, which pass current among men. "Though He
was rich, yet for our sakes He became poor." (2 Cor. 8:9.)

Let us admire the amazing condescension of the Son of God. The Heir of all
things not only took our nature upon Him, but took it in the most humbling form
in which it could have been assumed. It would have been condescension to come on
earth as a king and reign. It was a miracle of mercy passing our comprehension
to come on earth as a poor man, to be despised, and suffer, and die. Let His
love constrain us to live not to ourselves, but to Him. Let His example daily
bring home to our conscience the precept of Scripture--"Mind not high things,
but condescend to men of low estate." (Rom. 12:16.)

We should notice, in the second place, the high privilege of the Virgin Mary.
The language which the angel Gabriel addresses to her is very remarkable. He
calls her "highly favored." He tells her that "the Lord is with her." He says to
her, "Blessed are you among women."

It is a well-known fact, that the Roman Catholic Church pays an honor to the
Virgin Mary, hardly inferior to that which it pays to her blessed Son. She is
formally declared by the Roman Catholic Church to have been "conceived without
sin." She is held up to Roman Catholics as an object of worship, and prayed to
as a mediator between God and man, no less powerful than Christ Himself. For all
this, be it remembered, there is not the slightest warrant in Scripture. There
is no warrant in the verses before us now. There is no warrant in any other part
of God's word.

But while we say this, we must in fairness admit, that no woman was ever so
highly honored as the mother of our Lord. It is evident that one woman only out
of the countless millions of the human race, could be the means whereby God
could be "manifest in the flesh," and the Virgin Mary had the mighty privilege
of being that one. By one woman, sin and death were brought into the world at
the beginning. By the child-bearing of one woman, life and immortality were
brought to light when Christ was born. No wonder that this one woman was called
"highly favored" and "blessed."

One thing in connection with this subject should never be forgotten by
Christians. There is a relationship to Christ within reach of us all--a
relationship far nearer than that of flesh and blood--a relationship which
belongs to all who repent and believe. "Whoever shall do the will of God," says
Jesus, "the same is my brother, and sister, and mother." "Blessed is the womb
that bare you," was the saying of a woman one day. But what was the reply? "Yes!
rather blessed are those who hear the word of God and keep it." (Mark 3:35; Luke
11:27.)

We should notice, finally, in these verses, the glorious account of our Lord
Jesus Christ, which the angel gives to Mary. Every part of the account is full
of deep meaning, and deserves close attention.

Jesus "shall be great," says Gabriel. Of His greatness we know something
already. He has brought in a great salvation. He has shown Himself a Prophet
greater than Moses. He is a great High Priest. And He shall be greater still
when He shall be owned as a King.

Jesus "shall be called the Son of the Highest," says Gabriel. He was so before
He came into the world. Equal to the Father in all things, He was from all
eternity the Son of God. But He was to be known and acknowledged as such by the
Church. The Messiah was to be recognized and worshiped as nothing less than very
God.

"The Lord God shall give unto Him the throne of his father David," says Gabriel,
"and He shall reign over the house of Jacob forever." The literal fulfillment of
this part of the promise is yet to come. Israel is yet to be gathered. The Jews
are yet to be restored to their own land, and to look to Him whom they once
pierced, as their King and their God. Though the accomplishment of this
prediction tarry, we may confidently wait for it. It shall surely come one day
and not tarry. (Hab. 2:3.)

Finally, says Gabriel, "Of the kingdom of Jesus there shall be no end." Before
His glorious kingdom, the empires of this world shall one day go down and pass
away. Like Nineveh, and Babylon, and Tyre, and Carthage, they shall all come to
nothing one day, and the saints of the most high shall take the kingdom. Before
Jesus, every knee shall one day bow, and every tongue confess that He is Lord.
His kingdom alone shall prove an everlasting kingdom, and His dominion that
which shall not pass away. (Dan. 7:14, 27.)

The true Christian should often dwell on this glorious promise and take comfort
in its contents. He has no cause to be ashamed of his Master. Poor and despised
as he may often be for the Gospel's sake, he may feel assured that he is on the
conquering side. The kingdoms of this world shall yet become the kingdoms of
Christ. Yet a little time and He that shall come will come, and will not tarry.
(Heb. 10:37.) For that blessed day let us patiently wait, and watch, and pray.
Now is the time for carrying the cross, and for fellowship with Christ's
sufferings. The day draws near when Christ shall take His great power and reign;
and when all who have served Him faithfully shall exchange a cross for a crown.


========================================================================
  CHAPTER 6: LUKE 1:34-38
========================================================================

Let us mark, in these verses, the reverent and discreet manner in which the
angel Gabriel speaks of the great mystery of Christ's incarnation. In reply to
the question of the Virgin "How shall this be?" he uses these remarkable
words--"The Holy Spirit shall come upon you, and the power of the Highest shall
overshadow you."

We shall do well to follow the example of the angel in all our reflections on
this deep subject. Let us ever regard it with holy reverence, and abstain from
those improper and unprofitable speculations upon it, in which some have
unhappily indulged. Enough for us to know that "the Word was made flesh," and
that when the Son of God came into the world, a real "body was prepared for
Him," so that He "took part of our flesh and blood," and was "made of a woman."
(John 1:14; Heb.10:5; Heb. 2:14; Gal. 4:4.) Here we must stop. The manner in
which all this was effected is wisely hidden from us. If we attempt to pry
beyond this point, we shall but darken counsel by words without knowledge, and
rush in where angels fear to tread. In a religion which really comes down from
heaven there must needs be mysteries. Of such mysteries in Christianity, the
incarnation is one.

Let us mark, in the second place, the prominent place assigned to the Holy
Spirit in the great mystery of the incarnation. We find it written, "The Holy
Spirit shall come upon you."

An intelligent reader of the Bible will probably not fail to remember, that the
honor here given to the Spirit is in precise harmony with the teaching of
Scripture in other places. In every step of the great work of man's redemption,
we shall find special mention of the work of the Holy Spirit. Did Jesus die to
make atonement for our sins? It is written that "through the eternal Spirit He
offered himself without spot to God." (Heb. 9:14.) Did He rise again for our
justification? It is written that He "was quickened by the Spirit." (1 Peter
3:18.) Does He supply His disciples with comfort between the time of His first
and second advent? It is written that the Comforter, whom He promised to send is
"the Spirit of truth." (John 14:17.)

Let us take heed that we give the Holy Spirit the same place in our personal
religion, which we find Him occupying in God's word. Let us remember, that all
that believers have, and are, and enjoy under the Gospel, they owe to the inward
teaching of the Holy Spirit. The work of each of the three Persons of the
Trinity is equally and entirely needful to the salvation of every saved soul.
The ELECTION of God the Father, the REDEMPTION of God the Son, and the
SANCTIFICATION of God the Spirit, ought never to be separated in our
Christianity.

Let us mark, in the third place, the mighty principle which the angel Gabriel
lays down to silence all objections about the incarnation. "With God nothing
shall be impossible."

A hearty reception of this great principle is of immense importance to our own
inward peace. Questions and doubts will often arise in men's minds about many
subjects in religion. They are the natural result of our fallen estate of soul.
Our faith at the best is very feeble. Our knowledge at its highest is clouded
with much infirmity. And among many antidotes to a doubting, anxious,
questioning state of mind, few will be found more useful than that before us
now--a thorough conviction of the almighty power of God. With Him who called the
world into being and formed it out of nothing, everything is possible. Nothing
is too hard for the Lord.

There is no sin too black and bad to be pardoned. The blood of Christ cleanses
from all sin. There is no heart too hard and wicked to be changed. The heart of
stone can be made a heart of flesh. There is no work too hard for a believer to
do. We may do all things through Christ strengthening us. There is no trial too
hard to be borne. The grace of God is sufficient for us. There is no promise too
great to be fulfilled. Christ's words never pass away, and what He has promised
He is able to perform. There is no difficulty too great for a believer to
overcome. When God is for us who shall be against us? The mountain shall become
a plain. Let principles like these be continually before our minds. The angel's
receipt is an invaluable remedy. Faith never rests so calmly and peacefully as
when it lays its head on the pillow of God's omnipotence.

Let us mark, in the last place, the meek and ready acquiescence of the Virgin
Mary in God's revealed will concerning her. She says to the angel, "Behold the
handmaid of the Lord; be it unto me according to your word."

There is far more of admirable grace in this answer than at first sight appears.
A moment's reflection will show us, that it was no light matter to become the
mother of our Lord in this unheard of and mysterious way. It brought with it, no
doubt, at a distant period great honor; but it brought with it for the present
no small danger to Mary's reputation, and no small trial to Mary's faith. All
this danger and trial the holy Virgin was willing and ready to risk. She asks no
further questions. She raises no further objections. She accepts the honor laid
upon her with all its attendant perils and inconveniences. "Behold," she says,
"the handmaid of the Lord."

Let us seek in our daily practical Christianity to exercise the same blessed
spirit of faith which we see here in the Virgin Mary. Let us be willing to go
anywhere, and do anything, and be anything, whatever be the present and
immediate inconvenience, so long as God's will is clear and the path of duty is
plain. The words of good Bishop Hall on this passage are worth remembering. "All
disputations with God after His will is known, arise from infidelity. There is
not a more noble proof of faith than to captivate all the powers of our
understanding and will to our Creator, and without any questionings to go
blindfold where He will lead us."


========================================================================
  CHAPTER 7: LUKE 1:39-45
========================================================================

MARY VISITS ELIZABETH

We should observe in this passage, the benefit of fellowship and communion
between believers. We read of a visit paid by the Virgin Mary to her cousin
Elizabeth. We are told in a striking manner how the hearts of both these holy
women were cheered, and their minds lifted up by this interview. Without this
visit, Elizabeth might never have been so filled with the Holy Spirit, as we are
here told she was; and Mary might never have uttered that song of praise which
is now known all over the Church of Christ. The words of an old divine are deep
and true--"Happiness communicated doubles itself. Grief grows greater by
concealing--joy by expression."

We should always regard communion with other believers as an eminent means of
grace. It is a refreshing break in our journey along the narrow way to exchange
experience with our fellow travelers. It helps us insensibly and it helps them,
and so is a mutual gain. It is the nearest approach that we can make on earth to
the joy of heaven. "As iron sharpens iron, so does the countenance of a man his
friend." We need reminding of this. The subject does not receive sufficient
attention, and the souls of believers suffer in consequence. There are many who
fear the Lord and think upon His name, and yet forget to speak often one to
another. (Malachi 3:16.) First let us seek the face of God. Then let us seek the
face of God's friends. If we did this more, and were more careful about the
company we keep, we would oftener know what it is to feel filled with the Holy
Spirit.

We should observe in this passage, the clear spiritual knowledge which appears
in the language of Elizabeth. She uses an expression about the Virgin Mary which
shows that she herself was deeply taught of God. She calls her "the mother of my
Lord."

Those words "my Lord" are so familiar to our ears, that we miss the fullness of
their meaning. At the time they were spoken they implied far more than we are
apt to suppose. They were nothing less than a distinct declaration that the
child who was to be born of the Virgin Mary was the long promised Messiah, the
"Lord" of whom David in spirit had prophesied, the Christ of God. Viewed in this
light, the expression is a wonderful example of faith. It is a confession worthy
to be placed by the side of that of Peter, when he said to Jesus, "You are the
Christ."

Let us remember the deep meaning of the words, "the Lord," and beware of using
them lightly and carelessly. Let us consider that they rightly apply to none but
Him who was crucified for our sins on Calvary. Let the recollection of this fact
invest the words with a holy reverence, and make us careful how we let them fall
from our lips. There are two texts connected with the expression which should
often come to our minds. In one it is written, "No man can say that Jesus is the
Lord but by the Holy Spirit." In the other it is written, "Every tongue shall
confess that Jesus Christ is Lord, to the glory of God the Father." (1 Cor.
12:3. Philipp. 2:11.)

Finally, we should observe in these verses, the high praise which Elizabeth
bestows upon the grace of faith. "Blessed," she says, "is she who has believed
that what the Lord has said to her will be accomplished!" We need not wonder
that this holy woman should thus commend faith. No doubt she was well acquainted
with the Old Testament Scriptures. She knew the great things that faith had
done. What is the whole history of God's saints in every age but a record of men
and women who obtained a good report by faith? What is the simple story of all
from Abel downwards but a narrative of redeemed sinners who believed, and so
were blessed? By faith they embraced promises. By faith they lived. By faith
they walked. By faith they endured hardships. By faith they looked to an unseen
Savior, and good things yet to come. By faith they battled with the world, the
flesh, and the devil. By faith they overcame, and got safely home. Of this
goodly company the Virgin Mary was proving herself one. No wonder that Elizabeth
said, "Blessed is she who has believed that what the Lord has said to her will
be accomplished!"

Do we know anything of this precious faith? This, after all, is the question
that concerns us. Do we know anything of the faith of God's elect, the faith
which is the working of God? (Titus 1:2. Col. ii. 12.) Let us never rest until
we know it by experience. Once knowing it, let us never cease to pray that our
faith may grow exceedingly. Better a thousand times be rich in faith than rich
in gold. Gold will be worthless in the unseen world to which we are all
traveling. Faith will be owned in that world before God the Father and the holy
angels. When the great white throne is set, and the books are opened, when the
dead are called from their graves, and receiving their final sentence, the value
of faith will at length be fully known. Men will learn then, if they never
learned before, how true are the words, "Blessed are those who believed."


========================================================================
  CHAPTER 8: LUKE 1:46-56
========================================================================

MARY'S SONG

These verses contain the Virgin Mary's famous hymn of praise, in the prospect of
becoming the "mother of our Lord." Next to the Lord's Prayer, perhaps, few
passages of Scripture are better known than this. Wherever the Church of England
Prayer-book is used, this hymn forms part of the evening service. And we need
not wonder that the compilers of that Prayer-book gave it so prominent a place.
No words can express more aptly the praise for redeeming mercy which ought to
form part of the public worship of every branch of Christ's Church.

Let us mark, firstly, the full acquaintance with Scripture which this hymn
exhibits. We are reminded as we read it, of many expressions in the book of
Psalms. Above all, we are reminded of the song of Hannah, in the book of Samuel.
(1 Sam. 2) It is evident that the memory of the Blessed Virgin was stored with
Scripture. She was familiar, whether by hearing or by reading, with the Old
Testament. And so, when out of the abundance of her heart her mouth spoke, she
gave vent to her feelings in Scriptural language. Moved by the Holy Spirit to
break forth into praise, she chooses language which the Holy Spirit had already
consecrated and used.

Let us strive, every year we live, to become more deeply acquainted with
Scripture. Let us study it, search into it, dig into it, meditate on it, until
it dwell in us richly. (Coloss. 3:16.) In particular, let us labor to make
ourselves familiar with those parts of the Bible which, like the book of Psalms,
describe the experience of the saints of old. We shall find it most helpful to
us in all our approaches to God. It will supply us with the best and most
suitable language both for the expression of our needs and thanksgivings. Such
knowledge of the Bible can doubtless never be attained without regular, daily
study. But the time spent on such study is never mis-spent. It will bear fruit
after many days.

Let us mark, secondly, in this hymn of praise, the Virgin Mary's deep humility.
She who was chosen of God to the high honor of being Messiah's mother, speaks of
her own "low estate," and acknowledges her need of a "Savior." She does not let
fall a word to show that she regarded herself as a sinless, "immaculate" person.
On the contrary, she uses the language of one who has been taught by the grace
of God to feel her own sins, and so far from being able to save others, requires
a Savior for her own soul. We may safely affirm that none would be more forward
to reprove the honor paid by the Romish Church to the Virgin Mary, than the
Virgin Mary herself.

Let us copy this holy humility of our Lord's mother, while we steadfastly refuse
to regard her as a mediator, or to pray to her. Like her, let us be lowly in our
own eyes, and think little of ourselves. Humility is the highest grace that can
adorn the Christian character. It is a true saying of an old divine, that "a man
has just so much Christianity as he has humility." It is the grace, which of all
is most suiting to human nature. Above all, it is the grace which is within the
reach of every converted person. All are not rich. All are not learned. All are
not highly gifted. All are not preachers. But all children of God may be clothed
with humility.

Let us mark, thirdly, the lively thankfulness of the Virgin Mary. It stands out
prominently in all the early part of her hymn. Her "soul magnifies the Lord."
Her "spirit rejoices in God." "All generations shall call her blessed." "Great
things have been done for her." We can scarcely enter into the full extent of
feelings which a holy Jewess would experience on finding herself in Mary's
position. But we should try to recollect them as we read her repeated
expressions of praise.

We too shall do well to walk in Mary's steps in this matter, and cultivate a
thankful spirit. It has ever been a mark of God's most distinguished saints in
every age. David, in the Old Testament, and Paul, in the New, are remarkable for
their thankfulness. We seldom read much of their writings without finding them
blessing and praising God. Let us rise from our beds every morning with a deep
conviction that we are debtors, and that every day we have more mercies than we
deserve. Let us look around us every week, as we travel through the world, and
see whether we have not much to thank God for. If our hearts are in the right
place, we shall never find any difficulty in building an Ebenezer. Well would it
be if our prayers and supplications were more mingled with thanksgiving. (1 Sam.
7:12. Phil. 4:6.)

Let us mark, fourthly, the experimental acquaintance with God's former dealings
with His people, which the Virgin Mary possessed. She speaks of God as One whose
"mercy is on those who fear Him"--as One who "scatters the proud, and puts down
the mighty, and sends the rich empty away"--as One who "exalts them of low
degree, and fills the hungry with good things." She spoke, no doubt, in
recollection of Old Testament history. She remembered how Israel's God had put
down Pharaoh, and the Canaanites, and the Philistines, and Sennacherib, and
Haman, and Belshazzar. She remembered how He had exalted Joseph and Moses, and
Samuel, and David, and Esther, and Daniel, and never allowed His chosen people
to be completely destroyed. And in all God's dealings with herself, in placing
honor upon a poor woman of Nazareth--in raising up Messiah in such a dry ground
as the Jewish nation seemed to have become--she traced the handiwork of Israel's
covenant God.

The true Christian should always give close attention to Bible history, and the
lives of individual saints. Let us often examine the "footsteps of the flock."
(Cant. 1:8.) Such study throws light on God's mode of dealing with His people.
He is of one mind. What He does for them, and to them, in time past, He is
likely to do in time to come. Such study will teach us what to expect, check
unwarrantable expectations, and encourage us when cast down. Happy is that man
whose mind is well stored with such knowledge. It will make him patient and
hopeful.

Let us mark, lastly, the firm grasp which the Virgin Mary had of Bible promises.
She ends her hymn of praise by declaring that God has "blessed Israel in
remembrance of His mercy," and that He has done "as He spoke to our fathers, to
Abraham and his seed forever." These words show clearly that she remembered the
old promise made to Abraham, "In you shall all nations of the earth be blessed."
And it is evident that in the approaching birth of her Son she regarded this
promise as about to be fulfilled.

Let us learn from this holy woman's example, to lay firm hold on Bible promises.
It is of the deepest importance to our peace to do so. Promises are, in fact,
the manna that we should daily eat, and the water that we should daily drink, as
we travel through the wilderness of this world. We see not yet all things put
under us. We see not Christ, and heaven, and the book of life and the mansions
prepared for us. We walk by faith, and this faith leans on promises. But on
those promises we may lean confidently. They will bear all the weight we can lay
on them. We shall find one day, like the Virgin Mary, that God keeps His word,
and that what He has spoken, so He will always in due time perform.


========================================================================
  CHAPTER 9: LUKE 1:57-66
========================================================================

THE BIRTH OF JOHN THE BAPTIST

We have in this passage the history of a birth, the birth of a burning and
shining light in the Church, the forerunner of Christ Himself--John the Baptist.
The language in which the Holy Spirit describes the event is well worthy of
remark. It is written that "The Lord showed great mercy to Elizabeth." There was
mercy in bringing her safely through her time of trial. There was mercy in
making her the mother of a living child. Happy are those family circles, whose
births are viewed in this light--as especial instances of "the mercy" of the
Lord.

We see in the conduct of Elizabeth's neighbors and cousins, a striking example
of the kindness we owe to one another. It is written that "They rejoiced with
her." How much more happiness there would be in this evil world, if conduct like
that of Elizabeth's relations was more common! Sympathy in one another's joys
and sorrows costs little, and yet is a grace of most mighty power. Like the oil
on the wheels of some large engine, it may seem a trifling and unimportant
thing, yet in reality it has an immense influence on the comfort and
well-working of the whole machine of society. A kind word of congratulation or
consolation is seldom forgotten. The heart that is warmed by good tidings, or
chilled by affliction, is peculiarly susceptible, and sympathy to such a heart
is often more precious than gold.

The servant of Christ will do well to remember this grace. It seems "a little
one," and amid the din of controversy, and the battle about mighty doctrines, we
are sadly apt to overlook it. Yet it is one of those pins of the tabernacle
which we must not leave in the wilderness. It is one of those ornaments of the
Christian character which make it beautiful in the eyes of men. Let us not
forget that it is enforced upon us by a special precept--"Rejoice with those who
do rejoice, and weep with those who weep." (Rom. 12:15.) The practice of it
seems to bring down a special blessing. The Jews who came to comfort Mary and
Martha at Bethany, saw the greatest miracle that Jesus ever worked. Above all,
it is commended to us by the most perfect example. Our Lord was ready both to go
to a marriage feast, and to weep at a grave. (John 2, John 11) Let us be ever
ready to go and do likewise.

We see in the conduct of Zachariah in this passage, a striking example of the
benefit of affliction. He resists the wishes of his relations to call his
new-born son after his own name. He clings firmly to the name "John," by which
the angel Gabriel had commanded him to be called. He shows that his nine months'
dumbness had not been inflicted on him in vain. He is no longer faithless, but
believing. He now believes every word that Gabriel had spoken to him, and every
word of his message shall be obeyed.

We need not doubt that the past nine months had been a most profitable time to
the soul of Zachariah. He had learned, probably, more about his own heart, and
about God, than he ever knew before. His conduct shows it. Correction had proved
instruction. He was ashamed of his unbelief. Like Job, he could say, "I have
heard of you by the hearing of the ear, but now my eye sees you." Like Hezekiah,
when the Lord left him, he had found out what was in his heart. (Job 42:5. 2
Chron. 32:31.)

Let us take heed that affliction does us good, as it did to Zachariah. We cannot
escape trouble in a sin-laden world. Man is born to trouble, as the sparks fly
upwards. (Job 5:7.) But in the time of our trouble, let us make earnest prayer
that we may "hear the rod and who has appointed it," that we may learn wisdom by
the rod, and not harden our hearts against God. "Sanctified afflictions," says
an old divine, "are spiritual promotions." The sorrow that humbles us, and
drives us nearer to God, is a blessing, and a downright gain. No case is more
hopeless than that of the man who, in time of affliction turns his back upon
God. There is a dreadful mark set against one of the kings of Judah--"In his
time of trouble King Ahaz became even more unfaithful to the Lord." (2 Chron.
28:22.)

We see in the early history of John Baptist the nature of the blessing that we
should desire for all young children. We read that "the hand of the Lord was
with him."

We are not told distinctly what these words mean. We are left to gather their
meaning from the promise that went before John before his birth, and the life
that John lived all his days. But we need not doubt that the hand of the Lord
was with John to sanctify and renew his heart--to teach and fit him for his
office--to strengthen him for all his work as the forerunner of the Lamb of
God--to encourage him in all his bold denunciation of men's sins--and to comfort
him in his last hours, when he was beheaded in prison. We know that he was
filled with the Holy Spirit from his mother's womb. We need not doubt that from
his earliest years the grace of the Holy Spirit appeared in his ways. In his
boyhood as well as in his manhood the constraining power of a mighty principle
from above appeared in him. That power was the "hand of the Lord."

This is the portion that we ought to seek for our children. It is the best
portion, the happiest portion, the only portion that can never be lost, and will
endure beyond the grave. It is good to have over them "the hand" of teachers and
instructors; but it is better still to have "the hand of the Lord." We may be
thankful if they obtain the patronage of the great and the rich. But we ought to
care far more for their obtaining the favor of God. The hand of the Lord is a
thousand times better than the hand of Herod. The one is weak, foolish, and
uncertain; caressing today and beheading tomorrow. The other is almighty,
all-wise, and unchangeable. Where it holds it holds for evermore. Let us bless
God that the Lord never changes. What He was in John the Baptist's day, He is
now. What He did for the son of Zachariah, He can do for our boys and girls. But
He waits to be entreated. If we would have the hand of the Lord with our
children, we must diligently seek it.


========================================================================
  CHAPTER 10: LUKE 1:67-80
========================================================================

ZACHARIAH'S SONG

Another hymn of praise demands our attention in these verses. We have read the
thanksgiving of Mary, the mother of our Lord. Let us now read the thanksgiving
of Zachariah, the father of John the Baptist. We have heard what praises the
first advent of Christ drew from the Virgin of the house of David. Let us now
hear what praise it draws from an aged priest.

We should notice, firstly, the deep thankfulness of a Jewish believer's heart in
the prospect of Messiah's appearing. Praise is the first word that falls from
the mouth of Zachariah as soon as his speechlessness is removed, and his tongue
restored. He begins with the same expression with which Paul begins several of
his epistles--"Blessed be the Lord."

At this period of the world we can hardly understand the depth of this good
man's feelings. We must imagine ourselves in his position. We must fancy
ourselves seeing the fulfillment of the oldest promise in the Old Testament--the
promise of a Savior, and beholding the accomplishment of this promise brought
near to our own door. We must try to realize what a dim and imperfect view men
had of the Gospel before Christ actually appeared, and the shadows and types
passed away. Then perhaps we may have some idea of the feelings of Zachariah
when he cried out, "Blessed be the Lord."

It may be feared that Christians have very low and inadequate conceptions of
their amazing privileges in living under the full light of the Gospel. We have
probably a very faint idea of the comparative dimness and twilight of the Jewish
dispensation. We have a very feeble notion of what a church must have been
before the incarnation of Christ. Let us open our eyes to the extent of our
obligations. Let us learn from the example of Zachariah, to be more thankful.

We should notice, secondly, in this hymn of praise, how much emphasis Zachariah
lays on God's fulfillment of His promises. He declares that God has "visited and
redeemed his people," speaking of it in the manner of the prophets as a thing
already accomplished, because sure to take place. He goes on to proclaim the
instrument of this redemption--"a horn of salvation"--a strong Savior of the
house of David. And then he adds that all this is done, "as He spoke by the
mouth of His holy prophet, to perform the mercy promised, to remember His holy
covenant, and the oath which He swore to our father Abraham."

It is clear that the souls of Old Testament believers fed much on God's
promises. They were obliged to walk by faith far more than we are. They knew
nothing of the great facts which we know about Christ's life, and death, and
resurrection. They looked forward to redemption as a thing hoped for, but not
yet seen--and their only warrant for their hope was God's covenanted word. Their
faith may well put us to shame. So far from disparaging Old Testament believers,
as some are disposed to do, we ought to marvel that they were what they were.

Let us learn to rest on promises and embrace them as Zachariah did. Let us not
doubt that every word of God about His people concerning things future, shall as
surely be fulfilled as every word about them has been fulfilled concerning
things past. Their safety is secured by promise. The world, the flesh, and the
devil, shall never prevail against any believer. Their acquittal at the last day
is secured by promise. They shall not come into condemnation, but shall be
presented spotless before the Father's throne. Their final glory is secured by
promise. Their Savior shall come again the second time, as surely as He came the
first--to gather His saints together and to give them a crown of righteousness.
Let us be persuaded of these promises. Let us embrace them and not let them go.
They will never fail us. God's word is never broken. He is not a man that He
should lie. We have a seal on every promise which Zachariah never saw. We have
the seal of Christ's blood to assure us, that what God has promised God will
perform.

We should notice, thirdly, in this hymn, what clear views of Christ's kingdom
Zachariah possessed. He speaks of being "saved and delivered from the hands of
enemies," as if he had in view a temporal kingdom and a temporal deliverer from
Gentile power. But he does not stop here. He declares that the kingdom of
Messiah, is a kingdom in which His people are to "serve Him without fear, in
holiness and righteousness before Him." This kingdom, he proclaimed, was drawing
near. Prophets had long foretold that it would one day be set up. In the birth
of his son John the Baptist, and the near approach of Christ, Zachariah saw this
kingdom close at hand.

The foundation of this kingdom of Messiah was laid by the preaching of the
Gospel. From that time the Lord Jesus has been continually gathering out
subjects from an evil world. The full completion of the kingdom is an event yet
to come. The saints of the Most High shall one day have entire dominion. The
little stone of the Gospel-kingdom shall yet fill the whole earth. But whether
in its incomplete or complete state, the subjects of the kingdom are always of
one character. They "serve God without fear." They serve God in "holiness and
righteousness."

Let us give all diligence to belong to this kingdom. Small as it seems now, it
will be great and glorious one day. The men and women who have served God in
"holiness and righteousness" shall one day see all things put under them. Every
enemy shall be subdued, and they shall reign forever in that new heaven and
earth, wherein dwells righteousness.

We should notice, finally, what clear views of doctrine Zachariah enjoyed. He
ends his hymn of praise by addressing his infant son John the Baptist. He
foretells that he shall "go before the face" of Messiah, and "give knowledge of
the salvation" that He is about to bring in--a salvation which is all of grace
and mercy--a salvation of which the leading privileges are "remission of sins,"
"light," and "peace."

Let us end the chapter by examining what we know of these three glorious
privileges. Do we know anything of pardon? Have we turned from darkness to
light? Have we tasted peace with God? These, after all, are the realities of
Christianity. These are the things, without which church-membership and
sacraments save no one's soul. Let us never rest until we are experimentally
acquainted with them. Mercy and grace have provided them. Mercy and grace will
give them to all who call on Christ's name. Let us never rest until the Spirit
witnesses with our spirit that our sins are forgiven us, that we have passed
from darkness to light, and that we are actually walking in the narrow way, the
way of peace.


========================================================================
  CHAPTER 11: LUKE 2:1-7
========================================================================

THE BIRTH OF JESUS

We have, in these verses, the story of a birth--the birth of the incarnate Son
of God, the Lord Jesus Christ. Every birth of a living child is a marvelous
event. It brings into being a soul that will never die. But never since the
world began was a birth so marvelous as the birth of Christ. In itself it was a
miracle--"God was manifest in the flesh." (1 Tim. 3:16.) The blessings it
brought into the world were unspeakable--it opened to man the door of
everlasting life.

In reading these verses, let us first notice the TIMES when Christ was born. It
was in the days when Augustus, the first Roman emperor, made "a decree that all
the world should be taxed."

The wisdom of God appears in this simple fact. The scepter was practically
departing from Judah. (Gen. 49:10.) The Jews were coming under the dominion and
taxation of a foreign power. Strangers were beginning to rule over them. They
had no longer a really independent government of their own. The "due time" had
come for the promised Messiah to appear. Augustus taxes "the world," and at once
Christ is born.

It was a time peculiarly suitable for the introduction of Christ's Gospel. The
whole civilized earth was at length governed by one master. (Dan. 2:40.) There
was nothing to prevent the preacher of a new faith going from city to city, and
country to country. The princes and priests of the heathen world had been
weighed in the balances and found lacking. Egypt, and Assyria, and Babylon, and
Persia, and Greece, and Rome, had all successively proved that "the world by
wisdom knew not God." (1 Cor. 1:21.) Notwithstanding their mighty conquerors,
and poets, and historians, and architects, and philosophers, the kingdoms of the
world were full of dark idolatry. It was indeed "due time" for God to interpose
from heaven, and send down an almighty Savior. It was "due time" for Christ to
be born. (Rom. 5:6.)

Let us ever rest our souls on the thought, that times are in God's hand. (Psalm
31:15.) He knows the best season for sending help to His church, and new light
to the world. Let us beware of giving way to over anxiety about the course of
events around us, as if we knew better than the King of kings what time relief
should come. "Cease, Philip, to try to govern the world," was a frequent saying
of Luther to an anxious friend. It was a saying full of wisdom.

Let us notice, secondly, the PLACE where Christ was born. It was not at Nazareth
of Galilee, where His mother, the Virgin Mary, lived. The prophet Micah had
foretold that the event was to take place at Bethlehem. (Micah 5:2.) And so it
came to pass. At Bethlehem Christ was born.

The overruling providence of God appears in this simple fact. He orders all
things in heaven and earth. He turns the hearts of kings wherever He will. He
overruled the time when Augustus decreed the taxing. He directed the enforcement
of the decree in such a way, that Mary must needs be at Bethlehem when "the time
came for the baby to be born." Little did the haughty Roman emperor, and his
officer Cyrenius, think that they were only instruments in the hand of the God
of Israel, and were only carrying out the eternal purposes of the King of kings.
Little did they think that they were helping to lay the foundation of a kingdom,
before which the empires of this world would all go down one day, and Roman
idolatry pass away. The words of Isaiah, upon a like occasion, should be
remembered, "He means not so, neither does his heart think so." (Isaiah 10:7.)

The heart of a believer should take comfort in the recollection of God's
providential government of the world. A true Christian should never be greatly
moved or disturbed by the conduct of the rulers of the earth. He should see with
the eye of faith a hand overruling all that they do to the praise and glory of
God. He should regard every king and potentate--an Augustus, a Cyrenius, a
Darius, a Cyrus, a Sennacherib--as a creature who, with all his power, can do
nothing but what God allows, and nothing which is not carrying out God's will.
And when the rulers of this world "set themselves against the Lord," he should
take comfort in the words of Solomon, "There is one higher than they." (Eccles.
5:8.)

Let us notice, lastly, the MANNER in which Christ was born. He was not born
under the roof of His mother's house, but in a strange place, and at an "inn."
When born, He was not laid in a carefully prepared cradle. He was "laid in a
manger (that is, a feeding trough for the cattle), because there was no room in
the inn."

We see here the grace and condescension of Christ. Had He come to save mankind
with royal majesty, surrounded by His Father's angels, it would have been an act
of undeserved mercy. Had He chosen to dwell in a palace, with power and great
authority, we should have had reason enough to wonder. But to become poor as the
very poorest of mankind, and lowly as the very lowliest--this is a love that
passes knowledge. It is unspeakable and unsearchable. Never let us forget that
through this humiliation Jesus has purchased for us a title to glory. Through
His life of suffering, as well as His death, He has obtained eternal redemption
for us. All through His life He was poor for our sakes, from the hour of His
birth to the hour of His death. And through His poverty we are made rich. (2
Cor. 8:9.)

Let us beware of despising the poor, because of their poverty. Their condition
is one which the Son of God has sanctified and honored, by taking it voluntarily
on Himself. God is no respecter of people. He looks at the hearts of men, and
not at their incomes. Let us never be ashamed of the affliction of poverty, if
God thinks fit to lay it upon us. To be godless and covetous is disgraceful, but
it is no disgrace to be poor. A lowly dwelling place, and coarse food, and a
hard bed, are not pleasing to flesh and blood. But they are the portion which
the Lord Jesus Himself willingly accepted from the day of His entrance into the
world. Wealth ruins far more souls than poverty. When the love of money begins
to creep over us, let us think of the manger at Bethlehem, and of Him who was
laid in it. Such thoughts may deliver us from much harm.


========================================================================
  CHAPTER 12: LUKE 2:8-20
========================================================================

THE SHEPHERDS AND THE ANGELS

We read, in these verses, how the birth of the Lord Jesus was first announced to
the children of men. The birth of a king's son is generally made an occasion of
public reveling and rejoicing. The announcement of the birth of the Prince of
Peace was made privately, at midnight, and without anything of worldly pomp and
ostentation.

Let us mark who they were to whom the tidings first came that Christ was born.
They were "shepherds abiding in the field near Bethlehem, keeping watch over
their flocks by night." To shepherds--not to priests and rulers--to
shepherds--not to Scribes and Pharisees, an angel appeared, proclaiming, "unto
you is born this day a Savior, who is Christ the Lord."

The saying of James should come into our mind, as we read these words--"Has not
God chosen the poor of this world, rich in faith and heirs of the kingdom, which
he has promised to those who love him." (James 2:5.) The lack of money debars no
one from spiritual privileges. The things of God's kingdom are often hidden from
the great and noble, and revealed to the poor. The busy labor of the hands need
not prevent a man being favored with special communion with God. Moses was
keeping sheep, Gideon was threshing wheat, Elisha was ploughing, when they were
each honored by direct calls and revelations from God. Let us resist the
suggestion of Satan, that religion is not for the working man. The weak of the
world are often called before the mighty. The last are often first, and the
first last.

Let us mark, secondly, the language used by the angel in announcing Christ's
birth to the shepherds. He said, "I bring you good tidings of great joy, which
shall be to all people."

We need not wonder at these words. The spiritual darkness which had covered the
earth for four thousand years, was about to be rolled away. The way to pardon
and peace with God was about to be thrown open to all mankind. The head of Satan
was about to be crushed. Liberty was about to be proclaimed to the captives, and
recovering of sight to the blind. The mighty truth was about to be proclaimed
that God could be just, and yet, for Christ's sake, justify the ungodly.
Salvation was no longer to be seen through types and figures, but openly, and
face to face. The knowledge of God was no longer to be confined to the Jews, but
to be offered to the whole Gentile world. The days of heathenism were numbered.
The first stone of God's kingdom was about to be set up. If this was not "good
tidings," there never were tidings that deserved the name.

Let us mark, thirdly, who they were that first praised God, when Christ was
born. They were ANGELS, and not men--angels who had never sinned, and needed no
Savior--angels who had not fallen, and required no redeemer, and no atoning
blood. The first hymn to the honor of "God manifest in the flesh," was sung by
"a multitude of the heavenly host."

Let us note this fact. It is full of deep spiritual lessons. It shows us what
good servants the angels are. All that their heavenly Master does pleases and
interests them. It shows us what clear knowledge they have. They know what
misery sin has brought into creation. They know the blessedness of heaven, and
the privilege of an open door into it. Above all, it shows us the deep love and
compassion which the angels feel towards poor lost man. They rejoice in the
glorious prospect of many souls being saved, and many brands plucked from the
burning.

Let us strive to be more like-minded with the angels. Our spiritual ignorance
and deadness appear most painfully in our inability to enter into the joy which
we see them here expressing. Surely if we hope to dwell with them forever in
heaven, we ought to share something of their feelings while we are here upon
earth. Let us seek a more deep sense of the sinfulness and misery of sin, and
then we shall have a more deep sense of thankfulness for redemption.

Let us mark, fourthly, the hymn of praise which the heavenly host sung in the
hearing of the shepherds. They said, "Glory to God in the highest, and on earth
peace, good will towards men."

These famous words are variously interpreted. Man is by nature so dull in
spiritual things, that it seems as if he cannot understand a sentence of
heavenly language when he hears it. Yet a meaning may be drawn from the words
which is free from any objection, and is not only good sense, but excellent
theology, "Glory to God in the highest!" the song begins. Now is come the
highest degree of glory to God, by the appearing of His Son Jesus Christ in the
world. He by His life and death on the cross will glorify God's
attributes--justice, holiness, mercy, and wisdom--as they never were glorified
before. Creation glorified God, but not so much as redemption.

"Peace on earth!" the song goes on. Now is come to earth the peace of God which
passes all understanding--the perfect peace between a holy God and sinful man,
which Christ was to purchase with His own blood--the peace which is offered
freely to all mankind--the peace which, once admitted into the heart, makes men
live at peace one with another, and will one day overspread the whole world.

"Good will towards men!" the song concludes. Now is come the time when God's
kindness and good will towards guilty man is to be fully made known. His power
was seen in creation. His justice was seen in the flood. But His mercy remained
to be fully revealed by the appearing and atonement of Jesus Christ.

Such was the purport of the angels' song. Happy are they that can enter into its
meaning, and with their hearts subscribe to its contents. The man who hopes to
dwell in heaven, should have some experimental acquaintance with the language of
its inhabitants.

Let us mark, before we leave the passage, the prompt obedience to the heavenly
vision displayed by the shepherds. We see in them no doubts, or questionings, or
hesitation. Strange and improbable as the tidings might seem, they at once act
upon them. They went to Bethlehem in haste. They found everything exactly as it
had been told them. Their simple faith received a rich reward. They had the
mighty privilege of being the first of all mankind, after Mary and Joseph, who
saw with believing eyes the new-born Messiah. They soon returned, "glorifying
and praising God" for what they had seen.

May our spirit be like theirs! May we ever believe implicitly, act promptly, and
wait for nothing, when the path of duty is clear! So doing, we shall have a
reward like that of the shepherds. The journey that is begun in faith, will
generally end in praise.


========================================================================
  CHAPTER 13: LUKE 2:21-24
========================================================================

JESUS PRESENTED IN THE TEMPLE

The first point which demands our attention in this passage, is the obedience
which our Lord rendered, as an infant, to the Jewish law. We read of His being
circumcised on the eighth day. It is the earliest fact which is recorded in His
history.

It is a mere waste of time to speculate, as some have done, about the reason why
our Lord submitted to circumcision. We know that "in Him was no sin," either
original or actual. (1 John 3:5.) His being circumcised was not meant in the
least as an acknowledgment that there was any tendency to corruption in His
heart. It was not a confession of inclination to evil, and of need of grace to
mortify the deeds of His body. All this should be carefully borne in mind.

Let it suffice us to remember that our Lord's circumcision was a public
testimony to Israel, that according to the flesh He was a Jew, made of a Jewish
woman, and "made under the law." (Galat. 4:4.) Without it He would not have
fulfilled the law's requirements. Without it He could not have been recognized
as the son of David, and the seed of Abraham.

Let us remember, furthermore, that circumcision was absolutely necessary before
our Lord could be heard as a teacher in Israel. Without it he would have had no
place in any lawful Jewish assembly, and no right to any Jewish ordinance.
Without it He would have been regarded by all Jews as nothing better than an
uncircumcised Gentile, and an apostate from the faith of the fathers.

Let our Lord's submission to an ordinance which He did not need for Himself, be
a lesson to us in our daily life. Let us endure much, rather than increase the
offence of the Gospel, or hinder in any way the cause of God. The words of Paul
deserve frequent pondering--"Though I be free from all men, yet have I made
myself servant unto all, that I might gain the more, and unto the Jews I became
as a Jew, that I might gain the Jews--to those who are under the law, as under
the law, that I might gain those who are under the law." "I am made all things
to all men, that I might by all means save some." (1 Cor. 9:19-22.) The man who
wrote these words walked very closely in the footsteps of His crucified Master.

The second point which demands our attention in this passage, is the name by
which our Lord was called, by God's special command. "Eight days later, when the
baby was circumcised, he was named JESUS, the name given him by the angel even
before he was conceived." The word Jesus means simply "Savior." It is the same
word as "Joshua" in the Old Testament. Very striking and instructive is the
selection of this name. The Son of God came down from heaven to be not only the
Savior, but the King, the Lawgiver, the Prophet, the Priest, the Judge of fallen
man. Had He chosen any one of these titles, He would only have chosen that which
was His own. But He passed by them all. He selects a name which speaks of mercy,
grace, help, and deliverance for a lost world. It is as a deliverer and Redeemer
that He desires principally to be known.

Let us often ask ourselves what our own hearts know of the Son of God. Is He our
Jesus, our Savior? This is the question on which our salvation turns. Let it not
content us to know Christ as One who wrought mighty miracles, and spoke as never
man spoke; or to know Him as One who is very God, and will one day judge the
world. Let us see that we know Him experimentally, as our Deliverer from the
guilt and power of sin, and our Redeemer from Satan's bondage. Let us strive to
be able to say, "This is my Friend--I was dead, and He gave me life--I was a
prisoner, and He set me free." Precious indeed is this name of Jesus to all true
believers! It is "as ointment poured forth." (Cant. 1:3.) It restores them when
conscience-troubled. It comforts them when cast down. It smooths their pillows
in sickness. It supports them in the hour of death. "The name of the Lord is a
strong tower; the righteous runs into it, and is safe." (Prov. 18:10.)

The last point which demands our attention in this passage, is the poor and
humble condition of our Lord's mother, the Virgin Mary. This is a fact which, at
first sight, may not stand out clearly in the form of these verses. But a
reference to the twelfth chapter of Leviticus will at once make it plain. There
we shall see, that the offering which Mary made was specially appointed to be
made by poor people--"If she is not able to bring a lamb, then she shall bring
two turtle-doves, or two young pigeons." In short, her offering was a public
declaration that she was poor. (Lev. 12:6.)

Poverty, it is manifest, was our Lord's portion upon earth, from the days of His
earliest infancy. He was nursed and tended as a babe, by a poor woman. He passed
the first thirty years of His life on earth, under the roof of a poor man. We
need not doubt that He ate a poor man's food, and wore a poor man's apparel, and
worked a poor man's work, and shared in all a poor man's troubles. Such
condescension is truly marvelous. Such an example of humility passes man's
understanding.

Facts like these ought often to be laid to heart by poor people. They would help
to silence murmuring and complaining, and go far to reconcile them to their hard
lot. The simple fact that Jesus was born of a poor woman, and lived all his life
on earth among poor people, ought to silence the common argument that "religion
is not for the poor." Above all it ought to encourage every poor believer in all
his approaches to the throne of grace in prayer. Let him remember in all his
prayers that his mighty Mediator in heaven is accustomed to poverty, and knows
by experience the heart of a poor man. Well would it be for the world if working
men could only see that Christ is the true poor man's friend!


========================================================================
  CHAPTER 14: LUKE 2:25-35
========================================================================

THE PROPHECY OF SIMEON

We have in these verses the history of one whose name is nowhere else mentioned
in the New Testament, "a just and devout man" named Simeon. We know nothing of
his life before or after the time when Christ was born. We are only told that he
came by the Spirit into the temple, when the child Jesus was brought there by
His mother, and that he "took him up in his arms and blessed God "in words which
are now well-known all over the world.

We see, in the case of Simeon, how God has a believing people even in the worst
of places, and in the darkest times. Religion was at a very low ebb in Israel
when Christ was born. The faith of Abraham was spoiled by the doctrines of
Pharisees and Sadducees. The fine gold had become deplorably dim. Yet even then
we find in the midst of Jerusalem a man "just and devout"--a man "upon whom is
the Holy Spirit."

It is a cheering thought that God never leaves Himself entirely without a
witness. Small as His believing church may sometimes be, the gates of hell shall
never completely prevail against it. The true church may be driven into the
wilderness, and be a scattered little flock, but it never dies. There was a Lot
in Sodom and an Obadiah in Ahab's household, a Daniel in Babylon and a Jeremiah
in Zedekiah's court; and in the last days of the Jewish Church, when its
iniquity was almost full, there were godly people, like Simeon, even in
Jerusalem.

True Christians, in every age, should remember this and take comfort. It is a
truth which they are apt to forget, and in consequence to give way to
despondency. "I alone am left," said Elijah, "and they seek my life to take it
away." But what said the answer of God to him, "Yet have I reserved seven
thousand in Israel." (1 Kings 19:14, 18.) Let us learn to be more hopeful. Let
us believe that grace can live and flourish, even in the most unfavorable
circumstances. There are more Simeons in the world than we suppose.

We see in the song of Simeon how completely a believer can be delivered from the
fear of death. "Lord," says old Simeon, "now let you your servant depart in
peace." He speaks like one for whom the grave has lost its terrors, and the
world its charms. He desires to be released from the miseries of this
pilgrim-state of existence, and to be allowed to go home. He is willing to be
"absent from the body and present with the Lord." He speaks as one who knows
where he is going when he departs this life, and cares not how soon he goes. The
change with him will be a change for the better, and he desires that his change
may come.

What is it that can enable a mortal man to use such language as this? What can
deliver us from that "fear of death" to which so many are in bondage? What can
take the sting of death away? There is but one answer to such questions. Nothing
but strong faith can do it. Faith laying firm hold on an unseen Savior, faith
resting on the promises of an unseen God--faith, and faith only, can enable a
man to look death in the face, and say, "I depart in peace." It is not enough to
be weary of pain, and sickness, and ready to submit to anything for the sake of
a 'hopeful change'. It is not enough to feel indifferent to the world, when we
have no more strength to mingle in its business, or enjoy its pleasures. We must
have something more than this, if we desire to depart in real peace. We must
have faith like old Simeon's, even that faith which is the gift of God. Without
such faith we may die quietly, and there may seem "no bands in our death."
(Psalm 73:4.) But, dying without such faith, we shall never find ourselves at
home, when we wake up in another world.

We see, furthermore, in the song of Simeon, what clear views of Christ's work
and office some Jewish believers attained, even before the Gospel was preached.
We find this good old man speaking of Jesus as "the salvation which God had
prepared"--as "a light to enlighten the Gentiles, and the glory of his people
Israel." Well would it have been for the letter-learned Scribes and Pharisees of
Simeon's time, if they had sat at his feet, and listened to his word.

Christ was indeed "a light to enlighten the Gentiles." Without Him they were
sunk in gross darkness and superstition. They knew not the way of life. They
worshiped the works of their own hands. Their wisest philosophers were utterly
ignorant in spiritual things. "Professing themselves to be wise they became
fools." (Rom. 1:22.) The Gospel of Christ was like sun-rise to Greece and Rome,
and the whole heathen world. The light which it let in on men's minds on the
subject of religion, was as great as the change from night to day.

Christ was indeed "the glory of Israel." The descent from Abraham--the
covenants--the promises--the law of Moses--the divinely ordered Temple
service--all these were mighty privileges. But all were as nothing compared to
the mighty fact, that out of Israel was born the Savior of the world. This was
to be the highest honor of the Jewish nation, that the mother of Christ was a
Jewish woman, and that the blood of One "made of the seed of David, according to
the flesh," was to make atonement for the sin of mankind. (Rom. 1:3.)

The words of old Simeon, let us remember, will yet receive a fuller
accomplishment. The "light" which he saw by faith, as he held the child Jesus in
his arms, shall yet shine so brightly that all the nations of the Gentile world
shall see it. The "glory" of that Jesus whom Israel crucified, shall one day be
revealed so clearly to the scattered Jews, that they shall look on Him whom they
pierced, and repent, and be converted. The day shall come when the veil shall be
taken from the heart of Israel, and all shall "glory in the Lord." (Isaiah.
45:25.) For that day let us wait, and watch, and pray. If Christ be the light
and glory of our souls, that day cannot come too soon.

We see, lastly, in this passage, a striking account of the RESULTS which would
follow when Jesus Christ and His Gospel came into the world. Every word of old
Simeon on this subject deserves private meditation. The whole forms a prophecy
which is being daily fulfilled.

Christ was to be "a sign spoken against." He was to be a mark for all the fiery
darts of the wicked one. He was to be "despised and rejected of men." He and His
people were to be a "city set upon a hill," assailed on every side, and hated by
all sorts of enemies. And so it proved. Men who agreed in nothing else have
agreed in hating Christ. From the very first, thousands have been persecutors
and unbelievers. Christ was to be the occasion of "the fall of many in Israel."
He was to be a stone of stumbling and rock of offence to many proud and
self-righteous Jews, who would reject Him and perish in their sins. And so it
proved. To multitudes among them Christ crucified was a stumbling-block, and His
Gospel "a savor of death." (1 Cor. 1:23; 2 Cor. 2:16.)

Christ was to be the occasion of "rising again to many in Israel." He was to
prove the Savior of many who, at one time, rejected, blasphemed, and reviled
Him, but afterwards repented and believed. And so it proved. When the thousands
who crucified Him repented, and Saul who persecuted Him was converted, there was
nothing less than a rising again from the dead.

Christ was to be the occasion of "the thoughts of many hearts being revealed."
His Gospel was to bring to light the real characters of many people. The enmity
to God of some--the inward weariness and hunger of others, would be discovered
by the preaching of the cross. It would show what men really were. And so it
proved. The Acts of the Apostles, in almost every chapter, bear testimony that
in this, as in every other item of his prophecy, old Simeon spoke truth.

And now what do we think of Christ? This is the question that ought to occupy
our minds. What thoughts does He call forth in our hearts? This is the inquiry
which ought to receive our attention. Are we for Him, or are we against Him? Do
we love Him, or do we neglect Him? Do we stumble at His doctrine, or do we find
it life from the dead? Let us never rest until these questions are
satisfactorily answered.


========================================================================
  CHAPTER 15: LUKE 2:36-40
========================================================================

THE ADORATION OF ANNA

The verses we have now read introduce us to a servant of God whose name is
nowhere else mentioned in the New Testament. The history of Anna, like that of
Simeon, is related only by Luke. The wisdom of God ordained that a woman as well
as a man should testify to the fact that Messiah was born. In the mouth of two
witnesses it was established that Malachi's prophecy was fulfilled, and the
messenger of the covenant had suddenly come to the Temple. (Malachi 3:1.)

Let us observe, in these verses, the character of a holy woman before the
establishment of Christ's Gospel. The facts recorded about Anna are few and
simple. But we shall find them full of instruction.

Anna was a woman of irreproachable character. After a married life of only seven
years' duration, she had spent eighty-four years as a lone widow. The trials,
desolation, and temptation of such a condition were probably very great. But
Anna by grace overcame them all. She answered to the description given by Paul.
She was "a widow indeed." (1 Tim. 5:5.)

Anna was a woman who loved God's house. "She departed not from the temple." She
regarded it as the place where God especially dwelt, and toward which every
pious Jew in foreign lands, like Daniel, loved to direct his prayers. "Nearer to
God, nearer to God," was the desire of her heart, and she felt that she was
never so near as within the walls which contained the ark, the altar, and the
holy of holies. She could enter into David's words, "my soul longs, yes, even
faints for the courts of the Lord." (Psalm 84:2.)

Anna was a woman of great self-denial. She "served God with fastings night and
day." She was continually crucifying the flesh and keeping it in subjection by
voluntary abstemiousness. Being fully persuaded in her own mind that the
practice was helpful to her soul, she spared no pains to keep it up.

Anna was a woman of much prayer. She "served God with prayer night and day." She
was continually communing with him, as her best Friend, about the things that
concerned her own peace. She was never weary of pleading with Him on behalf of
others, and, above all, for the fulfillment of His promises of Messiah.

Anna was a woman who held communion with other saints. So soon as she had seen
Jesus, she "spoke of Him" to others whom she knew in Jerusalem, and with whom
she was evidently on friendly terms. There was a bond of union between her and
all who enjoyed the same hope. They were servants of the same Master; and
travelers to the same home.

And Anna received a rich reward for all her diligence in God's service, before
she left the world. She was allowed to see Him who had been so long promised,
and for whose coming she had so often prayed. Her faith was at last changed to
sight, and her hope to certainty. The joy of this holy woman must indeed have
been "unspeakable and full of glory." (1 Peter 1:8.)

It would be well for all Christian women to ponder the character of Anna, and
learn wisdom from it. The times, no doubt, are greatly changed. The social
duties of the Christian are very different from those of the Jewish believer at
Jerusalem. All are not placed by God in the condition of widows. But still,
after every deduction, there remains much in Anna's history which is worthy of
imitation. When we read of her consistency, and holiness, and prayerfulness, and
self-denial, we cannot but wish that many daughters of the Christian Church
would strive to be like her.

Let us observe, secondly, in these verses, the description given of saints in
Jerusalem in the time when Jesus was born. They were people "who looked for
redemption."

Faith, we shall always find, is the universal character of God's elect. These
men and women here described, dwelling in the midst of a wicked city, walked by
faith, and not by sight. They were not carried away by the flood of worldliness,
formality, and self-righteousness around them. They were not infected by the
carnal expectations of a mere worldly Messiah, in which most Jews indulged. They
lived in the faith of patriarchs and prophets, that the coming Redeemer would
bring in holiness and righteousness, and that His principal victory would be
over sin and the devil. For such a Redeemer they waited patiently. For such a
victory they earnestly longed.

Let us learn a lesson from these good people. If they, with so few helps and so
many discouragements, lived such a life of faith, how much more ought we with a
finished Bible and a full Gospel. Let us strive, like them, to walk by faith and
look forward. The second advent of Christ is yet to come. The complete
"redemption" of this earth from sin, and Satan, and the curse, is yet to take
place. Let us declare plainly by our lives and conduct, that for this second
advent we look and long. We may be sure that the highest style of Christianity
even now, is to "wait for redemption," and to love the Lord's appearing. (Rom.
8:23; 2 Tim. 4:8.)

Let us observe, lastly, in these verses, what clear proof we have that the Lord
Jesus was really and truly man, as well as God. We read, that when Mary and
Joseph returned to their own city Nazareth, "the child GREW and became strong."

There is, doubtless, much that is deeply mysterious in the Person of the Lord
Jesus. How the same Person could be at once perfect God and perfect man, is a
point that necessarily passes our understanding. In what manner and measure, and
in what proportion at the early part of His life, that divine knowledge which He
doubtless possessed, was exercised, we cannot possibly explain. It is a lofty
truth. We cannot attain unto it.

One thing, however, is perfectly clear, and we shall do well to lay firm hold
upon it. Our Lord partook of everything that belongs to man's nature, sin only
excepted. As man He was born an infant. As man He grew from infancy to boyhood.
As man He yearly increased in bodily strength and mental power, during His
passage from boyhood to full age. Of all the sinless conditions of man's body,
its first feebleness, its after growth, its regular progress to maturity, He was
in the fullest sense a partaker. We must rest satisfied with knowing this. To
pry beyond is useless. To know this clearly is of much importance. A absence of
settled knowledge of it has led to many wild heresies.

One comfortable practical lesson stands out on the face of this truth, which
ought never to be overlooked. Our Lord is able to sympathize with man in every
stage of man's existence, from the cradle to the grave. He knows by experience
the nature and temperament of--the child, the boy, and the young man. He has
stood in their place. He has occupied their position. He knows their hearts. Let
us never forget this in dealing with young people about their souls. Let us tell
them confidently, that there is One in heaven at the right hand of God, who is
exactly suited to be their Friend. He who died on the cross was once a boy
Himself, and feels a special interest in boys and girls, as well as in grown up
people.


========================================================================
  CHAPTER 16: LUKE 2:41-52
========================================================================

JESUS AND HIS PARENTS AT THE PASSOVER

These verses should always be deeply interesting to a reader of the Bible. They
record the only facts which we know about our Lord Jesus Christ during the first
thirty years of His life on earth, after His infancy. How many things a
Christian would like to know about the events of those thirty years, and the
daily history of the house at Nazareth! But we need not doubt that there is
wisdom in the silence of Scripture on the subject. If it had been good for us to
know more, more would have been revealed.

Let us first, draw from the passage a lesson for all married people. We have it
in the conduct of Joseph and Mary, here described. We are told that "they went
to Jerusalem every year, at the feast of the passover." They regularly honored
God's appointed ordinances and they honored them together. The distance from
Nazareth to Jerusalem was great. The journey, to poor people without any means
of conveyance, was, doubtless, troublesome and fatiguing. To leave house and
home for some two weeks was no slight expense. But God had given Israel a
command, and Joseph and Mary strictly obeyed it. God had appointed an ordinance
for their spiritual good, and they regularly kept it. And all that they did
concerning the passover they did together. When they went up to the feast, they
always went up side by side.

So ought it to be with all Christian husbands and wives. They ought to help one
another in spiritual things, and to encourage one another in the service of God.
Marriage, unquestionably, is not a sacrament, as the Romish Church vainly
asserts. But marriage is a state of life which has the greatest effect on the
souls of those who enter into it. It helps them upwards or downwards. It leads
them nearer to heaven or nearer to hell. We all depend much on the company we
keep. Our characters are insensibly molded by those with whom we pass our time.
To none does this apply so much as to married people. Husbands and wives are
continually doing either good or harm to one another's souls.

Let all who are married, or think of being married, ponder these things well.
Let them take example from the conduct of Joseph and Mary, and resolve to do
likewise. Let them pray together, and read the Bible together, and go to the
house of God together, and talk to one another about spiritual matters. Above
all, let them beware of throwing obstacles and discouragements in one another's
way about means of grace. Blessed are those husbands who say to their wives as
Elkanah did to Hannah, "Do all that is in your heart." Happy are those wives who
say to their husbands as Leah and Rachel did to Jacob, "Whatever God has said
unto you, do." (1 Sam. 1:23; Gen. 31:16.)

Let us, secondly, draw from the passage, an example for all young people. We
have it in the conduct of our Lord Jesus Christ, when He was left by Himself in
Jerusalem at the age of twelve years. For four days He was out of sight of Mary
and Joseph. For three days they "sought him sorrowing," not knowing what had
befallen Him. Who can imagine the anxiety of such a mother at losing such a
child? And where did they find Him at last? Not idling His time away, or getting
into mischief, as many boys of twelve years old do. Not in vain and unprofitable
company. "They found him in the temple of God--sitting in the midst" of the
Jewish teachers, "hearing" what they had to say, and "asking questions" about
things He wished to be explained.

So ought it to be with the younger members of Christian families. They ought to
be steady and trustworthy behind the backs of their parents, as well as before
their faces. They ought to seek the company of the wise and prudent, and to use
every opportunity of getting spiritual knowledge, before the cares of life come
on them, and while their memories are fresh and strong.

Let Christian boys and girls ponder these things well, and take example from the
conduct of Jesus at the age of only twelve years. Let them remember, that if
they are old enough to do wrong, they are also old enough to do right; and that
if able to read story-books and to talk, they are also able to read their Bibles
and pray. Let them remember, that they are accountable to God, even while they
are yet young, and that it is written that God "heard the voice of a BOY." (Gen.
21:17.) Happy indeed are those families in which the children "seek the Lord
early," and cost their parents no tears. Happy are those parents who can say of
their boys and girls, when absent from them, "I can trust my children that they
will not wilfully run into sin."

Let us, in the last place, draw from this passage, an example for all true
Christians. We have it in the solemn words which our Lord addressed to His
mother Mary, when she said to Him, "Son, why have you dealt with us thus?" "Know
you not," was the reply, "that I must be about my father's business?" A mild
reproof was evidently implied in that reply. It was meant to remind His mother
that He was no common person, and had come into the world to do no common work.
It was a hint that she was insensibly forgetting that He had come into the world
in no ordinary way, and that she could not expect Him to be ever dwelling
quietly at Nazareth. It was a solemn remembrancer that, as God, He had a Father
in heaven, and that this heavenly Father's work demanded His first attention.

The expression is one that ought to sink down deeply into the hearts of all
Christ's people. It should supply them with a mark at which they should aim in
daily life, and a test by which they should try their habits and conversation.
It should quicken them when they begin to be slothful. It should check them when
they feel inclined to go back to the world. "Are we about our Father's business?
Are we walking in the steps of Jesus Christ?" Such questions will often prove
very humbling, and make us ashamed of ourselves. But such questions are
eminently useful to our souls. Never is a Church in so healthy a condition as
when its believing members aim high, and strive in all things to be like Christ.


========================================================================
  CHAPTER 17: LUKE 3:1-6
========================================================================

THE MINISTRY OF JOHN THE BAPTIST

These verses describe the beginning of the Gospel of Christ. It began with the
preaching of John the Baptist. The Jews could never say, that when Messiah came,
He came without notice or preparation. He graciously sent a mighty forerunner
before His face, by whose ministry the attention of the whole nation was
awakened.

Let us notice first, in this passage, the wickedness of the times when Christ's
Gospel was brought into the world. The opening verses of the chapter tell us the
names of some who were rulers and governors in the earth, when the ministry of
John the Baptist began. It is a melancholy list, and full of instruction. There
is hardly a name in it which is not infamous for wickedness. Tiberius, and
Pontius Pilate, and Herod, and his brother, and Annas, and Caiaphas, were men of
whom we know little or nothing but evil. The earth seemed given into the hands
of the wicked. (Job 9:24.) When such were the rulers, what must the people have
been? Such was the state of things when Christ's forerunner was commissioned to
begin preaching. Such were the times when the first foundation of Christ's
church was brought out and laid. We may truly say, that God's ways are not our
ways.

Let us learn never to despair about the cause of God's truth, however black and
unfavorable its prospects may appear. At the very time when things seem
hopeless, God may be preparing a mighty deliverance. At the very season when
Satan's kingdom seems to be triumphing, the "little stone, cut without hands,"
may be on the point of crushing it to pieces. The darkest hour of the night is
often that which just precedes the day.

Let us beware of slacking our hands from any work of God, because of the
wickedness of the times, or the number and power of our adversaries. "He that
observes the wind shall not sow, and he that regards the clouds shall not reap."
(Eccles. 11:4.) Let us work on, and believe that help will come from heaven,
when it is most needed. In the very hour when a Roman emperor, and ignorant
priests, seemed to have everything at their feet, the Lamb of God was about to
come forth from Nazareth, and set up the beginnings of His kingdom. What He has
done once, He can do again. In a moment He can turn His church's midnight into
the blaze of noon day.

Let us notice, secondly, in this passage, the account which Luke gives of the
calling of John the Baptist into the ministry. We are told that "the word of God
came to John, the son of Zachariah." He received a special call from God to
begin preaching and baptizing. A message from heaven was sent to his heart, and
under the impulse of that message, he undertook his marvelous work.

There is something in this account which throws great light on the office of all
ministers of the Gospel. It is an office which no man has a right to take up,
unless he has an inward call from God, as well as an outward call from man.
Visions and revelations from heaven, of course we have no right to expect.
Fanatical claims to special gifts of the Spirit must always be checked and
discouraged. But an inward call a man must have, before he puts his hand to the
work of the ministry. The word of God must "come to him," as really and truly as
it came to John the Baptist, before he undertakes to "come to the word." In
short, he must be able to profess with a good conscience, that he is "inwardly
moved by the Holy Spirit" to take upon him the office of a minister. The man who
cannot say this, when he comes forward to be ordained, is committing a great
sin, and running without being sent.

Let it be a part of our daily prayers, that our churches may have no ministers
excepting those who are really called of God. An unconverted minister is an
injury and burden to a church. How can a man speak of truths which he has never
tasted? How can he testify of a Savior whom he has never seen by faith, and
never laid hold on for his own soul? The pastor after God's own heart, is a man
to whom the Word of God has come. He runs confidently and speaks boldly, because
he has been sent.

Let us notice, lastly, in this passage, the close connection between true
repentance and forgiveness. We are told that John the Baptist came "preaching
the baptism of repentance for the remission of sins." The plain meaning of this
expression is, that John preached the necessity of being baptized, in token of
repentance, and that he told his hearers that except they repented of sin, their
sins would not be forgiven.

We must carefully bear in mind that no repentance can make atonement for sin.
The blood of Christ, and nothing else, can wash away sin from man's soul. No
quantity of repentance can ever justify us in the sight of God. "We are
accounted righteous before God, only for the sake of our Lord Jesus Christ, by
faith, and not for our own works or deservings." It is of the utmost importance
to understand this clearly. The trouble that men bring upon their souls, by
misunderstanding this subject, is more than can be expressed.

But while we say all this, we must carefully remember that without repentance no
soul was ever yet saved. We must know our sins, mourn over them, forsake them,
abhor them, or else we shall never enter the kingdom of heaven. There is nothing
meritorious in this. It forms no part whatever of the price of our redemption.
Our salvation is all of grace, from first to last. But the great fact still
remains, that saved souls are always penitent souls, and that saving faith in
Christ, and true repentance toward God, are never found asunder. This is a
mighty truth, and one that ought never to be forgotten.

Do we ourselves repent? This, after all, is the question which most nearly
concerns us. Have we been convinced of sin by the Holy Spirit? Have we fled to
Jesus for deliverance from the wrath to come? Do we know anything of a broken
and contrite heart, and a thorough hatred of sin? Can we say, "I repent," as
well as "I believe?" If not, let us not delude our minds with the idea that our
sins are yet forgiven. It is written, "Except you repent, you shall all likewise
perish." (Luke 13:3.)


========================================================================
  CHAPTER 18: LUKE 3:7-14
========================================================================

We have, in these verses, a specimen of John the Baptist's ministry. It is a
portion of Scripture which should always be specially interesting to a Christian
mind. The immense effect which John produced on the Jews, however temporary, is
evident, from many expressions in the Gospels. The remarkable testimony which
our Lord bore to John, as "a prophet greater than any born of woman," is
well-known to all Bible readers. WHAT THEN WAS THE CHARACTER OF JOHN'S MINISTRY?
This is the question to which the chapter before us supplies a practical answer.

We should first mark the holy boldness with which John addresses the multitudes
who came to his baptism. He speaks to them as "a generation of vipers." He saw
the rottenness and hypocrisy of the profession that the crowd around him were
making, and uses language descriptive of their case. His head was not turned by
popularity. He cared not who was offended by his words. The spiritual disease of
those before him was desperate, and of long standing, and he knew that desperate
diseases need strong remedies.

Well would it be for the Church of Christ, if it possessed more plain-speaking
ministers, like John the Baptist, in these latter days. A morbid dislike to
strong language--an excessive fear of giving offence--a constant flinching from
directness and plain speaking, are, unhappily, too much the characteristics of
the modern Christian pulpit. Uncharitable language is no doubt always to be
deprecated. But there is no charity in flattering unconverted people, by
abstaining from any mention of their vices, or in applying smooth epithets to
damnable sins. There are two texts which are too much forgotten by Christian
preachers. In one it is written, "Woe unto you when all men shall speak well of
you." In the other it is written, "Obviously, I'm not trying to be a people
pleaser! No, I am trying to please God. If I were still trying to please people,
I would not be Christ's servant." (Luke 6:26; Gal. 1:10.)

We should mark, secondly, how plainly John speaks to his hearers about hell and
danger. He tells them that there is a "wrath to come." He speaks of "the ax" of
God's judgments, and of unfruitful trees being cast into "the fire."

The subject of HELL is always offensive to human nature. The minister who dwells
much upon it, must expect to find himself regarded as barbaric, violent,
unfeeling, and narrow-minded. Men love to hear "smooth things," and to be told
of peace, and not of danger. (Isaiah. 30:10.) But the subject is one that ought
not to be kept back, if we desire to do good to souls. It is one that our Lord
Jesus Christ brought forward frequently in His public teachings. That loving
Savior, who spoke so graciously of the way to heaven, has also used the plainest
language about the way to hell.

Let us beware of being wise above that which is written, and more charitable
than Scripture itself. Let the language of John the Baptist be deeply engraved
in our hearts. Let us never be ashamed to avow our firm belief, that there is a
"wrath to come" for the impenitent, and that it is possible for a man to be lost
as well as to be saved. To be silent on the subject is dreadful treachery to
men's souls. It only encourages them to persevere in wickedness, and fosters in
their minds the devil's old delusion, "You shall not surely die." That minister
is surely our best friend who tells us honestly of danger, and warns us, like
John the Baptist, to "flee from the wrath to come." Never will a man flee until
he sees there is real cause to be afraid. Never will he seek heaven until be is
convinced that there is risk of his falling into hell. The religion in which
there is no mention of hell, is not the religion of John the Baptist, and of our
Lord Jesus, and His apostles.

We should mark, thirdly, how John exposes the uselessness of a repentance which
is not accompanied by fruits in the life. He said to the multitude, who came to
be baptized, "Bring forth fruit worthy of repentance." He tells those who "Every
tree which brings not forth good fruit is hewn down, and cast into the fire."

This is a truth which should always occupy a prominent place in our
Christianity. It can never be impressed on our minds too strongly, that
religious talking and profession are utterly worthless, without religious doing
and practice. It is vain to say with our lips that we repent, if we do not at
the same time repent in our lives. It is more than vain. It will gradually sear
our consciences, and harden our hearts. To say that we are sorry for our sins is
mere hypocrisy, unless we show that we are really sorry for them, by giving them
up. Doing is the very life of repentance. Tell us not merely what a man says in
religion. Tell us rather what he does. "The talk of the lips," says Solomon,
"tends only to poverty." (Prov. 14:23.)

We should mark, fourthly, what a blow John strikes at the common notion, that
connection with godly people can save our souls. "Do not begin to say to
yourselves," he tells the Jews, "we have Abraham to our Father; for I say unto
you that God is able of these stones to raise up children unto Abraham."

The strong hold that this notion has obtained on the heart of man, in every part
of the world, is an affecting proof of our fallen and corrupt condition.
Thousands have always been found, in every age of the church, who have believed
that connection with godly men made them acceptable in the sight of God.
Thousands have lived and died in the blind delusion, that because they were
allied to holy people by ties of blood or church-membership, they might
themselves hope to be saved.

Let it be a settled principle with us, that saving religion is a PERSONAL thing.
It is a business between each man's own soul and Christ. It will profit us
nothing at the last day, to have belonged to the Church of Luther, or Calvin, or
Cranmer, or Knox, or Owen, or Wesley, or Whitfield. Had we the faith of these
holy men? Did we believe as they believed, and strive to live as they lived, and
to follow Christ as they followed Him? These will be the only points on which
our salvation will turn. It will save no man to have had Abraham's blood in his
veins, if he did not possess Abraham's faith and do Abraham's works.

We should remark, lastly, in this passage, the searching test of sincerity which
John applied to the consciences of the various classes who came to his baptism.
He bade each man who made a profession of repentance, to begin by breaking off
from those sins which specially beset him. The selfish multitude must show
common charity to each other. The publicans must "exact no more than their due."
The soldiers must "do violence to no man, and be content with their wages." He
did not mean that, by so doing, they would atone for their sins, and make their
peace with God. But he did mean that, by so doing, they would prove their
repentance to be sincere.

Let us leave the passage with a deep conviction of the wisdom of this mode of
dealing with souls, and specially with the souls of those who are beginning to
make a profession of religion. Above all, let us see here the right way to prove
our own hearts. It must not content us to cry out against sins to which, by
natural temperament, we are not inclined, while we deal gently with other sins
of a different character. Let us find out our own peculiar corruptions. Let us
know our own besetting sins. Against them let us direct our principal efforts.
With these let us wage unceasing war. Let the rich break off from the rich man's
sins, and the poor from the sins of the poor. Let the young man give up the sins
of youth, and the old man the sins of old age. This is the first step towards
proving that we are in earnest, when we first begin to feel about our souls. Are
we real? Are we sincere? Then let us begin by looking at home, and looking
within.


========================================================================
  CHAPTER 19: LUKE 3:15-20
========================================================================

We learn, firstly, from these verses, that one effect of a faithful ministry is
to set men thinking. We read concerning John the Baptist's hearers, that "the
people were in expectation, and all men mused in their hearts of John, whether
he were the Christ, or not."

The cause of true religion has gained a giant step in a parish, or congregation,
or family, when people begin to think. Thoughtlessness about spiritual things is
one great feature of unconverted men. It cannot be said, in many cases, that
they either like the Gospel, or dislike it. But they do not give it a place in
their thoughts. They never "consider." (Isaiah 1:3.)

Let us always thank God when we see a spirit of reflection on religious subjects
coming over the mind of an unconverted man. Thinking and deliberation are the
high road to conversion. The truth of Christ has nothing to fear from sober
examination. We invite inquiry. We desire to have its claims fully investigated.
We know that its fitness to supply every need of man's heart and conscience is
not appreciated in many cases, simply because it is not known. Thinking, no
doubt, is not faith and repentance. But it is always a hopeful symptom. When
hearers of the Gospel begin to "muse in their hearts," we ought to bless God and
take courage.

We learn, secondly, from these verses, that a faithful minister will always
exalt Christ. We read that when John saw the state of mind in which his hearers
were, he told them of a coming One far mightier than himself. He refused the
honor which he saw the people ready to give him, and referred them to Him who
had the "winnowing fork in his hand,"--the Lamb of God, the Messiah.

Conduct like this will always be the characteristic of a true "man of God." He
will never allow anything to be credited to him, or his office, which belongs to
his divine Master. He will say like Paul, "we preach not ourselves, but Christ
Jesus, the Lord, and ourselves your servants for Jesus' sake." (2 Cor. 4:5.) To
commend Christ dying, and rising again for the ungodly--to make known Christ's
love and power to save sinners, this will be the main object of his ministry.
"He must increase but I must decrease," will be a ruling principle in all his
preaching. He will be content that his own name be forgotten, so long as Christ
crucified is exalted.

Would we know whether a minister is sound in the faith, and deserving of our
confidence as a teacher? We have only to ask a simple question, Where is Christ
in his teaching? Would we know whether we ourselves are receiving benefit from
the preaching we attend? Let us ask whether its effect is to magnify Christ in
our esteem? A minister who is really doing us good will make us think more of
Jesus every year we live.

We learn, thirdly, from these verses, the essential difference between the Lord
Jesus and even the best and holiest of His ministers. We have it in the solemn
words of John the Baptist--"I indeed baptize you with water--He shall baptize
you with the Holy Spirit."

Man, when ordained, can administer the outward ordinances of Christianity, with
a prayerful hope, that God will graciously bless the means which he has Himself
appointed. But man cannot read the hearts of those to whom he ministers. He can
preach the Gospel faithfully to their ears, but he cannot make them receive it
into their consciences. He can apply baptismal water to their foreheads, but he
cannot cleanse their inward nature. He can give the bread and wine of the Lord's
Supper into their hands, but he cannot enable them to eat Christ's body and
blood by faith. Up to a certain point he can go, but he can go no further. No
ordination, however solemnly conferred, can give man power to change the heart.
Christ, the great Head of the Church, can alone do this by the power of the Holy
Spirit. It is His peculiar office to do it, and it is an office which He has
delegated to no child of man.

May we never rest until we have tasted by experience the power of Christ's grace
upon our souls! We have been baptized with water. But have we also been baptized
with the Holy Spirit? Our names are in the baptismal register. But are they also
in the Lamb's book of life? We are members of the visible Church. But are we
also members of that mystical body of which Christ alone is the Head? All these
are privileges which Christ alone bestows, and for which all who would be saved
must make personal application to Him. Man cannot give them. They are treasures
laid up in Christ's hand. From Him we must seek them by faith and prayer, and
believing we shall not seek in vain.

We learn, fourthly, in these verses, the change that Christ will work in his
visible church at his second appearing. We read in the figurative words of His
forerunner, "that he will throughly purge his floor, and gather the wheat into
his garner; but the chaff he will burn with fire unquenchable."

The visible Church is now a 'mixed' body. Believers and unbelievers, holy and
unholy, converted and unconverted, are now mingled in every congregation, and
often sit side by side. It passes the power of man to separate them. False
profession is often so like true; and grace is often so weak and feeble, that,
in many cases, the right discernment of character is an impossibility. The wheat
and the chaff will continue together until the Lord returns.

But there will be a dreadful separation at the last day The unerring judgment of
the King of kings shall at length divide the wheat from the chaff, and divide
them for evermore. The righteous shall be gathered into a place of happiness and
safety. The wicked shall be cast down to shame and everlasting contempt. In the
great sifting day, every one shall go to his own place.

May we often look forward to that day, and judge ourselves, that we be not
judged of the Lord. May we give all diligence to make our calling and election
sure, and to know that we are God's "wheat." A mistake in the day that the floor
is "purged," will be a mistake that is irretrievable.

We learn, lastly, from these verses, that the reward of God's servants is often
not in this world. Luke closes his account of John the Baptist's ministry, by
telling us of his imprisonment by Herod. The end of that imprisonment we know
from other parts of the New Testament. It led at last to John being beheaded.

All true servants of Christ must be content to wait for their wages. Their best
things are yet to come. They must count it no strange thing, if they meet with
hard treatment from man. The world that persecuted Christ will never hesitate,
to persecute Christians. "Marvel not if the world hate you." (1 John 3:13.)

But let us take comfort in the thought that the great Master has laid up in
heaven for His people such things as pass man's understanding. The blood that
His saints have shed in His name will all be reckoned for one day. The tears
that often flow so freely in consequence of the unkindness of the wicked, will
one day be wiped from all faces. And when John the Baptist, and all who have
suffered for the truth are at last gathered together, they will find it true
that heaven makes amends for all.


========================================================================
  CHAPTER 20: LUKE 3:21-38
========================================================================

THE BAPTISM AND GENEALOGY OF JESUS

We see in the passage before us, the high honor the Lord Jesus has put on
baptism. We find that among others who came to John the Baptist, the Savior of
the world came, and was "baptized."

An ordinance which the Son of God was pleased to use, and afterwards to appoint
for the use of His whole Church, ought always to be held in peculiar reverence
by His people. Baptism cannot be a thing of slight importance, if Christ Himself
was baptized. The use of baptism would never have been enjoined on the Church of
Christ, if it had been a mere outward form, incapable of conveying any blessing.

It is hardly necessary to say that errors of every sort and description abound
on the subject of baptism. Some make an idol of it, and exalt it far above the
place assigned to it in the Bible. Some degrade it and dishonor it, and seem
almost to forget that it was ordained by Christ Himself. Some limit the use of
it so narrowly that they will baptize none unless they are grown up, and can
give full proof of their conversion. Some invest the baptismal water with such
magic power, that they would like missionaries to go into heathen lands and
baptize all people, old and young indiscriminately, and believe that however
ignorant the heathen may be, baptism must do them good. On no subject, perhaps,
in religion, have Christians more need to pray for a right judgment and a sound
mind.

Let it suffice us to hold firmly the general principle, that baptism was
graciously intended by our Lord to be a help to His Church, and "a means of
grace," and that, when rightly and worthily used, we may confidently look upon
it for a blessing. But let us never forget that the grace of God is not tied to
any sacrament, and that we may be baptized with water, without being baptized
with the Holy Spirit.

We see, secondly, in this passage, the close connection that ought to exist
between the administration of baptism and prayer. We are specially told by Luke,
that when our Lord was baptized He was also "praying."

We need not doubt that there is a great lesson in this fact, and one that the
Church of Christ has too much overlooked. We are meant to learn that the baptism
which God blesses must be a baptism accompanied by prayer. The sprinkling of
water is not sufficient. The use of the name of the blessed Trinity is not
enough. The form of the sacrament alone conveys no grace. There must be
something else beside all this. There must be "the prayer of faith." A baptism
without prayer, it may be confidently asserted, is a baptism on which we have no
right to expect God's blessing.

Why is it that the sacrament of baptism appears to bear so little fruit? How is
it that thousands are every year baptized, and never give the slightest proof of
having received benefit from it? The answer to these questions is short and
simple. In the vast majority of baptisms there is no prayer except the prayer of
the officiating minister. Parents bring their children to the font, without the
slightest sense of what they are doing. Sponsors stand up and answer for the
child, in evident ignorance of the nature of the ordinance they are attending,
and as a mere matter of form. What possible reason have we for expecting such
baptisms to be blessed by God? None! none at all! Such baptisms may well be
barren of results. They are not baptisms according to the mind of Christ. Let us
pray that the eyes of Christians on this important subject may be opened. It is
one on which there is great need of change.

We see, thirdly, in these verses, a remarkable proof of the doctrine of the
Trinity. We have all the Three Persons of the Godhead spoken of, as co-operating
and acting at one time. God the Son begins the mighty work of His earthly
ministry, by being baptized. God the Father solemnly accredits Him as the
appointed Mediator, by a voice from heaven. God the Holy Spirit descends "in a
bodily shape like a dove" upon our Lord, and by so doing declares that this is
He to whom "the Father gives the Spirit without measure." (John 3:34.)

There is something deeply instructive, and deeply comforting in this revelation
of the blessed Trinity, at this particular season of our Lord's earthly
ministry. It shows us how mighty and powerful is the agency that is employed in
the great business of our redemption. It is the common work of God the Father,
God the Son, and God the Holy Spirit. All Three Persons in the Godhead are
equally concerned in the deliverance of our souls from hell. The thought should
cheer us, when disturbed and cast down. The thought should hearten and encourage
us, when weary of the conflict with the world, the flesh, and the devil. The
enemies of our souls are mighty, but the Friends of our souls are mightier
still. The whole power of the triune Jehovah is engaged upon our side. "A
three-fold cord is not easily broken." (Eccles. 4:12.)

We see, fourthly, in these verses, a marvelous proclamation of our Lord's office
as Mediator between God and man. A voice was heard from heaven at His baptism,
"which said, You are my beloved Son; in you I am well pleased." There is but One
who could say this. It was the voice of God the Father.

These solemn words no doubt contain much that is deeply mysterious. One thing
however about them is abundantly clear. They are a divine declaration, that our
Lord Jesus Christ is the promised Redeemer, whom God from the beginning
undertook to send into the world, and that with His incarnation, sacrifice, and
substitution for man, God the Father is satisfied and well pleased--In Him, He
regards the claim of His holy law as fully discharged. Through Him, He is
willing to receive poor sinful man to mercy, and to remember his sins no more.

Let all true Christians rest their souls on these words, and draw from them
daily consolation. Our sins and shortcomings are many and great. In ourselves we
can see no good thing. But if we believe in Jesus, the Father sees nothing in us
that He cannot abundantly pardon. He regards us as the members of His own dear
Son, and, for His Son's sake, He is well pleased.

We see, lastly, in these verses, what a frail and dying creature is man. We read
at the end of the chapter a long list of names, containing the genealogy of the
family in which our Lord was born, traced up through David and Abraham to Adam.
How little we know of many of the seventy-five people, whose names are here
recorded! They all had their joys and sorrows, their hopes and fears, their
cares and troubles, their schemes and plans, like any of ourselves. But they
have all passed away from the earth, and gone to their own place. And so will it
be with us. We too are passing away, and shall soon be gone.

Forever let us bless God, that in a dying world we are able to turn to a living
Savior, "I am he," says Jesus, "who lives and was dead, and behold I am alive
for evermore." "I am the resurrection and the life," (Rev. 1:18; John 11:25.)
Let our main care be, to be one with Christ and Christ with us. Joined to the
Lord Jesus by faith we shall rise again to live for evermore. The second death
shall have no power over us. "Because I live," says Christ, "you shall live
also." (John 14:19.)


========================================================================
  CHAPTER 21: LUKE 4:1-13
========================================================================

THE TEMPTATION OF JESUS

The first event recorded in our Lord's history, after His baptism, is His
temptation by the devil. From a season of honor and glory he passed immediately
to a season of conflict and suffering. First came the testimony of God the
Father, "You are my beloved Son." Then came the sneering suggestion of Satan,
"If you are the Son of God." The portion of Christ will often prove the portion
of Christians. From great privilege to great trial there will often be but a
step.

Let us first mark in this passage, the power and unwearied malice of the devil.

That old serpent who tempted Adam to sin in Paradise, was not afraid to assault
the second Adam, the Son of God. Whether he understood that Jesus was "God
manifest in the flesh" may perhaps be doubted. But that he saw in Jesus One who
had come into the world to overthrow his kingdom, is clear and plain. He had
seen what happened at our Lord's baptism. He had heard the marvelous words from
heaven. He felt that the great Friend of man was come, and that his own dominion
was in peril. The Redeemer had come. The prison door was about to be thrown
open. The lawful captives were about to be set free. All this, we need not
doubt, Satan saw, and resolved to fight for his own. The prince of this world
would not give way to the Prince of peace without a mighty struggle. He had
overcome the first Adam in the garden of Eden--why should he not overcome the
second Adam in the wilderness? He had spoiled man once of Paradise--why should
he not spoil him of the kingdom of God.

Let it never surprise us, if we are tempted by the devil. Let us rather expect
it, as a matter of course, if we are living members of Christ. The Master's lot
will be the lot of His disciples. That mighty spirit who did not fear to attack
Jesus himself, is still going about as a roaring lion, seeking whom he may
devour. That murderer and liar who vexed Job, and overthrew David and Peter,
still lives, and is not yet bound. If he cannot rob us of heaven, he will at any
rate make our journey there painful. If he cannot destroy our souls, he will at
least bruise our heels. (Gen. 3:15.) Let us beware of despising him, or thinking
lightly of his power. Let us rather put on the whole armor of God, and cry to
the strong for strength. "Resist the devil and he will flee from you." (James
4:7.)

Let us mark, secondly, our Lord Jesus Christ's ability to sympathize with those
who are tempted. This is a truth that stands out prominently in this passage.
Jesus has been really and literally tempted Himself.

It was proper that He who came "to destroy the works of the devil," should begin
His own work by a special conflict with Satan. It was proper that the great
Shepherd and bishop of souls should be fitted for His earthly ministry by strong
temptation, as well as by the word of God and prayer. But above all, it was
proper that the great High Priest and advocate of sinners should be one who has
had personal experience of conflict, and has known what it is to be in the fire.
And this was the case with Jesus, It is written that He suffered being tempted."
(Heb. 2:18.) How much He suffered, we cannot tell. But that His pure and
spotless nature did suffer intensely, we may be sure.

Let all true Christians take comfort in the thought that they have a Friend in
heaven, who can be touched with the feeling of their infirmities. (Heb. 4:15.)
When they pour out their hearts before the throne of grace, and groan under the
burden that daily harasses them, there is One making intercession who knows
their sorrows. Let us take courage. The Lord Jesus is not an "austere man." He
knows what we mean when we complain of temptation, and is both able and willing
to give us help.

Let us mark, thirdly, the exceeding subtlety of our great spiritual enemy, the
devil. Three times we see him assaulting our Lord, and trying to draw Him into
sin. Each assault showed the hand of a master in the art of temptation. Each
assault was the work of one acquainted by long experience with every weak point
in human nature. Each deserves an attentive study.

Satan's first device was to persuade our Lord to DISTRUST HIS FATHER'S
PROVIDENTIAL CARE. He comes to Him, when weak and exhausted with forty days'
hunger, and suggests to Him to work a miracle, in order to gratify a carnal
appetite. Why should He wait any longer? Why should the Son of God sit still and
starve? Why not "command this stone to become bread?"

Satan's second device was to persuade our Lord to GRASP AT WORLDLY POWER BY
UNLAWFUL MEANS. He takes Him to the top of a mountain and shows Him "all the
kingdoms of the world in a moment of time." All these he promises to give Him,
if He will but "fall down and worship him." The concession was small. The
promise was large. Why not by a little momentary act, obtain an enormous gain?

Satan's last device was to persuade our Lord to an act of PRESUMPTION. He takes
Him to a pinnacle of the temple and suggests to Him to "cast Himself down." By
so doing he would give public proof that He was one sent by God. In so doing He
might even depend on being kept from harm. Was there not a text of Scripture,
which specially applied to the Son of God, in such a position? Was it not
written that "angels should bear Him up?"

On each of these three temptations it would be easy to write much. Let it be
sufficient to remind ourselves, that we see in them the three favorite weapons
of the devil. UNBELIEF, WORLDLINESS, and PRESUMPTION are three grand engines
which he is ever working against the soul of man, and by which he is ever
enticing him to do what God forbids, and to run into sin. Let us remember this,
and be on our guard. The acts that Satan suggests to us to do, are often in
appearance trifling and unimportant. But the principle involved in each of these
little acts, we may be sure, is nothing short of rebellion against God. Let us
not be ignorant of Satan's devices.

Let us mark lastly, the manner in which our Lord resisted Satan's temptations.
Three times we see Him foiling and baffling the great enemy who assaulted Him.
He does not yield a hair's breadth to him. He does not give him a moment's
advantage. Three times we see Him using the same weapon, in reply to his
temptations--"the sword of the Spirit, which is the word of God." (Ephes. 6:17.)
He who was "full of the Holy Spirit," was yet not ashamed to make the Holy
Scripture His weapon of defense, and His rule of action.

Let us learn from this single fact, if we learn nothing else from this wondrous
history, the high authority of the Bible, and the immense value of a knowledge
of its contents. Let us read it, search into it, pray over it, diligently,
perseveringly, unweariedly. Let us strive to be so thoroughly acquainted with
its pages, that its text may abide in our memories, and stand ready at our right
hand in the day of need. Let us be able to appeal from every perversion and
false interpretation of its meaning, to those thousand plain passages, which are
written as it were with a sunbeam. The Bible is indeed a sword, but we must take
heed that we know it well, if we would use it with effect.


========================================================================
  CHAPTER 22: LUKE 4:14-22
========================================================================

JESUS IN THE SYNAGOGUE AT NAZARETH

These verses relate events which are only recorded in the Gospel of Luke. They
describe the first visit which our Lord paid, after entering on His public
ministry, to the city of Nazareth, where He had been brought up. Taken together
with the two verses which immediately follow, they furnish an awfully striking
proof, that "the carnal mind is enmity against God." (Rom. 8:7.)

We should observe, in these verses, what marked honor our Lord Jesus Christ gave
to public means of grace. We are told that "He went into the synagogue of
Nazareth on the Sabbath day, and stood up to read" the Scriptures. In the days
when our Lord was on earth, the Scribes and Pharisees were the chief teachers of
the Jews. We can hardly suppose that a Jewish synagogue enjoyed much of the
Spirit's presence and blessing under such teaching. Yet even then we find our
Lord visiting a synagogue, and reading and preaching in it. It was the place
where His Father's day and word were publicly recognized, and, as such, He
thought it good to do it honor.

We need not doubt that there is a practical lesson for us in this part of our
Lord's conduct. He would have us know that we are not lightly to forsake any
assembly of worshipers, which professes to respect the name, the day, and the
book of God. There may be many things in such an assembly which might be done
better. There may be a deficiency of fullness, clearness, and distinctness in
the doctrine preached. There may be a lack of unction and devoutness in the
manner in which the worship is conducted. But so long as no positive error is
taught, and there is no choice between worshiping with such an assembly, and
having no public worship at all, it becomes a Christian to think much before he
stays away. If there be but two or three in the congregation who meet in the
name of Jesus, there is a special blessing promised. But there is no like
blessing promised to him who tarries alone at home.

We should observe, for another thing, in these verses, what a striking account
our Lord gave to the congregation at Nazareth, of His own office and ministry.
We are told that He chose a passage from the book of Isaiah, in which the
prophet foretold the nature of the work Messiah was to do when He came into the
world. He read how it was foretold that He would "preach the Gospel to the
poor"--how He would be sent to "heal the broken hearted"--how He would "preach
deliverance to the captives, sight to the blind, and liberty to the
bruised"--and how He would "proclaim that a year of jubilee to all the world had
come." And when our Lord had read this prophecy, He told the listening crowd
around Him, that He Himself was the Messiah of whom these words were written,
and that in Him and in His Gospel the marvelous figures of the passage were
about to be fulfilled.

We may well believe that there was a deep meaning in our Lord's selection of
this special passage of Isaiah. He desired to impress on His Jewish hearers, the
true character of the Messiah, whom He knew all Israel were then expecting. He
well knew that they were looking for a mere temporal king, who would deliver
them from Roman dominion, and make them once more, foremost among the nations.
Such expectations, He would have them understand, were premature and wrong.
Messiah's kingdom at His first coming was to be a spiritual kingdom over hearts.
His victories were not to be over worldly enemies, but over sin. His redemption
was not to be from the power of Rome, but from the power of the devil and the
world. It was in this way, and in no other way at present, that they must expect
to see the words of Isaiah fulfilled.

Let us take care that we know for ourselves in what light we ought chiefly to
regard Christ. It is right and good to reverence Him as very God. It is well to
know Him as Head over all things--the mighty Prophet--the Judge of all--the King
of kings. But we must not rest here, if we hope to be saved. We must know Jesus
as the Friend of the poor in spirit, the Physician of the diseased heart, the
deliverer of the soul in bondage. These are the principal offices He came on
earth to fulfill. It is in this light we must learn to know Him, and to know Him
by inward experience, as well as by the hearing of the ear. Without such
knowledge we shall die in our sins.

We should observe, finally, what an instructive example we have in these verses
of the manner in which religious teaching is often heard. We are told that when
our Lord had finished His sermon at Nazareth, His hearers "bore Him witness, and
wondered at the gracious words which proceeded out of His mouth." They could not
find any flaw in the exposition of Scripture they had heard. They could not deny
the beauty of the well-chosen language to which they had listened. "Never man
spoke like this man." But their hearts were utterly unmoved and unaffected. They
were even full of envy and enmity against the Preacher. In short, there seems to
have been no effect produced on them, except a little temporary feeling of
admiration.

It is vain to conceal from ourselves that there are thousands of people in
Christian churches, in little better state of mind than our Lord's hearers at
Nazareth. There are thousands who listen regularly to the preaching of the
Gospel, and admire it while they listen. They do not dispute the truth of what
they hear. They even feel a kind of intellectual pleasure in hearing a good and
powerful sermon. But their religion never goes beyond this point. Their
sermon-hearing does not prevent them living a life of thoughtlessness,
worldliness, and sin.

Let us often examine ourselves on this important point. Let us see what
practical effect is produced on our hearts and lives by the preaching which we
profess to like. Does it lead us to true repentance towards God, and lively
faith towards our Lord Jesus Christ? Does it excite us to weekly efforts to
cease from sin, and to resist the devil? These are the fruits which sermons
ought to produce, if they are really doing us good. Without such fruit, a mere
barren admiration is utterly worthless. It is no proof of grace. It will save no
soul.


========================================================================
  CHAPTER 23: LUKE 4:22-32
========================================================================

Three great lessons stand out on the face of this passage. Each deserves the
close attention of all who desire spiritual wisdom.

We learn for one thing, how apt men are to despise the highest privileges, when
they are familiar with them. We see it in the conduct of the men of Nazareth
when they had heard the Lord Jesus preach. They could find no fault in His
sermon. They could point to no inconsistency in His past life. But because the
preacher had dwelt among them thirty years, and His face, and voice, and
appearance were familiar to them, they would not receive His doctrine. They said
to one another, "Is not this Joseph's son?" Is it possible that one so
well-known as this man can be the Christ? And they drew from our Lord's lips the
solemn saying, "No prophet is accepted in his own country."

We shall do well to remember this lesson in the matter of ordinances and means
of grace. We are always in danger of undervaluing them, when we have them in
abundance. We are apt to think lightly of the privilege of an open Bible, a
preached Gospel, and the liberty of meeting together for public worship. We grow
up in the midst of these things, and are accustomed to have them without
trouble. And the consequence is that we often hold them very cheap, and
underrate the extent of our mercies. Let us take heed to our own spirit in the
use of sacred things. Often as we may read the Bible, let us never read it
without deep reverence. Often as we hear the name of Christ, let us never forget
that He is the One Mediator, in whom is life. Even the manna that came down from
heaven was at length scorned by Israel, as "light bread." (Num. 21:5.) It is an
evil day with our souls, when Christ is in the midst of us, and yet, because of
our familiarity with His name, is lightly esteemed.

We learn, for another thing, how bitterly human nature dislikes the doctrine of
the sovereignty of God. We see this in the conduct of the men of Nazareth, when
our Lord reminded those who God was under no obligation to work miracles among
them. Were there not many widows in Israel in the days of Elijah? No doubt there
were. Yet to none of them was the prophet sent. All were passed over in favor of
a GENTILE widow at Zarephath. Were there not many lepers in Israel in the days
of Elisha? No doubt there were. Yet to none of them was the privilege of healing
granted. Naaman the SYRIAN was the only one who was cleansed. Such doctrine as
this was intolerable to the men of Nazareth. It wounded their pride and
self-conceit. It taught those who God was no man's debtor, and that if they
themselves were passed over in the distribution of His mercies, they had no
right to find fault. They could not bear it. They were "filled with wrath." They
thrust our Lord out of their city, and had it not been for an exercise of
miraculous power on His part, they would doubtless have put Him to a violent
death.

Of all the doctrines of the Bible none is so offensive to human nature as the
doctrine of God's sovereignty. To be told that God is great, and just, and holy,
and pure, man can bear. But to be told that "He has mercy on whom He will have
mercy"--that He "gives no account of His matters," that it is "not of him that
wills, nor of him that runs, but of God that shows mercy"--these are truths that
natural man cannot stand. They often call forth all his enmity against God, and
fill him with wrath. Nothing, in short, will make him submit to them but the
humbling teaching of the Holy Spirit.

Let us settle it in our minds that, whether we like it or not, the sovereignty
of God is a doctrine clearly revealed in the Bible, and a fact clearly to be
seen in the world. Upon no other principle can we ever explain why some members
of a family are converted, and others live and die in sin--why some quarters of
the earth are enlightened by Christianity, and others remain buried in
heathenism. One account only can be given of all this. All is ordered by the
sovereign hand of God. Let us pray for humility in respect of this deep
teaching. Let us remember that our life is but a vapor, and that our best
knowledge compared to that of God is unmixed folly. Let us be thankful for such
light as we enjoy ourselves, and use it diligently while we have it. And let us
not doubt that at the last day the whole world shall be convinced, that He who
now "gives no account of His matters" has done all things well.

We learn, lastly, from this passage, how diligently we ought to persevere in
well doing, notwithstanding discouragements. We are doubtless meant to draw this
lesson from the conduct of our Lord, after His rejection at Nazareth. Not moved
by the treatment He received, He patiently works on. Thrust out of one place, He
passes on to another. Cast forth from Nazareth He comes to Capernaum, and there
"teaches on the Sabbath days."

Such ought to be the conduct of all the people of Christ. Whatever the work they
are called to do, they should patiently continue in it, and not give up for lack
of success. Whether preachers, or teachers, or visitors, or missionaries, they
must labor on and not faint. There is often more stirring in the hearts and
consciences of people than those who teach and preach to them are at all aware
of. There is preparatory work to be done in many a part of God's vineyard, which
is just as needful as any other work, though not so agreeable to flesh and
blood. There must be sowers as well as reapers. There must be some to break up
the ground and pick out the stones, as well as some to gather in the harvest.
Let each labor on in his own place. The day comes when each shall be rewarded
according to his work. The very discouragements we meet with enable us to show
the world that there are such things as faith and patience. When men see us
working on, in spite of treatment like that which Jesus received at Nazareth, it
makes them think. It convinces those who, at all events, we are persuaded that
we have truth on our side.


========================================================================
  CHAPTER 24: LUKE 4:33-44
========================================================================

JESUS DRIVES OUT AN EVIL SPIRIT, AND HEALS MANY

We should notice, in this passage, the clear religious knowledge possessed by
the devil and his agents. Twice in these verses we have proof of this. "I know
you who you are, the holy one of God," was the language of an unclean devil in
one case. "You are Christ the son of God," was the language of many devils in
another. Yet this knowledge was a knowledge unaccompanied by faith, or hope, or
charity. Those who possessed it were miserable fallen beings, full of bitter
hatred both against God and man.

Let us beware of an unsanctified knowledge of Christianity. It is a dangerous
possession, but a fearfully common one in these latter days. We may know the
Bible intellectually, and have no doubt about the truth of its contents. We may
have our memories well stored with its leading texts, and be able to talk glibly
about its leading doctrines. And all this time the Bible may have no influence
over our hearts, and wills, and consciences. We may, in reality, be nothing
better than the devils.

Let it never content us to know religion with our heads only. We may go on all
our lives saying, "I know that, and I know that," and sink at last into hell,
with the words upon our lips. Let us see that our knowledge bears fruit in our
lives. Does our knowledge of sin make us hate it? Does our knowledge of Christ
make us trust and love Him? Does our knowledge of God's will make us strive to
do it? Does our knowledge of the fruits of the Spirit make us labor to show them
in our daily behavior? Knowledge of this kind is really profitable. Any other
religious knowledge will only add to our condemnation at the last day.

We should notice, secondly, in this passage, the almighty power of our Lord
Jesus Christ. We see sicknesses and devils alike yielding to His command. He
rebukes unclean spirits, and they come forth from the unhappy people whom they
had possessed. He rebukes a fever, and lays his hands on sick people, and at
once their diseases depart, and the sick are healed.

We cannot fail to observe many similar cases in the four Gospels. They occur so
frequently that we are apt to read them with a thoughtless eye, and forget the
mighty lesson which each one is meant to convey. They are all intended to fasten
in our minds the great truth that Christ is the appointed Healer of every evil
which sin has brought into the world. Christ is the true antidote and remedy for
all the soul-ruining mischief which Satan has wrought on mankind. Christ is the
universal physician to whom all the children of Adam must repair, if they would
be made whole. In Him is life, and health, and liberty. This is the grand
doctrine which every miracle of mercy in the Gospel is ordained and appointed to
teach. Each is a plain witness to that mighty fact, which lies at the very
foundation of the Gospel. The ability of Christ to supply to the uttermost every
need of human nature, is the very corner-stone of Christianity. Christ, in one
word, is "all." (Coloss. 3:11.) Let the study of every miracle help to engrave
this truth deeply on our hearts.

We should notice, thirdly, in these verses, our Lord's practice of occasional
retirement from public notice into some solitary place. We read, that after
healing many that were sick and casting out many devils, "he departed and went
into a desert place." His object in so doing is shown by comparison with other
places in the Gospels. He went aside from His work for a season, to hold
communion with His Father in heaven, and to pray. Holy and sinless as his human
nature was, it was a nature kept sinless in the regular use of means of grace,
and not in the neglect of them.

There is an example here which all who desire to grow in grace and walk closely
with God would do well to follow. We must make time for private meditation, and
for being alone with God. It must not content us to pray daily and read the
Scriptures, to hear the Gospel regularly and to receive the Lord's Supper. All
this is well. But something more is needed. We should set apart special seasons
for solitary self-examination and meditation on the things of God. How often in
a year this practice should be attempted each Christian must judge for himself.
But that the practice is most desirable seems clear both from Scripture and
experience.

We live in hurrying, bustling times. The excitement of daily business and
constant engagements keeps many men in a perpetual whirl, and entails great
peril on souls. The neglect of this habit of withdrawing occasionally from
worldly business is the probable cause of many an inconsistency or backsliding
which brings scandal on the cause of Christ. The more work we have to do the
more we ought to imitate our Master. If He, in the midst of His abundant labors,
found time to retire from the world occasionally, how much more may we? If the
Master found the practice necessary, it must surely be a thousand times more
necessary for His disciples.

We ought to notice, lastly, in these verses, the declaration of our Lord as to
one of the objects of His coming into the world. We read that He said, "I must
preach the kingdom of God to other cities also--for therefore was I sent." An
expression like this ought to silence forever the foolish remarks that are
sometimes made against preaching. The mere fact that the eternal Son of God
undertook the office of a preacher, should satisfy us that preaching is one of
the most valuable means of grace. To speak of preaching, as some do, as a thing
of less importance than reading public prayers or administering the sacraments,
is, to say the least, to exhibit ignorance of Scripture. It is a striking
circumstance in our Lord's history, that although He was almost incessantly
preaching, we never read of His baptizing any person. The witness of John is
distinct on this point--"Jesus baptized not." (John 4:2.)

Let us beware of despising preaching. In every age of the Church, it has been
God's principal instrument for the awakening of sinners and the edifying of
saints. The days when there has been little or no preaching have been days when
there has been little or no good done in the Church. Let us hear sermons in a
prayerful and reverent frame of mind, and remember that they are the principal
engines which Christ Himself employed, when He was upon earth. Not least, let us
pray daily for a continual supply of faithful preachers or God's word. According
to the state of the pulpit will always be the state of a congregation and of a
Church.


========================================================================
  CHAPTER 25: LUKE 5:1-11
========================================================================

THE MIRACULOUS CATCH OF FISH

We have, in these verses, the history of what is commonly called the miraculous
catch of fish. It is a remarkable miracle on two accounts. For one thing, it
shows us our Lord's complete dominion over the animal creation. The fish of the
sea are as much obedient to His will, as the frogs, and flies, and lice, and
locusts, in the plagues of Egypt. All are His servants, and all obey His
commands. For another thing, there is a singular similarity between this miracle
worked at the beginning of our Lord's ministry, and another which we find Him
working after His resurrection, at the end of His ministry, recorded by John.
(John 21) In both we read of a miraculous catch of fish. In both the Apostle
Peter has a prominent place in the story. And in both there is, probably, a deep
spiritual lesson, lying below the outward surface of the facts described.

We should observe, in this passage, our Lord Jesus Christ's unwearied readiness
for every good work. Once more we find Him preaching to a people who "pressed
upon Him to hear the word of God." And where does He preach? Not in any
consecrated building, or place set apart for public worship, but in the open
air--not in a pulpit constructed for a preacher's use, but in a fisherman's
boat. Souls were waiting to be fed. Personal inconvenience was allowed no place
in His consideration. God's work must not stand still.

The servants of Christ should learn a lesson from their Master's conduct on this
occasion. We are not to wait until every little difficulty or obstacle is
removed, before we put our hand to the plough, or go forth to sow the seed of
the word. Convenient buildings may often be lacking for assembling a company of
hearers. Convenient rooms may often not be found for gathering children to
school. What, then, are we to do? Shall we sit still and do nothing? God forbid!
If we cannot do all we want, let us do what we can. Let us work with such tools
as we have. While we are lingering and delaying, souls are perishing. It is the
slothful heart that is always looking at the hedge of thorns and the lion in the
way. (Prov. 15:19; 22:13.) Where we are and as we are, in season of out of
season, by one means or by another, by tongue or by pen, by speaking or by
writing, let us strive to be ever working for God. But let us never stand still.

We should observe, secondly, in this passage, what encouragement our Lord gives
to unquestioning obedience. We are told, that after preaching He bade Simon
"launch out into the deep and let down his net for a catch." He receives an
answer which exhibits in a striking manner the mind of a good servant. "Master,"
says Simon, "we have toiled all the night and have taken nothing--nevertheless,
at your word I will let down the net." And what was the reward of this ready
compliance with the Lord's commands? At once, we are told, "When they had done
so, they caught such a large number of fish that their nets began to break."

We need not doubt that a practical lesson for all Christians is contained under
these simple circumstances. We are meant to learn the blessing of immediate
unhesitating obedience to every plain command of Christ. The path of duty may
sometimes be hard and disagreeable. The wisdom of the course we propose to
follow may not be apparent to the world. But none of these things must move us.
We are not to confer with flesh and blood. We are to go straight forward when
Jesus says, "go;" and do a thing boldly, unflinchingly, and decidedly, when
Jesus says, "do it." We are to walk by faith and not by sight, and believe that
what we don't see now to be right and reasonable, we shall see hereafter. So
acting, we shall never find in the long run that we are losers. So acting, we
shall find, sooner or, later, that we reap a great reward.

We should observe, thirdly, in this passage, how much a sense of God's presence
abases man and makes him feel his sinfulness. We see this strikingly illustrated
by Peter's words, when the miraculous draught convinced him that One greater
than man was in his boat. We read that "he fell down at Jesus' knees, saying,
depart from me; for I am a sinful man, O Lord."

In measuring these words of Peter, we must of course remember the time at which
they were spoken. He was, at best, but a babe in grace, weak in faith, weak in
experience, and weak in knowledge. At a later period in his life he would,
doubtless, have said, "Abide with me," and not, "depart." But still, after every
deduction of this kind, the words of Peter exactly express the first feelings of
man when he is brought into anything like close contact with God. The sight of
divine greatness and holiness makes him feel strongly his own littleness and
sinfulness. Like Adam after the fall, his first thought is to hide himself. Like
Israel under Sinai, the language of his heart is, "let not God speak with us,
lest we die." (Exod. 20:19.)

Let us strive to know more and more, every year we live, our need of a mediator
between ourselves and God. Let us seek more and more to realize that without a
mediator our thoughts of God can never be comfortable, and the more clearly we
see God the more uncomfortable we must feel. Above all, let us be thankful that
we have in Jesus the very Mediator whose help our souls require, and that
through Him we may draw near to God with boldness, and cast fear away. Out of
Christ, God is a consuming fire. In Christ, He is a reconciled Father. Without
Christ, the strictest moralist may well tremble, as he looks forward to his end.
Through Christ, the chief of sinners may approach God with confidence, and feel
perfect peace.

We should observe, lastly, in this passage, the mighty promise which Jesus holds
out to Peter--"Fear not," He says, "from henceforth you shall catch men."

That promise, we may well believe, was not intended for Peter only but for all
the Apostles--and not for all the Apostles only, but for all faithful ministers
of the Gospel who walk in the Apostles' steps. It was spoken for their
encouragement and consolation. It was intended to support them under that sense
of weakness and unprofitableness by which they are sometimes almost overwhelmed.
They certainly have a treasure in earthen vessels. (2 Cor. 4:7.) They are men of
like passions with others. They find their own hearts weak and frail, like the
hearts of any of their hearers. They are often tempted to give up in despair,
and to leave off preaching. But here stands a promise, on which the great Head
of the Church would have them daily lean--"Fear not, you shall catch men."

Let us pray daily for all ministers that they may be true successors of Peter
and his brethren, that they may preach the same full and free Gospel which they
preached, and live the same holy lives which they lived. These are the only
ministers who will ever prove successful fishermen. To some of them God may give
more honor, and to others less. But all true and faithful preachers of the
Gospel have a right to believe that their labor shall not prove in vain. They
may often preach the Word with many tears, and see no result of their labor. But
God's word shall not return void. (Isaiah. 55:11.) The last day shall show that
no work for God was ever thrown away. Every faithful fisherman shall find his
Master's words made good--"You shall catch men."


========================================================================
  CHAPTER 26: LUKE 5:12-16
========================================================================

JESUS HEALS A LEPER

We see in this passage, our Lord Jesus Christ's POWER over incurable diseases.
"A man full of leprosy" applies to Him for relief, and is at once healed. This
was a mighty miracle. Of all ills which can afflict the body of man, leprosy
appears to be the most severe. It affects every part of the constitution at
once. It brings sores and decay upon the skin, corruption into the blood, and
rottenness into the bones. It is a living death, which no medicine can check or
stop. Yet here we read of a leper being made well in a moment. It is but one
touch from the hand of the Son of God, and the cure is effected. One single
touch of that almighty hand! "And immediately the leprosy departed from him."

We have in this wonderful history a lively emblem of Christ's power to heal our
souls. What are we all but spiritual lepers in the sight of God? Sin is the
deadly sickness by which we are all affected. It has eaten into our vitals. It
has infected all our faculties. Heart, conscience, mind, and will, all are
diseased by sin. From the sole of our foot to the crown of our head, there is no
soundness about us, but covered with wounds, and bruises, and putrefying sores.
(Isaiah 1:6.) Such is the state in which we are born. Such is the state in which
we naturally live. We are in one sense dead long before we are laid in the
grave. Our bodies may be healthy and active, but our souls are by nature dead in
trespasses and sins.

Who shall deliver us from this body of death? Let us thank God that Jesus Christ
can. He is that divine Physician, who can make old things pass away and all
things become new. In Him is life. He can wash us thoroughly from all the
defilement of sin in His own blood. He can quicken us, and revive us by His own
Spirit. He can cleanse our hearts, open the eyes of our understandings, renew
our wills, and make us whole. Let this sink down deeply into our hearts. There
is medicine to heal our sickness. If we are lost it is not because we cannot be
saved. However corrupt our hearts, and however wicked our past lives, there is
hope for us in the Gospel. There is no case of spiritual leprosy too hard for
Christ.

We see, secondly, in this passage, our Lord Jesus Christ's WILLINGNESS to help
those that are in need. The petition of the afflicted leper was a very touching
one. "Lord," he said, "if you will, you can make me clean." The answer he
received was singularly merciful and gracious. At once our Lord replies, "I
will--be clean!"

Those two little words, "I will," deserve special notice. They are a deep mine,
rich in comfort and encouragement to all laboring and heavy laden souls. They
show us the mind of Christ towards sinners. They exhibit His infinite
willingness to do good to the sons of men, and His readiness to show compassion.
Let us always remember, that if men are not saved, it is not because Jesus is
not willing to save them. He is not willing that any should perish, but that all
should come to repentance. He would have all men to be saved and come to the
knowledge of the truth. He has no pleasure in the death of him that dies. He
would have gathered Jerusalem's children, as a hen gathers her chicks, if they
would only have been gathered. He would, but they would not. The blame of the
sinner's ruin must be borne by himself. It is his own will, and not Christ's
will, if he is lost forever. It is a solemn saying of our Lord's, "You will not
come unto me that you might have life." (2 Pet. 3:9; 1 Tim. 2:4; Ezek. 18:32;
Matt. 23:37; John 5:40)

We see, thirdly, in this passage, what respect our Lord Jesus Christ paid to the
ceremonial law of Moses. He bids the leper "go and show himself to the priest,"
according to the requirement in Leviticus, that he may be legally pronounced
clean. He bids him offer an offering on the occasion of his doing so, "according
as Moses commanded." Our Lord knew well that the ceremonies of the Mosaic law
were only shadows and figures of good things to come, and had in themselves no
inherent power. He knew well that the last days of the Levitical institutions
were close at hand, and that they were soon to be laid aside forever. But so
long as they were not abrogated He would have them respected. They were ordained
by God Himself. They were pictures and lively emblems of the Gospel. They were
not therefore to be lightly esteemed.

There is a lesson here for Christians, which we shall do well to remember. Let
us take heed that we do not despise the ceremonial law, because its work is
done. Let us beware of neglecting those parts of the Bible, which contain it,
under the idea that the believer in the Gospel has nothing to do with them. It
is true that the darkness is past, and the true light now shines. (1 John 2:8.)
We have nothing to do now with altars, sacrifices, or priests. Those who wish to
revive them are like men who light a candle at noon day. But true as this is, we
must never forget that the ceremonial law is still full of instruction. It
contains that same Gospel in the bud, which we now see in full flower. Rightly
understood we shall always find it throwing strong light on the Gospel of
Christ. The Bible reader who neglects to study it, will always find at least
that by the neglect his soul has suffered damage.

We see, lastly, in this passage, our Lord Jesus Christ's diligence about private
prayer. Although "great multitudes came together to hear, and to be healed by
him of their infirmities," He still made time for secret devotion. Holy and
undefiled as He was He would not allow the demands of public business to prevent
regular private communion with God. We are told that "He withdrew himself into
the wilderness and prayed."

There is an example set before us here, which is much overlooked in these latter
days. There are few professing Christians, it may be feared, who strive to
imitate Christ in this matter of private devotion. There is abundance of
hearing, and reading, and talking, and profession, and visiting, and almsgiving,
and subscribing to societies, and teaching at schools. But is there, together
with all this, a due proportion of private prayer? Are believing men and women
sufficiently careful to be frequently alone with God? These are humbling and
heart-searching questions. But we shall find it useful to give them an answer.

Why is it that there is so much apparent religious working, and yet so little
result in positive conversions to God--so many sermons, and so few souls
saved--so much machinery, and so little effect produced--so much running here
and there, and yet so few brought to Christ? Why is all this? The reply is short
and simple. There is not enough private prayer. The cause of Christ does not
need less working, but it does need among the workers more praying. Let us each
examine ourselves, and amend our ways. The most successful workmen in the Lord's
vineyard, are those who are like their Master, often and much upon their knees.


========================================================================
  CHAPTER 27: LUKE 5:17-26
========================================================================

JESUS HEALS A PARALYTIC

A threefold miracle demands our attention in these verses. At one and the same
time, we see our Lord forgiving sins, reading men's thoughts, and healing a
paralytic. He that could do such things, and do them with such perfect ease and
authority, must indeed be very God. Power like this was never possessed by man.

Let us mark, firstly, in this passage, what pains men will take about an object
when they are in earnest. The friends of a man, sick with the palsy, desired to
bring him to Jesus that he might be cured. At first they were unable to do it,
because of the crowd by which our Lord was surrounded. What, then, did they do?
"They went upon the house-top, and let him down through the tiling, with his
couch, into the midst before Jesus." At once their object was gained. Our Lord's
attention was drawn to their sick friend, and he was healed. By pains, and
labor, and perseverance, his friends succeeded in obtaining for him the mighty
blessing of a complete cure.

The importance of pains and diligence, is a truth that meets our eyes on every
side. In every calling, and vocation, and trade, we see that great effort is one
prominent secret of success. It is not by luck or accident that men prosper, but
by hard working. Fortunes are not made without trouble and attention, by bankers
and merchants. Practice is not secured without diligence and study, by lawyers
and physicians. The principle is one with which the children of this world are
perfectly familiar. It is one of their favorite maxims, that there are "no gains
without pains."

Let us thoroughly understand that pains and diligence are just as essential to
the well-being and prosperity of our souls as of our bodies. In all our
endeavors to draw near to God, in all our approaches to Christ, there ought to
be the same determined earnestness which was shown by this sick man's friends.
We must allow no difficulties to check us, and no obstacle to keep us back from
anything which is really for our spiritual good. Specially must we bear this in
mind in the matter of regularly reading the Bible, hearing the Gospel, keeping
the Sabbath holy, and private prayer. On all these points we must beware of
laziness and an excuse-making spirit. Necessity must be the mother of invention.
If we cannot find means of keeping up these habits in one way, we must in
another. But we must settle in our minds, that the thing shall be done. The
health of our soul is at stake. Let the crowd of difficulties be what it may, we
must get through it. If the children of this world take so much pains about a
corruptible crown, we ought to take far more pains about one that is
incorruptible.

Why is it that so many people take no pains in religion? How is it that they can
never find time for praying, Bible reading and hearing the Gospel? What is the
secret of their continual string of excuses for neglecting means of grace? How
is it that the very same men who are full of zeal about money, business,
pleasure, or politics, will take no trouble about their souls? The answer to
these questions is short and simple. These men are not in earnest about
salvation. They have no sense of spiritual disease. They have no consciousness
of requiring a Spiritual Physician. They do not feel that their souls are in
danger of dying eternally. They see no use in taking trouble about religion. In
darkness like this thousands live and die. Happy indeed are they who have found
out their peril, and count all things loss if they may only win Christ, and be
found in Him!

Let us mark, secondly, the kindness and compassion of our Lord Jesus Christ.
Twice in this passage we see Him speaking most graciously to the poor sufferer
who was brought before Him. At first He addressed to him those marvelous and
heart-cheering words, "Friend, your sins are forgiven." Afterwards He adds
words, which in point of comfort, must have been second only to the blessing of
forgiveness. "Arise," He says, "and take up your couch, and go into your house."
First He assures him that his soul is healed. Then He tells him that his body is
cured, and sends him away rejoicing.

Let us never forget this part of our Lord's character. Christ's loving-kindness
to His people never changes, and never fails. It is a deep well of which no one
ever found the bottom. It began from all eternity, before they were born. It
chose, called, and quickened them when they were dead in trespasses and sins. It
drew them to God and changed their character, and put a new will in their minds,
and a new song in their mouths. It has borne with them in all their waywardness
and shortcomings. It will never allow them to be separated from God. It will
flow ever forward, like a mighty river, through the endless ages of eternity.
Christ's love and mercy must be a sinner's plea when he first begins his
journey. Christ's love and mercy will be his only plea when he crosses the dark
river and enters home. Let us seek to know this love by inward experience, and
prize it more. Let it constrain us more continually to live, not to ourselves,
but to Him who died for us and rose again.

Let us mark, lastly, our Lord Jesus Christ's perfect knowledge of the thoughts
of men. We read that when the Scribes and Pharisees began to reason secretly
among themselves, and privately charge our Lord with blasphemy, He knew what
they were about and put them to an open shame. It is written, that "He knew what
they were thinking."

It should be a daily and habitual reflection with us that we can keep nothing
secret from Christ. To Him apply the words of Paul, "all things are naked and
opened to the eyes of him with whom we have to do." (Heb. 4:13.) To Him belong
the solemn expressions of the 139th Psalm--the Psalm which every Christian
should often study. There is not a word in our mouths, nor an imagination in our
hearts, but Jesus knows it altogether. (Psalm 139:4.)

How many searchings of heart this mighty truth ought to awaken within us! Christ
ever sees us! Christ always knows us! Christ daily reads and observes our acts,
words and thoughts! The recollection of this should alarm the wicked and drive
them from their sins! Their wickedness is not hidden, and will one day be
fearfully exposed, except they repent. It should frighten hypocrites out of
their hypocrisy. They may deceive man, but they are not deceiving Christ. It
should quicken and comfort all sincere believers. They should remember that a
loving Master is looking at them, and should do all as in His sight. Above all,
they should feel that, however mocked and slandered by the world, they are
fairly and justly measured by their Savior's eye. They can say, "You, Lord, who
know all things, know that I love You." (John 21:17.)


========================================================================
  CHAPTER 28: LUKE 5:27-32
========================================================================

THE CALLING OF MATTHEW

The verses we have now read, ought to be deeply interesting to every one who
knows the value of an immortal soul, and desires salvation. They describe the
conversion and experience of one of Christ's earliest disciples. We also, are
all by nature born in sin, and need conversion. Let us see what we know of the
mighty change. Let us compare our own experience with that of the man whose case
is here described, and by comparison learn wisdom.

We are taught, in this passage, the power of Christ's calling grace. We read
that our Lord called a tax-collector named Levi to become one of His disciples.
This man belonged to a class who were a very proverb for wickedness among the
Jews. Yet even to him our Lord says, "Follow me." We read furthermore, that such
mighty influence on Levi's heart accompanied our Lord's words, that although
"sitting at his tax booth," when called, he at once "left all, rose up,
followed" Christ, and became a disciple.

We must never despair of any one's salvation, so long as he lives, after reading
a case like this. We must never say of anyone that he is too wicked, or too
hardened, or too worldly to become a Christian. No sins are too many, or too
bad, to be forgiven. No heart is too hard or too worldly to be changed. He who
called Levi still lives, and is the same that He was 1800 years ago. With Christ
nothing is impossible.

How is it with ourselves? This, after all, is the grand question. Are we
waiting, and delaying, and hanging back, under the idea that the cross is too
heavy, and that we can never serve Christ? Let us cast such thoughts away at
once and forever. Let us believe that Christ can enable us by His Spirit to give
up all, and come out from the world. Let us remember that He who called Levi
never changes. Let us take up the cross boldly, and go forward.

We are taught, secondly, in this passage, that conversion is a cause of joy to a
true believer. We read, that when Levi was converted, he made a "great feast in
his own house." A feast is made for laughter and merriment. (Eccles. 10:19.)
Levi regarded the change in himself as an occasion of rejoicing, and wished
others to rejoice with him.

We can easily imagine that Levi's conversion was a cause of grief to his worldly
friends. They saw him giving up a profitable calling, to follow a new teacher
from Nazareth! They doubtless regarded his conduct as a grievous piece of folly,
and an occasion for sorrow rather than joy. They only looked at his temporal
losses by becoming a Christian. Of his spiritual gains they knew nothing. And
there are many like them. There are aways thousands of people who, if they hear
of a relation being converted, consider it rather a misfortune. Instead of
rejoicing, they only shake their heads and mourn.

Let us, however, settle it in our minds that Levi did right to rejoice, and if
we are converted, let us rejoice likewise. Nothing can happen to a man which
ought to be such an occasion of joy, as his conversion. It is a far more
important event than being married, or coming of age, or being made a nobleman,
or receiving a great fortune. It is the birth of an immortal soul! It is the
rescue of a sinner from hell! It is a passage from life to death! It is being
made a king and priest for evermore! It is being provided for, both in time and
eternity! It is adoption into the noblest and richest of all families, the
family of God!

Let us not heed the opinion of the world in this matter. They speak evil of
things which they know not. Let us, with Levi, consider every fresh conversion
as a cause for great rejoicing. Never ought there to be such joy, gladness, and
congratulation, as when our sons, or daughters, or brethren, or sisters, or
friends, are born again and brought to Christ. The words of the prodigal's
father should be remembered--"It was fit that we should make merry and be
glad--for this your brother was dead, and is alive again; he was lost, and is
found." (Luke 15:32.)

We are taught, thirdly, in this passage, that converted souls desire to promote
the conversion of others. We are told that when Levi was converted, and had made
a feast on the occasion, he invited "a great company of tax-collectors" to share
it. Most probably these men were his old friends and companions. He knew well
what their souls needed, for he had been one of them. He desired to make them
acquainted with that Savior who had been merciful to himself. Having found
mercy, he wanted them also to find it. Having been graciously delivered from the
bondage of sin, he wished others also to be set free.

This feeling of Levi will always be the feeling of a true Christian. It may be
safely asserted that there is no grace in the man who cares nothing about the
salvation of his fellow men. The heart which is really taught by the Holy
Spirit, will always be full of love, charity, and compassion. The soul which has
been truly called of God, will earnestly desire that others may experience the
same calling. A converted man will not wish to go to heaven alone.

How is it with ourselves in this matter? Do we know anything of Levi's spirit
after his conversion? Do we strive in every way to make our friends and
relatives acquainted with Christ? Do we say to others, as Moses to Hobab, "Come
with us, and we will do you good?" (Num. 10:29.) Do we say as the Samaritan
woman, "Come, see a man that told me all that ever I did?" Do we cry to our
brethren as Andrew did to Simeon, "We have found the Christ?" These are very
serious questions. They supply a most searching test of the real condition of
our souls. Let us not shrink from applying it. There is not enough of a
missionary spirit among Christians. It should not satisfy us to be safe
ourselves. We ought also to try to do good to others. All cannot go to the
heathen, but every believer should strive to be a missionary to his fellow men.
Having received mercy, we should not hold our peace.

We are taught, lastly, in this passage, one of the chief objects of Christ's
coming into the world. We have it in the well-known world, "I came not to call
the righteous, but sinners to repentance."

This is that great lesson of the Gospel which, in one form or another, we find
continually taught in the New Testament. It is one which we can never have too
strongly impressed upon our minds. Such is our natural ignorance and
self-righteousness in religion, that we are constantly losing sight of it. We
need to be frequently reminded, that Jesus did not come merely as a teacher, but
as the Savior of that which was utterly lost, and that those only can receive
benefit from Him who will confess that they are ruined, bankrupt, hopeless,
miserable sinners.

Let us use this mighty truth, if we never used it before. Are we sensible of our
own wickedness and sinfulness? Do we feel that we are unworthy of anything but
wrath and condemnation? Then let us understand that we are the very people for
whose sake Jesus came into the world. If we feel ourselves righteous, Christ has
nothing to say to us. But if we feel ourselves sinners, Christ calls us to
repentance. Let not the call be made in vain.

Let us go on using this mighty truth, if we have used it in time past. Do we
find our own hearts weak and deceitful? Do we often feel that "when we would do
good, evil is present with us?" (Rom. 7:21.) It may be all true, but it must not
prevent our resting on Christ. He "came in to the world to save sinners," and if
we feel ourselves such, we have warrant for applying to, and trusting in Him to
our life's end. One thing only let us never forget--Christ came to call us to
repentance, and not to sanction our continuing in sin.


========================================================================
  CHAPTER 29: LUKE 5:33-39
========================================================================

FASTING

We should observe in these verses, that men may disagree on the lesser points of
religion, while they agree on its weightier matters. We have this brought out in
the alleged difference between the disciples of John the Baptist, and the
disciples of Christ. The question was put to our Lord, "Why do the disciples of
John fast often, and make prayers, and likewise the disciples of the Pharisees,
but your eat and drink?"

We cannot suppose that there was any essential difference between the doctrines
held by these two parties of disciples. The teaching of John the Baptist was
doubtless clear and explicit upon all the main points necessary to salvation.
The man who could say of Jesus, "Behold the Lamb of God, who takes away the sin
of the world," was not likely to teach his followers anything contrary to the
Gospel. His teaching of course lacked the fullness and perfection of his divine
Master's teaching, but it is absurd to suppose that it contradicted it.
Nevertheless there were points of practice on which his disciples differed from
those of Christ. Agreeing, as they doubtless did, about the necessity of
repentance, and faith, and holiness, they disagreed about such matters as
fasting, eating, drinking, and manner of public devotion. One in heart, and
hope, and aim, as they were about the weightier matters of inward religion, they
were not entirely of one mind about outward matters.

We must make up our minds to see differences of this kind among Christians so
long as the world stands. We may regret them much, because of the handle they
give to an ignorant and prejudiced world. But they will exist, and are one of
the many evidences of our fallen condition. About church government, about the
manner of conducting public worship, about fasts and feasts, and saint's days,
and ceremonials, Christians have never been entirely of one mind, even from the
days of the apostles. On all these points the holiest and ablest servants of God
have arrived at different conclusions. Argument, reasoning, persuasion,
persecution, have all alike proved unable to produce unity.

Let us, however, bless God that there are many points on which all true servants
of God are thoroughly agreed. About sin and salvation, about repentance, and
faith, and holiness, there is a mighty unity among all believers, of every name,
and nation, and people, and tongue. Let us make much of these points in our own
personal religion. These, after all, are the principal things which we shall
think of in the hour of death, and the day of judgment. On other matters we must
agree to differ. It will signify little at the last day what we thought about
fasting, and eating, and drinking, and ceremonies. Did we repent, and bring
forth fruits fit for repentance? Did we behold the Lamb of God by faith, and
receive Him as our Savior? All, of every church, who are found right on these
points, will be saved. All, of every church, who are found wrong on these
points, will be lost for evermore.

We should observe, secondly, in these verses, the name by which our Lord Jesus
Christ speaks of Himself. Twice He calls Himself "the Bridegroom."

The name "bridegroom," like every name applied to our Lord in the Bible, is full
of instruction. It is a name peculiarly comforting and encouraging to all true
Christians. It teaches the deep and tender love with which Jesus regards all
sinners of mankind, who believe in Him. Weak, and unworthy, and short-coming as
they are in themselves, He feels towards them a tender affection, even as a
husband does towards his wife. It teaches the close and intimate UNION, which
exists between Jesus and believers. It is something far nearer than the union of
king and subject, master and servant, teacher and scholar, shepherd and sheep.
It is the closest of all unions, the union of husband and wife, the union of
which it is written, "what God has joined together, let no man put asunder."

Above all, the name teaches that entire PARTICIPATION of all that Jesus is and
has, which is the privilege of every believer. Just as the husband gives to his
wife his name, makes her partaker of his property, home, and dignity, and
undertakes all her debts and liabilities, so does Christ deal with all true
Christians. He takes on Himself all their sins. He declares that they are a part
of Himself, and that he who hurts them hurts Him. He gives them, even in this
world, such good things as pass man's understanding. And He promises that in the
next world they shall sit with Him on His throne, and go out from His presence
no more.

If we know anything of true and saving religion, let us often rest our souls on
this name and office of Christ. Let us remember daily, that the weakest of
Christ's people are cared for with a tender care that passes knowledge, and that
whoever hurts them is hurting the apple of Christ's eye. In this world we may be
poor and contemptible, and laughed at because of our religion. But if we have
faith, we are precious in the sight of Christ. The Bridegroom of our soul will
one day plead our cause before the whole world.

We should observe, lastly, in these verses, how gently and tenderly Christ would
have His people deal with young and inexperienced Christians. He teaches us this
lesson by two parables, drawn from the affairs of daily life. He shows the folly
of sewing "new cloth on an old garment," or of putting "new wine into old
bottles." In like manner, He would have us know, there is a lack of harmony
between a new dispensation and an old one. It is vain to expect those who have
been trained and taught under one system, to become immediately used to another
system. On the contrary, they must be led on by degrees, and taught as they are
able to bear.

The lesson is one which all true Christians would do well to lay to heart, and
none perhaps so much as Christian ministers and Christian parents. Forgetfulness
of it often does much harm to the cause of truth. The hard judgments and
unreasonable expectations of old disciples have often driven back and
discouraged young beginners in the school of Christ.

Let us settle it in our minds, that grace must have a beginning in every
believer's heart, and that we have no right to say a man has no grace, because
it does not come to full ripeness at once. We do not expect a child to do the
work of a full-grown man, though he may one day, if he lives long enough. We
mast not expect a learner of Christianity to show the faith, and love, and
knowledge of an old soldier of the cross. He may become by and bye a mighty
champion of the truth. But at first we must give him time. There is great need
of wisdom in dealing with young people about religion, and, generally speaking,
with all young disciples. Kindness, and patience, and gentleness, are of the
first importance. We must not try to pour in the new wine too quickly, or it
will run over. We must take them by the hand and lead them on gently. We must
beware of frightening, or hurrying them, or pressing them on too fast. If they
have only got hold of the main principles of the Gospel, let us not set them
down as godless, because of a few lesser matters. We must bear with much
weakness and infirmity, and not expect to find old heads on young shoulders, or
ripe Christian experience in those who are only babes. There was deep wisdom in
Jacob's saying, "If men should over-drive them one day, all the flock will die."
(Gen. 33:13.)


========================================================================
  CHAPTER 30: LUKE 6:1-5
========================================================================

JESUS AND THE SABBATH

We should notice, in this passage, what excessive importance hypocrites attach
to trifles. We are told that, "One Sabbath day as Jesus was walking through some
grainfields, his disciples broke off heads of wheat, rubbed off the husks in
their hands, and ate the grains." At once the hypocritical Pharisees found
fault, and charged them with committing a sin. They said, "Why do you that which
is not lawful to do on the Sabbath days?" The mere act of plucking the heads of
wheat of course they did not find fault with. It was an action sanctioned by the
Mosaic law. (Deut. 23:25.) The supposed fault with which they charged the
disciples, was the breach of the fourth commandment. They had done work on the
Sabbath, by taking and eating a handful of food.

This exaggerated zeal of the Pharisees about the Sabbath, we must remember, did
not extend to other plain commandments of God. It is evident from many
expressions in the Gospels, that these very men, who pretended such strictness
on one little point, were more than lax and indifferent about other points of
infinitely greater importance. While they stretched the commandment about the
Sabbath beyond its true meaning, they openly trampled on the tenth commandment,
and were notorious for covetousness. (Luke 16:14.) But this is precisely the
character of the hypocrite. To use our Lord's illustration, in some things he
makes fuss about straining out of his cup a gnat, while in other things he can
swallow a camel. (Matt. 23:24.)

It is a bad symptom of any man's state of soul, when he begins to put the second
things in religion in the first place, and the first things in the second, or
the things ordained by man above the things ordained by God. Let us beware of
falling into this state of mind. There is something sadly wrong in our spiritual
condition, when the only thing we look at in others is their outward
Christianity, and the principal question we ask is, whether they worship in our
communion, and use our ceremonial, and serve God in our way.

Do they repent of sin? Do they believe on Christ? Are they living holy lives?
These are the chief points to which our attention ought to be directed. The
moment we begin to place anything in religion before these things, we are in
danger of becoming as thorough Pharisees as the accusers of the disciples.

We should notice, secondly, in this passage, how graciously our Lord Jesus
Christ pleaded the cause of His disciples, and defended them against their
accusers. We are told that He answered the cavils of the Pharisees with
arguments by which they were silenced, if not convinced. He did not leave His
disciples to fight their battle alone. He came to their rescue, and spoke for
them.

We have in this fact a cheering illustration of the work that Jesus is ever
doing on behalf of His people. There is one, we read in the Bible, who is called
"the accuser of the brethren, who accuses them day and night," even Satan, the
prince of this world. (Rev. 12:10.) How many grounds of accusation we give him,
by reason of our infirmity! How many charges he may justly lay against us before
God! But let us thank God that believers "have an Advocate with the Father,
Jesus Christ the righteous," who is ever maintaining the cause of His people in
heaven, and continually making intercession for them. Let us take comfort in
this cheering thought. Let us daily rest our souls on the recollection of our
great Friend in heaven. Let our morning and evening prayer continually be,
"Answer for me, answer for me, O Lord my God."

We should notice, lastly, in these verses, the clear light which our Lord Jesus
Christ throws on the real requirements of the fourth commandment. He tells the
hypocritical Pharisees, who pretended to such strictness in their observance of
the Sabbath, that the Sabbath was never intended to prevent works of necessity.
He reminds them how David himself, when suffering from hunger, took and ate that
show-bread, which ought only to be eaten by the priests, and how the act was
evidently allowed of God, because it was an act of necessity. And He argues from
David's case, that He who permitted His own temple rules to be infringed, in
cases of necessity, would doubtless allow work to be done on His own Sabbath
days, when it was work for which there was really a need.

We should weigh carefully the nature of our Lord Jesus Christ's teaching about
the observance of the Sabbath, both here and in other places. We must not allow
ourselves to be carried away by the common notion that the Sabbath is a mere
Jewish ordinance, and that it was abolished and done away by Christ. There is
not a single passage of the Gospels which proves this. In every case where we
find our Lord speaking upon it, He speaks against the false views of it, which
were taught by the Pharisees, but not against the day itself. He cleanses and
purifies the fourth commandment from the man-made additions by which the Jews
had defiled it, but never declares that it was not to bind Christians. He shows
that the seventh day's rest was not meant to prevent works of necessity and
mercy, but He says nothing to imply that it was to pass away, as a part of the
ceremonial law.

We live in days when anything like strict Sabbath observance is loudly
denounced, in some quarters, as a remnant of Jewish superstition. We are boldly
told by some people, that to keep the Sabbath holy is legal, and that to enforce
the fourth commandment on Christians, is going back to bondage. Let it suffice
us to remember, when we hear such things, that assertions are not proofs, and
that vague talk like this has no confirmation in the word of God. Let us settle
it in our minds, that the fourth commandment has never been repealed by Christ,
and that we have no more right to break the Sabbath day, under the Gospel, than
we have to murder and to steal.

The architect who repairs a building, and restores it to its proper use, is not
the destroyer of it, but the preserver. The Savior who redeemed the Sabbath from
Jewish traditions, and so frequently explained its true meaning, ought never to
be regarded as the enemy of the fourth commandment. On the contrary, He has
"magnified it, and made it honorable."

Let us cling to our Sabbath, as the best safeguard of our Country's religion.
Let us defend it against the assaults of ignorant and mistaken men, who would
gladly turn the day of God into a day of business and pleasure. Above all, let
us each strive to keep the day holy ourselves. Much of our spiritual prosperity
depends, under God, on the manner in which we employ our Sundays.


========================================================================
  CHAPTER 31: LUKE 6:6-11
========================================================================

THE WITHERED HAND HEALED

These verses contain another example of our Lord Jesus Christ's mode of dealing
with the Sabbath question. Once more we find Him coming into collision with the
vain traditions of the Pharisees, about the observance of the fourth
commandment. Once more we find Him clearing the day of God from the rubbish of
human traditions, and placing its requirements on the right foundation.

We are taught in these verses, the lawfulness of doing works of mercy on the
Sabbath day. We read that before all the Scribes and Pharisees, our Lord healed
a man with a withered hand on the Sabbath. He knew that these enemies of all
righteousness were watching to see whether He would do it, in order that they
might "find an accusation against Him." He boldly asserts the right of doing
such works of mercy, even on the day when it is said, "you shall do no manner of
work." He openly challenges them to show that such a work was contrary to the
law. "I will ask you one thing," He says, "Is it lawful on the Sabbath to do
good, or to do evil? to save life or to destroy?" To this question His enemies
were unable to find an answer.

The principle here laid down, is one of wide application. The fourth commandment
was never meant to be so interpreted, as to inflict injury on man's body. It was
intended to admit of adaptation to that state of things which sin has brought
into the world. It was not meant to forbid showing kindness on the Sabbath to
the afflicted, or attending to the needs of the sick. We may drive in a carriage
to minister comfort to the dying. We may stay away from public worship, in order
to fetch a doctor, or be useful in a sick room. We may visit the fatherless and
widow in trouble. We may preach, and teach, and instruct the ignorant. These are
works of mercy. We may do them, and yet keep the Sabbath holy. They are not
breaches of God's law.

One thing, however, we must carefully remember. We must take heed that we do not
abuse the liberty which Christ has given us. It is in this direction that our
danger chiefly lies in modern times. There is little risk of our committing the
error of the Pharisees, and keeping the Sabbath more strictly than God intended.
The thing to be feared is the general disposition to neglect the Sabbath, and to
rob it of that honor which it ought to receive. Let us take heed to ourselves in
this matter. Let us beware of making God's day a day for visiting, feasting,
journeying, and pleasure parties. These are not works of necessity or mercy,
whatever a self-willed and unbelieving world may say. The person who spends his
Sundays in such ways as these, is sinning a great sin, and proving himself
entirely unprepared for the great rest in heaven.

We are taught, secondly, in these verses, the perfect knowledge that our Lord
Jesus Christ possesses of men's thoughts. We see this in the language used about
Him, when the Scribes and Pharisees were watching Him. We read that "He knew
their thoughts."

Expressions like this are among the many evidences of our Lord's divinity. It
belongs to God only to read hearts. He who could discern the secret intents and
imaginations of others, must have been more than man. No doubt He was man like
ourselves in all things, sin only excepted. This we may freely grant to the
Socinian, who denies the divinity of Christ. The texts the Socinian quotes, in
proof of our Lord's manhood, are texts which we believe and hold as fully as
himself. But there are other plain texts in Scripture which prove that our Lord
was God as well as man. Of such texts the passage before us is one. It shows
that Jesus was "God over all, blessed forever." (Rom. 9:5.)

Let the remembrance of our Lord's perfect knowledge always exercise a humbling
influence upon our souls. How many vain thoughts, and worldly imaginations, pass
through our minds every hour, which man's eye never see! What are our own
thoughts at this moment? What have they been this very day, while we have been
reading, or listening to this passage of Scripture? Would they bear public
examination? Would we want others to know all that passes in our mind? These are
serious questions, and deserve serious answers. Whatever we may think of them,
it is a certain fact that Jesus Christ is hourly reading our hearts. Truly we
ought to humble ourselves before Him, and cry daily, "Who can tell how often he
offends?"--"Cleanse me from secret faults." "God be merciful to me a sinner!"

We are taught, lastly, in these verses, the nature of the first act of faith,
when a soul is converted to God. The lesson is conveyed to us in a striking
manner, by the history of the cure which is here described. We read that our
Lord said to the man whose hand was withered, "Stretch forth your hand." The
command, at first sight, seems unreasonable, because the man's obedience was
apparently impossible. But the poor sufferer was not stopped by any doubts or
reasonings of this kind. At once we read that he made the attempt to stretch
forth his hand, and, in making it, was cured. He had faith enough to believe
that He who bade him stretch forth his hand, was not mocking him, and ought to
be obeyed. And it was precisely in this act of implicit obedience, that he
received a blessing. "His hand was completely restored!"

Let us see in this simple history, the best answer to those doubts, and
hesitations, and questionings, by which anxious inquirers often perplex
themselves, in the matter of coming to Christ. "How can they believe?" they ask
us--"How can they come to Christ? How can they lay hold on the hope set before
them?" The best answer to all such inquiries, is to bid men do as he did who had
the withered hand. Let them not stand still reasoning, but act. Let them not
torment themselves with metaphysical speculations, but cast themselves, just as
they are, on Jesus Christ. So doing, they will find their course made clear.
How, or in what manner, we may not be able to explain. But we may boldly make
the assertion, that in the act of striving to draw near to God, they shall find
God drawing near to them, but that if they deliberately sit still, they must
never expect to be saved.


========================================================================
  CHAPTER 32: LUKE 6:12-19
========================================================================

CHOOSING OF THE 12 APOSTLES

These verses describe the appointment of our Lord Jesus Christ's twelve
apostles. That appointment was the beginning of the Christian ministry. It was
the first ordination, and an ordination conducted by the Great Head of the
Church Himself. Since the day when the events here recorded took place, there
have been many thousand ordinations. Myriads of bishops, elders, and deacons
have been called to the office of the ministry, and often with far more pomp and
splendor than we read of here. But never was there so solemn an ordination as
this. Never were men ordained who have done so much for the church and the world
as these twelve apostles.

Let us observe, firstly, in these verses, that when our Lord ordained His first
ministers, He did it after much prayer. We read that He "went out into a
mountain to pray, and continued all night in prayer to God. And when it was day,
He called unto Him His disciples, and of them He chose twelve, whom also He
named apostles."

We need not doubt that there is a deep significance in this special mention of
our Lord's praying upon this occasion. It was intended to be a perpetual lesson
to the Church of Christ. It was meant to show the great importance of prayer and
intercession on behalf of ministers, and particularly at the time of their
ordination. Those to whom the responsible office of ordaining is committed,
should pray that they may "lay hands suddenly on no man." Those who offer
themselves for ordination, should pray that they may not take up work for which
they are unfit, and not run without being sent. The lay members of the Church,
not least, should pray that none may be ordained, but men who are inwardly moved
by the Holy Spirit. Happy are those ordinations, in which all concerned have the
mind that was in Christ, and come together in a prayerful spirit!

Do we desire to help forward the cause of pure and undefiled religion in the
world? Then let us never forget to pray for ministers, and especially for young
men about to enter the ministry. The progress of the Gospel, under God, will
always depend much on the character and conduct of those who profess to preach
it. An unconverted minister can never be expected to do good to souls. He cannot
teach properly what he does not feel experimentally. From such men let us pray
daily that the Church may be delivered. Converted ministers are God's special
gift. Man cannot create them. If we would have good ministers, we must remember
our Lord's example, and pray for them. Their work is heavy. Their responsibility
is enormous. Their strength is small. Let us see that we support them, and hold
up their hands by our prayers. In this, and in too many other cases, the words
of James are often sadly applicable, "You have not, because you ask not." (James
4:2.) We do not ask God to raise up a constant supply of converted young men to
fill our pulpits, and God chastises our neglect by withholding them.

Let us observe, secondly, how little we are told of the worldly position of the
first ministers of the Christian Church. Four of them, we know, were fishermen.
One of them, at least, was a tax-collector. Most of them, probably, were
Galileans. Not one of them, so far as we can see from the New Testament, was
great, or rich, or noble, or highly connected. Not one was a Pharisee, or
Scribe, or Priest, or Ruler, or Elder among the people. All were, apparently,
"unlearned and ignorant men." (Acts 4:13.) All were poor.

There is something deeply instructive in the fact which is now before us. It
shows us that our Lord Jesus Christ's kingdom was entirely independent of help
from this world. His Church was not built by might, or by power, but by the
Spirit of the living God. (Zech. 4:6.) It supplies us with an unanswerable proof
of the divine origin of Christianity. A religion which turned the world upside
down, while its first preachers were all poor men, must needs have been from
heaven. If the apostles had possessed money to give their hearers, or been
followed by armies to frighten them, an infidel might well deny that there was
anything astonishing in their success. But the poverty of our Lord's disciples
cuts away such arguments from beneath the infidel's feet. With a doctrine most
unpalatable to the natural heart--with nothing whatever to bribe or compel
obedience--a few lowly Galileans shook the world, and changed the face of the
Roman empire. One thing only can account for this. The Gospel of Christ, which
these men proclaimed, was the truth of God.

Let us remember these things, if we ever strive to do any work for Christ, and
beware of leaning on an arm of flesh. Let us watch against the secret
inclination, which is natural to all, to look to money, or learning, or high
patronage, or great men's support, for success. It we want to do good to souls,
we must not look first to the powers of this world. We should begin where the
Church of Christ began. We should seek pastors filled with the Holy Spirit.

Let us observe, lastly, in these verses, that one whom our Lord chose to be an
apostle, was a false disciple and a traitor. That man was Judas Iscariot.

We cannot for a moment doubt, that in choosing Judas Iscariot, our Lord Jesus
knew well what He was doing. He who could read hearts, certainly saw from the
beginning that, notwithstanding his profession of piety, Judas was a graceless
man, and would one day betray Him. Why then did He appoint him to be an apostle?
The question is one which has perplexed many. Yet it admits of a satisfactory
answer. Like everything which our Lord did, it was done advisedly, deliberately,
and with deep wisdom. It conveyed lessons of high importance to the whole Church
of Christ.

The choice of Judas was meant to teach ministers humility. They are not to
suppose that ordination necessarily conveys grace, or that once ordained they
cannot err. On the contrary, they are to remember, that one ordained by Christ
Himself was a wretched hypocrite. Let the minister who thinks he stands, take
heed lest he fall.

Again, the choice of Judas was meant to teach the lay-members of the Church, not
to make idols of ministers. They are to esteem them highly in love for their
work's sake, but they are not to bow down to them as infallible, and honor them
with an unscriptural honor. They are to remember that ministers may be
successors of Judas Iscariot, as well as of Peter and Paul. The name of Judas
should be a standing warning to "cease from man." Let no man glory in men. (1
Cor. 3:21.)

Finally, our Lord's choice of Judas was meant to teach the whole church, that it
must not expect to see a perfectly pure communion in the present state of
things. The wheat and the tares--the good fish and the bad--will always be found
side by side, until the Lord comes again. It is vain to look for perfection in
visible churches. We shall never find it. A Judas was found even among the
apostles. Converted and unconverted people will always be found mixed together
in all congregations.


========================================================================
  CHAPTER 33: 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 searchings of heart.

Let us leave the whole passage with honest self-inquiry and self-examination.
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.


========================================================================
  CHAPTER 34: 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.


========================================================================
  CHAPTER 35: 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.


========================================================================
  CHAPTER 36: 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 heart-searching 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 an 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.


========================================================================
  CHAPTER 37: 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 sake of a little more wages. These things ought not so to
be. In all our moves, our first thought should be the interest of our souls. In
all our settlements, our chief desire should be to be connected with godly
people. In all our purposes and planning, for ourselves or our children, one
question should ever be uppermost in our minds--"What shall it profit to gain
the whole world, and lose our own souls?" Good situations, as they are called,
are often godless situations, and ruin to all eternity those who take them.


========================================================================
  CHAPTER 38: LUKE 7:11-17
========================================================================

JESUS RAISES A WIDOW'S SON

The wondrous event described in these verses, is only recorded in Luke's Gospel.
It is one of the three great instances of our Lord restoring a dead person to
life, and, like the raising of Lazarus and the ruler's daughter, is rightly
regarded as one of the greatest miracles which He wrought on earth. In all three
cases, we see an exercise of divine power. In each we see an indisputable proof
that the Prince of Peace is stronger than the king of terrors, and that though
death, the last enemy, is mighty, he is not as mighty as the sinner's Friend.

We learn from these verses, what sorrow SIN has brought into the world. We are
told of a funeral at Nain. All funerals are mournful things, but it is difficult
to imagine a funeral more mournful than the one here described. It was the
funeral of a young man, and that young man the only son of his mother, and that
mother a widow. There is not an item in the whole story, which is not full of
misery. And all this misery, be it remembered, was brought into the world by
sin. God did not create it at the beginning, when He made all things "very
good." Sin is the cause of it all. "Sin entered into the world" when Adam fell,
"and death by sin." (Rom. 5:12.)

Let us never forget this great truth. The world around us is full of sorrow.
Sickness, and pain, and infirmity, and poverty, and labor, and trouble, abound
on every side. From one end of the world to the other, the history of families
is full of lamentation, and weeping, and mourning, and woe. And whence does it
all come? Sin is the fountain and root to which all must be traced. There would
neither have been tears, nor tares, nor illness, nor deaths, nor funerals in the
earth, if there had been no sin. We must bear this state of things patiently. We
cannot alter it. We may thank God that there is a remedy in the Gospel, and that
this present life is not all. But in the meantime, let us lay the blame at the
right door. Let us lay the blame on sin.

How much we ought to hate sin! Instead of loving it, cleaving to it, dallying
with it, excusing it, playing with it, we ought to hate it with a deadly hatred.
Sin is the great murderer, and thief, and pestilence, and nuisance of this
world. Let us make no peace with it. Let us wage a ceaseless warfare against it.
It is "the abominable thing which God hates." Happy is he who is of one mind
with God, and can say, I "abhor that which is evil." (Rom. 12:9.)

We learn, secondly, from these verses, how deep is the COMPASSION of our Lord
Jesus Christ's heart. We see this beautifully brought out in His behavior at
this funeral in Nain. He meets the mournful procession, accompanying the young
man to his grave, and is moved with compassion at the sight. He waits not to be
applied to for help. His help appears to have been neither asked for nor
expected. He saw the weeping mother, and knew well what her feelings must have
been, for He had been born of a woman Himself. At once He addressed her with
words alike startling and touching He "said unto her, Weep not." A few more
seconds, and the meaning of His words became plain. The widow's son was restored
to her alive. Her darkness was turned into light, and her sorrow into joy.

Our Lord Jesus Christ never changes. He is the same yesterday, today, and
forever. His heart is still as compassionate as when He was upon earth. His
sympathy with sufferers is still as strong. Let us bear this in mind, and take
comfort in it. There is no friend or comforter who can be compared to Christ. In
all our days of darkness, which must needs be many, let us first turn for
consolation to Jesus the Son of God. He will never fail us, never disappoint us,
never refuse to take interest in our sorrows. He lives, who made the widow's
heart sing for joy in the gate of Nain. He lives, to receive all laboring and
heavy-laden ones, if they will only come to Him by faith. He lives, to heal the
broken-hearted, and be a Friend that sticks closer than a brother. And He lives
to do greater things than these one day. He lives to come again to His people,
that they may weep no more at all, and that all tears may be wiped from their
eyes.

We learn, lastly, from these verses, the almighty POWER of our Lord Jesus
Christ. We can ask no proof of this more striking than the miracle which we are
now considering. He gives back life to a dead man with a few words. He speaks to
a cold corpse, and at once it becomes a living person. In a moment, in the
twinkling of an eye, the heart, the lungs, the brain, the senses, again resume
their work and discharge their duty. "Young man," He cried, "I say unto you
arise." That voice was a voice mighty in operation. At once "he that was dead
sat up and began to speak."

Let us see in this mighty miracle a pledge of that solemn event, the general
resurrection. That same Jesus who here raised one dead person, shall raise all
mankind at the last day. "The hour comes in the which all that are in the grave
shall hear his voice, and shall come forth; those who have done good unto the
resurrection of life, and those who have done evil unto the resurrection of
damnation." (John 5:28, 29.) When the trumpet sounds and Christ commands, there
can be no refusal or escape. All must appear before His bar in their bodies. All
shall be judged according to their works.

Let us see, furthermore, in this mighty miracle, a lively emblem of Christ's
power to quicken the dead in sins. In Him is life. He quickens whom He will.
(John 5:21.) He can raise to a new life souls that now seem dead in worldliness
and sin. He can say to hearts that now appear corrupt and lifeless, "Arise to
repentance, and live in the service of God." Let us never despair of any soul.
Let us pray for our children, and faint not. Our young men and our young women
may long seem traveling on the way to ruin. But let us pray on. Who can tell but
He that met the funeral at the gates of Nain may yet meet our unconverted
children, and say with almighty power, "Young man, arise!" With Christ nothing
is impossible.

Let us leave the passage with a solemn recollection of those things which are
yet to happen at the last day. We read that "there came a fear on all," at Nain,
when the young man was raised. What then shall be the feelings of mankind when
all the dead are raised at once? The unconverted man may well fear that day. He
is not prepared to meet God. But the true Christian has nothing to fear. He may
lay himself down and sleep peacefully in his grave. In Christ He is complete and
safe, and when he rises again he shall see God's face in peace.


========================================================================
  CHAPTER 39: LUKE 7:18-23
========================================================================

JESUS AND JOHN THE BAPTIST

The message which John the Baptist sent to our Lord, in these verses, is
peculiarly instructing, when we consider the circumstances under which it was
sent. John the Baptist was now a prisoner in the hands of Herod. "He heard in
the prison the works of Christ." (Matt. 11:2.) His life was drawing to a close.
His opportunities of active usefulness were ended. A long imprisonment, or a
violent death, were the only prospects before him. Yet even in these dark days,
we see this holy man maintaining his old ground, as a witness to Christ. He is
the same man that he was when he cried, "Behold the Lamb of God." To testify of
Christ, was his continual work as a preacher at liberty. TO SEND MEN TO CHRIST,
was one of his last works as a prisoner in chains.

We should mark, in these verses, the wise fore-thought which John exhibited
about his disciples, before he left the world. He sent some of them to Jesus,
with a message of inquiry--"Are you he that should come, or do we look for
another?" He doubtless calculated that they would receive such an answer as
would make an indelible impression on their minds. And he was right. They got an
answer in deeds, as well as words, an answer which probably produced a deeper
effect than any arguments which they could have heard from their master's lips.

We can easily imagine that John the Baptist must have felt much anxiety about
the future course of his disciples. He knew their ignorance and weakness in the
faith. He knew how natural it was for them to regard the disciples of Jesus with
feelings of jealousy and envy. He knew how likely it was that petty party-spirit
would creep in among them, and make them keep aloof from Christ when their own
master was dead and gone. Against this unhappy state of things he makes
provision, as far as possible, while he is yet alive. He sends some of them to
Jesus, that they may see for themselves what kind of teacher He is, and not
reject Him unseen and unheard. He takes care to supply them with the strongest
evidence that our Lord was indeed the Messiah. Like his divine Master, having
loved his disciples, he loved them to the end. And now, perceiving that he must
soon leave them, he strives to leave them in the best of hands. He does his best
to make them acquainted with Christ.

What an instructive lesson we have here for ministers, and parents, and heads of
families--for all, in short, who have anything to do with the souls of others!
We should endeavor, like John the Baptist, to provide for the future spiritual
welfare of those we leave behind when we die. We should often remind those who
we cannot always be with them. We should often urge them to beware of the broad
way, when we are taken from them, and they are left alone in the world. We
should spare no pains to make all, who in any way look up to us, acquainted with
Christ. Happy are those ministers and parents, whose consciences can testify on
their death-beds, that they have told their hearers and children to go to Jesus
and follow Him!

We should mark, secondly, in these verses, the peculiar answer which the
disciples of John received from our Lord. We are told that "in the same hour He
cured many of their infirmities and plagues." And then, "He said unto them, Go
your way, and tell John what things you have seen and heard." He makes no formal
declaration that he is the Messiah that was to come. He simply supplies the
messengers with facts to repeat to their master, and sends them away. He knew
well how John the Baptist would employ these facts. He would say to his
disciples, "Behold in him who worked these miracles, the prophet greater than
Moses. This is he whom you must hear and follow, when I am dead. This is indeed
the Christ."

Our Lord's reply to John's disciples, contains a great practical lesson, which
we shall do well to remember. It teaches us that the right way to test the value
of Churches and ministers, is to examine the works they do for God, and the
fruits they bring forth. Would we know whether a Church is true and
trust-worthy? Would we know whether a minister is really called of God, and
sound in the faith? We must apply the old rule of Scripture, "You shall know
them by their fruits." As Christ would be known by His works and doctrine, so
must true Churches of Christ, and true ministers of Christ. When the dead in sin
are not quickened, and the blind are not restored to sight, and the poor have no
glad tidings proclaimed to them, we may generally suspect that Christ's presence
is lacking. Where He is, He will be seen and heard. Where He is, there will not
only be profession, forms, ceremonies, and a show of religion. There will be
actual, visible work in hearts and lives.

We should mark, lastly, in these verses, the solemn warning which our Lord gave
to John's disciples. He knew the danger in which they were. He knew that they
were disposed to question His claim to be the Messiah, because of His lowly
appearance. They saw no signs of a king about Him, no riches, no royal apparel,
no guards, no courtiers, and no crown. They only saw a man, to all appearance
poor as any one of themselves, attended by a few fishermen and publicans. Their
pride rebelled at the idea of such an one as this being the Christ! It seemed
incredible! There must be some mistake! Such thoughts as these, in all
probability, passed through their minds. Our Lord read their hearts, and
dismissed them with a searching caution. "Blessed," He said, "is he that is not
offended in me."

The warning is one that is just as needful now as it was when it was delivered.
So long as the world stands, Christ and His Gospel will be a stumbling-block to
many. To hear that we are all lost and guilty sinners, and cannot save
ourselves--to hear that we must give up our own righteousness, and trust in One
who was crucified between two thieves--to hear that we must be content to enter
heaven side by side with publicans and harlots, and to owe all our salvation to
free grace, this is always offensive to the natural man. Our proud hearts do not
like it. We are offended.

Let the caution of these verses sink down deeply into our memories. Let us take
heed that we are not offended. Let us beware of being stumbled, either by the
humbling doctrines of the Gospel, or the holy practice which it enjoins on those
who receive it. Secret pride is one of the worst enemies of man. It will prove
at last to have been the ruin of thousands of souls. Thousands will be found to
have had the offer of salvation, but to have rejected it. They did not like the
terms. They would not stoop to "enter in at the strait gate." They would not
humbly come as sinners to the throne of grace. In a word, they were offended.
And then will appear the deep meaning in our Lord's words, "Blessed is he who
shall not be offended in me."


========================================================================
  CHAPTER 40: LUKE 7:24-30
========================================================================

JESUS' TESTIMONY TO JOHN THE BAPTIST

The first point that demands our notice in this passage, is the tender care
which Jesus takes of the characters of His faithful servants. He defends the
reputation of John the Baptist, as soon as his messengers were departed. He saw
that the people around him were apt to think lightly of John, partly because he
was in prison, partly because of the inquiry which his disciples had just
brought. He pleads the cause of His absent friend in warm and strong language.
He bids His hearers dismiss from their minds their unworthy doubts and
suspicions about this holy man. He tells them that John was no wavering and
unstable character, a mere reed shaken by the wind. He tells them that John was
no mere courtier and hanger-on about king's palaces, though circumstances at the
end of his ministry had brought him into connection with king Herod. He declares
to them that John was "much more than a prophet," for he was a prophet who had
been the subject of prophecy himself. And he winds up his testimony by the
remarkable saying, that "among those that are born of woman there is not a
greater prophet than John the Baptist."

There is something deeply touching in these sayings of our Lord on behalf of his
absent servant. The position which John now occupied as Herod's prisoner was
widely different from that which he occupied at the beginning of his ministry.
At one time he was the best-known and most popular preacher of his day. There
was a time when "there went out to him Jerusalem and all Judea--and were
baptized in Jordan." (Matt. 3:5.) Now he was an obscure prisoner in Herod's
hands, deserted, friendless, and with nothing before him but death. But the lack
of man's favor is no proof that God is displeased. John the Baptist had one
Friend who never failed him and never forsook him--a Friend whose kindness did
not ebb and flow like John's popularity, but was always the same. That Friend
was our Lord Jesus Christ.

There is comfort here for all believers who are suspected, slandered, and
falsely accused. Few are the children of God who do not suffer in this way, at
some time or other. The accuser of the brethren knows well that character is one
of the points in which he can most easily wound a Christian. He knows well that
slanders are easily called into existence, greedily received and propagated, and
seldom entirely silenced. Lies and false reports are the chosen weapons by which
he labors to injure the Christian's usefulness, and destroy his peace. But let
all who are assaulted in their characters rest in the thought that they have an
Advocate in heaven who knows their sorrows. That same Jesus who maintained the
character of His imprisoned servant before a Jewish crowd, will never desert any
of His people. The world may frown on them. Their names may be cast out as evil
by man. But Jesus never changes, and will one day plead their cause before the
whole world.

The second point which demands our attention in these verses is, the vast
superiority of the privileges enjoyed by believers under the New Testament,
compared to those of believers under the Old. This is a lesson which appears to
be taught by one expression used by our Lord respecting John the Baptist. After
commending his graces and gifts, He adds these remarkable words, "He that is
least in the kingdom of God is greater than John."

Our Lord's meaning in using this expression appears to be simply this. He
declares that the religious light of the least disciple who lived after His
crucifixion and resurrection, would be far greater than that of John Baptist,
who died before those mighty events took place. The weakest believing hearer of
Paul would understand things, by the light of Christ's death on the cross, which
John the Baptist could never have explained. Great as that holy man was in faith
and courage, the humblest Christian would, in one sense, be greater than he.
Greater in grace and works he certainly could not be. But beyond doubt he would
be greater in privileges and knowledge.

Such an expression as this should teach all Christians to be deeply thankful for
Christianity. We have probably very little idea of the wide difference between
the religious knowledge of the best-instructed Old Testament believer and the
knowledge of one familiar with the New Testament. We little know how many
blessed truths of the Gospel were at one time seen through a glass darkly, which
now appear to us plain as noon-day. Our very familiarity with the Gospel makes
us blind to the extent of our privileges. We can hardly realize at this time how
many glorious verities of our faith were brought out in their full proportions
by Christ's death on the cross, and were never unveiled and understood until His
blood was shed.

The hopes of John the Baptist and Paul were undoubtedly one and the same. Both
were led by one Spirit. Both knew their sinfulness. Both trusted in the Lamb of
God. But we cannot suppose that John could have given as full an account of the
way of salvation as Paul. Both looked at the same object of faith. But one saw
it afar off, and could only describe it generally. The other saw it close at
hand, and could describe the reason of his hope particularly. Let us learn to be
more thankful. The child who knows the story of the cross, possesses a key to
religious knowledge which patriarchs and prophets never enjoyed.

The last point which demands our attention in these verses is, the solemn
declaration which it makes about man's power to injure his own soul. We read
that "The Pharisees and Scribes rejected the counsel of God against themselves."
The meaning of these words appears to be simply this, that they rejected God's
offer of salvation. They refused to avail themselves of the door of repentance
which was offered to them by John the Baptist's preaching. In short they
fulfilled to the very letter the words of Solomon--"You have set at nothing all
my counsel and would have none of my reproof." (Prov. 1:25.)

That every man possesses a power to ruin himself forever in hell is a great
foundation truth of Scripture, and a truth which ought to be continually before
our minds. Impotent and weak as we all are for everything which is good, we are
all naturally potent for that which is evil. By continued impenitence and
unbelief, by persevering in the love and practice of sin, by pride, self-will,
laziness, and determined love of the world, we may bring upon ourselves
everlasting destruction. And if this takes place, we shall find that we have no
one to blame but ourselves. God has "no pleasure in the death of him that dies."
(Ezek. 18:32.) Christ is "willing to gather" men to His bosom, if they will only
be gathered. (Matt. 23:37.) The fault will lie at man's own door. Those who are
lost will find that they have "lost than own souls." (Mark 8:36.)

What are we doing ourselves? This is the chief question that the passage should
suggest to our minds. Are we likely to be lost or saved? Are we in the way
towards heaven or hell? Have we received into our hearts that Gospel which we
hear? Do we really live by that Bible which we profess to believe? Or are we
daily traveling towards the pit, and ruining our own souls? It is a painful
thought that the Pharisees are not the only people who "reject the counsel of
God." There are thousands of people called Christians who are continually doing
the very same thing.


========================================================================
  CHAPTER 41: LUKE 7:31-35
========================================================================

JESUS EXPOSES THE UNREASONABLENESS OF UNBELIEF

We learn, in the first place, from these verses, that the hearts of unconverted
men are often desperately perverse as well as wicked.

Our Lord brings out this lesson in a remarkable comparison, describing the
generation of men among whom He lived while He was on earth. He compares them to
children. He says, that children at play were not more wayward, perverse, and
hard to please, than the Jews of His day. Nothing would satisfy them. They were
always finding fault. Whatever ministry God employed among them, they took
exception to it. Whatever messenger God sent among them, they were not pleased.
First came John the Baptist, living a retired, ascetic, self-denying life. At
once the Jews said, "he has a devil." After him the Son of Man came, eating and
drinking, and adopting habits of social life like the ordinary run of men. At
once the Jews accused Him of being "a gluttonous man, and a wine bibber." In
short, it became evident that the Jews were determined to receive no message
from God at all. Their pretended objections were only a cloak to cover over
their hatred of God's truth. What they really disliked was, not so much God's
ministers, as God Himself.

Perhaps we read this account with wonder and surprise. We think that never were
men so wickedly unreasonable as these Jews were. But are we sure that their
conduct is not continually repeated among Christians? Do we know that the same
thing is continually going on around us at the present day? Strange as it may
seem at first sight, the generation which will neither "dance" when their
companions "pipe," nor "lament" when they "mourn," is only too numerous in the
Church of Christ. Is it not a fact that many who strive to serve Christ
faithfully, and walk closely with God, find their neighbors and relations always
dissatisfied with their conduct? No matter how holy and consistent their lives
may be, they are always thought wrong. If they withdraw entirely from the world,
and live, like John the Baptist, a retired and ascetic life, the cry is raised
that they are exclusive, narrow-minded, sour-spirited, and righteous overmuch.
If, on the other hand, they go much into society, and endeavor as far as they
can to take interest in their neighbor's pursuits, the remark is soon made that
they are no better than other people, and have no more real religion than those
who make no profession at all. Treatment like this is only too common. Few are
the decided Christians who do not know it by bitter experience. The servants of
God in every age, whatever they do, are blamed.

The plain truth is, that the natural heart of man hates God. The carnal mind is
enmity against God It dislikes His law, His Gospel, and His people. It will
always find some excuse for not believing and obeying. The doctrine of
repentance is too strict for it! The doctrine of faith and grace is too easy for
it! John the Baptist goes too much out of the world! Jesus Christ goes too much
into the world! And so the heart of man excuses itself for sitting still in its
sins. All this must not surprise us. We must make up our minds to find
unconverted people as perverse, unreasonable, and hard to please as the Jews of
our Lord's time.

We must give up the vain idea of trying to please everybody. The thing is
impossible, and the attempt is mere waste of time. We must be content to walk in
Christ's steps, and let the world say what it likes. Do what we will we shall
never satisfy it, or silence its ill-natured remarks. It first found fault with
John the Baptist, and then with his blessed Master. And it will go on caviling
and finding fault with that Master's disciples, so long as one of them is left
upon earth.

We learn, secondly, from these verses, that the wisdom of God's ways is always
recognized and acknowledged by those who are wise-hearted.

This is a lesson which is taught in a sentence of somewhat obscure
character--"Wisdom is justified by all her children." But it seems difficult to
extract any other meaning from the words, by fair and consistent interpretation.
The idea which our Lord desired to impress upon us appears to be, that though
the vast majority of the Jews were hardened and unreasonable, there were some
who were not--and that though multitudes saw no wisdom in the ministry of John
the Baptist and Himself, there were a chosen few who did. Those few were the
"children of wisdom." Those few, by their lives and obedience, declared their
full conviction that God's ways of dealing with the Jews were wise and right,
and that John the Baptist and the Lord Jesus were both worthy of all honor. In
short, they "justified" God's wisdom; and so proved themselves truly wise.

This saying of our Lord about the generation among whom He lived, describes a
state of things which will always be found in the Church of Christ. In spite of
the cavils, sneers, objections, and unkind remarks with which the Gospel is
received by the majority of mankind, there will always be some in every country
who will assent to it, and obey it with delight. There will never be lacking a
"little flock" which hears the voice of the Shepherd gladly, and counts all His
ways right.

The children of this world may mock at the Gospel, and pour contempt on the
lives of believers. They may count their practice madness, and see no wisdom nor
beauty in their ways. But God will take care that He has a people in every age.
There will be always some who will assert the perfect excellence of the
doctrines and requirements of the Gospel, and will "justify the wisdom" of Him
who sent it. And these, however much the world may despise them, are they whom
Jesus calls wise. They are "wise unto salvation, through faith which is in
Christ Jesus." (2 Tim. 3:15.)

Let us ask ourselves, as we leave this passage, whether we deserve to be called
children of wisdom? Have we been taught by the Spirit to know the Lord Jesus
Christ? Have the eyes of our understanding been opened? Have we the wisdom that
comes from above? If we are truly wise, let us not be ashamed to confess our
Master before men. Let us declare boldly that we approve the whole of His
Gospel, all its doctrines and all its requirements. We may find few with us and
many against us. The world may laugh at us, and count our wisdom no better than
folly. But such laughter is but for a moment. The hour comes when the few who
have confessed Christ, and justified His ways before men, shall be confessed and
"justified" by Him before His Father and the angels.


========================================================================
  CHAPTER 42: LUKE 7:36-50
========================================================================

JESUS ANOINTED BY A SINFUL WOMAN

The deeply interesting narrative contained in these verses, is only found in the
Gospel of Luke. In order to see the full beauty of the story, we should read, in
connection with it, the eleventh chapter of Matthew. We shall then discover the
striking fact, that the woman whose conduct is here recorded, most likely owed
her conversion to the well-known words, "Come unto me all you that labor and are
heavy-laden, and I will give you rest." That wondrous invitation, in all human
probability, was the saving of her soul, and gave her that sense of peace for
which we see her so grateful. A full offer of free pardon is generally God's
chosen instrument for bringing the chief of sinners to repentance.

We see in this passage that men may show some outward respect to Christ, and yet
remain unconverted. The Pharisee before us is a case in point. He showed our
Lord Jesus Christ more respect than many did. He even "desired Him that He would
eat with him." Yet all this time he was profoundly ignorant of the nature of
Christ's Gospel. His proud heart secretly revolted at the sight of a poor
contrite sinner being allowed to wash our Lord's feet. And even the hospitality
he showed appears to have been cold and niggardly. Our Lord Himself says, "You
gave me no water for my feet; you gave me no kiss; my head with oil you did not
anoint." In short, in all that the Pharisee did, there was one great defect.
There was outward civility, but there was no heart-love.

We shall do well to remember the case of this Pharisee. It is quite possible to
have a decent form of religion, and yet to know nothing of the Gospel of
Christ--to treat Christianity with respect, and yet to be utterly blind about
its cardinal doctrines--to behave with great correctness and propriety at
Church, and yet to hate justification by faith, and salvation by grace, with a
deadly hatred. Do we really feel affection toward the Lord Jesus? Can we say,
"Lord, you know all things, you know that I love you?" Have we cordially
embraced His whole Gospel? Are we willing to enter heaven side by side with the
chief of sinners, and to owe all our hopes to free grace? These are questions
which we ought to consider. If we cannot answer them satisfactorily, we are in
no respect better than Simon the Pharisee; and our Lord might say to us, "I have
something to tell you."

We see, in the next place, in this passage, that grateful love is the secret of
doing much for Christ. The penitent woman, in the story before us, showed far
more honor to our Lord than the Pharisee had done. She "stood at His feet behind
Him weeping." She "washed His feet with tears." She "wiped them with the hair of
her head." She "kissed His feet, and anointed them with costly ointment." No
stronger proofs of reverence and respect could she have given, and the secret of
her giving such proofs, was love. She loved our Lord, and she thought nothing
too much to do for Him. She felt deeply grateful to our Lord, and she thought no
mark of gratitude too costly to bestow on Him.

More "doing" for Christ is the universal demand of all the Churches. It is the
one point on which all are agreed. All desire to see among Christians, more good
works, more self-denial, more practical obedience to Christ's commands. But what
will produce these things? Nothing, nothing but love. There never will be more
done for Christ until there is more hearty love to Christ Himself. The fear of
punishment, the desire of reward, the sense of duty, are all useful arguments,
in their way, to persuade men to holiness. But they are all weak and powerless,
until a man loves Christ. Once let that mighty principle get hold of a man, and
you will see his whole life changed.

Let us never forget this. However much the world may sneer at "feelings" in
religion, and however false or unhealthy religious feelings may sometimes be,
the great truth still remains behind, that feeling is the secret of doing. The
heart must be engaged for Christ, or the hands will soon hang down. The
affections must be enlisted into His service, or our obedience will soon stand
still. It will always be the loving workman who will do most in the Lord's
vineyard.

We see, lastly, in this passage, that a sense of having our sins forgiven is the
mainspring and life-blood of love to Christ. This, beyond doubt, was the lesson
which our Lord wished Simon the Pharisee to learn, when He told him the story of
the two debtors. "One owed his creditor five hundred pence, and the other
fifty." Both had "nothing to pay," and both were forgiven freely. And then came
the searching question--"Which of them will love him most?" Here was the true
explanation, our Lord told Simon, of the deep love which the penitent woman
before Him had displayed. Her many tears, her deep affection, her public
reverence, her action in anointing His feet, were all traceable to one cause.
She had been much forgiven, and so she loved much.

Her love was the effect of her forgiveness--not the cause--the consequence of
her forgiveness, not the condition, the result of her forgiveness, not the
reason--the fruit of her forgiveness, not the root. Would the Pharisee know why
this woman showed so much love? It was because she felt much forgiven. Would he
know why he himself had shown his guest so little love? It was because he felt
under no obligation--had no consciousness of having obtained forgiveness--had no
sense of debt to Christ.

Forever let the mighty principle laid down by our Lord in this passage, abide in
our memories, and sink down into our hearts. It is one of the great
corner-stones of the whole Gospel. It is one of the master-keys to unlock the
secrets of the kingdom of God. The only way to make men holy, is to teach and
preach free and full forgiveness through Jesus Christ. The secret of being holy
ourselves, is to know and feel that Christ has pardoned our sins. Peace with God
is the only root that will bear the fruit of holiness.

Forgiveness must go before sanctification. We shall do nothing until we are
reconciled to God. This is the first step in religion. We must work from life,
and not for life. Our best works before we are justified are little better than
SPLENDID SINS. We must live by faith in the Son of God, and then, and not until
then, we shall walk in His ways. The heart which has experienced the pardoning
love of Christ, is the heart which loves Christ, and strives to glorify Him.

Let us leave the passage with a deep sense of our Lord Jesus Christ's amazing
mercy and compassion to the chief of sinners. Let us see in his kindness to the
woman, of whom we have been reading, an encouragement to any one, however bad he
may be, to come to Him for pardon and forgiveness. That word of His shall never
be broken, "Him that comes unto me I will in no wise cast out." Never, never
need any one despair of salvation, if he will only come to Christ.

Let us ask ourselves, in conclusion, What we are doing for Christ's glory? What
kind of lives are we living? What proof are we making of our love to Him which
loved us, and died for our sins? These are serious questions. If we cannot
answer them satisfactorily, we may well doubt whether we are forgiven. The hope
of forgiveness which is not accompanied by love in the life is no hope at all.
The man whose sins are really cleansed away will always show by his ways that he
loves the Savior who cleansed them.


========================================================================
  CHAPTER 43: LUKE 8:1-3
========================================================================

Let us mark, in these verses, our Lord Jesus Christ's unwearied diligence in
doing good. We read that "He went throughout every city and village, preaching
and proclaiming the good news of the kingdom of God." We know the reception that
He met with in many places. We know that while some believed, many believed not.
But man's unbelief did not move our Lord, or hinder His working. He was always
"about His Father's business." Short as His earthly ministry was in point of
duration, it was long when we consider the work that it comprised.

Let the diligence of Christ be an example to all Christians. Let us follow in
His steps, however far we may come short of His perfection. Like Him, let us
labor to do good in our day and generation, and to leave the world a better
world than we found it. It is not for nothing that the Scripture says
expressly--"He that abides in him ought himself also so to walk even as he
walked." (1 John 2:6.)

Time is undoubtedly short. But much is to be done with time, if it is well
economized and properly arranged. Few have an idea how much can be done in
twelve hours, if men will stick to their business and avoid idleness and
frivolity. Then let us, like our Lord, be diligent, and "redeem the time."

Time is undoubtedly short. But it is the only season in which Christians can do
any active work of mercy. In the world to come there will be no ignorant to
instruct, no mourners to comfort, no spiritual darkness to enlighten, no
distress to relieve, no sorrow to make less. Whatever work we do of this kind
must be done on this side of the grave. Let us awake to a sense of our
individual responsibility. Souls are perishing, and time is flying! Let us
resolve, by God's grace, to do something for God's glory before we die. Once
more let us remember our Lord's example, and, like Him, be diligent and "redeem
the time."

Let us mark, secondly, in these verses, the power of the grace of God, and the
constraining influence of the love of Christ. We read that among those who
followed our Lord in his journeyings, were "certain women who had been healed of
evil spirits and infirmities."

We can well imagine that the difficulties these holy women had to face in
becoming Christ's disciples were neither few nor small. They had their full
share of the contempt and scorn which was poured on all followers of Jesus by
the Scribes and Pharisees. They had, besides, many a trial from the hard
speeches and hard usage which any Jewish woman who thought for herself about
religion would probably have to undergo. But none of these things moved them.
Grateful for mercies received at our Lord's hands, they were willing to endure
much for His sake. Strengthened inwardly, by the renewing power of the Holy
Spirit, they were enabled to cleave to Jesus and not give way. And nobly they
did cleave to Him to the very end!

It was not a woman who sold the Lord for thirty pieces of silver. They were not
women who forsook the Lord in the garden and fled. It was not a woman who denied
Him three times in the high priest's house. But they were women who wailed and
lamented when Jesus was led forth to be crucified. They were women who stood to
the last by the cross. And they were women who were first to visit the grave
"where the Lord lay." Great indeed is the power of the grace of God!

Let the recollection of these women encourage all the daughters of Adam who read
of them, to take up the cross and to follow Christ. Let no sense of weakness, or
fear of falling away, keep them back from a decided profession of religion. The
mother of a large family, with limited means, may tell us that she has no time
for religion. The wife of an ungodly husband may tell us that she dares not take
up religion. The young daughter of worldly parents may tell us that it is
impossible for her to have any religion. The maid-servant in the midst of
unconverted companions, may tell us that in her place a person cannot follow
religion.

But they are all wrong, quite wrong. With Christ nothing is impossible. Let them
think again, and change their minds. Let them begin boldly in the strength of
Christ, and trust Him for the consequences. The Lord Jesus never changes. He who
enabled "many women" to serve Him faithfully while He was on earth, can enable
women to serve Him, glorify Him, and be His disciples at the present day.

Let us mark lastly, in these verses, the peculiar privilege which our Lord
grants to His faithful followers. We read that those who accompanied Him in His
journeyings, "ministered to him of their substance." Of course He needed not
their help. "All the beasts of the forest were his, and the cattle upon a
thousand hills." (Psalm 50:10.) That mighty Savior who could multiply a few
loaves and fish into food for thousands, could have called forth food from the
earth for His own sustenance, if He had thought fit. But He did not do so, for
two reasons.

One reason was, that He would show us that He was man like ourselves in all
things, sin only excepted, and that He lived the life of faith in His Father's
providence. The other reason was, that by allowing His followers to minister to
Him, He might prove their love, and test their regard for Himself. True love
will count it a pleasure to give anything to the object loved. False love will
often talk and profess much, but do and give nothing at all.

This matter of "ministering to Christ" opens up a most important train of
thought, and one which we shall do well to consider. The Lord Jesus Christ is
continually providing His Church at the present day. No doubt it would be easy
for Him to convert the Chinese or Hindoos in a moment, and to call grace into
being with a word, as He created light on the first day of this world's
existence. But He does not do so. He is pleased to work by means. He condescends
to use the agency of missionaries, and the foolishness of man's preaching, in
order to spread His Gospel. And by so doing, He is continually proving the faith
and zeal of the churches. He lets Christians be fellow workers with Him, that He
may prove who has a will to "minister" and who has none. He lets the spread of
the Gospel be carried on by subscriptions, contributions, and religious
Societies, that He may prove who are the covetous and unbelieving, and who are
the truly "rich towards God." In short, the visible Church of Christ may be
divided into two great parties, those who "minister" to Christ, and those who do
not.

May we all remember this great truth and prove our own selves! While we live we
are all upon our trial. Our lives are continually showing whose we are, and whom
we serve, whether we love Christ or whether we love the world. Happy are they
who know something of "ministering to Christ of their substance!" It is a thing
which can still be done, though we do not see Him with our eyes. Those words
which describe the proceedings of the Judgment day are very solemn, "I was an
hungry and you gave me no food, I was thirsty and you gave me no drink." (Matt.
25:42.)


========================================================================
  CHAPTER 44: LUKE 8:4-15
========================================================================

THE PARABLE OF THE SOWER

The parable of the sower, contained in these verses, is reported more frequently
than any parable in the Bible. It is a parable of universal application. The
things it relates are continually going on in every congregation to which the
Gospel is preached. The four kinds of hearts it describes are to be found in
every assembly which hears the word. These circumstances should make us always
read the parable with a deep sense of its importance. We should say to
ourselves, as we read it--"This concerns me. My heart is to be seen in this
parable. I, too, am here."

The passage itself requires little explanation. In fact, the meaning of the
whole picture is so fully explained by our Lord Jesus Christ, that no exposition
of man can throw much additional light on it. The parable is preeminently a
parable of caution, and caution about a most important subject--the way of
hearing the word of God. It was meant to be a warning to the apostles, not to
expect too much from hearers. It was meant to be a warning to all ministers of
the Gospel, not to look for too great results from sermons. It was meant, not
least, to be a warning to hearers, to take heed how they hear. Preaching is an
ordinance of which the value can never be overrated in the Church of Christ. But
it should never be forgotten, that there must not only be good preaching, but
good hearing.

The first caution that we learn from the parable of the sower, is to beware of
the devil when we hear the Word. Our Lord tells us that the hearts of some
hearers are like "the wayside." The seed of the Gospel is plucked away from them
by the devil almost as soon as it is sown. It does not sink down into their
consciences. It does not make the least impression on their minds.

The devil, no doubt, is everywhere. That malicious spirit is unwearied in his
efforts to do us harm. He is ever watching for our halting, and seeking occasion
to destroy our souls. But nowhere perhaps is the devil so active as in a
congregation of Gospel-hearers. Nowhere does he labor so hard to stop the
progress of that which is good, and to prevent men and women being saved. From
him come wandering thoughts and roving imaginations--listless minds and dull
memories--sleepy eyes and fidgety nerves, weary ears and distracted attention.
In all these things Satan has a great hand. People wonder where they come from,
and marvel how it is that they find sermons so dull, and remember them so badly!
They forget the parable of the sower. They forget the devil.

Let us take heed that we are not way-side hearers. Let us beware of the devil.
We shall always find him at Church. He never stays away from public ordinances.
Let us remember this, and be upon our guard. Heat, and cold, and draughts, and
damp, and wet, and rain, and snow, are often dreaded by Church goers, and
alleged as reasons for not going to Church. But there is one enemy whom they
ought to fear more than all these things together. That enemy is Satan.

The second caution that we learn from the parable of the sower, is to beware of
resting on mere temporary impressions when we have heard the word. Our Lord
tells us that the hearts of some hearers are like ROCKY ground. The seed of the
word springs up immediately, as soon as they hear it, and bears a crop of joyful
impressions, and pleasurable emotions. But these impressions, unhappily, are
only on the surface. There is no deep and abiding work done in their souls. And
hence, so soon as the scorching heat of temptation or persecution begins to be
felt, the little bit of religion which they seemed to have attained, withers and
vanishes away.

Feelings, no doubt, fill a most important office in our personal Christianity.
Without them there can be no saving religion. Hope, and joy, and peace, and
confidence, and resignation, and love, and fear, are things which must be felt,
if they really exist. But it must never be forgotten that there are religious
affections, which are spurious and false, and spring from nothing better than
animal excitement. It is quite possible to feel great pleasure, or deep alarm,
under the preaching of the Gospel, and yet to be utterly destitute of the grace
of God. The tears of some hearers of sermons, and the extravagant delight of
others, are no certain marks of conversion. We may be warm admirers of favorite
preachers, and yet remain nothing better than stony-ground hearers. Nothing
should content us but a deep, humbling, self-mortifying work of the Holy Spirit,
and a heart-union with Christ.

The third caution contained in the parable of the sower is to beware of the
cares of this world. Our Lord tells us that the hearts of many hearers of the
word are like thorny ground. The seed of the word, when sown upon them, is
choked by the multitude of other things, by which their affections are occupied.
They have no objection to the doctrines and requirements of the Gospel. They
even wish to believe and obey them. But they allow the things of earth to get
such hold upon their minds, that they leave no room for the word of God to do
its work. And hence it follows that however many sermons they hear, they seem
nothing bettered by them. A weekly process of truth-stifling goes on within.
They bring no fruit to perfection.

The things of this life form one of the greatest dangers which beset a
Christian's path. The money, the pleasures, the daily business of the world, are
so many traps to catch souls. Thousands of things, which in themselves are
innocent, become, when followed to excess, little better than soul-poisons, and
helps to hell. Open sin is not the only thing that ruins souls. In the midst of
our families, and in the pursuit of our lawful callings, we have need to be on
our guard. Unless we watch and pray, these temporal things may rob us of heaven,
and smother every sermon we hear. We may live and die thorny-ground hearers.

The last caution contained in the parable of the sower, is to beware of being
content with any religion which does not bear FRUIT in our lives. Our Lord tells
us that the hearts of those who hear the word aright, are like good ground. The
seed of the Gospel sinks down deeply into their wills, and produces practical
results in their faith and practice. They not only hear with pleasure, but act
with decision. They repent. They believe. They obey.

Forever let us bear in mind that this is the only religion that saves souls.
Outward profession of Christianity, and the formal use of Church ordinances and
sacraments, never yet gave man a good hope in life, or peace in death, or rest
in the world beyond the grave. There must be fruits of the Spirit in our hearts
and lives, or else the Gospel is preached to us in vain. Those only who bear
such fruits, shall be found at Christ's right hand in the day of His appearing.

Let us leave the parable with a deep sense of the danger and responsibility of
all hearers of the Gospel. There are four ways in which we may hear, and of
these four only one is right. There are three kinds of hearers whose souls are
in imminent peril. How many of these three kinds are to be found in every
congregation! There is only one class of hearers which is right in the sight of
God. And what are we? Do we belong to that one?

Finally, let us leave the parable with a solemn recollection of the duty of
every faithful preacher to divide his congregation, and give to each class his
portion. The clergyman who ascends his pulpit every Sunday, and addresses his
congregation as if he thought every one was going to heaven, is surely not doing
his duty to God or man. His preaching is flatly contradictory to the parable of
the sower.


========================================================================
  CHAPTER 45: LUKE 8:16-21
========================================================================

A LAMP ON A STAND

These verses form a practical application of the famous parable of the sower.
They are intended to nail and clench in our minds the mighty lesson which that
parable contains. They deserve the especial attention of all true-hearted
hearers of the Gospel of Christ.

We learn, firstly, from these verses, that spiritual knowledge ought to be
diligently used. Our Lord tells us that it is like a lighted candle, utterly
useless, when covered with a bushel, or put under a bed--only useful when set
upon a candlestick, and placed where it can be made serviceable to the wants of
men.

When we hear this lesson, let us first think of OURSELVES. The Gospel which we
possess was not given us only to be admired, talked of, and professed--but to be
practiced. It was not meant merely to reside in our intellect, and memories, and
tongues--but to be seen is our lives. Christianity is a talent committed to our
charge, and one which brings with it great responsibility. We are not in
darkness like the heathen. A glorious light is put before us. Let us take heed
that we use it. While we have the light let us walk in the light. (John 12:35.)

But let us not only think of ourselves. Let us also think of OTHERS. There are
millions in the world who have no spiritual light at all. They are without God,
without Christ, and without hope. (Ephes. 2:12.) Can we do nothing for them?
There are thousands around us, in our own land, who are unconverted and dead in
sins, seeing nothing and knowing nothing aright. Can we do nothing for them?
These are questions to which every true Christian ought to find an answer. We
should strive, in every way, to spread our religion. The highest form of
selfishness is that of the man who is content to go to heaven alone. The truest
charity is to endeavor to share with others every spark of religious light we
possess ourselves, and so to hold up our own candle that it may give light to
every one around us. Happy is that soul, which, as soon as it receives light
from heaven, begins to think of others as well as itself! No candle which God
lights was ever meant to burn alone.

We learn, secondly, from these verses, the great importance of right hearing.
The words of our Lord Jesus Christ ought to impress that lesson deeply on our
hearts. He says, "Take heed how you hear."

The degree of benefit which men receive from all the means of grace depends
entirely on the way in which they use them. Private PRAYER lies at the very
foundation of religion; yet the mere formal repetition of a set of words, when
"the heart is far away," does good to no man's soul. Reading the BIBLE is
essential to the attainment of sound Christian knowledge; yet the mere formal
reading of so many chapters as a task and duty, with out a humble desire to be
taught of God, is little better than a waste of time. Just as it is with praying
and Bible reading, so it is with hearing. It is not enough that we go to Church
and hear sermons. We may do so for fifty years, and "be nothing bettered, but
rather worse." "Take heed," says our Lord, "how you hear."

Would any one know how to hear aright? Then let him lay to heart three simple
rules. For one thing, we must hear with FAITH, believing implicitly that every
word of God is true, and shall stand. The word in old time did not profit the
Jews, "not being mixed with faith in those who heard it." (Heb. 4:2.)--For
another thing, we must hear with REVERENCE, remembering constantly that the
Bible is the book of God. This was the habit of the Thessalonians. They received
Paul's message, "not as the word of men, but the word of God." (1 Thess.
2:13.)--Above all, we must bear with PRAYER, praying for God's blessing before
the sermon is preached, praying for God's blessing again when the sermon is
over. Here lies the grand defect of the hearing of many. They ask no blessing,
and so they have none. The sermon passes through their minds like water through
a leaky vessel, and leaves nothing behind.

Let us bear these rules in mind every Sunday morning, before we go to hear the
Word of God preached. Let as not rush into God's presence careless, reckless,
and unprepared, as if it mattered not in what way such work was done. Let us
carry with us faith, reverence, and prayer. If these three are our companions,
we shall hear with profit, and return with praise.

We learn, finally, from these verses, the great privileges of those who hear the
word of God and DO it. Our Lord Jesus Christ declares that He regards them as
his "mother and his brethren."

The man who hears the word of God, and does it, is the true Christian. He hears
the call of God to repent and be converted, and he obeys it. He ceases to do
evil, and learns to do well. He puts off the old man, and puts on the new. He
hears the call of God to believe on Jesus Christ for justification, and he obeys
it. He forsakes his own righteousness, and confesses his need of a Savior. He
receives Christ crucified as his only hope, and counts all things loss for the
knowledge of Him. He hears the call of God to be holy, and he obeys it. He
strives to mortify the deeds of his body, and to walk after the Spirit. He
labors to lay aside every weight, and the sin that so easily besets him. This is
true vital Christianity. All men and women who are of this character are true
Christians.

Now the TROUBLES of all who "hear the word of God and do it" are neither few nor
small. The world, the flesh, and the devil continually vex them. They often
groan, being burdened. (2 Cor. 5:4.) They often find the cross heavy, and the
way to heaven rough and narrow. They often feel disposed to cry with Paul, "O
wretched man that I am, who shall deliver me from the body of this death?" (Rom.
7:24.)

Let all such take comfort in the words of our Lord Jesus Christ which we are now
considering. Let them remember that the Son of God himself regards them as his
own near relations! Let them not heed the laughter, and mockery, and persecution
of this world. The woman of whom Christ says, "She is my mother," and the man of
whom Christ says, "He is my brother," have no cause to be ashamed.


========================================================================
  CHAPTER 46: LUKE 8:22-25
========================================================================

JESUS CALMS THE STORM

The event in our Lord's life described in these verses is related three times in
the Gospels. Matthew, Mark, and Luke were all inspired to record it. This
circumstance should teach us the importance of the event, and should make us
"give the more heed" to the lessons it contains.

We see, firstly, in these verses, that our Lord Jesus Christ was really man as
well as God. We read that as he sailed over the Lake of Gennesaret in a ship
with his disciples, "he fell asleep." Sleep, we must be all aware, is one of the
conditions of our natural constitution as human beings. Angels and spirits
require neither food nor refreshment. But flesh and blood, to keep up a healthy
existence, must eat, and drink, and sleep. If the Lord Jesus could be weary, and
need rest, He must have had two natures in one person--a human nature as well as
a divine.

The truth now before us is full of deep consolation add encouragement for all
true Christians. The one Mediator, in whom we are bid to trust, has been Himself
"partaker of flesh and blood." The mighty High Priest, who is living for us at
God's right hand, has had personal experience of all the sinless infirmities of
the body. He has himself hungered, and thirsted, and suffered pain. He has
himself endured weariness, and sought rest in sleep. Let us pour out our hearts
before him with freedom, and tell Him our least troubles without reserve. He who
made atonement for us on the cross is one who "can be touched with the feeling
of our infirmities." (Heb. 4:15.) To be weary of working for God is sinful, but
to be wearied and worn in doing God's work is no sin at all. Jesus himself was
weary, and Jesus slept.

We see, secondly, in these verses, what fears and anxiety may assault the hearts
of true disciples of Christ. We read, that "when a storm of wind came down on
the lake," and the boat in which our Lord was sailing was filled with water, and
in jeopardy, His companions were greatly alarmed. "They came to Him and awoke
Him, saying, Master, Master, we perish." They forgot, for a moment, their
Master's never-failing care for them in time past. They forgot that with Him
they must be safe, whatever happened. They forgot everything but the sight and
sense of present danger, and, under the impression of it, could not even wait
until Christ awoke. It is only too true that sight, and sense, and feeling, make
men very poor theologians.

Facts like these are sadly humbling to the pride of human nature. It ought to
lower our self-conceit and high thoughts to see what a poor creature is man,
even at his best estate--but facts like these are deeply instructive. They teach
us what to watch and pray against in our own hearts. They teach of what we must
make up our minds to find in other Christians. We must be moderate in our
expectations. We must not suppose that men cannot be believers if they sometimes
exhibit great weakness, or that men have no grace because they are sometimes
overwhelmed with fears. Even Peter, James, and John, could cry, "Master, Master,
we perish."

We see, thirdly, in these verses, how great is the power of our Lord Jesus
Christ. We read that when His disciples awoke Him in the storm, "He arose, and
rebuked the wind, and the raging of the waters, and they ceased, and there was a
calm." This was, no doubt, a mighty miracle. It needed the power of Him who
brought the flood on the earth in the days of Noah, and in due season took it
away--who divided the Red Sea and the river Jordan into two parts, and made a
path for His people through the waters--who brought the locusts on Egypt by an
east wind, and by a west wind swept them away. (Exod. 10:13, 19.) No power short
of this could in a moment turn a storm into a calm. "To speak to the winds and
waves" is a common proverb for attempting that which is impossible. But here we
see Jesus speaking, and at once the winds and waves obey! As man He had slept.
As God He stilled the storm.

It is a blessed and comfortable thought, that all this almighty power of our
Lord Jesus Christ is engaged on behalf of His believing people. He has
undertaken to save every one of them to the uttermost, and He is "mighty to
save." The trials of His people are often many and great. The devil never ceases
to make war against them. The rulers of this world frequently persecute them.
The very heads of the Church, who ought to be tender shepherds, are often
bitterly opposed to the truth as it is in Jesus. Yet, notwithstanding all this,
Christ's people shall never be entirely forsaken. Though severely harassed, they
shall not be destroyed. Though cast down, they shall not be cast away. At the
darkest time let true Christians rest in the thought, that "greater is He who is
for them than all those who are against them." The winds and waves of political
and ecclesiastical trouble may beat fiercely over them, and all hope may seem
taken away. But still let them not despair. There is One living for them in
heaven who can make these winds and waves to cease in a moment. The true Church,
of which Christ is the Head, shall never perish. Its glorious Head is almighty,
and lives for evermore, and His believing members shall all live, also, and
reach home safe at last. (John 14:19.)

We see, lastly, in these verses, how needful it is for Christians to keep their
faith ready for use. We read that our Lord said to His disciples when the storm
had ceased, and their fears had subsided, "Where is your faith?" Well might He
ask that question! Where was the profit of believing, if they could not believe
in the time of need? Where was the real value of faith, unless they kept it in
active exercise? Where was the benefit of trusting, if they were to trust their
Master in sunshine only, but not in storms?

The lesson now before us is one of deep practical importance. To have true
saving faith is one thing. To have that faith always ready for use is quite
another. Many receive Christ as their Savior, and deliberately commit their
souls to Him for time and eternity, who yet often find their faith sadly failing
when something unexpected happens, and they are suddenly tried. These things
ought not so to be. We ought to pray that we may have a stock of faith ready for
use at a moment's notice, and may never be found unprepared. The highest style
of Christian is the man who lives like Moses, "seeing Him who is invisible."
(Heb. 11:27.) That man will never be greatly shaken by any storm. He will see
Jesus near him in the darkest hour, and blue sky behind the blackest cloud.


========================================================================
  CHAPTER 47: LUKE 8:26-36
========================================================================

THE DEMON POSSESSED MAN

The well-known narrative which we have now read, is carefully recorded by all of
the first three Gospel-writers. It is a striking instance of our Lord's complete
dominion over the prince of this world. We see the great enemy of our souls for
once completely vanquished--the "strong man" foiled by One stronger than he, and
the lion spoiled of his prey.

Let us mark, first, in this passage, the miserable condition of those over whom
the devil reigns. The picture brought before us is a frightful one. We are told
that when our Lord arrived in the country of the Gadarenes, there met Him "a
certain man which had devils long time, and wore no clothes, neither abode in
any house, but in the tombs." We are also told that although he had been "bound
with chains and in fetters, he broke the bands, and was driven of the devil into
the wilderness." In short, the case seems to have been one of the most
aggravated forms of demoniacal possession. The unhappy sufferer was under the
complete dominion of Satan, both in body and soul. So long as he continued in
this state, he must have been a burden and a trouble to all around him. His
mental faculties were under the direction of a "legion" of devils. His bodily
strength was only employed for his own injury and shame. A more pitiable state
for mortal man to be in, it is difficult to conceive.

Cases of bodily possession by Satan, like this, are, to say the least, very
rarely met with in modern times. Yet we must not, on this account, forget that
the devil is continually exercising a fearful power over many hearts and souls.
He still urges many, in whose hearts he reigns, into self-dishonoring and
self-destroying habits of life. He still rules many with a rod of iron--goads
them on from vice to vice, and from profligacy to profligacy--drives them far
from decent society, and the influence of respectable friends, plunges them into
the lowest depths of wickedness--makes them little better than
self-murderers--and renders them as useless to their families, the Church, and
the world, as if they were dead, and not alive. Where is the faithful minister
who could not put his finger on many such cases? What truer account can be given
of many a young man, and many a young woman, than that they seem possessed of
devils? It is vain to shut our eyes to facts. Demoniacal possession of men's
bodies may be comparatively rare. But many, unhappily, are the cases in which
the devil appears completely to possess men's souls.

These things are fearful to think upon. Fearful is it to see to what a wreck of
body and mind Satan often brings young people! Fearful is it to observe how he
often drives them out of the reach of all good influence, and buries them in a
wilderness of bad companions and loathsome sins! Fearful, above all, is it to
reflect that yet a little while Satan's slaves will be lost forever, and in
hell! There often remains only one thing that can be done for them. They can be
named before Christ in prayer. He that came to the country of the Gadarenes, and
healed the miserable demoniac there, still lives in heaven, and pities sinners.
The worst slave of Satan in England is not beyond a remedy. Jesus may yet take
compassion on him, and set him free.

Let us mark, secondly, in these verses, the absolute power which the Lord Jesus
Christ possesses over Satan. We are told that he "commanded the unclean spirit
to come out of the man," whose miserable condition we have just heard described.
At once the unhappy sufferer was healed. The "many devils" by whom he had been
possessed were compelled to leave him. Nor is this all. Cast forth from their
abode in the man's heart, we see these malignant spirits beseeching our Lord
that He would "not torment" them, or "command them to go out into the deep," and
so confessing His supremacy over them. Mighty as they were, they plainly felt
themselves in the presence of One mightier than themselves. Full of malice as
they were, they could not even hurt the "swine" of the Gadarenes until our Lord
granted them permission.

Our Lord Jesus Christ's dominion over the devil should be a cheering thought to
all true Christians. Without it, indeed, we might well despair of salvation. To
feel that we have ever near us an invisible spiritual enemy, laboring night and
day to compass our destruction, would be enough to crush our every hope, if we
did not know a Friend and Protector. Blessed be God! The Gospel reveals such a
One. The Lord Jesus is stronger than that "strong man armed," who is ever
warring against our souls. The Lord Jesus is able to deliver us from the devil.
He proved his power over him frequently when upon earth. He triumphed over him
gloriously on the cross. He will never let him pluck any of His sheep out of His
hand. He will one day bruise him under our feet, and bind him in the prison of
hell. (Rom. 16:20; Rev. 20:1, 2.) Happy are they who hear Christ's voice and
follow Him! Satan may vex them, but he cannot really hurt them! He may bruise
their heel, but he cannot destroy their souls. They shall be "more than
conquerors" through Him who loved them. (Romans 8:37.)

Let us mark, finally, the wonderful change which Christ can work in Satan's
slaves. We are told that the Gadarenes "found the man out of whom the devil was
departed, sitting at the feet of Jesus, clothed, and in his right mind." That
sight must indeed have been strange and astonishing! The man's past history and
condition, no doubt, were well known. He had probably been a nuisance and a
terror to all the neighborhood. Yet here, in one moment, a complete change had
come over him. Old things had passed away, and all things had become new. The
power by which such a cure was wrought must indeed have been almighty. When
Christ is the physician nothing is impossible.

One thing, however, must never be forgotten. Striking and miraculous as this
cure was, it is not really more wonderful than every case of decided conversion
to God. Marvelous as the change was which appeared in this demoniac's condition
when healed, it is not one whit more marvelous than the change which passes over
every one who is born again, and turned from the power of Satan to God. Never is
a man in his right mind until he is converted, or in his right place until he
sits by faith at the feet of Jesus, or rightly clothed until he has put on the
Lord Jesus Christ. Have we ever considered what real conversion to God is? It is
nothing else than the miraculous release of a captive, the miraculous
restoration of a man to his right mind, the miraculous deliverance of a soul
from the devil.

What are we ourselves? This, after all, is the grand question which concerns us.
Are we bondsmen of Satan or servants of God? Has Christ made us free, or does
the devil yet reign in our hearts? Do we sit at the feet of Jesus daily? Are we
in our right minds? May the Lord help us to answer these questions aright!


========================================================================
  CHAPTER 48: LUKE 8:37-40
========================================================================

We see in this passage two requests made to our Lord Jesus Christ. They were
widely different one from the other, and were offered by people of widely
different character. We see, moreover, how these requests were received by our
Lord Jesus Christ. In either case the request received a most remarkable answer.
The whole passage is singularly instructive.

Let us observe, in the first place, that the Gadarenes besought our Lord to
depart from them, and their request was granted. We read these painfully solemn
words--"Then all the people of the region of the Gerasenes asked Jesus to leave
them, because they were overcome with fear. So he got into the boat and left."
Now why did these unhappy men desire the Son of God to leave them? Why, after
the amazing miracle of mercy which had just been wrought among them, did they
feel no wish to know more of Him who wrought it? Why, in a word, did they become
their own enemies, forsake their own mercies, and shut the door against the
Gospel? There is but one answer to these questions. The Gadarenes loved the
world, and the things of the world, and were determined not to give them up.
They felt convinced, in their own consciences, that they could not receive
Christ among them and keep their sins, and their sins they were resolved to
keep. They saw, at a glance, that there was something about Jesus with which
their habits of life would never agree, and having to choose between the new
ways and their own old ones, they refused the new and chose the old.

And why did our Lord Jesus Christ grant the request of the Gadarenes, and leave
them? He did it in judgment, to testify His sense of the greatness of their sin.
He did it in mercy to His Church in every age, to show how great is the
wickedness of those who wilfully reject the truth. It seems an eternal law of
His government, that those who obstinately refuse to walk in the light shall
have the light taken from them. Great is Christ's patience and long-suffering!
His mercy endures forever. His offers and invitations are wide, and broad, and
sweeping, and universal. He gives every church its day of grace and time of
visitation. (Luke 19:44.) But if men persist in refusing His counsel, He has
nowhere promised to persist in forcing it upon them. People who have the Gospel,
and yet refuse to obey it, must not be surprised if the Gospel is removed from
them. Hundreds of churches, and parishes, and families, are at this moment in
the state of the Gadarenes. They said to Christ, "Depart from us," and He has
taken them at their word. They were joined to idols, and are now "let alone."
(Job 21:14; Hosea 4:17.)

Let us take heed that we do not sin the sin of the Gadarenes. Let us beware lest
by coldness, and inattention, and worldliness, we drive Jesus from our doors,
and compel Him to forsake us entirely. Of all sins which we can sin, this is the
most sinful. Of all states of soul into which we can fall, none is so fearful as
to be "let alone." Let it rather be our daily prayer that Christ may never leave
us to ourselves. The old wreck, high and dry on the sand-bank, is not a more
wretched sight than the man whose heart Christ has visited with mercies and
judgments, but has at last ceased to visit, because He was not received. The
barred door is a door at which Jesus will not always knock. The Gadarene mind
must not be surprised to see Christ leaving it and going away.

Let us observe, in the second place, that the man out of whom the devils were
departed, besought our Lord that he might be with Him, but his request was not
granted. We read that Jesus sent him away, saying, "Return to your own house,
and show how great things God has done unto you."

We can easily understand the request that this man made. He felt deeply grateful
for the amazing mercy which he had just received in being cured. He felt full of
love and warm affection toward Him, who had so wonderfully and graciously cured
him. He felt that he could not see too much of Him, be too much in His company,
cleave to Him too closely. He forgot everything else under the influence of
these feelings. Family, relations, friends, home, house, country, all seemed as
nothing in his eyes. He felt that he cared for nothing but to be with Christ.
And we cannot blame him for his feelings. They may have been tinged with
something of enthusiasm and inconsideration. There may have been about them a
zeal not according to knowledge. In the first excitement of a newly felt cure,
he may not have been fit to judge what his future line of life should be. But
excited feelings in religion are far better than no feelings at all. In the
petition he made, there was far more to praise than to blame.

But why did our Lord Jesus Christ REFUSE to grant this man's request? Why, at a
time when he had few disciples, did He send this man away? Why, instead of
allowing him to take place with Peter and James and John, did He bid him return
to his own house? Our Lord did what He did in infinite wisdom. He did it for the
benefit of the man's own soul. He saw it was more for his good to be a witness
for the Gospel at home than a disciple abroad. He did it in mercy to the
Gadarenes. He left among them one standing testimony of the truth of His own
divine mission. He did it, above all, for the perpetual instruction of His whole
church. He would have us know that there are various ways of glorifying Him,
that He may be honored in private life as well as in the apostolic office, and
that the first place in which we should witness for Christ is our own house.

There is a lesson of deep experimental wisdom in this little incident, which all
true Christians would do well to lay to heart. That lesson is our own utter
ignorance of what position is good for us in this world, and the necessity of
submitting our own wills to the will of Christ. The place that we wish to fill
is not always the place that is best for us. The line of life that we want to
take up, is not always that which Christ sees to be most for the benefit of our
souls. The place that we are obliged to fill is sometimes very distasteful, and
yet it may be needful to our sanctification. The position we are compelled to
occupy may be very disagreeable to flesh and blood, and yet it may be the very
one that is necessary to keep us in our right mind. It is better to be sent away
from Christ's bodily presence, by Christ Himself, than to remain in Christ's
bodily presence without His consent.

Let us pray for the spirit of "contentment with such things as we have." Let us
be fearful of choosing for ourselves in this life without Christ's consent, or
moving in this world, when the pillar of cloud and fire is not moving before us.
Let us ask the Lord to choose everything for us. Let our daily prayer be, "Give
me what you will. Place me where you will. Only let me be Your disciple and
abide in You."


========================================================================
  CHAPTER 49: LUKE 8:41-48
========================================================================

A SICK WOMAN HEALED

How much misery and trouble sin has brought into the world! The passage we have
just read affords a melancholy proof of this. First we see a distressed father
in bitter anxiety about a dying daughter. Then we see a suffering woman, who has
been afflicted twelve years with an incurable disease. And these are things
which sin has sown broad-cast over the whole earth! These are but patterns of
what is going on continually on every side. These are evils which God did not
create at the beginning, but man has brought upon himself by the fall. There
would have been no sorrow and no sickness among Adam's children, if there had
been no sin.

Let us see in the case of the woman here described, a striking picture of the
condition of many souls. We are told that she had been afflicted with a wearing
disease for "twelve years," and that she "had spent all her living upon
physicians," and that she could not be "healed of any." The state of many a
sinner's heart is placed before us in this description as in a mirror. Perhaps
it describes ourselves.

There are men and women in most congregations who have felt their sins deeply,
and been sorely afflicted by the thought that they are not forgiven and not fit
to die. They have desired relief and peace of conscience, but have not known
where to find them. They have tried many false remedies, and found themselves
"nothing bettered, but rather worse." They have gone the round of all the forms
of religion, and wearied themselves with every imaginable man-made device for
obtaining spiritual health. But all has been in vain. Peace of conscience seems
as far off as ever. The wound within appears a fretting, intractable sore, which
nothing can heal. They are still wretched, still unhappy, still thoroughly
discontented with their own state. In short, like the woman of whom we read
today, they are ready to say, "There is no hope for me. I shall never be saved."

Let all such take comfort in the miracle which we are now considering. Let them
know that "there is balm in Gilead," which can cure them, if they will only seek
it. There is one door at which they have never knocked, in all their efforts to
obtain relief. There is one Physician to whom they have not applied, who never
fails to heal. Let them consider the conduct of the woman before us in her
necessity. When all other means had failed, she went to Jesus for help. Let them
go and do likewise.

Let us see, secondly, in the conduct of the woman before us, a striking picture
of the first beginnings of saving faith and its effect. We are told that she
"came behind" our Lord, and "touched the hem of His garment, and immediately her
bleeding stopped." The act appeared a most simple one, and utterly inadequate to
produce any great result. But the effect of that act was most marvelous! In an
instant the poor sufferer was healed. The relief that many physicians had failed
to give in "twelve years," was obtained in one moment. It was but one touch, and
she was well!

It is hard to conceive a more lively image of the experience of many souls than
the history of this woman's cure. Hundreds could testify that, like her, they
long sought spiritual help from physicians of no value, and wearied their souls
by using remedies which brought no cure. At last, like her, they heard of One
who healed laboring consciences, and forgave sinners, "without money and without
price," if men would only come to Him by faith. The terms sounded too good to be
credible. The tidings sounded too good to be true. But, like the woman before
us, they resolved to try. They came to Christ by faith, with all their sins, and
to their amazement at once found relief. And now they feel more comfort and hope
than they ever felt before. The burden seems rolled off their backs. The weight
seems taken off their minds. Light seems breaking in on their hearts. They begin
to "rejoice in hope of the glory of God." (Rom. 5:2.) And all, they would tell
us, is owing to one simple thing. They came to Jesus just as they were. They
touched Him by faith, and were healed.

Forever let it be engraved on our hearts that faith in Christ is the grand
secret of peace with God. Without it we shall never find inward rest, whatever
we may do in religion. Without it we may go to services daily and receive the
Lord's Supper every week--we may give our goods to the poor, and our bodies to
be burned, we may fast and wear sackcloth, and live the lives of hermits-- all
this we may do, and be miserable after all. One true believing touch of Christ
is worth all these things put together. The pride of human nature may not like
it! But it is true! Thousands will rise up at the last day and testify that they
never felt comfort of soul until they came to Christ by faith, and were content
to cease from their own works, and be saved wholly and entirely by His grace.

Let us see, lastly, in this passage, how much our Lord desires that those who
have received benefit from Him should confess Him before men. We are told that
He did not allow this woman, whose case we have been reading, to retire from the
crowd unnoticed. He enquired "who had touched Him." He enquired again, until the
woman came forward and "declared" her case before all the people. And then came
the gracious words, "Daughter, be of good comfort. Your faith has made you
whole."

Confession of Christ is a matter of great importance. Let this never be
forgotten by true Christians. The work that we can do for our blessed Master is
little and poor. Our best endeavors to glorify Him are weak and full of
imperfections. Our prayers and praises are sadly defective. Our knowledge and
love are miserably small. But do we feel within that Christ has healed our
souls? Then can we not confess Christ before men? Can we not plainly tell others
that Christ has done everything for us--that we were dying of a deadly disease,
and were cured--that we were lost, and are now found, that we were blind, and
now see? Let us do this boldly, and not be afraid. Let us not be ashamed to let
all men know what Jesus has done for our souls.

Our Master loves to see us doing so. He likes His people not to be ashamed of
His name. It is a solemn saying of Paul, "If you shall confess with your mouth
the Lord Jesus, and believe in your heart that God has raised Him from the dead,
you shall be saved." (Rom. 10:9.) It is a still more solemn saying of Christ
Himself, "Whoever shall be ashamed of me and my words, of him shall the Son of
man be ashamed." (Luke 9:26.)


========================================================================
  CHAPTER 50: LUKE 8:49-56
========================================================================

JAIRUS' DAUGHTER RAISED FROM THE DEAD

The verses we have now read, contain one of the three great instances which the
Holy Spirit has thought fit to record of our Lord restoring a dead person to
life. The other two instances are those of Lazarus and the widow's son at Nain.
There seems no reason to doubt that our Lord raised others beside these three.
But these three cases are specially described as patterns of His almighty power.
One was a young girl, who had just breathed her last. One was a young man, who
was being carried to his burial. One was a man, who had already lain four days
in the grave. In all three cases alike we see life at once restored at Christ's
command.

Let us notice, in the verses before us, how universal is the dominion which
death holds over the sons of men. We see him coming to a rich man's house, and
tearing from him the desire of his eyes with a stroke. "There came one from the
ruler of the synagogue's house, saying to him, Your daughter is dead." Such
tidings as these are the bitterest cups which we have to drink in this world.
Nothing cuts so deeply into man's heart as to part with beloved ones, and lay
them in the grave. Few griefs are so crushing and heavy as the grief of a parent
over an only child.

Death is indeed a cruel enemy! He makes no distinction in his attacks. He comes
to the rich man's hall, as well as to the poor man's cottage. He does not spare
the young, the strong, and the beautiful, any more than the old, the infirm, and
the grey-haired. Not all the gold of Australia, nor all the skill of doctors,
can keep the hand of death from our bodies, in the day of his power. When the
appointed hour comes, and God permits him to smite, our worldly schemes must be
broken off, and our darlings must be taken away and buried out of our sight.

These thoughts are melancholy, and few like to hear of them. The subject of
death is one that men blink, and refuse to look at. "All men think all men
mortal but themselves." But why should we treat this great reality in this way?
Why should we not rather look the subject of death in the face, in order that
when our turn comes we may be prepared to die? Death will come to our houses,
whether we like it or not. Death will take each of us away, despite our dislike
to hearing about it. Surely it is the part of a wise man to get ready for this
great change. Why should we not be ready? There is one who can deliver us from
the fear of death. (Heb. 2:15.) Christ has overcome death, and "brought life and
immortality to light through the Gospel." (2 Tim. 1:10.) He that believes on Him
has everlasting life, and though he were dead yet shall he live. (John 6:47;
11:25.) Let us believe in the Lord Jesus, and then death will lose his sting. We
shall then be able to say with Paul, "To me to die is gain." (Phil. 1:21.)

Let us notice, secondly, in the verses before us, that faith in Christ's love
and power is the best remedy in time of trouble. We are told that when Jesus
heard the tidings, that the ruler's daughter was dead, He said to him, "Fear
not, believe only, and she shall be made whole." These words, no doubt, were
spoken with immediate reference to the miracle our Lord was going to perform.
But we need not doubt that they were also meant for the perpetual benefit of the
Church of Christ. They were meant to reveal to us the grand secret of comfort in
the hour of need. That secret is to exercise faith, to fall back on the thought
of Christ's loving heart and mighty hand--in one word, to believe.

Let a petition for more faith form a part of all our daily prayers. As ever we
would have peace, and calmness, and quietness of spirit, let us often say,
"Lord, increase our faith." A hundred painful things may happen to us every week
in this evil world, of which our poor weak minds cannot see the reason. Without
faith we shall be constantly disturbed and cast down. Nothing will make us
cheerful and tranquil but an abiding sense of Christ's love, Christ's wisdom,
Christ's care over us, and Christ's providential management of all our affairs.
Faith will not sink under the weight of evil tidings. (Psalm. 112:7.) Faith can
sit still and wait for better times. Faith can see light even in the darkest
hour, and a needs-be for the heaviest trial. Faith can find room to build
Ebenezers under any circumstances, and can sing songs in the night in any
condition. "He that believes shall not make haste." "You will keep him in
perfect peace whose mind is staid on you." (Isa. 28:16; 26:3.) Once more let the
lesson be engraved on our minds. If we would travel comfortably through this
world, we must "believe."

Let us notice, finally, in these verses, the almighty power which our Lord Jesus
Christ possesses even over death. We are told that He came to the house of
Jairus and turned the mourning into joy. He took by the hand the breathless body
of the ruler's daughter, "and called saying, My child, arise." At once by that
all-powerful voice life was restored. "Her spirit came again, and she arose
immediately."

Let us take comfort in the thought that there is a limit to death's power. The
king of terrors is very strong. How many generations he has mowed down and swept
into the dust! How many of the wise and strong, and fair, he has swallowed down
and snatched away in their prime! How many victories he has won, and how often
he has written "vanity of vanities," on the pride of man! Patriarchs, and kings,
and prophets, and apostles, have all in turn been obliged to yield to him. They
have all died. But thanks be unto God, there is one stronger than death. There
is one who has said, "O death! will be your plague--O grave! will be your
destruction!" (Hosea 13:14.) That One is the Friend of sinners, Christ Jesus the
Lord. He proved His power frequently when He came to the earth the first time,
in the house of Jairus, by the tomb of Bethany, in the gate of Nain. He will
prove to all the world when He comes again. "The last enemy that shall be
destroyed is death." (1 Cor. 15:26.) "The earth shall cast out the dead." (Isa.
26:19.)

Let us leave the passage with the consoling thought, that the things which
happened in Jairus' house are a type of good things to come. The hour comes and
will soon be here, when the voice of Christ shall call all His people from their
graves, and gather them together to part no more. Believing husbands shall once
more see believing wives. Believing parents shall once more see believing
children. Christ shall unite the whole family in the great home in heaven, and
all tears shall be wiped from all eyes.


========================================================================
  CHAPTER 51: LUKE 9:1-6
========================================================================

JESUS SENDS OUT THE 12 APOSTLES

These verses contain our Lord's instructions to His twelve apostles, when He
sent them forth the first time to preach the Gospel. The passage is one which
throws much light on the work of Christian ministers in every age. No doubt the
miraculous power which the apostles possessed, made their position very unlike
that of any other body of men in the Church. No doubt, in many respects, they
stood alone, and had no successors. Yet the words of our Lord in this place must
not be confined entirely to the apostles. They contain deep wisdom for Christian
teachers and preachers, for all time.

Let us observe, that the commission to the apostles contained special reference
to the devil and bodily sickness. We read that Jesus gave them "authority over
all devils, and to cure diseases."

We see here, as in a glass, two of the principal parts of the Christian
minister's business. We must not expect him to cast out evil spirits, but we may
fairly expect him to "resist the devil and all his works," and to keep up a
constant warfare against the prince of this world. We must not expect him to
work miraculous cures, but we may expect him to take a special interest in all
sick people, to visit them, sympathize with them, and help them, if needful, as
far as he can. The minister who neglects the sick members of his flock is no
true pastor. He must not be surprised if people say that he cares for the fleece
of his sheep more than for their health. The minister who allows drunkenness,
blasphemy, uncleanness, fighting, reveling, and the like, to go on among his
congregation unreproved, is omitting a plain duty of his office. He is not
warring against the devil. He is no true successor of the apostles.

Let us observe, secondly, that one of the principal works which the apostles
were commissioned to take up was preaching. We read that our Lord "sent them to
preach the kingdom of God," and that "they went through the towns preaching the
Gospel."

The importance of preaching, as a means of grace, might easily be gathered from
this passage, even if it stood alone. But it is but one instance, among many, of
the high value which the Bible everywhere sets upon preaching. It is, in fact,
God's chosen instrument for doing good to souls. By it sinners are converted,
inquirers led on, and saints built up. A preaching ministry is absolutely
essential to the health and prosperity of a visible church. The pulpit is the
place where the chief victories of the Gospel have always been won, and no
Church has ever done much for the advancement of true religion in which the
pulpit has been neglected. Would we know whether a minister is a truly
apostolical man? If he is, he will give the best of his attention to his
sermons. He will labor and pray to make his preaching effective, and he will
tell his congregation that he looks to preaching for the chief results on souls.
The minister who exalts the sacraments, or forms of the Church, above preaching,
may be a zealous, earnest, conscientious, and respectable minister; but his zeal
is not according to knowledge. He is not a follower of the apostles.

Let us observe, thirdly, that our Lord charges His apostles, when He sends them
forth, to study simplicity of habits, and contentment with such things as they
have. He bids them "take nothing for their journey, neither staffs, nor bag,
neither bread nor money; neither have two coats apiece. And whatever house you
enter into, there abide, and thence, depart." In part, these instructions apply
only to a peculiar period. There came a day when our Lord Himself bade every one
who had "no sword, to sell his garment and buy one." (Luke 22:36.) But, in part,
these instructions contain a lesson for all time. The spirit of these verses is
meant to be remembered by all ministers of the Gospel.

The leading idea which the words convey is, a warning against worldliness and
luxurious habits. Well would it be for the world and the Church if the warning
had been more carefully heeded! From no quarter has Christianity received such
damage as it has from the hands of its own teachers. On no point have its
teachers erred so much, and so often, as in the matter of personal worldliness
and luxury of life. They have often destroyed, by their daily lives, the whole
work of their lips. They have given occasion to the enemies of religion to say,
that they love ease, and money, and good things, far more than souls. From such
ministers may we pray daily that the Church may be delivered! They are a living
stumbling-block in the way to heaven. They are helpers to the cause of the
devil, and not of God. The preacher whose affections are set on money, and dress
and feasting, and pleasure-seeking, has clearly mistaken his vocation. He has
forgotten his Master's instructions. He is not an apostolic man.

Let us observe, lastly, that our Lord prepares His disciples to meet with
unbelief and impenitence in those to whom they preached. He speaks of those "who
will not receive them" as a class which they must expect to see. He tells them
how to behave, when not received, as if it was a state of things to which they
must make up their mind.

All ministers of the Gospel would do well to read carefully this portion of our
Lord's instructions. All missionaries, and district visitors, and Sunday-school
teachers, would do well to lay it to heart. Let them not be cast down if their
work seems in vain, and their labor without profit. Let them remember that the
very first preachers and teachers whom Jesus employed were sent forth with a
distinct warning that not all would believe. Let them work on patiently, and sow
the good seed without fainting. Duties are theirs. Results are God's. Apostles
may plant and water. The Holy Spirit alone can give spiritual life. The Lord
Jesus knows what is in the heart of man. He does not despise his laborers
because little of the seed they sow bears fruit. The harvest may be small. But
every laborer shall be rewarded according to his work.


========================================================================
  CHAPTER 52: LUKE 9:7-11
========================================================================

THE APOSTLES RETURN

Let us mark, in this passage, the power of a bad conscience. We are told that
"when Herod the tetrarch heard of all that was done by our Lord, he was
perplexed." He said, "John have I beheaded, but who is this?" Great and powerful
as Herod was, the tidings of our Lord's ministry called his sins to remembrance,
and disturbed him even in his royal palace. Surrounded as he was by everything
which is considered to make life enjoyable, the report of another preacher of
righteousness filled him with alarm. The recollection of his own wickedness in
killing John the Baptist flashed on his mind. He knew he had done wrong. He felt
guilty, self-condemned, and self-dissatisfied. Faithful and true is that saying
of Solomon's, "The way of transgressors is hard." (Prov. 13:15.) Herod's sin had
found him out. The prison and the sword had silenced John the Baptist's tongue,
but they could not silence the voice of Herod's inward man. God's truth can
neither be silenced, nor bound, nor killed.

Conscience is a most powerful part of our natural constitution. It cannot save
our souls. It never leads a man to Christ. It is often blind, and ignorant, and
misdirected. Yet conscience often raises a mighty testimony against sin in the
sinner's heart, and makes him feel that "it is an evil and a bitter thing" to
depart from God. Young people ought especially to remember this, and,
remembering it, to take heed to their ways. Let them not flatter themselves that
all is right, when their sins are past, and done, and forgotten by the world.
Let them know that conscience can bring up each sin before the eyes of their
minds, and make it bite like a serpent. Millions will testify at the last day
that Herod's experience was their own. Conscience called old sins from their
graves, and made them walk up and down in their hearts. In the midst of seeming
happiness and prosperity they were inwardly miserable and distressed. Happy are
they who have found the only cure for a bad conscience! Nothing will ever heal
it but the blood of Christ.

Let us mark, secondly, the importance to Christians of occasional privacy and
retirement. We are told, that when the apostles returned from their first
ministerial work, our Lord "took them and went aside privately into a desert
place." We cannot doubt that this was done with a deep meaning. It was meant to
teach the great lesson that those who do public work for the souls of others,
must be careful to make time for being alone with God.

The lesson is one which many Christians would do well to remember. Occasional
retirement, self-inquiry, meditation, and secret communion with God, are
absolutely essential to spiritual health. The man who neglects them is in great
danger of a fall. To be always preaching, teaching, speaking, writing, and
working public works, is, unquestionably, a sign of zeal. But it is not always a
sign of zeal according to knowledge. It often leads to untoward consequences. We
must make time occasionally for sitting down and calmly looking within, and
examining how matters stand between our own selves and Christ. The omission of
the practice is the true account of many a backsliding which shocks the Church,
and gives occasion to the world to blaspheme. Many could say with sorrow, in the
words of Canticles, "They made me keeper of the vineyards, but my own vineyard
have I not kept." (Cant. 1:6.)

Let us mark, lastly, in this passage, our Lord Jesus Christ's readiness to
receive all who come to Him. We are told, that when the multitude followed Him
into the desert, where He had retired, "he received them, and spoke unto them of
the kingdom of God, and healed those who had need of healing." Unmannerly and
uninvited as this intrusion on his privacy seems to have been, it met with no
rebuff from our Lord. He was always more ready to give instruction than people
were to ask it, and more willing to teach than people were to be taught.

But the incident, trifling as it may seem, exactly tallies with all that we read
in the Gospels of the gentleness and compassion of Christ. We never see Him
dealing with people according to their deserts. We never find Him scrutinizing
the motives of His hearers, or refusing to allow them to learn of Him, because
their hearts were not right in the sight of God. His ear was always ready to
hear, and His hand to work, and His tongue to preach. None that came to Him were
ever cast out. Whatever they might think of His doctrine, they could never say
that Jesus of Nazareth was "an austere man."

Let us remember this in all our dealings with Christ about our own souls. We may
draw near to Him with boldness, and open our hearts to Him with confidence. He
is a Savior of infinite compassion and loving-kindness. He will not break the
bruised reed, nor quench the smoking flax. The secrets of our spiritual life may
be such as we would not have our dearest friends know. The wounds of our
consciences may be deep and sore, and require most delicate handling. But we
need not fear anything, if we commit all to Jesus, the Son of God. We shall find
that His kindness is unbounded. His own words shall be found abundantly true--"I
am meek and lowly of heart, and you shall find rest to your souls." (Matt.
11:29.)

Let us remember this, finally, in our dealing with other people, if we are
called upon to give them help about their souls. Let us strive to walk in the
steps of Christ's example, and, like Him, to be kind, and patient, and always
willing to aid. The ignorance of young beginners in religion is sometimes very
provoking. We are apt to be wearied of their instability, and fickleness, and
halting between two opinions. But let us remember Jesus, and not be weary. He
"received all," spoke to all, and did good to all. Let us go and do likewise. As
Christ deals with us, so let us deal one with another.


========================================================================
  CHAPTER 53: LUKE 9:12-17
========================================================================

JESUS FEEDS THE FIVE THOUSAND

The miracle described in these verses is more frequently related in the Gospels
than any that our Lord wrought. There is no doubt a meaning in this repetition.
It is intended to draw our special attention to the things which it contains.

We see, for one thing, in these verses, a striking example of our Lord Jesus
Christ's DIVINE POWER. He feeds an assembly of five thousand men with five
loaves and two fish. He makes a scanty supply of food, which was barely
sufficient for the daily needs of Himself and His disciples, satisfy the hunger
of a company as large as a Roman legion. There could be no mistake about the
reality and greatness of this miracle. It was done publicly, and before many
witnesses. The same power which at the beginning made the world out of nothing,
caused food to exist, which before had not existed. The circumstances of the
whole event made deception impossible. Five thousand hungry men would not have
agreed that they were "all filled," if they had not received real food. "Twelve
baskets full of fragments" would never have been taken up, if real material
loaves and fish had not been miraculously multiplied. Nothing, in short, can
explain the whole transaction, but the finger of God. The same hand which sent
manna from heaven in the wilderness to feed Israel, was the hand which made five
loaves and two fish supply the needs of five thousand men.

The miracle before us is one among many proofs that with Christ nothing is
impossible. The Savior of sinners is Almighty. He "calls those things which be
not as though they were." (Rom. 4:17.) When He wills a thing, it shall be done.
When He commands a thing, it shall come to pass. He can create light out of
darkness, order out of disorder, strength out of weakness, joy out of sorrow,
and food out of nothing at all. Forever let us bless God that it is so! We might
well despair, when we see the corruption of human nature, and the desperate
hardness and unbelief of man's heart, if we did not know the power of Christ.
"Can these dry bones live? Can any man or woman be saved? Can any child, or
friend of ours ever become a true Christian? Can we ourselves ever win our way
through to heaven?"--Questions like these could never be answered, if Jesus was
not Almighty. But thanks be to God, Jesus has all power in heaven and earth. He
lives in heaven for us, able to save to the uttermost, and therefore we may
hope.

We see, for another thing, in these verses, a striking emblem of Christ's
ability to supply the spiritual needs of mankind. The whole miracle is a
picture. We see in it, as in a mirror, some of the most important truths of
Christianity. It is, in fact, a great acted parable of the glorious Gospel.

What is that multitude which surrounded our Lord in the wilderness; poor and
helpless, and destitute of food? It is a figure of mankind. We are a company of
poor sinners, in the midst of a wicked world, without strength, or power to save
ourselves, and severely in danger of perishing from spiritual famine.

Who is that gracious Teacher who had compassion on this starving multitude in
the wilderness, and said to His disciples, "Give them something to eat?" It is
Jesus Himself, ever full of pity, ever kind, ever ready to show mercy, even to
the unthankful and the evil. And He is not altered. He is just the same today as
He was eighteen hundred years ago. High in heaven at the right hand of God, He
looks down on the vast multitude of starving sinners, who cover the face of the
earth. He still pities them, still cares for them, still feels for their
helplessness and need. And He still says to His believing followers, "Behold
this multitude, give them something to eat."

What is that wonderful provision which Christ miraculously made for the
famishing multitude before Him? It is a figure of the Gospel. Weak and
contemptible as that Gospel appears to many, it contains "enough and to spare"
for the souls of all mankind. Poor and despicable as the story of a crucified
Savior seems to the wise and prudent, it is the power of God unto salvation to
every one that believes. (Rom. 1:16.)

What are those disciples who received the loaves and fish from Christ's hand,
and carried them to the multitude, until all were filled? They are a figure of
all faithful preachers and teachers of the Gospel. Their word is simple, and yet
deeply important. They are appointed to set before men the provision that Christ
has made for their souls. Of their own invention they are not commissioned to
give anything. All that they convey to men, must be from Christ's hands. So long
as they faithfully discharge this office, they may confidently expect their
Master's blessing. Many, no doubt, will always refuse to eat of the food that
Christ has provided. But if ministers offer the bread of life to men faithfully,
the blood of those who are lost will not be required at their hands.

What are we doing ourselves? Have we discovered that this world is a wilderness,
and that our souls must be fed with bread from heaven, or die eternally? Happy
are they who have learned this lesson, and have tasted by experience, that
Christ crucified is the true bread of life! The heart of man can never be
satisfied with the things of this world. It is always empty, and hungry, and
thirsty, and dissatisfied, until it comes to Christ. It is only they who hear
Christ's voice, and follow Him, and feed on Him by faith, who are "filled."


========================================================================
  CHAPTER 54: LUKE 9:18-22
========================================================================

PETER'S CONFESSION OF CHRIST

Let us notice in this passage, the variety of opinions about our Lord Jesus
Christ, which prevailed during His earthly ministry. We are told that some said
that He was John the Baptist--some that He was Elijah--and some that one of the
old prophets was risen again. One common remark applies to all these opinions.
All were agreed that our Lord's doctrine was not like that of the Scribes and
Pharisees. All saw in Him a bold witness against the evil that was in the world.

Let it never surprise us, to find the same variety of opinions about Christ and
His Gospel in our own times. God's truth disturbs the spiritual laziness of men.
It obliges them to think. It makes them begin to talk, and reason, and
speculate, and invent theories to account for its spread in some quarters, and
its rejection in others. Thousands in every age of the Church spend their lives
in this way, and never come to the point of drawing near to God. They satisfy
themselves with a miserable round of gossip about this preacher's sermons, or
that writer's opinions. They think "this man goes too far," and "that man does
not go far enough." Some doctrines they approve, and others they disapprove.
Some teachers they call "sound," and others they call "unsound." They cannot
quite make up their own minds what is true, or what is right. Year rolls on
after year, and finds them in the same state--talking, criticizing,
fault-finding, speculating, but never getting any further--hovering like the
moth round religion, but never settling down like the bee, to feed on its
treasures. They never boldly lay hold of Christ. They never set themselves
heartily to the great business of serving God. They never take up the cross and
become thorough Christians. And at last, after all their talking, they die in
their sins, unprepared to meet God.

Let us not be content with a religion of this kind. It will not save us to talk
and speculate, and exchange opinions about the Gospel. The Christianity that
saves, is a thing personally grasped, personally experienced, personally felt,
and personally possessed. There is not the slightest excuse for stopping short
in talk, opinion, and speculation. The Jews of our Lord's time might have found
out, if they had been honest inquirers, that Jesus of Nazareth was neither John
the Baptist, nor Elijah, nor an old prophet, but the Christ of God. The
speculative Christian of our own day, might easily satisfy himself on every
point which is needful to salvation, if he would really, candidly, and humbly
seek the teaching of the Spirit. The words of our Lord are weighty and solemn,
"If any man will do God's will, he shall know of the doctrine, whether it be of
God." (John 7:17.) Honest, practical obedience, is one of the keys of the gate
of knowledge.

Let us notice, secondly, in this passage, the singular knowledge and faith
displayed by the Apostle Peter. We read, that when our Lord said to His
disciples, "Whom do you say that I am? Peter answering, said, the Christ of
God."

This was a noble confession, and one of which, in these days, we can hardly
realize the full value. To estimate it aright we should place ourselves in the
position of our Lord's disciples. We should call to mind that the great, and
wise, and learned of their own nation, saw no beauty in their Master, and would
not receive Him as the Messiah. We should recollect that they saw no royal
dignity about our Lord--no crown--no army--no earthly dominion. They saw nothing
but a poor man, who often had no place in which to lay his head. And yet it was
at this time, and under these circumstances, that Peter boldly declares his
belief that Jesus is the Christ of God Truly, this was a great faith! It was
mingled, no doubt, with much of ignorance and imperfection. But such as it was,
it was a faith that stood alone. He that had it was a remarkable man, and far in
advance of the age in which he lived.

We should pray frequently that God would raise up more Christians of the stamp
of the apostle Peter. Erring, and unstable, and ignorant of his own heart as he
sometimes proved, that blessed apostle was in some respects one in ten thousand.
He had faith, and zeal, and love to Christ's cause, when almost all Israel was
unbelieving and cold. We need more men of this sort. We need men who are not
afraid to stand alone, and to cleave to Christ when the many are against Him.
Such men, like Peter, may err sadly at times, but in the long run of life will
do more good than any. Knowledge, no doubt, is an excellent thing; but knowledge
without zeal and warmth will never do much for the world.

Let us notice, thirdly, in this passage, our Lord's prediction of His own coming
death. We read that He said, "The Son of Man must suffer many things, and be
rejected of the elders, and chief priests, and scribes, and be slain, and be
raised the third day." These words, as we read them now, sound simple and plain;
but there lie beneath the surface of them two truths which ought to be carefully
remembered.

For one thing, our Lord's prediction shows us that His death upon the cross was
the voluntary act of His own free will. He was not delivered up to Pilate and
crucified because He could not help it, and had no power to crush His enemies.
His death was the result of the eternal counsels of the blessed Trinity. He had
undertaken to suffer for man's sin, the just for the unjust, that He might bring
us to God. He had engaged to bear our sins, as our Substitute and Surety, and He
bore them willingly in His own person on the tree. He saw Calvary and the cross
before Him all the days of His ministry. He went up to them willingly,
knowingly, and with full consent, that He might pay our debts in His own blood.
His death was not the death of a mere weak son of man, who could not escape; but
the death of One who was very God of very God, and had undertaken to be punished
in our stead.

For another thing, our Lord's prediction shows us the blinding effect of
PREJUDICE on men's minds. Clear and plain as His words now seem to us, His
disciples did not understand them. They heard as though they heard not. They
could not understand that Messiah was to be "cut off." They could not receive
the doctrine that their own Master must die. And hence, when His death really
took place, they were amazed and confounded. Often as He had told them of it,
they had never realized it as a fact.

Let us watch and pray against prejudice. Many a zealous man has been grievously
misled by it, and has pierced himself through with many sorrows. Let us beware
of allowing traditions, old preconceived notions, unsound interpretations,
baseless theories in religion, to find root in our hearts. There is but one test
of truth "What says the Scripture?" Before this let every prejudice go down.


========================================================================
  CHAPTER 55: LUKE 9:23-27
========================================================================

THE TEST OF DISCIPLESHIP

These words of our Lord Jesus Christ contain three great lessons for all
Christians. They apply to all ranks and classes without exception. They are
intended for every age and time, and for every branch of the visible church.

We learn, for one thing, the absolute necessity of daily self-denial. We ought
every day to crucify the flesh, to overcome the world, and to resist the devil.
We ought to keep under our bodies, and bring them into subjection. We ought to
be on our guard, like soldiers in an enemy's country. We ought to fight a daily
battle, and war a daily warfare. The command of our Master is clear and
plain--"If any man will come after Me, let him deny himself, and take up his
cross daily, and follow Me."

Now what do we know of all this? Surely this is a question which ought to be
asked. A little formal church-going, and a decent attendance at a place of
worship, can never be the Christianity of which Christ speaks in this place.
Where is our self-denial? Where is our daily carrying of the cross? Where is our
following of Christ? Without a religion of this kind we shall never be saved. A
crucified Savior will never be content to have a self-pleasing, self-indulging,
worldly-minded people. No self-denial--no real grace! No cross--no crown! "Those
who are Christ's," says Paul, "have crucified the flesh with its affections and
lusts." (Gal. 5:24.) "Whoever will save his life," says the Lord Jesus, "shall
lose it; but whoever will lose his life for My sake shall save it."

We learn, for another thing, from our Lord's words in this passage, the
unspeakable value of the soul. A question is asked, which admits of only one
answer--"And how do you benefit if you gain the whole world but lose or forfeit
your own soul in the process?" The possession of the whole world, and all that
it contains, would never make a man happy. Its pleasures are false and
deceptive. Its riches, rank, and honors, have no power to satisfy the heart. So
long as we have not got them they glitter, and sparkle, and seem desirable. The
moment we have them we find that they are empty bubbles, and cannot make us feel
content. And, worst of all, when we possess this world's good things, to the
utmost bound of our desire, we cannot keep them. Death comes in and separates us
from all our property forever. Naked we came upon earth, and naked we go forth,
and of all our possessions we can carry nothing with us. Such is the world,
which occupies the whole attention of thousands! Such is the world, for the sake
of which millions are every year destroying their souls!

The loss of the soul is the heaviest loss that can befall a man. The worst and
most painful of diseases--the most distressing bankruptcy of fortune--the most
disastrous shipwrecks--are a mere scratch of a pin compared to the loss of a
soul. All other losses are bearable, or but for a short time, but the loss of
the soul is for evermore. It is to lose God, and Christ, and heaven, and glory,
and happiness, to all eternity. It is to be cast away forever, helpless and
hopeless in hell!

What are we doing ourselves? Are we losing our souls? Are we, by willful neglect
or by open sin--by sheer carelessness and idleness, or deliberate breach of Gods
law--compassing our own destruction? These questions demand an answer. The plain
account of many professing Christians is this, that they are daily sinning
against the sixth commandment. They are murdering their own souls!

We learn, in the last place, from our Lord's words, the guilt and danger of
being ashamed of Christ and His words. We read that He says--"Whoever shall be
ashamed of Me and My words, of Him shall the Son of Man be ashamed when He shall
come in His own glory, and in His Father's, and of the holy angels."

There are many ways of being ashamed of Christ. We are guilty of it whenever we
are afraid of letting men know that we love His doctrines, His precepts, His
people, and His ordinances. We are guilty of it when ever we allow the fear of
man to prevail over us, and to keep us back from letting others see that we are
decided Christians. Whenever we act in this way, we are denying our Master, and
committing a great sin.

The wickedness of being ashamed of Christ is very great. It is a proof of
unbelief. It shows that we care more for the praise of men whom we can see, than
that of God whom we cannot see. It is a proof of ingratitude. It shows that we
fear confessing Him before man who was not ashamed to die for us upon the cross.
Wretched indeed are they who give way to this sin. Here, in this world, they are
always miserable. A bad conscience robs them of peace. In the world to come they
can look for no comfort. In the day of judgment they must expect to be disowned
by Christ to all eternity, if they will not confess Christ for a few years upon
earth.

Let us resolve never to be ashamed of Christ. Of sin and worldliness we may well
be ashamed. Of Christ and His cause we have no right to be ashamed at all.
Boldness in Christ's service always brings its own reward. The boldest Christian
is always the happiest man.


========================================================================
  CHAPTER 56: LUKE 9:28-36
========================================================================

THE TRANSFIGURATION

The event described in these verses, commonly called "the transfiguration," is
one of the most remarkable in the history of our Lord's earthly ministry. It is
one of those passages which we should always read with peculiar thankfulness. It
lifts a corner of the veil which hangs over the world to come, and throws light
on some of the deepest truths of our religion.

In the first place, this passage shows us something of the glory which Christ
will have at His second coming. We read that "the fashion of His countenance was
altered, and His clothing was white and glistering," and that the disciples who
were with Him "saw His glory."

We need not doubt that this marvelous vision was meant to encourage and
strengthen our Lord's disciples. They had just been hearing of the cross and
passion, and the self-denial and sufferings to which they must submit
themselves, if they would be saved. They were now cheered by a glimpse of the
"glory that should follow," and the reward which all faithful servants of their
Master would one day receive. They had seen their Master's day of weakness. They
now saw, for a few minutes, a pattern and specimen of His future power.

Let us take comfort in the thought, that there are good things laid up in store
for all true Christians, which shall make ample amends for the afflictions of
this present time. Now is the season for carrying the cross, and sharing in our
Savior's humiliation. The crown, the kingdom, the glory, are all yet to come.
Christ and His people are now, like David in the cave of Adullam, despised, and
lightly esteemed by the world. There seems no form or loveliness in Him, or in
His service. But the hour comes, and will soon be here, when Christ shall take
to Himself His great power and reign, and put down every enemy under His feet.
And then the glory which was first seen for a few minutes, by three witnesses on
the Mount of Transfiguration, shall be seen by all the world, and never hidden
to all eternity.

In the second place, this passage shows us the safety of all true believers who
have been removed from this world. We are told that when our Lord appeared in
glory, Moses and Elijah were seen with Him, standing and speaking with Him.
Moses had been dead nearly fifteen hundred years. Elijah had been taken up by a
whirlwind from the earth more than nine hundred years before this time. Yet here
these holy men were seen once more alive, and not only alive, but in glory!

Let us take comfort in the blessed thought that there is a resurrection and a
life to come. All is not over, when the last breath is drawn. There is another
world beyond the grave. But, above all, let us take comfort in the thought, that
until the day dawns, and the resurrection begins, the people of God are safe
with Christ. There is much about their present condition, no doubt, which is
deeply mysterious. Where is their local habitation? What knowledge have they of
things on earth? These are questions we cannot answer. But let it suffice us to
know that Jesus is taking care of them, and will bring them with Him at the last
day. He showed Moses and Elijah to His disciples on the Mount of
Transfiguration, and He will show us all who have fallen asleep in Him, at His
second advent. Our brethren and sisters in Christ are in good keeping. They are
not lost, but gone before us.

In the third place, this passage shows us that the Old Testament saints in glory
take a deep interest in Christ's atoning death. We are told that when Moses and
Elijah appeared in glory with our Lord on the Mount of Transfiguration, they
"talked with Him." And what was the subject of their conversation? We are not
obliged to make conjectures and guesses about this. Luke tells us, "they spoke
of His decease, which He should accomplish at Jerusalem." They knew the meaning
of that death. They knew how much depended on it. Therefore they "talked" about
it.

It is a grave mistake to suppose that holy men and women under the Old Testament
knew nothing about the sacrifice which Christ was to offer up for the sin of the
word. Their light, no doubt, was far less clear than ours. They saw things afar
off and indistinctly, which we see, as it were, close at hand. But there is not
the slightest proof that any Old Testament saint ever looked to any other
satisfaction for sin, but that which God promised to make by sending Messiah.
From Abel downwards the whole company of old believers appear to have been ever
resting on a promised sacrifice, and a blood of almighty efficacy yet to be
revealed. From the beginning of the world there has never been but one
foundation of hope and peace for sinners--the death of an Almighty Mediator
between God and man. That foundation is the center truth of all revealed
religion. It was the subject of which Moses and Elijah were seen speaking when
they appeared in glory. They spoke of the atoning death of Christ.

Let us take heed that this death of Christ is the ground of all our confidence.
Nothing else will give us comfort in the hour of death and the day of judgment.
Our own works are all defective and imperfect. Our sins are more in number than
the hairs of our heads. (Psalm 40:12.) Christ dying for our sins, and rising
again for our justification, must be our only plea, if we wish to be saved.
Happy is that man who has learned to cease from his own works, and to glory in
nothing but the cross of Christ! If saints in glory see in Christ's death so
much beauty, that they must needs talk of it, how much more ought sinners on
earth!

In the last place, the passage shows us the immense distance between Christ and
all other teachers whom God has given to man. We are told that when Peter, "not
knowing what he said," proposed to make three tabernacles on the mount, one for
Jesus, one for Moses, and one for Elijah, as if all three deserved equal honor,
this proposal was at once rebuked in a remarkable way--"There came a voice out
of the cloud, saying, This is my beloved Son, hear Him." That voice was the
voice of God the Father, conveying both reproof and instruction. That voice
proclaimed to Peter's ear that however great Moses and Elijah might be, there
stood One before him far greater than they. They were but servants; He was the
King's Son. They were but stars; He was the Sun. They were but witnesses; He was
the Truth.

Forever let that solemn word of the Father ring in our ears, and give the
key-note to our religion. Let us honor ministers for their Master's sake. Let us
follow them so long as they follow Christ. But let it be our principal aim to
hear Christ's voice, and follow Him wherever He goes. Let some talk, if they
will, of the voice of the Church. Let others be content to say, "I hear this
preacher, or that clergyman." Let us never be satisfied unless the Spirit
witnesses within us that we hear Christ Himself, and are His disciples.


========================================================================
  CHAPTER 57: LUKE 9:37-45
========================================================================

THE HEALING OF A BOY WITH AN EVIL SPIRIT

The event described in these verses took place immediately after the
transfiguration. The Lord Jesus, we should remark, did not tarry long on the
Mount of Olives. His communion with Moses and Elijah was very short. He soon
returned to His accustomed work of doing good to a sin-stricken world. In His
life on earth, to receive honor and have visions of glory was the exception. To
minister to others, to heal all who were oppressed by the devil, to do acts of
mercy to sinners, was the rule. Happy are those Christians who have learned of
Jesus to live for others more than for themselves, and who understand that it is
"more blessed to give than to receive." (Acts 20:35.)

We have first, in these verses, an example of what a parent should do when he is
troubled about his children. We are told of a man in severe distress about his
only son. This son was possessed by an evil spirit, and grievously tormented by
him, both in body and soul. In his distress the father makes application to our
Lord Jesus Christ for relief. "Master," he says, "I beseech You, look upon my
son--for he is my only child."

There are many Christian fathers and mothers at this day who are just as
miserable about their children as the man of whom we are reading. The son who
was once the "desire of their eyes," and in whom their lives were bound up,
turns out a spendthrift, a profligate, and a companion of sinners. The daughter
who was once the flower of the family, and of whom they said, "This girl shall
be the comfort of our old age," becomes self-willed, worldly minded, and a lover
of pleasure more than a lover of God. Their hearts are well near broken. The
iron seems to enter into their souls. The devil appears to triumph over them,
and rob them of their choicest jewels. They are ready to cry, "I shall go to the
grave sorrowing. What good shall my life do to me?"

Now what should a father or mother do in a case like this? They should do as the
man before us did. They should go to Jesus in prayer, and cry to Him about their
child. They should spread before that merciful Savior the tale of their sorrows,
and entreat Him to help them. Great is the power of prayer and intercession! The
child of many prayers shall seldom be cast away. God's time of conversion may
not be ours. He may think fit to prove our faith by keeping us long waiting. But
so long as a child lives, and a parent prays, we have no right to despair about
that child's soul.

We have, secondly, in these verses, an example of Christ's readiness to show
mercy to young people. We are told in the case before us, that the prayer of the
afflicted parent was graciously granted. He said to him, "Bring your son here."
And then "He rebuked the unclean spirit, and healed the child, and delivered him
again to his father." We have many similar cases in the Gospels. The daughter of
Jairus, the nobleman's son at Capernaum, the daughter of the Canaanitish woman,
the widow's son at Nain, are all instances of our Lord's interest in those who
are young. The young are exactly those whom the devil labors to lead captive and
make His own. The young seem to have been exactly the people whom our Lord took
a special delight in helping. Three He plucked out of the very jaws of death.
Two, as in the case before us, He rescued from the complete dominion of the
devil.

There is a meaning in facts like these. They are not recorded without a special
purpose. They are meant to encourage all who try to do good to the souls of the
young. They are meant to remind us that young men and young women are special
objects of interest to Christ. They supply us with an antidote to the common
idea that it is useless to press religion on the attention of young people. Such
an idea, let us remember, comes from the devil and not from Christ. He who cast
out the evil spirit from the child before us, still lives, and is still mighty
to save. Let us then work on, and try to do good to the young. Whatever the
world may think, Jesus is well pleased.

We have, lastly, in these verses, an example of the spiritual ignorance which
may be found even in the hearts of good men. We are told that our Lord said to
His disciples, "The Son of man shall be delivered into the hands of men." They
had heard the same thing from His lips little more than a week before. But now,
as then, the words seemed lost upon them. They heard as though they heard not.
They could not realize the fact that their Master was to die. They could not
realize the great truth that Christ was to be "cut off" before He was to reign,
and that this cutting off was a literal death upon the cross. It is written,
"They understood not this saying"--"it was hidden from them," they perceived it
not."

Such slowness of understanding may surprise us much at this period of the world.
We are apt to forget the power of early habits of thought, and national
prejudices, in the midst of which the disciples had been trained. "The throne of
David," says a great divine, "did so fill their eyes that they could not see the
cross." Above all, we forget the enormous difference between the position we
occupy who know the history of the crucifixion and the Scriptures which it
fulfilled, and the position of a believing Jew who lived before Christ died and
the veil was rent in twain. Whatever we may think of it, the ignorance of the
disciples should teach us two useful lessons, which we shall all do well to
learn.

For one thing, let us learn that men may understand spiritual things very
feebly, and yet be true children of God. The head may be very dull when the
heart is right. Grace is far better than gifts, and faith than knowledge. If a
man has faith and grace enough to give up all for Christ's sake, and to take up
the cross and follow Him, he shall be saved in spite of much ignorance. Christ
shall own him at the last day.

Finally, let us learn to bear with ignorance in others, and to deal patiently
with beginners in religion. Let us not make men offenders for a word. Let us not
set our brother down as having no grace, because he does not exhibit clear
knowledge. Has he faith in Christ? Does he love Christ? These are the principal
things. If Jesus could endure so much weakness in His disciples, we may surely
do likewise.


========================================================================
  CHAPTER 58: LUKE 9:46-50
========================================================================

WHO WILL BE THE GREATEST

The verses we have now read contain two most important warnings. They are
directed against two of the commonest evils which are to be found in the Church
of Christ. He who gave them knew well what was in the heart of man. Well would
it have been for the Church of Christ, if His words in this passage had received
more attention!

In the first place, the Lord Jesus gives us a warning against pride and
self-conceit. We are told that "there arose a reasoning among the disciples
which of them should be the greatest." Astonishing as it may seem, this little
company of fishermen and publicans was not beyond the plague of a self-seeking
and ambitious spirit. Filled with the vain notion that our Lord's kingdom was to
appear immediately, they were ready to wrangle about their place and precedency
in it. Each thought his own claim the strongest. Each thought his own deserts
and right to honor most unquestionable. Each thought that whatever place was
assigned to his brethren, a principal place ought to be assigned to himself. And
all this happened in the company of Christ Himself, and under the noon-tide
blaze of His teaching. Such is the heart of man.

There is something very instructive in this fact. It ought to sink down deeply
into the heart of every Christian reader. Of all sins there is none against
which we have such need to watch and pray, as pride. It is a pestilence that
walks in darkness, and a sickness that destroys at noon-day. No sin is so deeply
rooted in our nature. It cleaves to us like our skin. Its roots never entirely
die. They are ready, at any moment, to spring up, and exhibit a most pernicious
vitality. No sin is so senseless and deceitful. It can wear the garb of humility
itself. It can lurk in the hearts of the ignorant, the ungifted, and the poor,
as well as in the minds of the great, the learned, and the rich. It is a quaint
and homely saying, but only too true, that no pope has ever received such honor
as pope "self."

Let a prayer for humility and the spirit of a little child, form part of our
daily supplications. Of all creatures none has so little right to be proud as
man, and of all men none ought to be so humble as the Christian. Is it really
true that we confess ourselves to be "miserable sinners," and daily debtors to
mercy and grace? Are we the followers of Jesus, who was "meek and lowly of
heart," and "made himself of no reputation" for our sakes? Then let that same
mind be in us which was in Christ Jesus. Let us lay aside all high thoughts and
self-conceit. In lowliness of mind, let us esteem others better than ourselves.
Let us be ready, on all occasions, to take the lowest place. And let the words
of our Savior ring in our ears continually, "He that is least among you all the
same shall be great."

In the second place, our Lord Jesus Christ gives us a warning against a bigoted
and illiberal spirit. As in the preceding verses, so here, the occasion of the
warning is supplied by the conduct of His own disciples. We read that John said
to Him, "Master, we saw one casting out devils in your name--and we forbade him,
because he follows not with us." Who this man was, and why he did not associate
with the disciples, we do not know. But we do know that he was doing a good work
in casting out devils, and that he was doing what he did in the name of Christ.
And yet John says, "we forbade him." Very striking is the reply which the Lord
at once gave him--"Forbid him not--for he that is not against us is for us."

The conduct of John and the disciples on this occasion is a curious illustration
of the sameness of human nature, in every age. Thousands, in every period of
Church history, have spent their lives in copying John's mistake. They have
labored to stop every man who will not work for Christ in their way, from
working for Christ at all. They have imagined, in their petty self conceit, that
no man can be a soldier of Christ, unless he wears their uniform, and fights in
their regiment. They have been ready to say of every Christian who does not see
everything with their eyes, "Forbid him! Forbid him! for he follows not with
us."

The solemn remark of our Lord Jesus Christ, on this occasion, demands our
special notice. He pronounces no opinion upon the conduct of the man of whom
John speaks. He neither praises nor blames him for following an independent
course, and not working with His disciples. He simply declares that he must not
be forbidden, and that those who work the same kind of work that we do, should
be regarded not as enemies, but allies. "He that is not against us is for us."

The principle laid down in this passage is of great importance. A right
understanding of it will prove most useful to us in these latter days. The
divisions and varieties of opinion which exist among Christians are undeniably
very great. The schisms and separations which are continually arising about
Church-government, and modes of worship, are very perplexing to tender
consciences. Shall we approve those divisions? We cannot do so. Union is
strength. The disunion of Christians is one cause of the slow progress of vital
Christianity. Shall we denounce, and hold up to public reprobation, all who will
not agree to work with us, and to oppose Satan in our way? It is useless to do
so. Hard words never yet made men of one mind. Unity was never yet brought about
by force. What then ought we to do? We must leave alone those who do not agree
with us, and wait quietly until God shall think fit to bring us together.
Whatever we may think of our divisions, the words of our Lord must never be
forgotten--"Forbid them not."

The plain truth is, that we are all too ready to say, "We are the men, and
wisdom shall die with us." (Job 12:2.) We forget that no individual Church on
earth has an absolute monopoly of all wisdom, and that people may be right in
the main, without agreeing with us. We must learn to be thankful if sin is
opposed, and the Gospel preached, and the devil's kingdom pulled down, though
the work may not be done exactly in the way we like. We must try to believe that
men may be true-hearted followers of Jesus Christ, and yet for some wise reason
may be kept back from seeing all things in religion just as we do. Above all, we
must praise God if souls are converted, and Christ is magnified--no matter who
the preacher may be, and to what Church he may belong. Happy are those who can
say with Paul, "If Christ be preached, I rejoice, yes and will rejoice," (Phil.
1:18.) and with Moses, "Are you jealous for my sake? I wish that all the Lord's
people were prophets, and that the Lord would put his Spirit upon them all!"
(Num. 11:29.)


========================================================================
  CHAPTER 59: LUKE 9:51-56
========================================================================

SAMARITAN OPPOSITION

Let us notice in these verses, the steady determination with which our Lord
Jesus Christ regarded His own crucifixion and death. We read that "when the time
was come that He should be received up, He steadfastly set His face to go to
Jerusalem." He knew full well what was before Him. The betrayal, the unjust
trial, the mockery, the scourging, the crown of thorns, the spitting, the nails,
the spear, the agony on the cross--all, all were doubtless spread before His
mind's eye, like a picture. But He never flinched for a moment from the work
that He had undertaken. His heart was set on paying the price of our redemption,
and going even to the prison of the grave, as our surety. He was full of tender
love towards sinners. It was the desire of His whole soul to procure for them
salvation. And so, "for the joy set before Him, He endured the cross, despising
the shame." (Heb. 12:2.)

Forever let us bless God that we have such a ready and willing Savior. Forever
let us remember that as He was ready to suffer, so He is always ready to save.
The man that comes to Christ by faith should never doubt Christ's willingness to
receive Him. The mere fact that the Son of God willingly came into the world to
die, and willingly suffered, should silence such doubts entirely. All the
unwillingness is on the part of man, not of Christ. It consists in the
ignorance, and pride, and unbelief, and half-heartedness of the sinner himself.
But there is nothing lacking in Christ.

Let us strive and pray that the same mind may be in us which was in our blessed
Master. Like Him, let us be willing to go anywhere, do anything, suffer anything
when the path of duty is clear, and the voice of God calls. Let us set our faces
steadfastly to our work, when our work is plainly marked out, and drink our
bitter cups patiently, when they come from a Father's hand.

Let us notice, secondly, in these verses, the unusual conduct of two of the
apostles, James and John. We are told that a certain Samaritan village refused
to show hospitality to our Lord. "They did not receive him, because his face was
as though he would go to Jerusalem." And then we read of a strange proposal
which James and John made. "They said, Lord, do you want us to command fire to
come down from heaven and consume them, even as Elijah did?"

Here was zeal indeed, and zeal of a most plausible kind--zeal for the honor of
Christ! Here was zeal, justified and supported by a scriptural example, and that
the example of no less a prophet than Elijah! But it was not a zeal according to
knowledge. The two disciples, in their heat, forgot that circumstances alter
cases, and that the same action which may be right and justifiable at one time,
may be wrong and unjustifiable at another. They forgot that punishments should
always be proportioned to offences, and that to destroy a whole village of
ignorant people for a single act of discourtesy, would have been both unjust and
cruel. In short, the proposal of James and John was a wrong and inconsiderate
one. They meant well, but they greatly erred.

Facts like this in the Gospels are carefully recorded for our learning. Let us
see to it that we mark them well, and treasure them up in our minds. It is
possible to have much zeal for Christ, and yet to exhibit it in most unholy and
unchristian ways. It is possible to mean well and have good intentions, and yet
to make most grievous mistakes in our actions. It is possible to imagine that we
have Scripture on our side, and to support our conduct by scriptural quotations,
and yet to commit serious errors. It is as clear as daylight, from this and
other cases related in the Bible, that it is not enough to be zealous and
well-meaning. Very grave faults are frequently committed with good intentions.
From no quarter perhaps has the Church received so much injury as from ignorant
but well-meaning men.

We must seek to have knowledge as well as zeal. Zeal without knowledge is an
army without a general, and a ship without a rudder. We must pray that we may
understand how to make a right application of Scripture. The word is no doubt "a
light to our feet, and a lantern to our path." But it must be the word rightly
handled, and properly applied.

Let us notice, lastly, in these verses, what a solemn rebuke our Lord gives to
persecution carried on under color of religion. We are told that when James and
John made the strange proposal on which we have just been dwelling, "He turned
and rebuked them, and said, You know not what manner of spirit you are of. For
the Son of man is not come to destroy men's lives, but to save them."
Uncourteous as the Samaritan villagers had been, their conduct was not to be
resented by violence. The mission of the Son of man was to do good, when men
would receive Him, but never to do harm. His kingdom was to be extended by
patient continuance in well doing, and by meekness and gentleness in suffering,
but never by violence and severity.

No saying of our Lord's, perhaps, has been so totally overlooked by the Church
of Christ as that which is now before us. Nothing can be imagined more contrary
to the will of Christ than the religious wars and persecutions which disgrace
the annals of Church history. Thousands and tens of thousands have been put to
death for their religion's sake all over the world. Thousands have been burned,
or shot, or hanged, or drowned, or beheaded, in the name of the Gospel, and
those who have slain them have actually believed that they were doing God
service! Unhappily, they have only shown their own ignorance of the spirit of
the Gospel, and the mind of Christ.

Let it be a settled principle in our minds, that whatever men's errors may be in
religion, we must never persecute them. Let us, if needful, argue with them,
reason with them, and try to show them a more excellent way. But let us never
take up the "carnal" weapon to promote the spread of truth. Let us never be
tempted, directly or 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."


========================================================================
  CHAPTER 60: 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 self-inquiry.

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 repinings 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 searchings 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.


========================================================================
  CHAPTER 61: 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." (Neh. 6:3.)

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!


========================================================================
  CHAPTER 62: 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.


========================================================================
  CHAPTER 63: 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 Sunday-school 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 spiritual-mindedness, 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.


========================================================================
  CHAPTER 64: 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." (Luke 12:48.)


========================================================================
  CHAPTER 65: 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.


========================================================================
  CHAPTER 66: 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 every one 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 self-denial, 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 searchings 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 Church, and that even among people who
repeat the creed and go to the Lord's table! How seldom we see a man who is
really kind, and feeling, and generous, and liberal and good-natured, except to
himself and his children! Yet the Lord Jesus Christ spoke the parable of the
good Samaritan, and meant it to be remembered.

What are we ourselves? Let us not forget to put that question to our hearts.
What are we doing, each in our own station, to prove that this mighty parable is
one of the rules of our daily life? What are we doing for the heathen, at home
and abroad? What are we doing to help those who are troubled in mind, body, or
estate? There are many such in this world. There are always some near our own
door. What are we doing for them? Anything, or nothing at all? May God help us
to answer these questions! The world would be a happier world if there was more
practical Christianity.


========================================================================
  CHAPTER 67: LUKE 10:38-42
========================================================================

MARTHA AND MARY

The little history which these verses contain, is only recorded in the Gospel of
Luke. So long as the world stands, the story of Mary and Martha will furnish the
Church with lessons of wisdom which ought never to be forgotten. Taken together
with the eleventh chapter of John's Gospel, it throws a most instructive light
on the inner life of the family which Jesus loved.

Let us observe, for one thing, how different the characters and personalities of
true Christians may be. The two sisters of whom we read in this passage were
faithful disciples. Both had believed. Both had been converted. Both had honored
Christ when few gave Him honor. Both loved Jesus, and Jesus loved both of them.
Yet they were evidently women of very different turn of mind. Martha was active,
stirring, and impulsive, feeling strongly, and speaking out all she felt. Mary
was quiet, still, and contemplative, feeling deeply, but saying less than she
felt. Martha, when Jesus came to her house, rejoiced to see Him, and busied
herself with preparing a suitable refreshment. Mary, also, rejoiced to see Him,
but her first thought was to sit at His feet and hear His word. Grace reigned in
both hearts, but each showed the effects of grace at different times, and in
different ways.

We shall find it very useful to ourselves to remember this lesson. We must not
expect all believers in Christ to be exactly like one another. We must not set
down others as having no grace, because their experience does not entirely tally
with our own. The sheep in the Lord's flock have each their own peculiarities.
The trees in the Lord's garden are not all precisely alike. All true servants of
God agree in the principal things of religion. All are led by one Spirit. All
feel their sins, and all trust in Christ. All repent, all believe, and all are
holy. But in minor matters they often differ widely. Let not one despise another
on this account. There will be Marthas and there will be Marys in the Church
until the Lord comes again.

Let us observe, for another thing, what a snare to our souls the cares of this
world may be, if allowed to take up too much attention. It is plain from the
tone of the passage before us, that Martha allowed her anxiety to provide a
suitable entertainment for the Lord, to carry her away. Her excessive zeal for
temporal provisions, made her forget, for a time, the things of her soul. "She
was cumbered about much serving." By and bye her conscience pierced her when she
found herself alone serving tables, and saw her sister sitting at Jesus' feet
and hearing His word. Under the pressure of a conscience ill at ease, her temper
became ruffled, and the 'old Adam' within broke out into open complaint. "Lord,"
she said, "do not you care that my sister has left me to serve alone? Bid her
therefore that she help me."

In so saying, this holy woman sadly forgot what she was, and to whom she was
speaking. She brought down on herself a solemn rebuke, and had to learn a lesson
which probably made a lasting impression. Alas! "how great a matter a little
fire kindles." The beginning of all this was a little over-anxiety about the
innocent household affairs of this world!

The fault of Martha should be a perpetual warning to all Christians. If we
desire to grow in grace, and to enjoy soul-prosperity, we must beware of the
cares of this world. Except we watch and pray, they will insensibly eat up our
spirituality, and bring leanness on our souls. It is not open sin, or flagrant
breaches of God's commandments alone, which lead men to eternal ruin. It is far
more frequently an excessive attention to things in themselves lawful, and the
being "cumbered about much serving." It seems so right to provide for our own!
It seems so proper to attend to the duties of our station! It is just here that
our danger lies. Our families, our business, our daily callings, our household
affairs, our interaction with society, all, all may become snares to our hearts,
and may draw us away from God. We may go down to the pit of hell from the very
midst of lawful things.

Let us take heed to ourselves in this matter. Let us watch our habits of mind
jealously, lest we fall into sin unawares. If we love life, we must hold the
things of this world with a very loose hand, and beware of allowing anything to
have the first place in our hearts, excepting God. Let us mentally write
"poison" on all temporal good things. Used in moderation they are blessings, for
which we ought to be thankful. Permitted to fill our minds, and trample upon
holy things, they become an inevitable curse. Profits and pleasures are dearly
purchased, if in order to obtain them we thrust aside eternity from our
thoughts, abridge our Bible-reading, become careless hearers of the Gospel, and
shorten our prayers. A little earth upon the fire within us will soon make that
fire burn low.

Let us observe, for another thing, what a solemn rebuke our Lord Jesus Christ
gave to His servant Martha. Like a wise physician He saw the disease which was
preying upon her, and at once applied the remedy. Like a tender parent, He
exposed the fault into which His erring child had fallen, and did not spare the
chastening which was required. "Martha, Martha," He said, "you are anxious and
troubled about many things--but one thing is needful." Faithful are the wounds
of a friend! That little sentence was a precious balm indeed! It contained a
volume of practical divinity in a few words.

"One thing is needful." How true that saying! The longer we live in the world,
the more true it will appear. The nearer we come to the grave, the more
thoroughly we shall assent to it. Health, and money, and lands, and rank, and
honors, and prosperity, are all well in their way. But they cannot be called
needful. Without them thousands are happy in this world, and reach glory in the
world to come. The "many things" which men and women are continually struggling
for, are not really necessaries. The grace of God which brings salvation is the
one thing needful.

Let this little sentence be continually before the eyes of our minds. Let it
check us when we are ready to murmur at earthly trials. Let it strengthen us
when we are tempted to deny our Master on account of persecution. Let it caution
us when we begin to think too much of the things of this world. Let it quicken
us when we are disposed to look back, like Lot's wife. In all such seasons, let
the words of our Lord ring in our ears like a trumpet, and bring us to a right
mind. "One thing is needful." If Christ is ours, we have all and abound.

We should observe, lastly, what high commendation our Lord Jesus Christ
pronounced on Mary's choice. We read that He said, "Mary has chosen that good
part, which shall not be taken from her." There was a deep meaning in these
words. They were spoken not only for Mary's sake, but for the sake of all
Christ's believing people in every part of the world. They were meant to
encourage all true Christians to be single-eyed and whole-hearted--to follow the
Lord fully, and to walk closely with God, to make soul-business immeasurably
their first business, and to think comparatively little of the things of this
world.

The true Christian's portion is the grace of God. This is the "good part" which
he has chosen, and it is the only portion which really deserves the name of
"good." It is the only good thing which is substantial, satisfying, real, and
lasting. It is good in sickness and good in health--good in youth and good in
age, good in adversity and good in prosperity--good in life and good in death,
good in time and good in eternity. No circumstance and no position can be
imagined in which it is not good for man to have the grace of God.

The true Christian's possession shall never be taken from him. He alone, of all
mankind, shall never be stripped of his inheritance. Kings must one day leave
their palaces. Rich men must one day leave their money and lands. They only hold
them until they die. But the poorest saint on earth has a treasure of which he
will never be deprived. The grace of God, and the favor of Christ, are riches
which no man can take from him. They will go with him to the grave when he dies.
They will rise with him in the resurrection morning, and be his to all eternity.

What do we know of this "good part" which Mary chose? Have we chosen it for
ourselves? Can we say with truth that it is ours? Let us never rest until we
can. Let us "choose life," while Christ offers it to us without money and
without price. Let us seek treasure in heaven, lest we awake to find that we are
paupers for evermore.


========================================================================
  CHAPTER 68: LUKE 11:1-4
========================================================================

JESUS' TEACHING ON PRAYER

These verses contain the prayer commonly called the Lord's Prayer. Few passages
of Scripture perhaps are so well known as this. The most benighted Roman
Catholic can tell us that there is a prayer called "Pater Noster." The most
ignorant English child has heard something about "Our Father."

The importance of the Lord's Prayer appears in the simple fact, that our Lord
Jesus Christ delivered it twice with very slight variations. He who never spoke
a word without good reason, has thought fit to teach us this prayer upon two
distinct occasions. Twice the Lord God wrote the ten commandments on tables of
stone. (Deut. 9:10; 10:4.) Twice the Lord Jesus delivered the Lord's Prayer.

The occasion of the Lord's Prayer being delivered a second time, in the verses
before us, is full of interest. It appears that "one of the disciples" said,
"Lord, teach us to pray." The answer to that request was the well-known prayer
which we are now considering. Who this "disciple" was we do not know. What he
did will be remembered as long as the world stands. Happy are those who partake
of his feelings, and often cry, "Lord, teach me to pray."

The substance of the Lord's Prayer is a mine of spiritual treasure. To expound
it fully in a work like this, is manifestly impossible. The prayer, on which
volumes have been written, does not admit of being handled properly in a few
pages. For the present it must suffice us to notice its leading divisions, and
to mark the leading trains of thought which it should suggest to us for private
meditation.

The first division of the Lord's Prayer respects the God whom we worship. We are
taught to approach Him as our Father in heaven--our Father no doubt as our
Creator, but specially as our Father reconciled to us in Christ Jesus--our
Father whose dwelling is "in heaven," and whom no temple on earth can contain.
We then make mention of three great things--our Father's name, our Father's
kingdom, and our Father's will.

We are taught to pray that the name of God may be sanctified--"Hallowed be your
name." In using these words, we do not mean that God's NAME admits of degrees of
holiness, or that any prayers of ours can make it more holy than it is. But we
declare our hearty desire that God's character, and attributes, and perfection,
may be more known, and honored, and glorified by all His intelligent creatures.
In fact, it is the very petition which the Lord Jesus Himself puts up on another
occasion, "Father, glorify your name." (John 12:28.)

We are next taught to pray that God's KINGDOM may come--"Your kingdom come." In
so saying, we declare our desire that the usurped power of Satan may speedily be
cast down--that all mankind may acknowledge God as their lawful King, and that
the kingdoms of this world may become in fact, as they are in promise, the
kingdoms of our God and of His Christ. The final setting up of this kingdom has
been long predicted, even from the day of Adam's fall. The whole creation groans
in expectation of it. The last prayer in the Bible points to it. The canon of
Scripture almost closes with the words, "Come Lord Jesus." (Rev. 11:15; Gen.
3:15; Rom. 8:22; Rev. 22:20.)

We are taught, thirdly, to pray that God's WILL may be done--"Your will be done
on earth as it is in heaven." In so saying, we express our longing desire that
the number of God's converted and obedient people on earth may greatly increase,
that His enemies, who hate His laws, may be diminished and brought low, and that
the time may speedily arrive when all men shall do their willing service to God
on earth, even as all the angels do in heaven. (Hab. 2:14; Heb. 8:11.)

Such is the first division of the Lord's Prayer. Its marvelous fullness and deep
importance cannot be overrated. Blessed indeed are those Christians who have
learned that God's name is far more honorable than that of any earthly
potentate; God's kingdom the only kingdom that shall stand forever--and God's
law the rule to which all laws ought to be conformed! The more these things are
understood and believed in a land, the happier that land will be. The days when
all acknowledge these things will be the "days of heaven upon earth ."

The second division of the Lord's Prayer respects our own daily needs. We are
taught to make mention of two things which we need every day. These two things
are, one of them temporal, and the other spiritual. One of them is "bread." The
other is "forgiveness of sins."

We are taught to ask for BREAD--"Give us this day our daily bread." Under this
word "bread," no doubt, is included everything which our bodies can require. We
acknowledge our entire dependence upon God for life, and breath, and all things.
We ask Him to take charge of us, and provide for us in all that concerns this
world. It is the prayer of Solomon under another form, "Feed me with food
convenient for me." (Prov. 30:8.)

We are taught to ask, in the next place, for FORGIVENESS--"Forgive us our sins,
for we also forgive everyone that is indebted to us." In so saying, we confess
that we are fallen, guilty, and corrupt creatures, and in many things offend
daily. We make no excuse for ourselves. We plead nothing in our own behalf. We
simply ask for the free, full, gracious mercy of our Father in Christ Jesus. And
we accompany the petition by the only profession which the whole Lord's Prayer
contains. We profess that we "forgive every one that is indebted to us."

The combined simplicity and richness of the second division of the Lord's Prayer
can never be sufficiently admired. How soon the words are spoken! And yet how
much the words take in! Daily bread and daily mercy are by far the first and
principal things that mortal man needs. He is the rich man who possesses them.
He is the wise man who is not ashamed to pray for them every day. The child of
God, no doubt, is fully justified before God, and all things are working for his
good. But it is the life of true faith to apply daily for fresh supplies for all
our needs. Though the promises are all ours, our Father likes His children to
remind Him of them. Though washed, we need daily to wash our feet. (John 13:10.)

The third division of the Lord's Prayer respects our daily dangers. We are
taught to make mention of two things which we ought to fear every day, and which
we must expect to meet with as long as we are in this world. One of these things
is "temptation." The other is "evil."

We are taught to pray against TEMPTATION--"Lead us not into temptation." We do
not mean by this expression that God is the author of evil, or that He tempts
man to sin. (James 1:13.) But we entreat Him who orders all things in heaven and
earth, and without whom nothing can happen, so to order the course of our lives
that we may not be tempted above what we can bear. We confess our weakness and
readiness to fall. We entreat our Father to preserve us from trials, or else to
make a way for us to escape. We ask that our feet may be kept, and that we may
not bring discredit on our profession and misery on our souls.

We are taught, lastly, to pray against EVIL--"Deliver us from evil." We include
under the word evil, everything that can hurt us, either in body or soul, and
especially every weapon of that great author of evil, the devil. We confess that
ever since the fall, the world "lies in the wicked one." (1 John 5:19.) We
confess that evil is in us, and about us, and near us, and on every side, and
that we have no power to deliver ourselves from it. We apply to the strong for
strength. We cast ourselves on Him for protection. In short, we ask what our
Savior Himself asked for us, when He said, "I pray not that you should take them
out of the world, but that you should keep them from the evil one." (John
17:15.)

Such is the last division of the Lord's Prayer. In real importance it is not a
whit inferior to the two other divisions, which we have already considered. It
leaves man precisely in the position which he ought to occupy. It puts in his
mouth the language of humility. The most dangerous state in which we can be, is
not to know and feel our spiritual danger.

And now let us use the Lord's Prayer for the trial of our own state before God.
Its words have probably passed over our lips thousands of times. But have we
really felt it? Do we really desire its petitions to be granted? Is God really
our Father? Are we born again, and made His children by faith in Christ? Do we
care much for His name and will? Do we really wish the kingdom of God to come?
Do we feel our need of daily temporal mercies, and of daily pardon of sin? Do we
fear falling into temptation? Do we dread evil above all things? These are
serious questions. They deserve serious consideration.

Let us strive to make the Lord's Prayer our model and pattern in all our
approaches to God. Let it suggest to us the sort of things which we should pray
for and pray against. Let it teach us the relative place and proportion which we
should give to each subject in our prayers. The more we ponder and examine the
Lord's Prayer, the more instructive and suggestive shall we find it to be.


========================================================================
  CHAPTER 69: LUKE 11:5-13
========================================================================

PARABLE OF THE IMPORTUNATE FRIEND

In these verses our Lord Jesus Christ instructs us about prayer. The subject is
one which can never be too strongly pressed on our attention. Prayer lies at the
very root of our practical Christianity. It is part of the daily business of our
religious life. We have reason to thank God, that upon no point has our Lord
Jesus Christ spoken so fully and frequently as upon prayer.

We learn for one thing, from these verses, the importance of perseverance in
prayer. This lesson is conveyed to us in the simple parable, commonly called the
"Friend at Midnight." We are there reminded what man can obtain from man by dint
of importunity. Selfish and indolent as we naturally are, we are capable of
being roused to exertion by continual asking. The man who would not give three
loaves at midnight for friendship's sake, at length gave them to save himself
the trouble of being further entreated. The application of the parable is clear
and plain. If importunity succeeds so well, between man and man, how much more
may we expect it to obtain mercies when used in prayer to God.

The lesson is one which we shall do well to remember. It is far more easy to
begin a habit of prayer than to keep it up. Myriads of professing Christians are
regularly taught to pray when they are young, and then gradually leave off the
practice as they grow up. Thousands take up a habit of praying for a little
season, after some special mercy or special affliction, and then little by
little become cold about it, and at last lay it aside. The secret thought comes
stealing over men's minds, that "it is no use to pray." They see no visible
benefit from it. They persuade themselves that they get on just as well without
prayer. Laziness and unbelief prevail over their hearts, and at last they
altogether "restrain prayer before God." (Job 15:4.)

Let us resist this feeling, whenever we feel it rising within us. Let us resolve
by God's grace, that however poor and feeble our prayers may seem to be, we will
pray on. It is not for nothing that the Bible tells us so frequently, to "watch
unto prayer," to "pray without ceasing," to "continue in prayer," to "pray
always and not to faint," to be "instant in prayer." These expressions all look
one way. They are all meant to remind us of a danger and to quicken us to a
duty.

The time and way in which our prayers shall be answered are matters which we
must leave entirely to God. But that every petition which we offer in faith
shall certainly be answered, we need not doubt. Let us lay our matters before
God again and again, day after day, week after week, month after month, year
after year. The answer may be long in coming, as it was in the cases of Hannah
and Zachariah. (1 Sam. 1:27; Luke 1:13.) But though it tarry, let us pray on and
wait for it. At the right time it will surely come and not tarry.

We learn, for another thing, from these verses, how wide and encouraging are the
promises which the Lord Jesus holds out to prayer. The striking words in which
they are clothed are familiar to us if any are in the Bible--"Ask, and you shall
receive; seek, and you shall find; knock, and it shall be opened unto you." The
solemn declaration which follows, appears intended to make assurance doubly
sure--"Everyone that asks receives, and he that seeks finds, and to him that
knocks it shall be opened." The heart-searching argument which concludes the
passage, leaves faithlessness and unbelief without excuse--"If you being evil,
know how to give good gifts unto your children--how much more shall your
heavenly Father give the Holy Spirit to those who ask him."

There are few promises in the Bible so broad and unqualified as those contained
in this wonderful passage. The last in particular deserves especial notice. The
Holy Spirit is beyond doubt the greatest gift which God can bestow upon man.
Having this gift, we have all things--life, light, hope and heaven. Having this
gift we have God the Father's boundless love, God the Son's atoning blood, and
full communion with all three Persons of the blessed Trinity. Having this gift,
we have grace and peace in the world that now is, glory and honor in the world
to come. And yet this mighty gift is held out by our Lord Jesus Christ as a gift
to be obtained by prayer! "Your heavenly Father shall give the Holy Spirit to
those who ask him."

There are few passages in the Bible which so completely strip the unconverted
man of his common excuses as this passage. He says he is "weak and helpless."
But does he ask to be made strong? He says he is "wicked and corrupt." But does
he seek to be made better? He says he "can do nothing of himself." But does he
knock at the door of mercy, and pray for the grace of the Holy Spirit? These are
questions to which many, it may be feared, can make no answer. They are what
they are, because they have no real desire to be changed. They have not, because
they ask not. They will not come to Christ, that they may have life; and
therefore they remain dead in trespasses and sins.

And now, as we leave the passage, let us ask ourselves whether we know anything
of real prayer? Do we pray at all? Do we pray in the name of Jesus, and as needy
sinners? Do we know what it is to "ask," and "seek," and "knock," and wrestle in
prayer, like men who feel that it is a matter of life or death, and that they
must have an answer? Or are we content with saying over some old form of words,
while our thoughts are wandering, and our hearts far away? Truly we have learned
a great lesson when we have learned that "saying prayers" is not praying!

If we do pray, let it be a settled rule with us, never to leave off the habit of
praying, and never to shorten our prayers. A man's state before God may always
be measured by his prayers. Whenever we begin to feel careless about our private
prayers, we may depend upon it, there is something very wrong in the condition
of our souls. There are breakers ahead. We are in imminent danger of a
shipwreck.


========================================================================
  CHAPTER 70: LUKE 11:14-20
========================================================================

JESUS AND BEELZEBUB

The connection between these verses and those which immediately precede them, is
striking and instructive. In the preceding verses, our Lord Jesus Christ had
been showing the power and importance of prayer. In the verses before us, he
delivers a man from a 'mute' devil. The miracle is evidently intended to throw
fresh light on the lesson. The same Savior who encourages us to pray, is the
Savior who destroys Satan's power over our members, and restores our tongues to
their proper use.

Let us notice, firstly, in these verses, the variety of ways in which Satan
exhibits his desire to injure man. We read of a 'mute' devil. Sometimes in the
Gospel we are told of an "unclean" devil. Sometimes we are told of a raging and
violent devil. Here we are told of one under whose influence the unhappy person
possessed by him became "mute." Many are the devices of Satan. It is foolish to
suppose that he always works in the same manner. One thing only is the common
mark of all his operations--he delights to inflict injury and do harm.

There is something very instructive in the case before us. Do we suppose,
because bodily possession by Satan is not so glaringly manifest as it once was,
that the great enemy is less active in doing mischief than he used to be? If we
think so we have much to learn. Do we suppose that there is no such thing as the
influence of a "mute" devil in the present day? If we do, we had better think
again. What shall we say of those who never speak to God, who never use their
tongues in prayer and praise, who never employ that organ which is a man's
"glory," in the service of Him who made it? What shall we say, in a word, of
those who can speak to every one but God? What can we say but that Satan has
despoiled them of the truest use of a tongue? What ought we to say but that they
are possessed with a "mute devil?" The prayerless man is dead while he lives.
His members are rebels against the God who made them. The "mute devil" is not
yet extinct.

Let us watch and pray that we may never be given over to the influence of a mute
spirit. Thanks be to God, that same Jesus still lives, who can make the deaf to
hear and the mute to speak! To Him let us flee for help. In Him let us abide. It
is not enough to avoid open profligacy, and to keep clear of glaring sins. It is
not enough to be moral, and proper, and respectable in our lives. All this is
negative goodness, and nothing more. Is there anything positive about our
religion? Do we yield our members as instruments of righteousness to God? (Rom.
6:13.) Having eyes, do we see God's kingdom? Having ears, do we hear Christ's
voice? Having a tongue, do we use it for God's praise? These are very serious
inquiries. The number of people who are deaf and mute before God is far greater
than many suppose.

Let us notice, secondly, in these verses, the amazing power of prejudice over
the hearts of unconverted men. We read, that when our Lord cast out the mute
spirit, there were some who said, "He casts out devils through Beelzebub, the
chief of the devils." They could not deny the miracle. They then refused to
allow that it was wrought by divine power. The work before their eyes was plain
and indisputable. They then attempted to discredit the character of Him who did
it, and to blacken His reputation by saying that he was in league with the
devil.

The state of mind here described is a most formidable disease, and one unhappily
not uncommon. There are never lacking men who are determined to see no good in
the servants of Christ, and to believe all manner of evil about them. Such men
appear to throw aside their common sense. They refuse to listen to evidence, or
to attend to plain arguments. They seem resolved to believe that whatever a
Christian does must be wrong, and whatever he says must be false! If he does
right at any time, it must be from corrupt motives! If he speaks truth, it must
be with sinister views! If he does good works, it is from selfish reasons! If he
casts out devils, it is through Beelzebub! Such prejudiced men are to be found
in many a congregation. They are the severest trials of the ministers of Christ.
No wonder that Paul said, "Pray that we may be delivered from unreasonable as
well as wicked men." (2 Thess. 3:2.)

Let us strive to be of a fair, and honest, and candid spirit in our judgment of
men and things in religion. Let us be ready to give up old and cherished
opinions the moment that any one can show us a "more excellent way." The honest
and good heart is a great treasure. (Luke 8:15.) A prejudiced spirit is the very
jaundice of the soul. It affects a man's mental eyesight, and makes him see
everything in an unnatural color. From such a spirit may we pray to be
delivered!

Let us notice, lastly, in these verses, the great evil of religious divisions.
This is a truth which our Lord impresses on us in the answer He gives to His
prejudiced enemies. He shows the folly of their charge that He cast out devils
by Beelzebub. He quotes the proverbial saying that "a house divided against
itself falls." He infers the absurdity of the idea that Satan would cast out
Satan, or the devil cast out his own agents. And in so doing, He teaches
Christians a lesson which they have been mournfully slow to learn in every age
of the church. That lesson is the sin and folly of needless divisions.

Religious divisions of some kind there must always be, so long as false doctrine
prevails, and men will cleave to it. What communion can there be between light
and darkness? How can two walk together except they be agreed? What unity can
there be where there is not the unity of the Spirit? Division and separation
from those who adhere to false and unscriptural doctrine is a duty and not a
sin.

But there are divisions of a very different kind, which are deeply to be
deplored. Such, for example, are divisions between men who agree on main
points--divisions about matters not needful to salvation--divisions about forms
and ceremonies, and ecclesiastical arrangements upon which Scripture is silent.
Divisions of this kind are to be avoided and discouraged by all faithful
Christians. The existence of them is a melancholy proof of the fallen state of
man, and the corruption of his understanding as well as his will. They bring
scandal on religion, and weakness on the church. "Every kingdom divided against
itself is brought to desolation."

What are the best remedies against needless divisions? A humble spirit, a
readiness to make concessions, and an enlightened acquaintance with holy
Scripture. We must learn to distinguish between things in religion which are
essential, and things which are not essential--things which are needful to
salvation, and things which are not needful, things which are of first rate
importance, and things which are of second rate importance. On the one class of
things we must be stiff and unbending as the oak tree--"If any man preach any
other Gospel than that which we have preached, let him be accursed." (Gal.
1:8.)--On the other we may be yielding and compliant as the willow, "I am made
all things to all men, that I might by all means save some." (1 Cor. 9:22.)

To draw such clear distinctions requires no small practical wisdom. But such
wisdom is to be had for the asking. "If any man lack wisdom, let him ask of
God." (James 1:5.) When Christians keep up needless divisions they show
themselves more foolish than Satan himself.


========================================================================
  CHAPTER 71: LUKE 11:21-26
========================================================================

The subject of these words of Christ is mysterious, but deeply important. They
were spoken concerning Satan and his agency. They throw light on the power of
Satan, and the nature of his operations. They deserve the close attention of all
who would fight the Christian warfare with success. Next to his friends and
allies, a soldier ought to be well acquainted with his enemies. We ought not to
be ignorant of Satan's devices.

Let us observe in these verses what a fearful picture our Lord draws of Satan's
power. There are four points in His description, which are peculiarly
instructive.

Christ speaks of Satan as a "STRONG man." The strength of Satan has been only
too well proved by his victories over the souls of men. He who tempted Adam and
Eve to rebel against God, and brought sin into the world--he who has led captive
the vast majority of mankind, and robbed them of heaven; that evil one is indeed
a mighty foe. He who is called the "Prince of this world," is not an enemy to be
despised. The devil is very strong.

Christ speaks of Satan as a "strong man, fully ARMED." Satan is well supplied
with defensive armor. He is not to be overcome by slight assaults, and feeble
exertions. He that would overcome him must put forth all his strength. "This
kind goes not out but by prayer and fasting." And Satan is also well supplied
with offensive weapons. He is never at a loss for means to injure the soul of
man. He has snares of every kind, and devices of every description. He knows
exactly how every rank, and class, and age, and nation, and people can be
assailed with most advantage. The devil is well armed.

Christ speaks of man's heart as being Satan's "palace." The natural heart is the
favorite abode of the evil one, and all its faculties and powers are his
servants, and do his will. He sits upon the throne which God ought to occupy,
and governs the inward man. The devil is the "spirit that works in the children
of disobedience." (Ephes. 2:2.)

Christ speaks of Satan's "goods being at PEACE." So long as a man is dead in
trespasses and sin, so long his heart is at ease about spiritual things. He has
no fear about the future. He has no anxiety about his soul. He has no dread of
falling into hell. All this is a FALSE PEACE no doubt. It is a sleep which
cannot last, and from which there must be one day a dreadful waking. But there
is such a peace beyond question. Thoughtless, stolid, reckless insensibility
about eternal things is one of the worst symptoms of the devil reigning over a
man's soul.

Let us never think lightly of the devil. That common practice of idle jesting
about Satan which we may often mark in the world, is a great evil. A prisoner
must be a very hardened man who jests about the executioner and the gallows. The
heart must be in a very bad state, when a man can talk with levity about hell
and the devil.

Let us thank God that there is One who is stronger even than Satan. That One is
the Friend of sinners, Jesus the Son of God. Mighty as the devil is, he was
overcome by Jesus on the cross, when He triumphed over him openly. Strong as the
devil is, Christ can pluck his captives out of his hands, and break the chains
which bind them. May we never rest until we know that deliverance by experience,
and have been set free by the Son of God!

Let us observe, for another thing, in these verses, how strongly our Lord
teaches the impossibility of neutrality. He says, "he that is not with me, is
against me; and he that gathers not with me, scatters."

The principle laid down in these words should be constantly remembered by all
who make any profession of decided religion. We all naturally love an easy
Christianity. We dislike collisions and separation. We like, if possible, to
keep in with both sides. We fear extremes. We dread being righteous overmuch. We
are anxious not to go too far. Such thoughts as these are full of peril to the
soul. Once allowed to get the upper hand, they may do us immense harm. Nothing
is so offensive to Christ as lukewarmness in religion. To be utterly dead and
ignorant, is to be an object of pity as well as blame. But to know the truth and
yet "halt between two opinions," is one of the chief of sins.

Let it be the settled determination of our minds that we will serve Christ with
all our hearts, if we serve Him at all. Let there be no reserve, no compromise,
no half-heartedness, no attempt to reconcile God and mammon in our Christianity.
Let us resolve, by God's help, to be "with Christ," and "gather" by Christ's
side, and allow the world to say and do what it will. It may cost us something
at first. It will certainly repay us in the long run. Without decision there is
no happiness in religion. He that follows Jesus most fully, will always follow
Him most comfortably. Without decision in religion, there is no usefulness to
others. The half-hearted Christian attracts none by the beauty of his life, and
wins no respect from the world.

Let us observe, finally, in these verses, how dangerous it is to be content with
any change in religion short of thorough conversion to God. This is a truth
which our Lord teaches by an dreadful picture of one from whom a devil has been
cast forth, but into whose heart the Holy Spirit has not entered. He describes
the evil spirit, after his expulsion, as seeking rest and finding none. He
describes him planning a return to the heart which he once inhabited, and
carrying his plan into execution--He describes him finding that heart empty of
any good, and, like a house "swept and garnished" for his reception. He
describes him as entering in once more, with seven spirits worse than himself,
and once more making it his abode. And He winds up all by the solemn saying,
"the last state of that man is worse than the first."

We must feel in reading these fearful words, that Jesus is speaking of things
which we faintly comprehend. He is lifting a corner of the veil which hangs over
the unseen world. His words, no doubt, illustrate the state of things which
existed in the Jewish nation during the time of His own ministry. But the main
lesson of his words, which concerns us, is the danger of our own individual
souls. They are a solemn warning to us, never to be satisfied with religious
reformation without heart conversion.

There is no safety except in 'thorough Christianity'. To lay aside open sin is
nothing, unless grace reigns in our hearts. To cease to do evil is a small
matter, if we do not also learn to do well. The house must not only be swept and
whitewashed. A new tenant must be introduced, or else the leprosy may yet appear
again in the walls. The outward life must not only be garnished with the formal
trappings of religion. The power of vital religion must be experienced in the
inward man. The devil must not only be cast out. The Holy Spirit must take his
place. Christ must dwell in our hearts by faith. We must not only be moralized,
but spiritualized. We must not only be reformed, but born again.

Let us lay these things to heart. Many professing Christians, it may be feared,
are deceiving themselves. They are not what they once were, and so they flatter
themselves, they are what they ought to be. They are no longer sabbath-breaking,
daring sinners, and so they dream that they are Christians. They see not that
they have only changed one kind of devil for another. They are governed by a
decent, Pharisaic devil, instead of an audacious, riotous, unclean devil. But
the tenant within is the devil still. And their last end will be worse than
their first. From such an end may we pray to be delivered!

Whatever we are in religion, let us be thorough. Let us not be houses swept and
garnished, but uninhabited by the Spirit. Let us not be potsherds covered with
silver, fair on the outside, but worthless on the inside. Let our daily prayer
be, "Search me, O God--and see whether there be any wicked way in me, and lead
me in the way everlasting." (Psalm 139:24.)


========================================================================
  CHAPTER 72: LUKE 11:27-32
========================================================================

THE SIGN OF JONAH

A woman is brought before us in this passage of Scripture of whose name and
history we know nothing. We read that, as our Lord spoke, "A certain woman of
the company lifted up her voice and said unto him, Blessed is the mother that
gave you birth." At once our Lord founds on her remark a great lesson. His
perfect wisdom turned every incident within His reach to profit.

We should observe in these verses how great are the privileges of those who hear
and keep God's word. They are regarded by Christ with as much honor as if they
were His nearest relatives. It is more blessed to be a believer in the Lord
Jesus than it would have been to have been one of the family in which He was
born after the flesh. It was a greater honor to the Virgin Mary herself to have
Christ dwelling in her heart by faith, than to have been the mother of Christ,
and to have nursed Him on her bosom.

Truths like these we are generally very slow to receive. We are apt to fancy
that to have seen Christ, and heard Christ, and lived near Christ, and been a
relative of Christ according to the flesh, would have had some mighty effect
upon our souls. We are all naturally inclined to attach great importance to a
religion of sight, and sense, and touch, and eye, and ear. We love a physical,
tangible , material Christianity, far better than one of faith. And we need
reminding that seeing is not always believing. Thousands saw Christ continually,
while He was on earth, and yet clung to their sins. Even His brethren at one
time "did not believe in him." (John 7:5.) A mere fleshly knowledge of Christ
saves no one. The words of Paul are very instructive--"Though we have known
Christ after the flesh, yet now henceforth know we him no more." (2 Cor. 5:16.)

Let us learn from our Lord's words before us that the highest privileges our
souls can desire are close at hand, and within our reach, if we only believe. We
need not idly wish that we had lived near Capernaum, or near by Joseph's house
at Nazareth. We need not dream of a deeper love and a more thorough devotion if
we had really pressed Christ's hand, or heard Christ's voice, or been numbered
among Christ's relatives. All this could have done nothing more for us than
simple faith can do now. Do we hear Christ's voice and follow Him? Do we take
Him for our only Savior and our only Friend, and forsaking all other hopes,
cleave only unto Him? If this be so, all things are ours. We need no higher
privilege. We can have no higher, until Christ comes again. No man can be nearer
and dearer to Jesus than the man who simply believes.

We should observe, secondly, in these verses, the desperate unbelief of the Jews
in our Lord's time. We are told that though they "gathered thick together" to
hear Christ preach, they still professed to be waiting for a sign. They
pretended to need more evidence before they believed. Our Lord declares that the
Queen of Sheba and the men of Nineveh would put the Jews to shame at the last
day. The Queen of Sheba had such faith that she traveled a vast distance in
order to hear the wisdom of Solomon. Yet Solomon, with all his wisdom, was an
erring and imperfect king. The Ninevites had such faith that they believed the
message which Jonah brought from God, and repented. Yet even Jonah was a weak
and unstable prophet. The Jews of our Lord's time had far higher light and
infinitely clearer teachings than either Solomon or Jonah could supply. They had
among them the King of kings, the Prophet greater than Moses. Yet the Jews
neither repented nor believed!

Let it never surprise us to see unbelief abounding, both in the church and in
the world. So far from wondering that there have been men like Hobbes, and
Paine, and Rousseau, and Voltaire, we ought rather to wonder that such men have
been so few. So far from marveling that the vast majority of professing
Christians remain unaffected and unmoved by the preaching of the Gospel, we
ought to marvel that any around us believe at all. Why should we wonder to see
that old disease which began with Adam and Eve infecting all their children? Why
should we expect to see more faith among men and women now than was seen in our
Lord's time? The enormous amount of unbelief and hardness on every side may well
grieve and pain us. But it ought not to cause surprise.

Let us thank God if we have received the gift of faith. It is a great thing to
believe all the Bible. We do not sufficiently realize the corruption of human
nature. We do not see the full virulence of the disease by which all Adam's
children are infected, and the small number of those who are saved. Have we
faith, however weak and small? Let us praise God for the privilege. Who are we
that God should have made us to differ?

Let us watch against UNBELIEF. The root of it often lies within us even after
the tree is cut down. Let us guard our faith with a godly jealousy. It is the
shield of the soul. It is the grace above all others which Satan labors to
overthrow. Let us hold it fast. Blessed are those who believe!

We should observe, lastly, in these verses, how our Lord Jesus Christ testifies
to the truth of a resurrection, and a life to come. He speaks of the queen of
the south, whose name and dwelling-place are now alike unknown to us. He says
"she shall rise up in the judgment." He speaks of the men of Nineveh, a people
who have passed away from the face of the earth. He says of them also, "they
shall rise up."

There is something very solemn and instructive in the language which our Lord
here uses. It reminds us that this world is not all, and that the life which man
lives in the body on earth is not the only life of which we ought to think. The
kings and queens of olden time are all to live again one day, and to stand
before the bar if God. The vast multitudes who once swarmed round the palaces of
Nineveh are all to come forth from their graves, and to give an account of their
works. To our eyes they seem to have passed away forever. We read with wonder of
their empty halls, and talk of them as a people who have completely perished.
Their dwelling-places are a desolation. Their very bones are dust. But to the
eye of God they all live still. The queen of the south and the men of Nineveh
will all rise again. We shall yet see them face to face.

Let the truth of the resurrection be often before our minds. Let the life to
come be frequently before our thoughts. All is not over when the grave receives
its tenant, and man goes to his 'long home'. Other people may dwell in our
houses, and spend our money. Our very names may soon be forgotten. But still all
is not over! Yet a little time and we shall all live again. "The earth shall
cast out the dead." (Isaiah 26:19.) Many, like Felix, may well tremble when they
think of such things. But men who live by faith in the Son of God, like Paul,
should lift up their heads and rejoice.


========================================================================
  CHAPTER 73: LUKE 11:33-36
========================================================================

THE LAMP OF THE BODY

We learn from these words of the Lord Jesus, the importance of making a good use
of religious light and privileges. We are reminded of what men do when they
light a candle. They do not "put it in a hidden place," under a bushel measure.
They place it on a candlestick, that it may be serviceable and useful by giving
light.

When the Gospel of Christ is placed before a man's soul, it is as if God offered
to him a lighted candle. It is not sufficient to hear it, and assent to it, and
admire it, and acknowledge its truth. It must be received into the heart, and
obeyed in the life. Until this takes place the Gospel does him no more good than
if he were an African heathen, who has never heard the Gospel at all. A lighted
candle is before him, but he is not turning it to account. The guilt of such
conduct is very great. God's light neglected will be a heavy charge against many
at the last day.

But even when a man professes to value the light of the Gospel he must take care
that he is not selfish in the use of it. He must endeavor to reflect the light
on all around him. He must strive to make others acquainted with the truths
which he finds good for himself. He must let his light so shine before men, that
they may see whose he is and whom he serves, and may be induced to follow his
example, and join the Lord's side. He must regard the light which he enjoys as a
loan, for the use of which he is accountable. He must strive to hold his candle
in such a way, that many may see it, and as they see it, admire and believe.

Let us take heed to ourselves that we do not neglect our light. The sin of many
in this matter is far greater than they suppose. Thousands flatter themselves
that their souls are not in a very bad state, because they abstain from gross
and glaring acts of wickedness, and are decent and respectable in their outward
lives. But are they neglecting the Gospel when it is offered to them? Are they
coolly sitting still year after year, and taking no decided steps in the service
of Christ? If this be so, let them know that their guilt is very great in the
sight of God. To have the light and yet not walk in the light, is of itself a
great sin. It is to treat with contempt and indifference the King of kings.

Let us beware of selfishness in our religion, even after we have learned to
value the light. We should labor to make all men see that we have found "the
pearl of great price," and that we want them to find it as well as ourselves. A
man's religion may well be suspected, when he is content to go to heaven alone.
The true Christian will have a large heart. If a parent, he will long for the
salvation of his children. If a master, he will desire to see his servants
converted. If a landlord, he will want his tenants to come with him into God's
kingdom. This is healthy religion! The Christian who is satisfied to burn his
candle alone, is in a very weak and sickly state of soul.

We learn, secondly, from these verses, the value of a single and undivided heart
in religion. This is a lesson which our Lord illustrates from the office of the
eye in the human body. He reminds us that when the eye is "single," or
'thoroughly healthy', the action of the whole body is influenced by it. But
when, on the contrary, the eye is evil or diseased, it affects the physical
comfort and activity of the whole man. In an eastern country, where eye diseases
are painfully common, the illustration is one which would be particularly
striking.

But when can it be truly said that a man's heart is single in religion? What are
the MARKS of a single heart? The question is one of deep importance. Well would
it be for the church and the world if single hearts were more common.

The single heart is a heart which is not only changed, converted, and renewed;
but thoroughly, powerfully, and habitually under the influence of the Holy
Spirit. It is a heart which abhors all compromises, all luke-warmness, all
halting between two opinions in religion. It sees one mighty object--the love of
Christ dying for sinners. It has one mighty aim--to glorify God and do His will.
It has one mighty desire, to please God and be commended by Him. Compared with
such objects, aims, and desires, the single heart knows nothing worthy to be
named. The praise and favor of man are nothing. The blame and disapprobation of
man are trifles light as air. "One thing I desire--one thing I do--one thing I
live for," this is the language of the single heart. (Psalm. 27:4.; Luke 10:42;
Philip. 3:13.) Such were the hearts of Abraham, and Moses, and David, and Paul,
and Luther, and Latimer. They all had their weaknesses and infirmities. They
erred no doubt in some things. But they all had this grand peculiarity. They
were men of one thing. They had single hearts. They were unmistakably "men of
God."

The BLESSINGS of a single heart in religion are almost incalculable. He who has
it, does good by wholesale. He is like a light-house in the midst of a dark
world. He reflects light on hundreds whom he knows nothing of. "His whole body
is full of light." His Master is seen through every window of his conversation
and conduct. His grace shines forth in every department of his behavior. His
family, his servants, his relations, his neighbors, his friends, his enemies,
all see the bias of his character, and all are obliged to confess, whether they
like it or not, that his religion is a real and influential thing.

And not least, the man of a single heart finds a rich reward in the inward
experience of his own soul. He has food to eat the world knows not of. He has a
joy and peace in believing to which many indolent Christians never attain. His
face is toward the sun, and so his heart is seldom cold.

Let us pray and labor that we may have a single eye and a whole heart in our
Christianity. If we have a religion, let us have a thorough one. If we are
Christians, let us be decided. Inward peace and outward usefulness are at stake
in this matter. Our eye must be single, if our whole body is to be full of
light.


========================================================================
  CHAPTER 74: LUKE 11:37-44
========================================================================

JESUS PRONOUNCES 3 WOES ON THE PHARISEES

Let us notice in this passage, our Lord Jesus Christ's readiness, when needful,
to go into the company of the unconverted. We read that a certain Pharisee
invited Jesus to eat with him. The man was evidently not one of our Lord's
disciples. Yet we are told that "Jesus went in and reclined at the table."

The conduct of our Lord on this occasion, as on others, is meant to be an
example to all Christians. Christ is our pattern as well as our propitiation.
There are evidently times and occasions when the servant of Christ must mix with
the ungodly and the children of this world. There may be seasons when it may be
a duty to hold social dealings with them, to accept their invitations, and sit
down at their tables. Nothing, of course, must induce the Christian to be a
partaker in the sins or frivolous amusements of the world. But he must not be
uncourteous. He must not entirely withdraw himself from the society of the
unconverted, and become a hermit or an ascetic. He must remember that good may
be done in the private room as well as in the pulpit.

One qualification, however, should never be forgotten, when we act upon our
Lord's example in this matter. Let us take heed that we go down into the company
of the unconverted in the same spirit in which Christ went. Let us remember His
boldness in speaking of the things of God. He was always "about His Father's
business." Let us remember His faithfulness in rebuking sin. He spared not even
the sins of those that entertained Him, when His attention was publicly called
to them. Let us go into company in the same frame of mind, and our souls will
take no harm. If we feel that we dare not imitate Christ in the company which
we, are invited to join, we may be sure that we had better stay at home.

Let us notice, secondly, in this passage, the foolishness which accompanies
hypocrisy in religion. We are told that the Pharisee with whom our Lord dined
marveled that our Lord "had not first washed before dinner." He thought, like
most of his order, that there was something unholy in not doing it, and that the
neglect of it was a sign of moral impurity. Our Lord points out the absurdity of
attaching such importance to the mere cleansing of the body, while the cleansing
of the heart is overlooked. He reminds His host that God looks at the inward
part of as, the hidden man of the heart, far more than at our skins. And He asks
the searching question, "Did not He that made that which is outside, make that
which is inside also?" The same God who formed our poor dying bodies, is the God
who gave us a heart and soul.

Forever let us bear in mind that the state of our hearts is the principal thing
that demands our attention, if we would know what we are in religion. Bodily
washings, and fastings, and gestures, and postures, and self-imposed
mortifications of the flesh, are all utterly useless if the heart is wrong.
External devoutness of conduct, a grave face, and a bowed head, and a solemn
countenance, and a loud amen, are all abominable in God's sight, so long as our
hearts are not washed from their wickedness, and renewed by the Holy Spirit. Let
this caution never be forgotten.

The idea that men can be devout before they are converted, is a grand delusion
of the devil, and one against which we all need to be on our guard. There are
two Scriptures which are very weighty on this subject. In one it is written,
"Out of the heart are the issues of life." (Prov. 4:23.) In the other it is
written, "Man looks on the outward appearance, but the Lord looks at the heart."
(1 Sam. 16:7.) There is a question which we should always ask ourselves in
drawing near to God, whether in public or private. We should say to ourselves,
"Where is my heart?"

Let us notice, thirdly, in this passage, the gross inconsistency which is often
exhibited by hypocrites in religion. We read that our Lord says to the
Pharisees, "Woe to you Pharisees, because you give God a tenth of your mint, rue
and all other kinds of garden herbs, but you neglect justice and the love of
God." They carried to an extreme their zeal to pay tithes for the service of the
temple--and yet they neglected the plainest duties towards God and their
neighbors. They were scrupulous to an extreme about small matters in the
ceremonial law; and yet they were utterly regardless of the simplest first
principles of justice to man and love toward God. In the one direction they were
rigidly careful to do even more than was needful. In the other direction they
would do nothing at all. In the secondary things of their religion they were
downright zealots and enthusiasts. But in the great primary things they were no
better than the heathen.

The conduct of the Pharisees in this matter, unhappily, does not stand alone.
There have never been lacking religious professors who have exalted the second
things of Christianity far above the first, and in their zeal for the second
things have finally neglected the first things entirely. There are thousands at
the present day who make a great ado about daily services, and keeping Lent, and
frequent communion, and turning to the east in churches, and a gorgeous
ceremonial, and intoning public prayers--but never get any further. They know
little or nothing of the great practical duties of humility, charity, meekness,
spiritual-mindedness, Bible reading, private devotion, and separation from the
world. They plunge into every gaiety with greediness. They are to be seen at
every worldly assembly and revel, at the race, the opera, the theater, and the
ball. They exhibit nothing of the mind of Christ in their daily life. What is
all this but walking in the steps of the Pharisees? Well says the wise man,
"There is no new thing under the sun." (Eccles. 1:9.) The generation which
tithed mint but passed over "judgment and the love of God," is not yet extinct.

Let us watch and pray that we may observe a scriptural proportion in our
religion. Let us beware of putting the second things out of their place, and so
by degrees losing sight of the first entirely. Whatever importance we attach to
the ceremonial part of Christianity, let us never forget its great practical
duties. The religious teaching which inclines us to pass them over, has
something about it which is radically defective.

Let us notice, lastly, the falseness and hollowness which characterize the
'religious hypocrite'. We read that our Lord compared the Pharisees to "unmarked
graves, which men walk over without knowing it." Even so these boasting teachers
of the Jews were inwardly full of corruption and uncleanness, to an extent of
which their deluded hearers had no conception.

The picture here drawn is painful and disgusting. Yet the accuracy and
truthfulness of it have often been proved by the conduct of hypocrites in every
age of the church. What shall we say of, the lives of monks and nuns, which were
exposed at the time of the Reformation? Thousands of so called "holy" men and
women were found to be sunk in every kind of wickedness.

What shall we say of the lives of some of the leaders of sects and heresies who
have professed a peculiarly pure standard of doctrine? Not infrequently the very
men who have promised to others liberty have turned out to be themselves
"servants of corruption." The morbid anatomy of human nature is a loathsome
study. Hypocrisy and unclean living have often been found side by side.

Let us leave the whole passage with a settled determination to watch and pray
against hypocrisy in religion. Whatever we are as Christians, let us be real,
thorough, genuine and sincere. Let us abhor all disguise and pretense, and
masquerading in the things of God, as that which is utterly loathsome in
Christ's eyes. We may be weak, and erring, and frail, and come far short of our
aims and desires. But at any rate, if we profess to believe in Christ, let us be
true.


========================================================================
  CHAPTER 75: LUKE 11:45-54
========================================================================

JESUS PRONOUNCES 3 WOES ON THE SCRIBES

The passage before us is an example of our Lord Jesus Christ's faithful dealing
with the souls of men. We see Him without fear or favor rebuking the sins of the
Jewish expounders of God's law. That false charity which calls it "unkind" to
say that any one is in error, finds no encouragement in the language used by our
Lord. He calls things by their right names. He knew that acute diseases need
severe remedies. He would have us know that the truest friend to our souls, is
not the man who is always "speaking smooth things," and agreeing with everything
we say, but the man who tells us the most truth.

We learn, firstly, from our Lord's words, how great is the sin of professing to
teach others what we do not practice ourselves. He says to the lawyers, "You
laden men with burdens grievous to be borne, while you yourselves touch not the
burdens with one of your fingers." They required others to observe wearisome
ceremonies in religion which they themselves neglected. They had the impudence
to lay yokes upon the consciences of other men, and yet to grant exemptions from
these yokes for themselves. In a word, they had one set of measures and weights
for their hearers, and another set for their own souls.

The stern reproof which our Lord here administers, should come home with special
power to certain classes in the church. It is a word in season to all teachers
of young people. It is a word to all masters of families and heads of
households. It is a word to all fathers and mothers. Above all, it is a word to
all clergymen and ministers of religion. Let all such mark well our Lord's
language in this passage. Let them beware of telling others to aim at a standard
which they do not aim at themselves. Such conduct, to say the least, is gross
inconsistency.

Perfection, no doubt, is unattainable in this world. If nobody is to lay down
rules, or teach, or preach, until he is faultless himself, the whole fabric of
society would be thrown into confusion. But we have a right to expect 'some
agreement' between a man's words and a man's work--between his teaching and his
doing--between his preaching and his practice. One thing at all events is very
certain. No lessons produce such effects on men as those which the teacher
illustrates by his own daily life. Happy is he who can say with Paul, "Those
things which you have heard and seen in me, do." (Philip.4:9.)

We learn, secondly, from our Lord's words, how much more easy it is to admire
dead saints than living ones. He says to the lawyers, "You build the sepulchers
of the prophets, and your fathers killed them." They professed to honor the
memory of the prophets, while they lived in the very same ways which the
prophets had condemned! They openly neglected their advice and teaching, and yet
they pretended to respect their graves!

The practice which is here exposed has never been without followers in spirit,
if not in the letter. Thousands of wicked men in every age of the church have
tried to deceive themselves and others by loud professions of admiration for the
saints of God after their decease. By so doing they have endeavored to ease
their own consciences, and blind the eyes of the world. They have sought to
raise in the minds of others the thought, "If these men love the memories of the
good so dearly they must surely be of one heart with them." They have forgotten
that even a child can see that "dead men tell no tales," and that to admire men
when they can neither reprove us by their lips, nor put us to shame by their
lives, is a very cheap admiration indeed.

Would we know what a man's religious character really is? Let us inquire what he
thinks of true Christians while they are yet alive. Does he love them, and
cleave to them, and delight in them, as the excellent of the earth? Or does he
avoid them, and dislike them, and regard them as fanatics, and enthusiasts, and
extreme, and righteous overmuch? The answers to these questions are a pretty
safe test of a man's true character. When a man can see no beauty in living
saints, but much in dead ones, his soul is in a very rotten state. The Lord
Jesus has pronounced his condemnation. He is a hypocrite in the sight of God.

We learn, thirdly, from our Lord's words, how surely a reckoning day for
persecution will come upon the persecutors. He says that the "blood of all the
prophets shall be required."

There is something peculiarly solemn in this statement. The number of those who
have been put to death for the faith of Christ in every age of the world, is
exceedingly great. Thousands of men and women have laid down their lives rather
than deny their Savior, and have shed their blood for the truth. At the time
they died they seemed to have no helper. Like Zachariah, and James, and Stephen,
and John the Baptist, and Ignatius, and Huss, and Hooper, and Latimer, they died
without resistance. They were soon buried and forgotten on earth, and their
enemies seemed to triumph utterly.

But their deaths were not forgotten in heaven. Their blood was had in
remembrance before God. The persecutions by Herod, and Nero, and Diocletian, and
bloody Mary, and Charles IX, are not forgotten. There shall be a great judgement
one day, and then all the world shall see that "precious in the sight of the
Lord is the death of his saints." (Psalm 116:15.)

Let us often look forward to the judgment day. There are many things going on in
the world which are trying to our faith. The frequent triumphing of the wicked
is perplexing. The frequent depression of the godly is a problem that appears
hard to solve. But it shall all be made clear one day. The great white throne
and the books of God shall put all things in their right places. The tangled
maze of God's providence shall be unraveled. All shall be proved to a wondering
world to have been "well done." Every tear that the wicked have caused the godly
to shed shall be reckoned for. Every drop of righteous blood that has been
spilled shall at length be required.

We learn, lastly, from our Lord's words, how great is the wickedness of keeping
back others from religious knowledge. He says to the lawyers, "You have taken
away the key of knowledge--you entered not in yourselves, and those that were
entering in you hindered."

The sin here denounced is awfully common. The guilt of it lies at far more doors
than at first sight many are aware. It is the sin of the Romish priest who
forbids the poor man to read his Bible. It is the sin of the unconverted
Protestant minister who warns his people against "extreme views," and sneers at
the idea of conversion. It is the sin of the ungodly, thoughtless husband who
dislikes his wife becoming "serious." It is the sin of the worldly-minded mother
who cannot bear the idea of her daughter thinking of spiritual things, and
giving up theaters and balls. All these, wittingly or unwittingly, are bringing
down on themselves our Lord's emphatic "woe." They are hindering others from
entering heaven!

Let us pray that this dreadful sin may never be ours. Whatever we are ourselves
in religion, let us dread discouraging others, if they have the least serious
concern about their souls. Let us never check any of those around us in their
religion, and specially in the matter of reading the Bible, hearing the Gospel,
and private prayer. Let us rather cheer them, encourage them, help them, and
thank God if they are better than ourselves. "Deliver me from blood-guiltiness,"
was a prayer of David's. (Psalm 51:14.) It may be feared that the blood of
relatives will be heavy on the heads of some at the last day. They saw them
about to "enter" the kingdom of God, and they "hindered" them.


========================================================================
  CHAPTER 76: LUKE 12:1-7
========================================================================

WARNINGS AND ENCOURAGEMENTS

The words which begin this chapter are very striking when we consider its
contents. We are told that "a crowd of many thousands had gathered, so that they
were trampling on one another." And what does our Lord do? In the hearing of
this multitude He delivers warnings against false teachers, and denounces the
sins of the times in which he lived unsparingly, unflinchingly, and without
partiality. This was true charity. This was doing the work of a physician. This
was the pattern which all His ministers were intended to follow. Well would it
have been for the church and the world if the ministers of Christ had always
spoken out as plainly and faithfully as their Master used to do! Their own lives
might have been made more uncomfortable by such a course of action. But they
would have saved far more souls.

The first thing that demands our attention in these verses is Christ's warning
against hypocrisy. He says to His disciples, "Beware you of the leaven of the
Pharisees, which is hypocrisy."

This is a warning of which the importance can never be overrated. It was
delivered by our Lord more than once, during His earthly ministry. It was
intended to be a standing caution to His whole church in every age, and in every
part of the world. It was meant to remind us that the principles of the
Pharisees are deeply ingrained in human nature, and that Christians should be
always on their guard against them. Pharisaism is a subtle leaven which the
natural heart is always ready to receive. It is a leaven which once received
into the heart infects the whole character of a man's Christianity. Of this
leaven, says our Lord, in words that should often ring in our ears--of this
leaven, beware!

Let us ever nail this caution in our memories, and bind it on our hearts. The
plague is about us on every side. The danger is at all times. What is the
essence of Romanism, and semi-Romanism, and formalism, and sacrament-worship and
church-adorning, and ceremonialism? What is it all but the leaven of the
Pharisees under one shape or another? The Pharisees are not extinct. Pharisaism
lives still.

If we would not become Pharisees, let us cultivate a 'heart religion'. Let us
realize daily that the God with whom we have to do, looks far below the outward
surface of our profession, and that He measures us by the state of our hearts.
Let us be real and true in our Christianity. Let us abhor all part-acting, and
affectation, and semblance of devotion, put on for public occasions, but not
really felt within. It may deceive man, and get us the reputation of being very
religious, but it cannot deceive God. "There is nothing covered that shall not
be revealed." Whatever we are in religion, let us never wear a cloak or a mask.

The second thing that demands our attention in these verses is Christ's warning
against the fear of man. "Be not afraid," He says, "of those who kill the body,
and after that have no more that they can do." But this is not all. He not only
tells us whom we ought not to fear, but of whom we ought to be afraid. "Fear
him," He says, "who after he has killed, has power to cast into hell; yes, I say
unto you, fear him." The manner in which the lesson is conveyed is very striking
and impressive. Twice over the exhortation is enforced. "Fear him," says our
Lord--"yes, I say unto you, fear him."

The fear of man is one of the greatest obstacles which stand between the soul
and heaven. "What will men say of me? What will they think of me? What will they
do to me?"--How often these little questions have turned the balance against the
soul, and kept men bound hand and foot by sin and the devil! Thousands would
never hesitate a moment to storm a breach or face a lion, who dare not face the
laughter of relatives, neighbors, and friends. Now if the fear of man has such
influence in these times, how much greater must its influence have been in the
days when our Lord was upon earth! If it be hard to follow Christ through
ridicule and ill-natured words, how much harder must it have been to follow Him
through prisons, beatings, scourgings, and violent deaths! All these things our
Lord Jesus knew well. No wonder that He cries, "Be not afraid."

But what is the best remedy against the fear of man? How are we to overcome this
powerful feeling, and break the chains which it throws around us? There is no
remedy like that which our Lord recommends. We must supplant the fear of man by
a higher and more powerful principle--the fear of God. We must look away from
those who can only hurt the body to Him who has all dominion over the soul. We
must turn our eyes from those who can only injure us in the life that now is, to
Him who can condemn us to eternal misery in the life to come. Armed with this
mighty principle, we shall not play the coward. Seeing Him that is invisible, we
shall find the lesser fear melting away before the greater, and the weaker
before the stronger.

"I fear God," said Colonel Gardiner, "and therefore there is no one else that I
need fear." It was a noble saying of martyred Bishop Hooper, when a Roman
Catholic urged him to save his life by recanting at the stake--"Life is sweet
and death is bitter. But eternal life is more sweet, and eternal death is more
bitter."

The last thing that demands our attention in these verses, is Christ's
encouragement to persecuted believers. He reminds them of God's providential
care over the least of His creatures--"Not one sparrow is forgotten before God."
He goes on to assure those who the same Fatherly care is engaged on behalf of
each one of themselves--"The very hairs of your head are all numbered." Nothing
whatever, whether great or small, can happen to a believer, without God's
ordering and permission.

The providential government of God over everything in this world is a truth of
which the Greek and Roman philosophers had no conception. It is a truth which is
specially revealed to us in the word of God. Just as the telescope and
microscope show us that there is order and design in all the works of God's
hand, from the greatest planet down to the least insect, so does the Bible teach
us that there is wisdom, order, and design in all the events of our daily life.
There is no such thing as "chance," "luck," or "accident" in the Christian's
journey through this world. All is arranged and appointed by God. And all things
are "working together" for the believer's good. (Rom. 8:28.)

Let us seek to have an abiding sense of God's hand in all that befalls us, if we
profess to be believers in Jesus Christ. Let us strive to realize that a
Father's hand is measuring out our daily portion, and that our steps are ordered
by Him. A daily practical faith of this kind, is one grand secret of happiness,
and a mighty antidote against murmuring and discontent. We should try to feel in
the day of trial and disappointment, that all is right and all is well done. We
should try to feel on the bed of sickness that there must be a "needs be." We
should say to ourselves, "God could keep away from me these things if He thought
fit. But He does not do so, and therefore they must be for my advantage. I will
lie still, and bear them patiently. I have 'an everlasting covenant ordered in
all things and sure.' (2 Sam. 23:5.) What pleases God shall please me."


========================================================================
  CHAPTER 77: LUKE 12:8-12
========================================================================

We are taught, firstly, in these verses, that we must confess Christ upon earth,
if we expect Him to own us as His saved people at the last day. We must not be
ashamed to let all men see that we believe in Christ, and serve Christ, and love
Christ, and care more for the praise of Christ than for the praise of man.

The duty of confessing Christ is incumbent on all Christians in every age of the
Church. Let us never forget that. It is not for martyrs only, but for all
believers, in every rank of life. It is not for great occasions only, but for
our daily walk through an evil world. The rich man among the rich, the laborer
among laborers, the young among the young, the servant among servants--each and
all must be prepared, if they are true Christians, to confess their Master. It
needs no blowing a trumpet. It requires no noisy boasting. It needs nothing more
than using the daily opportunity. But one thing is certain--if a man loves
Jesus, he ought not to be ashamed to let people know it.

The difficulty of confessing Christ is undoubtedly very great. It never was easy
at any period. It never will be easy as long as the world stands. It is sure to
entail on us laughter, ridicule, contempt, mockery, enmity, and persecution. The
wicked dislike to see any one better than themselves. The world which hated
Christ will always hate true Christians. But whether we like it or not, whether
it be hard or easy, our course is perfectly clear. In one way or another Christ
must be confessed.

The grand motive to stir us up to bold confession is forcibly brought before us
in the words which we are now considering. Our Lord declares, that if we do not
confess Him before men, He will "not confess us before the angels of God" at the
last day. He will refuse to acknowledge us as His people. He will disown us as
cowards, faithless, and deserters. He will not plead for us. He will not be our
Advocate. He will not deliver us from the wrath to come. He will leave us to
reap the consequences of our cowardice, and to stand before the bar of God
helpless, defenseless, and unforgiven.

What a dreadful prospect is this! How much turns on this one hinge of
"confessing Christ before men!" Surely we ought not to hesitate for a moment. To
doubt between two such alternatives is the height of folly. For us to deny
Christ or be ashamed of His Gospel, may get us a little of man's good opinion
for a few years, though it will bring us no real peace. But for Christ to deny
us at the last day will be ruin in hell to all eternity! Let us cast away our
cowardly fears. Come what will, let us confess Christ.

We are taught, secondly, in these verses, that there is such a thing as an
unpardonable sin. Our Lord Jesus Christ declares that "unto him that blasphemes
against the Holy Spirit, it shall not be forgiven."

These dreadful words must doubtless be interpreted with scriptural
qualification. We must never so expound one part of Scripture as to make it
contradict another. Nothing is impossible with God. The blood of Christ can
cleanse away all sin. The very chief of sinners have been pardoned in many
instances. These things must never be forgotten. Yet notwithstanding all this,
there remains behind a great truth which must not be evaded. There is such a
thing as a sin "which shall not be forgiven."

The sin to which our Lord refers in this passage appears to be the sin of
deliberately rejecting God's truth with the heart, while the truth is clearly
known with the head. It is a combination of light in the understanding and
determined wickedness in the will. It is the very sin into which many of the
Scribes and Pharisees appear to have fallen, when they rejected the ministry of
the Spirit after the day of Pentecost, and refused to believe the preaching of
the apostles. It is a sin into which, it may be feared, many constant hearers of
the Gospel nowadays fall, by determined clinging to the world. And worst of all,
it is a sin which is commonly accompanied by utter deadness, hardness, and
insensibility of heart. The man whose sins will not be forgiven, is precisely
the man who will never seek to have them forgiven. This is exactly the root of
his dreadful disease. He might be pardoned, but he will not seek to be pardoned.
He is Gospel-hardened and "twice dead." His conscience is "seared with a hot
iron." (1 Tim. 4:2.)

Let us pray that we may be delivered from a cold, speculative, unsanctified
head-knowledge of Christianity. It is a rock on which thousands make shipwreck
to all eternity. No heart becomes so hard as that on which the light shines, but
finds no admission. The same fire which melts the wax hardens the clay. Whatever
light we have let us use it. Whatever knowledge we possess, let us live fully up
to it. To be an ignorant heathen, and bow down to idols and stones, is bad
enough. But to be called a Christian, and know the theory of the Gospel, and yet
cleave to sin and the world with the heart, is to be a candidate for the worst
and lowest place in hell. It is to be as like as possible to the devil.

We are taught, lastly, in this passage, that Christians need not be over anxious
as to what they shall say, when suddenly required to speak for Christ's cause.

The promise which our Lord gives on this subject has a primary reference, no
doubt, to public trials like those of Paul before Felix and Festus. It is a
promise which hundreds in similar circumstances have found fulfilled to their
singular comfort. The lives of many of the Reformers, and others of God's
witnesses, are full of striking proofs that the Holy Spirit can teach Christians
what to say in time of need.

But there is a secondary sense, in which the promise belongs to all believers,
which ought not be overlooked. Occasions are constantly arising in the lives of
Christians, when they are suddenly and unexpectedly called upon to speak on
behalf of their Master, and to render a reason of their hope. The home circle,
the family fireside, the society of friends, the communion with relatives, the
very business of the world, will often furnish such sudden occasions. On such
occasions the believer should fall back on the promise now before us. It may be
disagreeable, and especially to a young Christian, to be suddenly required to
speak before others of religion, and above all if religion is attacked. But let
us not be alarmed, and flurried, or cast down, or excited. If we remember the
promise of Christ, we have no cause to be afraid.

Let us pray for a good memory about Bible promises. We shall find it an
inestimable comfort. There are far more, and far wider promises laid down in
Scripture for the comfort of Christ's people, than most of Christ's people are
aware of. There are promises for almost every position in which we can be
placed, and every event that can befall us. Among other promises, let us not
forget that one which is now before us. We are sometimes called upon to go into
company which is not congenial to us, and we go with a troubled and anxious
heart. We fear saying what we ought not to say, and not saying what we ought. At
such seasons, let us remember this blessed promise, and put our Master in
remembrance of it also. So doing He will not fail us or forsake us. A mouth
shall be given to us and wisdom to speak rightly--"The Holy Spirit shall teach
us" what to say.


========================================================================
  CHAPTER 78: LUKE 12:13-21
========================================================================

PARABLE OF THE RICH FOOL

The passage we have read now affords a singular instance of man's readiness to
bring the things of this world into the midst of his religion. We are told that
a certain hearer of our Lord asked Him to assist him about his temporal affairs.
"Master," he said, "speak to my brother, that he divide the inheritance with
me." He probably had some vague idea that Jesus was going to set up a kingdom in
this world, and to reign upon earth. He resolves to make an early application
about his own pecuniary matters. He entreats our Lord's arbitration about his
earthly inheritance. Other hearers of Christ might be thinking of a portion in
the world to come. This man was one whose chief thoughts evidently ran upon this
present life.

How many hearers of the Gospel are just like this man! How many are incessantly
planning and scheming about the things of time, even under the very sound of the
things of eternity! The natural heart of man is always the same. Even the
preaching of Christ did not arrest the attention of all His hearers. The
minister of Christ in the present day must never be surprised to see worldliness
and inattention in the midst of his congregation. The servant must not expect
his sermons to be more valued than his Master's.

Let us mark in these verses what a solemn warning our Lord pronounces against
covetousness. "He said unto them, take heed and beware of covetousness."

It would be vain to decide positively which is the most common sin in the world.
It would be safe to say that there is none, at any rate, to which the heart is
more prone, than covetousness. It was this sin which helped to cast down the
angels who fell. They were not content with their first estate. They coveted
something better. It was this sin which helped to drive Adam and Eve out of
paradise, and bring death into the world. Our first parents were not satisfied
with the things which God gave them in Eden. They coveted, and so they fell. It
is a sin which, ever since the fall, has been the productive cause of misery and
unhappiness upon earth. Wars, quarrels, strifes, divisions, envyings, disputes,
jealousies, hatreds of all sorts, both public and private, may nearly all be
traced up to this fountain-head.

Let the warning which our Lord pronounces, sink down into our hearts, and bear
fruit in our lives. Let us strive to learn the lesson which Paul had mastered,
when he says, "I have learned in whatever state I am therewith to be content."
(Phil. 4:11.) Let us pray for a thorough confidence in God's superintending
providence over all our worldly affairs, and God's perfect wisdom in all His
arrangements concerning us. If we have little, let us be sure that it would be
not good for us to have much. If the things that we have are taken away, let us
be satisfied that there is a needs be. Happy is he who is persuaded that
whatever is, is best, and has ceased from vain wishing, and become "content with
such things as he has." (Hebrews 13:5.)

Let us mark, secondly, in these verses, what a withering exposure our Lord makes
of the folly of worldly-mindedness. He draws the picture of a rich man of the
world, whose mind is wholly set on earthly things. He paints him scheming and
planning about his property, as if he was master of his own life, and had but to
say, "I will do a thing," and it would be done. And then he turns the picture,
and shows us God requiring the worldling's soul, and asking the heart-searching
question, "Whose shall these things be which you have provided?" "Folly," he
bids us learn, nothing less than "folly," is the right word by which to describe
the conduct of the man who thinks of nothing but his money. The man who "lays up
treasure for himself, and is not rich towards God," is the man whom God declares
to be a "fool."

It is a dreadful thought that the character which Jesus brings before us in this
parable, is far from being uncommon. Thousands in every age of the world have
lived continually doing the very things which are here condemned. Thousands are
doing them at this very day. They are laying up treasure upon earth, and
thinking of nothing but how to increase it. They are continually adding to their
hoards, as if they were to enjoy them forever, and as if there was no death, no
judgment, and no world to come. And yet these are the men who are called clever,
and prudent, and wise! These are the men who are commended, and flattered, and
held up to admiration! Truly the Lord sees not as man sees! The Lord declares
that rich men who live only for this world are "fools."

Let us pray for rich men. Their souls are in great danger. "Heaven," said a
great man on his death-bed, "is a place to which few kings and rich men come."
Even when converted, the rich carry a great weight, and run the race to heaven
under great disadvantages. The possession of money has a most hardening effect
upon the conscience. We never know what we may do when we become rich. "The love
of money is the root of all evil. While some have coveted after it, they have
erred from the faith and pierced themselves through with many sorrows." (1 Tim.
6:10.) Poverty has many disadvantages. But riches destroy far more souls than
poverty!

Let us mark, lastly, in these verses, how important it is to be rich towards
God. This is true wisdom. This is true providing for time to come. This is
genuine prudence. The wise man is he who does not think only of earthly
treasure, but of treasure in heaven.

When can it be said of a man, that he is rich towards God? Never until he is
rich in grace, and rich in faith, and rich in good works! Never until he has
applied to Jesus Christ, and bought of him gold tried in the fire! (Rev. 3:18.)
Never until he has a house not made with hands, eternal in the heavens! Never
until he has a name inscribed in the book of life, and is an heir of God and a
joint heir with Christ! Such a man is truly rich. His treasure is incorruptible.
His bank never breaks. His inheritance fades not away. Man cannot deprive him of
it. Death cannot snatch it out of his hands. All things are his already--life,
death, things present, and things to come. (1 Cor. 3:22.) And best of all, what
he has now is nothing to what he will have hereafter.

Riches like these are within reach of every sinner who will come to Christ and
receive them. May we never rest until they are ours! To obtain them may cost us
something in this world. It may bring on us persecution, ridicule, and scorn.
But let the thought console us, that the Judge of all says, "You are rich."
(Rev. 2:9.) The true Christian is the only man who is really wealthy and wise.


========================================================================
  CHAPTER 79: LUKE 12:22-31
========================================================================

WARNINGS ABOUT WORRY

We have in these verses a collection of striking arguments against over-anxiety
about the things of this world.

At first sight they may seem to some minds simple and common place. But the more
they are pondered, the more weighty will they appear. An abiding recollection of
them would save many Christians an immense amount of trouble.

Christ bids us consider the RAVENS. "They neither sow nor reap. They have
neither storehouse nor barn. But God feeds them." Now if the Maker of all things
provides for the needs of birds, and orders things so that they have a daily
supply of food, we ought surely not to fear that He will let His spiritual
children starve.

Christ bids us look at the LILIES. "They toil not, they spin not; Yet Solomon in
all his glory was not arrayed like one of these." Now if God every year provides
these flowers with a fresh supply of living leaves and blossoms, we surely ought
not to doubt His power and willingness to furnish His believing servants with
all needful clothing.

Christ bids us remember that a Christian man should be ashamed of being as
anxious as a heathen. The "pagan world" may well be anxious about food, and
clothing, and the like. They are sunk in deep ignorance, and know nothing of the
real nature of God. But the man who can say of God, "He is my Father," and of
Christ, "He is my Savior, ought surely to be above such anxieties and cares. A
clear faith should produce a light heart.

Finally, Christ bids us think of the perfect knowledge of God. "Our Father knows
that we have need" of food and clothing. That thought alone ought to make us
content. All our needs are perfectly known to the Lord of heaven and earth. He
can relieve those needs, whenever He sees fit. He will relieve them, whenever it
is good for our souls.

Let the four arguments now adduced sink deep into our hearts, and bear fruit in
our lives. Nothing is more common than an anxious and troubled spirit, and
nothing so mars a believer's usefulness, and diminishes his inward peace.
Nothing, on the contrary, glorifies God so much as a cheerful spirit in the
midst of temporal troubles. It carries a reality with it which even the worldly
can understand. It commends our Christianity, and makes it beautiful in the eyes
of men. Faith, and faith only, will produce this cheerful spirit. The man who
can say boldly, "The Lord is my shepherd," is the man who will be able to add,
"I shall not lack." (Psalm. 23:1.)

We have, secondly, in these verses, a high standard of living commended to all
Christians. It is contained in a short and simple injunction, "Seek the kingdom
of God." We are not to give our principal thoughts to the things of this world.
We are not so to live as if we had nothing but a body. We are to live like
beings who have immortal souls to be lost or saved--a death to die--a God to
meet--a judgment to expect--and an eternity in heaven or in hell awaiting us.

When can we be said to "seek the kingdom of God?" We do so when we make it the
chief business of our lives to secure a place in the number of saved people--to
have our sins pardoned, our hearts renewed, and ourselves made fit for the
inheritance of the saints in light. We do so when we give a primary place in our
minds to the interests of God's kingdom--when we labor to increase the number of
God's subjects--when we strive to maintain God's cause, and advance God's glory
in the world.

The kingdom of God is the only kingdom worth laboring for. All other kingdoms
shall, sooner or later, decay and pass away. The statesmen who raise them are
like men who build houses of cards, or children, who make palaces of sand on the
sea shore. The wealth which constitutes their greatness is as liable to melt
away as the snow in spring. The kingdom of God is the only kingdom which shall
endure forever. Happy are they who belong to it, love it, live for it, pray for
it, and labor for its increase and prosperity. Their labor shall not be in vain.
May we give all diligence to make our calling into this kingdom sure! May it be
our constant advice to children, relatives, friends, servants, neighbors, "Seek
the kingdom!" Whatever else you seek, "Seek first the kingdom of God!"

We have, lastly, in these verse, a marvelous promise held out to those who seek
the kingdom of God. Our Lord Jesus declares, "All these things shall be added
unto you."

We must take heed that we do not misunderstand the meaning of this passage. We
have no right to expect that the Christian tradesman, who neglects his business
under pretense of zeal for God's kingdom, will find his trade prosper, and his
affairs do well. To place such a sense upon the promise would be nothing less
than fanaticism and enthusiasm. It would encourage slothfulness in business, and
give occasion to the enemies of God to blaspheme.

The man to whom the promise before us belongs, is the Christian who gives to the
things of God their right order and their right place. He does not neglect the
worldly duties of his station, but he regards them as of infinitely less
importance than the requirements of God. He does not omit due attention to his
temporal affairs, but he looks on them as of far less moment than the affairs of
his soul. In short, he aims in all his daily life to put God first and the world
second--to give the second place to the things of his body, and the first place
to the things of his soul. This is the man to whom Jesus says, "All these things
shall be added unto you."

But how is the promise fulfilled? The answer is short and simple. The man who
seeks first God's kingdom shall never lack anything that is for his good. He may
not have so much health as some. He may not have so much wealth as others. He
may not have a richly spread table, or royal dainties. But he shall always have
enough. "Bread shall be given him. His water shall be sure." (Isaiah 33:16.)
"All things shall work together for good to those who love God." (Rom. 8:28.)
"No good thing will the Lord withhold from those who walk uprightly." (Psalm
84:11.) "I have been young," said David, "and now am old, yet never have I seen
the righteous forsaken, nor his seed begging their bread." (Psalm 37:25.)


========================================================================
  CHAPTER 80: LUKE 12:32-40
========================================================================

WATCHFULNESS

Let us mark what a gracious word of consolation this passage contains for all
true believers. The Lord Jesus knew well the hearts of His disciples. He knew
how ready they were to be filled with fears of every description--fears because
of the fewness of their number--fears because of the multitude of their enemies,
fears because of the many difficulties in their way--fears because of their
sense of weakness and unworthiness. He answers these many fears with a single
golden sentence--"Fear not, little flock, it is your Father's good pleasure to
give you the kingdom."

Believers are a "little flock." They always have been, ever since the world
began. Professing servants of God have sometimes been very many. Baptized people
at the present day are a great company. But true Christians are very few. It is
foolish to be surprised at this. It is vain to expect it will be otherwise until
the Lord comes again. "Strait is the gate, and narrow is the way, that leads
unto life, and few there be that find it." (Matt. 7:14.)

Believers have a glorious "kingdom" awaiting them. Here upon earth they are
often mocked and ridiculed, and persecuted, and, like their Master, despised and
rejected of men. But "the sufferings of this present time are not worthy to be
compared with the glory which shall be revealed." "When Christ, who is our life,
shall appear, then shall you also appear with him in glory." (Rom. 8:18. Coloss.
3:4.)

Believers are tenderly loved by God the Father. It is "the Father's good
pleasure" to give them a kingdom. He does not receive them grudgingly,
unwillingly, and coldly. He rejoices over them as members of His beloved Son in
whom He is well pleased. He regards them as His dear children in Christ. He sees
no spot in them. Even now, when He looks down on them from heaven, in the midst
of their infirmities, He is well pleased, and hereafter, when presented before
His glory, He will welcome them with exceeding joy. (Jude 24.)

Are we members of Christ's little flock? Then surely we ought not to be afraid.
There are given to us exceeding great and precious promises. (2 Pet. 1:4.) God
is ours, and Christ is ours. Greater are those that are for us than all that are
against us. The world, the flesh, and the devil, are mighty enemies. But with
Christ on our side we have no cause to fear.

Let us mark, secondly, what a striking exhortation these verses contain to seek
treasure in heaven. "Sell your possessions and give to the poor. Provide purses
for yourselves that will not wear out, a treasure in heaven that will not be
exhausted, where no thief comes near and no moth destroys." But this is not all.
A mighty, heart-searching principle is laid down to enforce the exhortation.
"Where your treasure is, there will your heart be also."

The language of this charge is doubtless somewhat figurative. Yet the meaning of
it is clear and unmistakable. We are to sell--to give up anything, and deny
ourselves anything which stands in the way of our soul's salvation. We are to
give--to show charity and kindness to every one, and to be more ready to spend
our money in relieving others, than to hoard it for our own selfish purposes. We
are to provide ourselves treasures in heaven, to make sure that our names are in
the book of life--to lay hold of eternal life--to lay up for ourselves evidences
which will bear the inspection of the day of judgment.

This is true wisdom. This is real prudence. The man who does well for himself is
the man who gives up everything for Christ's sake. He makes the best of
bargains. He carries the cross for a few years in this world, and in the world
to come has everlasting life. He obtains the best of possessions. He carries his
riches with him beyond the grave. He is rich in grace here, and he is rich in
glory hereafter. And, best of all, what he obtains by faith in Christ he never
loses. It is "that good part which is never taken away."

Would we know what we are ourselves? Let us see whether we have treasure in
heaven, or whether all our good things are here upon earth. Would we know what
our treasure is? Let us ask ourselves what we love most? This is the true test
of character. This is the pulse of our religion. It matters little what we say,
or what we profess, or what preaching we admire, or what place of worship we
attend. What do we love? On what are our affections set? This is the great
question. "Where our treasure is there will our hearts be also."

Let us mark, lastly, what an instructive picture these verses contain of the
frame of mind which the true Christian should endeavor to keep up. Our Lord
tells us that we ought to be "like men that wait for their Lord." We ought to
live like servants who expect their Master's return, fulfilling our duties in
our several stations, and doing nothing which we would not like to be found
doing when Christ comes again.

The standard of life which our Lord has set up here is an exceedingly high
one--so high, indeed, that many Christians are apt to flinch from it, and feel
cast down. And yet there is nothing here which ought to make a believer afraid.
Readiness for the return of Christ to this world implies nothing which is
impossible and unattainable. It requires no angelic perfection. It requires no
man to forsake his family, and retire into solitude. It requires nothing more
than the life of repentance, faith, and holiness.

The man who is living the life of faith in the Son of God is the man whose
"loins are girded," and whose "light is burning." Such a man may have the care
of kingdoms on him, like Daniel--or be a servant in a Nero's household, like
some in Paul's time. All this matters nothing. If he lives looking unto Jesus,
he is a servant who can "open to Him immediately." Surely it is not too much to
ask Christians to be men of this kind. Surely it was not for nothing that our
Lord said, "The Son of Man comes at an hour when you do not think."

Are we ourselves living as if we were ready for the second coming of Christ?
Well would it be if this question were put to our consciences more frequently.
It might keep us back from many a false step in our daily life. It might prevent
many a backsliding. The true Christian should not only believe in Christ, and
love Christ. He should also look and long for Christ's appearing. If he cannot
say from his heart, "Come, Lord Jesus," there must be something wrong about his
soul.


========================================================================
  CHAPTER 81: LUKE 12:41-48
========================================================================

We learn from these verses, the importance of doing, in our Christianity. Our
Lord is speaking of His own second coming. He is comparing His disciples to
servants waiting for their master's return, who have each their own work to do
during His absence. "Blessed," He says, "is that servant, whom his master, when
he comes, shall find so doing."

The warning has doubtless a primary reference to ministers of the Gospel. They
are the stewards of God's mysteries, who are specially bound to be found
"doing," when Christ comes again. But the words contain a further lesson, which
all Christians would do well to consider. That lesson is, the immense importance
of a working, practical, diligent, useful religion.

The lesson is one which is greatly needed in the churches of Christ. We hear a
great deal about people's intentions, and hopes, and wishes, and feelings, and
professions. It would be well if we could hear more about people's practice. It
is not the servant who is found wishing and professing, but the servant who is
found "doing" whom Jesus calls "blessed."

The lesson is one which many, unhappily, shrink from giving, and many more
shrink from receiving. We are gravely told that to talk of "working," and
"doing," is 'legalistic', and brings Christians into bondage! Remarks of this
kind should never move us. They savor of ignorance or perverseness. The lesson
before us is not about justification, but about sanctification--not about faith,
but about holiness. The point is not what a man should do to be saved--but what
ought a saved man to do! The teaching of Scripture is clear and express upon
this subject, A saved man ought to be "careful to maintain good works." (Tit.
3:8.) The desire of a true Christian ought to be, to be found "doing."

If we love life, let us resolve by God's help, to be "doing" Christians. This is
to be like Christ. He "went about doing good." (Acts 10:38.) This is to be like
the apostles, they were men of deeds even more than of words. This is to glorify
God--"Herein is my Father glorified, that you bear much fruit." (John 15:8.)
This is to be useful to the world--"Let your light so shine before men, that
they may see your good works, and glorify your Father in heaven." (Matt. 5:16.)

We learn, secondly, from these verses, the dreadful danger of those who neglect
the duties of their calling. Of such our Lord declares, that they shall be "cut
in pieces, and their portion appointed with the unbelievers." These words no
doubt apply especially to the ministers and teachers of the Gospel. Yet we must
not flatter ourselves that they are confined to them. They are probably meant to
convey a lesson to all who fill offices of high responsibility. It is a striking
fact that when Peter says at the beginning of the passage, "are you telling this
parable to us, or to all?" our Lord gives him no answer. Whoever occupies a
position of trust, and neglects his duties, would do well to ponder this
passage, and learn wisdom.

The language which our Lord Jesus uses about slothful and unfaithful servants,
is peculiarly severe. Few places in the Gospels contain such strong expressions
as this. It is a vain delusion to suppose that the Gospel speaks nothing but
"smooth things." The same loving Savior who holds out mercy to the uttermost to
the penitent and believing, never shrinks from holding up the judgments of God
against those who despise His counsel. Let no man deceive us on this subject.
There is a hell for such an one as goes on still in his wickedness, no less than
a heaven for the believer in Jesus. There is such a thing as "the wrath of the
Lamb." (Rev. 6:16.)

Let us strive so to live, that whenever the heavenly Master comes, we may be
found ready to receive Him. Let us watch our hearts with a godly jealousy, and
beware of the least symptom of unreadiness for the Lord's appearing. Specially
let us beware of any rising disposition to lower our standard of Christian
holiness--to dislike people who are more spiritually-minded than ourselves, and
to conform to the world. The moment we detect such a disposition in our hearts,
we may be sure that our souls are in great peril. The Christian professor who
begins to persecute God's people, and to take pleasure in worldly society, is on
the high road to ruin.

We learn, lastly, from these verses, that the greater a man's religious light
is, the greater is his guilt if he is not converted. The servant which "knew his
master's will, but did it not, shall be beaten with many stripes." "Unto
whomsoever much is given, of him shall be much required."

The lesson of these words is one of wide application. It demands the attention
of many classes. It should come home to the conscience of every British
Christian. His judgment shall be far more strict than that of the heathen who
never saw the Bible. It should come home to every Protestant who has the liberty
to read the Scriptures. His responsibility is far greater than that of the
priest-ridden Romanist, who is debarred from the use of God's word. It should
come home to every hearer of the Gospel. If he remains unconverted he is far
more guilty than the inhabitant of some dark parish, who never hears any
teaching but a sort of semi-heathen morality. It should come home to every child
and servant in religious families. All such are far more blameworthy, in God's
sight, than those who live in houses where there is no honor paid to the word of
God and prayer. Let these things never be forgotten. Our judgment at the last
day will be according to our light and opportunities.

What are we doing ourselves with our religious knowledge? Are we using it
wisely, and turning it to good account? Or are we content with the barren
saying, "We know it--we know it," and secretly flattering ourselves that the
knowledge of our Lord's will makes us better than others, while that will is not
done? Let us beware of mistakes. The day will come, when knowledge unimproved
will be found the most perilous of possessions. Thousands will awake to find
that they are in a lower place than the most ignorant and idolatrous heathen.
Their knowledge not used, and their light not followed, will only add to their
condemnation.


========================================================================
  CHAPTER 82: LUKE 12:49-53
========================================================================

NOT PEACE BUT DIVISION

The sayings of the Lord Jesus in these five verses are particularly weighty and
suggestive. They unfold truths which every true Christian would do well to mark
and digest. They explain things in the Church, and in the world, which at first
sight are hard to be understood.

We learn for one thing from these verses how thoroughly the heart of Christ was
set on finishing the work which He came into the world to do. He says, "I have a
baptism to undergo"--a baptism of suffering, of wounds, of agony, of blood, and
of death. Yet none of these things moved Him. He adds, "How am I straitened
until this baptism is accomplished!" The prospect of coming trouble did not
deter Him for a moment. He was ready and willing to endure all things in order
to provide eternal redemption for His people. Zeal for the cause He had taken in
hand was like a burning fire within Him. To advance His Father's glory, to open
the door of life to a lost world, to provide a fountain for all sin and
uncleanness by the sacrifice of Himself, were continually the uppermost thoughts
of His mind. He was pressed in spirit until this mighty work was finished.

Forever let us bear in mind that all Christ's sufferings on our behalf were
endured willingly, voluntarily, and of His own free choice. They were not
submitted to patiently merely because He could not avoid them. They were not
borne without a murmur merely because He could not escape them. He lived a
humble life for thirty-three years merely because He loved to do so. He died a
death of agony with a willing and a ready mind. Both in life and death He was
carrying out the eternal counsel whereby God was to be glorified and sinners
were to be saved. He carried it out with all His heart, mighty as the struggle
was which it entailed upon His flesh and blood. He delighted to do God's will.
He was straitened until it was accomplished.

Let us not doubt that the heart of Christ in heaven is the same that it was when
He was upon earth. He feels as deep an interest now about the salvation of
sinners as He did formerly about dying in their stead. Jesus never changes. He
is the same yesterday, and today, and forever. There is in Him an infinite
willingness to receive, pardon, justify, and deliver the souls of men from hell.
Let us strive to realize that willingness, and learn to believe it without
doubting, and repose on it without fear. It is a certain fact, if men would only
believe it, that Christ is far more willing to save us than we are to be saved.

Let the zeal of our Lord and Master be an example to all His people. Let the
recollection of His burning readiness to die for us be like a glowing coal in
our memories, and constrain us to live to Him, and not to ourselves. Surely the
thought of it should waken our sleeping hearts, and warm our cold affections,
and make us anxious to redeem the time, and do something for His Praise. A
zealous Savior ought to have zealous disciples.

We learn, for another thing, from these verses, how useless it is to expect
universal peace and harmony from the preaching of the Gospel. The disciples,
like most Jews of their day, were probably expecting Messiah's kingdom
immediately to appear. They thought the time was at hand when the wolf would lie
down with the lamb, and men would not hurt or destroy any more. (Isaiah 11:9.)
Our Lord saw what was in their hearts, and checked their untimely expectations
with a striking saying--"do you think that I have come to send peace on earth? I
tell you, No, but rather division."

There is something at first sight very startling in this saying. It seems hard
to reconcile it with the song of angels, which spoke of "peace on earth" as the
companion of Christ's Gospel. (Luke 2:14.) Yet startling as the saying sounds,
it is one which facts have proved to be literally true. Peace is undoubtedly the
result of the Gospel wherever it is believed and received. But wherever there
are hearers of the Gospel who are hardened, impenitent, and determined to have
their sins, the very message of peace becomes the cause of division. Those who
live after the flesh will hate those that live after the Spirit. Those who are
resolved to live for the world will always be wickedly affected towards those
that are resolved to serve Christ. We may lament this state of things, but we
cannot prevent it. Grace and nature can no more amalgamate than oil and water.
So long as men are disagreed upon first principles in religion, there can be no
real cordiality between them. So long as some men are converted and some are
unconverted, there can be no true peace.

Let us beware of unscriptural expectations. If we expect to see people of one
heart and one mind, before they are converted, we shall continually be
disappointed. Thousands of well-meaning people now-a-days are continually crying
out for more "unity" among Christians. To attain this they are ready to
sacrifice almost anything, and to throw overboard even sound doctrine, if, by so
doing, they can secure peace. Such people would do well to remember that even
gold may be bought too dear, and that peace is useless if purchased at the
expense of truth. Surely they have forgotten the words of Christ, "I came not to
send peace but division."

Let us never be moved by those who charge the Gospel with being the cause of
strife and divisions upon earth. Such men only show their ignorance when they
talk in this way. It is not the Gospel which is to blame, but the corrupt heart
of man. It is not God's glorious remedy which is in fault, but the diseased
nature of Adam's race, which, like a self-willed child, refuses the medicine
provided for its cure. So long as some men and women will not repent and
believe, and some will, there must needs be division. To be surprised at it is
the height of folly. The very existence of division is one proof of Christ's
foresight, and of the truth of Christianity.

Let us thank God that a time is coming when there shall be no more divisions on
earth, but all shall be of one mind. That time shall be when Jesus, the Prince
of Peace, comes again in person, and puts down every enemy under His feet. When
Satan is bound, when the wicked are separated from the righteous, and cast down
to their own place, then, and not until then, will be perfect peace. For that
blessed time let us wait, and watch, and pray. The night is far spent. The day
is at hand. Our divisions are but for a little season. Our peace shall endure to
eternity.


========================================================================
  CHAPTER 83: LUKE 12:54-59
========================================================================

The first thing which this passage teaches us is the duty of noticing the signs
of the times. The Jews in our Lord's days neglected this duty. They shut their
eyes against events occurring in their own day of the most significant
character. They refused to see that prophecies were being fulfilled around those
who were bound up with the coming of Messiah, and that Messiah Himself must be
in the midst of them. The scepter had departed from Judah, and the lawgiver from
between his feet. The seventy weeks of Daniel were fulfilled. (Gen. 49:10. Dan.
9:24.) The ministry of John the Baptist had excited attention from one end of
the land to the other. The miracles of Christ were great, undeniable, and
notorious. But still the eyes of the Jews were blinded. They still obstinately
refused to believe that Jesus was the Christ. And hence they drew from our Lord
the question--"How is it that you do not discern this time?"

It becomes the servants of God, in every age, to observe the public events of
their own day, and to compare them with the predictions of unfulfilled prophecy.
There is nothing commendable in an ignorant indifference to contemporary
history. The true Christian should rather watch the career of governments and
nations with a jealous watchfulness, and hail with gladness the slightest
indication of the day of the Lord being at hand. The Christian who cannot see
the hand of God in history, and does not believe in the gradual movement of all
kingdoms towards the final subjection of all things to Christ, is as blind as
the Jew.

Have we no signs of the times to observe? The question is soon answered. The
history of the last seventy years is full of events which demand the prayerful
attention of every servant of Christ. The things that have happened within these
seventy years ought to send us to our watch towers, and raise in us great
searchings of heart. The rise and progress of a missionary spirit among all
Protestant Churches--the wide-spread interest felt about the Jews--the evident
decay of the Mohammedan power--the shaking of all the kingdoms of Europe by the
French Revolution--the extraordinary spread of knowledge and education--the
astonishing revival of Romanism--the steady growth of the most subtle forms of
infidelity--all these are facts which cannot be denied, and facts which ought to
speak loudly to every well-informed Christian. Surely they deserve to be called
signs of our times.

Let us remember the words of our Lord in the passage before us, and not err
after the manner of the Jews. Let us not be blind, and deaf, and insensible to
all that God is doing, both in the Church and in the world. The things of which
we have just been reminded are surely not without meaning. They have not come on
the earth by chance or by accident, but by the appointment of God. We ought not
to doubt that they are a call to watchfulness, and to preparation for the day of
God. May we all have an ear to hear, and a heart to understand! May we not sleep
as do many, but watch and discern our time! It is a solemn saying in the book of
Revelation--"If therefore you shall not watch, I will come on you as a thief,
and you shall not know what hour I will come upon you." (Rev. 3:3.)

The second thing which this passage teaches us, is the immense importance of
seeking reconciliation with God before it is too late. This is a lesson which
our Lord illustrates by a parable or comparison. He compares us to a man on his
way to a magistrate with an adversary, in consequence of a difference or
dispute, and describes the course which such a man ought to take. Like him, we
are upon our way to the presence of a Judge. We shall all stand at the bar of
God. Like him, we have an adversary. The holy law of God is against us, and
contrary to us, and its demands must be satisfied. Like him, we ought to give
diligence to get our case settled, before it comes before the Judge. We ought to
seek pardon and forgiveness before we die. Like him, if we let our opportunity
slip, the judgment will go against us, and we shall be cast into the prison of
hell. Such appears to be the meaning of the parable in the passage before us. It
in a vivid picture of the care which men ought to take in the great matter of
reconciliation with God.

Peace with God is by far the first thing in religion. We are born in sin, and
children of wrath. We have no natural love towards God. The carnal mind is
enmity against God. It is impossible that God can take pleasure in us. "The
wicked his soul hates." (Psalm. 11:5.) The chief and foremost desire of everyone
who professes to have any religion, should be to obtain reconciliation. Until
this is done, nothing is done. We have got nothing worth having in Christianity,
until we have peace with God. The law brings us in guilty. The judgment is sure
to go against us. Without reconciliation, the end of our Life's journey will be
hell.

Peace with God is the principal thing which the Gospel of Christ offers to the
soul. Peace and pardon stand in the forefront of its list of privileges, and are
tendered freely to everyone that believes on Jesus. There is One who can deliver
us from the adversary. Christ is the end of the law for righteousness to every
one that believes. Christ has redeemed us from the curse of the law, being made
a curse for us. Christ has blotted out the handwriting that was against us, and
has taken it out of the way, nailing it to His cross. Being justified by faith,
we have peace with God, through our Lord Jesus Christ. There is no condemnation
to those who are in Christ Jesus. The claims of our adversary are all satisfied
by Christ's blood. God can now be just, and yet the justifier of every one that
believes on Jesus. A full atonement has been made. The debt has been completely
paid. The Judge can say, "Deliver them, I have found a ransom." (Job 33:24.)

Let us never rest until we know and feel that we are reconciled to God. Let it
not content us to go to Church, use means of grace, and be reckoned Christians,
without knowing whether our sins are pardoned, and our souls justified. Let us
seek to know that we are one with Christ, and Christ in us--that our iniquities
are forgiven, and our sins covered. Then, and then only, may we lie down in
peace, and look forward to judgment without fear. The time is short. We are
traveling on to a day when our lot for eternity must be decided. Let us give
diligence that we may be found safe in that day. The souls that are found
without Christ shall be cast into a hopeless prison.


========================================================================
  CHAPTER 84: LUKE 13:1-5
========================================================================

REPENT OR PERISH

The murder of the Galileans, mentioned in the first verse of this passage, is an
event of which we know nothing certain. The motives of those who told our Lord
of the event, we are left to conjecture. At any rate, they gave Him an
opportunity of speaking to them about their own souls, which He did not fail to
employ. He seized the event, as His manner was, and made a practical use of it.
He bade His informants look within, and think of their own state before God. He
seems to say, "What though these Galileans did die a sudden death? What is that
to you? Consider your own ways. Except you repent, you shall all likewise
perish."

Let us observe, for one thing, in these verses, how much more ready people are
to talk of the deaths of others than their own. The death of the Galileans,
mentioned here, was probably a common subject of conversation in Jerusalem and
all Judea. We can well believe that all the circumstances and particulars
belonging to it were continually discussed by thousands who never thought of
their own latter end. It is just the same in the present day. A murder--a sudden
death--a shipwreck, or a railway accident, will completely occupy the minds of a
neighborhood, and be in the mouth of every one you meet. And yet these very
people dislike talking of their own deaths, and their own prospects in the world
beyond the grave. Such is human nature in every age. In religion, men are ready
to talk of anybody's business rather than their own.

The state of our own souls should always be our first concern. It is eminently
true that real Christianity will always begin at home. The converted man will
always think first of his own heart, his own life, his own deserts, and his own
sins. Does he hear of a sudden death? He will say to himself, "Should I have
been found ready, if this had happened to me?" Does he hear of some dreadful
crime, or deed of wickedness? He will say to himself, "Are my sins forgiven? and
have I really repented of my own transgressions?" Does he hear of worldly men
running into every excess of sin? He will say to himself, "Who has made me to
differ? What has kept me from walking in the same road, except the free grace of
God?"

May we ever seek to be men of this frame of mind! Let us take a kind interest in
all around us. Let us feel tender pity and compassion for all who suffer
violence, or are removed by sudden death. But let us never forget to look at
home, and to learn wisdom for ourselves from all that happens to others.

Let us observe, for another thing, in these verses, how strongly our Lord lays
down the universal necessity of repentance. Twice He declares emphatically,
"Except you repent, you shall all likewise perish."

The truth here asserted, is one of the foundations of Christianity. "All have
sinned and come short of the glory of God." All of us are born in sin. We are
fond of sin, and are naturally unfit for friendship with God. Two things are
absolutely necessary to the salvation of every one of us. We must repent, and we
must believe the Gospel. Without repentance towards God, and faith towards our
Lord Jesus Christ, no man can be saved.

The nature of true repentance is clearly and unmistakably laid down in holy
Scripture. It begins with knowledge of sin. It goes on to work sorrow for sin.
It leads to confession of sin before God. It shows itself before man by a
thorough breaking off from sin. It results in producing a habit of deep hatred
for all sin. Above all, it is inseparably connected with lively faith in the
Lord Jesus Christ. Repentance like this is the characteristic of all true
Christians.

The necessity of repentance to salvation will be evident to all who search the
Scriptures, and consider the nature of the subject. Without it there is no
forgiveness of sins. There never was a pardoned man who was not also a penitent.
There never was one washed in the blood of Christ who did not feel, and mourn,
and confess, and hate his own sins. Without it there can be no fitness for
heaven. We could not be happy if we reached the kingdom of glory with a heart
loving sin. The company of saints and angels would give us no pleasure. Our
minds would not be in tune for an eternity of holiness. Let these things sink
down into our hearts. We must repent as well as believe, if we hope to be saved.

Let us leave the subject with the solemn inquiry--Have we ourselves repented? We
live in a Christian land. We belong to a Christian Church. We have Christian
ordinances and means of grace. We have heard of repentance with the hearing of
the ear, and that hundreds of times. But have we ever repented? Do we really
know our own sinfulness? Do our sins cause us any sorrow? Have we cried to God
about our sins, and sought forgiveness at the throne of grace? Have we ceased to
do evil, and broken off from our bad habits? Do we cordially and heartily hate
everything that is evil? These are serious questions. They deserve serious
consideration. The subject before us is no light matter. Nothing less than
life--eternal life--is at stake! If we die impenitent, and without a new heart,
we had better never have been born.

If we never yet repented, let us begin without delay. For this we are
accountable. "Repent you, and be converted," were the words of Peter to the Jews
who had crucified our Lord. (Acts 3:19.) "Repent and pray," was the charge
addressed to Simon Magus when he was in the "gall of bitterness and bond of
iniquity." (Acts 8:22.) There is everything to encourage us to begin. Christ
invites us. Promises of Scripture are held out to us. Glorious declarations of
God's willingness to receive us abound throughout the word. "There is joy in
heaven over one sinner that repents." Then let us arise and call upon God. Let
us repent without delay.

If we have already repented in time past, let us go on repenting to the end of
our lives. There will always be sins to confess and infirmities to deplore, so
long as we are in the body. Let us repent more deeply, and humble ourselves more
thoroughly, every year. Let every returning birthday find us hating sin more,
and loving Christ more. He was a wise old saint who said, "I hope to carry my
repentance to the very gate of heaven."


========================================================================
  CHAPTER 85: LUKE 13:6-9
========================================================================

THE BARREN FIG TREE

The parable we have now read is peculiarly humbling and heart-searching. The
Christian who can hear it and not feel sorrow and shame as he looks at the state
of Christendom, must be in a very unhealthy state of soul.

We learn first from this passage that where God gives spiritual privileges He
expects proportionate returns.

Our Lord teaches this lesson by comparing the Jewish Church of His day to a "fig
tree planted in a vineyard." This was exactly the position of Israel in the
world. They were separated from other nations by the Mosaic laws and ordinances,
no less than by the situation of their land. They were favored with revelations
of God, which were granted to no other people. Things were done for them that
were never done for Egypt, or Nineveh, or Babylon, or Greece, or Rome. It was
only just and right that they should bear fruit to God's praise. It might
reasonably be expected that there would be more faith, and penitence, and
holiness, and godliness in Israel than among the heathen. This is what God
looked for. The owner of the fig tree "came seeking fruit."

But we must look beyond the Jewish Church if we mean to get the full benefit of
the parable before us. We must look to the Christian churches. They have light,
and truth, and doctrines, and precepts, of which the heathen never hear. How
great is their responsibility! Is it not just and right that God should expect
from them "fruit?"

We must look to our own hearts. We live in a land of Bibles, and liberty, and
Gospel preaching. How vast are the advantages we enjoy compared to the Chinese
and Hindoo! Never let us forget that God expects from us "fruit."

These are solemn truths. Few things are so much forgotten by men as the close
connection between privilege and responsibility. We are all ready enough to eat
the fat and drink the sweet, and bask in the sunshine of our position both as
Christians and Englishmen--and even to spare a few pitying thoughts for the half
naked savage who bows down to stocks and stones. But we are very slow to
remember that we are accountable to God for all we enjoy; and that to whomsoever
much is given, of them much will be required. Let us awake to a sense of these
things. We are the most favored nation upon earth. We are in the truest sense "a
fig tree planted in a vineyard." Let us not forget that the great Master looks
for "fruit."

We learn, secondly, from this passage, that it is a most dangerous thing to be
unfruitful under great religious privileges.

The manner in which our Lord conveys this lesson to us is deeply impressive. He
shows us the owner of the barren fig tree complaining that it bore no
fruit--"These three years I come seeking fruit and find none." He describes him
as even ordering the destruction of the tree as a useless cumberer of the
ground--"Cut it down; why cumbers it the ground?" He brings in the dresser of
the vineyard pleading for the fig tree, that it may be spared a little
longer--"Lord, let it alone this year also." And He concludes the parable by
putting these dreadful words into the vinedresser's mouth--"If it bears fruit,
well--and if not, then after that you shall cut it down."

There is a plain warning here to all professing churches of Christ. If their
ministers do not teach sound doctrine, and their members do not live holy lives,
they are in imminent peril of destruction. God is every year observing them, and
taking account of all their ways. They may abound in ceremonial religion. They
may be covered with the leaves of forms, and services, and ordinances. But if
they are destitute of the fruits of the Spirit, they are reckoned useless
cumberers of the ground. Except they repent, they will be cut down. It was so
with the Jewish Church forty years after our Lord's ascension. It has been so
since with the African Churches. It will be so yet with many others, it may be
feared, before the end comes. The axe is lying near the root of many an
unfruitful Church. The sentence will yet go forth, "Cut it down."

There is a plainer warning still in the passage for all 'unconverted professing
Christians'. There are many in every congregation who hear the Gospel, who are
literally hanging over the brink of the pit. They have lived for years in the
best part of God's vineyard, and yet borne no fruit. They have heard the Gospel
preached faithfully for hundreds of Sundays, and yet have never embraced it, and
taken up the cross, and followed Christ. They do not perhaps run into open sin.
But they do nothing for God's glory. There is nothing positive about their
religion. Of each of these the Lord of the vineyard might say with truth, "I
come these many years seeking fruit on this tree and find none. Cut it down. It
cumbers the ground."

There are myriads of respectable professing Christians in this plight. They have
not the least idea how near they are to destruction. Never let us forget that to
be content with sitting in the congregation and hearing sermons, while we bear
no fruit in our lives, is conduct which is most offensive to God. It provokes
Him to cut us off suddenly, and that without remedy.

We learn, lastly, from this parable, what an infinite debt we all owe to God's
mercy and Christ's intercession. It seems impossible to draw any other lesson
from the earnest pleading of the dresser of the vineyard--"Lord, let it alone
this year also." Surely we see here, as in a glass, the loving kindness of God,
and the mediation of Christ.

Mercy has been truly called the darling attribute of God. Power, justice,
purity, holiness, wisdom, unchangeableness, are all parts of God's character,
and have all been manifested to the world in a thousand ways, both in His works
and in His word. But if there is one part of His perfections which He is pleased
to exhibit to man more clearly than another, beyond doubt that part is mercy. He
is a God that "delights in mercy." (Micah 7:18.)

Mercy founded on the mediation of a coming Savior, was the cause why Adam and
Eve were not cast down to hell, in the day that they fell. Mercy has been the
cause why God has borne so long with this sin-laden world, and not come down to
judgment. Mercy is even now the cause why unconverted sinners are so long
spared, and not cut off in their sins. We have probably not the least conception
how much we all owe to God's long-suffering. The last day will prove that all
mankind were debtors to God's mercy, and Christ's mediation. Even those who are
finally lost will discover to their shame, that it was "of the Lord's mercies
they were not consumed" long before they died. As for those who are saved,
covenant-mercy will be all their plea.

And now are we fruitful or unfruitful? This, after all, is the question that
concerns us most. What does God see in us year after year? Let us take heed so
to live that He may see in us fruit.


========================================================================
  CHAPTER 86: LUKE 13:10-17
========================================================================

A CRIPPLED WOMAN HEALED

We see in these verses a striking example of diligence in the use of means of
grace. We are told of a "woman which had a spirit of infirmity eighteen years,
and was bowed together, and could not straiten up." We know not who this woman
was. Our Lord's saying that she was "a daughter of Abraham," would lead us to
infer that she was a true believer. But her name and history are hidden from us.
This only we know, that when Jesus was "teaching in one of the synagogues on the
Sabbath," this woman was there. Sickness was no excuse with her for tarrying
from God's house. In spite of suffering and infirmity, she found her way to the
place where the day and the word of God were honored, and where the people of
God met together. And truly she was blessed in her deed! She found a rich reward
for all her pains. She came sorrowing, and went home rejoicing.

The conduct of this suffering Jewess may well put to shame many a strong and
healthy professing Christian. How many in the full enjoyment of bodily vigor,
allow the most frivolous excuses to keep them away from the house of God! How
many are constantly spending the whole Sunday in idleness, pleasure-seeking, or
business, and scoffing and sneering at those who "keep the Sabbath holy!" How
many think it a great matter if they attend the public worship of God once on
Sunday, and regard a second attendance as a needless excess of zeal akin to
fanaticism! How many find religious services a weariness while they attend them,
and feel relieved when they are over! How few know anything of David's spirit,
when he said, "I was glad when they said to me, Let us go into the house of the
Lord." "How lovely are your tabernacles, O Lord of Hosts!" (Psalm 122:1; Psalm
84:1.)

Now what is the explanation of all this? What is the reason why so few are like
the woman of whom we read this day? The answer to these questions is short and
simple. The most have no heart for God's service. They have no delight in God's
presence or God's day. "The carnal mind is enmity against God." The moment a
man's heart is converted, these pretended difficulties about attending public
worship vanish away. The new heart finds no trouble in keeping the Sabbath holy.
Where there is a will there is always a way.

Let us never forget that our feelings about Sundays are sure tests of the state
of our souls. The man who can find no pleasure in giving God one day in the
week, is manifestly unfit for heaven. Heaven itself is nothing but an eternal
Sabbath. If we cannot enjoy a few hours in God's service once a week in this
world, it is plain that we could not enjoy an eternity in His service in the
world to come. Happy are those who walk in the steps of her of whom we read
today! They shall find Christ and a blessing while they live, and Christ and
glory when they die.

We see, secondly, in these verses, the almighty power of our Lord Jesus Christ.
We are told that when He saw the suffering woman of whom we are reading, "He
called her to Him, and said unto her, Woman, you are loosed from your infirmity.
And He laid His hands on her." That touch was accompanied by miraculous healing
virtue. At once a disease of eighteen years' standing gave way before the Lord
of Life. "Immediately she was made straight and glorified God."

We need not doubt that this mighty miracle was intended to supply hope and
comfort to sin-diseased souls. With Christ nothing is impossible. He can soften
hearts which seem hard as the nether mill-stone. He can bend stubborn wills
which "for eighteen years" have been set on self-pleasing, on sin, and the
world. He can enable sinners who have been long poring over earthly things, to
look upward to heaven, and see the kingdom of God. Nothing is too hard for the
Lord. He can create, and transform, and renew, and break down, and build, and
quicken, with irresistible power. He lives, who formed the world out of nothing,
and He never changes.

Let us hold fast this blessed truth, and never let it go. Let us never despair
about our own salvation. Our sins may be countless. Our lives may have been long
spent in worldliness and folly. Our youth may have been wasted in soul-defiling
excesses, of which we are lamentably ashamed. But are we willing to come to
Christ, and commit our souls to Him? If so, there is hope. He can heal us
thoroughly, and say, "you are loosed from your infirmity."

Let us never despair about the salvation of others so long as they are alive.
Let us name them before the Lord night and day, and cry to Him on their behalf.
We may perhaps have relatives whose case seems desperate because of their
wickedness. But it is not really so. There are no incurable cases with Christ.
If He were to lay His healing hand on them, they would be "made straight, and
glorify God." Let us pray on, and faint not. That saying of Job is worthy of all
acceptation--"I know that you can do everything." (Job 42:2.) Jesus is "able to
save to the uttermost."

We see, lastly, in these verses, the right observance of the Sabbath day
asserted and defended by our Lord Jesus Christ. The ruler of the synagogue in
which the infirm woman was healed, found fault with her as a breaker of the
Sabbath. He drew down upon himself a stern but just rebuke--"You hypocrite, does
not each one of you on the Sabbath loose his ox or his donkey from the stall,
and lead him away to watering?" If it was allowable to attend to the needs of
beasts on the Sabbath, how much more to human creatures! If it was no breach of
the fourth commandment to show kindness to oxen and donkeys, much less to show
kindness to a daughter of Abraham.

The principle here laid down by our Lord is the same that we find elsewhere in
the Gospels. He teaches us that the command to "do no work" on the Sabbath, was
not intended to prohibit works of necessity and mercy. The Sabbath was made for
man's benefit, and not for his hurt. It was appointed to promote man's best and
highest interests, and not to debar him of anything that is really for his good.
It requires nothing but what is reasonable and wise. It forbids nothing that is
really necessary to man's comfort.

Let us pray for a right understanding of the law of the Sabbath. Of all the
commandments that God has given, none is more essential to the happiness of man,
and none is so frequently misrepresented, abused, and trampled under foot. Let
us lay down for ourselves two special rules for the observance of the Sabbath.
For one thing let us do no work which is not absolutely needful. For another,
let us keep the day "holy," and give it to God. From these two rules let us
never swerve. Experience shows that there is the closest connection between
Sabbath sanctification and healthy Christianity.


========================================================================
  CHAPTER 87: LUKE 13:18-21
========================================================================

PARABLES OF THE MUSTARD SEED, AND THE YEAST

There is a peculiar interest belonging to the two parables contained in these
verses. We find them twice delivered by our Lord, and at two distinct periods in
His ministry. This fact alone should make us give the more earnest heed to the
lessons which the parables convey. They will be found rich both in prophetical
and experimental truths.

The parable of the mustard seed is intended to show the progress of the Gospel
in the WORLD.

The BEGINNINGS of the Gospel were exceedingly small. It was like "a mustard seed
cast into the garden." It was a religion which seemed at first so feeble, and
helpless, and powerless, that it could not live. Its first founder was One who
was poor in this world, and ended His life by dying the death of a malefactor on
the cross. Its first adherents were a little company, whose number probably did
not exceed a thousand when the Lord Jesus left the world. Its first preachers
were a few fishermen and publicans, who were, most of them, unlearned and
ignorant men. Its first starting point was a despised corner of the earth,
called Judea, a petty tributary province of the vast empire of Rome. Its first
doctrine was eminently calculated to call forth the enmity of the natural heart.
Christ crucified was to the Jews a stumbling-block, and to the Greeks
foolishness. Its first movements brought down on its friends persecution from
all quarters. Pharisees and Sadducees, Jews and Gentiles, ignorant idolaters and
self-conceited philosophers, all agreed in hating and opposing Christianity. It
was a sect everywhere spoken against. These are no empty assertions. They are
simple historical facts, which no one can deny. If ever there was a religion
which was a little grain of seed at its beginning, that religion was the Gospel.

But the PROGRESS of the Gospel, after the seed was once cast into the earth, was
great, steady and continuous. The grain of mustard seed "grew and became a great
tree." In spite of persecution, opposition, and violence, Christianity gradually
spread and increased. Year after year its adherents became more numerous. Year
after year idolatry withered away before it. City after city, and country after
country, received the new faith. Church after church was formed in almost every
quarter of the earth then known. Preacher after preacher rose up, and missionary
after missionary came forward to fill the place of those who died.

Roman emperors and heathen philosophers, sometimes by force and sometimes by
argument, tried in vain to check the progress of Christianity. They might as
well have tried to stop the tide from flowing, or the sun from rising. In a few
hundred years, the religion of the despised Nazarene--the religion which began
in the upper chamber at Jerusalem--had overrun the civilized world. It was
professed by nearly all Europe, by a great part of Asia, and by the whole
northern part of Africa. The prophetic words of the parable before us were
literally fulfilled. The grain of mustard seed "became a great tree; and the
birds of the air lodged in the branches of it." The Lord Jesus said it would be
so. And so it came to pass.

Let us learn from this parable never to despair of any work for Christ, because
its first beginnings are feeble and small. A single minister in some large
neglected town-district--a single missionary amid myriads of savage heathen--a
single reformer in the midst of a fallen and corrupt church--each and all of
these may seem at first sight utterly unlikely to do any good. To the eye of
man, the work may appear too great, and the instrument employed quite unequal to
it. Let us never give way to such thoughts. Let us remember the parable before
us and take courage. When the line of duty is plain, we should not begin to
count numbers, and confer with flesh and blood. We should believe that one man
with the living seed of God's truth on his side, like Luther or Knox, may turn a
nation upside down. If God is with him, none shall stand against him. In spite
of men and devils, the seed that he sows shall become a great tree.

The parable of the leaven is intended to show the progress of the Gospel in the
heart of a BELIEVER.

The first beginnings of the work of grace in a sinner are generally exceedingly
small. It is like the mixture of leaven with a lump of dough. A single sentence
of a sermon, or a single verse of Holy Scripture--a word of rebuke from a
friend, or a casual religious remark overheard--a tract given by a stranger, or
a trifling act of kindness received from a Christian, some one of these things
is often the starting-point in the life of a soul. The first actings of the
spiritual life are often small in the extreme--so small, that for a long time
they are not known except by him who is the subject of them, and even by him not
fully understood. A few serious thoughts and prickings of conscience--a desire
to pray really and not formally--a determination to begin reading the Bible in
private--a gradual drawing towards means of grace--an increasing interest in the
subject of religion--a growing distaste for evil habits and bad companions,
these, or some of them, are often the first symptoms of grace beginning to move
the heart of man. They are symptoms which worldly men may not perceive, and
ignorant believers may despise, and even old Christians may mistake. Yet they
are often the first steps in the mighty business of conversion. They are often
the "leaven" of grace working in a heart.

The work of grace once begun in the soul will never stand still. It will
gradually "leaven the whole lump." Like leaven once introduced, it can never be
separated from that with which it is mingled. Little by little it will influence
the conscience, the affections, the mind, and the will, until the whole man is
affected by its power, and a thorough conversion to God takes place. In some
cases no doubt the progress is far quicker than in others. In some cases the
result is far more clearly marked and decided than in others. But wherever a
real work of the Holy Spirit begins in the heart, the whole character is sooner
or later leavened and changed. The tastes of the man are altered. The whole bias
of his mind becomes different. "Old things pass away, and all things become
new." (2 Cor. 5:17.) The Lord Jesus said that it would be so, and all experience
shows that so it is.

Let us learn from this parable never to "despise the day of small things" in
religion. (Zec. 4:10.) The soul must creep before it can walk, and walk before
it can run. If we see any sign of grace beginning in a brother, however feeble,
let us thank God and be hopeful. The leaven of grace once planted in his heart,
shall yet leaven the whole lump. "He that begins the work, will perform it unto
the day of Jesus Christ." (Phil. 1:6.)

Let us ask ourselves whether there is any work of grace in our own hearts. Are
we resting satisfied with a few vague wishes and convictions? Or do we know
anything of a gradual, growing, spreading, increasing, leavening process going
on in our inward man? Let nothing short of this content us. The true work of the
Holy Spirit will never stand still. It will leaven the whole lump.


========================================================================
  CHAPTER 88: LUKE 13:22-30
========================================================================

THE NARROW DOOR

We see in these verses a remarkable question asked. We are told that a certain
man said to our Lord, "Are there few that be saved?"

We do not know who this enquirer was. He may have been a self-righteous Jew,
trained to believe that there was no hope for the uncircumcised, and no
salvation for any but the children of Abraham. He may have been an idle trifler
with religion, who was ever wasting his time on curious and speculative
questions. In any case, we must all feel that he asked a question of deep and
momentous importance.

He that desires to know the number of the saved, in the present dispensation,
need only turn to the Bible, and his curiosity will be satisfied. He will read
in the sermon on the mount these solemn words, "Strait is the gate and narrow is
the way that leads unto life, and few there be that find it." (Matt. 7:14.)--He
has only to look around him, and compare the ways of the many with the word of
God, and he will soon come to the conclusion, if he is an honest man, that the
saved are few. It is a dreadful conclusion. Our souls naturally turn away from
it. But Scripture and facts alike combine to shut us up to it. Salvation to the
uttermost is offered to men. All things are ready on God's part. Christ is
willing to receive sinners. But sinners are not willing to come to Christ. And
hence few are saved.

We see, secondly, in these verses, a striking exhortation given. We are told
that when our Lord Jesus Christ was asked whether few would be saved, He said,
"Strive to enter in at the strait gate." He addressed these words to the whole
company of His hearers. He thought it not good to gratify the curiosity of his
questioner by a direct reply. He chose rather to press home on him, and all
around him, their own immediate duty. In minding their own souls, they would
soon find the question answered. In striving to enter in at the strait gate they
would soon see whether the saved were many or few.

Whatever others may do in religion the Lord Jesus would have us know that our
duty is clear. The gate is strait. The work is great. The enemies of our souls
are many. We must be up and doing. We are to wait for nobody. We are not to
inquire what other people are doing, and whether many of our neighbors, and
relatives, and friends are serving Christ. The unbelief and indecision of others
will be no excuse at the last day. We must never follow a multitude to do evil.
If we go to heaven alone, we must resolve that by God's grace we will go.
Whether we have many with us or a few, the command before us is plain--"Strive
to enter in."

Whatever others may think in religion, the Lord Jesus would have us know, that
we are responsible for exertion. We are not to sit still in sin and worldliness,
waiting for the grace of God. We are not to go on still in our wickedness,
sheltering ourselves under the vain plea that we can do nothing until God draws
us. We are to draw near to Him in the use of the means of grace. How we can do
it is a question with which we have nothing to do. It is in obedience that the
knot will be untied. The command is express and unmistakable--"Strive to enter
in."

We see, thirdly, in these verses, a day of dreadful solemnity described. We are
told of a time when "the master of the house shall rise and shut the door," when
some shall "sit down in the kingdom of God," and others be "shut out" for
evermore. About the meaning of these words there can be no doubt. They describe
the second coming of Christ and the day of judgment.

A day is coming on the earth when the patience of God towards SINNERS shall have
an end. The door of mercy, which has been so long open, shall at last be shut.
The fountain opened for all sin and uncleanness shall at length be closed. The
throne of grace shall be removed, and the throne of judgment shall be set up in
its place. The great assize of the world shall begin. All that are found
impenitent and unbelieving shall be thrust out forever from God's presence. Men
shall find that there is such a thing as "the wrath of the Lamb." (Rev. 6:16.)

A day is coming when BELIEVERS in Christ shall receive a full reward. The Master
of the great house in heaven shall call His servants together, and give to each
a crown of glory that fades not away. They shall sit down with Abraham, and
Isaac, and Jacob, and rest forever from warfare and work. They shall be shut in
with Christ, and saints, and angels, in the kingdom of heaven, and sin, and
death, and sorrow, and the world, and the devil, shall be eternally shut out.
Men shall see at last that "To him that sows righteousness there is a sure
reward." (Prov. 11:18.)

We see, lastly, in these verses, a heart-searching prophecy delivered. Our Lord
tells us that in the day of His second coming, ''Many will seek to enter in at
the strait gate, and shall not be able." They will "knock at the door, saying,
Lord, Lord, open to us," but will find no admission. They will even plead
earnestly, that "they have eaten and drunk in Christ's presence, and that he has
taught in their streets." But their plea will be unavailing. They will receive
the solemn answer, "I don't know you. Go away, all you who do evil." Religious
profession, and formal knowledge of Christ will save none who have served sin
and the world.

There is something peculiarly striking in our Lord's language in this prophecy.
It reveals to us the dreadful fact, that men may see what is right when it is
too late for them to be saved. There is a time coming when many will repent too
late, and believe too late--sorrow for sin too late, and begin to pray too
late--be anxious about salvation too late, and long for heaven too late. Myriads
shall wake up in another world, and be convinced of truths which on earth they
refused to believe. Earth is the only place in God's creation where there is any
infidelity. Hell itself is nothing but truth known too late.

The recollection of this passage should help us to set a right estimate on
things around us. Money, and pleasure, and rank, and greatness, occupy the first
place now in the world. Praying, and believing, and holy living, and
acquaintance with Christ, are despised, and ridiculed, and held very cheap. But
there is a change coming one day! The last shall be first, and the first last.
For that change let us be prepared.

And now let us ask ourselves whether we are among the many or among the few? Do
we know anything of striving and warring against sin, the world, and the devil?
Are we ready for the Master's coming to shut the door? The man who can answer
these questions satisfactorily is a true Christian.


========================================================================
  CHAPTER 89: LUKE 13:31-35
========================================================================

JESUS' SORROW OVER JERUSALEM

Let us learn from these verses, how entirely our times are in God's hands. Our
Lord Jesus Christ teaches us this lesson by His reply to those who bade Him
depart, because Herod would kill Him. He said, "I cast out devils, and I do
cures today and tomorrow." His time was not yet come for leaving the world. His
work was not yet finished. Until that time came it was not in the power of Herod
to hurt Him. Until that work was finished no weapon forged against Him could
prosper.

There is something in our Lord's words which demands the attention of all true
Christians. There is a frame of mind exhibited to us which we should do well to
copy. Our Lord, no doubt, spoke with a prophetic foresight of coming things. He
knew the time of His own death, and He knew that this time was not yet come.
Foreknowledge like this, of course, is not granted to believers in the present
day. But still there is a lesson here which we ought not to overlook. We ought,
in a certain measure, to aim at having the mind that was in Christ Jesus. We
ought to seek to possess a spirit of calm, unshaken confidence about things to
come. We should study to have a heart "not afraid of evil tidings," but quiet,
steady, and trusting in the Lord. (Psalm 112:7.)

The subject is a delicate one, but one which concerns our happiness so much that
it deserves consideration. We are not intended to be idle fatalists, like the
Muhammadans, or cold, unfeeling statues, like the Stoics. We are not to neglect
the use of means, or to omit all prudent provision for the unseen future. To
neglect means is fanaticism, and not faith. But still, when we have done all, we
should remember, that though DUTIES are ours, EVENTS are God's. We should
therefore endeavor to leave things to come in God's hands, and not to be
over-anxious about health, or family, or money, or plans.

To cultivate this frame of mind would add immensely to our peace. How many of
our cares and fears are about things which never come to pass! Happy is that man
who can walk in our Lord's steps, and say, "I shall have what is good for me. I
shall live on earth until my work is done, and not a moment longer. I shall be
taken when I am ripe for heaven, and not a minute before. All the powers of the
world cannot take away my life, until God permits. All the physicians of earth
cannot preserve it, when God calls me away."

Is there anything beyond the reach of man in this spirit? Surely not. Believers
have a covenant ordered in all things and sure. The very hairs of their heads
are numbered. Their steps are ordered by the Lord. All things are working
together for their good. When they are afflicted, it is for their profit. When
they are sick, it is for some wise purpose. All things are said to be theirs,
life, death, things present, and things to come. (2 Sam. 23:5; Matt. 10:30;
Psalm 37:23; Rom. 8:28; Heb. 12:10; John 11:4; 1 Cor. 3:22.)

There is no such thing as chance, luck, or accident, in the life of a believer.
There is but one thing needful, in order to make a believer calm, quiet,
unruffled, undisturbed in every position, and under every circumstance. That one
thing is faith in active exercise. For such faith let us daily pray. Few indeed
know anything of it. The faith of most believers is very fitful and spasmodic.
It is for lack of steady, constant faith, that so few can say with Christ, "I
must proceed on my way today and tomorrow, and not die until my work is done."

Let us learn, for another thing, from these verses, how great is the compassion
of our Lord Jesus Christ towards sinners. We see this brought out in a most
forcible manner by our Lord's language about Jerusalem. He knew well the
wickedness of that city. He knew what crimes had been committed there in times
past. He knew what was coming on Himself, at the time of His crucifixion. Yet
even to Jerusalem He says, "How often would I have gathered your children
together as a hen gathers her chicks under her wings, but you were not willing."

It grieves the Lord Jesus Christ to see sinners going on still in their
wickedness. "As I live," are His words, "I have no pleasure in the death of the
wicked." (Ezek. 33:11.) Let all unconverted people remember this. It is not
enough that they grieve parents, and ministers, and neighbors, and friends.
There is one higher than all these, whom they deeply grieve by their conduct.
They are daily grieving Christ.

The Lord Jesus is willing to save sinners. "He is not willing that any should
perish, but that all should come to repentance." He would have all men saved and
come to the knowledge of the truth." (2 Pet 3:9; 1 Tim. 2:4.) This is a mighty
principle of the Gospel, and one which severely perplexes narrow-minded and
shallow theologians. But what says the Scripture? The words before us, no less
than the texts just quoted, are distinct and express. "I would have gathered
your children," says Christ, "but you were not willing." The will of poor
hardened unbelieving man, and not the will of Christ, is the cause why sinners
are lost for evermore. Christ "would" save them, but they were not willing.

Let the truth before us sink down into our hearts, and bear fruit in our lives.
Let us thoroughly understand that if we die in our sins and go to hell, our
blood will be upon our own heads. We cannot lay the blame on God the Father, nor
on Jesus Christ the Redeemer, nor on the Holy Spirit the Comforter. The promises
of the Gospel are wide, broad, and general. The readiness of Christ to save
sinners is unmistakably declared. If we are lost, we shall have none to find
fault with but ourselves. The words of Christ will be our condemnation--"You
will not come unto me, that you might have life." (John 5:40.)

Let us take heed, with such a passage as this before us, that we are not more
systematic than Scripture. It is a serious thing to be "wise above that which is
written." Our SALVATION is wholly of God. Let that never be forgotten. None but
the elect shall be finally saved. "No man can come unto Christ except the Father
draws him." (John 6:44.) But our RUIN, if we are lost, will be wholly of
ourselves. We shall reap the fruit of our own choice. We shall find that we have
lost our own souls. Linked between these two principles lies truth which we must
maintain firmly, and never let go. There is doubtless deep mystery about it. Our
minds are too feeble to understand it now. But we shall understand it all
hereafter. God's sovereignty and man's responsibility shall appear perfectly
harmonious one day. In the meantime, whatever we doubt, let us never doubt
Christ's infinite willingness to save.


========================================================================
  CHAPTER 90: LUKE 14:1-6
========================================================================

JESUS AT A PHARISEE'S HOUSE

Let us mark in this passage, how our Lord Jesus Christ accepted the hospitality
of those who were not His disciples. We read that "He went into the house of one
of the chief Pharisees to eat bread." We cannot reasonably suppose that this
Pharisee was a friend of Christ. It is more probable that he only did what was
customary for a man in his position. He saw a stranger teaching religion, whom
some regarded as a prophet, and he invited Him to eat at his table. The point
that most concerns us, is this, that when the invitation was given it was
accepted.

If we want to know how our Lord carried Himself at a Pharisee's table, we have
only to read attentively the first twenty-four verses of this chapter. We shall
find Him the same there that He was elsewhere, always about His Father's
business. We shall see Him first defending the true observance of the
Sabbath-day--then expounding the nature of true humility--then urging on His
host the character of true hospitality--and finally delivering that most
relevant and striking parable--the parable of the great supper. And all this is
done in the most wise, and calm, and dignified manner. The words are all words
in season. The speech is "always with grace, seasoned with salt." (Coloss. 4:6.)
The perfection of our Lord's conduct appears on this, as on all other occasions.
He always said the right thing, at the right time, and in the right way. He
never forgot, for a moment, who He was and where He was.

The example of Christ in this passage deserves the close attention of all
Christians, and specially of ministers of the Gospel. It throws strong light on
some most difficult points--our communion with unconverted people--the extent to
which we should carry it--the manner in which we should behave when we are with
them. Our Lord has left us a pattern for our conduct in this chapter. It will be
our wisdom to endeavor to walk in His steps.

We ought not to withdraw entirely from all communion with unconverted people. It
would be cowardice and indolence to do so, even if it were possible. It would
shut us out from many opportunities of doing good. But we ought to go into their
society moderately, watchfully, and prayerfully, and with a firm resolution to
carry our Master and our Master's business with us.

The house from which Christ is deliberately excluded is not the house at which
Christians ought to receive hospitalities, and keep up intimacy. The extent to
which we should carry our communion with the unconverted, is a point which each
believer must settle for himself. Some can go much further than others in this
direction, with advantage to their company, and without injury to themselves.
"Every man has his proper gift." (1 Cor. 7:7.) There are two questions which we
should often put to ourselves, in reference to this subject. "Do I, in company,
spend all my time in light and worldly conversation? Or do I endeavor to follow,
however feebly, the example of Christ?" The society in which we cannot answer
these questions satisfactorily, is society from which we had better withdraw. So
long as we go into company as Christ went to the Pharisee's house, we shall take
no harm.

Let us mark, secondly, in this passage, how our Lord was watched by His enemies.
We read that when He went to eat bread on the Sabbath day, in the house of a
Pharisee, "they watched Him."

The circumstance here recorded, is only a type of what our Lord was constantly
subjected to, all through His earthly ministry. The eyes of His enemies were
continually observing Him. They watched for His halting, and waited eagerly for
some word or deed on which they could lay hold and build an accusation. Yet they
found none. Our blessed Lord was ever holy, harmless, undefiled, and separate
from evil. Perfect indeed must that life have been, in which the bitterest enemy
could find no flaw, or blemish, or spot, or wrinkle, or any such thing!

He that desires to serve Christ must make up his mind to be "watched" and
observed, no less than His Master. He must never forget that the eyes of the
world are upon him, and that the wicked are looking narrowly at all his ways.
Specially ought he to remember this when he goes into the society of the
unconverted. If he makes a slip there, in word or deed, and acts inconsistently,
be may rest assured it will not be forgotten.

Let us endeavor to live daily as in the sight of a holy God. So living, it will
matter little how much we are "watched" by an ill-natured and malicious world.
Let us exercise ourselves to have a conscience void of offence toward God and
man, and to do nothing which can give occasion to the Lord's enemies to
blaspheme. The thing is possible. By the grace of God it can be done. The haters
of Daniel were obliged to confess, "we shall not find any occasion against this
Daniel, except we find it against him concerning the law of his God." (Dan.
6:5.)

Let us mark, lastly, in this passage, how our Lord asserts the lawfulness of
doing works of mercy on the Sabbath day. We read that he healed a man who had
the dropsy on the Sabbath day, and then said to the lawyers and Pharisees,
"Which of you shall have an donkey or an ox fallen into a pit, and will not
immediately pull him out on the Sabbath day?" This was a home-thrust, which
could not be fended off. It is written, "They could not answer Him."

The qualification which our Lord here puts on the requirements of the fourth
commandment, is evidently founded on Scripture, reason, and common sense. The
Sabbath was made for man, for his benefit, not for his injury, for his
advantage, not for his hurt. The interpretation of God's law respecting the
Sabbath was never intended to be strained so far as to interfere with charity,
kindness, and the real needs of human nature. All such interpretations only
defeat their own end. They require that which fallen man cannot perform, and
thus bring the whole commandment into disrepute. Our Lord saw this clearly, and
labored throughout His ministry to restore this precious part of God's law to
its just position.

The principle which our Lord lays down about Sabbath observance needs carefully
fencing with cautions. The right to do works of necessity and mercy is fearfully
abused in these latter days. Thousands of Christians appear to have trampled
down the hedge, and burst the bounds entirely with respect to this holy day.
They seem to forget that though our Lord repeatedly explains the requirements of
the fourth commandment, He never struck it out of the law of God, or said that
it was not binding on Christians at all.

Can any one say that Sunday traveling, except on very rare emergencies, is a
work of mercy? Will any one tell us that Sunday trading, Sunday dinner parties,
Sunday excursion-trains on railways, Sunday deliveries of letters and
newspapers, are works of mercy? Have servants, and shop-men, and engine-drivers,
and coachmen, and clerks, and porters, no souls? Do they not need rest for their
bodies and time for their souls, like other men? These are serious questions,
and ought to make many people think.

Whatever others do, let us resolve to "keep the Sabbath holy." God has a
controversy with the churches about Sabbath desecration. It is a sin of which
the cry goes up to heaven, and will be reckoned for one day. Let us wash our
hands of this sin, and have nothing to do with it. If others are determined to
rob God, and take possession of the Lord's day for their own selfish ends, let
us not be partakers in their sins.


========================================================================
  CHAPTER 91: LUKE 14:7-14
========================================================================

PLACES OF HONOR

Let us learn from these verses the value of humility. This is a lesson which our
Lord teaches in two ways. Firstly, He advises those who are bidden to a wedding
to "sit down in the lowest place." Secondly, He backs up His advice by declaring
a great principle, which frequently fell from His lips--"Whoever exalts himself
shall be abased, and he that humbles himself shall be exalted."

Humility may well be called the queen of the Christian graces. To know our own
sinfulness and weakness, and to feel our need of Christ, is the very beginning
of saving religion. It is a grace which has always been the distinguishing
feature in the character of the holiest saints in every age. Abraham, and Moses,
and Job, and David, and Daniel, and Paul, were all eminently humble men. Above
all, it is a grace within the reach of every true Christian. All have not money
to give away. All have not time and opportunities for working directly for
Christ. All have not gifts of speech, and tact, and knowledge, in order to do
good in the world. But all converted men should labor to adorn the doctrine they
profess by humility. If they can do nothing else, they can strive to be humble.

Would we know the root and spring of humility? One word describes it. The root
of humility is right knowledge. The man who really knows himself and his own
heart--who knows God and His infinite majesty and holiness--who knows Christ,
and the price at which he was redeemed--that man will never be a proud man. He
will count himself, like Jacob, unworthy of the least of all God's mercies. He
will say of himself, like Job, "I am vile." He will cry, like Paul, "I am chief
of sinners." (Genes. 32:10; Job 40:4; 1 Tim. 1:15.) He will think anything good
enough for him. In lowliness of mind be will esteem every one else to be better
than himself. (Philip. 2:3.) Ignorance--nothing but sheer ignorance--ignorance
of self, of God, and of Christ, is the real secret of pride. From that miserable
self-ignorance may we daily pray to be delivered! He is the wise man who knows
himself--and he who knows himself, will find nothing within to make him proud.

Let us learn, secondly, from these verses, the duty of caring for the poor. Our
Lord teaches this lesson in a peculiar manner. He tells the Pharisee who invited
Him to his feast, that, when he made "a dinner or a supper," he ought not to
"call his friends," or relatives, or rich neighbors. On the contrary, He says,
"When you make a feast, call the poor, the maimed, the lame, the blind."

The precept contained in these words must evidently be interpreted with
considerable limitation. It is certain that our Lord did not intend to forbid
men showing any hospitality to their relatives and friends. It is certain that
He did not mean to encourage a useless and profuse expenditure of money in
giving to the poor. To interpret the passage in this manner would make it
contradict other plain Scriptures. Such interpretations cannot possibly be
correct.

But when we have said this, we must not forget that the passage contains a deep
and important lesson. We must be careful that we do not limit and qualify that
lesson until we have pared it down and refined it into nothing at all. The
lesson of the passage is plain and distinct. The Lord Jesus would have us care
for our poorer brethren, and help them according to our power. He would have us
know that it is a solemn duty never to neglect the poor, but to aid them and
relieve them in their time of need.

Let the lesson of this passage sink down deeply into our hearts. "The poor shall
never cease out of the land." (Deut. 15:11.) A little help conferred upon the
poor judiciously and in season, will often add immensely to their happiness, and
take away immensely from their cares, and promote good feeling between class and
class in society. This help it is the will of Christ that all His people who
have the means should he willing and ready to bestow. That stingy, calculating
spirit, which leads some people to talk of "the work-house," and condemn all
charity to the poor, is exceedingly opposed to the mind of Christ. It is not for
nothing that our Lord declares that He will say to the wicked in the day of
judgment, "I was an hungry and you gave me no food--I was thirsty and you gave
me no drink." It is not for nothing that Paul writes to the Galatians, "All they
asked was that we should continue to remember the poor, the very thing I was
eager to do." (Matt. 25:42. Gal. 2:10.)

Let us learn, lastly, from these verses, the great importance of looking forward
to the resurrection of the dead. This lesson stands out in a striking manner in
the language used by our Lord on the subject of showing charity to the poor. He
says to the Pharisee who entertained Him, "The poor cannot repay you--you shall
be repaid at the resurrection of the just."

There is a resurrection after death. Let this never be forgotten. The life that
we live here in the flesh is not all. The visible world around us is not the
only world with which we have to do. All is not over when the last breath is
drawn, and men and women are carried to their long home in the grave. The
trumpet shall one day sound, and the dead shall be raised incorruptible. All
that are in the graves shall hear Christ's voice and come forth--those who have
done good to the resurrection of life, and those who have done evil to the
resurrection of damnation. This is one of the great foundation truths of the
Christian religion. Let us cling to it firmly, and never let it go.

Let us strive to live like men who believe in a resurrection and a life to come,
and desire to be always ready for another world. So living, we shall look
forward to death with calmness. We shall feel that there remains some better
portion for us beyond the grave. So living, we shall take patiently all that we
have to bear in this world. Trial, losses, disappointments, ingratitude, will
affect us little. We shall not look for our reward here. We shall feel that all
will be rectified one day, and that the Judge of all the earth will do right.
(Gen. 18:25.)

But how can we bear the thought of a resurrection? What shall enable us to look
forward to a world to come without alarm? Nothing can do it, but faith in
Christ. Believing on Him, we have nothing to fear. Our sins will not appear
against us. The demands of God's law will be found completely satisfied. We
shall stand firm in the great day, and none shall lay anything to our charge.
(Rom. 8:33.) Worldly men like Felix, may well tremble when they think of a
resurrection. But believers, like Paul, may rejoice.


========================================================================
  CHAPTER 92: LUKE 14:15-24
========================================================================

PARABLE OF THE GREAT BANQUET

The verses before us contain one of our Lord's most instructive parables. It was
spoken in consequence of a remark made by one who was sitting at table with Him
in a Pharisee's house. "Blessed," said this man, "is he that shall eat the feast
in the kingdom of God." The object of this remark we are left to conjecture. It
is likely that he who made it was one of that class of people who wish to go to
heaven, and like to hear good things talked of, but never get any further. Our
Lord takes occasion to remind him and all the company, by means of the parable
of the great supper, that men may have the kingdom of God offered to them, and
yet may willingly neglect it, and be lost forever.

We are taught, firstly, in this parable, that God has made a great provision for
the salvation of men's souls. This is the meaning of the words, "a certain man
made a great banquet, and invited many." This is the Gospel.

The Gospel contains a full supply of everything that sinners need in order to be
saved. We are all naturally starving, empty, helpless, and ready to perish.
Forgiveness of all sin, and peace with God, justification of the person, and
sanctification of the heart--grace by the way, and glory in the end--are the
gracious provision which God has prepared for the wants of our souls. There is
nothing that sin-laden hearts can wish, or weary consciences require, which is
not spread before men in rich abundance in Christ. Christ, in one word, is the
sum and substance of the "great supper." "I am the bread of life." "Him that
comes unto me shall never hunger, and he that believes on me shall never
thirst." "My flesh is food indeed, and my blood is drink indeed." "He that eats
my flesh and drinks my blood, has eternal life." (John 6:35-55, 56.)

We are taught, secondly, in this parable, that the offers and invitations of the
Gospel are most broad and liberal. We read that he who made the supper "sent his
servant at the time of the banquet to say to those who were invited, Come for
all things are now ready."

There is nothing lacking on God's part for the salvation of man. If man is not
saved, the fault is not on God's side. The Father is ready to receive all who
come to Him by Christ. The Son is ready to cleanse all from their sins who apply
to Him by faith. The Spirit is ready to come to all who ask for Him. There is an
infinite willingness in God to save man, if man is only willing to be saved.

There is the fullest warrant for sinners to draw near to God by Christ. The word
"Come," is addressed to all without exception. Are men laboring and heavy-laden?
"Come unto me," says Jesus, "and I will give you rest." Are men thirsting? "If
any man thirst," says Jesus, "let him come unto me and drink." Are men poor and
hungry? "Come," says Jesus, "buy wine and milk without money and without price."
No man shall ever be able to say that he had no encouragement to seek salvation.
That word of the Lord shall silence every objector--"Him that comes to me, I
will in no wise cast out."

We are taught, thirdly, in this parable, that many who receive Gospel
invitations refuse to accept them. We read that when the servant announced that
all things were ready, those who were invited "all with one consent began to
make excuse." One had one trivial excuse, and another had another. In one point
only all were agreed--they would not come.

We have in this part of the parable a vivid picture of the reception which the
Gospel is continually meeting with wherever it is proclaimed. Thousands are
continually doing what the parable describes. They are invited to come to
Christ, and they will not come. It is not ignorance of religion that ruins most
men's souls. It is lack of will to use knowledge; or love of this present world.
It is not open profligacy that fills hell. It is excessive attention to things
which in themselves are lawful. It is not avowed dislike to the Gospel which is
so much to be feared. It is that procrastinating, excuse-making spirit, which is
always ready with a reason why Christ cannot be served today. Let the words of
our Lord on this subject sink down into our hearts. Infidelity and immorality,
no doubt, slay their thousands. But decent, plausible, smooth-spoken excuses
slay their tens of thousands. No excuse can justify a man in refusing God's
invitation, and not coming to Christ.

We are taught, lastly, in this parable, that God earnestly desires the salvation
of souls, and would have all means used to procure acceptance for His Gospel. We
read that when those who were first invited to the supper refused the
invitation, "the master of the house said to his servant, Go out quickly into
the streets, and bring in here the poor, and the maimed, and the halt, and the
blind." We read that when this was done, and there was yet room, "the master
said unto his servant, Go out into the high ways and hedges, and compel them to
come in, that my house may be filled."

The meaning of these words can admit of little dispute. They surely justify us
in asserting the exceeding love and compassion of God towards sinners. His
patience is inexhaustible. If some will not receive the truth, He will have
others invited in their stead. His pity for the lost is no pretended and
imaginary thing. He is infinitely willing to save souls. Above all, the words
justify every preacher and teacher of the Gospel in employing all possible means
to awaken sinners, and turn them from their sins. If they will not come to us in
public, we must visit them in private. If they will not attend our preaching in
the congregation, we must be ready to preach from house to house.

We must even not be ashamed to use a gentle violence. We must be instant in
season, out of season. (2 Tim. 4:2.) We must deal with many an unconverted man,
as one who is half-asleep, half out of his mind, and not fully conscious of the
state he is in. We must press the Gospel on his notice again and again. We must
cry aloud and spare not. We must deal with him as we would with a man about to
commit suicide. We must try to snatch him as a brand from the burning. We must
say, "I cannot--I will not--I dare not let you go on ruining your own soul." The
men of the world may not understand such earnest dealing. They may sneer at all
zeal and fervor in religion as fanaticism. But the "man of God," who desires to
do the work of an evangelist, will heed little what the world says. He will
remember the words of our parable. He will "compel men to come in."

Let us leave this parable with serious self-inquiry. It ought to speak to us in
the present day. To us this invitation of the Gospel is addressed as well as to
the Jews. To us the Lord is saying constantly, "Come unto the supper--Come unto
me." Have we accepted His invitation? Or are we practically saying, "I cannot
come." If we die without having come to Christ, we had better never have been
born.


========================================================================
  CHAPTER 93: LUKE 14:25-35
========================================================================

THE COST OF BEING A DISCIPLE

We learn, firstly, from this passage, that true Christians must be ready, if
need be, to give up everything for Christ's sake. This is a lesson which is
taught in very remarkable language. Our Lord says, "If any man come to me, and
hate not his father and mother, and wife and children, and brethren and sisters,
yes, and his own life also, he cannot be my disciple."

This expression must doubtless be interpreted with some qualification. We must
never explain any text of Scripture in such a manner as to make it contradict
another. Our Lord did not mean us to understand that it is the duty of
Christians to hate their relatives. This would have been to contradict the fifth
commandment. He only meant that those who follow Him must love Him with a deeper
love even than their nearest and dearest relatives, or their own lives. He did
not mean that it is an essential part of Christianity to quarrel with our
relatives and friends. But He did mean that if the claims of our relatives and
the claims of Christ come into collision, the claims of relatives must give way.
We must choose rather to displease those we love most upon earth, than to
displease Him who died for us on the cross.

The demand which our Lord makes upon us here is peculiarly stringent and
heart-searching. Yet it is a wise and a necessary one. Experience shows, both in
the church at home, and in the mission-field abroad, that the greatest foes to a
man's soul are sometimes those of his own house. It sometimes happens that the
greatest hindrance in the way of an awakened conscience, is the opposition of
relatives and friends. Ungodly fathers cannot bear to see their sons "taking up
new views" of religion. Worldly mothers are vexed to see their daughters
unwilling to enter into the gaieties of the world. A collision of opinion takes
place frequently, as soon as grace enters into a family. And then comes the time
when the true Christian must remember the spirit of our Lord's words in this
passage. He must be willing to offend his family, rather than offend Christ.

The line of duty in such cases is doubtless very painful. It is a heavy cross to
disagree with those we love, and especially about spiritual things. But if this
cross be laid upon us, we must remember that firmness and decision are true
kindness. It can never be true love to relatives to do wrong, in order to please
them. And, best of all, firmness accompanied by gentleness and consistency, in
the long run of life, often brings its own reward. Thousands of Christians will
bless God at the last day, that they had relatives and friends who chose to
displease them rather than Christ. That very decision was the first thing that
made them think seriously, and led finally to the conversion of their souls.

We learn secondly, from this passage, that those who are thinking of following
Christ should be warned to "count the cost." This is a lesson which was intended
for the multitudes who followed our Lord without thought and consideration, and
was enforced by examples drawn from building and from war. It is a lesson which
will be found useful in every age of the church.

It costs something to be a true Christian. Let that never be forgotten. To be a
mere nominal Christian, and go to church, is cheap and easy work. But to hear
Christ's voice, and follow Christ, and believe in Christ, and confess Christ,
requires much self-denial. It will cost us our sins, and our self-righteousness,
and our ease, and our worldliness. All--all must be given up. We must fight an
enemy who comes against us with twenty thousand followers. We must build a tower
in troublous times. Our Lord Jesus Christ would have us thoroughly understand
this. He bids us "count the cost."

Now, why did our Lord use this language? Did He wish to discourage men from
becoming His disciples? Did He mean to make the gate of life appear more narrow
than it is? It is not difficult to find an answer to these questions. Our Lord
spoke as He did to prevent men following Him lightly and inconsiderately, from
mere carnal feeling or temporary excitement, who in time of temptation would
fall away. He knew that nothing does so much harm to the cause of true religion
as backsliding, and that nothing causes so much backsliding as enlisting
disciples without letting them know what they take in hand. He had no desire to
swell the number of His followers by admitting soldiers who would fail in the
hour of need. For this reason He raises a warning voice. He bids all who think
of taking service with Him count the cost before they begin.

Well would it be for the Church and the world if the ministers of Christ would
always remember their Master's conduct in this passage. Often--far too
often--people are built up in self-deception, and encouraged to think they are
converted when in reality they are not converted at all. Feelings are supposed
to be faith. Convictions are supposed to be grace. These things ought not so to
be. By all means let us encourage the first beginnings of religion in a soul.
But never let us urge people forward without telling them what true Christianity
entails. Never let us hide from them the battle and the toil. Let us say to them
"come with us"--but let us also say, "count the cost."

We learn, lastly, from this passage, how miserable is the condition of
backsliders and apostates. This is a lesson which is intimately connected with
the preceding one. The necessity of "counting the cost" is enforced by a picture
of the consequences of neglecting to do so. The man who has once made a
profession of religion, but has afterwards gone back from it, is like salt which
has "lost its savor." Such salt is comparatively useless. "It is neither fit for
the land, nor fit for the ash-heap--but men cast it out." Yet the state of that
salt is a lively emblem of the state of a backslider. No wonder that our Lord
said, "He that has ears to hear let him hear."

The truth which our Lord brings out in this place is very painful, but very
useful and needful to be known. No man, be it remembered, is in so dangerous a
state as he who has once known the truth and professed to love it, and has
afterwards fallen away from his profession, and gone back to the world. You can
tell such a man nothing that he does not know. You can show him no doctrine that
he has not heard. He has not sinned in ignorance like many. He has gone away
from Christ with his eyes open. He has sinned against a known, and not an
unknown God. His case is well near desperate. All things are possible with God.
Yet it is written, "It is impossible for those who were once enlightened--if
they shall fall away, to renew them again unto repentance." (Heb. 6:4-6.)

Let us ponder these things well. The subject is one which is not sufficiently
considered. Let us never be afraid of beginning to serve Christ. But let us
begin seriously, thoughtfully, and with a due consideration of the step we take.
And having once begun, let us pray for grace that we may persevere, and never
fall away.


========================================================================
  CHAPTER 94: LUKE 15:1-10
========================================================================

THE PARABLES OF THE LOST SHEEP, AND THE LOST COIN

The chapter which begins with these verses is well known to Bible readers if any
is in the Scriptures. Few chapters perhaps have done more good to the souls of
men. Let us take heed that it does good to us.

We should first observe in these verses, the striking testimony which was borne
to our Lord by His enemies. We read that when "all the publicans and sinners
drew near to hear Him, the Scribes and Pharisees murmured, saying, This man
receives sinners, and eats with them."

These words were evidently spoken with surprise and scorn, and not with pleasure
and admiration. These ignorant guides of the Jews could not understand a
preacher of religion having anything to do with wicked people! Yet their words
worked for good. The very saying which was meant for a reproach was adopted by
the Lord Jesus as a true description of His office. It led to His speaking three
of the most instructive parables which ever fell from His lips.

The testimony of the Scribes and Pharisees was strictly and literally true. The
Lord Jesus is indeed one that "receives sinners." He receives them to pardon
them, to sanctify them, and to make them fit for heaven. It is His special
office to do so. For this end He came into the world. He came not to call the
righteous, but sinners to repentance. He came into the world to save sinners.
What He was upon earth He is now at the right hand of God, and will be to all
eternity. He is emphatically the sinner's Friend.

Have we any sense of sin? Do we feel bad, and wicked, and guilty, and deserving
of God's anger? Is the remembrance of our past lives bitter to us? Does the
recollection of our past conduct make us ashamed? Then we are the very people
who ought to apply to Christ, just as we are, pleading nothing of our own,
making no useless delay. Christ will receive us graciously, pardon us freely,
and give us eternal life. He is One that "receives sinners." Let us not be lost
for lack of applying to Him that we may be saved.

We should observe, secondly, in these verses, the remarkable figures under which
our Lord describes His own love towards sinners. We read that in reply to the
taunting remark of His enemies He spoke three parables--the parables of the lost
sheep, the lost piece of silver, and the prodigal son. The first two of these
parables are now before us. All three are meant to illustrate one and the same
truth. They all throw strong light on Christ's willingness to save sinners.

Christ's love is an active, working love. Just as the shepherd did not sit still
bewailing his lost sheep, and the woman did not sit still bewailing her lost
money, so our blessed Lord did not sit still in heaven pitying sinners. He left
the glory which He had with the Father, and humbled Himself to be made in the
likeness of man. He came down into the world to seek and save that which was
lost. He never rested until He had made atonement for our transgressions,
brought in everlasting righteousness, provided eternal redemption, and opened a
door of life to all who are willing to be saved.

Christ's love is a self-denying love. The shepherd brought his lost sheep home
on his own shoulders rather than leave it in the wilderness. The woman lighted a
candle, and swept the house, and searched diligently, and spared no pains, until
she found her lost money. And just so did Christ not spare Himself, when he
undertook to save sinners. "He endured the cross, despising the shame." He "laid
down His life for His friends." Greater love than this cannot be shown. (John
15:13. Heb. 12:2.)

Christ's love is a deep and mighty love. Just as the shepherd rejoiced to find
his sheep, and the woman to find her money, so does the Lord Jesus rejoice to
save sinners. It is a real pleasure to Him to pluck them as brands from the
burning. It was His "food and drink," when upon earth, to finish the work which
He came to do. He felt straitened in spirit until it was accomplished. It is
still His delight to show mercy. He is far more willing to save sinners than
sinners are to be saved.

Let us strive to know something of this love of Christ. It is a love that truly
passes knowledge. It is unspeakable and unsearchable. It is that on which we
must wholly rest our souls, if we would have peace in time, and glory in
eternity. If we take comfort in our own love to Christ, we are building on a
sandy foundation. But if we lean on Christ's love to us, we are on a rock.

We should observe, lastly, in these verses, the wide encouragement which our
Lord holds out to repentance. We read these striking words, "Joy shall be in
heaven over one sinner that repents." We read the same thought again after a few
verses--"There is joy in the presence of the angels of God over one sinner that
repents." The thing is doubled, to make doubt impossible. The idea is repeated,
in order to meet man's unbelief.

There are deep things in these sayings, beyond doubt. Our poor weak minds are
little able to understand how the perfect joy of heaven can admit of increase.
But one thing, at any rate, stands out clearly on the face of these expressions.
There is an infinite willingness on God's part to receive sinners. However
wicked a man may have been, in the day that he really turns from his wickedness
and comes to God by Christ, God is well-pleased. God has no pleasure in the
death of him that dies, and God has pleasure in true repentance.

Let the man who is afraid to repent, consider well the verses we are now looking
at, and be afraid no more. There is nothing on God's part to justify his fears.
An open door is set before him. A free pardon awaits him. "If we confess our
sins, God is faithful and just to forgive our sins, and cleanse us from all
unrighteousness." (1 John 1:9.)

Let the man who is ashamed to repent, consider these verses, and cast shame
aside. What though the world mocks and jests at his repentance? While man is
mocking, angels are rejoicing. The very change which sinners call foolishness,
is a change which fills heaven with joy.

Have we repented ourselves? This, after all, is the principal question which
concerns us. What shall it profit us to know Christ's love, if we do not use it?
"If you know these things, happy are you if you do them." (John 13:17.)


========================================================================
  CHAPTER 95: LUKE 15:11-24
========================================================================

PARABLE OF THE LOST SON

The parable before us is commonly known as the parable of "the prodigal son." It
may be truly called a mighty spiritual picture. Unlike some of our Lord's
parables, it does not convey to us one great lesson only, but many. Every part
of it is peculiarly rich in instruction.

We see, firstly, in this parable, a man following the natural bent of his own
heart. Our Lord shows us a "younger son" making haste to set up for himself,
going far away from a kind father's house, and "wasting his substance in riotous
living."

We have in these words a faithful portrait of the mind with which we are all
born. This is our likeness. We are all naturally proud and self-willed. We have
no pleasure in fellowship with God. We depart from Him, and go afar off. We
spend our time, and strength, and faculties, and affections, on things that
cannot profit. The covetous man does it in one fashion; the slave of lusts and
passions in another; the lover of pleasure in another. In one point only are all
agreed. Like sheep, we all naturally "go astray, and turn every one to his own
way." (Isaiah. 53:6.) In the younger son's first conduct we see the natural
heart.

He that knows nothing of these things has yet much to learn. He is spiritually
blind. The eyes of his understanding need to be opened. The worst ignorance in
the world is not to know ourselves. Happy is he who bas been delivered from the
kingdom of darkness, and been made acquainted with himself! Of too many it may
be said, "They know not, neither will they understand. They walk on in
darkness." (Psalm 82:5.)

We see, secondly, in this parable, man finding out that the ways of sin are
hard, by bitter experience. Our Lord shows us the younger son spending all his
property and reduced to poverty--obliged to take service and "feed swine"--so
hungry that he is ready to eat swine's food--and cared for by none.

These words describe a common case. Sin is a hard master, and the servants of
sin always find it out, sooner or later, to their cost. Unconverted people are
never really happy. Under a profession of high spirits and cheerfulness, they
are often ill at ease within. Thousands of them are sick at heart, dissatisfied
with themselves, weary of their own ways, and thoroughly uncomfortable. "There
be many that say, who will show us any good." "There is no peace, says my God,
to the wicked." (Psalm. 4:6. Isaiah 57:21.)

Let this truth sink down into our hearts. It is a truth, however loudly
unconverted people may deny it. "The way of transgressors is hard." (Prov.
13:15.) The secret wretchedness of natural man is exceedingly great. There is a
famine within, however much they may try to conceal it. They are "in need." He
that "sows to the flesh shall of the flesh reap corruption." No wonder that Paul
said, "What profit had you in those things whereof you are now ashamed?" (Gal.
6:8. Rom. 6:21.)

We see, thirdly, in this parable, man awaking to a sense of his natural state,
and resolving to repent. Our Lord tells us that the younger son "came to himself
and said, how many servants of my father have bread enough and to spare, and I
perish with hunger? I will arise and go to my father, and say unto him, Father,
I have sinned."

The thoughts of thousands are vividly painted in these words. Thousands have
reasoned in this way, and are saying such things to themselves every day. And we
must be thankful when we see such thoughts arise. Thinking is not change of
heart, but it may be the beginning of it. Conviction is not conversion, but it
is one step, at any rate, in a right direction. The ruin of many people's souls
is simply this, that they never think at all.

One caution, however, must always be given. Men must beware that they do not
stop short in "thinking." Good thoughts are all very well, but they are not
saving Christianity. If the younger son had never got beyond thinking, he might
have kept from home to the day of his death.

We see, fourthly, in this parable, man turning to God with true repentance and
faith. Our Lord shows us the younger son leaving the far country where he was,
and going back to his father's house, carrying into practice the good intentions
he had formed, and unreservedly confessing his sin. "He arose and went."

These words are a life-like outline of true repentance and conversion. The man
in whose heart a true work of the Holy Spirit has begun, will never be content
with thinking and resolving. He will break off from sin. He will come out from
its fellowship. He will cease to do evil. He will learn to do well. He will turn
to God in humble prayer. He will confess his iniquities. He will not attempt to
excuse his sins. He will say with David, "I acknowledge my transgression." He
will say with the tax-collector, "God be merciful to me a sinner." (Psalm 51:3.
Luke 18:13.)

Let us beware of any repentance, falsely so called, which is not of this
character. Action is the very life of "repentance unto salvation." Feelings, and
tears, and remorse, and wishes, and resolutions, are all useless, until they are
accompanied by action and a change of life. In fact they are worse than useless.
Insensibly they sear the conscience and harden the heart.

We see, fifthly, in this parable, the penitent man received readily, pardoned
freely, and completely accepted with God. Our Lord shows us this, in this part
of the younger son's history, in the most touching manner. We read that "he got
up and went to his father. But while he was still a long way off, his father saw
him and was filled with compassion for him; he ran to his son, threw his arms
around him and kissed him. The son said to him, 'Father, I have sinned against
heaven and against you. I am no longer worthy to be called your son.' But the
father said to his servants, 'Quick! Bring the best robe and put it on him. Put
a ring on his finger and sandals on his feet. Bring the fattened calf and kill
it. Let's have a feast and celebrate.'"

More deeply affecting words than these, perhaps, were never written. To comment
on them seems almost needless. It is like gilding refined gold, and painting the
lily. They show us in great broad letters the infinite love of the Lord Jesus
Christ towards sinners. They teach how infinitely willing He is to receive all
who come to Him, and how complete, and full, and immediate is the pardon which
He is ready to bestow. "By Him all who believe are justified from all things."
"He is plenteous in mercy." (Acts 13:39. Psalm 86:5.)

Let this boundless mercy of our Lord Jesus Christ be engraved deeply in our
memories, and sink into our minds. Let us never forget that He is One "that
receives sinners." With Him and His mercy sinners ought to begin, when they
first begin to desire salvation. On Him and His mercy saints must live, when
they have been taught to repent and believe. "The life which I live in the
flesh," says Paul, "I live by the faith of the Son of God, who loved me and gave
Himself for me." (Gal. 2:20.)


========================================================================
  CHAPTER 96: LUKE 15:25-32
========================================================================

These verses form the conclusion of the parable of the prodigal son. They are
far less well known than the verses which go before them. But they were spoken
by the same lips which described the younger son's return to his father's house.
Like everything which those lips spoke, they will be found deeply profitable.

We are taught, firstly, in this passage, how unkind and ill-natured are the
feelings of self-righteous men towards sinners.

This is a lesson which our Lord conveys to us by describing the conduct of the
"elder brother" of the prodigal son. He shows him to us "angry" and finding
fault because of the rejoicings over his brother's return. He shows him
complaining that his father treated the returning prodigal too well, and that he
himself had not been treated as well as his merits deserved. He shows him
utterly unable to share in the joy which prevailed when his younger brother came
home, and giving away to ill-natured and envious thoughts. It is a painful
picture, but a very instructive one.

For one thing, this elder brother is an exact picture of the Jews of our Lord's
times. They could not bear the idea of their 'Gentile' younger brother being
made partaker of their privileges. They would gladly have excluded him from
God's favor. They steadily refused to see that the Gentiles were to be
fellow-heirs and partakers of Christ with themselves. In all this they were
precisely acting the part of the "elder brother."

For another thing, the elder brother is an exact type of the Scribes and
Pharisees of our Lord's times. They objected that our Lord received sinners and
ate with them. They murmured because He opened the door of salvation to
publicans and harlots. They would have been better pleased if our Lord had
confined His ministry to them and their party, and had left the ignorant and
sinful entirely alone. Our Lord saw this state of things clearly; and never did
He paint it with such graphic power as in the picture of the "elder brother."

Last, but not least, the elder brother is an exact type of a large class in the
Church of Christ in the present day. There are thousands on every side who
dislike a free, full, unfettered Gospel to be preached. They are always
complaining that ministers throw the door too wide open, and that the doctrine
of grace tends to promote licentiousness. Whenever we come across such people,
let us remember the passage we are now considering. Their voice is the voice of
the "elder brother."

Let us beware of this spirit infecting our own heart. It arises partly from
ignorance. Men begin by not seeing their own sinfulness and unworthiness, and
then they fancy that they are much better than others, and that nobody is worthy
to be put by their side. It arises partly from lack of charity. Men are lacking
in kind feeling towards others, and then they are unable to take pleasure when
others are saved. Above all, it arises from a thorough misunderstanding of the
true nature of gospel forgiveness. The man who really feels that we all stand by
grace and are all debtors, and that the best of us has nothing to boast of, and
has nothing which he has not received--such a man will not be found talking like
the "elder brother."

We are taught, secondly, in this passage, that the conversion of any soul ought
to be an occasion of joy to all who see it. Our Lord shows us this by putting
the following words into the mouth of the prodigal's father--"We had to
celebrate this happy day. For your brother was dead and has come back to life!
He was lost, but now he is found!"

The lesson of these words was primarily meant for the Scribes and Pharisees. If
their hearts had been in a right state, they would never have murmured at our
Lord for receiving sinners. They would have remembered that the worst of
publicans and sinners were their own brethren, and that if they themselves were
different, it was grace alone that had made the difference. They would have been
glad to see such helpless wanderers returning to the fold. They would have been
thankful to see them plucked as brands from the burning, and not cast away
forever. Of all these feelings, unhappily, they knew nothing. Wrapped in their
own self-righteousness they murmured and found fault, when in reality they ought
to have thanked God and rejoiced.

The lesson is one which we shall all do well to lay to heart. Nothing ought to
give us such true pleasure as the conversion of souls. It makes angels rejoice
in heaven. It ought to make Christians rejoice on earth. What if those who are
converted were lately the vilest of the vile? What if they have served sin and
Satan for many long years, and wasted their substance in riotous living? It
matters nothing. "Has grace come into their hearts? Are they truly penitent?
Have they come back to their father's house? Are they new creatures in Christ
Jesus? Are the dead made alive and the lost found?"

These are the only questions we have any right to ask. If they can be answered
satisfactorily we ought to rejoice and be glad. Let the worldly, if they please,
mock and sneer at such conversions. Let the self-righteous, if they will, murmur
and find fault, and deny the reality of all great and sudden changes. But let
the Christian who reads the words of Christ in this chapter, remember them and
act upon them. Let him thank God and be merry. Let him praise God that one more
soul is saved. Let him say, "this my brother was dead and is alive again; and
was lost, and is found."

What are our own feelings on the subject? This after all is the question that
concerns us most. The man who can take deep interest in politics, or
field-sports, or money-making, or farming, but none in the conversion of souls,
is no true Christian. He is himself "dead" and must be made "alive again." He is
himself "lost" and must be "found."


========================================================================
  CHAPTER 97: LUKE 16:1-12
========================================================================

THE PARABLE OF THE SHREWD MANAGER

The passage we have now read is a difficult one. There are knots in it which
perhaps will never be untied, until the Lord comes again. We might reasonably
expect that a book written by inspiration, as the Bible is, would contain things
hard to be understood. The fault lies not in the book, but in our own feeble
understandings. If we learn nothing else from the passage before us, let us
learn humility.

Let us beware, in the first place, that we do not draw from these verses lessons
which they were never meant to teach.

The steward, whom our Lord describes, is not set before us as a pattern of
morality. He is distinctly called the "unjust steward." The Lord Jesus never
meant to sanction dishonesty, and unfair dealing between man and man. This
steward cheated his master, and broke the eighth commandment. His master was
struck with his cunning and forethought, when he heard of it, and "commended"
him, as a shrewd and far-seeing man. But there is no proof that his master was
pleased with his conduct. Above all, there is not a word to show that the man
was praised by Christ. In short, in his treatment of his master, the steward is
a beacon to be avoided, and not a pattern to be followed.

The caution, now laid down, is very necessary. Commercial dishonesty is
unhappily very common in these latter days. Fair dealing between man and man is
increasingly rare. Men do things in the way of business, which will not stand
the test of the Bible. In "making haste to be rich," thousands are continually
committing actions which are not strictly innocent. (Prov. 28:20.)

Sharpness and smartness, in bargaining, and buying, and selling, and pushing
trade, are often covering over things that ought not to be. The generation of
"the unjust steward" is still a very large one. Let us not forget this. Whenever
we do to others what we would not like others to do to us, we may be sure,
whatever the world may say, that we are wrong in the sight of Christ.

Let us observe, in the second place, that one principal lesson of the parable
before us, is the wisdom of providing against coming evil.

The conduct of the unjust steward, when he received notice to give up his place,
was undeniably skillful. Dishonest as he was in striking off from the bills of
debtors anything that was due to his master, he certainly by so doing made for
himself friends. Wicked as he was, he had an eye to the future. Disgraceful as
his measures were, he provided well for himself. He did not sit still in
idleness, and see himself reduced to poverty without a struggle. He schemed, and
planned, and contrived, and boldly carried his plans into execution. And the
result was that when he lost one home he secured another.

What a striking contrast between the steward's conduct about his earthly
prospects, and the conduct of most men about their souls! In this general point
of view, and in this only, the steward sets us all an example which we should do
well to follow. Like him, we should look far forward to things to come. Like
him, we should provide against the day when we shall have to leave our present
habitation. Like him, we should secure "a house in heaven," which may be our
home, when we put off our earthly tabernacle of the body. (2 Cor. 5:1.) Like him
we should use all means to provide for ourselves everlasting habitations.

The parable, in this point of view, is deeply instructive. It may well raise
within us great searchings of heart. The diligence of worldly men about the
things of time, should put to shame the coldness of professing Christians about
the things of eternity. The zeal and pertinacity of men of business in
compassing sea and land to get earthly treasures, may well reprove the slackness
and indolence of believers about treasures in heaven. The words of our Lord are
indeed weighty and solemn, "The children of this world are in their generation
wiser than the children of light." May these words sink into our hearts and bear
fruit in our lives!

Let us notice, lastly, in this passage, the remarkable expressions which our
Lord uses about little things, in close connection with the parable of the
unjust steward. We read that He said, "He that is faithful in that which is
least, is faithful also in much--and he that is unjust in the least, is unjust
also in much."

Our Lord here teaches us the great importance of strict faithfulness about
"little things." He guards us against supposing that such conduct about money as
that of the unjust steward, ought ever to be considered a light and trifling
thing among Christians. He would have us know that "little things" are the best
test of character--and that unfaithfulness about "little things" is the symptom
of a bad state of heart. He did not mean, of course, that honesty about money
can justify our souls, or put away sin. But He did mean that dishonesty about
money is a sure sign of a heart not being "right in the sight of God." The man
who is not dealing honestly with the gold and silver of this world, can never be
one who has true riches in heaven. "If you have not been faithful in that which
is another man's, who shall give you that which is your own?"

The doctrine laid down by our Lord in this place, deserves most serious
consideration in the present day. An idea appears to prevail in some men's
minds, that true religion may be separated from common honesty, and that
soundness about matters of doctrine may cover over swindling and cheating in
matters of practice! Against this wretched idea our Lord's words were a plain
protest. Against this idea let us watch and be on our guard. Let us contend
earnestly for the glorious doctrines of salvation by grace, and justification by
faith. But let us never allow ourselves to suppose that true religion sanctions
any trifling with the second table of the law. Let us never forget for a moment,
that true faith will always be known by its fruits. We may be very sure that
where there is no honesty, there is no grace.


========================================================================
  CHAPTER 98: LUKE 16:13-18
========================================================================

SERVING TWO MASTERS

These verses teach us, firstly, the uselessness of attempting to serve God with
a divided heart. Our Lord Jesus Christ says, "No servant can serve two
masters--for either he will hate the one and love the other--or else he will
hold to the one and despise the other. You cannot serve God and mammon."

The truth here propounded by our Lord appears, at first sight, too obvious to
admit of being disputed. And yet the very attempt which is here declared to be
useless is constantly being made by many in the matter of their souls. Thousands
on every side are continually trying to do the thing which Christ pronounces
impossible. They are endeavoring to be friends of the world and friends of God
at the same time. Their consciences are so far enlightened, that they feel they
must have some religion. But their affections are so chained down to earthly
things, that they never come up to the mark of being true Christians. And hence
they live in a state of constant discomfort. They have too much religion to be
happy in the world, and they have too much of the world in their hearts to be
happy in their religion. In short, they waste their time in laboring to do that
which cannot be done. They are striving to "serve God and mammon."

He that desires to be a happy Christian, will do well to ponder our Lord's
sayings in this verse. There is perhaps no point on which the experience of all
God's saints is more uniform than this, that decision is the secret of comfort
in Christ's service. It is the half-hearted Christian who brings up an evil
report of the good land. The more thoroughly we give ourselves to Christ, the
more sensibly shall we feel within "the peace of God which passes all
understanding." (Phil. 4:7.) The more entirely we live, not to ourselves, but to
Him who died for us, the more powerfully shall we realize what it is to have
"joy and peace in believing." (Rom. 15:13.) If it is worthwhile to serve Christ
at all, let us serve Him with all our heart, and soul, and mind and strength.
Life, eternal life, after all, is the matter at stake, no less than happiness.
If we cannot make up our minds to give up everything for Christ's sake, we must
not expect Christ to own us at the last day. He will have all our hearts or
none. "Whoever will be a friend of the world is the enemy of God." (James 4:4)
The end of undecided and half-hearted Christians will be to be cast out forever.

These verses teach us, secondly, how widely different is the estimate set on
things by man from that which is set on things by God. Our Lord Jesus Christ
declares this in a severe rebuke which he addresses to the covetous Pharisees
who derided Him. He says, "You are they which justify yourselves before men; but
God knows your hearts--for that which is highly esteemed among men is
abomination in the sight of God."

The truth of this solemn saying appears on every side of us. We have only to
look round the world and mark the things on which most men set their affections,
in order to see it proved in a hundred ways. Riches, and honors, and rank, and
pleasure, are the chief objects for which the greater part of mankind are
living. Yet these are the very things which God declares to be "vanity," and of
the love of which He warns us to beware! Praying, and Bible-reading, and holy
living, and repentance, and faith, and grace, and communion with God, are things
for which few care at all. Yet these are the very things which God in His Bible
is ever urging on our attention! The disagreement is glaring, painful, and
appalling. What God calls good, that man calls evil! What God calls evil, that
man calls good!

Whose words, after all, are true? Whose estimate is correct? Whose judgment will
stand at the last day? By whose standard will all be tried, before they receive
their eternal sentence? Before whose bar will the current opinions of the world
be tested and weighed at last? These are the only questions which ought to
influence our conduct; and to these questions the Bible returns a plain answer.
The counsel of the Lord, it alone shall stand forever. The word of Christ, it
alone shall judge man at the last day. By that word let us live. By that word
let us measure everything, and every person in this evil world. It matters
nothing what man thinks. "What says the Lord?"--It matters nothing what it is
fashionable or customary to think. "Let God be true, and every man a liar."
(Rom. 3:4.) The more entirely we are of one mind with God, the better we are
prepared for the judgment day. To love what God loves, to hate what God hates,
and to approve what God approves, is the highest style of Christianity. The
moment we find ourselves honoring anything which in the sight of God is lightly
esteemed, we may be sure there is something wrong in our souls.

These verses teach us, lastly, the dignity and sanctity of the law of God. Our
Lord Jesus Christ declares that "it is easier for heaven and earth to pass, than
for one tittle of the law to fail."

The honor of God's holy law was frequently defended by Christ during the time of
His ministry on earth. Sometimes we find Him defending it against man-made
additions, as in the case of the fourth commandment. Sometimes we find Him
defending it against those who would lower the standard of its requirements, and
allow it to be transgressed, as in the case of the law of marriage. But never do
we find Him speaking of the law in any terms but those of respect. He always
"magnified the law and made it honorable." (Isaiah 43:21.) Its 'ceremonial' part
was a type of His own gospel, and was to be fulfilled to the last letter. Its
'moral' part was a revelation of God's eternal mind, and was to be perpetually
binding on Christians.

The honor of God's holy law needs continually defending in the present day. On
few subjects does ignorance prevail so widely among professing Christians. Some
appear to think that Christians have nothing to do with the law--that its moral
and ceremonial parts were both of only temporary obligation--and that the daily
sacrifice and the ten commandments were both alike put aside by the gospel. Some
on the other hand think that the law is still binding on us, and that we are to
be saved by obedience to it, but that its requirements are lowered by the
gospel, and can be met by our imperfect obedience. Both these views are
erroneous and unscriptural. Against both let us be on our guard.

Let us settle it in our minds that "the law is good if man uses it lawfully." (1
Tim. 1:8.) It is intended to show us God's holiness and our sinfulness--to
convince us of sin and to lead us to Christ--to show us how to live after we
have come to Christ, and to teach us what to follow and what to avoid. He that
so uses the law will find it a true friend to his soul. The establishes
Christian will always say, "I delight in the law of God after the inward man."
(Rom. 7:22.)


========================================================================
  CHAPTER 99: LUKE 16:19-31
========================================================================

THE RICH MAN AND LAZARUS

The parable we have now read, in one respect stands alone in the Bible. It is
the only passage of Scripture which describes the feelings of the unconverted
after death. For this reason, as well as for many others, the parable deserves
especial attention.

We learn, firstly, from this parable, that a man's worldly condition is no test
of his state in the sight of God. The Lord Jesus describes to us two men, of
whom one was very rich, and the other very poor. The one "fared sumptuously
every day." The other was a mere "beggar," who had nothing that he could call
his own. And yet of these two the poor man had grace, and the rich had none. The
poor man lived by faith, and walked in the steps of Abraham. The rich man was a
thoughtless, selfish worldling, dead in trespasses and sins.

Let us never give way to the common idea that men are to be valued according to
their income, and that the man who has most money is the one who ought to be the
most highly esteemed. There is no authority for this notion in the Bible. The
general teaching of Scripture is flatly opposed to it. "Not many wise, not many
mighty, not many noble are called." (1 Cor. 1:26.) "Let not the rich man glory
in his riches. But let him that glories glory in this, that he knows and
understands me." (Jer. 9:24.) Wealth is no mark of God's favor. Poverty is no
mark of God's displeasure. Those whom God justifies and glorifies are seldom the
rich of this world. It we would measure men as God measures them, we must value
them according to their grace.

We learn, secondly, from this parable, that death is the common end to which all
classes of mankind must come. The trials of the "beggar," and the sumptuous
faring of the "rich man," alike ceased at last. There came a time when both of
them died. "All go to one place." (Eccles. 3:20.)

Death is a great fact that all acknowledge, but very few seem to realize. Most
men eat, and drink, and talk, and plan, as if they were going to live upon earth
forever. The true Christian must be on his guard against this spirit. "He that
would live well," said a great divine, "should often think of his last day, and
make it his company-keeper." Against murmuring, and discontent, and envy, in the
state of poverty--against pride, and self-sufficiency, and arrogance, in the
possession of wealth, there are few better antidotes than the remembrance of
death. "The beggar died," and his bodily wants were at an end. "The rich man
died," and his feasting was stopped for evermore.

We learn, thirdly, from this parable, that the souls of believers are specially
cared for by God in the hour of death. The Lord Jesus tells us that when the
beggar died he "was carried by angels to Abraham's bosom."

There is something very comforting in this expression. We know little or nothing
of the state and feelings of the dead. When our own last hour comes, and we lie
down to die, we shall be like those who journey into an unknown country. But it
may satisfy us to know that all who fall asleep in Jesus are in good keeping.
They are not houseless, homeless wanderers between the hour of death and the day
of resurrection. They are at rest in the midst of friends, with all who have had
like faith with Abraham. They have no lack of anything. And, best of all, Paul
tells us they are "with Christ." (Phil. 1:23.)

We learn, fourthly, from this parable, the reality and eternity of hell. The
Lord Jesus tells us plainly, that after death the rich man was "in
hell--tormented with fire." He gives us a fearful picture of his longing for a
drop of "water to cool his tongue," and of "the gulf" between him and Abraham,
which could not be passed. There are few more dreadful passages perhaps in the
whole Bible than this. And He from whose lips it came, be it remembered, was one
who delighted in mercy!

The certainty and endlessness of the future punishment of the wicked, are truths
which we must hold fast and never let go. From the day when Satan said to Eve,
"You shall not surely die," there never have been lacking men who have denied
them. Let us not be deceived. There is a hell for the impenitent, as well as a
heaven for believers. There is a wrath to come for all who "obey not the Gospel
of Christ." (2 Thess. 1:8.) From that wrath let us flee betimes to the great
hiding-place, Jesus Christ the Lord. If men find themselves "in torment" at
last, it will not be because there was no way to escape.

We learn, fifthly, from this parable, that unconverted men find out the value of
a soul, after death, when it is too late. We read that the rich man desired
Lazarus might be sent to his five brethren who were yet alive, "lest they also
should come to the place of torment." While he lived he had never done anything
for their spiritual good. They had probably been his companions in worldliness,
and, like him, had neglected their souls entirely. When he is dead he finds out
too late the folly of which they had all been guilty, and desires that, if
possible, they might be called to repentance.

The change that will come over the minds of unconverted men after death is one
of the most fearful points in their future condition. They will see, and know,
and understand a hundred things to which they were obstinately blind while they
were alive. They will discover that, like Esau, they have bartered away eternal
happiness for a mere mess of pottage. There is no infidelity, or skepticism, or
unbelief after death. It is a wise saying of an old divine, that "hell is
nothing more than truth known too late."

We learn, lastly, from this parable, that the greatest miracles would have no
effect on men's hearts, if they will not believe God's Word. The rich man
thought that "if one went to his brethren from the dead they would repent." He
argued that the sight of one who came from another world must surely make them
feel, though the old familiar words of Moses and the prophets had been heard in
vain. The reply of Abraham is solemn and instructive--"If they hear not Moses
and the prophets, neither will they be persuaded though one rose from the dead."

The principle laid down in these words is of deep importance. The Scriptures
contain all that we need to know in order to be saved, and a messenger from the
world beyond the grave could add nothing to them. It is not 'more evidence' that
is needed in order to make men repent, but more heart and will to make use of
what they already know.

The 'dead' could tell us nothing more than the Bible contains, if they rose from
their graves to instruct us. After the first novelty of their testimony was worn
away, we would care no more for their words than the words of any other.

This wretched waiting for something which we have not, and neglect of what we
already have, is the ruin of thousands of souls. Faith, simple faith in the
Scriptures which we already possess, is the first thing needful to salvation.
The man who has the Bible, and can read it, and yet waits for more evidence
before he becomes a decided Christian, is deceiving himself. Except he awakens
from his delusion he will die in his sins.


========================================================================
  CHAPTER 100: LUKE 17:1-4
========================================================================

STUMBLING BLOCKS

We are taught for one thing in these verses, the great sinfulness of putting
stumbling-blocks in the way of other men's souls. The Lord Jesus says, "Woe unto
him through whom offences come! It were better for him that a mill-stone were
hung about his neck, and he cast into the sea, than that he should offend one of
these little ones."

When do men make others stumble? When do they cause "offences" to come? They do
it, beyond doubt, whenever they persecute believers, or endeavor to deter them
from serving Christ. But this, unhappily, is not all. Professing Christians do
it whenever they bring discredit on their religion by inconsistencies of temper,
of word, or of deed. We do it whenever we make our Christianity unlovely in the
eyes of the world, by conduct not in keeping with our profession. The world may
not understand the doctrines and principles of believers. But the world is very
keen-sighted about their practice.

The sin against which our Lord warns us was the sin of David. When he had broken
the seventh commandment, and taken the wife of Uriah to be his wife, the prophet
Nathan said to him, "You have given great occasion to the enemies of the Lord to
blaspheme." (2 Sam. 12:14.) It was the sin which Paul charges on the Jews, when
he says, "the name of God is blasphemed among the Gentiles through you." (Rom.
2:24.) It is the sin of which he frequently entreats Christians to beware--"Give
no offence, neither to the Jews nor to the Gentiles, nor to the Church of God."
(1 Cor. 10:32.)

The subject is a deeply searching one. The sin which our Lord brings before us
is unhappily very common. The inconsistencies of professing Christians too often
supply the men of the world with an excuse for neglecting religion altogether.
An inconsistent believer, whether he knows it or not, is daily doing harm to
souls. His life is a positive injury to the Gospel of Christ.

Let us often ask ourselves whether we are doing good or harm in the world. We
cannot live to ourselves, if we are Christians. The eyes of many will always be
upon us. Men will judge by what they see, far more than by what they hear. If
they see the Christian contradicting by his practice what he professes to
believe, they are justly stumbled and offended. For the world's sake, as well as
for our own, let us labor to be eminently holy. Let us endeavor to make our
religion beautiful in the eyes of men, and to adorn the doctrine of Christ in
all things. Let us strive daily to lay aside every weight, and the sin which
most easily besets us, and so to live that men can find no fault in us, except
concerning the law of our God. Let us watch jealously over our tempers and
tongues, and the discharge of our social duties. Anything is better than doing
harm to souls. The cross of Christ will always give offence. Let us not increase
that offence by carelessness in our daily life. The natural man cannot be
expected to love the Gospel. But let us not disgust him by inconsistency.

We are taught, for another thing, in these verses, the great importance of a
forgiving spirit. The Lord Jesus says, "if your brother sins against you, rebuke
him, and if he repents, forgive him--and if he sins against you seven times in a
day, and seven times in a day turn again to you, saying, I repent, forgive him."

There are few Christian duties which are so frequently and strongly dwelt upon
in the New Testament as this of 'forgiving injuries'. It fills a prominent place
in the Lord's prayer. The only profession we make in all that prayer, is that of
forgiving "those who trespass against us." It is a test of being forgiven
ourselves. The man who cannot forgive his neighbor the few trifling offences he
may have committed against him, can know nothing experimentally of that free and
full pardon which is offered no by Christ. (Matt. 18:35; Ephes. 4:32.)

Not least, it is one leading mark of the indwelling of the Holy Spirit. The
presence of the Spirit in the heart may always be known by the fruits He causes
to be brought forth in the life. Those fruits are both active and passive. The
man who has not learned to bear and forbear, to put up with much and look over
much, is not born of the Spirit. (1 John 3:14; Matt. 5:44, 45.)

The doctrine laid down by our Lord in this place is deeply humbling. It shows
most plainly the wide contrariety which exists between the ways of the world and
the Gospel of Christ. Who does not know that pride, and arrogance, and
high-mindedness, and readiness to take offence, and implacable determination
never to forget and never to forgive, are common among baptized men and women?
Thousands will go to the Lord's table, and even profess to love the Gospel, who
fire up in a moment at the least appearance of what they call "offensive"
conduct, and make a quarrel out of the merest trifles. Thousands are perpetually
quarreling with all around them, always complaining how ill other people behave,
and always forgetting that their own quarrelsome disposition is the spark which
causes the flame.

One general remark applies to all such people. They are making their own lives
miserable and showing their unfitness for the kingdom of God. An unforgiving and
quarrelsome spirit is the surest mark of an unregenerate heart. What says the
Scripture? "Whereas there is among you envying, and strife, and divisions, are
you not carnal, and walk as men?" (1 Cor. 3:3; 1 John 3:18-20; 4:20.)

Let us leave the whole passage with jealous self-inquiry. Few passages ought to
humble Christians so much, and to make them feel so deeply their need of the
blood of atonement, and the mediation of Christ. How often we have given
offence, and caused others to stumble! How often we have allowed unkind, and
angry, and revengeful thoughts to nestle undisturbed in our hearts! These things
ought not so to be. The more carefully we attend to such practical lessons as
this passage contains, the more shall we recommend our religion to others, and
the more inward peace shall we find in our own souls.


========================================================================
  CHAPTER 101: LUKE 17:5-10
========================================================================

UNWORTHY SERVANTS

Let us notice, in these verses, the important request which the apostles made.
They said unto the Lord, "Increase our faith."

We know not the secret feelings from which this request sprung. Perhaps the
hearts of the apostles failed within them, as they heard one weighty lesson
after another fall from our Lord's lips. Perhaps the thought rose up in their
minds, "Who is sufficient for these things? Who can receive such high doctrines?
Who can follow such a lofty standard of practice?" These, however, are only
conjectures. One thing, at any rate, is clear and plain. The request which they
made was most deeply important--"Increase our faith."

Faith is the root of saving religion. "He that comes unto God must believe that
He is, and that He is a rewarder of those who diligently seek Him." (Heb. 11:6.)
It is the hand by which the soul lays hold on Jesus Christ, and is united to
Him, and saved. It is the secret of all Christian comfort, and spiritual
prosperity. According to a man's faith will be his peace, his hope, his
strength, his courage, his decision, and his victory over the world. When the
apostles made request about faith, they did wisely and well.

Faith is a grace which admits of degrees. It does not come to full strength and
perfection as soon as it is planted in the heart by the Holy Spirit. There is
"little" faith and "great" faith. There is "weak" faith and "strong" faith. Both
are spoken of in the Scriptures. Both are to be seen in the experience of God's
people. The more faith a Christian has the more happy, holy, and useful will he
be. To promote the growth and progress of faith should be the daily prayer and
endeavor of all who love life. When the apostles said, "increase our faith,"
they did well.

Have we any faith at all? This, after all, is the first question which the
subject should raise in our hearts. Saving faith is not mere repetition of the
creed, and saying, "I believe in God the Father--and in God the Son, and in God
the Holy Spirit." Thousands are weekly using these words, who know nothing of
real believing. The words of Paul are very solemn, "All men have not faith." (2
Thess. 3:2.) True faith is not natural to man. It comes down from heaven. It is
the gift of God.

If we have any faith let us pray for more of it. It is a bad sign of a man's
spiritual state when he is satisfied to live on old stock, and does not hunger
and thirst after growth in grace. Let a prayer for more faith form part of our
daily devotions. Let us covet earnestly the best gifts. We are not to despise
"the day of small things" in a brother's soul, but we are not to be content with
it in our own.

Let us notice, for another thing, in these verses, what a heavy blow our Lord
gives to self-righteousness. He says to His apostles, "When you shall have done
all these things which are commanded you, say we are unprofitable servants--we
have done that which was our duty to do."

We are all naturally proud and self-righteous. We think far more highly of
ourselves, our deserts, and our character, than we have any right to do.
Self-righteousness is a subtle disease, which manifests itself in a hundred
different ways. Most men can see it in other people. Few will allow its presence
in themselves. Seldom will a man be found, however wicked, who does not secretly
flatter himself that there is somebody else worse than he is. Seldom will a
saint be found who is not at seasons tempted to be satisfied and pleased with
himself. There is such a thing as a pride which wears the cloak of humility.
There is not a heart upon earth which does not contain a piece of the Pharisee's
character.

To give up self-righteousness is absolutely needful to salvation. He that
desires to be saved must confess that there is no good thing in him, and that he
has no merit, no goodness, no worthiness of his own. He must be willing to
renounce his own righteousness, and to trust in the righteousness of another,
even Christ the Lord. Once pardoned and forgiven, we must travel the daily
journey of life under a deep conviction that we are "unprofitable servants." At
our best we only do our duty, and have nothing to boast of. And even when we do
our duty, it is not by our own power and might that we do it, but by the
strength which is given to us from God. Claim upon God we have none. Right to
expect anything from God we have none. Worthiness to deserve anything from God
we have none. All that we have we have received. All that we are we owe to God's
sovereign, distinguishing grace.

What is the true cause of self-righteousness? How is it that such a poor, weak,
erring creature as man can ever dream of deserving anything at God's hands? It
all arises from ignorance. The eyes of our understandings are naturally blinded.
We see neither ourselves, nor our lives, nor God, nor the law of God, as we
ought. Once let the light of grace shine into a man's heart, and the reign of
self-righteousness is over. The roots of pride may remain, and often put forth
bitter shoots. But the reign of pride is broken when the Spirit comes into the
heart, and shows the man himself and God. The true Christian will never trust in
his own goodness. He will say with Paul, "I am the chief of sinners." "God
forbid that I should glory, save in the cross of our Lord Jesus Christ." (1 Tim.
1:15; Gal. 6:14.)


========================================================================
  CHAPTER 102: LUKE 17:11-19
========================================================================

TEN HEALED OF LEPROSY

Let us mark, firstly, in this passage, how earnestly men can cry for help when
they feel their need of it. We read that "as our Lord entered into a certain
village there met him ten men that were lepers." It is difficult to conceive any
condition more thoroughly miserable than that of men afflicted with leprosy.
They were cast out from society. They were cut off from all communion with their
fellows. The men described in the passage before us appear to have been truly
sensible of their wretchedness. They "stood afar off;"--but they did not stand
idly doing nothing. "They lifted up their voices and said, Jesus, Master, have
mercy on us." They felt acutely the deplorable state of their bodies. They found
words to express their feelings. They cried earnestly for relief when a chance
of relief appeared in sight.

The conduct of the ten lepers is very instructive. It throws light on a most
important subject in practical Christianity, which we can never understand too
well. That subject is PRAYER.

How is it that many never pray at all? How is it that many others are content to
repeat a form of words, but never pray with their hearts? How is it that dying
men and women, with souls to be lost or saved, can know so little of real,
hearty, business-like prayer? The answer to these questions is short and simple.
The bulk of mankind have no sense of sin. They do not feel their spiritual
disease. They are not conscious that they are lost, and guilty, and hanging over
the brink of hell. When a man finds out his soul's ailment, he soon learns to
pray. Like the leper, he finds words to express his need. He cries for help.

How is it, again, that many true believers often pray so coldly? What is the
reason that their prayers are so feeble, and wandering, and lukewarm, as they
frequently are? The answer once more is very plain. Their sense of need is not
so deep as it ought to be. They are not truly alive to their own weakness and
helplessness, and so they do not cry fervently for mercy and grace. Let us
remember these things. Let us seek to have a constant and abiding sense of our
real necessities. If saints could only see their souls as the ten afflicted
lepers saw their bodies, they would pray far better than they do.

Let us mark, secondly, in these verses, how help meets men in the path of
obedience. We are told that when the lepers cried to our Lord, He only replied,
"Go show yourselves to the priests." He did not touch them and command their
disease to depart. He prescribed no medicine, no washing, no use of outward
material means. Yet healing power accompanied the words which He spoke. Relief
met the afflicted company as soon as they obeyed His command. "It came to pass
that as they went they were cleansed."

A fact like this is doubtless intended to teach us knowledge. It shows us the
wisdom of simple, childlike obedience to every word which comes from the mouth
of Christ. It does not become us to stand still, and reason, and doubt, when our
Master's commands are plain and unmistakable. If the lepers had acted in this
way, they would never have been healed. We must read the Scriptures diligently.
We must try to pray. We must attend on the public means of grace. All these are
duties which Christ requires at our hands, and to which, if we love life, we
must attend, without asking vain and critical questions. It is just in the path
of unhesitating obedience that Christ will meet and bless us. "If any man will
do His will he shall know of the doctrine." (John 7:17.)

Let us mark, lastly, in these verses, what a rare thing is thankfulness. We are
told that of all the ten lepers whom Christ healed, there was only one who
turned back and gave Him thanks. The words that fell from our Lord's lips upon
this occasion are very solemn--"Were there not ten cleansed? But where are the
nine?"

The lesson before us is humbling, heart-searching, and deeply instructive. The
best of us are far too like the nine lepers. We are more ready to pray than to
praise, and more disposed to ask God for what we have not, than to thank Him for
what we have. Murmurings, and complainings, and discontent abound on every side
of us. Few indeed are to be found who are not continually hiding their mercies
under a bushel, and setting their needs and trials on a hill. These things ought
not so to be. But all who know the church and the world must confess that they
are true. The wide-spread thanklessness of Christians is the disgrace of our
day. It is a plain proof of our little humility.

Let us pray for a daily thankful spirit. It is the spirit which God loves and
delights to honor. David and Paul were eminently thankful men. It is the spirit
which has marked all the brightest saints in every age of the church. M'Cheyne,
and Bickersteth, and Haldane Stewart, were always full of praise. It is the
spirit which is the very atmosphere of heaven. Angels and "just men made
perfect" are always blessing God. It is the spirit which is the source of
happiness on earth. If we would be anxious for nothing, we must make our
requests known to God not only with prayer and supplication, but with
thanksgiving. (Phil. 4:6.)

Above all, let us pray for a deeper sense of our own sinfulness, guilt, and
undeserving. This, after all, is the true secret of a thankful spirit. It is the
man who daily feels his debt to grace, and daily remembers that in reality he
deserves nothing but hell--this is the man who will be daily blessing and
praising God. Thankfulness is a flower which will never bloom well excepting
upon a root of deep humility!


========================================================================
  CHAPTER 103: LUKE 17:20-25
========================================================================

THE KINGDOM OF GOD

We are taught, firstly, in this passage that the kingdom of God is utterly
unlike the kingdoms of this world. The Lord Jesus tells the Pharisees that "it
comes not with observation." He meant by this that its approach and presence
were not to be marked by outward signs of dignity. Those who expected to observe
anything of this kind would be disappointed. They would wait and watch for such
a kingdom in vain, while the real kingdom would be in the midst of them without
their knowing it. "Behold," He says, "the kingdom of God is within you."

The expression which our Lord here uses describes exactly the beginning of His
spiritual kingdom. It began in a manger at Bethlehem, without the knowledge of
the great, the rich, and the wise. It appeared suddenly in the temple at
Jerusalem, and no one but Simeon and Anna recognized its King. It was received
thirty years after by none but a few fishermen and publicans in Galilee. The
rulers and Pharisees had no eyes to see it. The King came to His own, and His
own received Him not. All this time the Jews professed to be waiting for the
kingdom. But they were looking in the wrong direction. They were waiting for
signs which they had no warrant for expecting. The kingdom of God was actually
in the midst of them! Yet they could not see it!

The literal kingdom which Christ shall set up one day will begin in some
respects very like His spiritual one. It will not be accompanied by the signs,
and marks, and outward manifestations which many are expecting to see. It will
not be ushered in by a period of universal peace and holiness. It will not be
announced to the Church by such unmistakable warnings, that everybody will be
ready for it, and prepared for its appearing. It shall come suddenly,
unexpectedly, and without note of warning to the immense majority of mankind.
The Simeons and Annas will be as few in the last day as they were at the
beginning of the Gospel. The most shall awake one day, like men out of sleep,
and find, to their surprise and dismay, that the kingdom of God is actually
come.

We shall do well to lay these things to heart, and ponder them well. The vast
majority of men are utterly deceived in their expectations with respect to the
kingdom of God. They are waiting for signs which will never appear. They are
looking for indications which they will never discover. They are dreaming of
universal conversion. They are fancying that missionaries, and ministers, and
schools, will change the face of the world before the end comes. Let us beware
of such mistakes. Let us not sleep as do others. The kingdom of God will be upon
men much sooner than many expect. "It comes not with observation."

We are taught, secondly, in this passage, that the second coming of Jesus Christ
will be a very SUDDEN event. Our Lord describes this by a striking figure. He
says, "For the Son of Man in his day will be like the lightning, which flashes
and lights up the sky from one end to the other."

The second personal advent of Christ is the real fulfillment of these words. Of
the precise day and hour of that advent we know nothing. But whenever it may
take place, one thing at least is clear--it will come on the Church and the
world suddenly, instantaneously, and without previous notice. The whole tenor of
Scripture points this way. It shall be "in such an hour as you do not think." It
shall come "as a thief in the night." (Matt. 24:44; 1 Thess. 5:2.)

This suddenness of Christ's second advent is a solemn thought. It ought to make
us study a continual preparedness of mind. Our hearts' desire and endeavor
should be to be always ready to meet our Lord. Our life's aim should be to do
nothing, and say nothing, which could make us ashamed if Christ were suddenly to
appear. "Blessed," says the apostle John, "is he who watches, and keeps his
garments." (Rev. 16:15.) Those who denounce the doctrine of the second advent as
speculative, fanciful, and unpractical, would do well to reconsider the subject.
The doctrine was not so regarded in the days of the apostles. In their eyes
patience, hope, diligence, moderation, personal holiness, were inseparably
connected with an expectation of the Lord's return. Happy is the Christian who
has learned to think with them! To be ever looking for the Lord's appearing is
one of the best helps to a close walk with God.

We are taught, lastly, in this passage, that there are two personal comings of
Christ revealed to us in Scripture. He was appointed to come the first time in
weakness and humiliation, to suffer and to die. He was appointed to come the
second time in power and great glory, to put down all enemies under His feet,
and to reign. At the first coming He was to be "made sin for us," and to bear
our sins upon the cross. At the second coming He was to appear without sin, for
the complete salvation of His people. (2 Cor. 5:21; Heb. 9:28.) Of both these
comings our Lord speaks expressly in the verses before us. Of the first He
speaks when He says that the Son of Man "must suffer and be rejected." Of the
second He speaks when He says the Son of Man "will be like the lightning, which
flashes and lights up the sky from one end to the other."

To see these two comings of Christ distinctly is of great importance to a right
understanding of Scripture. The disciples, and all the Jews of our Lord's time,
appear to have seen only one personal advent. They expected a Messiah who would
come to REIGN, but not one who would come to SUFFER. The majority of Christians,
in like manner, appear to see only one personal advent. They believe that Christ
came the first time to suffer. But they seem unable to understand that Christ is
coming a second time to reign. Both parties have got hold of the truth, but
neither, unhappily, has embraced the whole truth. Both are more or less in
error, and the Christian's error is only second in importance to that of the
Jew.

He that strives to be a well-instructed and established Christian, must keep
steadily before his mind both the advents of Jesus Christ. Clear views of the
subject are a great help to the profitable reading of the Bible. Without them we
shall constantly find statements in prophecy which we can neither reconcile with
other statements, nor yet explain away. Jesus coming in person the first time to
suffer, and Jesus coming in person the second time to reign, are two landmarks
of which we should never lose sight. We stand between the two. Let us believe
that both are real and true.


========================================================================
  CHAPTER 104: LUKE 17:26-37
========================================================================

The subject of these verses is one of peculiar solemnity. It is the second
advent of our Lord Jesus Christ. That great event, and the things immediately
connected with it, are here described by our Lord's own lips.

We should observe, for one thing, in these verses, what a fearful picture our
Lord gives of the state of the professing Church at His second coming. We are
told that as it was in the "days of Noah," and in the "days of Lot," "so shall
it be in the day when the Son of man is revealed." The character of those days
we are not left to conjecture. We are told distinctly, that men were entirely
taken up with eating, drinking, marrying, buying, selling, planting,
building--and would attend to nothing else. The flood came at last in Noah's
day, and drowned all except those who were in the ark. The fire fell from heaven
at last in Lot's day, and destroyed all except Lot, his wife, and his daughters.
And our Lord declares most plainly that like things will happen when He comes
again at the end of the world. "When they shall say, Peace and safety; then
sudden destruction comes upon them." (1 Thess. 5:3.)

It is hard to imagine a passage of Scripture which more completely overthrows
the common notions that prevail among men about Christ's return. The world will
not be converted when Jesus comes again. The earth will not be full of the
knowledge of the Lord. The reign of peace will not have been established. The
millennium will not have begun. These glorious things will come to pass after
the second advent, but not before. If words have any meaning, the verses before
us show that the earth will be found full of wickedness and worldliness in the
day of Christ's appearing. The unbelievers and the unconverted will be found
very many. The believers and the godly, as in the days of Noah and Lot, will be
found very few.

Let us take heed to ourselves, and beware of the spirit of the world. It is not
enough to do as others, and buy, and sell, and plant, and build, and eat, and
drink, and marry, as if we were born for nothing else. Exclusive attention to
these things may ruin us as thoroughly as open sin. We must come out from the
world and be separate. We must dare to be singular. We must escape for our lives
like Lot. We must flee to the ark like Noah. This alone is safety. Then, and
then only, we shall be hid in the day of the Lord's anger, and avoid destruction
when the Son of man is revealed. (Zeph. 2:3.)

We should observe, for another thing, in these verses, what a solemn warning our
Lord gives us against unsound profession. He says to us, in immediate connection
with the description of His second advent, "Remember Lot's wife."

Lot's wife went far in religious profession. She was the wife of a "righteous
man." She was connected through him with Abraham, the father of the faithful.
She fled with her husband from Sodom in the day when he escaped for his life by
God's command. But Lot's wife was not really like her husband. Though she fled
with him, she had left her heart behind her. She wilfully disobeyed the strict
injunction which the angel had laid upon her. She looked back towards Sodom, and
was at once struck dead. She was turned into a pillar of salt, and perished in
her sins. "Remember" her, says our Lord--"Remember Lot's wife."

Lot's wife is meant to be a beacon and a warning to all professing Christians.
It may be feared that many will be found like her in the day of Christ's second
advent. There are many in the present day who go a certain length in religion.
They conform to the outward ways of Christian relatives and friends. They speak
the "language of Canaan." They use all the outward ordinances of religion. But
all this time their souls are not right in the sight of God. The world is in
their hearts, and their hearts are in the world. And by and bye, in the day of
sifting, their unsoundness will be exposed to all the world. Their Christianity
will prove rotten at the core. The case of Lot's wife will not stand alone.

Let us remember Lot's wife, and resolve to be real in our religion. Let us not
profess to serve Christ for no higher motive than to please husbands, or wives,
or masters, or ministers. A mere formal religion like this will never save our
souls. Let us serve Christ for His own sake. Let us never rest until we have the
true grace of God in our hearts, and have no desire to look back to the world.

We should observe, lastly, in these verses, what a dreadful separation there
will be in the professing Church when Christ comes again. Our Lord describes
this separation by a very striking picture. He says, "In that night there shall
be two people in one bed; the one shall be taken, and the other shall be left.
Two women shall be grinding together; the one shall be taken, and the other
left."

The meaning of these expressions is clear and plain. The day of Christ's second
advent shall be the day when good and evil, converted and unconverted, shall at
length be divided into two distinct bodies. The visible Church shall no longer
be a mixed body. The wheat and the tares shall no longer grow side by side. The
good fish and the bad shall at length be sorted into two bodies. The angels
shall come forth, and gather together the godly, that they may be rewarded; and
leave the wicked behind to be punished.

"Converted or unconverted?" will be the only subject of enquiry. It will matter
nothing that people have worked together, and slept together, and lived together
for many years. They will be dealt with at last according to their religion.
Those members of the family who have loved Christ, will be taken up to heaven;
and those who have loved the world, will be cast down to hell. Converted and
unconverted shall be separated for evermore when Jesus comes again.

Let us lay to heart these things. He that loves his relatives and friends is
specially bound to consider them. If those whom he loves are true servants of
Christ, let him know that he must cast in his lot with them, if he would not one
day be parted from them forever. If those whom he loves are yet dead in
trespasses and sins, let him know that he must work and pray for their
conversion, lest he should be separated from them by and bye to all eternity.
Life is the only time for such work. Life is fast ebbing away from us all.
Partings, and separations, and the breaking up of families are at all times
painful things. But all the separations that we see now are nothing compared to
those which will ha seen when Christ comes again.


========================================================================
  CHAPTER 105: LUKE 18:1-8
========================================================================

THE PARABLE OF THE PERSISTENT WIDOW

The object of the parable before us, is explained by Christ Himself. To use the
words of an old divine, "The key hangs at the door." "He spoke a parable to this
end; that men ought always to pray, and not to give up." These words, be it
remembered, are closely connected with the solemn doctrine of the second advent,
with which the preceding chapter concludes. It is prayer without fainting,
during the long weary intervals between the first and second advents, which
Jesus is urging His disciples to keep up. In that interval we ourselves are
standing. The subject therefore is one which ought to possess a special interest
in our eyes.

These verses teach us firstly, the great importance of perseverance in prayer.
Our Lord conveys this lesson by telling the story of a friendless widow, who
obtained justice from a wicked magistrate, by dint of sheer importunity. "Though
I fear not God, nor regard man," said the unjust judge, "yet because this widow
troubles me, I will see that she gets justice, lest by her continual coming she
weary me." Our Lord Himself supplies the application of the parable--"And will
not God bring about justice for his chosen ones, who cry out to him day and
night? Will he keep putting them off?" If importunity obtains so much from a
wicked man, how much more will it obtain for the children of God from the
Righteous Judge, their Father in heaven!

The subject of PRAYER ought always to be interesting to Christians. Prayer is
the very life-breath of true Christianity. Here it is that religion begins. Here
it flourishes. Here it decays. Prayer is one of the first evidences of
conversion. (Acts 9:11.) Neglect of prayer is the sure road to a fall. (Matt.
26:40, 41.) Whatever throws light on the subject of prayer is for our soul's
health.

Let it then be engraved deeply in our minds, that it is far more easy to begin a
habit of prayer than it is to keep it up. The fear of death--some temporary
piercings of conscience--some excited feelings, may make a man begin praying,
after a fashion. But to go on praying requires faith. We are apt to become
weary, and to give way to the suggestion of Satan, that "it is of no use." And
then comes the time when the parable before us ought to be carefully remembered.
We must recollect that our Lord expressly told us "always to pray and not to
faint."

Do we ever feel a secret inclination to hurry our prayers, or shorten our
prayers, or become careless about our prayers, or omit our prayers altogether?
Let us be sure, when we do, that it is a direct temptation from the devil. He is
trying to sap and undermine the very citadel of our souls, and to cast us down
to hell. Let as resist the temptation, and cast it behind our backs. Let us
resolve to pray on steadily, patiently, perseveringly, and let us never doubt
that it does us good. However long the answer may be in coming, still let us
pray on. Whatever sacrifice and self-denial it may cost us, still let us pray
on, "pray always"--"pray without ceasing"--and "continue in prayer." (1 Thess.
5:17. Coloss. 4:2.) Let us arm our minds with this parable, and while we live,
whatever we make time for, let us make time for prayer.

These verses teach us, secondly, that God has an elect people upon earth, who
are under His special care. The Lord Jesus declares that God will "avenge His
own elect, who cry day and night unto Him." "I tell you," He says, "that He will
avenge them speedily."

Election is one of the deepest truths of Scripture. It is clearly and
beautifully stated in the seventeenth Article of the Church of England. It is
"the everlasting purpose of God, whereby, before the foundations of the world
were laid, He has decreed by His counsel, secret to us, to deliver from curse
and damnation, those whom He has chosen in Christ out of mankind, and to bring
them by Christ to everlasting salvation." This testimony is true. This is "sound
speech which cannot be condemned." (Titus 2:8.)

Election is a truth which should call forth praise and thanksgiving from all
true Christians. Except God had chosen and called them, they would never have
chosen and called on Him. Except He had chosen them of His own good pleasure,
without respect to any goodness of theirs, there would never have been anything
in them to make them worthy of His choice. The worldly and the carnal-minded may
rail at the doctrine of election. The false professor may abuse it, and turn the
"grace of God into lasciviousness." (Jude 4.) But the believer who knows his own
heart will ever bless God for election. He will confess that without election
there would be no salvation.

But what are the marks of election? By what tokens shall a man know whether he
is one of God's elect? These marks are clearly laid down in Scripture. Election
is inseparably connected with faith in Christ, and conformity to His image.
(Rom. 8:29, 30.) It was when Paul saw the working "faith," and patient "hope,"
and laboring "love" of the Thessalonians, that he knew their "election of God."
(1 Thess. 1:3, 4.) Above all, we have a plain mark, described by our Lord, in
the passage before us. God's elect are a people who "cry unto Him night and
day." They are essentially a praying people. No doubt there are many people
whose prayers are formal and hypocritical. But one thing is very clear--a
prayerless man must never be called one of God's elect. Let that never be
forgotten.

These verses teach us, lastly, that true faith will be found very scarce at the
end of the world. The Lord Jesus shows this, by asking a very solemn question,
"When the Son of Man comes, shall He find faith on the earth?"

The question before us is a very humbling one. It shows the uselessness of
expecting that all the world will be converted before Christ comes again. It
shows the foolishness of supposing that all people are "good," and that though
differing in outward matters, they are all right at heart, and all going to
heaven. Such notions find no countenance in the text before us.

Where is the use, after all, of ignoring facts under our own eyes, facts in the
world--facts in the churches--facts in the congregations we belong to--facts by
our own doors and firesides? Where is faith to be seen? How many around us
really believe what the Bible contains? How many live as if they believed that
Christ died for them, and that there is a judgment, a heaven, and a hell? These
are most painful and serious inquiries. But they demand and deserve an answer.

Have we faith ourselves? If we have, let us bless God for it. It is a great
thing to believe all the Bible. It is matter for daily thankfulness if we feel
our sins, and really trust in Jesus. We may be weak, frail, erring, short-coming
sinners. But do we believe? That is the grand question. If we believe, we shall
be saved. But he that believes not, shall not see life, and shall die in his
sins. (John 3:36; 8:24.)


========================================================================
  CHAPTER 106: LUKE 18:9-14
========================================================================

PARABLE OF THE PHARISEE AND THE TAX COLLECTOR

The parable we have now read is closely connected with the one which immediately
precedes it. The parable of the persevering widow teaches the value of
importunity in prayer. The parable of the Pharisee and tax-collector teaches the
spirit which should pervade our prayers. The first parable encourages us to pray
and faint not. The second parable reminds us how and in what manner we ought to
pray. Both should be often pondered by every true Christian.

Let us notice, firstly, the sin against which our Lord Jesus Christ warns us in
these verses. There is no difficulty in finding out this. Luke tells us
expressly, that "He spoke this parable unto certain which trusted in themselves
that they were righteous, and despised others." The sin which our Lord denounces
is "self-righteousness."

We are all naturally self-righteous. It is the family-disease of all the
children of Adam. From the highest to the lowest we think more highly of
ourselves than we ought to do. We secretly flatter ourselves that we are not so
bad as some, and that we have something to recommend us to the favor of God.
"Most men will proclaim every one his own goodness." (Prov. 20:6.) We forget the
plain testimony of Scripture, "In many things we offend all." "There is not a
just man upon earth, that does good and sins not"--"What is man that he should
be clean, or he that is born of a woman that he should be righteous?" (James
3:2. Eccles. 7:20. Job 15:14.)

The true cure for self-righteousness is self-knowledge. Once let the eyes of our
understanding be opened by the Spirit, and we shall talk no more of our own
goodness. Once let us see what there is in our own hearts, and what the holy law
of God requires, and self-conceit will die. We shall lay our hand on our mouths,
and cry with the leper, "Unclean, unclean." (Levit. 13:45.)

Let us notice, secondly, in these verses, the prayer of the Pharisee, which our
Lord condemns. We read that he said, "God, I thank you that I am not as other
men are, extortioners, unjust, adulterers, or even as this tax-collector. I fast
twice in the week. I give tithes of all I possess."

One great defect stands out on the face of this prayer--a defect so glaring that
even a child might mark it. It exhibits no sense of sin and need. It contains no
confession and no petition--no acknowledgment of guilt and emptiness--no
supplication for mercy and grace. It is a mere boasting recital of fancied
merits, accompanied by an uncharitable reflection on a brother sinner. It is a
proud, high-minded profession, destitute alike of penitence, humility, and
charity. In short, it hardly deserves to be called a prayer at all.

No state of soul can be conceived so dangerous as that of the Pharisee. Never
are men's bodies in such desperate plight, as when disease and insensibility set
in. Never are men's hearts in such a hopeless condition, as when they are not
sensible of their own sins. He that would not make shipwreck on this rock, must
beware of measuring himself by his neighbors. What does it signify that we are
more moral than "other men?" We are all vile and imperfect in the sight of God.
"If we contend with Him, we cannot answer him one in a thousand." (Job 9:3.) Let
us remember this. In all our self-examination let us not try ourselves by
comparison with the standard of men. Let us look at nothing but the requirements
of God. He that acts on this principle will never be a Pharisee.

Let us notice, thirdly, in these verses, the prayer of the tax-collector, which
our Lord commends. That prayer was in every respect the very opposite of that of
the Pharisee. We read that he "stood afar off, and smote upon his breast, and
said, God be merciful to me a sinner." Our Lord Himself stamps this short prayer
with the seal of His approbation. He says, "I tell you, this man went down to
his house justified rather than the other." The excellence of the
Tax-collector's prayer consists in five points, each of which deserves
attention.

1. For one thing, it was a real petition. A prayer which only contains
thanksgiving and profession, and asks nothing, is essentially defective. It may
be suitable for an angel, but it is not suitable for a sinner.

2. For another thing, it was a direct personal prayer. The tax-collector did not
speak of his neighbors, but himself. Vagueness and generality are the great
defects of most men's religion. To get out of "we," and "our," and "us," into
"I," and "my," and "me," is a great step toward heaven.

3. For another thing, it was a humble prayer--a prayer which put self in the
right place. The tax-collector confessed plainly that he was a sinner. This is
the very "A B C" of saving Christianity. We never begin to be good until we can
feel and say that we are bad.

4. For another thing, it was a prayer in which mercy was the chief thing
desired, and faith in God's covenant mercy, however weak, displayed. Mercy is
the first thing we must ask for in the day we begin to pray. Mercy and grace
must be the subject of our daily petitions at the throne of grace until the day
we die.

5. Finally, the Tax-collector's prayer was one which came from his heart. He was
deeply moved in uttering it. He smote upon his breast, like one who felt more
than be could express. Such prayers are the prayers which are God's delight. A
broken and a contrite heart He will not despise. (Psalm 51:17.)

Let these things sink down into our hearts. He that has learned to feel his sins
has great reason to be thankful. We are never in the way of salvation until we
know that we are lost, ruined, guilty, and helpless. Happy indeed is he who is
not ashamed to sit by the side of the tax-collector! When our experience tallies
with his, we may hope that we have found a place in the school of God.

Let us notice, lastly, in these verses, the high praise which our Lord bestows
on humility. He says, "Every one that exalts himself shall be abased, and he
that humbles himself shall be exalted."

The principle here laid down is so frequently found in the Bible, that it ought
to be deeply engraved in our memories. Three times we find our Lord using the
words before us in the Gospels, and on three distinct occasions. Humility, He
would evidently impress upon us, is among the first and foremost graces of the
Christian character. It was a leading grace in Abraham, Jacob, Moses, David,
Job, Isaiah, and Daniel. It ought to be a leading grace in all who profess to
serve Christ. All the Lord's people have not gifts or money. All are not called
to preach, or write, or fill a prominent place in the church. But all are called
to be humble. One grace at least should adorn the poorest and most unlearned
believer. That grace is humility.

Let us leave the whole passage with a deep sense of the great encouragement it
affords to all who feel their sins, and cry to God for mercy in Christ's name.
Their sins may have been many and great. Their prayers may seem weak, faltering,
unconnected, and poor. But let them remember the tax-collector, and take
courage. That same Jesus who commended his prayer is sitting at the right hand
of God to receive sinners. Then let them hope and pray on.


========================================================================
  CHAPTER 107: LUKE 18:15-17
========================================================================

JESUS AND LITTLE CHILDREN

Let us observe, for one thing, in this passage, how ignorantly people are apt to
treat children, in the matter of their souls. We read that there were some who
"brought their little children to Jesus so he could touch them and bless them,
but the disciples told them not to bother him." They thought most probably that
it was mere waste of their Master's time, and that little children could derive
no benefit from being brought to Christ. They drew from our Lord a solemn
rebuke. We read that "Jesus called them unto Him, and said, Allow the little
children to come unto me, and forbid them not."

The ignorance of the disciples does not stand alone. On few subjects, perhaps,
shall we find such strange opinions in the churches, as on the subject of the
souls of children. Some think that children ought to be baptized, as a matter of
course, and that if they die unbaptized they cannot be saved. Others think that
children ought not to be baptized, but can give no satisfactory reason why they
think so. Some think that all children are regenerate by virtue of their
baptism. Others seem to think that children are incapable of receiving any
grace, and that they ought not to be enrolled in the Church until they are grown
up. Some think that children are naturally innocent, and would do no wickedness
unless they learned it from others. Others think that it is no use to expect
them to be converted when young, and that they must be treated as unbelievers
until they come to years of discretion. All these opinions appear to be errors,
in one direction or another. All are to be deprecated, for all lead to many
painful mistakes.

We shall do well to get hold of some settled scriptural principles about the
spiritual condition of children. To do so may save us much perplexity, and
preserve us from grave false doctrine.

The souls of young children are evidently precious in God's sight. Both here and
elsewhere there is plain proof that Christ cares for them no less than for
grown-up people. The souls of young children are capable of receiving grace.
They are born in sin, and without grace cannot be saved. There is nothing,
either in the Bible or experience, to make us think that they cannot receive the
Holy Spirit, and be justified, even from their earliest infancy. The baptism of
young children seems agreeable to the general tenor of Scripture, and the mind
of Christ in the passage before us. If Jewish children were not too young to be
circumcised in the Old Testament dispensation, it is exceedingly hard to
understand why Christian children should be too young to be baptized under the
Gospel. Thousands of children, no doubt, receive no benefit from baptism. But
the duty of baptizing them remains the same. The minds of young children are not
unequal to receiving religious impressions. The readiness with which their minds
receive the doctrines of the Gospel, and their consciences respond to them, is
matter of fact well known to all who have anything to do with teaching. Last,
but not least, the souls of children are capable of salvation, however young
they may die. To suppose that Christ will admit them into His glorified Church,
and yet maintain that He would not have them in His professing Church on earth,
is an inconsistency which can never be explained.

These points deserve calm consideration. The subject is unquestionably
difficult, and one on which good men disagree. But in every perplexity about it
we shall find it good to return again and again to the passage before us. It
throws a strong light on the position of children before God. It shows us in
general terms the mind of Christ.

Let us observe, for another thing, in this passage, the strong declaration which
our Lord Jesus Christ makes about little children. He says, "Of such is the
kingdom of God."

The meaning of these words no doubt is a matter of dispute. That they were not
meant to teach that children are born sinless and innocent, is abundantly clear
from other parts of Scripture. "That which is born of the flesh is flesh." (John
3:6.) A threefold lesson is probably contained in our Lord's words. To that
threefold lesson we shall do well to take heed.

"Like such as little children," all saints of God should strive to live. Their
simple faith and dependence on others--their unworldliness and indifference to
earthy treasures--their comparative humility, harmlessness, and freedom from
deceit--are points in which they furnish believers with an excellent example.
Happy is he who can draw near to Christ and the Bible in the spirit of a little
child!

"Out of such as little children," the Church of God on earth ought to be
constantly recruited. We should not be afraid to bring them to baptism even in
their earliest infancy, and to dedicate them to Christ from the beginning of
their days. Useless and formal as baptism often is, it is an ordinance appointed
by Christ Himself. Those who use it with prayer and faith may confidently look
for a blessing.

"Of such as little children," the kingdom of God in glory will be largely
composed. The salvation of all who die in infancy may confidently be expected.
Though sin has abounded, grace has much more abounded. (Rom. 5:20.) The number
of those in the world who die before they "know good from evil" is exceedingly
great. It is surely not too much to believe that a very large proportion of the
glorified inhabitants of heaven will be found at length to be little children.

Let us leave the whole passage with a deep sense of the value of children's
souls, and with a settled resolution to "put on the mind of Christ" in all our
dealings with them. Let us regard children as a most important part of Christ's
professing Church, and a part which the great Head of the Church does not like
to see neglected. Let us train them from their earliest infancy in godly ways,
and sow the seed of Scripture truth in their minds, with strong confidence that
it will one day bear fruit.

Let us believe that they think more, and feel more, and consider more, than at
first sight appears; and that the Spirit is often working in them, as really and
truly as in older people. Above all, let us often name them before Christ in
prayer, and ask Him to take them under His special charge. He never changes. He
is always the same. He cared for boys and girls when He was upon earth. Let us
not doubt that He cares for them at the right hand of God in heaven.


========================================================================
  CHAPTER 108: LUKE 18:18-27
========================================================================

THE RICH RULER

The story we have now read is three times reported in the Gospels. Matthew, Mark
and Luke were all moved by the Holy Spirit to record the history of the rich man
who came to Christ. This fact should be noticed. It shows us that there are
lessons before us which demand special attention. When God would impress on
Peter his duty towards the Gentiles, He sent him a vision which was repeated
"three times." (Acts 10:16.)

We learn, firstly, from these verses, to what lengths men may go in
self-ignorance. We are told of "a certain ruler," who asked our Lord what he
should "do to inherit eternal life." Our Lord knew the ruler's heart, and gave
him the answer which was most likely to bring to light the real state of his
soul. He reminds him of the ten commandments. He recites some of the principal
requirements of the second table of the law. At once the spiritual blindness of
the inquirer was detected. "All these," said the man, "I have kept from my youth
up." An answer more full of darkness and self-ignorance it is impossible to
conceive! He who made it could have known nothing rightly, either about himself,
or God, or God's law.

Does the case of this rich ruler stand alone? Do we suppose there are none like
him at the present day? If we do, we are greatly deceived. There are thousands,
it may be feared, in all our congregations, who have not the least idea of the
spiritual nature of God's law, and consequently know nothing of their own
sinfulness. They do not see that God requires "truth in the inward parts," and
that we may break commandments in our heart and thoughts, even when we do not
break them in outward actions. (Psalm 51:6. Matt. 5:21-28.) To be delivered from
such blindness is one of the first things needful to our salvation. The eyes of
our understandings must be enlightened by the Holy Spirit. (Ephes. 1:18.) We
must learn to know ourselves. No man really taught of the Spirit will ever talk
of having "kept all God's commandments from his youth." He will rather cry with
Paul, "The law is spiritual, but I am carnal." "I know that in me dwells no good
thing." (Rom. 7:14-18.)

We learn, secondly, from these verses, what harm one master-sin may do to a
soul. The desires which the rich ruler expressed were right and good. He wanted
"eternal life." There seemed at first sight no reason why he should not be
taught the way of God, and become a disciple. But there was one thing,
unhappily, which be loved better than "eternal life." That thing was his money.
When invited by Christ, to give up all that he had on earth, and seek treasure
in heaven, he had not faith to accept the invitation. The love of money was his
master-sin.

Shipwrecks like this are sadly common in the Church of Christ. Few are the
ministers who could not put their finger on many cases like that of the man
before us. Many are ready to give up everything for Christ's sake, excepting one
darling sin, and for the sake of that sin are lost for evermore. When Herod
heard John the Baptist, he "heard him gladly and did many things." But there was
one thing he could not do. He could not part with Herodias. That one thing cost
Herod his soul. (Mark 6:20.)

There must be no reserve in our hearts, if we would receive anything at Christ's
hands. We must be willing to part with anything, however dear it may be, if it
stands between us and our salvation. We must be ready to cut off the right hand
and pluck out the right eye, to make any sacrifice, and to break any idol. Life,
we must remember, eternal life is at stake! One leak neglected, is enough to
sink a mighty ship. One besetting sin, obstinately clung to, is enough to shut a
soul out of heaven. The love of money, secretly nourished in the heart, is
enough to bring a man, in other respects moral and irreproachable, down to the
pit of hell.

We learn, thirdly, from these verses, how great is the difficulty of a rich man
being saved. Our Lord declares this in the solemn comment which He makes on the
ruler's case--"How hard it is for rich people to get into the Kingdom of God! It
is easier for a camel to go through the eye of a needle than for a rich person
to enter the Kingdom of God!"

The truth which our Lord lays down in this place, is one which we may see
confirmed on every side. Our own eyes will tell us that grace and riches seldom
go together. "Not many mighty, not many noble, are called." (1 Cor. 1:26.) It is
plain matter of fact, that comparatively few rich men are to be found in the way
of life. For one thing, riches incline their possessors to pride, self-will,
self-indulgence, and love of the world. For another thing, the rich man is
seldom dealt with faithfully about his soul. He is generally flattered and
fawned upon. "The rich has many friends." (Prov. 14:20.) Few people have the
courage to tell him the whole truth. His good points are grossly exaggerated.
His bad points are glossed over, palliated, and excused. The result is, that
while his heart is choked up with the things of the world, his eyes are blinded
to his own real condition. What right have we to wonder is a rich man's
salvation is a hard thing?

Let us beware of envying rich men and coveting their possessions. We little know
what we might come to if our desires were granted. Money, which thousands are
constantly wanting and longing for--money, which many make their god--money
keeps myriads of souls out of heaven! "Those who will be rich fall into
temptation and a snare." Happy is he who has learned to pray, "Give me neither
poverty nor riches," and is really "content with such things as he has." (1 Tim.
6:9; Prov. 30:8; Heb. 13:5.)

We learn, lastly, from these verses, how mighty is the power of God's grace. We
see this in the words which our Lord addressed to those who heard Him speaking
of the rich man's danger. They said, "who then can be saved?" Our Lord's reply
is broad and full--"The things which are impossible with men are possible with
God." By grace a man may serve God and reach heaven in any condition of life.

The word of God contains many striking instances in illustration of this
doctrine. Abraham, and David, and Hezekiah, and Jehoshaphat, and Josiah, and
Job, and Daniel, were all great and rich. Yet they all served God and were
saved. They all found grace sufficient for them, and overcame the temptations by
which they were surrounded. Their Lord and Master still lives, and what He did
for them He can do for others. He can give power to rich Christians to follow
Christ in spite of their riches, as well as He did to rich Jews.

Let us beware of allowing ourselves to suppose that our own salvation is
impossible, because of the hardness of our position. It is too often a
suggestion of the devil and our own lazy hearts. We must not give way to it. It
matters not where we live, so long as we are not following a sinful calling. It
matters not what our income may be, whether we are burdened with riches, or
pinched with poverty. Grace, and not place, is the hinge on which our salvation
turns. Money will not keep us out of heaven if our hearts are right before God.
Christ can make us more than conquerors. Christ can enable us to win our way
through every difficulty. "I can do all things," said Paul, "through Christ who
strengthens me." (Philip. 4:13.)


========================================================================
  CHAPTER 109: LUKE 18:28-34
========================================================================

JESUS PREDICTS HIS DEATH

Let us observe, firstly, in these verses, what a glorious and satisfying promise
our Lord holds out to all believers who make sacrifices for His sake. He says,
"There is no man that has left house, or parents, or brethren, or wife, or
children, for the kingdom of God's sake, who shall not receive many times as
much in this present time, and in the world to come life everlasting."

The promise before us is a very peculiar one. It does not refer to the
believer's reward in another world, and the crown of glory which fades not away.
It refers distinctly to the life that now is. It is spoken of "this present
time."

The "many times as much" of the promise must evidently be taken in a spiritual
sense. The meaning is, that the believer shall find in Christ a full equivalent
for anything that he is obliged to give up for Christ's sake. He shall find such
peace, and hope, and joy, and comfort, and rest, in communion with the Father
and the Son, that his losses shall be more than counterbalanced by his gains. In
short, the Lord Jesus Christ shall be more to him than property, or relatives,
or friends.

The complete fulfillment of this wonderful promise has been often seen in the
experience of God's saints. Hundreds could testify in every age of the church,
that when they were obliged to give up everything for the kingdom of God's sake,
their losses were amply supplied by Christ's grace. They were kept in perfect
peace, staying their souls on Jesus. (Isaiah. 26:3.) They were enabled to glory
in tribulation, and to take pleasure in infirmities, in reproaches, in
necessities, in distresses for Christ's sake (Rom. 5:3. 2 Cor. 12:10.) They were
enabled in the darkest hour to rejoice with joy unspeakable and full of glory,
and to count it an honor to suffer shame for their Master's name. (1 Pet. 1:8.
Acts 5:41.) The last day will show that in poverty and in exile--in prisons and
before judgment seats--in the fire and under the sword--the words of Christ
before us have repeatedly been made good. Friends have often proved faithless.
Royal promises have often been broken. Riches have made themselves wings. But
Christ's engagements have never been known to fail.

Let us grasp this promise firmly. Let us go forward in the way of life with a
firm conviction that it is a promise which is the property of all God's people.
Let us not give way to doubts and fears because of difficulties that cross our
path. Let us press onward with a strong persuasion, that if we lose anything for
Christ's sake, Christ will make it up to us even in this present world. What
believers need is more daily practical faith in Christ's words. The well of
living water is always near us, as we travel through the wilderness of this
world. Yet for lack of faith we often fail to see it, and faint by the way.
(Gen. 21:19.)

Let us observe, secondly, in these verses, the clear and plain prediction which
our Lord makes about His own death. We see Him telling the disciples that He
would be "delivered to the Gentiles, mocked, spitefully entreated, spitted on,
scourged, and put to death."

The importance of our Lord's death appears in the frequency with which He
foretold it, and referred to it during His life. He knew well that it was the
principal end for which He came into the world. He was to give His life a ransom
for many. He was to make His soul an offering for sin, and to bear our
transgressions in His own body on the tree. He was to give His body and blood
for the life of the world. Let us seek to be of the same mind with Christ in our
estimate of His death. Let our principal thoughts about Jesus be inseparably
bound up with His crucifixion. The corner-stone of all truth concerning Christ
is this--that "While we were yet sinners, He died for us." (Rom. 5:8.)

The love of our Lord Jesus Christ towards sinners is strikingly shown in His
steady purpose of heart to die for them. All through His life He knew that He
was about to be crucified. There was nothing in His cross and passion which He
did not foresee distinctly even to the minutest particular, long before it came
upon Him. He tasted all the well-known bitterness of 'anticipated suffering'.
Yet He never swerved from His path for a moment. He was straitened in spirit
until He had finished the work He came to do. (Luke 12:50.) Such love passes
knowledge. It is unspeakable--unsearchable. We may rest on that love without
fear. If Christ so loved us before we thought of Him, He will surely not cease
to love us after we have believed.

The calmness of our Lord Jesus Christ in the prospect of certain death ought to
be a pattern to all His people. Like Him, let us drink the bitter cup which our
Father gives us, without a murmur, and say, "not my will but yours be done." The
man that has faith in the Lord Jesus has no reason to be afraid of the grave.
"The sting of death is sin; and the strength of sin is the law. But thanks be to
God, who gives us the victory through our Lord Jesus Christ." (1 Cor. 15:56,
57.) The grave is no longer what it once was. It is the place where the Lord
lay. If the great Head of the body looked forward to the grave with calmness,
much more may all His believing members. For them He has overcome death. The
king of terrors at the worst is a conquered foe.

Let us observe, lastly, in these verses, the slowness of the disciples to
understand Christ's death. We find that when our Lord described His coming
sufferings, the disciples "didn't understand a thing he said. Its significance
was hidden from them, and they failed to grasp what he was talking about." We
read such passages as these, perhaps, with a mixture of pity and surprise. We
wonder at the darkness and blindness of these Jews. We marvel that in the face
of plain teaching, and in the light of plain types of the Mosaic law, the
sufferings of Messiah should have been lost sight of in His glory, and His cross
hidden behind His crown.

But are we not forgetting that the vicarious death of Christ has always been a
stumbling-block and an offence to proud human nature? Do we not know that even
now after Christ has arisen from the dead and ascended into glory, the doctrine
of the cross is still foolishness to many, and that Christ's substitution for us
on the cross is a truth which is often denied, rejected and refused? Before we
wonder at these first weak disciples for not understanding our Lord's words
about His death, we should do well to look around us. It may humble us to
remember that thousands of so-called Christians neither understand nor value
Christ's death at the present day.

Let us look well to our own hearts. We live in a day when false doctrines about
Christ's death abound on every side. Let us see that Christ crucified is really
the foundation of our own hopes, and that Christ's atoning death for sin is
indeed the whole life of our souls. Let us beware of adding to Christ's
sacrifice on the cross, as the Roman Catholic does. Its value was infinite. It
admits of no addition. Let us beware of taking away from Christ's sacrifice, as
the Socinian does. To suppose that the Son of God only died to leave us an
example of self-denial, is to contradict a hundred plain texts of Scripture. Let
us walk in the old paths. Let us say with Paul, "God forbid that I should glory,
save in the cross of our Lord Jesus Christ." (Gal. 6:14.)


========================================================================
  CHAPTER 110: LUKE 18:35-43
========================================================================

THE BLIND BEGGAR

The miracle described in these verses is rich in instruction. It was one of the
great works which witnessed that Christ was sent of the Father. (John 5:36.) But
this is not all. It contains also some lively patterns of spiritual things which
deserve attentive study.

We see, for one thing, in this passage, the importance of diligence in the use
of means. We are told of "a certain blind man who sat by the wayside begging."
He sought the place where his pitiful condition was most likely to attract
notice. He did not sit lazily at home, and wait for relief to come to him. He
placed himself by the road-side, in order that travelers might see him and give
him help. The story before us shows the wisdom of his conduct. Sitting by the
wayside, he heard that "Jesus was passing by." Hearing of Jesus he cried for
mercy, and was restored to sight. Let us mark this well! If the blind man had
not sat by the wayside that day, he might have remained blind to the hour of his
death.

He that desires salvation should remember the example of this blind man. He must
attend diligently on every means of grace. He must be found regularly in those
places where the Lord Jesus is specially present. He must sit by the wayside,
wherever the word is read and the Gospel preached, and God's people assemble
together. To expect grace to be put into our hearts, if we sit idling at home on
Sundays, and go to no place of worship, is presumption and not faith. It is true
that "God will have mercy on whom He will have mercy;"--but it is no less true
that He ordinarily has mercy on those who use means. It is true that Christ is
sometimes "found of those who seek Him not;"--but it is also true that He is
always found of those who really seek Him. The Sabbath breaker, the
Bible-neglecter, and the prayerless man are forsaking their own mercies, and
digging graves for their own souls. They are not sitting "by the wayside."

We see, for another thing, in this passage, an example of our duty in the matter
of prayer. We are told that when this blind man heard that Jesus of Nazareth was
passing by, he "cried, saying, Jesus, you Son of David, have mercy on me." We
are told further, that when some rebuked him and bade him hold his peace, he
would not be silenced. "He only cried so much the more." He felt his need, and
found words to tell his story. He was not to be stopped by the rebukes of people
who knew nothing of the misery of blindness. His sense of wretchedness made him
go on crying. And his importunity was amply rewarded. He found what he sought.
That very day he received sight.

What the blind man did on behalf of his bodily ailment, it is surely our bounden
duty to do on behalf of our souls. Our need is far greater than his. The disease
of sin is far more grievous than the lack of sight. The tongue that can find
words to describe the necessities of the body, can surely find words to explain
the needs of the soul. Let us begin praying if we never prayed yet. Let us pray
more heartily and earnestly, if we have prayed in times past. Jesus, the Son of
David, is still passing by, and not far from every one of us. Let us cry to Him
for mercy, and allow nothing to stop our crying. Let us not go down to the pit
speechless and silent, without so mach as a cry for help. None will be so
excuseless at the last day as baptized men and women who never tried to pray.

We see, for another thing, in this passage, an encouraging instance of Christ's
kindness and compassion. We are told that when the blind man continued crying
for mercy, our Lord "stood and commanded him to be brought unto Him." He was
going up to Jerusalem to die, and had weighty matters on His mind, but He found
time to stop to speak kindly to this poor sufferer. Then Jesus asked the man,
"What do you want me to do for you?" "Lord," he pleaded, "I want to see!" At
once we are told, "Jesus said unto him, receive your sight; your faith has saved
you." That faith perhaps was weak, and mixed with much imperfection. But it had
made the man cry to Jesus, and go on crying in spite of rebukes. So coming with
faith, our blessed Lord did not cast him out. The desire of his heart was
granted, and "immediately he received sight."

Passages like these in the Gospels are intended for the special comfort of all
who feel their sins and come to Christ for peace. Such people may be sensible of
much infirmity in all their approaches to the Son of God. Their faith may be
very feeble--their sins many and great--their prayers very poor and
stammering--their motives far short of perfection. But after all, do they really
come to Christ with their sins? Are they really willing to forsake all other
confidence, and commit their souls to Christ's hands? If this be so, they may
hope and not be afraid. That same Jesus still lives who heard the blind man's
cry, and granted his request. He will never go back from His own words, "Him
that comes to me, I will in no wise cast out." (John 6:37.)

We see, lastly, in this passage, a striking example of the conduct which becomes
one who has received mercy from Christ. We are told that when the blind man was
restored to sight, "he followed Jesus, glorifying God." He felt deeply grateful.
He resolved to show his gratitude by becoming one of our Lord's followers and
disciples. Pharisees might cavil at our Lord. Sadducees might sneer at His
teaching. It mattered nothing to this new disciple. He had the witness in
himself that Christ was a Master worth following. He could say, "I was blind,
and now I see." (John 9:25.)

Grateful love is the true spring of real obedience to Christ! Men will never
take up the cross and confess Jesus before the world, and live to Him, until
they feel that they are indebted to Him for pardon, peace, and hope. The ungodly
are what they are, because they have no sense of sin, and no consciousness of
being under any special obligation to Christ. The godly are what they are,
because they love Him who first loved them, and washed them from sin in His own
blood. Christ has healed them, and therefore they follow Christ.

Let us leave the passage with solemn self-inquiry. If we would know whether we
have any part or lot in Christ, let us look at our lives. Whom do we follow?
What are the great ends and objects for which we live? The man who has a real
hope in Jesus, may always be known by the general bias of his life.


========================================================================
  CHAPTER 111: LUKE 19:1-10
========================================================================

THE CONVERSION OF ZACCHAEUS

These verses describe the conversion of a soul. Like the stories of Nicodemus,
and the Samaritan woman, the story of Zacchaeus should be frequently studied by
Christians. The Lord Jesus never changes. What He did for the man before us, He
is able and willing to do for any one of ourselves.

We learn, firstly, from these verses, that no one is too bad to be saved, or
beyond the power of Christ's grace. We are told of a wealthy tax-collector
becoming a disciple of Christ. A more unlikely event we cannot well imagine! We
see the "camel passing through the eye of a needle," and the "rich man entering
the kingdom of God." We behold a plain proof that "all things are possible with
God." We see a covetous tax-gatherer transformed into a liberal Christian!

The door of hope which the Gospel reveals to sinners, is very wide open. Let us
leave it open as we find it Let us not attempt in narrow-minded ignorance, to
shut it. We should never be afraid to maintain that Christ is "able to save to
the uttermost," and that the vilest of sinners may be freely forgiven if they
will only come to Him. We should offer the Gospel boldly to the worst and
wickedest, and say, "There is hope. Only repent and believe. Though your sins be
as scarlet they shall be as white as snow; though they be red like crimson they
shall be as wool." (Isaiah. 1:18.) Such doctrine may seem to worldly people
foolishness and licentiousness. But such doctrine is the Gospel of Him who saved
Zacchaeus at Jericho. Hospitals discharge many cases as incurable. But there are
no incurable cases under the Gospel. Any sinner may be healed, if he will only
come to Christ.

We learn, secondly, from these verses, how little and insignificant are the
things on which a soul's salvation often turns. We are told that Zacchaeus
"sought to see who Jesus was; and could not, because he was little of stature."
Curiosity, and nothing but curiosity, appears to have been the motive of his
mind. That curiosity once roused, Zaccheus was determined to gratify it. Rather
than not see Jesus he ran on before along the road, and "climbed up into a
tree." Upon that little action, so far as man's eyes can see, there hinged the
salvation of his soul. Our Lord stopped under the tree, and said When Jesus
reached the spot, he looked up and said to him, "Zacchaeus, come down
immediately. I must stay at your house today." From that very moment Zacchaeus
was an altered man. That very night he lay down a Christian.

We must never "despise the day of small things." (Zech. 4:10.) We must never
reckon anything little that concerns the soul. The ways by which the Holy Spirit
leads men and women to Christ are wonderful and mysterious. He is often
beginning in a heart a work which shall stand to eternity, when a looker-on
observes nothing remarkable.

In every work there must be a beginning, and in spiritual work that beginning is
often very small. Do we see a careless brother beginning to use means of grace,
which in time past he neglected? Do we see him coming to Church and listening to
the Gospel after a long course of Sabbath-breaking? When we see such things let
us remember Zaccheus and be hopeful. Let us not look coldly on him because his
motives are at present very poor and questionable. Let us believe that it is far
better to hear the Gospel out of mere curiosity, than not to hear it at all. Our
brother is with Zaccheus in the tree! For anything we know he may go further.
Who can tell but that he may one day receive Christ joyfully?

We learn, thirdly, from these verses, Christ's free compassion towards sinners,
and Christ's power to change hearts. A more striking instance than that before
us it is impossible to conceive. Unasked, our Lord stops and speaks to Zaccheus.
Unasked, He offers Himself to be a guest in the house of a sinner. Unasked, He
sends into the heart of a tax-collector the renewing grace of the Spirit, and
puts him that very day among the children of God. (Jerem. 3:19.)

It is impossible, with such a passage as this before as, to exalt too highly the
grace of our Lord Jesus Christ. We cannot maintain too strongly that there is in
Him an infinite readiness to receive, and an infinite ability to save sinners.
Above all, we cannot hold too firmly that salvation is not of works, but of
grace. If ever there was a soul sought and saved, without having done anything
to deserve it, that soul was the soul of Zaccheus.

Let us grasp these doctrines firmly and never let them go. Their price is above
rubies. Grace, free grace, is the only thought which gives men rest in a dying
hour. Let us proclaim these doctrines confidently to every one to whom we speak
about spiritual things. Let us bid them come to Jesus Christ, just as they are,
and not wait in the vain hope that they can make themselves fit and worthy to
come. Not least, let us tell them that Jesus Christ waits for them, and would
come and dwell in their poor sinful hearts, if they would only receive Him.
"Behold," He says, "I stand at the door and knock; if any man hear my voice and
open the door, I will come in to him and sup with him and he with me." (Rev.
3:20.)

We learn, lastly, from these verses, that converted sinners will always give
evidence of their conversion. We are told that Zaccheus "stood, and said unto
the Lord, the half of my goods I give unto the poor; and if I have taken
anything from any man by false accusation, I restore him fourfold." There was
reality in that speech. There was unmistakable proof that Zaccheus was a new
creature. When a wealthy Christian begins to distribute his riches, and an
extortioner begins to make restitution, we may well believe that old things have
passed away, and all things become new. (2 Cor. 5:17.) There was decision in
that speech. "I give," says Zaccheus--"I restore." He does not speak of future
intentions. He does not say, "I will," but "I do." Freely pardoned, and raised
from death to life, Zaccheus felt that he could not begin too soon to show whose
he was and whom he served.

He that desires to give proof that he is a believer, should walk in the steps of
Zaccheus. Like him, let him thoroughly renounce the sins which have formerly
most easily beset him. Like him, let him follow the Christian graces which he
has formerly most habitually neglected. In any case a believer should so live
that all may know that he is a believer. Faith that does not purify the heart
and life, is not faith at all. Grace that cannot be seen, like light--and
tasted, like salt, is not grace, but hypocrisy. The man who professes to know
Christ and trust Him, while he cleaves to sin and the world, is going down to
hell with a lie in his right hand. The heart that has really tasted the grace of
Christ, will instinctively hate sin.

Let us turn from the whole passage with the last verse ringing in our ears--"The
Son of man came to seek and save that which is lost." It is as a Savior, more
than as a Judge, that Christ desires to be known. Let us see that we know Him as
such. Let us take heed that our souls are saved. Once saved and converted, we
shall say, "What shall I render to the Lord for all His benefits?" (Psalm
116:12.) Once saved, we shall not complain that self-denial, like that of
Zaccheus, is a grievous requirement.


========================================================================
  CHAPTER 112: LUKE 19:11-27
========================================================================

PARABLE OF THE TEN MINAS

The occasion of our Lord speaking the parable before us, is clear and plain. It
was intended to correct the false expectations of the disciples on the subject
of Christ's kingdom. It was a prophetical sketch of things present and things to
come, which ought to raise solemn thoughts in the minds of all professing
Christians.

We see, for one thing, in this parable, the present position of our Lord Jesus
Christ. He is compared to "a certain nobleman, who went into a far country, to
receive for himself a kingdom, and to return."

When the Lord Jesus left the world, He ascended up into heaven as a conqueror,
leading captivity captive. He is there sitting at the right hand of God, doing
the work of a High Priest for His believing people, and ever making intercession
for them. But He will not sit there always. He will come forth from the holy of
holies to bless His people. He will come again with power and glory to put down
every enemy under His feet, and to set up His universal kingdom on earth. At
present "we see not all things put under Him." The devil is the "prince of this
world." (Heb. 2:8; John 14:30.) But the present state of things shall be changed
one day. When Christ returns, the kingdoms of the world shall become His.

Let these things sink down into our minds. In all our thoughts about Christ, let
us never forget His second advent. It is well to know that He lived for us, and
died for us, and rose again for us, and intercedes for us. But it is also well
to know that He is soon coming again.

We see, for another thing, in this parable, the present position of all
professing Christians. Our Lord compares them to servants who have been left in
charge of money by an absent master, with strict directions to use that money
well. They are to "occupy until He comes."

The countless privileges which Christians enjoy, compared to the heathen, are
"pounds" given to them by Christ, for which they must one day give account. We
shall not stand side by side in the judgment day with the African and Chinese,
who never heard of the Bible, the Trinity, and the crucifixion. The most of us,
it may be feared, have little idea of the extent of our responsibility. To
whomsoever much is given, of them much will be required.

Are we "occupying?" Are we living like men who know to whom they are indebted,
and to whom they must one day give account? This is the only life which is
worthy of a reasonable being. The best answer we can give to those who invite us
to plunge into worldliness and frivolity, is the Master's commandment which is
before us. Let us tell them that we cannot consent, because we look for the
coming of the Lord. We would gladly be found "occupying" when He comes.

We see, for another thing, in this parable, the certain reckoning which awaits
all professing Christians. We are told that when the master returned, he
"commanded his servants to be called, that he might know how much every man had
gained."

There is a day coming when the Lord Jesus Christ shall judge His people, and
give to every one according to His works. The course of this world shall not
always go on as it does now. Disorder, confusion, false profession, and
unpunished sin, shall not always cover the face of the earth. The great white
throne shall be set up. The Judge of all shall sit upon it. The dead shall be
raised from their graves. The living shall all be summoned to the bar. The books
shall be opened. High and low, rich and poor, gentle and simple, all shall at
length give account to God, and shall all receive an eternal sentence.

Let the thought of this judgment exercise an influence on our hearts and lives.
Let us wait patiently when we see wickedness triumphing in the earth. The time
is short. There is one who sees and notes down all that the ungodly are doing.
"There be higher than they." (Eccles. 5:8.) Above all, let us live under an
abiding sense, that we shall stand one day at the judgment seat of Christ. Let
us "judge ourselves," that we be not condemned of the Lord. It is a weighty
saying of James, "So speak, and so do, as those who shall be judged by the law
of liberty." (1 Cor. 11:31. James 2:12.)

We see, for another thing, in this parable, the certain reward of all true
Christians. Our Lord tells us that those who are found to have been faithful
servants shall receive honor and dignity. Each shall receive a reward
proportioned to his diligence. One shall be placed "over ten cities," and
another "over five."

The people of God receive little apparent recompense in this present time. Their
names are often cast out as evil. They enter the kingdom of God through much
tribulation. Their good things are not in this world. The gain of godliness does
not consist in earthly rewards, but in inward peace, and hope, and joy in
believing. But they shall have an abundant recompense one day. They shall
receive wages far exceeding anything they have done for Christ. They shall find,
to their amazement, that for everything they have done and borne for their
Master, their Master will pay them a hundred-fold.

Let us often look forward to the good things which are yet to come. The
"sufferings of this present time are not worthy to be compared with the glory
which shall be revealed." (Rom. 8:18.) Let the thought of that glory cheer us in
every time of need, and sustain us in every dark hour. Many, no doubt, are "the
afflictions of the righteous." One great receipt for bearing them patiently is
to "have respect, like Moses, to the recompense of the reward." (Psalm 34:19.
Heb. 11:26.)

We see, lastly, in this parable, the certain exposure of all unfaithful
Christians at the last day. We are told of one servant who had done nothing with
his master's money, but had laid it up in a piece of cloth. We are told of his
useless arguments in his own defense, and of his final ruin, for not using the
knowledge which he confessedly possessed. There can be no mistake as to the
people he represents. He represents the whole company of the ungodly; and his
ruin represents their miserable end in the judgment day.

Let us never forget the end to which all ungodly people are coming. Sooner or
later, the unbeliever and the impenitent will be put to shame before the whole
world, stripped of the means of grace and hope of glory, and cast down to hell.
There will be no escape at the last day. False profession and formality will
fail to abide the fire of God's judgment. Grace, and grace alone, shall stand.
Men will discover at last, that there is such a thing as "the wrath of the
Lamb." The excuses with which so many content their consciences now, shall prove
unavailing at the bar of Christ. The most ignorant shall find that they had
knowledge enough to be their condemnation. The possessors of buried talents and
misused privileges will discover at last that it would have been good for them
never to have been born.

These are solemn things. Who shall stand in the great day when the Master
requires an account of "His pounds?" The words of Peter will form a fitting
conclusion to the whole parable, "Seeing that you look for such things, be
diligent that you may be found of Him in peace, without spot, and blameless." (2
Pet. 3:14.)


========================================================================
  CHAPTER 113: LUKE 19:28-40
========================================================================

Let us mark, for one thing, in these verses, the perfect knowledge of our Lord
Jesus Christ. We see Him sending two of His disciples to a village, and telling
them that they would find at the entrance of it, "a colt tied, whereon yet never
man sat." We see Him describing what they would see and hear, with as much
confidence as if the whole transaction had been previously arranged. In short,
He speaks like one to whom all things were naked and open, like one whose eyes
were in every place--like one who knew things unseen as well as things seen.

An attentive reader will observe the same thing in other parts of the Gospel. We
are told in one place that "He knew the thoughts" of His enemies. We are told in
another, that "He knew what was in man." We are told in another, that "He knew
from the beginning who they were that believed not and who should betray Him."
(Luke 6:8; John 2:25; John 6:64.) Knowledge like this is the peculiar attribute
of God. Passages like these are meant to remind us, that "the man Christ Jesus"
is not only man. He is also "God blessed forever." (Rom. 9:5.)

The thought of Christ's perfect knowledge should alarm sinners and awaken them
to repentance. The great Head of the Church knows them and all their doings. The
Judge of all sees them continually, and marks down all their ways. There is "no
darkness where the workers of iniquity can hide themselves." (Job 34:22.) If
they go into the secret chamber the eyes of Christ are there. If they privately
scheme villainy and plot wickedness, Christ knows it and observes it. If they
speak secretly against the righteous, Christ hears. They may deceive men all
their life long, but they cannot deceive Christ. A day comes when God "will
judge the secrets of men by Jesus Christ, according to the Gospel." (Rom. 2:16.)

The thought of Christ's perfect knowledge should comfort all true-hearted
Christians, and quicken them to increased diligence in good works. The Master's
eye is always upon them. He knows where they dwell, and what are their daily
trials, and who are their companions. There is not a word in their mouths, or a
thought in their hearts, but Jesus knows it altogether. Let them take courage
when they are slandered, misunderstood, and misrepresented by the world. It
matters nothing so long as they can say, "You, Lord, who know all things, know
that I love you." (John 21:17.) Let them walk on steadily in the narrow way, and
not turn aside to the right hand or the left. When sinners entice them, and weak
brethren say, "Spare yourself," let them reply, "My Master is looking at me. I
desire to live and move as in the sight of Christ."

Let us mark, for another thing, in this passage, the public visibility of our
Lord's last entry into Jerusalem. We are told of His riding in on an donkey,
like a king visiting his capital, or a conqueror returning in triumph to his
native land. We read of a "multitude of disciples" surrounding Him as He rode
into the city, "rejoicing and praising God with a loud voice." The whole history
is strikingly unlike the general tenor of our Lord's life. On other occasions,
we see Him withdrawing from public observation, retiring into the wilderness,
charging those whom He healed to tell no man what was done. On the present
occasion all is changed. Reserve is completely thrown aside. He seems to court
public notice. He appears desirous that all should see Him, and should mark,
note, and observe what He did.

The reasons of our Lord's conduct at this crisis of His ministry, at first
sight, may appear hard to discover. On calm reflection they are clear and plain.
He knew that the time had come when He was to die for sinners on the cross. His
work as the great Prophet, so far as His earthly ministry was concerned, was
almost finished and completed. His work as the sacrifice for sin and substitute
for sinners, remained to be accomplished. Before giving Himself up as a
sacrifice, He desired to draw the attention of the whole Jewish nation to
Himself. The Lamb of God was about to be slain. The great sin-offering was about
to be killed. It was fit that the eyes of all Israel should be fixed upon Him.
This great thing was not to be done in a corner.

Forever let us bless God that the death of our Lord Jesus Christ was so widely
known and so public an event. Had He been suddenly stoned in some popular
tumult, or privately beheaded like John the Baptist in prison, there never would
have been lacking Jewish and Gentile unbelievers, who would have denied that the
Son of God had died at all. The wisdom of God so ordered events that such a
denial was rendered impossible. Whatever men may think of the doctrine of
Christ's atoning death, they can never deny the fact that Christ died. Publicly
He rode into Jerusalem a few days before His death. Publicly He was seen and
heard in the city until the day that He was betrayed. Publicly He was brought
before the High Priests and Pilate, and condemned. Publicly He was led forth to
Calvary, and nailed to the cross. The corner-stone and crowning-event in our
Lord's ministry was His death for sinners. Of all the events of His ministry,
that death was the one most public, and the one witnessed by the greatest number
of Jews. And that death was the "life of the world." (John 6:51.)

Let us leave the whole passage with the cheering reflection, that the joy of
Christ's disciples at His entry into Jerusalem, when He came to be crucified,
will prove as nothing compared to the joy of His people when He comes again to
reign. That first joy was soon broken off and exchanged for sorrow and bitter
tears. The second joy shall be a joy for evermore. That first joy was often
interrupted by the bitter sneers of enemies, who were plotting mischief. The
second joy shall be liable to no such crude interruptions. Not a word shall be
said against the King when He comes to Jerusalem the second time. "Before Him
every knee shall bow, and every tongue confess that He is Lord." (Phil. 2:11.)


========================================================================
  CHAPTER 114: LUKE 19:41-48
========================================================================

JESUS WEEPING OVER JERUSALEM

We learn, firstly, from these verses, how great is the tenderness and compassion
of Christ towards sinners. We are told that when He came near Jerusalem for the
last time, "He beheld the city and wept over it." He knew well the character of
the inhabitants of Jerusalem. Their cruelty, their self-righteousness, their
stubbornness, their obstinate prejudice against the truth, their pride of heart
were not hidden from Him. He knew well what they were going to do to Himself
within a very few days--His unjust judgment, His delivery to the Gentiles, His
sufferings, His crucifixion, were all spread out distinctly before His mind's
eye. And yet knowing all this, our Lord pitied Jerusalem! "He beheld the city
and wept over it."

We err greatly if we suppose that Christ cares for none but His own believing
people. He cares for all. His heart is wide enough to take an interest in all
mankind. His compassion extends to every man, woman, and child on earth. He has
a love of 'general pity' for the man who is going on still in wickedness, as
well as a love of 'special affection' for the sheep who hear His voice and
follow Him. He is not willing that any should perish, but that all should come
to repentance. Hardened sinners are fond of making excuses for their conduct.
But they will never be able to say that Christ was not merciful, and was not
ready to save.

We know but little of true Christianity, if we do not feel a deep concern about
the souls of unconverted people. A lazy indifference about the spiritual state
of others, may doubtless save us much trouble. To care nothing whether our
neighbors are going to heaven or hell, is no doubt the way of the world. But a
man of this spirit is very unlike David, who said, "rivers of waters run down my
eyes, because men keep not your law." He is very unlike Paul, who said, "I have
great heaviness and continual sorrow of heart for my brethren." (Psalm 119:136;
Rom. 9:2.) Above all, he is very unlike Christ. If Christ felt tenderly about
wicked people, the disciples of Christ ought to feel likewise.

We learn, secondly, from these verses, that there is a religious ignorance which
is sinful and blameworthy. We read that our Lord denounced judgments on
Jerusalem, "because she knew not the time of her visitation." She might have
known that the times of Messiah had fully come, and that Jesus of Nazareth was
the Messiah. But she would not know. Her rulers were wilfully ignorant. They
would not calmly examine evidences, and impartially consider great plain facts.
Her people would not see "the signs of the times." Therefore judgment was soon
to come upon Jerusalem to the uttermost. Her willful ignorance left her without
excuse.

The principle laid down by our Lord in this place is deeply important. It
contradicts an opinion which is very common in the world. It teaches distinctly
that all ignorance is not excusable, and that when men might know truth, but
refuse to know it, their guilt is very great in the sight of God. There is a
degree of knowledge for which all are responsible, and if from indolence or
prejudice we do not attain that knowledge, the lack of it will ruin our souls.

Let us impress this great principle deeply on our own hearts. Let us urge it
diligently on others, when we speak to them about religion. Let us not flatter
ourselves that ignorance will excuse every one who dies in ignorance, and that
he will be pardoned because he knew no better! Did he live up to the light he
had? Did he use every means for attaining knowledge? Did he honestly employ
every help within his reach, and search industriously after wisdom? These are
grave questions. If a man cannot answer them, he will certainly be condemned in
the judgment day. A willful ignorance will never be allowed as a plea in a man's
favor. On the contrary, it will rather add to his guilt.

We learn, thirdly, from these verses, that God is sometimes pleased to give men
special opportunities and invitations. We are told by our Lord, that Jerusalem
"knew not the day of her visitation." Jerusalem had a special season of mercy
and privilege. The Son of God Himself visited her. The mightiest miracles that
man had ever seen were wrought around her. The most wonderful preaching that
ever was heard was preached within her walls. The days of our Lord's ministry
were days of the clearest calls to repentance and faith that ever any city
received. They were calls so marked, peculiar, and unlike any previous calls
Jerusalem had received, that it seemed impossible they should be disregarded.
But they were disregarded! And our Lord declares that this disregard was one of
Jerusalem's principal sins.

The subject before us is a deep and mysterious one. It requires careful stating
and delicate handling, lest we should make one scripture contradict another.
There seems no doubt that churches, nations, and even individuals are sometimes
visited with special manifestations of God's presence, and that their neglect of
such manifestations is the turning point in their spiritual ruin. Why this
should take place in some cases and not in others we cannot tell. Facts, plain
facts in history and biography, appear to prove that it is so. The last day will
probably show the world, that there were seasons in the lives of many who died
in sin, when God drew very near to them, when conscience was peculiarly alive,
when there seemed but a step between them and salvation. Those seasons will
probably prove to have been what our Lord calls their "day of visitation." The
neglect of such seasons will probably be at last, one of the heaviest charges
against their souls.

Deep as the subject is, it should teach men one practical lesson. That lesson is
the immense importance of not stifling convictions, and not quenching the
workings of conscience. He that resists the voice of conscience may be throwing
away his last chance of salvation. That warning voice may be God's "day of
visitation." The neglect of it may fill up the measure of a man's iniquity, and
provoke God to let him alone forever.

We learn, lastly, from these verses, how much Christ disapproves of the
profanation of holy things. We read that He cast the buyers and sellers out of
the temple, and told them that they had made God's house "a den of thieves." He
knew how formal and ignorant the ministers of the temple were. He knew how soon
the temple and its services were to be destroyed, the veil to be rent, and the
priesthood to be ended. But He would have us know that a reverence is due to
every place where God is worshiped. The reverence He claimed for the temple, was
not for the temple as the house of sacrifice, but as "the house of prayer."

Let us remember this conduct and language of our Lord, whenever we go to a place
of public worship. Christian churches no doubt are not like the Jewish temples.
They have neither altars, priesthood, sacrifices, nor symbolical furniture. But
they are places where God's word is read, where Christ is present, and where the
Holy Spirit works on souls. These facts ought to make us grave, reverent, solemn
and decorous, whenever we enter them. The man who behaves as carelessly in a
church as he would in an inn, or a private dwelling, has yet much to learn. He
has not the "mind of Christ."


========================================================================
  CHAPTER 115: LUKE 20:1-8
========================================================================

THE AUTHORITY OF JESUS QUESTIONED

Let us notice, firstly, in this passage, the demand which the chief Priests and
scribes made upon our Lord. "Tell us," they said, "by what authority you do
these things? and who gave you this authority?"

The spirit which prompted this demand is too evident to be mistaken. These men
hated and envied Christ. They saw His influence increasing. They saw their own
power waning. They resolved, if possible, to stop the progress of this new
teacher; and the point on which they made their assault was His authority. His
mighty works they ought to have examined. His teaching they ought, in all
fairness, to have compared with their own Scriptures. But they refused to take
either one course or the other. They preferred to call in question His
commission.

Every true-hearted Christian who tries to do good in the world, must make up his
mind to be treated like his Master. He must never be surprised to find, that the
self-righteous and the worldly-minded dislike His ways. The lawfulness of his
proceedings will be constantly called in question. He will be regarded as
meddlesome, disorderly, and self-conceited, a pestilent fellow, and a troubler
of Israel. (Acts 24:5; 1 Kings 18:17.) Scripture-readers, district-visitors,
lay-agents, and unordained missionaries, are specially liable to meet with such
treatment. And worst of all they will often meet with enemies, where they ought
to find friends.

Let all who are attacked by the world for trying to do good, take comfort in the
thought that they are only drinking of the cup which Christ drank. Their Master
in heaven sympathizes with them. Let them work on patiently, and believe that,
if they are faithful, their work will speak for itself. The world's opposition
is sure to attend every really good work. If the servants of Christ are to cease
from every movement which the world calls in question, they will soon come to an
entire stand-still. If we are to wait until the world approves our plans, and is
satisfied with the propriety of our efforts, we shall never do anything on
earth.

Let us notice, secondly, in this passage, the manner in which our Lord speaks of
John the Baptist's ministry. He refers those who questioned His authority, to
John's constant and unvarying testimony to Himself. "Ought they not to remember
how John had spoken of Him as the Lamb of God--as One whose shoe-latchets he was
not worthy to bear--as One who had the fan in His hand, and had the Spirit
without measure? Ought they not to recollect that they and all Jerusalem had
gone out to John's baptism, and confessed that John was a prophet? Yet John had
always told them plainly that Christ was the Messiah! Surely, if they were
honest they would not come now to demand His authority. If they really believed
John to be a prophet sent from God, they were bound to believe that Jesus was
the Christ."

It may reasonably be doubted whether the importance of John the Baptist's
ministry is generally understood by Christians. The brightness of our Lord's
history overshadows the history of His forerunner, and the result is that John's
baptism and preaching do not receive the attention which they deserve. Yet it
should never be forgotten, that the ministry of the Baptist was the only New
Testament ministry foretold in the Old Testament, excepting that of Christ. It
was a ministry which produced an immense effect on the Jewish mind and aroused
the expectation of Israel from one end of Palestine to the other. Above all, it
was a ministry which made the Jews without excuse in their rejection of Christ,
when Christ appeared. They could not say that they were taken by surprise when
our Lord began to preach. Their minds had been thoroughly prepared for His
appearing. To see the full sinfulness of the Jews, and the entire justice of the
judgments which came on them after crucifying our Lord, we must remember the
ministry of John the Baptist.

However little man may esteem the work of faithful ministers there is One in
heaven who sees it, and keeps account of all their labor. However little their
proceedings may be understood, and however much they may be slandered and
misrepresented, the Lord Jesus Christ writes all their doings in His book. He
lives who testified to the importance of John the Baptist's ministry when John
was dead and buried. He will yet testify to the toil of every one of His
faithful servants at the last day. In the world they may have tribulation and
disappointment. But they are not forgotten by Christ.

Let us notice, lastly, in this passage, the falsehood of which our Lord's
enemies were guilty. In reply to our Lord's question whether John's baptism was
from heaven or of men, "they answered that they did not know." This was a
downright untruth. They could have told, but they would not. They knew that if
they said what they really believed they would condemn themselves. If they
confessed that John was a prophet sent from God, they would be guilty of a gross
inconsistency in not believing his testimony about Christ.

Falsehoods like this, it may be feared, are only too common among unconverted
men. Thousands will say anything rather than acknowledge themselves to be in the
wrong. Lying is just one of the sins to which the human heart is most naturally
inclined, and one of the commonest sins in the world. Gehazi, Ananias, and
Sapphira have more followers and imitators than Peter and Paul. The number of
lies which are constantly told by men, to save their own credit, and to cover
over their own wickedness, is probably far greater than we are aware.

The true servant of Christ will do well to remember these things as he travels
through this world. He must not believe all he hears, and especially in the
matter of religion. He must not suppose that unconverted men really believe in
their own hearts all that they say. They often feel more than they appear to
feel. They often say things against religion and religious people, which they
secretly know to be untrue. They often know the Gospel is true, but have not the
courage to confess it. They often know the Christians life is right, but are too
proud to say so. The chief priests and scribes are not the only people who deal
dishonestly in religion, and say what they know to be false. Then let the
servant of Christ go patiently on his way. Those who are now his enemies, will
one day confess that he was right, though they used to cry loudly that he was
wrong.


========================================================================
  CHAPTER 116: LUKE 20:9-19
========================================================================

THE PARABLE OF THE TENANTS

The parable we have now read, is one of the very few which are recorded more
than once by the Gospel writers. Matthew, Mark, and Luke, all give it at full
length. This three-fold repetition is alone sufficient to point out the
importance of its contents.

The parable, no doubt, was specially intended for the Jews to whom it was
addressed. But we must not confine its application to them. It contains lessons
which should be remembered in all churches of Christ as long as the world
stands.

In the first place, the parable shows us the deep corruption of human nature.
The conduct of the wicked "farmers" is a vivid representation of man's dealings
with God. It is a faithful picture of the history of the Jewish church. In spite
of privileges, such as no nation ever had, in the face of warnings such as no
people ever received, the Jews rebelled against God's lawful authority, refused
to give Him His rightful dues, rejected the counsel of His prophets, and at
length crucified His only-begotten Son.

It is a no less faithful picture of the history of all the Gentile churches.
Called as they were out of heathen darkness by infinite mercy, they have done
nothing worthy of the vocation with which they were called. On the contrary,
they have allowed false doctrines and wicked practices to spring up rankly among
them, and have crucified Christ afresh. It is a mournful fact that in hardness,
unbelief, superstition, and self-righteousness--the Christian churches, as a
whole, are little better than the Jewish church of our Lord's time. Both are
described with painful correctness in the story of the wicked farmers. In both
we may point to countless privileges misused, and countless warnings despised.

Let us often pray that we may thoroughly understand the sinfulness of man's
heart. Few of us, it may be feared, have the least conception of the strength
and virulence of the spiritual disease with which we are born. Few entirely
realize that "the carnal mind is enmity against God," and that unconverted human
nature, if it had the power, would cast its Maker down from His throne. The
behavior of the farmers before us, whatever we may please to think, is only a
picture of what every natural man would do to God, if he only could. To see
these things is of great importance. Christ is never fully valued, until sin is
clearly seen. We must know the depth and malignity of our disease, in order to
appreciate the great Physician.

In the second place, this parable shows us the amazing patience and patience of
God. The conduct of the "owner of the vineyard" is a vivid representation of
God's dealings with man. It is a faithful picture of His merciful dealings with
the Jewish church. Prophet after prophet was sent to warn Israel of his danger.
Message after message was repeatedly sent, notwithstanding insults and injuries
heaped on the messengers.

It is a no less faithful picture of His gracious treatment of the Gentile
churches. For eighteen hundred years He has suffered their hurtful manners. They
have repeatedly tried Him by false doctrines, superstitions, and contempt of His
word, Yet He has repeatedly granted them seasons of refreshing, raised up for
them holy ministers and mighty reformers, and not cut them off, notwithstanding
all their persecutions. The churches of Christ have no right to boast. They are
debtors to God for innumerable mercies, no less than the Jews were in our Lord's
time. They have not been dealt with according to their sins, nor rewarded
according to their iniquities.

We should learn to be more thankful for God's mercy. We have probably little
idea of the extent of our obligations to it, and of the number of gracious
messages which the Lord of the vineyard is constantly sending to our souls. The
last day will unfold to our wondering eyes a long list of unacknowledged
kindnesses, of which while we lived we took no notice.

Mercy we shall find was indeed God's darling attribute. "He delights in mercy."
(Micah 7:18.) Mercies before conversion, mercies after conversion, mercies at
every step of their journey on earth, will be revealed to the minds of saved
saints, and make them ashamed of their own thanklessness. Sparing mercies,
providential mercies, mercies in the way of warnings, mercies in the way of
sudden visitations, will all be set forth in order before the minds of lost
sinners, and confound them by the exhibition of their own hardness and unbelief.
We shall all find that God was often speaking to us when we did not hear, and
sending us messages which we did not regard. Few texts will be brought out so
prominently at the last day as that of Peter--"The Lord is patient toward us,
not willing that any should perish." (2 Peter 3:9.)

In the last place, this parable shows us the severity of God's judgments when
they fall on obstinate sinners. The punishment of the wicked farmers is a vivid
representation of God's final dealings with such as go on still in wickedness.
At the time when our Lord spoke this parable, it was a prophetical picture of
the approaching ruin of the Jewish church and nation. The vineyard of the Lord
in the land of Israel, was about to be taken from its unfaithful tenants.
Jerusalem was to be destroyed. The temple was to be burned. The Jews were to be
scattered over the earth.

At the present time, it may be feared, it is a mournful picture of things yet to
come on the Gentile churches in the latter days. The judgments of God will yet
fall on unbelieving Christians, as they fell on unbelieving Jews. The solemn
warning of Paul to the Romans will yet receive an accomplishment--"If you
continue not in God's goodness, you also shall be cut off." (Rom. 11:22.)

We must never flatter ourselves that God cannot be angry. He is indeed a God of
infinite grace and compassion. But it is also written, that He is "a consuming
fire." (Heb. 12:29.) His spirit will not always strive with men. (Gen. 6:3.)
There will be a day when His patience will come to an end, and when He will
arise to dreadfully judge the earth. Happy will they be who are found hidden in
the ark, in the day of the Lord's anger! Of all wrath, none can be conceived so
dreadful as "the wrath of the Lamb." The man on whom the "stone cut out without
hands" falls at His second coming, will indeed be crushed to powder. (Dan. 2:34,
35.)

Do we know these things, and do we live up to our knowledge? The chief priests
and elders, we are told, "perceived that this parable was spoken against them."
But they were too proud to repent, and too hardened to turn from their sins. Let
us beware of doing likewise.


========================================================================
  CHAPTER 117: LUKE 20:20-26
========================================================================

PAYING TAXES TO CAESAR

Let us mark, for one thing, in this passage, the cloak of goodness under which
some of our Lord's enemies approached Him. We read that they "sent forth spies,
who pretended to be honest men." We read further that they attempted to trick
Him by flattering words--"Teacher, we know that you speak and teach what is
right and are not influenced by what others think. You sincerely teach the ways
of God." These words sounded well. An ignorant bystander would have said, "These
are sincere inquirers after truth!" But all was hollow and unreal. It was the
wolf putting on the sheep's clothing, under the vain idea of deceiving the
shepherd. "Their words were smoother than butter," yet there was "war in their
hearts." (Psalm 55:21.)

The true servant of Christ must expect to meet people of this description, as
long as the world stands. There never will be lacking those, who from selfish or
sinister motives will profess with their lips to love Christ, while in heart
they deny Him. There will always be some, who "by good words and fair speeches,"
will attempt to deceive the heart of the simple. The union of "burning lips and
a wicked heart," is far from uncommon. There are probably few congregations
which do not contain some of those whom Solomon likens to "potsherds, covered
with silver dross." (Rom. 16:18. Prov. 26:23.)

He that would not be often deceived in this wicked world, must carefully
remember these things. We must exercise a wise caution as we travel through
life, and not play the part of the "simple who believes every word." (Prov.
14:15.) We must not lightly put confidence in every new religious volunteer, nor
hastily take it for granted that all people are good who talk like good men.
Such caution at first sight may appear narrow-minded and uncharitable. But the
longer we live the more shall we find that it is needful. We shall discover by
experience that all is not gold that glitters, and all are not true Christians
who make a loud profession of Christianity. The language of Christianity is
precisely that part of religion which a false Christian finds it most easy to
attain. The walk of a man's daily life, and not the talk of his lips, is the
only safe test of his character.

Let us mark, for another thing, in these verses, the consummate wisdom of our
Lord's answer to His enemies. We read that a most difficult and subtle question
was proposed to Him for solution. "Is it lawful to pay taxes to Caesar or not?"
It was a question eminently calculated to entangle any one who attempted to
answer it. If our Lord had replied that it was not lawful to pay tribute to
Caesar, He would have been accused to Pilate as a rebel against the Roman power.
If our Lord had replied that it was lawful to pay tribute to Caesar, He would
have been denounced to the people as regardless of the rights and privileges of
the Jewish nation. An answer which would not involve our Lord in difficulties,
seemed at first sight impossible to be found. But He who is truly called "the
wisdom of God," found an answer which silenced His adversaries. He bade them
show Him a Roman coin. He asked them whose image and superscription was on that
Roman coin? "They answered and said, Caesar's." At once our Lord made that Roman
coin the groundwork of a reply, at which even His enemies were obliged to
marvel. "Render," He said, "unto Caesar the things which be Caesar's, and unto
God the things which be God's."

They were to "render to CAESAR the things which were Caesar's." Their own lips
had just confessed that Caesar had a certain temporal authority over them. They
used the money which Caesar had coined. It was a lawful tender between man and
man. They probably had no objection to receive gifts and payments in Roman coin.
They must not therefore pretend to say that all payments to Caesar were
unlawful. By their own admission he exercised some dominion over them. Let them
obey that dominion in all temporal things. If they did not refuse to use
Caesar's coin, let them not refuse to pay Caesar's temporal dues.

They were to "render to GOD the things which were God's." There were many dues
which God required at their hands which they might easily pay, if they were
inclined. Honor, love, obedience, faith, fear, prayer, spiritual worship, were
payments to God which they might daily make, and payments with which the Roman
government did not interfere. They could not say that Caesar made such payments
impossible. Let them see to it that they gave to God His dues in spiritual
things, as well as to Caesar his dues in temporal things. There was no necessity
for collision between the demands of their temporal and their heavenly
sovereign. In temporal things, let them obey the powers, under whose authority
they allowed themselves to be. In spiritual things let them do as their
forefathers had done, and obey God.

The principles laid down by our Lord in this well-known sentence are deeply
instructive. Well would it have been for the peace of the world, if they had
been more carefully weighed and more wisely applied!

The attempts of the civil power in some countries to control men's consciences
by intolerant interference, and the attempts of the church in other countries to
interfere with the action of the civil power, have repeatedly led to strifes,
wars, rebellions, and social disorder. The injuries which the cause of true
religion has received from morbid scrupulosity on one side; and servile
compliance to state demands on the other, have been neither few nor small. Happy
is he who has attained to a sound mind on the whole subject! To distinguish
rightly between the things of Caesar, and the things of God, and to pay to each
their real dues regularly, habitually, and cheerfully, is a great help towards a
quiet and peaceable life.

Let us often pray that we may have wisdom from above, in order to answer
rightly, when perplexing questions are put to us. The servant of Christ must
expect a portion like his Master. He must count it no strange thing, if the
wicked and worldly-minded endeavor to "entangle him in his talk," and to provoke
him to speak unadvisedly with his lips. In order to be prepared for such
occasions let him often ask the Lord Jesus for the gift of sound wisdom and a
discreet tongue. In the presence of those who watch for our halting, it is a
great thing to know what to say and how to say it, when to be silent, and when
to speak. Blessed be God, He who silenced the chief priests and scribes by His
wise answers, still lives to help His people and has all power to help them. But
He loves to be entreated.


========================================================================
  CHAPTER 118: LUKE 20:27-40
========================================================================

RESURRECTION AND MARRIAGE

We see in these verses what an old thing unbelief is. We are told that "there
came to our Lord certain of the Sadducees, who deny that there is any
resurrection." Even in the Jewish Church, the Church of Abraham, and Isaac, and
Jacob, the Church of Moses, and Samuel, and David, and the prophets--we find
that there were bold, avowed, unblushing skeptics. If infidelity like this
existed among God's peculiar ? If these things existed in a green tree, what
must have been the condition of the dry?

We must never be surprised when we hear of infidels, deists, heretics and
free-thinkers rising up in the Church, and drawing away disciples after them. We
must not count it a rare and a strange thing. It is only one among many proofs
that man is a fallen and corrupt being. Since the day when the devil said to Eve
"you shall not surely die," and Eve believed him, there never has been wanting a
constant succession of forms of unbelief. There is nothing new about any of the
modern theories of infidelity. There is not one of those who is not an old
disease under a new name. They are all mushrooms which spring up spontaneously
in the hot-bed of human nature. It is not in reality an astonishing thing that
there should rise up so many who call in question the truth of the Bible. The
marvel is rather, that in a fallen world the sect of the Sadducees should be so
small.

Let us take comfort in the thought that in the long run of years the truth will
always prevail. Its advocates may often be feeble, and their arguments very
weak. But there is an inherent strength in the cause itself which keeps it
alive. Bold infidels like Porphyry, and Julian, and Hobbes, and Hume, and
Voltaire, and Paine arise from time to time and make a stir in the world. But
they produce no lasting impression. They pass away like the Sadducees and go to
their own place. The great evidences of Christianity remain like the Pyramids,
unshaken and unmoved. The "gates of hell" shall never prevail against Christ's
truth. (Matt. 16:18.)

We see, secondly, in these verses, what a favorite weapon of skeptics is a
'supposed case'. We are told that the Sadducees brought to our Lord a difficulty
arising out of the case of a woman who had married seven brothers in succession.
They professed a desire to know "whose wife of the seven" the woman would be in
the resurrection. The intention of the inquiry is clear and plain. They wished
to pour contempt on the whole doctrine of a life to come. The case itself is one
which we cannot suppose had really arisen. It seems the highest probability that
it was a story invented for the occasion, in order to raise a difficulty and
found an argument.

Reasoning of this kind will often meet us, if we are thrown into company with
people of a skeptical turn of mind. Some imaginary difficulty or complication,
and that connected probably with some fancied state of things in the world to
come, will often prove the stronghold of an unbeliever. "He cannot understand
it! He cannot reconcile it! It seems to him revolting and absurd! It offends his
common sense!"--Such is the language which is often used.

Reasoning of this kind should never shake us for a moment. For one thing, we
have nothing to do with 'supposed and imaginary cases'. It will be time enough
to discuss them when they really arise. Enough for us to talk and argue about
facts as they are. For another thing, it is mere waste of time to speculate
about difficulties connected with a state of existence in a world to come. We
know so little of anything beyond the visible world around us, that we are very
poor judges of what is possible or not possible in the unseen world. A thousand
things beyond the grave must necessarily be unintelligible to us at present. In
the meantime it is our wisdom to wait patiently. What we don't know now, we
shall know hereafter.

We see, thirdly, in these verses, something of the true character of the saints'
existence in the world to come. We read that our Lord said to the Pharisees,
"But that is not the way it will be in the age to come. For those worthy of
being raised from the dead won't be married then. And they will never die again.
In these respects they are like angels. They are children of God raised up to
new life."

Two things are abundantly clear from this description, respecting the saints in
glory. For one thing, their happiness is not a carnal happiness, but a spiritual
one. "They neither marry nor are given in marriage." The glorified body shall be
very unlike what it is now. It shall no longer be a clog and a hindrance to the
believer's better nature. It shall be a fit habitation for a glorified soul. For
another thing, their happiness shall he eternal. "They can die no more." No
births shall be needed, to supply the constant waste caused by death. Weakness,
and sickness, and disease, and infirmity, shall be no more at all. The curse
shall be clean removed. Death himself shall die.

The nature of what we call "heaven" is a subject which should often engage our
thoughts. Few subjects in religion are so calculated to show the utter folly of
unconverted men, and the dreadful danger in which they stand. A heaven where all
the joy is spiritual, would surely be no heaven to an unconverted soul! Few
subjects are so likely to cheer and animate the mind of a true Christian. The
holiness and spiritual-mindedness which he follows after in this life will be
the very atmosphere of his eternal abode. The cares of family relationships
shall no longer distract his mind. The fear of death shall no longer bring him
into bondage. Then let him press on and bear his cross patiently. Heaven will
make amends for all.

We see, lastly, in these verses, the antiquity of belief in a resurrection. Our
Lord shows that it was the belief of Moses. "That the dead are raised, even
Moses showed at the burning bush."

Faith in a resurrection and a life to come has been to universal belief of all
God's people from the beginning of the world. Abel, and Enoch, and Noah, and
Abraham and all the Patriarchs, were men who looked forward to a better
inheritance than they had here below. "They looked for a city which had
foundations." "They desired a better country, that is, a heavenly one." (Heb.
11:10-16.)

Let us anchor our own souls firmly on this great foundation truth, "that we
shall all rise again." Whatever ancient or modern Sadducees may say, let us
believe firmly that we are not made like the beasts that perish, and that there
shall be "a resurrection of the dead, both of the just and unjust." (Acts
24:15.) The recollection of this truth will cheer us in the day of trial, and
comfort us in the hour of death. We shall feel that though earthly prosperity
fail us, there is a life to come where there is no change. We shall feel that
though worms destroy our body, yet in the flesh we shall see God. (Job 19:26.)
We shall not lie always in the grave. Our God is "not a God of the dead, but of
the living."


========================================================================
  CHAPTER 119: LUKE 20:41-47
========================================================================

WHOSE SON IS CHRIST

Let us observe in this passage, what striking testimony to Christ's divinity the
book of Psalms contains. We read that after patiently replying to the attacks of
His enemies, our Lord in turn propounds a question to them. He asks them to
explain an expression in the hundred and tenth Psalm, where David speaks of the
Messiah as his Lord. To this question the Scribes could find no answer. They did
not see the mighty truth, that Messiah was to be God as well as man, and that
while as man He was to be David's son, as God He was to be David's Lord. Their
ignorance of Scripture was thus exposed before all the people. Professing
themselves to be instructors of others and possessors of the key of knowledge,
they were proved unable to explain what their own Scriptures contained. We may
well believe that of all the defeats which our Lord's malicious enemies met
with, none galled them more than this. Nothing so abashes the pride of man, as
to be publicly proved ignorant of that which he fancies is his own peculiar
department of knowledge.

We have probably little idea how much deep truth is contained in the book of
Psalms. No part of the Bible perhaps is better known in the letter, and none so
little understood in the spirit. We err greatly if we suppose that it is nothing
but a record of David's feelings, of David's experience, David's praises, and
David's prayers. The hand that held the pen was generally David's. But the
subject matter was often something far deeper and higher than the history of the
son of Jesse.

The book of Psalms, in a word, is a book full of Christ--Christ
suffering--Christ in humiliation--Christ dying--Christ rising again--Christ
coming the second time--Christ reigning over all. Both the advents are here--the
advent in suffering to bear the cross--the advent in power to wear the crown.
Both the kingdoms are here--the kingdom of grace, during which the elect are
gathered--the kingdom of glory, when every tongue shall confess that Jesus is
Lord. Let us always read the Psalms with a peculiar reverence. Let us say to
ourselves as we read, "A greater than David is here."

The remark now made, applies more or less to all the Bible. There is a fullness
about the whole Book, which is a strong proof of its inspiration. The more we
read it, the more it will seem to contain. All other books become threadbare, if
they are constantly read. Their weak points, and their shallowness become every
year more apparent. The Bible alone seems broader, and deeper, and fuller, the
oftener it is studied. We have no need to look for allegorical and mystical
meanings. The fresh truths that will constantly spring up before our eyes, are
simple, plain, and clear. Of such truths the Bible is an inexhaustible mine.
Nothing can account for this, but the great fact, that the Bible is the word,
not of man, but of God.

Let us observe, secondly, in this passage, how abominable is hypocrisy in the
eyes of Christ. We are told that in the presence of all the people He said unto
His disciples-"Beware of these teachers of religious law! For they love to
parade in flowing robes and to have everyone bow to them as they walk in the
marketplaces. And how they love the seats of honor in the synagogues and at
banquets. But they shamelessly cheat widows out of their property, and then, to
cover up the kind of people they really are, they make long prayers in public."

This was a bold and remarkable warning. It was a public denunciation, we must
remember, of men who "sat in Moses' seat," and were the recognized teachers of
the Jewish people. It teaches us clearly that there may be times when the sins
of people in high religious places make it a positive duty to protest publicly
against them. It shows us that it is possible to speak out, and yet not to
"speak evil of dignities."

No sin seems to be regarded by Christ as more sinful than hypocrisy. None
certainly drew forth from His lips such frequent, strong, and withering
condemnation, during the whole course of His ministry. He was ever full of mercy
and compassion for the chief of sinners. "Fury was not in Him" when He saw
Zaccheus, the penitent thief, Matthew the tax-collector, Saul the persecutor,
and the woman in Simon's house. But when He saw Scribes and Pharisees wearing a
mere cloak of religion, and pretending to great outward sanctity, while their
hearts were full of wickedness, His righteous soul seems to have been full of
indignation. Eight times in one chapter (Matt. 23.) we find Him saying, "Woe
unto you, Scribes and Pharisees, hypocrites."

Let us not forget that the Lord Jesus never changes. He is the same yesterday,
and today, and forever. Whatever else we are in religion let us be true. However
feeble on faith, and hope, and love, and obedience may be, let us see to it that
they are real, genuine, and sincere. Let us abhor the very idea of play-acting
and mask-wearing in our Christianity. At any rate let us be thorough. It is a
striking fact that the very first piece of armor which Paul recommends to the
Christian soldier is "truth." "Stand therefore," he says, "having your loins
girt about with truth." (Eph. 6:14.)

Let us observe, lastly, in this passage, that there will be degrees of
condemnation and misery in hell. The words of our Lord are distinct and express.
He says of those who live and die hypocrites, "these shall receive greater
damnation."

The subject opened up in these words is a deeply painful one. The reality and
eternity of future punishment are among the great foundation truths of revealed
religion, which it is hard to think upon without a shudder. But it is well to
have all that the Bible teaches about heaven and hell firmly fixed on our minds.
The Bible teaches distinctly that there will be degrees of glory in heaven. It
teaches with no less distinctness, both here and elsewhere, that there will be
degrees of misery in hell.

Who, after all, are those who will finally receive condemnation? This is the
practical point that concerns us most. All who will not come to Christ--all who
know not God and obey not the Gospel--all who refuse to repent, and go on still
in wickedness, all such will be finally condemned. They will reap according as
they have sown. God wills not their eternal ruin. But if they will not hear His
voice, they must die in their sins. But who among those who are condemned will
receive the heaviest condemnation? It will not fall on heathens who never heard
the truth. It will not fall on ignorant and neglected Englishmen, for whose
souls, however sunk in profligacy, no man cared. It will fall on those who had
great light and knowledge, but made no proper use of it. It will fall on those
who professed great sanctity and religiousness, but in reality clung to their
sins. In one word, the hypocrite will have the lowest place in hell. These are
dreadful things. But they are true.


========================================================================
  CHAPTER 120: LUKE 21:1-4
========================================================================

THE WIDOW'S OFFERING

We learn, for one thing, from these verses, how keenly our Lord Jesus Christ
observes the things that are done upon earth. We read that "He looked up and saw
the rich men casting their gifts into the treasury. And He saw also a certain
poor widow casting in two pennies." We might well suppose that our Lord's mind
at this season would have been wholly occupied with the things immediately
before Him. His betrayal, His unjust judgment, His cross, His passion, His
death, were all close at hand; and He knew it. The approaching destruction of
the temple, the scattering of the Jews, the long period of time before His
second advent, were all things which were spread before His mind like a picture.
It was but a few moments ago he spoke of them. And yet at a time like this we
find Him taking note of all that is going on around Him! He thinks it not
beneath Him to observe the conduct of a "certain poor widow."

Let us remember, that the Lord Jesus never changes. The thing that we read of in
the passage before us is the thing that is going on all over the world. "The
eyes of the Lord are in every place." (Prov. 15:3.) Nothing is too little to
escape His observation. No act is too trifling to be noted down in the book of
His remembrance. The same hand that formed the sun, moon, and stars, was the
hand that formed the tongue of the gnat and the wing of the fly with perfect
wisdom. The same eye that sees the council-chambers of kings and emperors, is
the eye that notices all that goes on in the laborer's cottage. "All things are
naked and opened to the eyes of Him with whom we have to do." (Heb. 4:13.) He
measures littleness and greatness by a very different measure from the measure
of man. Events in our own daily life, to which we attach no importance, are
often very grave and serious matters in Christ's sight. Actions and deeds in the
weekly history of a poor man, which the great of this world think trivial and
contemptible, are often registered as weighty and important in Christ's books.
He lives who marked the gift of one "poor widow" as attentively as the gifts of
many "rich men."

Let the believer of low degree take comfort in this mighty truth. Let him
remember daily that his Master in heaven takes account of everything that is
done on earth, and that the lives of cottagers are noticed by Him as much as the
lives of kings. The acts of a poor believer have as much dignity about them as
the acts of a prince. The little contributions to religious objects which the
laborer makes out of his scanty earnings, are as much valued in God's sight as a
ten thousand dollar check from a noble. To know this thoroughly is one great
secret of contentment. To feel that Christ looks at what a man is, and not at
what a man has, will help to preserve us from envious and murmuring thoughts.
Happy is he who has learned to say with David, "I am poor and needy; but the
Lord thinks upon me." (Psalm 40:17.)

We learn, for another thing, from these verses, who they are whom Christ reckons
most liberal in giving money to religious purposes. We read that He said of her
who cast in two mites into the treasury, "She has cast in more than all the
others. All these of their abundance have cast in unto the offerings of God--but
she, out of her poverty has cast in all that she had to live on." These words
teach us that Christ looks at something more than the mere amount of men's gifts
in measuring their liberality. He looks at the proportion which their gifts bear
to their property. He looks at the degree of self-denial which their giving
entails upon them. He would have us know that some people appear to give much to
religious purposes who in God's sight give very little, and that some appear to
give very little who in God's sight give very much.

The subject before us is peculiarly heart-searching. On no point perhaps do
professing Christians come short so much as in the matter of giving money to
God's cause. Thousands, it may be feared, know nothing whatever of "giving" as a
Christian duty. The little giving that there is, is confined entirely to a
select few in the churches. Even among those who give, it may be boldly
asserted, that the poor generally give far more in proportion to their means
than the rich. These are plain facts which cannot be denied. The experience of
all who collect for religious societies and Christian charities, will testify
that they are correct and true.

Let us judge ourselves in this matter of giving, that we may not be judged and
condemned at the great day. Let it be a settled principle with us to watch
against stinginess, and whatever else we do with our money, to give regularly
and habitually to the cause of God. Let us remember, that although Christ's work
does not depend on our money, yet Christ is pleased to test the reality of our
grace by allowing us to help Him. If we can not find it in our hearts to give
anything to Christ's cause, we may well doubt the reality of our faith and
charity. Let us recollect that our use of the money God has given us, will have
to be accounted for at the last day. The "Judge of all" will be He who noticed
the widow's mite. Our incomes and expenditures will be brought to light before
an assembled world. If we prove in that day to have been rich toward ourselves,
but poor toward God, it would be good if we had never been born. Not least, let
us look round the world and ask where are the men that were ever ruined by
liberal giving to godly purposes, and who ever found himself really poorer by
lending to the Lord? We shall find that the words of Solomon are strictly
true--"There is one that scatters and yet increases; and there is one that
withholds more than is fit, and it tends to poverty." (Prov. 11:24.)

Finally, let us pray for rich men, who as yet know nothing of the luxury of
"giving," that their riches may not be their ruin. Hundreds of charitable and
religious movements are standing still continually for lack of funds. Great and
effectual doors are open to the church of Christ for doing good all over the
world, but for lack of money few can be sent to enter in by them. Let us pray
for the Holy Spirit to come down on all our congregations, and to teach all our
worshipers what to do with their money. Of all people on earth, none ought to be
such liberal givers as Christians. All that they have, they owe to the free gift
of God. Christ, the Holy Spirit, the Gospel, the Bible, the means of grace, the
hope of glory, all are undeserved, incomparable gifts, which millions of heathen
never heard of. The possessors of such gifts ought surely to be "ready to
distribute" and "willing to give." A giving Savior ought to have giving
disciples. Freely we have received--freely we ought to give. (1 Tim. 6:18; Matt.
10:8.)


========================================================================
  CHAPTER 121: LUKE 21:5-9
========================================================================

SIGNS OF THE END OF THE AGE

Let us notice in this passage, our Lord Jesus Christ's words about the temple at
Jerusalem. We read that some spoke of it, "how it was adorned with beautiful
stones and gifts." They praised it for its outward beauty. They admired its
size, its architectural grandeur, and its costly decorations. But they met with
no response from our Lord. We read that he said, "As for these things which you
behold, the days will come in the which there shall not be left one stone upon
another that shall not be thrown down."

These words were a striking prophecy. How strange and startling they must have
sounded to Jewish ears, an English mind can hardly conceive. They were spoken of
a building which every Israelite regarded with almost idolatrous veneration.
They were spoken of a building which contained the ark, the holy of holies, and
the symbolical furniture formed on a pattern given by God Himself. They were
spoken of a building associated with most of the principal names in Jewish
history; with David, Solomon, Hezekiah, Josiah, Isaiah, Jeremiah, Ezra, and
Nehemiah. They were spoken of a building toward which every devout Jew turned
his face in every quarter of the world, when he offered up his daily prayers. (1
Kings 8:44; Jonah 2:4; Dan. 6:10.)

But they were words spoken advisedly. They were spoken in order to teach us the
mighty truth that the true glory of a place of worship does not consist in
outward ornaments. "The Lord sees not as man sees." (1 Sam. 16:7.) Man looks at
the outward appearance of a building. The Lord looks for spiritual worship, and
the presence of the Holy Spirit. In the temple at Jerusalem these things were
utterly lacking, and therefore Jesus Christ could take no pleasure in it.

Professing Christians will do well to remember our Lord's words in the present
day. It is fit and right beyond doubt that buildings set apart for Christian
worship, should be worthy of the purpose for which they are used. Whatever is
done for Christ ought to be well done. The house in which the Gospel is
preached, and the Word of God read, and prayer offered up, ought to lack nothing
that can make it lovely and substantial.

But let it never be forgotten that the material part of a Christian Church is by
far the least important part of it. The fairest combinations of marble, and
stone and wood, and painted glass, are worthless in God's sight, unless there is
truth in the pulpit and grace in the congregation. The dens and caves in which
the early Christians used to meet, were probably far more beautiful in the eyes
of Christ than the noblest cathedral that was ever reared by man. The temple in
which the Lord Jesus delights most, is a broken and contrite heart, renewed by
the Holy Spirit.

Let us notice for another thing in this passage, our Lord Jesus Christ's solemn
warning against deception. His striking words about the temple drew from His
disciples an important question--"Master, when shall these things be? and what
sign will there be, when these things shall come to pass?" Our Lord's reply to
that question was long and full. And it began with a pointed caution, "Take heed
that you be not deceived."

The position which this caution occupies is very remarkable. It stands in the
forefront of a prophecy of vast extent and universal importance to all
Christians--a prophecy reaching from the day in which it was delivered, to the
day of the second advent--a prophecy revealing matters of the most tremendous
interest both to Jews and Gentiles--and a prophecy of which a large portion
remains to be fulfilled. And the very first sentence of this wondrous prophecy
is a caution against deception, "Take heed that you be not deceived."

The necessity of this caution has been continually proved in the history of the
Church of Christ. On no subject perhaps have divines made so many mistakes as in
the interpretation of unfulfilled prophecy. On no subject have they shown so
completely the weakness of man's intellect, and confirmed so thoroughly the
words of Paul, "We see through a glass darkly--we know in part." (1 Cor. 13:12.)
Dogmatism, positiveness, controversial bitterness, obstinacy in maintaining
untenable positions, rash assertions and speculations, have too often brought
discredit on the whole subject of the prophetical Scriptures, and caused the
enemies of Christianity to blaspheme. There are only too many books on
prophetical interpretation, on the title-pages of which might be justly written,
"Who is this that darkens counsel by words without knowledge?"

Let us learn from our Lord's warning words to pray for a humble, teachable
spirit, whenever we open the pages of unfulfilled prophecy. Here, if anywhere,
we need the heart of a little child, and the prayer" open my eyes." (Psalm
119:18.) Let us beware, on the one side, of that lazy indifference which turns
away from all prophetical Scripture, on account of its difficulties. Let us
beware, on the other side, of that dogmatical and arrogant spirit, which makes
men forget that they are students, and talk as confidently as if they were
prophets themselves. Above all, let us read prophetical Scripture with a
thorough conviction that the study carries with it a blessing, and that more
light may be expected on it every year. The promise remains in full force,
"Blessed is he that reads." At the time of the end, the vision shall be
unsealed. (Rev. 13; Dan. 12:9.)


========================================================================
  CHAPTER 122: LUKE 21:10-19
========================================================================

We should notice, for one thing, in this passage, Christ's prediction concerning
the nations of the world. He says, "Nation shall rise against nation, and
kingdom against kingdom--and great earthquakes shall be in diverse places, and
famines and pestilences--and fearful sights, and great signs shall there be from
heaven."

These words no doubt received a partial fulfillment in the days when Jerusalem
was taken by the Romans, and the Jews were led into captivity. It was a season
of unparalleled desolation to Judea, and the countries round about Judea. The
last days of the Jewish dispensation were wound up by a struggle which for
bloodshed, misery, and tribulation, has never been equaled since the world
began.

But the words before us have yet to receive a more complete accomplishment. They
describe the time which shall immediately precede the second advent of Jesus
Christ. The "time of the end" shall be a time of war, and not of universal
peace. The Christian dispensation shall pass away like the Jewish one, amid
wars, tumults, and desolation, amid a general crash of empires and kingdoms,
such as the eyes of man have never yet seen.

A thorough understanding of these things is of great importance to our souls.
Nothing is so calculated to chill the heart and dampen the faith of a Christian
as indulgence in unscriptural expectations. Let us dismiss from our minds the
vain idea that nations will ever give up wars entirely, before Jesus Christ
comes again. So long as the devil is the prince of this world, and the hearts of
the many are unconverted, so long there must be strife and fighting. There will
be no universal peace before the second advent of the Prince of peace. Then, and
then only, men shall "learn war no more." (Isaiah 2:4.)

Let us cease to expect that missionaries and ministers will ever convert the
world, and teach all mankind to love one another. They will do nothing of the
kind. They were never intended to do it. They will call out a witnessing people
who shall serve Christ in every land, but they will do no more. The bulk of
mankind will always refuse to obey the Gospel. The nations will always go on
quarreling, wrangling, and fighting. The last days of the earth shall be its
worst days. The last war shall be the most fearful and terrible war that ever
desolated the earth.

The duty of the true Christian is clear and plain. Whatever others do, he must
give all diligence to make his own calling and election sure. While other are
occupied in national conflicts and political speculations, he must steadily seek
first the kingdom of God. So doing he shall feel his feet upon a rock when the
foundations of the earth are out of course, and the kingdoms of this earth are
going to ruin. He shall be like Noah, safe within the ark. He shall be "hidden
in the day of the Lord's anger." (Zeph. 2:3.)

We should notice, for another thing, in this passage, Christ's prediction
concerning His own disciples. He does not prophesy smooth things, and promise
them an uninterrupted course of temporal comfort. He says that they shall be
"persecuted," put in "prison," "brought before kings and rulers," "betrayed,"
"put to death," and "hated of all men for His name's sake."

The words of this prophecy were doubtless intended to apply to every age of the
Church of Christ. They began to be fulfilled in the days of the apostles. The
book of Acts supplies us with many an instance of their fulfillment. They have
been repeatedly fulfilled during the last eighteen hundred years. Wherever there
have been disciples of Christ, there has always been more or less persecution.
They will yet receive a more full accomplishment before the end comes. The last
tribulation will probably be marked by special violence and bitterness. It will
be a "great tribulation." (Rev. 7:14.)

Let it be a settled principle in our minds that the true Christian must always
enter the kingdom of God "through much tribulation." (Acts 14:22.) His best
things are yet to come. This world is not our home. If we are faithful and
decided servants of Christ, the world will certainly hate us, as it hated our
Master. In one way or another grace will always be persecuted. No consistency of
conduct, however faultless, no kindness and amiability of character, however
striking, will exempt a believer from the world's dislike, so long as he lives.
It is foolish to be surprised at this. It is mere waste of time to murmur at it.
It is a part of the cross, and we must bear it patiently. The children of Cain
will hate the children of Abel, as long as the earth continues. "Marvel not, my
brethren," says John, "if the world hates you." "If you were of the world," says
our Lord, "the world would love his own; but because you are not of the world,
but I have chosen you out of the world, therefore the world hates you." (1 John
3:13; John 15:18, 19.)

We should notice, lastly, in this passage, Christ's gracious promise to His
disciples. He says, "but not a hair of your head shall perish." Our blessed Lord
knew well the hearts of His disciples. He saw that the prophecy He had just
spoken might well make them faint. He supplies them with a cheering word of
encouragement--"Not a hair of your head shall perish."

The promise before us is wide and comprehensive, and one which is the property
of all believers in every age. A literal interpretation of it is clearly
impossible. It cannot apply to the bodies of disciples. To say that would be
contradictory to the notorious fact that James and other of the apostles died
violent deaths. A figurative interpretation must evidently be placed upon the
words. They form a great proverbial saying. They teach us that whatever
sufferings a disciple of Christ may go through, his best things can never be
injured. His life is hidden with Christ in God. His treasure in heaven can never
be touched. His soul is beyond the reach of harm. Even his vile body shall be
raised again, and made like his Savior's glorious body at the last day.

If we know anything of true religion let us lean back on the words of the
glorious promises in every time of need. If we believe in Christ, let us rest in
the comfortable thought that Christ has pledged His word that we shall not
perish. We may lose much by serving Christ, but we shall never lose our souls.
The world may deprive a believer of property, friends, country, home, liberty,
health, and life. It has done so in innumerable cases from the days of Stephen
to the present time. The roll of the noble army of martyrs is a very long one.
But one thing the world cannot do to any believer. It cannot deprive him of his
interest in Christ's love. It cannot break the union between Christ and his
soul. Surely it is worth while to be a thorough-going believer! "I am
persuaded," says Paul, "that neither death, nor life, nor angels, nor
principalities, nor powers, nor things present, nor things to come, nor height,
nor depth, nor any other creature shall be able to separate me from the love of
God, which is in Christ Jesus our Lord." (Rom. 8:38-39.)


========================================================================
  CHAPTER 123: LUKE 21:20-24
========================================================================

THE DESTRUCTION OF JERUSALEM

The subject of the verses before us is the taking of Jerusalem by the Romans. It
was fit and right that this great event, which wound up the Old Testament
dispensation, should be specially described by our Lord's mouth. It was fitting
that the last days of that holy city, which had been the seat of God's presence
for so many centuries, should receive a special notice in the greatest prophecy
which was ever delivered to the Church.

We should mark in this passage, our Lord Jesus Christ's perfect knowledge. He
gives us a fearful picture of the miseries which were coming on Jerusalem. Forty
years before the armies of Titus encompassed the city, the dreadful
circumstances which would attend the siege are minutely described. The distress
of weak and helpless women--the slaughter of myriads of Jews--the final
scattering of Israel in captivity among all nations--the treading down of the
holy city by the Gentiles for eighteen hundred years, are things which our Lord
narrates with as much particularity as if He saw them with His own eyes.

Foreknowledge like this is a special attribute of God. Of ourselves we "know not
what a day may bring forth." (Prov. 27:1.) To say what will happen to any city
or kingdom in forty years from the present time, is far beyond the power of man.
The words in Isaiah are very solemn--"I am God, and there is none like me,
declaring the end from the beginning, and from ancient times the things that are
not yet done." (Isa. 46:10.) He who could speak with authority of things to
come, as our Lord did in this place, must have been very God as well as very
man.

The true Christian should continually keep in mind this perfect knowledge of
Christ. Past things, present things, and things to come, are all naked and open
to the eyes of Him with whom we have to do. The recollection of the sins of
youth may well make us humble. The sense of present weakness may make us
anxious. The fear of trials yet to come may make our hearts faint. But it is a
strong consolation to think that Christ knows all. For past, present, and future
things we may safely trust Him. Nothing can ever happen to us that Christ has
not known long ago.

We should mark, secondly, in this passage, our Lord's words about flight in time
of danger. He says respecting the days preceding the siege of Jerusalem, "Then
let those who are in Judea flee to the mountains; and let those who are in the
midst of it depart out; and let not those who are in the countries enter
thereunto."

The lesson of these words is very instructive. They teach us plainly that there
is nothing cowardly or unworthy of a Christian in endeavoring to escape from
danger. There is nothing unbecoming our high vocation in a diligent use of means
in order to secure our safety. To meet death patiently and courageously, if it
comes on us in the path of God's providence, is a duty incumbent on every
believer. But to court death and suffering, and rush needlessly into danger, is
the part of the fanatic and enthusiast, not of the wise disciple of Christ. It
is those who use all means which God has placed within their reach, who may
confidently expect God's protection. There is a wide difference between
presumption and faith.

We should mark, thirdly, in this passage, our Lord's words about vengeance. He
says, with reference to the siege of Jerusalem, "These are the days of vengeance
(punishment), that all things which are written may be fulfilled."

There is something peculiarly dreadful in this expression. It shows us that the
sins of the Jewish nation had been long noted down in the book of God's
remembrance. The Jews by their unbelief and impenitence, had been treasuring up
wrath against themselves for many hundred years. The anger of God, like a
pent-up river, had been silently accumulating for ages. The fearful tribulation
which attended the siege of Jerusalem, would only be the outburst of a
thunderstorm which had been gradually gathering since the days of the kings. It
would only be the fall of a sword which had been long hanging over Israel's
head.

The lesson of the expression is one which we shall do well to lay to heart. We
must never allow ourselves to suppose that the conduct of wicked men or nations
is not observed by God. All is seen, and all is known; and a reckoning day will
certainly arrive at last. It is a mighty truth of Scripture, that "God requires
that which is past." (Eccles. 3:15.) In the days of Abraham "the iniquity of the
Amorites was not yet full," and four hundred years passed away before they were
punished. Yet punishment came at last, when Joshua and the twelve tribes of
Israel took possession of Canaan. God's "sentence against an evil work" is not
always executed speedily, but it does not follow that it will not be executed at
all. The wicked may flourish for many years "like a green bay-tree," but his
latter end will be that his sin will find him out. (Gen. 15:16; Eccles. 8:11;
Psalm 37:35.)

We should mark, lastly, in this passage, our Lord's words about the times of the
Gentiles. We read that He said, "Jerusalem shall be trodden down by the
Gentiles, until the times of the Gentiles be fulfilled."

A fixed period is here foretold, during which Jerusalem was to be given over
into the hands of Gentile rulers, and the Jews were to have no dominion over
their ancient city. A fixed period is likewise foretold which was to be the time
of the Gentiles' visitation, the time during which they were to enjoy
privileges, and occupy a position something like that of Israel in ancient days.
Both periods are one day to end. Jerusalem is to be once more restored to its
ancient inhabitants. The Gentiles, because of their hardness and unbelief, are
to be stripped of their privileges and endure the just judgments of God. But the
times of the Gentiles are not yet run out. We ourselves are living within them
at the present day.

The subject before us is a very affecting one, and ought to raise within us
great searchings of heart. While the nations of Europe are absorbed in political
conflicts and worldly business, the sands in their hour-glass are ebbing away.
While Governments are disputing about secular things, and Parliaments can hardly
condescend to find a place for religion in their discussions, their days are
numbered in the sight of God. Yet a few years, and "the times of the Gentiles
will be fulfilled." Their day of visitation will be past and gone. Their misused
privileges will be taken away. The judgments of God shall fall on them. They
shall be cast aside as vessels in which God has no pleasure. Their dominion
shall crumble away, and their vaunted institutions shall fall to pieces. The
Jews shall be restored. The Lord Jesus shall come again in power and great
glory. The kingdoms of this world shall become the kingdoms of our God and of
His Christ, and the "times of the Gentiles" shall come to an end.

Happy is he who knows these things and lives the life of faith in the Son of
God! He is the man, and he only, who is ready for the great things coming on the
earth, and the appearing of the Lord Jesus Christ. The kingdom to which he
belongs, is the only kingdom which shall never be destroyed. The King whom he
serves, is the only King whose dominion shall never be taken away. (Daniel 2:44;
7:14.)


========================================================================
  CHAPTER 124: LUKE 21:25-33
========================================================================

THE SECOND COMING OF CHRIST

The subject of this portion of our Lord's great prophecy is His own second
coming to judge the world. The strong expressions of the passage appear
inapplicable to any event less important than this. To confine the words before
us, to the taking of Jerusalem by the Romans, in an unnatural straining of
Scripture language.

We see, firstly, in this passage, how terrible will be the circumstances
accompanying the second advent of Christ. Our Lord tells us that "there will be
signs in the sun, moon and stars. On the earth, nations will be in anguish and
perplexity at the roaring and tossing of the sea. Men will faint from terror,
apprehensive of what is coming on the world, for the heavenly bodies will be
shaken. At that time they will see the Son of Man coming in a cloud with power
and great glory."

This is a singularly dreadful picture. It may not be easy perhaps to attach a
precise meaning to every part of it. One thing however, is abundantly plain. The
second coming of Christ will be attended by everything which can make it
alarming to the senses and heart of man. If the giving of the law at Sinai was
so terrible that even Moses said, "I exceedingly fear and quake," the return of
Christ when He comes to earth in power and great glory shall be much more
terrible. If the hardy Roman soldiers "became as dead men," when an angel rolled
the stone away and Christ rose again, how much greater will the terror be when
Christ shall return to judge the world. No wonder that Paul said, "Knowing the
terrors of the Lord we persuade men." (Heb. 12:21; Matt. 28:4; 2 Cor. 5:11.)

The thoughtless and impenitent man may well tremble when he hears of this second
advent of Christ. What will he do when worldly business is suddenly stopped and
the precious things of the world are made worthless? What will he do when the
graves on every side are opening, and the trumpet is summoning men to judgment?
What will he do when that same Jesus whose Gospel he has so shamefully neglected
shall appear in the clouds of heaven, and put down every enemy under His feet?
Surely he will call on the rocks to fall on him and on the hills to cover him.
(Hosea 10:8.) But he will call in vain for help, if he has never called on
Christ before. Happy will they be in that day who have fled beforehand from the
wrath to come, and been washed in the blood of the Lamb!

We see, secondly, in this passage, how complete will be the security of true
Christians at the second advent of Christ. We read that our Lord said to His
disciples, "When these things begin to come to pass, then look up, and lift up
your heads; for your redemption draws near."

However terrible the signs of Christ's second coming may be to the impenitent,
they need not strike terror into the heart of the true believer. They ought
rather to fill him with joy. They ought to remind him that his complete
deliverance from sin, the world and the devil, is close at hand, and that he
shall soon bid an eternal farewell to sickness, sorrow, death and temptation.
The very day when the unconverted man shall lose everything, shall be the day
when the believer shall enter on his eternal reward. The very hour when the
worldly man's hopes shall perish, shall be the hour when the believer's hope
shall be exchanged for joyful certainty and full possession.

The servant of God should often look forward to Christ's second advent. He will
find the thought of that day a cordial to sustain him under all the trials and
persecutions of this present life. "Yet a little while," let him remember, "and
he that shall come will come and will not tarry." The words of Isaiah shall be
fulfilled, "The Lord God shall wipe away tears from off all faces; and the
rebuke of his people shall be taken away from off all the earth." One sure
receipt for a patient spirit is to expect little from this world, and to be ever
"waiting for the coming of our Lord Jesus Christ." (Heb. 10:37. Isaiah. 25:8. 1
Cor. 1:7.)

We see, thirdly, in this passage, how needful it is to watch the signs of the
times in the prospect of the second advent of Christ. Our Lord teaches this
lesson by a parable--"Notice the fig tree, or any other tree. When the leaves
come out, you know without being told that summer is near. Just so, when you see
the events I've described taking place, you can be sure that the Kingdom of God
is near." The disciples ignorantly supposed that Messiah's kingdom would be
ushered in by universal peace. Our Lord, on the contrary, tells those who the
signs which shall immediately precede it shall be wars, confusions, perplexity,
and distress.

The general duty which these words should teach us is very plain. We are to
observe carefully the public events of the times in which we live. We are not to
be absorbed in politics, but we are to mark political events. We are not to turn
prophets ourselves, but we are to study diligently the signs of our times. So
doing, the day of Christ will not come upon us entirely unawares.

Are there any signs in our own day? Are there any circumstances in the world
around us which specially demand the believer's attention? Beyond doubt there
are very many. The drying up of the Turkish empire--the revival of the Romish
church--the awakened desire of the Protestant churches to preach the Gospel to
the heathen--the general interest in the state of the Jews--the universal
shaking of governments and established institutions--the rise and progress of
the subtlest forms of infidelity--all, all are signs peculiar to our day. All
should make us remember our Lord's words about the fig-tree. All should make us
think of the text, "Behold, I come quickly." (Rev. 22:7.)

We see, lastly, in this passage, how certain it is that all our Lord's
predictions about the second advent will be fulfilled. Our Lord speaks as if He
foresaw the unbelief and incredulity of man on this mighty subject. He knew how
ready people would be to say "Improbable! impossible! The world will always go
on as it has done." He arms His disciples against the infection of this
skeptical spirit by a very solemn saying. "Heaven and earth shall pass away--but
my words shall not pass away."

We shall do well to remember this saying, whenever we are thrown into the
company of those who sneer at unfulfilled prophecy. The sneers of unbelievers
must not be allowed to shake our faith. If God has said a thing He will
certainly bring it to pass, and the probability or possibility of it are matters
which need not trouble us for a moment. That Christ should come again in power
to judge the world and reign, is not half so improbable as it was that Christ
should come to suffer and die. If He came the first time, much more may we
expect that He will come the second time. If he came to be nailed to the cross,
much more may we expect that He will come in glory and wear the crown. He has
said it, and He will do it. "His words shall not pass away."

Let us turn from the study of these verses with a deep conviction that the
second advent of Christ is one of the leading truths of Christianity. Let the
Christ in whom we believe be not only the Christ who suffered on Calvary, but
the Christ who is coming again in person to judge the earth.


========================================================================
  CHAPTER 125: LUKE 21:34-38
========================================================================

WATCH AND PRAY

These verses form the practical conclusion of our Lord Jesus Christ's great
prophetical discourse. They supply a striking answer to those who condemn the
study of unfulfilled prophecy as speculative and unprofitable. It would be
difficult to find a passage more practical, direct, plain, and heart-searching
than that which is now before our eyes.

Let us learn from these verses, the spiritual danger to which even the holiest
believers are exposed in this world. Our Lord says to His disciples, "Watch out!
Don't let me find you living in careless ease and drunkenness, and filled with
the worries of this life. Don't let that day catch you unaware, as in a trap."
These words are exceedingly startling. They were not addressed to carnal-minded
Pharisees, or skeptical Sadducees, or worldly Herodians. They were addressed to
Peter, James, and John, and the whole company of the Apostles. They were
addressed to men who had given up everything for Christ's sake, and had proved
the reality of their faith by loving obedience and steady adhesion to their
Master. Yet even to them our Lord holds out the peril of surfeiting, and
drunkenness, and worldliness! Even to them He says, "Watch out!"

The exhortation before us should teach us the immense importance of humility.
There is no sin so great but a great saint may fall into it. There is no saint
so great but he may fall into a great sin. Noah escaped the pollutions of the
world before the flood; and yet he was afterwards overtaken by drunkenness.
Abraham was the father of the faithful; and yet through unbelief he said falsely
that Sarah was his sister. Lot did not take part in the horrible wickedness of
Sodom; and yet he afterwards fell into foul sin in the cave. Moses was the
meekest man on earth; and yet he so lost self-control that he spoke angrily and
unadvisedly. David was a man after God's own heart; and yet he plunged into most
heinous adultery. These examples are all deeply instructive. They all show the
wisdom of our Lord's warning in the passage before us. They teach us to be
"clothed with humility." "Let him that thinks he stands, take heed lest he
fall." (1 Pet. 5:5; 1 Cor. 10:12.)

The exhortation before us should teach us furthermore the great importance of an
unworldly spirit. The "cares of this life" are placed side by side with
surfeiting and drunkenness. Excess in eating and drinking is not the only excess
which injures the soul. There is an excessive anxiety about the innocent things
of this life, which is just as ruinous to our spiritual prosperity, and just as
poisonous to the inner man. Never, never let us forget that we may make
spiritual shipwreck on lawful things, as really and truly as on open vices.
Happy is he who has learned to hold the things of this world with a loose hand,
and to believe that seeking first the kingdom of God, "all other things shall be
added to him!" (Matt. 6:33.)

Let us learn secondly from these verses, the exceeding suddenness of our Lord's
second coming. We read that "as a trap shall it come on all those who dwell on
the face of the whole earth." As a trap falling suddenly on an animal, and
catching it in a moment--as the lightning flash shining suddenly in heaven,
before the thunder is heard--as a thief coming suddenly in the night, and not
giving notice that he will come--so sudden, so instantaneous will the second
advent of the Son of man be.

The precise date of our Lord Jesus Christ's return to this world has been
purposely withheld from us by God. "Of that day and hour knows no man." On one
point however all the teaching of Scripture about it is clear and unmistakable.
Whenever it shall take place, it shall be a most sudden and unexpected event.
The business of the world shall be going on as usual. As in the days of Sodom,
and the days before the flood, men shall be "eating and drinking, marrying and
given in marriage." Few, even among true believers, shall be found completely
alive to the great fact, and living in a state of thorough expectation. In a
moment, in the twinkling of an eye, the whole course of the world shall be
stopped. The King of kings shall appear. The dead shall be raised. The living
shall be changed. Unbelief shall wither away. Truth shall be known by myriads
too late. The world with all its trifles and shadows shall be thrust aside.
Eternity with all its dreadful realities shall begin. All this shall begin at
once, without notice, without warning, without note of preparation. "As a trap
shall it come on the face of the whole earth."

The servant of God must surely see that there is only one state of mind which
becomes the man who believes these things. That state is one of perpetual
preparedness to meet Christ. The Gospel does not call on us to retire from
earthly callings, or neglect the duties of our stations. It does not bid us
retire into hermitages, or live the life of a monk or a nun. But it does bid us
to live like men who expect their Lord to return. Repentance toward God, faith
toward our Lord Jesus Christ, and holiness of conversation, are the only true
habitual preparedness required. The Christian who knows these things by
experience, is the man who is always ready to meet his Lord.

Let us learn, lastly, from these verses, the special duties of believers in the
prospect of the second advent of Christ. Our Lord sums up these duties under two
great heads. One of these two is watchfulness. The other is prayer. "Watch
therefore," He says, "and pray always." We are to "watch." We are to live on our
guard like men in an enemy's country. We are to remember that evil is about us,
and near us, and in us--that we have to contend daily with a treacherous heart,
an ensnaring world, and a busy devil. Remembering this, we must put on the whole
armor of God, and beware of spiritual drowsiness. "Let us not sleep as do
others," says Paul, "but let us watch and be sober." (1 Thess. 5:6.)

We are to "pray always." We are to keep up a constant habit of real,
business-like prayer. We are to speak with God daily, and hold daily communion
with Him about our souls. We are to pray specially for grace to lay aside every
weight, and to cast away everything which may interfere with readiness to meet
our Lord. Above all, we are to watch our habits of devotion with a godly
jealousy, and to beware of hurrying over or shortening our prayers.

Let us leave the whole passage with a hearty determination, by God's help, to
action what we have been reading. If we believe that Christ is coming again, let
us get ready to meet Him. "If we know there things, happy are we if we do them."
(John 13:17.)


========================================================================
  CHAPTER 126: LUKE 22:1-13
========================================================================

THE LAST SUPPER

The chapter which opens with these verses, begins Luke's account of our Lord's
sufferings and death. No part of the Gospels is so important as this. The death
of Christ was the life of the world. No part of our Lord's history is so fully
given by all the gospel writers as this. Only two of them describe the
circumstances of Christ's birth. All four dwell minutely on Christ's death. And
of all the four, no one supplies us with such full and interesting details as
Luke.

We see, firstly, in these verses, that high offices in the church do not
preserve the holders of them from great blindness and sin. We read that "the
chief priests and scribes sought how they might kill Jesus."

The first step in putting Christ to death, was taken by the religious teachers
of the Jewish nation. The very men who ought to have welcomed the Messiah, were
the men who conspired to kill Him. The very pastors who ought to have rejoiced
at the appearing of the Lamb of God, had the chief hand in slaying Him. They sat
in Moses' seat. They claimed to be "guides of the blind," and "lights of those
who were in darkness." (Rom. 2:19.) They belonged to the tribe of Levi. They
were, most of them, in direct succession and descent from Aaron. Yet they were
the very men who crucified the Lord of glory! With all their boasted knowledge,
they were far more ignorant than the few Galilean fishermen who followed Christ.

Let us beware of attaching an excessive importance to ministers of religion
because of their office. Ordination and office confer no exemption from error.
The greatest heresies have been sown, and the greatest practical abuses
introduced into the church by ordained men. Respect is undoubtedly due to high
official position. Order and discipline ought not to be forgotten. The teaching
and counsel of regularly appointed teachers ought not to be lightly refused. But
there are limits beyond which we must not go. We must never allow the blind to
lead us into the ditch. We must never allow modern chief priests and scribes to
make us crucify Christ afresh. We must test all teachers by the unerring rule of
the Word of God. It matters little who says a thing in religion--but it matters
greatly what it is that is said. Is it scriptural? Is it true? This is the only
question. "To the law and to the testimony--if they speak not according to this
word, it is because there is no light in them." (Isaiah 8:20.)

We see, secondly, in these verses, how far men may fall after making a high
profession. We read that the second step toward our Lord's crucifixion, was the
treachery of one of the twelve apostles--"Then entered Satan into Judas
Iscariot, being of the number of the twelve." These words are peculiarly
dreadful. To be tempted by Satan is bad enough. To be sifted, buffeted, led
captive by him is truly terrible. But when Satan "enters into a man," and dwells
in him, the man becomes indeed a child of hell.

Judas Iscariot ought to be a standing beacon to the church of Christ. This man,
be it remembered, was one of our Lord's chosen apostles. He followed our Lord
during the whole course of His ministry. He forsook all for Christ's sake. He
heard Christ preach and saw Christ's miracles. He preached himself. He spoke
like the other apostles. There was nothing about him to distinguish him from
Peter, James, and John. He was never suspected of being unsound at heart. And
yet this man turns out at length a hypocrite, betrays his Master, helps his
enemies to deliver Him up to death, and dies himself "the son of perdition."
(John 17:12.) These are fearful things. But they are true.

Let the recollection of Judas Iscariot constrain every professing, Christian to
pray much for humility. Let us often say, "Search me, O God, and know my
heart--try me, and know my thoughts." (Psalm. 139:23.) At best we have but a
faint conception of the deceitfulness of our hearts. The lengths to which men
may go in religion, and yet be without grace, is far greater than we suppose.

We see, thirdly, in these verses, the enormous power of the love of money. We
are told that when Judas went to the chief priests and offered to betray his
Master, they "agreed to give him money." That little sentence reveals the secret
of this wretched man's fall. He was fond of money, He had doubtless heard our
Lord's solemn warning, "Take heed and beware of covetousness." (Luke 12:15.) But
he had either forgotten it, or given it no heed. Covetousness was the rock on
which he made shipwreck. Covetousness was the ruin of his soul.

We need not wonder that Paul called the love of money "the root of all evil." (1
Tim. 6:10.) The history of the church is full of mournful proofs, that it is one
of the choicest weapons of Satan for corrupting and spoiling professors of
religion. Gehazi, Ananias and Sapphira are names which naturally occur to our
minds. But of all proofs, there is none so melancholy as the one before us. For
money a chosen apostle sold the best and most loving of Masters! For money Judas
Iscariot betrayed Christ!

Let us watch and pray against the love of money. It is a subtle disease, and
often far nearer to us than we suppose. A poor man is just as liable to it as a
rich man. It is possible to love money without having it, and it is possible to
have it without loving it. Let us be "content with such things as we have."
(Heb. 13:5.) We never know what we might do if we became suddenly rich. It is a
striking fact, that there is only one prayer in all the Book of Proverbs, and
that one of the three petitions in that prayer, is the wise request--"Give me
neither poverty nor riches." (Prov. 30:8.)

We see, lastly, in these verses, the close connection between our Lord Jesus
Christ's death and the Feast of the Passover. Four times we are reminded here
that the evening before His crucifixion was the time of the great Jewish feast.
It was "the day when the Passover lamb must be killed."

We cannot doubt that the time of our Lord's crucifixion was overruled by God.
His perfect wisdom and controlling power arranged that the Lamb of God should
die, at the very time when the passover-lamb was being slain. The death of
Christ was the fulfillment of the passover. He was the true sacrifice to which
every passover-lamb had been pointing for 1500 years. What the death of the lamb
had been to Israel in Egypt, His death was to be to sinners all over the world.
The safety which the blood of the passover-lamb had provided for Israel, His
blood was to provide far more abundantly for all that believed in Him.

Let us never forget the sacrificial character of Christ's death. Let us reject
with abhorrence the modern notion that it was nothing more than a mighty
instance of self-sacrifice and self-denial. It was this no doubt--but it was
something far higher, deeper, and more important than this. It was a
propitiation for the sins of the world. It was an atonement for man's
transgression. It was the killing of the true passover Lamb, through whose death
destruction is warded off from sinners believing on Him. "Christ our passover
Lamb," says Paul, "is sacrificed for us." (1 Cor. 5:7.) Let us grasp that truth
firmly, and never let it go.


========================================================================
  CHAPTER 127: LUKE 22:14-23
========================================================================

THE LAST SUPPER

These verses contain Luke's account of the institution of the Lord's supper. It
is a passage which every true Christian will always read with deep interest. How
astonishing it seems that an ordinance, so beautifully simple at its first
appointment, should have been obscured and mystified by man's inventions! What a
painful proof it is of human corruption, that some of the bitterest
controversies which have disturbed the Church, have been concerning the table of
the Lord. Great indeed is the ingenuity of man, in perverting God's gifts! The
ordinance that should have been for his wealth is too often made an occasion of
falling.

We should notice, for one thing in these verses, that the principal object of
the Lord's supper was to remind Christians of Christ's death for sinners. In
appointing the Lord's supper, Jesus distinctly tells His disciples that they
were to do what they did, "in remembrance of him." In one word, the Lord's
supper is not a sacrifice. It is eminently a commemorative ordinance.

The bread that the believer eats, at the Lord's table, is intended to remind him
of Christ's body given to death on the cross for his sins. The wine that he
drinks is intended to remind him of Christ's blood shed to make atonement for
his transgressions. The whole ordinance was meant to keep fresh in his memory
the sacrifice of Christ on the cross, and the satisfaction which that sacrifice
made for the sin of the world. The two elements of bread and wine were intended
to preach Christ crucified as our substitute under lively emblems. They were to
be a visible sermon, appealing to the believer's senses, and teaching the old
foundation-truth of the Gospel, that Christ's death on the cross is the life of
man's soul.

We shall do well to keep steadily in view this simple view of the Lord's supper.
That a special blessing is attached to a worthy use of it, as well to the worthy
use of every ordinance appointed by Christ, there is of course no doubt. But
that there is any other means by which Christians can eat Christ's body, and
drink Christ's blood excepting by faith, we must always steadily deny. He that
comes to the Lord's table with faith in Christ, may confidently expect to have
his faith increased by receiving the bread and wine. But he that comes without
faith has no right to expect a blessing. Empty he comes to the ordinance and
empty he will go away.

The less mystery and obscurity we attach to the Lord's supper, the better will
it be for our souls. We should reject with abhorrence the unscriptural notion
that there is any oblation or sacrifice in it--that the substance of the bread
and wine is at all changed--or that the mere formal act of receiving the
sacrament can do any good to the soul.

We should cling firmly to the great principle laid down at its institution, that
it is eminently a commemorative ordinance, and that reception of it without
faith and a thankful remembrance of Christ's death can do us no good. The words
of the Church Catechism are wise and true--"It was ordained for the continual
remembrance of the sacrifice of the death of Christ." The declaration of the
Articles is clear and distinct--"The means whereby the body of Christ is
received and taken in the supper, is faith." The exhortation of the Prayer-Book
points out the only way in which we can feed on Christ--"Feed on Him in your
hearts by faith with thanksgiving." Last, but not least, the caution of the
Homily is most instructive--"Let us take heed, lest of the memory it be made a
sacrifice."

We should notice, for another thing, in these verses, that the observance of the
Lord's Supper is a duty binding on all true Christians. The words of our Lord on
this point are direct and emphatic--"Do this in remembrance of me." To suppose,
as some do, that these words are only an injunction to the apostles and all
ministers to administer the Lord's Supper to others, is a thoroughly
unsatisfactory interpretation. The obvious sense of the words is a general
precept to all disciples.

The command before us is overlooked to a fearful extent. Myriads of members of
Christian churches never go to the Lord's table. They would be ashamed perhaps
to be known as open breakers of the ten commandments. Yet they are not ashamed
of breaking a plain command of Christ! They appear to think there is no great
sin in not being communicants. They seem utterly unconscious that if they had
lived in the days of the apostles they would not have been reckoned Christians
at all.

The subject no doubt is one on which we must beware of mistakes. It is not, of
course, to be desired that every baptized person should receive the Lord's
Supper as a mere matter of form. It is an ordinance which was intended for the
living, and not for the dead in sins. But when we see vast numbers of
church-goers never going to the Lord's table, and no way ashamed of their
neglect of the sacrament, it is clear that there is something very wrong in the
state of the churches. It is a sign either of wide-spread ignorance, or of
callous indifference to a divine precept. When such multitudes of baptized
people habitually break a command of Christ, we cannot doubt that Christ is
displeased.

What are we doing ourselves? This, after all, is the point that concerns us. Do
we stay away from the Lord's Supper under a vague notion that there is no great
necessity for receiving it? If we hold such an opinion, the sooner we give it up
the better. A plain precept of God's own Son is not to be trifled with in this
way. Do we stay away from the Lord's Supper because we are not fit to be
communicants? If we do, let us thoroughly understand that we are not fit to die.
Unfit for the Lord's table, we are unfit for heaven, and unprepared for the
judgment day, and not ready to meet God! Surely this is a most serious state of
things. But the words before us are clear and explicit. Christ gives us a plain
command. If we wilfully disobey it, we are in danger of ruining our souls. If we
are not fit to obey it, we ought to repent without delay.

Let us notice, lastly, WHO were the communicants at the first appointment of the
Lord's Supper. They were not all holy. They were not all believers. Luke informs
us that the traitor, Judas Iscariot, was one of them. The words of our Lord
admit of no other fair interpretation. "Behold," He says, "the hand of him that
betrays me is with me on the table."

The lesson of these words is deeply important. They show us that we must not
regard all communicants as true believers and sincere servants of Christ. The
evil and good will be found side by side even at the Lord's Supper. No
discipline can possibly prevent it. They show us furthermore that it is foolish
to stay away from the Lord's Supper because some communicants are unconverted,
or to leave a church because some of its members are unsound. The wheat and the
tares will grow together until the harvest. Our Lord himself tolerated a Judas
at the first communion that ever took place. The servant of God must not pretend
to be more exclusive than his Master. Let him see to his own heart, and leave
others to answer for themselves to God.

And now, if we are not communicants, let us ask ourselves, as we leave this
passage, "Why are we not? What satisfactory reason can we possibly give for
neglecting a plain command of Christ?" May we never rest, until we have looked
this inquiry in the face! If we are communicants, let us take heed that we
receive the sacrament worthily. "The sacraments have a wholesome effect and
operation in those only, who worthily receive them." Let us often enquire
whether we repent, and believe, and strive to live holy lives. So living we need
not be afraid, to eat of that bread and drink of that cup, which the Lord has
commanded to be received.


========================================================================
  CHAPTER 128: LUKE 22:24-30
========================================================================

WHO IS THE GREATEST?

Let us observe, in this passage, how firmly pride and love of preeminence can
stick to the hearts of Christian men. We are told that "There was a dispute
among the disciples, as to which of them should be considered the greatest." The
strife was one which had been rebuked by our Lord on a former occasion. The
ordinance which the disciples had just been receiving, and the circumstances
under which they were assembled, made the strife peculiarly inappropriate. And
yet at this very season, the last quiet time they could spend with their Master
before His death, this little flock begins a dispute, as to who should be the
greatest! Such is the heart of man, ever weak, ever deceitful, ever ready, even
at its best times, to turn aside to what is evil.

The sin before us is a very old one. Ambition, self-esteem, and self-conceit lie
deep at the bottom of all men's hearts, and often in the hearts where they are
least suspected. Thousands imagine that they are humble, who cannot bear to see
an equal more honored and favored than themselves. Few indeed can be found who
rejoice heartily in a neighbor's promotion over their own heads. The quantity of
envy and jealousy in the world is a glaring proof of the prevalence of pride.
Men would not envy a brother's advancement if they had not a secret thought that
their own merit was greater than his.

Let us live on our guard against this sore disease, if we make any profession of
serving Christ. The harm that it has done to the Church of Christ is far beyond
calculation. Let us learn to take pleasure in the prosperity of others, and to
be content with the lowest place for ourselves. The rule given to the
Philippians should be often before our eyes--"In lowliness of mind let each
esteem others better than themselves." The example of John the Baptist is a
bright instance of the spirit at which we should aim. He said of our Lord, "He
must increase, but I must decrease." (Phil. 2:3; John 3:30.)

Let us observe, secondly, in this passage, the striking account which our Lord
gives of true Christian greatness. He tells His disciples that the worldly
standard of greatness was the exercise of 'lordship and authority'. "But you,"
He says, "shall not be so. He that is greatest among you, let him be as the
younger; and he that is chief, as he that serves." And then He enforces this
principle by the mighty fact of His own example--"I am among you as he that
serves."

Usefulness in the world and Church--a humble readiness to do anything, and put
our hands to any good work--a cheerful willingness to fill any post, however
lowly, and discharge any office, however unpleasant, if we can only promote
happiness and holiness on earth--these are the true tests of Christian
greatness. The hero in Christ's army is not the man who has rank, and title, and
dignity, and chariots and horsemen, and fifty men to run before him. It is the
man who looks not on his own things, but the things of others. It is the man who
is kind to all, tender to all, thoughtful for all, with a hand to help all, and
a heart to feel for all. It is the man who spends and is spent to make the vice
and misery of the world less, to bind up the broken-hearted, to befriend the
friendless, to cheer the sorrowful, to enlighten the ignorant, and to raise the
poor. This is the truly great man in the eyes of God. The world may ridicule his
labors and deny the sincerity of his motives. But while the world is sneering,
God is pleased. This is the man who is walking most closely in the steps of
Christ.

Let us follow after greatness of this sort, if we desire to prove ourselves
Christ's servants. Let us not be content with clear head-knowledge, and loud
lip-profession, and keen insight into controversy, and fervent zeal for the
interests of our own party. Let us see that we minister to the needs of a
sin-burdened world, and do good to bodies and souls. Blessed be God! the
greatness which Christ commended is within the reach of all. All have not
learning, or gifts, or money. But all can minister to the happiness of those
around them, by passive or by active graces. All can be useful, and all can be
kind. There is a grand reality in constant kindness. It makes the men of the
world think.

Let us observe, thirdly, in this passage, our Lord's gracious commendation of
His disciples. He said to them, "You have remained true to me in my time of
trial." There is something very striking in these words of praise. We know the
weakness and infirmity of our Lord's disciples during the whole period of His
earthly ministry. We find Him frequently reproving their ignorance and lack of
faith. He knew full well that within a few hours they were all going to forsake
Him. But here we find Him graciously dwelling on one good point in their
conduct, and holding it up to the perpetual notice of His Church. They had been
faithful to their Master, notwithstanding all their faults. Their hearts had
been right, whatever had been their mistakes. They had clung to Him in the day
of His humiliation, when the great and noble were against Him. They had
"remained true to Him in His time of trial."

Let us rest our souls on the comfortable thought that the mind of Christ is
always the same. If we are true believers, let us know that He looks at our
graces more than at our faults, that He pities our infirmities, and that He will
not deal with us according to our sins. Never had a master such poor, weak
servants as believers are to Christ--but never had servants such a compassionate
and tender Master as Christ is to believers! Surely we cannot love Him too well.
We may come short in many things. We may fail in knowledge and courage, and
faith, and patience. We may stumble many times. But one thing let us always do.
Let us love the Lord Jesus with heart, and soul, and mind, and strength.
Whatever others do, let us "remain true to Him," and cleave to Him with purpose
of heart. Happy is he who can say with Peter, however humbled and ashamed,
"Lord, you know that I love you." (John 21:15.)

Let us observe, lastly, what a glorious promise our Lord holds out to His
faithful disciples. He says, "I appoint unto you a kingdom, as my Father has
appointed unto me; that you may eat and drink at my table in my kingdom, and sit
on thrones judging the twelve tribes of Israel."

These words were our Lord's parting legacy to His little flock. He knew that in
a few hours His ministry among them would be ended. He winds it up by a
wonderful declaration of good things laid up in store for them. We may not
perhaps see the full meaning of every part of the promise. Enough for us to know
that our Lord promised His eleven faithful ones--glory, honor, and rewards, far
exceeding anything they had done for Him. They had gone a little way with Him,
like Barzillai with David, and done a little for Him. He assures them that they
shall have in another world a recompense worthy of a king.

Let us leave the whole passage with the cheering thought that the wages which
Christ will give to his believing people will be far out of proportion to
anything they have done for Him. Their tears will be found in His bottle. Their
least desires to do good will be found recorded. Their weakest efforts to
glorify Him sill be found written in His book of remembrance. Not a cup of cold
water shall miss its reward.


========================================================================
  CHAPTER 129: LUKE 22:31-38
========================================================================

SIMON PETER

We learn, from these verses, what a fearful enemy the devil is to believers. We
read that "the Lord said, Simon, Simon, Satan has desired to have you, that he
may sift you as wheat." He was near Christ's flock, though they saw him not. He
was longing to accomplish their ruin, though they knew it not. The wolf does not
crave the blood of the lamb more than the devil desires the destruction of
souls.

The personality, activity, and power of the devil are not sufficiently thought
of by Christians. This is he who brought sin into the world at the beginning, by
tempting Eve. This is he who is described in the book of Job as "going to and
fro in the earth, and walking up and down in it." This is he whom our Lord calls
"the prince of this world," a "murderer," and a "liar." This is he whom Peter
compares to a "roaring lion, seeking whom he may devour." This is he whom John
speaks of as "the accuser of the brethren." This is he who is ever working evil
in the churches of Christ, catching away good seed from the hearts of hearers,
sowing tares amid the wheat, stirring up persecutions, suggesting false
doctrines, and fomenting divisions. The world is a snare to the believer. The
flesh is a burden and a clog. But there is no enemy so dangerous as that
restless, invisible, experienced enemy, the devil.

If we believe the Bible, let us not be ashamed to believe that there is a devil.
It is an dreadful proof of the hardness and blindness of unconverted men, that
they can jest and speak lightly of Satan.

If we profess to have any real religion, let us be on our guard against the
devil's devices. The enemy who overthrew David and Peter, and assaulted Christ
Himself, is not an enemy to be despised. He is very subtle. He has studied the
heart of man for six thousand years. He can approach us under the garb of an
"angel of light." We have need to watch and pray, and put on the whole armor of
God. It is a blessed promise, that if we resist him he will flee from us. It is
a still more blessed thought, that when the Lord comes, He will bruise Satan
under our feet, and bind him in chains. (James 4:7; Rom. 16:20.)

We learn, secondly, in these verses, one great secret of a believer's
perseverance in the faith. We read that our Lord said to Peter, "I have prayed
for you that your faith fail not." It was owing to Christ's intercession that
Peter did not entirely fall away.

The continued existence of grace in a believer's heart is a great standing
miracle. His enemies are so mighty, and his strength is so small--the world is
so full of snares, and his heart is so weak--that it seems at first sight
impossible for him to reach heaven. The passage before us explains his safety.
He has a mighty Friend at the right hand of God, who ever lives to make
intercession for him. There is a watchful Advocate, who is daily pleading for
him, seeing all his daily necessities, and obtaining daily supplies of mercy and
grace for his soul. His grace never altogether dies, because Christ always lives
to intercede. (Heb. 7:25.)

If we are true Christians, we shall find it essential to our comfort in religion
to have clear views of Christ's priestly office and intercession. Christ lives,
and therefore our faith shall not fail. Let us beware of regarding Jesus only as
one who died for us. Let us never forget that He is alive for evermore. Paul
bids us specially remember that He is risen again, and is at the right hand of
God, and also makes intercession for us. (Rom. 8:34.) The work that He does for
His people is not yet over. He is still appearing in the presence of God for
them, and doing for their souls what He did for Peter. His present life for them
is just as important as His death on the cross eighteen hundred years ago.
Christ lives, and therefore true Christians "shall live also."

We learn, thirdly, from these verses, the duty incumbent on all believers who
receive special mercies from Christ. We read that our Lord said to Peter, "So
when you have repented and turned to me again, strengthen and build up your
brothers." It is one of God's peculiar attributes, that He can bring good out of
evil. He can cause the weaknesses and infirmities of some members of His Church
to work together for the benefit of the whole body of His people. He can make
the fall of a disciple the means of fitting him to be the strengthener and
upholder of others.

Have we ever fallen, and by Christ's mercy been raised to newness of life? Then
surely we are just the men who ought to deal gently with our brethren. We should
tell them from our own experience what an evil and bitter thing is sin. We
should caution them against trifling with temptation. We should warn them
against pride, and presumption, and neglect of prayer. We should tell them of
Christ's grace and compassion, if they have fallen. Above all, we should deal
with them humbly and meekly, remembering what we ourselves have gone through

Well would it be for the Church of Christ, if Christians were more ready to good
works of this kind! There are only too many believers who in discussion add
nothing to their brethren. They seem to have no Savior to tell of, and no story
of grace to report. They chill the hearts of those they meet, rather than warm
them. They weaken rather than strengthen. These things ought not so to be. The
words of the apostle ought to sink down into our minds, "Having received mercy,
we faint not. We believe, and therefore we speak." (2 Cor. 4:1, 13.)

We learn, lastly, from these verses, that the servant of Christ ought to use all
reasonable means in doing his Master's work. We read that our Lord said to His
disciples, "He that has a purse, let him take it, and likewise his bag; and he
that has no sword, let him sell his garment and buy one."

It is safest to take these remarkable words in a proverbial sense. They apply to
the whole period of time between our Lord's first and second advents. Until our
Lord comes again, believers are to make a diligent use of all the faculties
which God has implanted in them. They are not to expect miracles to be worked,
in order to save them trouble. They are not to expect bread to fall into their
mouths, if they will not work for it. They are not to expect difficulties to be
surmounted, and enemies to be overcome, if they will not wrestle, and struggle
and take pains. They are to remember that it is "the hand of the diligent which
makes rich." (Prov. 10:4.)

We shall do well to lay to heart our Lord's words in this place, and to act
habitually on the principle which they contain. Let us labor, and toil, and
give, and speak, and act, and write for Christ, as if all depended on our
exertions. And yet let us never forget that success depends entirely on God's
blessing! To expect success by our own "purse" and "sword" is pride and
self-righteousness. But to expect success without the "purse and sword" is
presumption and fanaticism. Let us do as Jacob did when he met his brother Esau.
He used all innocent means to conciliate and appease him. But when he had done
all, he spent all night in prayer. (Gen. 32:1-24.)


========================================================================
  CHAPTER 130: LUKE 22:39-46
========================================================================

JESUS PRAYS ON THE MOUNT OF OLIVES

The verses before us contain Luke's account of our Lord's agony in the garden.
It is a passage of Scripture which we should always approach with peculiar
reverence. The history which it records is one of the "deep things of God."
While we read it, the words of Exodus should come across our minds, "Put off
your shoes from off your feet; the place whereon you stands is holy ground."
(Exod. 3:5.)

We see, firstly, in this passage, an example of what believers ought to do in
time of trouble. The great Head of the Church Himself supplies the pattern. We
are told that when He came to the Mount of Olives, the night before He was
crucified, "He knelt down and prayed."

It is a striking fact, that both the Old and New Testaments give one and the
same receipt for bearing trouble. What does the book of Psalms say? "Call upon
me in the time of trouble--I will deliver you." (Psalm 50:15.) What does the
apostle James say? "Is any afflicted? let him pray." (James v. 13.) Prayer is
the remedy which Jacob used, when he feared his brother Esau. Prayer is the
remedy which Job used when property and children were suddenly taken from him.
Prayer is the remedy which Hezekiah used when Sennacherib's threatening letter
arrived. And prayer is the remedy which the Son of God Himself was not ashamed
to use in the days of His flesh. In the hour of His mysterious agony He
"prayed."

Let us take care that we use our Master's remedy, if we want comfort in
affliction. Whatever other means of relief we use, let us pray. The first Friend
we should turn to ought to be God. The first message we should send ought to be
to the throne of grace. No depression of spirits must prevent us. No crushing
weight of sorrow must make us speechless. It is a prime device of Satan, to
supply the afflicted man with false reasons for keeping silence before God. Let
us beware of the temptation to brood sullenly over our wounds. If we can say
nothing else, we can say, "I am oppressed--undertake for me." (Isaiah. 38:14.)

We see, secondly, in these verses, what kind of prayers a believer ought to make
to God in time of trouble. Once more the Lord Jesus Himself affords a model to
His people. We are told that He said, "Father, if you are willing, remove this
cup from me--nevertheless, not my will, but yours be done." He who spoke these
words, we must remember, had two distinct natures in one Person. He had a human
will as well as a divine. When He said, "Not my will be done," He meant that
will which He had as a man, with a body, flesh and blood, like our own.

The language used by our blessed Master in this place shows exactly what should
be the spirit of a believer's prayer in his distress. Like Jesus, he should tell
his desires openly to his heavenly Father, and spread His wishes unreservedly
before Him. But like Jesus, he should do it all with an entire submission of
will to the will of God. He should never forget that there may be wise and good
reasons for His affliction. He should carefully qualify every petition for the
removal of crosses with the saving clause, "If you are willing." He should wind
up all with the meek confession, "Not my will, but yours be done."

Submission of will like this is one of the brightest graces which can adorn the
Christian character. It is one which a child of God ought to aim at in
everything, if he desires to be like Christ. But at no time is such submission
of will so needful as in the day of sorrow, and in nothing does it shine so
brightly as in a believer's prayers for relief. He who can say from his heart,
when a bitter cup is before him, "Not my will, but yours be done," has reached a
high position in the school of God.

We see, thirdly, in these verses, an example of the exceeding guilt and
sinfulness of sin. We are meant to learn this in Christ's agony and bloody
sweat, and all the mysterious distress of body and mind which the passage
describes. The lesson at first sight may not be clear to a careless reader of
the Bible. But the lesson is there.

How can we account for the deep agony which our Lord underwent in the garden?
What reason can we assign for the intense suffering, both mental and bodily,
which He manifestly endured? There is only one satisfactory answer. It was
caused by the burden of a world's imputed sin, which then began to press upon
Him in a peculiar manner. He had undertaken to be "sin for us"--to be "made a
curse for us"--and to allow our iniquities to be laid on Himself. (2 Cor. 5:21;
Gal. 3:13; Isaiah. 53:6.) It was the enormous weight of these iniquities which
made Him suffer agony. It was the sense of a world's guilt pressing Him down
which made even the eternal Son of God sweat great drops of blood, and called
from Him "strong crying and tears." The cause of Christ's agony was man's sin.
(Heb. 5:7.)

We must beware jealously of the modern notion that our blessed Lord's life and
death were nothing more than a great example of self-sacrifice. Such a notion
throws darkness and confusion over the whole Gospel. It dishonors the Lord
Jesus, and represents Him as less resigned in the day of death than many a
modern martyr. We must cling firmly to the old doctrine that Christ was "bearing
our sins," both in the garden and on the cross. No other doctrine can ever
explain the passage before us, or satisfy the conscience of guilty man.

Would we see the sinfulness of sin in its true colors? Would we learn to hate
sin with a godly hatred? Would we know something of the intense misery of souls
in hell? Would we understand something of the unspeakable love of Christ? Would
we comprehend Christ's ability to sympathize with those that are in trouble?
Then let the agony in the garden come often into our minds. The depth of that
agony may give us some idea of our debt to Christ.

We see, lastly, in these verses, an example of the feebleness of the best of
saints. We are told that while our Lord was in agony, His disciples fell asleep.
In spite of a plain injunction to pray, and a plain warning against temptation
the flesh overcame the spirit. While Christ was sweating great drops of blood,
His apostles slept!

Passages like these are very instructive. We ought to thank God that they have
been written for our learning. They are meant to teach us humility. When
apostles can behave in this way, the Christian who thinks he stands should take
heed lest he fall. They are meant to reconcile believers to death, and make them
long for that glorious body which they will have when Christ returns. Then, and
not until then, shall we be able to wait upon God without bodily weariness, and
to serve Him day and night in His temple.


========================================================================
  CHAPTER 131: LUKE 22:47-53
========================================================================

JESUS ARRESTED

We should learn, for one thing, from these verses, that the worst and most
wicked acts may be done under a show of love to Christ. We read that when the
traitor Judas brought the enemies of Christ to take Him, he betrayed Him "with a
kiss." He made a pretense of affection and respect, at the very moment when he
was about to deliver his Master into the hands of his deadliest enemies.

Conduct like this, unhappily, is not without its parallels. The pages of history
record many an instance of enormous wickedness wrought out and perfected under
the garb of religion. The name of God has too often been pressed into the
service of persecution, treachery, and crime. When Jezebel would have Naboth
killed, she ordered a "fast to be proclaimed," and false witnesses to accuse him
of "blaspheming God and the king." ( 1 Kings 21:9-10.) When Count de Montfort
led a crusade against the Albigenses, he ordered them to be murdered and
pillaged, as an act of service to Christ's Church. When the Spanish Inquisition
tortured and burned suspected heretics, they justified their abominable dealings
by a profession of zeal for God's truth. The false apostle Judas Iscariot has
never lacked successors and imitators. There have always been men ready to
betray Christ with a kiss, and willing to deliver the Gospel to its enemies
under a show of respect.

Conduct like this, we need not doubt, is utterly abominable in the sight of God.
To injure the cause of religion under any circumstances is a great sin, but to
injure it while we pretend to show kindness is the blackest of crimes. To betray
Christ at any time is the very height of wickedness, but to betray Him with a
kiss, proves a man to have become a very child of hell.

We should learn, for another thing, from these verses, that it is much easier to
fight a little for Christ, than to endure hardness and go to prison and death
for His sake. We read that when our Lord's enemies drew near to take Him, one of
His disciples "smote the servant of the high priest, and cut off his right ear."
Yet the zeal of that disciple was very short-lived. His courage soon died away.
The fear of man overcame him. By and bye when our Lord was led away prisoner, he
was led away alone. The disciple who was so ready to fight and smite with the
sword, had actually forsaken his Master and fled!

The lesson before us is deeply instructive. To suffer patiently for Christ is
far more difficult than to work actively. To sit still and endure calmly, is far
more hard than to stir about and take part in the battle. 'Crusaders' will
always be found more numerous than 'Martyrs'. The passive graces of religion are
far more rare and precious than the active graces. Work for Christ may be done
from many spurious motives--from excitement, from emulation, from party-spirit,
or from love of praise. Suffering for Christ will seldom be endured from any but
one motive. That motive is the grace of God.

We shall do well to remember these things in forming our estimate of the
comparative grace of professing Christians. We err greatly if we suppose that
those who do public work, and preach, and speak, and write, and fill the eyes of
the Church, are those who are most honorable in God's sight. Such men are often
far less esteemed by Him than some poor unknown believer, who has been lying for
years on his back, enduring pain without a murmur. Their public efforts perhaps
will prove at last to have brought less glory to Christ than his patience, and
to have done less good than his prayers.

The grand test of grace is patient suffering. "I will show Saul," said the Lord
Jesus, "what great things he shall suffer for my name." (Acts 9:16.) Peter, we
may be sure, did far less good when he drew his sword and cut off a man's ear,
than he did when be stood calmly before the council as a prisoner, and said, "We
cannot but speak the things which we have seen and heard." (Acts 4:20.)

We should learn, lastly, from these verses, that the time during which evil is
permitted to triumph is fixed and limited by God. We read that our Lord said to
His enemies when they took Him, "This is your hour and the power of darkness."

The sovereignty of God over everything done upon earth is absolute and complete.
The hands of the wicked are bound until He allows them to work. They can do
nothing without His permission. But this is not all. The hands of the wicked
cannot stir one moment before God allows them to begin, and cannot stir one
moment after God commands them to stop. The very worst of Satan's instruments
are 'working in chains'. The devil could not touch Job's property or person
until God allowed him. He could not prevent Job's prosperity returning, when
God's designs on Job were accomplished. Our Lord's enemies could not take and
slay him, until the appointed "hour" of His weakness arrived. Nor yet could they
prevent His rising again, when the hour came in which He was declared the Son of
God with power, by His resurrection from the dead. (Rom. 1:4.) When He was led
forth to Calvary, it was "their hour." When He rose victorious from the grave,
it was His.

The verses before us throw light on the history of believers in ages gone by,
from the time of the apostles down to the present day. They have often been
severely oppressed and persecuted, but the hand of their enemies has never been
allowed entirely to prevail. The "hour" of their trials has generally been
succeeded by a season of light. The triumph of their enemies has never been
entire and complete. They have had their "hour," but they have had no more.
After the persecution about Stephen, came the conversion of Paul. After the
martyrdom of John Huss, came the German Reformation. After the Marian
persecution, came the establishment of English Protestantism. The longest night
has had its morning. The sharpest winters have been followed by spring. The
heaviest storms have been changed for blue sky.

Let us take comfort in these words of our Lord, in looking forward to our own
future lives. If we are followers of Christ, we shall have an "hour" of trial,
and it may be a long hour too. But we may rest assured that the darkness shall
not last one moment longer than God sees fit for us. In His good time it shall
vanish away. "At evening time there shall be light."

Finally, let us take comfort in these words of our Lord, in looking forward to
the future history of the Church and the world. Clouds and darkness may gather
round the ark of God. Persecutions and tribulations may assail the people of
God. The last days of the Church and world will probably be their worst days.
But the "hour" of trial, however grievous, will have an end. Even at the worst
we may boldly say, "The night is far spent and the day is at hand." (Rom.
13:12.)


========================================================================
  CHAPTER 132: LUKE 22:54-62
========================================================================

PETER DISOWNS JESUS

The verses we have now read describe the fall of the apostle Peter. It is a
passage which is deeply humbling to the pride of man, but singularly instructive
to true Christians. The fall of Peter has been a beacon to the Church, and has
probably preserved myriads of souls from destruction. It is a passage which
supplies strong proof that the Bible is inspired and Christianity is from God.
If the Christian religion had been the invention of uninspired men, its first
historians would never have told us that one of the chief apostles denied his
Master three times.

The story of Peter's fall teaches us, firstly, how small and gradual are the
steps by which men may go down into great sins. The various steps in Peter's
fall are clearly marked out by the Gospel-writers. They ought always to be
observed in reading this part of the apostle's history. The first step was proud
self-confidence. Though all men denied Christ, yet he never would! He was ready
to go with Him both to prison and to death! The second step was indolent neglect
of prayer. When his Master told him to pray, lest he should enter into
temptation, he gave way to drowsiness, and was found asleep. The third step was
vacillating indecision. When the enemies of Christ came upon Him, Peter first
fought, then ran away, then turned again, and finally "followed afar off." The
fourth step was mingling with bad company. He went into the high priest's house
and sat among the servants by the fire, trying to conceal his religion, and
hearing and seeing all manner of evil. The fifth and last step was the natural
consequence of the preceding four. He was overwhelmed with fear when suddenly
charged with being a disciple. The snare was round his neck. He could not
escape. He plunged deeper into error than ever. He denied his blessed Master
three times. The mischief, be it remembered, had been done before. The denial
was only the disease coming to a head.

Let us beware of the beginnings of backsliding, however small. We never know
what we may come to, if we once leave the king's high-way. The professing
Christian who begins to say of any sin or evil habit, "it is but a little one,"
is in imminent danger. He is sowing seeds in his heart, which will one day
spring up and bear bitter fruit. It is a homely saying, that "if men take care
of the pence the pounds will take care of themselves." We may borrow a good
spiritual lesson from the saying. The Christian who keeps his heart diligently
in little things shall be kept from great falls.

The story of Peter's fall teaches us, secondly, how very far a believer may
backslide.

In order to see this lesson clearly, the whole circumstances of Peter's case
ought to be fully weighed. He was a chosen apostle of Christ. He had enjoyed
greater spiritual privileges than most men in the world. He had just received
the Lord's supper. He had just heard that wonderful discourse recorded in the
fourteenth, fifteenth, and sixteenth chapters of John. He had been most plainly
warned of his own danger. He had boasted most loudly that he was ready for
anything that might come upon him. And yet this very man denies his gracious
Master, and that repeatedly and after intervals giving him space for reflection.
He denies Him once, twice, and three times!

The best and highest believer is a poor weak creature, even at his best times.
Whether he knows it or not, he carries within him an almost boundless capacity
of wickedness, however fair and decent his outward conduct may seem. There is no
enormity of sin into which he may not run, if he does not watch and pray, and if
the grace of God does not hold him up. When we read the falls of Noah, Lot, and
Peter, we only read what might possibly befall any of ourselves. Let us never
presume. Let us never indulge in high thoughts about our own strength, or look
down upon others. Whatever else we pray for, let us daily pray that we may "walk
humbly with God." (Micah 6:8.)

The story of Peter's fall teaches us, thirdly, the infinite mercy of our Lord
Jesus Christ. This is a lesson which is brought out most forcibly by a fact
which is only recorded in Luke's Gospel. We are told that when Peter denied
Christ the third time, and the rooster crowed, "the Lord turned and looked
straight at Peter."

Those words are deeply touching! Surrounded by blood-thirsty and insulting
enemies, in the full anticipation of horrible outrages, an unjust trial, and a
painful death, the Lord Jesus yet found time to think kindly of His poor erring
disciple. Even then He would have Peter know, that He did not forget him.
Sorrowfully no doubt, but not angrily, He "turned and looked straight at Peter."
There was a deep meaning in that look. It was a sermon which Peter never forgot.

The love of Christ toward His people, is a deep well which has no bottom. Let us
never measure it by comparison with any kind of love of man or woman. It exceeds
all other love, as far as the sun exceeds the rushlight. There is about it a
mine of compassion, and patience, and readiness to forgive sin, of whose riches
we have but a faint conception. Let us not be afraid to trust that love, when we
first feel our sins. Let us never be afraid to go on trusting it after we have
once believed. No man need despair, however far he may have fallen, if he will
only repent and turn to Christ. If the heart of Jesus was so gracious when He
was a prisoner in the judgment hall, we surely need not think it is less
gracious, when He sits in glory at the right hand of God.

The story of Peter's fall teaches us, lastly, how bitter sin is to believers,
when they have fallen into it and discovered their fall.

This is a lesson which stands out plainly on the face of the verses before us.
We are told that when Peter remembered the warning he had received, and saw how
far he had fallen, "he went out and wept bitterly." He found out by experience
the truth of Jeremiah's words, "It is an evil thing and a bitter that you have
forsaken the Lord." (Jer. 2:19.) He felt keenly the truth of Solomon's saying,
"The backslider in heart shall be filled with his own ways." (Prov. 14:14.) No
doubt he could have said with Job, "I abhor myself, and repent in dust and
ashes." (Job 42:6.)

Sorrow like this, let us always remember, is an inseparable companion of true
repentance. Here lies the grand distinction between "repentance unto salvation,"
and unavailing remorse. Remorse can make a man miserable, like Judas Iscariot,
but it can do no more. It does not lead him to God. Repentance makes a man's
heart soft and his conscience tender, and shows itself in real turning to a
Father in heaven. The falls of a graceless professor are falls from which there
is no rising again. But the fall of a true saint always ends in deep contrition,
self-abasement, and amendment of life.

Let us take heed, before we leave this passage, that we always make a right use
of Peter's fall. Let us never make it an excuse for sin. Let us learn from his
sad experience, to watch and pray, lest we fall into temptation. If we do fall,
let us believe that there is hope for us as there was for him. But above all,
let us remember, that if we fall as Peter fell, we must repent as Peter
repented, or else we shall never be saved.


========================================================================
  CHAPTER 133: LUKE 22:63-71
========================================================================

We should notice, firstly, in these verses, the shameful treatment that our Lord
Jesus Christ underwent at the hands of His enemies. We read that the men who
held Him, "mocked" Him, "smote" Him, "blindfolded" Him, and "struck Him on the
face." It was not enough to have taken a prisoner a person of most blameless and
charitable life. They must needs add insult to injury.

Conduct like this shows the desperate corruption of human nature. The excesses
of savage malice to which unconverted men will sometimes go, and the fierce
delight with which they will sometimes trample on the most holy and the most
pure, almost justify the strong saying of an old divine, that "man left to
himself is half-beast and half-devil." He hates God and all who bear anything of
God's image about them. "The carnal mind is enmity against God." (Rom. 8:7.) We
have probably a very faint idea of what the world would become, if it were not
for the constant restraint that God mercifully puts upon evil. It is not too
much to say that if unconverted men had their own way entirely, the earth would
soon be little better than a hell.

Our Lord's calm submission to insults like those here described, shows the depth
of His love towards sinners. Had He so willed, He could have stopped the
insolence of His enemies in a moment. He who could cast out devils with a word,
could have summoned legions of angels to His side, and scattered those wretched
tools of Satan to the winds. But our Lord's heart was set on the great work he
had come on earth to do. He had undertaken to purchase our redemption by His own
humiliation, and He did not flinch from paying the uttermost farthing of the
price. He had undertaken to drink the bitter cup of vicarious suffering to save
sinners, and "for the joy set before Him He despised the shame," and drank the
cup to the very dregs. (Heb. 12:2.)

Patience like that which our blessed Lord exhibited on this occasion should
teach His professing people a mighty lesson. We should forbear all murmuring and
complaining, and irritation of spirit, when we are ill-treated by the world.
What are the occasional insults to which we have to submit compared to the
insults which were heaped on our Master? Yet "when He was reviled He reviled not
again. When He suffered He threatened not." He left us an example that we should
walk in His steps. Let us go and do likewise. (1 Peter 2:21-23.)

We should notice, secondly, in these verses, the striking prophecy which our
Lord delivers about His own coming glory. He says to His insulting enemies,
"Hereafter shall the Son of man sit on the right hand of the power of God." Did
they find fault with His lowly appearance, and want a glorious Messiah? They
would see Him in glory one day. Did they think He was weak, powerless, and
contemptible, because at present there was no outward majesty about Him? They
would behold Him one day in the most honorable position in heaven, fulfilling
the well-known prophecy of Daniel, with all judgment committed to His hands.
(Dan. 7:9, 10.)

Let us take heed that the future glory of Christ forms a part of our creed, as
much as Christ's cross and passion. Let it be a first principle in our religion,
that the same Jesus who was mocked, despised, and crucified, is He who has now
"all power in heaven and earth and will one day come again in His Father's glory
with all His angels."

We see but half the truth if we see nothing but the cross and the first advent.
It is essential to our own comfort to see also the second advent, and the crown.
That same Jesus who stood before the bar of the high priest and of Pilate, will
one day sit upon a throne of glory and summon all His enemies to appear before
Him. Happy is that Christian who keeps steadily before his mind that word
"hereafter!" Now in this present time believers must be content to take part in
their Master's sufferings and with Him to be weak. "Hereafter" they shall share
in His glory, and with Him be strong. Now like their Lord they must not be
surprised if they are mocked, despised, and disbelieved. "Hereafter" they shall
sit with Him on the right hand of God.

We should notice, lastly, in these verses, what a full and bold confession our
Lord makes of His own Messiahship and divinity. We read that in answer to this
question of His enemies, "Then you claim you are the Son of God?" Jesus replied,
"You are right in saying that I am." The meaning of this short sentence may not
be clear at first sight to an English reader. It signifies in other words, "You
speak the truth. I am, as you say, the Son of God."

Our Lord's confession deprived His enemies of all excuse for unbelief. The Jews
can never plead that our Lord left their forefathers in ignorance of His
mission, and kept them in doubt and suspense. Here we see our Lord telling them
plainly who he was, and telling them in words which would convey even more to a
Jewish mind than they do to ours. And yet the confession had not the least good
effect upon the Jews! Their hearts were hardened by prejudice. Their minds were
darkened by judicial blindness. The veil was over the eyes of their inward man.
They heard our Lord's confession unmoved, and only plunged deeper into the most
dreadful sin.

The bold confession of our Master upon this occasion, is intended to be an
example to all His believing people. Like Him, we must not shrink from speaking
out when occasion requires our testimony. The fear of man, and the presence of a
multitude must not make us hold our peace. (Job 31:34.) We need not blow a
trumpet before us, and go out of our way, to proclaim our own religion.
Opportunities are sure to occur in the daily path of duty, when, like Paul on
board ship, we may show "whose we are and whom we serve." (Acts 27:23.) At such
opportunities, if we have the mind of Christ, let us not be afraid to show our
colors. A confessing Master loves bold, uncompromising, and confessing
disciples. Those who honor Him by an outspoken, courageous testimony, He will
honor, because they are walking in His steps. "Whoever," He says, "shall confess
me before men, him will I confess before my Father who is in heaven." (Matt.
10:32.)


========================================================================
  CHAPTER 134: LUKE 23:1-12
========================================================================

Let us observe, for one thing, in this passage, what false accusations were laid
to our Lord Jesus Christ's charge. We are told that the Jews accused Him of
"subverting the nation, forbidding to give tribute to Caesar, and stirring up
the people." In all this indictment, we know, there was not a word of truth. It
was nothing but an ingenious attempt to enlist the feeling of a Roman governor
against our Lord.

False witness and slander are two favorite weapons of the devil. He was a liar
from the beginning, and is still the father of lies. (John 8:44.) When he finds
that he cannot stop God's work, his next device is to blacken the character of
God's servants, and to destroy the value of their testimony. With this weapon he
assaulted David--"False witnesses," he says, "did rise against me--they laid to
my charge things that I knew not." With this weapon he assaulted the prophets.
Elijah was a "troubler of Israel!" Jeremiah was a man who "sought not the
welfare of the people but the hurt!" (Psalm 35:11; 1 Kings 18:17; Jer. 38:4.)
With this weapon he assaulted the apostles. They were "pestilent fellows," and
men who "turned the world upside down." (Acts 24:5; 17:6.) With this weapon he
assaulted our Lord all through His ministry. He stirred up his agents to call
Him a gluttonous man and a drunkard, a Samaritan and a devil. (Luke 7:34; John
8:48.) And here, in the verses before us, we find him plying his old weapon to
the very last. Jesus is arraigned before Pilate upon charges which are utterly
untrue.

The servant of Christ must never be surprised if he has to drink of the same cup
with his Lord. When He who was holy, harmless, and undefiled, was foully
slandered, who can expect to escape? "If they called the master of the house
Beelzebub, how much more will they call them of his household?" (Matt. 10:25.)
Nothing is too bad to be reported against a saint. Perfect innocence is no fence
against enormous lying, calumny, and misrepresentation. The most blameless
character will not secure us against false tongues. We must bear the trial
patiently. It is part of the cross of Christ. We must sit still, lean back on
God's promises, and believe that in the long run truth will prevail. "Rest in
the Lord," says David, "and wait patiently for Him." "He shall bring forth your
righteousness as the light, and your judgment as the noonday." (Psalm 37:6, 7.)

Let us observe, for another thing, in this passage, the strange and mingled
motives which influence the hearts of unconverted great men. We are told that
when our Lord was sent by Pilate to Herod, king of Galilee, "Herod was exceeding
glad; for he was desirous to see him of a long season, because he had heard many
things of him; and he hoped to see some miracles done by him."

These words are remarkable. Herod was a sensual, worldly man, the murderer of
John the Baptist--a man living in foul adultery with his brother's wife. Such a
man, we might have supposed, would have had no desire to see Christ. But Herod
had an uneasy conscience. The blood of God's murdered saints, no doubt, rose
often before his eyes, and destroyed his peace. The fame of our Lord's preaching
and miracles had penetrated even into his court. It was said that another
witness against sin had risen up, who was even more faithful and bold than John
the Baptist; and who confirmed his teaching by works which even the power of
kings could not perform. These rumors made Herod restless and uncomfortable. No
wonder that his curiosity was stirred, and he "desired to see Christ."

It may be feared that there are many great and rich men like Herod in every age
of the church, men without God, without faith, and living only for themselves.
They generally live in an atmosphere of their own--flattered, fawned upon, and
never told the truth about their souls--haughty, tyrannical, and knowing no will
but their own. Yet even these men are sometimes conscience-stricken and afraid.

God raises up some bold witness against their sins, whose testimony reaches
their ears. At once their curiosity is stirred. They feel "found out," and are
ill at ease. They flutter round his ministry, like the moth round the candle,
and seem unable to keep away from it, even while they do not obey it. They
praise his talents and openly profess their admiration of his power. But they
never get any further. Like Herod, their conscience produces within them a
morbid curiosity to see and hear God's witnesses. But, like Herod, their heart
is linked to the world by chains of iron. Tossed to and fro by storms of lust or
ungovernable passions, they are never at rest while they live, and after all
their fitful struggles of conscience, they die at length in their sins. This is
a painful history. But it is the history of many rich men's souls.

Let us learn from Herod's case to PITY great men. With all their greatness and
apparent splendor, they are often thoroughly miserable within. Silks and satins
and official robes, often cover hearts which are utter strangers to peace. That
man knows not what he is wishing, who wishes to be a rich man. Let us PRAY for
rich men, as well as pity them. They carry weight in the race for eternal life.
If they are saved, it can only be by the greatest miracles of God's grace. Our
Lord's words are very solemn, "It is easier for a camel to go through the eye of
a needle than for a rich man to enter the kingdom of God." (Matt. 19:24.)

Let us observe, finally, in this passage, how easily and readily, unconverted
men can agree in disliking Christ. We are told that when Pilate sent our Lord a
prisoner to Herod, "the same day Pilate and Herod were made friends together;
for before they were at enmity between themselves." We know not the cause of
their enmity. It was probably some petty quarrel, such as will arise among great
as well as small. But whatever the cause of enmity, it was laid aside when a
common object of contempt, fear, or hatred was brought before them. Whatever
else they disagreed about, Pilate and Herod could agree to despise and persecute
Christ.

The incident before us is a striking emblem of a state of things which may
always be seen in the world. Men of the most discordant opinions can unite in
opposing truth. Teachers of the most opposite doctrines can make common cause in
fighting against the Gospel. In the days of our Lord, the Pharisees and the
Sadducees might be seen combining their forces to entrap Jesus of Nazareth and
put Him to death. In our own times we sometimes see Romanists and
Socinians--infidels and idolaters--worldly pleasure-lovers and bigoted
ascetics--the friends of so-called liberal views and the most determined
opponents of all changes--all ranked together against evangelical religion. One
common hatred binds them together. They hate the cross of Christ. To use the
words of the apostles in the Acts--"Against your holy child Jesus, whom you have
anointed, both Herod and Pontius Pilate, with the Gentiles, and the people of
Israel, are gathered together." (Acts 4:27.) All hate each other very much, but
all hate Christ much more.

The true Christian must not count the enmity of the world a strange thing. He
must not marvel, if like Paul at Rome, he finds the way of life, a "way
everywhere spoken against," and if all around him agree in disliking his
religion. (Acts 28:22.) If he expects that by any concession he can win the
favor of man, he will be greatly deceived. Let not his heart be troubled. He
must wait for the praise of God. The saying of his Master should often come
across his mind--"If you were of the world, the world would love his own; but
because you are not of the world, but I have chosen you out of the world,
therefore the world hates you." (John 15:19.)


========================================================================
  CHAPTER 135: LUKE 23:13-25
========================================================================

We should observe, for one thing, in this passage, what striking testimony was
borne to our Lord Jesus Christ's perfect innocence by His judges.

We are told that Pilate said to the Jews, "You have brought this man unto me as
one that subverts the people--and behold I, having examined him before you, have
found no fault in this man concerning those things whereof you accuse him--no,
nor yet Herod." The Roman and the Galilean governors were both of one mind. Both
agreed in pronouncing our Lord not guilty of the things laid to His charge.

There was a peculiar fitness in this public declaration of Christ's innocence.
Our Lord, we must remember, was about to be offered up as a sacrifice for our
sins. It was fit and right that those who examined Him should formally pronounce
Him a guiltless and blameless person. It was fit and right that the Lamb of God
should be found by those who slew Him "a Lamb without blemish and without spot."
(1 Pet. 1:19.) The over-ruling hand of God so ordered the events of His trial,
that even when His enemies were judges, they could find no fault and prove
nothing against Him.

The circumstance before us may seem of trifling moment to a careless Bible
reader. It ought however to commend itself to the heart of every well-instructed
Christian. We ought to be daily thankful that our great Substitute was in all
respects perfect, and that our Surety was a complete and faultless Surety. What
child of man can count the number of his sins? We leave undone things we should
do; and do things we ought not to do, every day we live. But this must be our
comfort, that Christ the Righteous has undertaken to stand in our place, to pay
the debt we all owe, and to fulfill the law we have all broken. He did fulfill
that law completely. He satisfied all its demands. He accomplished all its
requirements. He was the second Adam, who had "clean hands and a pure heart,"
and could therefore enter with boldness into God's holy hill. (Psalm 24:4.) He
is the righteousness of all sinners who believe in Him. (Rom. 10:4.) In Him all
believers are counted perfect fulfillers of the law. The eyes of a holy God
behold them in Christ, clothed with Christ's perfect righteousness. For Christ's
sake God can now say of the believer, "I find in him no fault at all."

Let us learn for another thing, in this passage, how thoroughly the Jews took on
themselves the whole responsibility of our Lord Jesus Christ's death. We are
told that when Pilate was "willing to release Jesus," the Jews "cried, saying,
crucify him, crucify him!" Again, we are told that "with loud shouts they
insistently demanded that he be crucified, and their shouts prevailed." This
fact in the history of our Lord's passion deserves particular notice. It shows
the strict accuracy of the words of the apostles in after times, when speaking
of Christ's death. They speak of it as the act of the Jewish nation, and not of
the Romans. "You killed the Prince of life," says Peter to the Jews at
Jerusalem. "You slew and hanged him on a tree." (Acts 3:15; 5:30.) "The Jews
have both killed the Lord Jesus and their own prophets," says Paul to the
Thessalonians. (1 Thess. 2:15.) So long as the world stands the fact before us
is a memorial of man's natural hatred against God. When the Son of God came down
to earth and dwelt among His own chosen people, they despised Him, rejected Him,
and slew Him.

The fearful responsibility which the Jews took on themselves in the matter of
our Lord's death was not forgotten by God. The righteous blood which they shed
has been crying against them as a people for eighteen hundred years. Scattered
all over the earth, wanderers among the nations, without a land, without a
government, without a home, the Jews show to this day that their own words have
been terribly fulfilled. The blood of their slain Messiah "is upon them and upon
their children." They are a standing warning to the world that it is a fearful
thing to reject the Lord Christ, and that the nation which speaks stoutly
against God, must not be surprised if God deals with it according to its words.
Marvelous indeed is the thought that there is mercy in store for Israel,
notwithstanding all its sins and unbelief! The nation which pierced and slew
Him, shall yet look to Him by faith and be restored to favor. (Zech. 12:10.)

We should observe, lastly, in this passage, the remarkable circumstances
connected with the release of Barabbas. We are told that Pilate "released
Barabbas, the man in prison for insurrection and murder. But he delivered Jesus
over to them to do as they wished." Two people were before him, and he must
needs release one of the two. The one was a sinner against God and man, a
malefactor stained with many crimes. The other was the holy, harmless, and
undefiled Son of God, in whom there was no fault at all. And yet Pilate condemns
the innocent prisoner and acquits the guilty! He orders Barabbas to be set free,
and delivers Jesus to be crucified.

The circumstance before us is very instructive. It shows the bitter malice of
the Jews against our Lord. To use the words of Peter, "They denied the holy one
and the just, and desired a murderer to be granted to them." (Acts 3:14.) It
shows the deep humiliation to which our Lord submitted, in order to procure our
redemption. He allowed Himself to be reckoned lighter in the balance than a
murderer, and to be counted more guilty than the chief of sinners!

But there is a deeper meaning yet beneath the circumstance before us, which we
must not fail to observe. The whole transaction is a lively emblem of that
wondrous exchange that takes place between Christ and the sinner, when a sinner
is justified in the sight of God. Christ has been made "sin for us who knew no
sin, that we might be made the righteousness of God in Him." (2 Cor. 5:21.)
Christ the innocent has been reckoned guilty before God, that we the guilty
might be reckoned innocent, and be set free from condemnation.

If we are true Christians, let us daily lean our souls on the comfortable
thought that Christ has really been our Substitute, and has been punished in our
stead. Let us freely confess that, like Barabbas, we deserve death, judgment,
and hell. But let us cling firmly to the glorious truth that a sinless Savior
has suffered in our stead, and that believing in Him the guilty may go free.


========================================================================
  CHAPTER 136: LUKE 23:26-38
========================================================================

THE CRUCIFIXION

We ought to notice, in this passage, our Lord's words of prophetical warning. We
read that He said to the women who followed Him, as He was being led away to
Calvary, "Daughters of Jerusalem, don't weep for me, but weep for yourselves and
for your children. For the days are coming when they will say, "Fortunate indeed
are the women who are childless, the wombs that have not borne a child and the
breasts that have never nursed."

These words must have sounded peculiarly terrible to the ears of a Jewish woman.
To her it was always a disgrace to be childless. The idea of a time coming when
it would be a blessing to have no children, must have been a new and fearsome
thought to her mind. And yet within fifty years this prediction of Christ was
literally fulfilled! The siege of Jerusalem by the Roman army under Titus,
brought down on all the inhabitants of the city the most horrible sufferings
from famine and pestilence that can be conceived. Women are reported to have
actually eaten their own children during the siege for lack of food. Upon none
did the last judgments sent upon the Jewish nation fall so heavily as upon the
wives, the mothers, and the little children.

Let us beware of supposing that the Lord Jesus holds out to man nothing but
mercy, pardon, love, and forgiveness. Beyond all doubt He is plenteous in mercy.
There is mercy with Him like a mighty stream. He "delights in mercy." But we
must never forget that there is justice with Him as well as mercy. There are
judgments preparing for the impenitent and the unbelieving. There is wrath
revealed in the Gospel for those who harden themselves in wickedness. The same
cloud which was bright to Israel was dark to the Egyptians. The same Lord Jesus
who invites the laboring and heavy-laden to come to Him and rest, declares most
plainly that unless a man repents he will perish, and that he who believes not
shall be damned. (Luke 13:3; Mark 16:16.)

The same Savior who now holds out His hands to the disobedient and gainsaying,
will come one day in flaming fire, taking vengeance on those that know not God
and obey not the Gospel. (2 Thess. 1:8.) Let these things sink down into our
hearts. Christ is indeed most gracious. But the day of grace must come to an end
at last. An unbelieving world will find at length, as Jerusalem did, that there
is judgment with God as well as mercy. No wrath will fall so heavily as that
which has been long accumulating and heaping up.

We ought to notice, for another thing, in this passage, our Lord's words of
gracious intercession. We read that when He was crucified, His first words were,
"Father, forgive them, for they know not what they do." His own racking agony of
body did not make Him forget others. The first of His seven sayings on the cross
was a prayer for the souls of His murderers. His prophetical office He had just
exhibited by a remarkable prediction. His kingly office He was about to exhibit
soon by opening the door of paradise to the penitent thief. His priestly office
He now exhibited by interceding for those who crucified Him. "Father," He said,
"forgive them."

The fruits of this wonderful prayer will never be fully seen until the day when
the books are opened, and the secrets of all hearts are revealed. We have
probably not the least idea how many of the conversions to God at Jerusalem
which took place during the first six months after the crucifixion, were the
direct reply to this marvelous prayer. Perhaps this prayer was the first step
towards the penitent thief's repentance. Perhaps it was one means of affecting
the centurion, who declared our Lord "a righteous man," and the people who
"smote their breasts and returned." Perhaps the three thousand converted on the
day of Pentecost, foremost, it may be at one time among our Lord's murderers,
owed their conversion to this very prayer. The day will declare it. There is
nothing secret that shall not be revealed. This only we know, that "the Father
hears the Son always." (John 11:42.) We may be sure that this wondrous prayer
was heard.

Let us see in our Lord's intercession for those who crucified Him, one more
proof of Christ's infinite love to sinners. The Lord Jesus is indeed most
pitiful, most compassionate, most gracious. None are too wicked for Him to care
for. None are too far gone in sin for his almighty heart to take interest about
their souls. He wept over unbelieving Jerusalem. He heard the prayer of the
dying thief. He stopped under the tree to call the tax-collector Zaccheus. He
came down from heaven to turn the heart of the persecutor Saul. He found time to
pray for His murderers even on the cross. Love like this is a love that passes
knowledge. The vilest of sinners have no cause to be afraid of applying to a
Savior like this. If we want warrant and encouragement to repent and believe,
the passage before us surely supplies enough.

Finally, let us see in our Lord's intercession a striking example of the spirit
which should reign in the hearts of all His people. Like Him, let us return good
for evil, and blessing for cursing. Like Him, let us pray for those who evil
entreat us and persecute us. The pride of our hearts may often rebel against the
idea. The fashion of this world may call it foolish to behave in such a way. But
let us never be ashamed to imitate our divine Master. The man who prays for his
enemies shows the mind that was in Christ, and will have his reward.


========================================================================
  CHAPTER 137: LUKE 23:39-43
========================================================================

THE DYING THIEF

The verses we have now read deserve to be printed in letters of gold. They have
probably been the salvation of myriads of souls. Multitudes will thank God to
all eternity that the Bible contains this story of the penitent thief.

We see, firstly, in the history before us, the sovereignty of God in saving
sinners. We are told that two malefactors were crucified together with our Lord,
one on His right hand and the other on His left. Both were equally near to
Christ. Both saw and heard all that happened, during the six hours that He hung
on the cross. Both were dying men, and suffering acute pain. Both were alike
wicked sinners, and needed forgiveness. Yet one died in his sins, as he had
lived, hardened, impenitent, and unbelieving. The other repented, believed,
cried to Jesus for mercy, and was saved.

A fact like this should teach us humility. We cannot account for it. We can only
say, "Even so, Father, for so it seems good in your sight." (Matt. 11:26.) How
it is that under precisely the same circumstances one man is converted and
another remains dead in sins--why the very same sermon is heard by one man with
complete indifference and sends another home to pray and seek Christ--why the
same Gospel is hidden to one and revealed to another, all these are questions
which we cannot possibly answer. We only know that it is so, and that it is
useless to deny it.

Our own duty is clear and plain. We are to make a diligent use of all the means
which God has appointed for the good of souls. There is no necessity that any
one should be lost. There is no such a thing as decreed damnation in the Bible.
The offers of the Gospel are wide, free and general. "In all our doings," says
the 17th Article, "that will of God is to be followed, which we have expressly
declared to us in the word of God." God's sovereignty was never meant to destroy
man's responsibility. One thief was saved that no sinner might despair, but only
one, that no sinner might presume.

We see secondly in this history, the unvarying character of repentance unto
salvation. This is a point in the penitent thief's story which is fearfully
overlooked. Thousands look at the broad fact that he was saved in the hour of
death, and look no further. They do not look at the distinct and well-defined
evidences of repentance which fell from his lips before he died. Those evidences
deserve our closest attention.

The first notable step in the thief's repentance was his concern about his
companion's wickedness in reviling Christ. "Do you not fear God," he said,
"seeing you are in the same condemnation."

The second step was a full acknowledgment of his own sin. "We indeed are just in
condemnation. We receive the due reward of our deeds."

The third step was an open confession of Christ's innocence. "This man has done
nothing amiss."

The fourth step was faith in Jesus Christ's power and will to save him. He
turned to a crucified sufferer, and called Him "Lord," and declared his belief
that He had a kingdom.

The fifth step was prayer. He cried to Jesus when he was hanging on the cross,
and asked Him even then to think upon his soul.

The sixth and last step was humility. He begged to be "remembered" by our Lord.
He mentions no great thing. Enough for him if he is remembered by Christ.

These six points should always be remembered in connection with the penitent
thief. His time was very short for giving proof of his conversion. But it was
time well used. Few dying people have ever left behind them such good evidences
as were left by this man.

Let us beware of a repentance without evidences. Thousands, it may be feared,
are every year going out of the world with a lie in their right hand. They fancy
they will be saved because the thief was saved in the hour of death. They forget
that if they would be saved as he was, they must repent as he repented. The
shorter a man's time is, the better must be the use he makes of it. The nearer
he is to death, when he first begins to think, the clearer must be the evidence
he leaves behind. Nothing, it may be safely laid down as a general rule, nothing
is so thoroughly unsatisfactory as a death-bed repentance.

We see, thirdly, in this history, the amazing power and willingness of Christ to
save sinners. It is written that He is "able to save to the uttermost." (Heb.
7:25.) If we search the Bible through, from Genesis to Revelation, we shall
never find a more striking proof of Christ's power and mercy than the salvation
of the penitent thief.

The time when the thief was saved was the hour of our Lord's greatest weakness.
He was hanging in agony on the cross. Yet even then He heard and granted a
sinner's petition, and opened to him the gate of life. Surely this was "power!"

The man whom our Lord saved was a wicked sinner at the point of death, with
nothing in his past life to recommend him, and nothing notable in his present
position but a humble prayer. Yet even he was plucked like a brand from the
burning. Surely this was "mercy."

Do we want proof that salvation is of grace and not of works? We have it in the
case before us. The dying thief was nailed hand and foot to the cross. He could
do literally nothing for his own soul. Yet even he through Christ's infinite
grace was saved. No one ever received such a strong assurance of his own
forgiveness as this man.

Do we want proof that sacraments and ordinances are not absolutely needful to
salvation, and that men may be saved without them when they cannot be had? We
have it in the case before us. The dying thief was never baptized, belonged to
no visible church, and never received the Lord's supper. But he repented and
believed, and therefore he was saved.

Let these things sink down into our hearts. Christ never changes. The way of
salvation is always one and the same. He lives who saved the penitent thief.
There is hope for the vilest sinner, if he will only repent and believe.

We see, lastly, in the history before us, how near a dying believer is to rest
and glory. We read that our Lord said to the malefactor in reply to his prayer,
"Today shall you be with me in paradise."

That word "today" contains a body of divinity. It tells us that the very moment
a believer dies, his soul is in happiness and in safe keeping. His full
redemption is not yet come. His perfect bliss will not begin before the
resurrection morning. But there is no mysterious delay, no season of suspense,
no purgatory, between his death and a state of reward. In the day that he
breathes his last he goes to Paradise. In the hour that he departs he is with
Christ. (Philippians 1:23.)

Let us remember these things, when our believing friends fall asleep in Christ.
We must not sorrow for them as those who have no hope. While we are sorrowing
they are rejoicing. While we are putting on our mourning, and weeping at their
funerals, they are safe and happy with their Lord. Above all, let us remember
these things, if we are true Christians, in looking forward to our own deaths.
To die is a solemn thing. But if we die in the Lord, we need not doubt that our
death will be gain.


========================================================================
  CHAPTER 138: LUKE 23:44-49
========================================================================

JESUS' DEATH

Let us observe in these verses, the miraculous SIGNS which accompanied our
Lord's death on the cross. We are told that there was "a darkness over all the
earth" for three hours. "The sun was darkened and the curtain of the temple was
torn in two."

It was fit and right that the attention of all around Jerusalem should be
arrested in a marked way, when the great sacrifice for sin was being offered,
and the Son of God was dying. There were signs and wonders wrought in the sight
of all Israel, when the law was given on Sinai. There were signs and wonders in
like manner when the atoning blood of Christ was shed on Calvary. There was a
sign for an unbelieving world. The darkness at mid-day was a miracle which would
compel men to think. There was a sign for the professing Church and the
ministers of the temple. The tearing of the curtain which hung between the holy
place and the holy of holies, was a miracle which would strike awe into the
heart of every priest and Levite in Jewry.

Signs like these, on special occasions, let us remember, are a part of God's
ways in dealing with man. He knows the desperate stupidity and unbelief of human
nature. He sees it necessary to arouse our attention by miraculous works, when
He brings in a new dispensation. He thus compels men to open their eyes whether
they will or not, and to hear His voice for a little season. He has done so
frequently in the days that are past. He did so when He gave the law. He did so
in the passage before us when He brought in the Gospel. He will do so once more
when Christ comes again the second time. He will show a sneering, unbelieving
world that He can suspend the laws of nature at His pleasure, and alter the
framework of creation as easily as He called the earth into being. He will yet
fulfill His words, "Yet once more, I will shake not the earth only, but also the
heavens." "The moon shall be confounded, and the sun ashamed, when the Lord of
hosts shall reign in mount Zion." (Heb. 12:26; Isaiah 24:23.)

Let us observe, secondly, in these verses, the remarkable WORDS which our Lord
spoke when He died. We read that "When he had cried with a loud voice, he said,
Father, into your hands I commend my spirit--and having said thus, he gave up
the spirit."

There is a depth of meaning, no doubt, in these words which we have no line to
fathom. There was something mysterious about our Lord's death, which made it
unlike the death of any mere man. He who spoke the words before us, we must
carefully remember, was God as well as man. His divine and human nature were
inseparably united. His divine nature of course could not die. He says Himself;
"I lay down my life, that I might take it again. No man takes it from me, but I
lay it down of myself. I have power to lay it down, and I have power to take it
again." (John 10:17, 18.) Christ died, not as we die when our hour is come--not
because He was compelled and could not help dying--but voluntarily, and of His
own free will.

There is a sense, however, in which our Lord's words supply a lesson to all true
Christians. They show us the manner in which death should be met by all God's
children. They afford an example which every believer should strive to follow.
Like our Master, we should not be afraid to confront the king of terrors. We
should regard him as a vanquished enemy, whose sting has been taken away by
Christ's death. We should think of him as a foe who can hurt the body for a
little season, but after that has no more that he can do. We should await his
approaches with calmness and patience, and believe that when flesh fails our
soul will be in good keeping. This was the mind of dying Stephen; "Lord Jesus,"
he said, "receive my spirit." This was the mind of Paul the aged, when the time
of his departure was at hand. He says, "I know whom I have believed, and am
persuaded that He is able to keep that which I have committed to him against
that day." (Acts 7:59; 2 Tim. 1:12.) Happy indeed are those who have a last end
like this!

Let us observe, lastly, in these verses, the power of conscience in the case of
the centurion and the people who saw Christ die. We are told that the centurion
"praised God, saying, Certainly this was a righteous man." We are told that the
people who had come together to the sight, "smote their breasts and went away."

We know not exactly the nature of the feelings here described. We know not the
extent to which they went, or the after-fruit which they brought forth. One
thing, at all events, is clear. The Roman officer felt convinced that he had
been superintending an unrighteous action, and crucifying an innocent person.
The gazing crowd were pierced to the heart by a sense of having aided,
countenanced, and abetted a grievous wrong. Both Jew and Gentile left Calvary
that evening heavy-hearted, self-condemned, and ill at ease.

Great indeed is the power of conscience! Mighty is the influence which it is
able to exercise on the hearts of men! It can strike terror into the minds of
monarchs on their thrones. It can make multitudes tremble and shake before a few
bold friends of truth, like a flock of sheep. Blind and mistaken as conscience
often is, unable to convert man or lead him to Christ, it is still a most
blessed part of man's constitution, and the best friend in the congregation that
the preacher of the Gospel has. No wonder that Paul says, "By manifestation of
the truth we commend ourselves to every man's conscience." (2 Cor. 4:2.)

He that desires inward peace must beware of quarreling with his conscience. Let
him rather use it well, guard it jealously, hear what it has to say, and reckon
it his friend. Above all, let him pray daily that his conscience may be
enlightened by the Holy Spirit, and cleansed by the blood of Christ. The words
of John are very significant--"If our heart condemns us not, then have we
confidence toward God." (1 John 3:21.) That man is doing well who can say, "I
exercise myself to have a conscience void of offence toward God and toward man."
(Acts 24:16.)


========================================================================
  CHAPTER 139: LUKE 23:50-56
========================================================================

JESUS' BURIAL

We see from these verses that Christ has some disciples of whom little is known.
We are told of one Joseph, "a good man and a just"--a man who "had not consented
to the counsel" of those who condemned our Lord--a man who "himself waited for
the kingdom of God. This man went boldly to Pilate after the crucifixion, begged
the body of Jesus, "took it down" from the cross, and "laid it in a tomb."

We know nothing of Joseph excepting what is here told us. In no part of the Acts
or Epistles do we find any mention of his name. At no former period of our
Lord's ministry does he ever come forward. His reason for not openly joining the
disciples before, we cannot explain. But here, at the eleventh hour, this man is
not afraid to show himself one of our Lord's friends. At the very time when the
apostles had forsaken Jesus, Joseph is not ashamed to show his love and respect.
Others had confessed Him while He was living and doing miracles. It was reserved
for Joseph to confess Him when He was dead.

The history of Joseph is full of instruction and encouragement. It shows us that
Christ has friends of whom the Church knows little or nothing, friends who
profess less than some do, but friends who in real love and affection are second
to none. It shows us, above all, that events may bring out grace in quarters
where at present we do not expect it; and that the cause of Christ may prove one
day to have many supporters, of whose existence we are at present not aware.
These are they whom David calls "hidden ones," and Solomon compares to a "lily
among thorns." (Psalm 83:3; Cant. 2:2.)

Let us learn from the case of Joseph of Arimathaea, to be charitable and hopeful
in our judgments. All is not barren in this world, when our eyes perhaps see
nothing. There may be some latent sparks of light when all appears dark. Little
plants of spiritual life may be existing in some remote Romish, or Greek, or
Armenian congregations, which the Father Himself has planted. Grains of true
faith may be lying hid in some neglected English parish, which have been placed
there by God. There were seven thousand true worshipers in Israel of whom Elijah
knew nothing. The day of judgment will bring forward men who seemed last, and
place them among the first. (1 Kings 19:18.)

We see secondly, from these verses, the reality of Christ's death. This is a
fact which is placed beyond dispute, by the circumstances related about His
burial. Those who took His body from the cross and wrapped it in linen, could
not have been deceived. Their own senses must have been witnesses to the fact,
that He whom they handled was a corpse. Their own hands and eyes must have told
them, that He whom they laid in Joseph's sepulcher was not alive but dead.

The importance of the fact before us is far greater than a careless reader
supposes. If Christ did not really die, there would be an end of all the comfort
of the Gospel. Nothing short of His death could have paid man's debt to God. His
incarnation, and sermons, and parables, and miracles, and sinless obedience to
the law, would have availed nothing, if He had not died. The penalty threatened
to the first Adam was death eternal in hell. If the second Adam had not really
and actually died in our stead, as well as taught us truth, the original penalty
would have continued in full force against Adam and all his children. It was the
life-blood of Christ which was to save our souls.

Forever let us bless God that our great Redeemer's death is a fact beyond all
dispute. The centurion who stood by the cross, the friends who took out the
nails, and laid the body in the grave, the women who stood by and beheld, the
priests who sealed up the grave, the soldiers who guarded the sepulcher, all,
all are witnesses that Jesus actually was dead. The great sacrifice was really
offered. The life of the Lamb was actually taken away. The penalty due to sin
has actually been discharged by our Divine Substitute. Sinners believing in
Jesus may hope and not be afraid. In themselves they are guilty. But Christ has
died for the ungodly; and their debt is now completely paid.

We see, lastly, in these verses, the respect paid by Christ's disciples to the
fourth commandment. We are told that the women who had prepared spices and
ointment to anoint our Lord's body, "rested the Sabbath Day, according to the
commandment."

This little fact is a strong indirect argument in reply to those who tell us
that Christ abolished the fourth commandment. Neither here nor elsewhere do we
find anything to warrant any such conclusion. We see our Lord frequently
denouncing the man-made traditions of the Jews about Sabbath observance. We see
Him purifying the blessed day from superstitious and unscriptural opinions. We
see Him maintaining firmly that works of necessity and works of mercy were not
breaches of the fourth commandment. But nowhere do we find Him teaching that the
Sabbath was not to be kept at all. And here, in the verse before us, we find His
disciples as scrupulous as any about the duty of keeping holy a Sabbath Day.
Surely they could never have been taught by their Master that the fourth
commandment was not intended to be binding on Christians.

Let us cling firmly to the old doctrine that the Sabbath is not a mere Jewish
institution, but a day which was meant for man from the beginning, and which was
intended to be honored by Christians quite as much as by Jews. Let us not doubt
that the Apostles were taught by our Lord to change the day from the last day of
the week to the first, although mercifully checked from publicly proclaiming the
change, in order to avoid giving offence to Israel. Above all, let us regard the
Sabbath as an institution of primary importance to man's soul, and contend
earnestly for its preservation among us in all its integrity. It is good for
body, mind and soul. It is good for the nation which observes it, and for the
church which gives it honor. It is but a few steps from "no Sabbath" to "no
God." The man who would make the Sabbath a day for business and pleasure, is an
enemy to the best interests of his fellow-creatures. The man who supposes that a
believer ought to be so spiritual as not to need the separation of one day in
the week from the rest, can know but little of the human heart, or the
requirements of our position in an ensnaring and evil world.


========================================================================
  CHAPTER 140: LUKE 24:1-12
========================================================================

THE RESURRECTION

The resurrection of Christ is one of the great foundation-stones of the
Christian religion. In practical importance it is second only to the
crucifixion. The chapter we have now begun directs our mind to the evidence of
the resurrection. It contains unanswerable proof that Jesus not only died, but
rose again.

We see, in the verses before us, the reality of Christ's resurrection. We read,
that upon "the first day of the week" certain women came to the tomb in which
the body of Jesus had been laid, in order to anoint Him. But when they came to
the place, "they found the stone rolled away. And they entered in and found not
the body of the Lord Jesus."

This simple fact is the starting-point in the history of the resurrection of
Christ. On Friday morning His body was safe in the tomb. On Sabbath morning His
body was gone. By whose hands had it been taken away? Who had removed it? Not
surely the priests and scribes and other enemies of Christ! If they had had
Christ's body to show in disproof of His resurrection, they would gladly have
shown it. Not the apostles and other disciples of our Lord! They were far too
much frightened and dispirited to attempt such an action, and the more so when
they had nothing to gain by it. One explanation, and one only, can meet the
circumstance of the case. That explanation is the one supplied by the angels in
the verse before us. Christ "had risen" from the grave. To seek Him in the
sepulcher was seeking "the living among the dead." He had risen again, and was
soon seen alive and conversing in the body by many credible witnesses.

The fact of our Lord's resurrection rests on evidence which no infidel can ever
explain away. It is confirmed by testimony of every kind, sort, and description.
The plain unvarnished story which the Gospel writers tell about it, is one that
cannot be overthrown. The more the account they give is examined, the more
inexplicable will the event appear, unless we accept it as true. If we choose to
deny the truth of their account we may deny everything in the world. It is not
so certain that Julius Caesar once lived, as it is that Christ rose again.

Let us cling firmly to the resurrection of Christ, as one of the pillars of the
Gospel. It ought to produce in our minds a settled conviction of the truth of
Christianity. Our faith does not depend merely on a set of texts and doctrines.
It is founded on a mighty historical fact which the skeptic has never been able
to overturn. It ought to assure us of the certainty of the resurrection of our
own bodies after death. If our Master has risen from the grave, we need not
doubt that His disciples shall rise again at the last day.

Above all it ought to fill our hearts with a joyful sense of the fullness of
Gospel salvation. Who is he that shall condemn us? Our Great Surety has not only
died for us but risen again. (Rom. 8:34.) He has gone to prison for us, and come
forth triumphantly after atoning for our sins. The payment He made for us has
been accepted. The work of satisfaction has been perfectly accomplished. No
wonder that Peter exclaims, "Blessed be the God and Father of our Lord Jesus
Christ, who according to His abundant mercy, has begotten us again to a living
hope by the resurrection of Jesus Christ from the dead." (1 Pet. 1:3.)

We see, secondly, in the verses before us, how dull the memory of the disciples
was about some of our Lord's teachings. We are told that the angels who appeared
to the women, reminded them of their Master's words in Galilee, foretelling His
own crucifixion and resurrection. And then we read, "They remembered his words."
They had heard them, but made no use of them. Now after many days they call them
to mind.

This dulness of memory is a common spiritual disease among believers. It
prevails as widely now as it did in the days of the first disciples. It is one
among many proofs of our fallen and corrupt condition. Even after men have been
renewed by the Holy Spirit, their readiness to forget the promises and precepts
of the Gospel is continually bringing them into trouble. They hear many things
which they ought to store up in their hearts, but seem to forget as fast as they
hear. And then, perhaps after many days, affliction brings them up before their
recollection, and at once it flashes across their minds that they heard them
long ago! They find that they had heard, but heard in vain.

The true cure for a dull memory in religion, is to get deeper love toward
Christ, and affections more thoroughly set on things above. We do not readily
forget the things we love, and the objects which we keep continually under our
eyes. The names of our parents and children are always remembered. The face of
the husband or wife we love is engraved on the tablets of our hearts. The more
our affections are engaged in Christ's service, the more easy shall we find it
to remember Christ's words. The words of the apostle ought to be carefully
pondered--"We ought to give the more earnest heed to the things which we have
heard, lest at any time we should let them slip." (Heb. 2:1.)

We see, lastly, how slow of belief the first disciples were on the subject of
Christ's resurrection. We read that when the women returned from the sepulcher
and told the things they had heard from the angels to the eleven apostles,
"their words seemed to them idle tales, and they believed them not." In spite of
the plainest declarations from their Master's own lips that He would rise again
the third day--in spite of the distinct testimony of five or six credible
witnesses that the sepulcher was empty, and that angels had told them He was
risen--in spite of the manifest impossibility of accounting for the empty tomb
on any other supposition than that of a miraculous resurrection--in spite of all
this, these eleven faithless ones would not believe!

Perhaps we marvel at their unbelief. No doubt it seems at first sight most
senseless, most unreasonable, most provoking, most unaccountable. But shall we
not do well to look at home? Do we not see around us in the Christian Churches a
mass of unbelief far more unreasonable and far more blameworthy than that of the
apostles? Do we not see, after eighteen centuries of additional proofs that
Christ has risen from the dead, a general lack of faith which is truly
deplorable? Do we not see myriads of professing Christians who seem not to
believe that Jesus died and rose again, and is coming to judge the world? These
are painful questions. Strong faith is indeed a rare thing. No wonder that our
Lord said, "When the Son of man comes, shall He find faith on the earth?" (Luke
18:8.)

Finally, let us admire the wisdom of God, which can bring great good out of
seeming evil. The unbelief of the apostles is one of the strongest indirect
evidences that Jesus rose from the dead. If the disciples were at first so
backward to believe our Lord's resurrection, and were at last so thoroughly
persuaded of its truth that they preached it everywhere, Christ must have risen
indeed. The first preachers were men who were convinced in spite of themselves,
and in spite of determined, obstinate unwillingness to believe. If the apostles
at last believed, the resurrection must be true.


========================================================================
  CHAPTER 141: LUKE 24:13-35
========================================================================

The history contained in these verses is not found in any other Gospel but that
of Luke. Of all the eleven appearances of Christ after His resurrection, none
perhaps is so interesting as the one described in this passage.

Let us mark, in these verses, what encouragement there is to believers to speak
to one another about Christ. We are told of two disciples walking together to
Emmaus, and talking of their Master's crucifixion. And then come the remarkable
words, "While they communed together and reasoned, Jesus Himself drew near, and
went with them."

Conference on spiritual subjects is a most important means of grace. As iron
sharpens iron, so does exchange of thoughts with brethren sharpen a believer's
soul. It brings down a special blessing on all who make a practice of it. The
striking words of Malachi were meant for the Church in every age --"Then those
who feared the Lord spoke often one to another--and the Lord hearkened, and
heard it, and a book of remembrance was written before him for those who feared
the Lord, and that thought upon His name. And they shall be mine says the Lord,
in that day when I make up my jewels." (Mal. 3:16, 17.)

What do we know ourselves of spiritual conversation with other Christians?
Perhaps we read our Bibles, and pray in private, and use public means of grace.
It is all well, very well. But if we stop short here we neglect a great
privilege and have yet much to learn. We ought to "consider one another to
provoke to love and good works." We ought to "exhort" and "edify one another."
(Heb. 10:24; 1 Thess. 5:11.) Have we no time for spiritual conversation? Let us
think again. The quantity of time wasted on frivolous, trifling, and
unprofitable talk, is fearfully great. Do we find nothing to say on spiritual
subjects? Do we feel tongue-tied and speechless on the things of Christ? Surely
if this is the case, there must be something wrong within. A heart right in the
sight of God will generally find words. "Out of the abundance of the heart the
mouth speaks." (Matt. 12:34.)

Let us learn a lesson from the two travelers to Emmaus. Let us speak of Jesus,
when we are sitting in our houses and when we are walking by the way, whenever
we can find a disciple to speak to. (Deut. 6:7.) If we believe we are journeying
to a heaven where Christ will be the central object of every mind, let us begin
to learn the manners of heaven, while we are yet upon earth. So doing we shall
often have One with us whom our eyes will not see, but One who will make our
hearts "burn within us" by blessing the conversation.

Let us mark, secondly, in these verses, how weak and imperfect was the knowledge
of some of our Lord's disciples. We are told that the two disciples confessed
frankly that their expectations had been disappointed by the crucifixion of
Christ. "We had hoped," said they, "that it had been He who would have redeemed
Israel." A temporal redemption of the Jews by a conqueror appears to have been
the redemption which they looked for. A spiritual redemption by a sacrificial
death was an idea which their minds could not thoroughly take in.

Ignorance like this, at first sight, is truly astounding. We cannot be surprised
at the sharp rebuke which fell from our Lord's lips, "how foolish you are, and
slow of heart to believe." Yet ignorance like this is deeply instructive. It
shows us how little cause we have to wonder at the spiritual darkness which
obscures the minds of careless Christians. Myriads around us are just as
ignorant of the meaning of Christ's sufferings as these travelers to Emmaus. As
long as the world stands the cross will seem foolishness to natural man.

Let us bless God that there may be true grace hidden under much intellectual
ignorance. Clear and accurate knowledge is a most useful thing, but it is not
absolutely needful to salvation, and may even be possessed without grace. A deep
sense of sin, a humble willingness to be saved in God's way, a teachable
readiness to give up our own prejudices when a more excellent way is shown,
these are the principal things. These things the two disciples possessed, and
therefore our Lord "went with them" and guided them into all truth.

Let us mark, thirdly, in these verses, how full the Old Testament is of Christ.
We are told that our Lord began "with Moses and all the prophets, and expounded
in all the Scriptures the things concerning himself."

How shall we explain these words? In what way did our Lord show "things
concerning himself," in every part of the Old Testament field? The answer to
these questions is short and simple. Christ was the substance of every Old
Testament sacrifice, ordained in the law of Moses. Christ was the true Deliverer
and King, of whom all the judges and deliverers in Jewish history were types.
Christ was the coming Prophet greater than Moses, whose glorious advent filled
the pages of prophets. Christ was the true seed of the woman who was to bruise
the serpent's head--the true seed in whom all nations were to be blessed--the
true Shiloh to whom the people were to be gathered, the true scape-goat--the
true bronze serpent--the true Lamb to which every daily offering pointed--the
true High Priest of whom every descendant of Aaron was a figure. These things,
or something like them, we need not doubt, were some of the things which our
Lord expounded in the way to Emmaus.

Let it be a settled principle in our minds, in reading the Bible, that Christ is
the central sun of the whole book. So long as we keep Him in view, we shall
never greatly err in our search for spiritual knowledge. Once losing sight of
Christ, we shall find the whole Bible dark and full of difficulty. The key of
Bible knowledge is Jesus Christ.

Let us mark, finally, in these verses, how much Christ loves to be entreated by
His people. We are told, that when the disciples drew near to Emmaus, our Lord
"made as though he would have gone further." He desired to see if they were
weary of His conversation. But it was not so. "They constrained Him, saying,
abide with us--for it is toward evening, and the day is far spent. And He went
in to tarry with them."

Cases like this are not uncommon in Scripture. Our Lord sees it good for us to
prove our love, by withholding mercies until we ask for them. He does not always
force His gifts upon us, unsought and unsolicited. He loves to draw out our
desires, and to compel us to exercise our spiritual affections, by waiting for
our prayers. He dealt so with Jacob at Peniel. "Let me go," He said, "for the
day breaks." And then came the noble declaration from Jacob's lips, "I will not
let you go except you bless me." (Gen. 32:26.) The story of the Canaanitish
mother, the story of the healing of two blind men at Jericho, the story of the
nobleman at Capernaum, the parables of the unjust judge and friend at midnight,
are all meant to teach the same lesson. All show that our Lord loves to be
entreated, and likes importunity.

Let us act on this principle in all our prayers, if we know anything of praying.
Let us ask much, and ask often, and lose nothing for lack of asking. Let us not
be like the Jewish king who smote three times on the ground, and then stopped
his hand. (2 Kings 13:18.) Let us rather remember the words of David's Psalm,
"Open your mouth wide and I will fill it." (Psalm. 81:10.) It is the man who
puts a holy constraint on Christ in prayer, who enjoys much of Christ's
manifested presence.


========================================================================
  CHAPTER 142: LUKE 24:36-43
========================================================================

JESUS APPEARS TO THE DISCIPLES

We should observe in this passage the singularly gracious words with which our
Lord introduced Himself to His disciples after His resurrection. We read that He
suddenly stood in the midst of them and said, "Peace be unto you."

This was a wonderful saying when we consider the men to whom it was addressed.
It was addressed to eleven disciples, who three days before had shamefully
forsaken their Master and fled. They had broken their promises. They had
forgotten their professions of readiness to die for their faith. They had been
scattered, "every man to his own," and left their Master to die alone. One of
them had even denied Him three times. All of them had proved backsliders and
cowards. And yet behold the return which their Master makes to His disciples!
Not a word of rebuke is spoken. Not a single sharp saying falls from His lips.
Calmly and quietly He appears in the midst of them, and begins by speaking of
peace. "Peace be unto you!"

We see, in this touching saying, one more proof that the love of Christ "passes
knowledge." It is His glory to pass over a transgression. He "delights in
mercy." He is far more willing to forgive than men are to be forgiven, and far
more ready to pardon than men are to be pardoned. There is in His almighty heart
an infinite willingness to put away man's transgressions. Though our sins have
been as scarlet He is ever ready to make them as white as snow, to blot them
out, to cast them behind His back, to bury them in the depths of the sea, to
remember them no more. All these are scriptural phrases intended to convey the
same great truth. The natural man is continually stumbling at them, and refusing
to understand them. At this we need not wonder. Free, full, and undeserved
forgiveness to the very uttermost is not the manner of man. But it is the manner
of Christ.

Where is the sinner, however great his sins, who need be afraid of beginning to
apply to such a Savior as this? In the hand of Jesus there is mercy enough and
to spare. Where is the backslider, however far he may have fallen, who need be
afraid of returning? "Fury is not in Christ." (Isaiah. 27:4.) He is willing to
raise and restore the very worst. Where is the saint who ought not to love such
a Savior, and to pay Him willingly a holy obedience? There is forgiveness with
Him, that He may be feared. (Psalm 130:4.) Where is the professing Christian who
ought not to be forgiving toward his brethren? The disciples of a Savior whose
words were so full of peace, ought to be peaceable, gentle, and easy to be
entreated. (Coloss. 3:13.)

We should observe, for another thing, in this passage, our Lord's marvelous
condescension to the infirmity of His disciples. We read that when His disciples
were terrified at His appearance, and could not believe that it was Himself, He
said, "Behold my hands and feet--touch me and see."

Our Lord might fairly have commanded His disciples to believe that He had risen.
He might justly have said "Where is your faith? Why do you not believe my
resurrection, when you see me with your own eyes?" But He does not do so. He
stoops even lower than this. He appeals to the bodily senses of the eleven. He
bids them touch Him with their own hands, and satisfy themselves that He was a
material being, and not a ghost or spirit.

A mighty principle is contained in this circumstance, which we shall do well to
store up in our hearts. Our Lord permits us to use our senses in testing a fact
or an assertion in religion. Things ABOVE our reason we must expect to find in
Christianity. But things CONTRARY to reason, and contradictory to our own
senses, our Lord would have us know, we are not meant to believe. A doctrine,
so-called, which contradicts our senses, is not a doctrine which came from Him
who bade the eleven touch His hands and His feet.

Let us remember this principle in dealing with the Romish doctrine of a change
in the bread and wine at the Lord's Supper. There is no such change at all. Our
own eyes and our own tongues tell us that the bread is bread and the wine is
wine, after consecration as well as before. Our Lord never requires us to
believe that which is contrary to our senses. The doctrine of transubstantiation
is therefore false and unscriptural.

Let us remember this principle in dealing with the Romish doctrine of baptismal
regeneration. There is no inseparable connection between baptism and the new
birth of man's heart. Our own eyes and senses tell us that myriads of baptized
people have not the Spirit of God, are utterly without grace, and are servants
of the devil and the world. Our Lord never requires us to believe that which is
contrary to our senses. The doctrine that regeneration invariably accompanies
baptism is therefore undeserving of credit. It is mere antinomianism to say that
there is grace where no grace is to be seen.

A mighty practical lesson is involved in our Lord's dealing with the disciples,
which we shall do well to remember. That lesson is the duty of dealing gently
with weak disciples, and teaching them as they are able to bear. Like our Lord,
we must be forbearing and patient. Like our Lord, we must condescend to the
feebleness of some men's faith, and treat them as tenderly as little children,
in order to bring them into the right way. We must not cast off men because they
do not see everything at once. We must not despise the humblest and most
childish means, if we can only persuade men to believe. Such dealing may require
much patience. But he who cannot condescend to deal thus with the young, the
ignorant, and the uneducated, has not the mind of Christ. Well would it be for
all believers, if they would remember Paul's words more frequently, "To the weak
became I as weak, that I might gain the weak." (1 Cor 9:22.)


========================================================================
  CHAPTER 143: LUKE 24:44-49
========================================================================

Let us observe, firstly, in these verses, the gift which our Lord bestowed on
His disciples immediately before He left the world. We read that He "opened
their understanding that they might understand the Scriptures."

We must not misapprehend these words. We are not to suppose that the disciples
knew nothing about the Old Testament up to this time, and that the Bible is a
book which no ordinary person can expect to comprehend. We are simply to
understand that Jesus showed His disciples the full meaning of many passages
which had hitherto been hidden from their eyes. Above all, He showed the true
interpretation of many prophetical passages concerning the Messiah.

We all need a like enlightenment of our understandings. "The natural man
receives not the things of the Spirit of God; for they are foolishness unto him;
neither can he know them, because they are spiritually discerned." (1 Cor.
2:14.) Pride, and prejudice, and love of the world blind our intellects, and
throw a veil over the eyes of our minds in the reading of the Scriptures. We see
the words, but do not thoroughly understand them until we are taught from above.

He that desires to read his Bible with profit, must first ask the Lord Jesus to
open the eyes of his understanding by the Holy Spirit. Human commentaries are
useful in their way. The help of good and learned men is not to be despised. But
there is no commentary to be compared with the teaching of Christ. A humble and
prayerful spirit will find a thousand things in the Bible, which the proud,
self-conceited student will utterly fail to discern.

Let us observe secondly in these verses, the remarkable manner in which the Lord
Jesus speaks of His own death on the cross. He does not speak of it as a
misfortune, or as a thing to be lamented, but as a necessity. He says, "The
Messiah must suffer, and rise again the third day."

The death of Christ was necessary to our salvation. His flesh and blood offered
in sacrifice on the cross were "the life of the world." (John 6:51.) Without the
death of Christ, so far as we can see, God's law could never have been
satisfied--sin could never have been pardoned--man could never have been
justified before God--and God could never have shown mercy to man. The cross of
Christ was the solution of a mighty difficulty. It untied a vast knot. It
enabled God to be "just, and yet the justifier" of the ungodly. (Rom. 3:26.) It
enabled man to draw near to God with boldness, and to feel that though a sinner
he might have hope. Christ by suffering as a Substitute in our stead, the just
for the unjust, has made a way by which we can draw near to God. We may freely
acknowledge that in ourselves we are guilty and deserve death. But we may boldly
plead, that One has died for us, and that for His sake, believing on Him, we
claim life and acquittal.

Let us ever glory in the cross of Christ. Let us regard it as the source of all
our hopes, and the foundation of all our peace. Ignorance and unbelief may see
nothing in the sufferings of Calvary but the cruel martyrdom of an innocent
person. Faith will look far deeper. Faith will see in the death of Jesus the
payment of man's enormous debt to God, and the complete salvation of all who
believe.

Let us observe, thirdly, in these verses, what were the first truths which the
Lord Jesus bade His disciples preach after He left the world. We read that
"repentance and forgiveness of sins" were to be preached in His name among all
nations.

"Repentance and forgiveness of sins" are the first things which ought to be
pressed on the attention of every man, woman, and child throughout the world.
All ought to be told the necessity of repentance. All are by nature desperately
wicked. Without repentance and conversion, none can enter the kingdom of God.
All ought to be told God's readiness to forgive every one who believes on
Christ. All are by nature guilty and condemned. But any one may obtain by faith
in Jesus, free, full, and immediate pardon. All, not least, ought to be
continually reminded, that repentance and forgiveness of sins are inseparably
linked together. Not that our repentance can purchase our pardon. Pardon is the
free gift of God to the believer in Christ. But still it remains true, that an
impenitent man, is an unforgiven man.

He that desires to be a true Christian, must be experimentally acquainted with
repentance and remission of sins. These are the principal things in saving
religion. To belong to a pure Church, and hear the Gospel, and receive the
sacraments, are great privileges. But are we converted? Are we justified? If
not, we are dead before God. Happy is that Christian who keeps these two points
continually before his eyes! Repentance and forgiveness are not mere elementary
truths, and milk for babes. The highest standard of sanctity is nothing more
than a continual growth in practical knowledge of these two points. The
brightest saint is the man who has the most heart-searching sense of his own
sinfulness, and the liveliest sense of his own complete acceptance in Christ.

Let us observe, fourthly, what was the first place at which the disciples were
to begin preaching. They were to begin "at Jerusalem."

This is a striking fact, and one full of instruction. It teaches us that none
are to be reckoned too wicked for salvation to be offered to them, and that no
degree of spiritual disease is beyond the reach of the Gospel remedy. Jerusalem
was the wickedest city on earth when our Lord left the world. It was a city
which had stoned the prophets and killed those whom God sent to call it to
repentance. It was a city full of pride, unbelief, self-righteousness, and
desperate hardness of heart. It was a city which had just crowned all its
transgressions by crucifying the Lord of glory. And yet Jerusalem was the place
at which the first proclamation of repentance and pardon was to be made. The
command of Christ was plain--"Begin at Jerusalem."

We see in these wondrous words, the length, and breadth, and depth, and height
of Christ's compassion toward sinners. We must never despair of any one being
saved, however bad and profligate he may have been. We must open the door of
repentance to the chief of sinners. We must not be afraid to invite the worst of
men to repent, believe, and live. It is the glory of our Great Physician, that
He can heal incurable cases. The things that seem impossible to men are possible
with Christ.

Let us observe, lastly, the peculiar position which believers, and especially
ministers, are meant to occupy in this world. Our Lord defines it in one
expressive word. He says, "You are witnesses."

If we are true disciples of Christ, we must bear a continual testimony in the
midst of an evil world. We must testify to the truth of our Master's Gospel--the
graciousness of our Master's heart--the happiness of our Master's service--the
excellence of our Master's rules of life, and the enormous danger and wickedness
of the ways of the world. Such testimony will doubtless bring down upon us the
displeasure of man. The world will hate us, as it did our Master, because we
"testify of it, that its works are evil." (John 7:7.) Such testimony will
doubtless be believed by few comparatively, and will be thought by many
offensive and extreme. But the duty of a witness is to bear his testimony,
whether he is believed or not. If we bear a faithful testimony, we have done our
duty, although, like Noah and Elijah, and Jeremiah, we stand almost alone.

What do we know of this witnessing character? What kind of testimony do we bear?
What evidence do we give that we are disciples of a crucified Savior, and, like
Him, are "not of the world?" (John 17:14.) What marks do we show of belonging to
Him who said, "I came that I should bear witness unto the truth?" (John 18:37.)
Happy is he who can give a satisfactory answer to these questions, and whose
life declares plainly that he" seeks a country." (Heb. 11:14.)


========================================================================
  CHAPTER 144: LUKE 24:50-53
========================================================================

These verses are the winding up of Luke's history of our Lord's ministry. They
form a suitable conclusion to a Gospel, which in touching tenderness and full
exhibition of Christ's grace, stands first among the four records of the things
which Jesus did and taught. (Acts 1:1.)

Let us notice, firstly, in this passage, the remarkable manner in which our Lord
left His disciples. We read that "He lifted up His hands and blessed them. And
it came to pass, while He blessed them, He was parted from them." In one word,
He left them when in the very act of blessing.

We cannot for a moment doubt that there was a meaning in this circumstance. It
was intended to remind the disciples of all that Jesus had brought with Him when
He came into the world. It was intended to assure them of what He would yet do,
after He left the world. He came on earth to bless and not to curse, and
blessing He departed. He came in love and not in anger, and in love He went
away. He came not as a condemning judge, but as a compassionate Friend, and as a
Friend He returned to His Father. He had been a Savior full of blessings to His
little flock while He had been with them. He would be a Savior full of blessings
to them, He would have them know, even after He was taken away.

Forever let our souls lean on the gracious heart of Christ, if we know anything
of true religion. We shall never find a heart more tender, more loving, more
patient, more compassionate, and more kind. To talk of the Virgin Mary as being
more compassionate than Christ is a proof of miserable ignorance. To flee to the
saints for comfort, when we may flee to Christ, is an act of mingled stupidity
and blasphemy, and a robbery of Christ's crown. Gracious was our Lord Jesus
while He lived among His weak disciples, gracious in the very season of His
agony on the cross, gracious when He rose again and gathered His scattered sheep
around Him--gracious in the manner of His departure from this world. It was a
departure in the very act of blessing! Gracious, we may be assured He is at the
right hand of God. He is the same yesterday, today, and forever--a Savior ever
ready to bless abounding in blessings.

Let us notice, secondly, in this passage, the place to which our Lord went when
He left the world. We read that "He was carried up into heaven."

The full meaning of these words we cannot of course comprehend. It would be easy
to ask questions about the exact residence of Christ's glorified body, which the
wisest theologian could never answer. We muse not waste our time in unedifying
speculations, or "intrude into things unseen." (Col. 2:18.) Let it suffice us to
know that our Lord Jesus Christ is gone into the presence of God on behalf of
all who believe on Him, as a Forerunner and a High Priest. (Heb. 6:20. John
14:2.)

As a Forerunner, Jesus has gone into heaven to prepare a place for all His
members. Our great Head has taken possession of a glorious inheritance in behalf
of His mystical body, and holds it as an elder brother and trustee, until the
day comes when His body shall be perfected. As a High Priest, Jesus has gone
into heaven to intercede for all who believe on Him. There in the holy of holies
He presents on their behalf the merit of His own sacrifice, and obtains for them
daily supplies of mercy and grace. The grand secret of the perseverance of
saints is Christ's appearance for them in heaven. They have an everlasting
Advocate with the Father, and therefore they are never cast away. (Heb. 9:24. 1
John 2:1.)

A day will come when Jesus shall return from heaven, in like manner as He went.
He will not always abide within the holy of holies. He will come forth, like the
Jewish high priest, to bless the people, to gather His saints together, and to
restore all things. (Lev. 9:23. Acts 3:21.) For that day let us wait, and long,
and pray. Christ dying on the cross for sinners--Christ living in heaven to
intercede--Christ coming again in glory, are three great objects which ought to
stand out prominently before the eyes of every true Christian.

Let us notice, lastly, in this passage, the feelings of our Lord's disciples
when He finally left them and was carried up into heaven. We read that "they
returned to Jerusalem with great joy, and were continually in the temple,
praising and blessing God."

How shall we account for these joyful feelings? How shall we explain the
singular fact, that this little company of weak disciples, left, for the first
time, like orphans, in the midst of an angry world, was not cast down, but was
full of joy? The answer to these questions is short and simple. The disciples
rejoiced, because now for the first time they saw all things clearly about their
Master. The veil was removed from their eyes. The darkness had at length passed
away. The meaning of Christ's humiliation and low estate--the meaning of His
mysterious agony, and cross, and passion--the meaning of His being Messiah and
yet a sufferer--the meaning of His being crucified, and yet being Son of
God--all, all was at length unraveled and made plain. They saw it all. They
understood it all. Their doubts were removed. Their stumbling-blocks were taken
away. Now at last they possessed clear knowledge, and possessing clear knowledge
felt unmingled joy.

Let it be a settled principle with us, that the little degree of joy which many
believers feel arises often from lack of knowledge. Weak faith and inconsistent
practice are doubtless two great reasons why many of God's children enjoy so
little peace. But it may well be suspected that dim and indistinct views of the
Gospel are the true cause of many a believer's discomfort. When the Lord Jesus
is not clearly known and understood, it must needs follow that there is little
"joy in the Lord."

Let us leave the Gospel of Luke with a settled purpose of heart to seek more
spiritual knowledge every year we live. Let us search the Scriptures more deeply
and pray over them more heartily. Too many believers only scratch the surface of
Scripture, and know nothing of digging down into its hidden treasures. Let the
word dwell in us more richly. Let us read our Bibles more diligently. So doing
we shall taste more of joy and peace in believing, and shall know what it is to
be "continually praising and blessing God."


========================================================================
Source: https://sermonindex.net/books/expository-thoughts-on-luke/
========================================================================