Chapter V: The Journeys Toward Jerusalem. Chs. 9:51 to 19:28 (1)

A. The First Stages. Ch. 9:51 to 13:21

1. The Inhospitable Samaritans. Ch. 9:51-56

51 And it came to pass, when the days were well-nigh come that he
should be received up, he stedfastly set his face to go to
Jerusalem, 52 and sent messengers before his face: and they went,
and entered into a village of the Samaritans, to make ready for
him. 53 And they did not receive him, because his face was _as
though he were_ going to Jerusalem. 54 And when his disciples
James and John saw _this_, they said, Lord, wilt thou that we bid
fire to come down from heaven, and consume them? 55 But he turned,
and rebuked them. 56 And they went to another village.

The record of the last journeys of our Lord toward Jerusalem forms a unique feature in the Gospel of Luke. In the other Gospels some of these incidents are included but they occupy only one or two chapters; here, however, they fill ten chapters with events most of which are no where else related.

The direction of the journeying was first eastward through the borders of Galilee and Samaria, then across the Jordan and then southward through the region of Perea. This region is not so designated in the Bible but is described by the phrase, “beyond the Jordan,” and as most of these incidents occurred there, this period of the life of Jesus is commonly called his “Perean ministry.” Luke here emphasizes the divine prevision and at the same time the human courage of our Lord. He indicates that Jesus saw plainly his coming death and also his glorious ascension, but that he unfalteringly moved forward to the intervening agonies of the cross.

The first incident of these journeys was in a village of the Samaritans. Certain messengers had gone before to prepare entertainment for the large company which followed Jesus, but the Samaritans would not receive him; then his disciples, James and John, suggested that they should “bid fire to come down from heaven and consume them.” There was something admirable in the indignation of these disciples. The Samaritans were moved by a narrow and provincial prejudice and they were offering to Jesus a gratuitous insult. It sometimes seems that the genius for indignation has disappeared, and it is refreshing to see men who feel deeply any disrespect to Christ, any injury to his cause.

But Jesus rebuked his disciples, “And they went to another village.” There may be place for righteous indignation, but there is no place among the followers of Christ for anger, for intolerance, or for revenge. This is not a time of judgment, but of grace. It is not for us to attempt to administer vengeance, but to preach the gospel of love.

2. Jesus Rebuking Rashness, Insincerity, and Indecision. Ch. 9:57-62

57 And as they went on the way, a certain man said unto him, I
will follow thee whithersoever thou goest. 58 And Jesus said unto
him, The foxes have holes, and the birds of the heaven _have_
nests; but the Son of man hath not where to lay his head. 59 And
he said unto another, Follow me. But he said, Lord, suffer me
first to go and bury my father. 60 But he said unto him, Leave the
dead to bury their own dead; but go thou and publish abroad the
kingdom of God. 61 And another also said, I will follow thee,
Lord; but first suffer me to bid farewell to them that are at my
house. 62 But Jesus said unto him, No man, having put his hand to
the plow, and looking back, is fit for the kingdom of God.

These three incidents show how carefully Jesus was sifting those who wished to become his followers and how deeply he appreciated the fact that he was passing through this region for the last time. The first of the three men with whom Jesus spoke was being swept along by his emotions, by the sight of the crowd which was following the Master, and by the thought that it would be a great privilege to be in such company. He had not for a moment realized that it might involve sacrifice and pain to become a disciple of the Master. It was for this reason that Jesus turned to him with a statement which implies a rebuke and suggests that the Master realized the thoughtlessness and rashness which were prompting this professed follower. “The foxes have holes, and the birds of the heaven have nests; but the Son of man hath not where to lay his head.” Of course Jesus is eager to have men vow their allegiance to him and openly acknowledge their discipleship; but among his followers there is no place for rashness. He would have us count the cost.

In the case of the next man, when he was bidden to follow Christ, he offered an excuse, “Lord, suffer me first to go and bury my father.” This was a natural request and it seemed that a tender duty made it necessary for him to decline the invitation of the Master. There seems something rather severe in the reply, “Leave the dead to bury their own dead; but go thou and publish abroad the kingdom of God.” It is evident that Jesus had looked into the heart of this man and saw that he was making a selfish excuse out of a sacred duty. If his reply was sincere, it none the less merited a reproof, for a more sacred duty than caring for the dead was laid upon him by the invitation of the living Christ. No tie, however tender, can be regarded as a sufficient excuse for refusing to become a follower of Christ. Jesus was passing that way for the last time. Prompt obedience was absolutely necessary. Those who were spiritually “dead” and who had not heard the summons of the Master could provide the needed burial; but it was possible for the one who had been called by Christ to perform a more sacred task: he could begin to proclaim the gospel of salvation and of life.

In the case of the third possible disciple, there was no carelessness; he had counted the cost; it was not his intention to make any excuse; he was sincere and definite in his intention, but he wished to delay. He was not quite certain that it was best just then to leave his family and his friends. At least he wished to delay long enough to return to his home and to bid them farewell. But Jesus rebuked him; “No man, having put his hand to the plow, and looking back, is fit for the kingdom of God.” Such hesitation indicates that one has not appreciated the glory and privilege involved in the call of Christ or that he still weighs against it the sacrifices it involves. He is self-condemned. There is no place for indecision among those who are to be heirs of the Kingdom of God.

3. The Mission of the Seventy. Ch. 10:1-24

1 Now after these things the Lord appointed seventy others, and
sent them two and two before his face into every city and place,
whither he himself was about to come. 2 And he said unto them, The
harvest indeed is plenteous, but the laborers are few: pray ye
therefore the Lord of the harvest, that he send forth laborers
into his harvest. 3 Go your ways; behold, I send you forth as
lambs in the midst of wolves. 4 Carry no purse, no wallet, no
shoes; and salute no man on the way. 5 And into whatsoever house
ye shall enter, first say, Peace _be_ to this house. 6 And if a
son of peace be there, your peace shall rest upon him: but if not,
it shall turn to you again. 7 And in that same house remain,
eating and drinking such things as they give: for the laborer is
worthy of his hire. Go not from house to house. 8 And into
whatsoever city ye enter, and they receive you, eat such things as
are set before you: 9 and heal the sick that are therein, and say
unto them, The kingdom of God is come nigh unto you. 10 But into
whatsoever city ye shall enter, and they receive you not, go out
into the streets thereof and say, 11 Even the dust from your city,
that cleaveth to our feet, we wipe off against you: nevertheless
know this, that the kingdom of God is come nigh. 12 I say unto
you, It shall be more tolerable in that day for Sodom, than for
that city. 13 Woe unto thee, Chorazin! woe unto thee, Bethsaida!
for if the mighty works had been done in Tyre and Sidon, which
were done in you, they would have repented long ago, sitting in
sackcloth and ashes. 14 But it shall be more tolerable for Tyre
and Sidon in the judgment, than for you. 15 And thou, Capernaum,
shalt thou be exalted unto heaven? thou shalt be brought down unto
Hades. 16 He that heareth you heareth me; and he that rejecteth
you rejecteth me; and he that rejecteth me rejecteth him that sent
me.

17 And the seventy returned with joy, saying, Lord, even the
demons are subject unto us in thy name. 18 And he said unto them,
I beheld Satan fallen as lightning from heaven. 19 Behold, I have
given you authority to tread upon serpents and scorpions, and over
all the power of the enemy: and nothing shall in any wise hurt
you. 20 Nevertheless in this rejoice not, that the spirits are
subject unto you; but rejoice that your names are written in
heaven.

21 In that same hour he rejoiced in the Holy Spirit, and said, I
thank thee, O Father, Lord of heaven and earth, that thou didst
hide these things from the wise and understanding, and didst
reveal them unto babes: yea, Father; for so it was well-pleasing
in thy sight. 22 All things have been delivered unto me of my
Father: and no one knoweth who the Son is, save the Father; and
who the Father is, save the Son, and he to whomsoever the Son
willeth to reveal _him_. 23 And turning to the disciples, he said
privately, Blessed _are_ the eyes which see the things that ye
see: 24 for I say unto you, that many prophets and kings desired
to see the things which ye see, and saw them not; and to hear the
things which ye hear, and heard them not.

The sending out of the seventy messengers who were to prepare the way for the ministry of Jesus is recorded by Luke alone. This is in harmony with the fact that only in this Gospel do we read of the extended journeys toward Jerusalem made by our Lord on the occasion of which the Seventy were sent forth. The work was for only a limited time and their office was temporary; but in his instructions to them Jesus suggested many principles of life which apply to his followers in all the ages. He first intimated the reason for their being chosen. It was because the harvest field in which they were to work was so great and the laborers so few. He intimated that before the world can receive the message which the Seventy were sent to deliver, they and their successors must earnestly pray the Lord of the harvest to send forth more laborers into the field. This is a prayer which all who serve the Master may offer earnestly and at all times. The work seems to be only begun. Our sympathy with the Master will make us yearn to see the work accomplished with more speed, which can only be possible when larger numbers of laborers are secured. V. 2.

Jesus told his messengers that as they went forth they must expect to meet with dangers. “I send you forth as lambs in the midst of wolves.” They were, however, to encumber themselves with nothing superfluous and they were to waste no time in idle ceremonies; they must journey as men who are impelled by one supreme motive. Vs. 3, 4.

As they entered a home they were to offer the peace which the gospel can give, but if rejected, they were to believe that their very message would return to them with added force. Thus our Lord signified that no word spoken for his sake is really wasted. Vs. 5, 6.

They were to continue in the home which received them, content with what was given, offering relief to those in distress and using every opportunity to proclaim the message of grace. Vs. 7-9.

Where their message was refused, and they were not received by city or town, they were to turn away, shaking off the dust of their feet, thus intimating by an Oriental symbol that they had no connection with the enemies of Christ. At no time is the reception of the gospel message universal. There are always some who refuse to accept its gracious offer. Vs. 10-12.

The thought of those who would surely reject his messengers reminded Jesus of the cities which had already rejected him, and he paused for a moment to speak solemnly of their guilty unbelief. He referred to Chorazin and Bethsaida, declaring that in the Day of Judgment it would be more tolerable for Tyre and Sidon than for these cities, for even the heathen world would have repented in the face of such evidence of his divine mission as Jesus had given to the cities of Israel. He referred particularly to Capernaum, to its peculiar privileges and to its consequently greater condemnation. Jesus was stating the abiding principle that unusual opportunities involve unusual responsibilities. He emphasized the seriousness of rejecting his messengers by stating that in despising them men are really despising himself and that those who reject Jesus are rejecting his Father who sent him., vs. 13-16.

In order to complete the story of the Seventy, Luke proceeds at once to describe their return. They came back elated, with the report that even the demons were subject to them. Our Lord replied by a statement that in the overthrow of these messengers of Satan he saw the ultimate defeat of the Prince of darkness and of all the forces of evil, and he declared that he was giving to his messengers power over all that might oppose or might threaten to destroy them. Yet, he added, their chief joy should not be in their ability to perform these works of wonder, but rather in their having a part in his triumphant cause and in receiving his salvation. Vs. 17-20.

At this time our Lord himself shared in the exultation of his followers and returned thanks to the Father for what he was accomplishing through the humble messengers whom Jesus had chosen, so that the results were a manifestation of divine power. He added a striking claim which indicates that the ideal Man is likewise the true Son of God who alone can reveal the Father to men. Then lastly, as he turned to his disciples, he congratulated them upon their great privilege, assuring them that “many prophets and kings” desired to see the things which they were seeing as his servants and as the instruments of his power. He intimated something of the exalted joy which through all the coming years his followers would feel as they realized their privilege of serving such a Master, and of revealing him to men. Vs. 21-24.

4. The Good Samaritan. Ch. 10:25-37

25 And behold, a certain lawyer stood up and made trial of him,
saying, Teacher, what shall I do to inherit eternal life? 26 And
he said unto him, What is written in the law? how readest thou? 27
And he answering said, Thou shalt love the Lord thy God with all
thy heart, and with all thy soul, and with all thy strength, and
with all thy mind; and thy neighbor as thyself. 28 And he said
unto him, Thou hast answered right: this do, and thou shalt live.
29 But he, desiring to justify himself, said unto Jesus, And who
is my neighbor? 30 Jesus made answer and said, A certain man was
going down from Jerusalem to Jericho; and he fell among robbers,
who both stripped him and beat him, and departed, leaving him half
dead. 31 And by chance a certain priest was going down that way:
and when he saw him, he passed by on the other side. 32 And in
like manner a Levite also, when he came to the place, and saw him,
passed by on other side. 33 But a certain Samaritan, as he
journeyed, came where he was: and when he saw him, he was moved
with compassion, 34 and came to him, and bound up his wounds,
pouring on _them_ oil and wine; and he set him on his own beast,
and brought him to an inn, and took care of him. 35 And on the
morrow he took out two shillings, and gave them to the host, and
said, Take care of him; and whatsoever thou spendest more, I, when
I come back again, will repay thee. 36 Which of these three,
thinkest thou, proved neighbor unto him that fell among the
robbers? 37 And he said, He that showed mercy on him. And Jesus
said unto him, Go, and do thou likewise.

The parable of the Good Samaritan was spoken to a certain lawyer who, trusting to his knowledge of the Old Testament, and of its subtle interpretations by the rabbis, came to Jesus hoping to dispute with him and to defeat him in debate. He asked Jesus this question, “Teacher, what shall I do to inherit eternal life?” He evidently thought that Jesus would prescribe some new rites or ceremonies or would in some other way disparage the Law. He was startled, then, to have Jesus reply, “What is written in the law?” This answer robbed the enemy of his own weapon. He, however, made a skillful reply, and declared that the Law is summarized in the requirement to love God and man. Jesus again replied, “Thou hast answered right: this do, and thou shalt live.” There was no shadow of evasion or deception in the statement of Jesus. Perfect love to God and to man is surely the way of life; but who can show such perfect love? Jesus came not to destroy this requirement of the Law but to reveal its complete fulfillment, to secure pardon for those who were guilty of its infraction, and to give power to those who felt their need.

The reply of Jesus not only defeated the lawyer; it smote his conscience. He realized that he himself had never fulfilled the requirement of the Law he knew so well. He therefore attempted to justify himself by limiting the sphere to which the law of love applies. This is always the experience of those who seek to save themselves while rejecting the salvation of Christ. No one in his own power can fulfill the demands of this perfect law; either we must secure aid outside ourselves and trust in a loving Saviour, or else we must in some way lessen the demands which the law makes. The lawyer suggested that it is impossible to love everyone, even though it be required to love our neighbors, and to justify himself he asked the question, “And who is my neighbor?” Jesus replied by the story of the man, evidently a Jew, who went down the steep road from Jerusalem to Jericho and, as he passed through the narrow gorge, was beset by robbers who stripped him of his garments and his possessions and left him half dead. The first to approach this pitiful sufferer was a priest, a man whose profession and task in life would induce him to perform a deed of mercy, but in fear of thieves or in blind oblivion to the need of the wounded man, he passed by on the other side. Next came a Levite, one whose office was that of a helper to the priests, a man who supposedly would be less burdened by official duties and would have more time to extend relief; but he likewise passed by. At last came a Samaritan, a man of an alien race and of a despised religion, but he showed compassion; he bound up the wounds of the sufferer and placed him on his beast and brought him to an inn and paid for his entertainment. He showed the spirit of love. Thus Jesus indicated that our neighbor is not only one who “lives near” but one who needs our help, as well as one who helps our need. He demonstrated the truth that the law of love is not limited by rank or station or race or creed. Nor is it limited to man. One must likewise love God with all the heart, and thus he will surely love and serve the Son in whom the love of God is made perfect.

5. Martha and Mary. Ch. 10:38-42

38 Now as they went on their way, he entered into a certain
village: and a certain woman named Martha received him into her
house. 39 And she had a sister called Mary, who also sat at the
Lord’s feet, and heard his word. 40 But Martha was cumbered about
much serving; and she came up to him, and said, Lord, dost thou
not care that my sister did leave me to serve alone? bid her
therefore that she help me. 41 But the Lord answered and said unto
her, Martha, Martha, thou art anxious and troubled about many
things: 42 but one thing is needful: for Mary hath chosen the good
part, which shall not be taken away from her.

The unfailing human interest of Luke is nowhere more perfectly expressed than by this exquisite scene in the home at Bethany. It is to be regretted that it has become the occasion for endless debate as to the relative merits of Martha and Mary. Some imagine that the former was unloving but energetic and efficient, and that the latter was affectionate, but sentimental and indolent. In reality both sisters had admirable qualities; both loved the Master and longed to please him; but on this occasion Martha, in her very eagerness to serve, had overburdened herself in the preparation of an elaborate meal, while Mary, with truer intuition of what Jesus wished, “sat at the Lord’s feet, and heard his word.” She knew that he desired, not for his own sake, but for theirs, to reveal himself and to deliver his heavenly message, and thus according to the fine art of hospitality, she considered first the wish of her guest and was thus doing more to entertain the Master than was her sister.

“Martha was cumbered about much serving;” she was distracted by the many things she was trying to do. It is possible for a follower of Christ to attempt too much; sometimes this is due to a sense of self-importance and of pride. It may result in such a mood of irritation and temper as was shown by Martha when in criticizing her sisters he humiliated her by rebuking her in the presence of their Guest, and by addressing the remark to him rebuked him as well, “Lord, dost thou not care that my sister did leave me to serve alone? bid her therefore that she help me.” In his reply Jesus showed his affection by tenderly repeating her name, but he rebuked her spirit and revealed its cause, “Martha, Martha, thou art anxious and troubled about many things: but one thing is needful: for Mary hath chosen the good part, which shall not be taken away from her.” There was no need for an elaborate meal; but few things or one would have sufficed; yet one thing was needful, and that Mary had chosen, for while the Master does appreciate all that we undertake for him, he knows that our first need is to sit at his feet and learn his will; then in our tasks we shall be calm and peaceful and kindly, and at last our service may attain the perfectness of that of Mary when in a later scene she poured upon the feet of Jesus the ointment, the perfume of which still fills the world.

6. Jesus’ Teaching Concerning Prayer. Ch. 11:1-13

1 And it came to pass, as he was praying in a certain place, that
when he ceased, one of his disciples said unto him, Lord, teach us
to pray, even as John also taught his disciples. 2 And he said
unto them, When ye pray, say, Father, Hallowed be thy name. Thy
kingdom come. 3 Give us day by day our daily bread. 4 And forgive
us our sins; for we ourselves also forgive every one that is
indebted to us. And bring us not into temptation.

5 And he said unto them, Which of you shall have a friend, and
shall go unto him at midnight, and say to him, Friend, lend me
three loaves; 6 for a friend of mine is come to me from a journey,
and I have nothing to set before him; 7 and he from within shall
answer and say, Trouble me not: the door is now shut, and my
children are with me in bed; I cannot rise and give thee? 8 I say
unto you, Though he will not rise and give him, because he is his
friend, yet because of his importunity he will arise and give him
as many as he needeth. 9 And I say unto you, Ask, and it shall be
given you; seek, and ye shall find; knock, and it shall be opened
unto you. 10 For every one that asketh receiveth; and he that
seeketh findeth; and to him that knocketh it shall be opened. 11
And of which of you that is a father shall his son ask a loaf, and
he give him a stone? or a fish, and he for a fish give him a
serpent? 12 Or _if_ he shall ask an egg, will he give him a
scorpion? 13 If ye then, being evil, know how to give good gifts
unto your children, how much more shall _your_ heavenly Father
give the Holy Spirit to them that ask him?

When the disciples came to the Master with the request, “Lord, teach us to pray,” they had already, for some time, been with Christ in the school of prayer, and they had been impressed by that most valuable of object lessons, namely, the example of Christ himself. If in our minds doubt ever arises as to the reality and efficacy of prayer, we need only turn to the Gospel of Luke to be reminded that our Lord spent long hours in intercession and that he prayed at every crisis in his life. Surely we shall not be misled if we follow in his steps!

What the disciples wished, however, was some special form or formula for prayer, such as John the Baptist seems to have given his followers. Jesus replied by granting them a matchless model and then by encouraging them in the assurance that prayer will surely be heard. This “Lord’s Prayer,” more fully recorded by Matthew, was not intended as a form which must be used rigidly on all occasions, but as a type which should mold all prayer, however free and varied and spontaneous it may be.

The first word, “Father,” suggests the filial spirit in which all believers should draw near to God, and it intimates much of the encouragement which Jesus gave his disciples in the verses which immediately follow this prayer.

The prayer contains five petitions, two relating to the cause of God in the world, and three to personal needs of the petitioners. The first is a request that the “name” of God, his revelation, or our conception of God, be so reverenced, or so exalted, on earth as it is in heaven. The second is a parallel request, namely, that his Kingdom may come. This Kingdom is to be external, visible, glorious; it depends upon the inward transformation of individuals, but it will yet appear in a perfected social order, and in the universal reign of Christ. The next petition is for “bread sufficient for our needs,” and it implies our right to pray for all that concerns our physical welfare. We are then taught to pray for pardon, as we come to God in a spirit of forgiveness toward others; and lastly, to ask for continual protection from the snares of the Adversary and from all the powers of evil.

To encourage his disciples in such petitions Jesus gave them the story of the man whose ceaseless, almost shameless, asking secured for him the answer to his request for needed bread. Jesus implied, however, that there is, on the part of God, no such reluctance to be overcome, so that all who “ask” of him will receive what they need; if they “seek” relief he will grant it, if they “knock,” even at “midnight,” he will open the door without delay.

Further still Jesus encouraged prayer by again reminding his hearers that they were praying to a Father. Human parents reply to the requests of their children, not by mocking them or with injurious gifts, not by giving a stone when bread is asked, or a serpent for a fish, or a scorpion instead of an egg. If then, with all our imperfections and limitations, we know how to give good gifts to our children, much more can we expect our heavenly Father to give his Holy Spirit, and so all other good if lesser gifts, to them that ask him. Thus again we see that the blessed name of “Father” is the key to the lesson. If we approach him as children it will be with confidence, but also with submission, as we know that, whether he gives or withholds, his reply will be an expression of infinite mercy and of fatherly love.

7. Jesus Rebuking Blasphemy and Unbelief. Ch. 11:14-36

14 And he was casting out a demon _that was_ dumb. And it came to
pass, when the demon was gone out, the dumb man spake; and the
multitudes marvelled. 15 But some of them said, By Beelzebub the
prince of the demons casteth he out demons. 16 And others, trying
_him_, sought of him a sign from heaven. 17 But he, knowing their
thoughts, said unto them, Every kingdom divided against itself is
brought to desolation; and a house _divided_ against a house
falleth. 18 And if Satan also is divided against himself, how
shall his kingdom stand? because ye say that I cast out demons by
Beelzebub. 19 And if I by Beelzebub cast out demons, by whom do
your sons cast them out? therefore shall they be your judges. 20
But if I by the finger of God cast out demons, then is the kingdom
of God come upon you. 21 When the strong _man_ fully armed
guardeth his own court, his goods are in peace: 22 but when a
stronger than he shall come upon him, and overcome him, he taketh
from him his whole armor wherein he trusted, and divideth his
spoils. 23 He that is not with me is against me; and he that
gathereth not with me scattereth. 24 The unclean spirit when he is
gone out of the man, passeth through waterless places, seeking
rest; and finding none, he saith, I will turn back unto my house
whence I came out. 25 And when he is come, he findeth it swept and
garnished. 26 Then goeth he, and taketh _to him_ seven other
spirits more evil than himself; and they enter in and dwell there:
and the last state of that man becometh worse than the first.

27 And it came to pass, as he said these things, a certain woman
out of the multitude lifted up her voice, and said unto him,
Blessed is the womb that bare thee, and the breasts which thou
didst suck. 28 But he said, Yea rather, blessed are they that hear
the word of God, and keep it.

29 And when the multitudes were gathering together unto him, he
began to say, This generation is an evil generation: it seeketh
after a sign; and there shall no sign be given to it but the sign
of Jonah. 30 For even as Jonah became a sign unto the Ninevites,
so shall also the Son of man be to this generation. 31 The queen
of the south shall rise up in the judgment with the men of this
generation, and shall condemn them: for she came from the ends of
the earth to hear the wisdom of Solomon; and behold, a greater
than Solomon is here. 32 The men of Nineveh shall stand up in the
judgment with this generation, and shall condemn it: for they
repented at the preaching of Jonah; and behold, a greater than
Jonah is here.

33 No man, when he hath lighted a lamp, putteth it in a cellar,
neither under the bushel, but on the stand, that they which enter
in may see the light. 34 The lamp of thy body is thine eye: when
thine eye is single, thy whole body also is full of light; but
when it is evil, thy body also is full of darkness. 35 Look
therefore whether the light that is in thee be not darkness. 36 If
therefore thy whole body be full of light, having no part dark, it
shall be wholly full of light, as when the lamp with its bright
shining doth give thee light.

The first of these two discourses, vs. 14-26, was given by Jesus in reply to the charge that he wrought his miracles by Satanic power, v. 15; the second, vs. 29-36, was an answer to the demand that he should compel his enemies to believe in him by giving them “a sign from heaven,” v. 16.

Jesus had just cast out a demon. His enemies did not attempt to deny that a miracle had been performed; but, in order to discredit him with the people, they explained the miracle on the ground that Jesus must be in league with the Devil. He replied by showing the absurdity of suggesting that the Devil was casting out devils, or “demons,” for in that case his power would be like a kingdom “divided against itself” and so certain to be “brought to desolation,” or like a house thus divided and sure to fall. Vs. 17, 18. He then turned the charge against themselves: some of their countrymen claimed the power to cast out demons; Jesus did not discuss the reality of these reputed cures but pointedly asked by what power they were effected; is it also demonic power? v. 19. Jesus then declared definitely that his miracles were being wrought by divine power and that their character was a certain proof that he was representing not the kingdom of the Devil but “the kingdom of God.” V. 20. Instead of aiding the Devil, he was despoiling him. He described the Devil as though a strong man, fully armed and guarding his goods, but Jesus himself was a “stronger than he,” and was taking away his armor and delivering his captives by miracles of grace. Vs. 21, 22. In this conflict there can be no neutrality; one must be on the side either of the Devil or of Christ. V. 23.

Jesus then rebuked his enemies by the parable of the Unclean Spirit. The demon of unbelief had once possessed the Jews, and had been manifested in the form of idolatry; it had been cast out, but it had returned with more terrible manifestations of hypocrisy, covetousness, hatred, fanaticism, and pride. Such had been the fate of the nation; and such is the experience of an individual who turns from sin and rebels against Satan but fails to accept the Lordship of Christ. The empty heart is in peril. Reformation is not regeneration. One must beware of the demon of unbelief. Vs. 24-26.

At this juncture a “woman out of the multitude” interrupted with an expression of congratulation for the mother of Jesus. In reply Jesus intimated that his mother might rightly be called “blessed,” but that the woman had missed the real point; it was a privilege to sustain to Christ such a close human and natural relationship, but better far to possess that spiritual kinship which is indicated by faith and by obedience to God. Vs. 27, 28.

Jesus continued to rebuke the unbelief of the Jews as he now turned to answer directly the demand for “a sign from heaven.” He declared that such a sign would be given, in his resurrection from the dead. This miracle would be wrought without any human intervention; it would be a direct act of God and would fulfill the conditions of “a sign from heaven;” it would be the counterpart of the miraculous deliverance of Jonah from the sea. However, the very demand for such a sign was an impertinence and an insult; it reflected discredit upon the divine character of the miracles which Jesus had already wrought. It failed to recognize the nature of his teachings, which surpassed the wisdom of Solomon and the startling message of Jonah. The eagerness of the heathen queen to hear, the willingness of the Ninevites to repent, rebuked the stubborn unbelief of the Jews who refused to accept “a greater than Solomon,” “a greater than Jonah.” Vs. 29-32.

Finally Jesus showed that their guilty unbelief was not due to lack of evidence or to the need of a new “sign,” but to their indifference and their impenitence. As a lamp is designed to light a house, and as the eye is intended to illumine the body, so the soul which is right with God possesses the faculty of spiritual sight. This sight is dimmed and destroyed by sin. The inability of the Jews to believe was not due to lack of “signs” and proofs, but to lack of sight. No amount of light will help a blind man. Those who turn to Christ in repentance and faith and love will find him to be the Light of the world, and their whole souls will become radiant with divine splendor. Vs. 33-36.

8. Pharisaism Exposed and Denounced. Ch. 11:37-54

37 Now as he spake, a Pharisee asketh him to dine with him: and he
went in, and sat down to meat. 38 And when the Pharisee saw it, he
marvelled that he had not first bathed himself before dinner. 39
And the Lord said unto him, Now ye the Pharisees cleanse the
outside of the cup and of the platter; but your inward part is
full of extortion and wickedness. 40 Ye foolish ones, did not he
that made the outside make the inside also? 41 But give for alms
those things which are within; and behold, all things are clean
unto you.

42 But woe unto you Pharisees! for ye tithe mint and rue and every
herb, and pass over justice and the love of God: but these ought
ye to have done, and not to leave the other undone. 43 Woe unto
you Pharisees! for ye love the chief seats in the synagogues, and
the salutations in the marketplaces. 44 Woe unto you! for ye are
as the tombs which appear not, and the men that walk over _them_
know it not.

45 And one of the lawyers answering saith unto him, Teacher, in
saying this thou reproachest us also. 46 And he said, Woe unto you
lawyers also! for ye load men with burdens grievous to be borne,
and ye yourselves touch not the burdens with one of your fingers.
47 Woe unto you! for ye build the tombs of the prophets, and your
fathers killed them. 48 So ye are witnesses and consent unto the
works of your fathers: for they killed them, and ye build _their
tombs_. 49 Therefore also said the wisdom of God, I will send unto
them prophets and apostles; and _some_ of them they shall kill and
persecute; 50 that the blood of all the prophets, which was shed
from the foundation of the world, may be required of this
generation; 51 from the blood of Abel unto the blood of Zachariah,
who perished between the altar and the sanctuary: yea, I say unto
you, it shall be required of this generation. 52 Woe unto you
lawyers! for ye took away the key of knowledge: ye entered not in
yourselves, and them that were entering in ye hindered.

53 And when he was come out from thence, the scribes and the
Pharisees began to press upon _him_ vehemently, and to provoke him
to speak of many things; 54 laying wait for him, to catch
something out of his mouth.

The conflict between Jesus and his enemies here reached its climax. He rebuked their hypocrisy, and pronounced upon them six solemn woes. His words are full of warning for his followers in all ages; religion ever tends to become a matter of form and ritual; hypocrisy is often unconscious; its practice is almost universal.

A Pharisee whose heart was foul with sinful thoughts wondered that Jesus had sat down to eat without first washing his hands according to the Jewish ritual. No such ceremony was required by the Law, but only by the traditions upon which the Pharisees laid such stress. Jesus declared that to wash the body while the heart is impure is as absurd as to cleanse the outside of an unclean cup or platter. He declared that God who made the body created the soul also, and that God is more concerned with the latter than with the former. He insisted that while it may be well to wash the hands, a better preparation for a meal would consist in filling the heart with love, which might be expressed in gifts to the poor. It was much more important that the Pharisee should take the hatred from his heart, than that Jesus should wash his hands. Vs. 37-41.

Hypocrisy, however, is ever concerned with external forms while disregarding realities. Therefore Jesus pronounced a woe upon the Pharisees for tithing the small garden herbs while neglecting justice toward men and love toward God, for observing some minute religious rite while breaking all the Ten Commandments. Yet he did not condemn them for caring for these trifles, but for neglecting things essential. “These ought ye to have done, and not to leave the other undone.” V. 42. Jesus further rebuked the vanity and the desire for prominence and public recognition which is at once a mark and a cloak of hypocrisy. V. 43. He further compared the evil influence of hypocrites to the defiling contact with a grave, which is level with the ground, upon which one may unconsciously tread and so become ceremonially unclean. Men are not on their guard against those who make loud boasts of religion. V. 44.

At this juncture a lawyer interrupted Jesus with the statement that these severe denunciations seemed to include him and his associates. It was true that most lawyers were Pharisees, but they were the professional teachers of this sect, the recognized leaders of the party; and in denouncing all Pharisees Jesus seemed to include even these proud expounders of the Law. Jesus replied that religious teachers who are insincere, or who allow their religion to become a mere matter of form, are most of all to be rebuked. He pronounced upon them three woes: the first, for extracting from the Law minute and burdensome requirements which they were not careful to observe themselves. It is a grievous fault for students and scholars to make religion a matter of weariness and distaste, instead of a delight to the common people. Vs. 45, 46.

Secondly, Jesus rebuked their heartless cruelty and fanaticism. Teachers of religion are ever tempted to become bitter partisans, and even to have a share in killing the very prophets and apostles of God. The hatred of Jesus shown by his enemies was like that of their fathers who had killed the divine messengers of old. The blood of these martyrs, from the first to the last mentioned in the Hebrew Bible was yet to be required of the nation, and those who rejected Jesus would partake in the judgment as they were partakers of the crime, vs. 47-51.

Lastly, the lawyers were rebuked for keeping back the knowledge of God, by their false interpretations of Scripture and their disregard of the real spiritual needs of the people. Such teachers of religion are like men who hold the key to a sacred temple; they themselves will not enter and they keep back all who would. It is a solemn responsibility to be a professed teacher of divine truth; and to be at once a “lawyer” and a “hypocrite,” is to merit these solemn woes which fell from the lips of Christ. So enraged were his hearers that they threatened him with physical violence. Hypocrites hate to be exposed. Wise men are glad to be warned and to repent before it is too late. He who spoke these bitter words of rebuke is ready to pardon and to purify and to lead his followers in the paths of service and of peace. Vs. 52-54.

9. Faithful Testimony Encouraged. Ch. 12:1-12

1 In the mean time, when the many thousands of the multitude were
gathered together, insomuch that they trod one upon another, he
began to say unto his disciples first of all, Beware ye of the
leaven of the Pharisees, which is hypocrisy. 2 But there is
nothing covered up, that shall not be revealed; and hid, that
shall not be known. 3 Wherefore whatsoever ye have said in the
darkness shall be heard in the light; and what ye have spoken in
the ear in the inner chambers shall be proclaimed upon the
housetops. 4 And I say unto you my friends, Be not afraid of them
that kill the body, and after that have no more that they can do.
5 But I will warn you whom ye shall fear: Fear him, who after he
hath killed hath power to cast into hell; yea, I say unto you,
Fear him. 6 Are not five sparrows sold for two pence? and not one
of them is forgotten in the sight of God. 7 But the very hairs of
your head are all numbered. Fear not: ye are of more value than
many sparrows. 8 And I say unto you, Every one who shall confess
me before men, him shall the Son of man also confess before the
angels of God: but he that denieth me in the presence of men shall
be denied in the presence of the angels of God. 10 And every one
who shall speak a word against the Son of man, it shall be
forgiven him: but unto him that blasphemeth against the Holy
Spirit it shall not be forgiven. 11 And when they bring you before
the synagogues, and the rulers, and the authorities, be not
anxious how or what ye shall answer, or what ye shall say: 12 for
the Holy Spirit shall teach you in that very hour what ye ought to
say.

When Jesus had bitterly rebuked the public religious teachers of his day he turned to his disciples and spoke words of cheer which have strengthened his followers in all days. Such encouragement was needed; the bitter hatred of his enemies now threatened the life of Jesus, and made it evident that his disciples could expect no kinder treatment than their Lord. Then, too, Jesus had shown the special guilt of those who professed to be guides in matters of religion; his disciples therefore needed courage to continue their public witness both because of the great responsibility involved and because it would bring upon them the hatred of men. He encouraged them, first, by the assurance that the corrupting influence of the Pharisees would come to an end; their hypocrisy would be mercilessly unmasked; their power would cease; while on the other hand the witness of the disciples would not always be confined to places of obscurity but would be heard in all the world. Vs. 1-3. How truly has this prophecy been fulfilled! Compare the present influence of Hillel or Gamaliel with that of Peter or John. No one can measure the power for good possessed by the humblest witness for Christ.

Jesus further encouraged his disciples by assuring them of the loving care of God. They should look to him in reverent trust; this would give confidence and strength and free them from the fear of man. Their enemies could harm only the body; God controls the eternal destiny of souls, and to him even the body is precious, and he is concerned with the most minute details of our lives. If he notes the fall of a sparrow, he must know the peril and need of every one who is testifying for his Son. Vs. 4-7.

Then again for faithful witnesses there remain great rewards, in spite of what they now may suffer from men. As they now acknowledge Jesus Christ as Saviour and Lord, so in the glories of heaven he will acknowledge them as his true and loyal warriors who merit and will share the blessedness of his triumphant reign. Vs. 8, 9. On the other hand, those who blaspheme his name by ascribing his power to a Satanic source, ch. 11:15, will be regarded as guilty of an unpardonable sin. This would not apply to such as in ignorance rejected Jesus, but to those who had full opportunity of knowing him, and who then scoffed at his claims and maliciously insulted his divine Person, and made of him an impostor and associated him with the powers of evil. V. 10.

Last of all, in spite of opposition and threats of all the earthly powers, and in the presence of the most imposing tribunals, the witnesses of Jesus never need fear, and must never allow themselves to be silenced. The Holy Spirit, whom their enemies opposed and blasphemed, would speak through them; he would teach them both how and what to say, vs. 11, 12. This promise was not designed to encourage indolence or lack of possible preparation, but to assure the Christian witness that a divine Presence would ever give him needed wisdom and strength and grace.

It is a grave responsibility to testify for Christ, but it is the duty of everyone who bears his name; and in this service he can be assured that the influence will be measureless, the protection unfailing, the reward heavenly, the sustaining grace divine.

10. A Warning Against Covetousness. Ch. 12:13-21

13 And one out of the multitude said unto him, Teacher, bid my
brother divide the inheritance with me. 14 But he said unto him,
Man, who made me a judge or a divider over you? 15 And he said
unto them, Take heed, and keep yourselves from all covetousness:
for a man’s life consisteth not in the abundance of the things
which he possesseth. 16 And he spake a parable unto them, saying,
The ground of a certain rich man brought forth plentifully: 17 and
he reasoned within himself, saying, What shall I do, because I
have not where to bestow my fruits? 18 And he said, This will I
do: I will pull down my barns, and build greater; and there will I
bestow all my grain and my goods, 19 And I will say to my soul,
Soul, thou hast much goods laid up for many years; take thine
ease, eat, drink, be merry 20 But God said unto him, Thou foolish
one, this night is thy soul required of thee; and the things which
thou hast prepared, whose shall they be? 21 So is he that layeth
up treasure for himself, and is not rich toward God.

The parable of the Rich Fool was related by our Lord to teach that riches neither form the real content nor assure the continuance of life, so that it is the sheerest folly to seek for gold while forgetting God.

A man had come to Jesus with the request, “Teacher, bid my brother divide the inheritance with me.” The reply implied that the Master regarded his work as spiritual, and that he was not willing to invade the sphere of civil law or to usurp the place of regularly appointed authorities, “Man, who made me a judge or a divider over you?”

Possibly this reply contains a message for the modern day and warns us against confusing the functions of the Church with those of the State. The sphere of the Church is spiritual, and its province is not to determine questions which are commercial and political. The Church, however, does provide and inculcate principles which are involved in all moral questions and which determine justice and right in every sphere of human life. Thus Jesus refused to “divide the inheritance,” but he pierced to the root of the request and saw that the man was neglecting the civil law and seeking the support of a religious teacher because he was moved by avarice; and it is this same “love of money” which lies at the root of most of the injustice and inequity and cruelty which burden the world to-day.