Chapter V: The Journeys Toward Jerusalem. Chs. 9:51 to 19:28 (3)

The elder brother knew nothing of the experience of a true son. He was merely a slave. When the prodigal returned he was not watching with his father, he was “in the field;” when he learned that his brother had been welcomed to the home he was filled with anger. He refused to enter the house and when his father came out to entreat him, he accused him of partiality and unkindness. His words described admirably the self-righteousness of the Pharisees, “I never transgressed a commandment of thine;” they also show how little he appreciated his true privileges, “thou never gavest me a kid.” The reply of his father intimates the possibilities which he never had appreciated and the privileges which he never had enjoyed, “Son, thou art ever with me, and all that is mine is thine.” It had always been possible for the Pharisees to enjoy the grace and mercy and love of God; but to them religion had been a mere burdensome round of rites and duties. It had given no satisfaction, no gladness, to their hearts. Something of their experience is paralleled even by Christians of the present day. Failing to appreciate the gracious pardon of God and his willingness to supply every spiritual need, forgetting the possibility of living in daily communion and fellowship with him, knowing nothing of his joys in the salvation and repentance of lost souls, they are seeking in their own strength, wearily and joylessly, to do the things that they believe to be right and to obey the commands of God, but their lives are like those of servants, not like the free, joyous, loving experience of true sons.

Possibly the most artistic touch in the parable is its abrupt close. We do not know whether the elder son yielded to the entreaty of his father or not. It was an appeal to the Pharisees; would they accept the grace of God and further his plans for the salvation of the lost, or would they continue to criticize and envy the repentant sinner? Shall we live as servants or as sons?

6. The Unrighteous Steward. Ch. 16:1-13

1 And he said also unto the disciples, There was a certain rich
man, who had a steward; and the same was accused unto him that he
was wasting his goods. 2 And he called him, and said unto him,
What is this that I hear of thee? render the account of thy
stewardship; for thou canst be no longer steward. 3 And the
steward said within himself, What shall I do, seeing that my lord
taketh away the stewardship from me? I have not strength to dig;
to beg I am ashamed. 4 I am resolved what to do, that, when I am
put out of the stewardship, they may receive me into their houses.
5 And calling to him each one of his lord’s debtors, he said to
the first, How much owest thou unto my lord? 6 And he said, A
hundred measures of oil. And he said unto him, Take thy bond, and
sit down quickly and write fifty. 7 Then said he to another, And
how much owest thou? And he said, A hundred measures of wheat. He
saith unto him, Take thy bond, and write fourscore.

8 And his lord commended the unrighteous steward because he had
done wisely: for the sons of this world are for their own
generation wiser than the sons of the light. 9 And I say unto you,
Make to yourselves friends by means of the mammon of
unrighteousness; that, when it shall fail, they may receive you
into the eternal tabernacles. 10 He that is faithful in a very
little is faithful also in much: and he that is unrighteous in a
very little is unrighteous also in much. 11 If therefore ye have
not been faithful in the unrighteous mammon, who will commit to
your trust the true _riches_? 12 And if ye have not been faithful
in that which is another’s, who will give you that which is your
own? 13 No servant can serve two masters: for either he will hate
the one, and love the other; or else he will hold to one, and
despise the other. Ye cannot serve God and mammon.

The parable of the Unrighteous Steward is often regarded as the most perplexing of all the parables of our Lord. It seems to picture a man who robbed his master and received his master’s praise and was pointed to by Jesus as an example for his followers; further, it seems to indicate that a place in heaven can be purchased with money. A more careful reading shows that the praise was bestowed, not for dishonesty, but for prudence and foresight, that our Lord would have his followers imitate these good qualities in a bad man, and further that it is possible to use wealth so generously as to secure endless satisfaction and joy.

The story is that of a steward or a trustee who was in charge of the property of a rich landowner. Report had reached his master of the extravagance and dishonesty of this servant. An account was demanded and he was certain to lose his position. However, he seized on the opportunity which was still his so to use the wealth intrusted to him as to secure friends who would provide a home for him when his stewardship had been lost.

The story is intended to illustrate the stewardship of wealth. No money is really owned by a follower of Christ; it is simply intrusted to him to be wisely used in accordance with the will of the Master. For its use a strict account must some day be made. It will, therefore, be the part of wisdom and of prudence so to use that which is now intrusted that in the eternity to come there will be no regret but only joy for the way in which wealth was employed. In the parable the steward was guilty of fraud, as he reduced the debts of those who owed money to his master. He was really using for his future benefit money which was not his own. Of course the Christian is to act with scrupulous honesty; nevertheless, as he benefits others by his generous gifts, he really is using money which belongs to the Lord, but of course he is using it in accordance with the will of his Master.

In applying the parable, Jesus indicated that the right use of money, which seeks the welfare of others, applies not only to the rich but also to the poor, “He that is faithful in a very little is faithful also in much.”

Jesus further indicated that the stewardship which all Christians now enjoy is a training for larger service in the life to come. “If therefore ye have not been faithful in the unrighteous mammon, who will commit to your trust the true riches?”

The motive which inspires fidelity as stewards is that of love. The difficulty with the dishonest servant was that he was disloyal to his master and was really seeking to serve himself. One who really loves his Lord will be faithful in the use of that which is intrusted to him. The danger of stewards is that of divided allegiance. “No servant can serve two masters: for either he will hate the one, and love the other; or else he will hold to one, and despise the other. Ye cannot serve God and mammon.”

7. The Rich Man and Lazarus. Ch. 16:14-31

14 And the Pharisees, who were lovers of money, heard all these
things; and they scoffed at him. 15 And he said unto them, Ye are
they that justify yourselves in the sight of men; but God knoweth
your hearts: for that which is exalted among men is an abomination
in the sight of God. 16 The law and the prophets _were_ until
John: from that time the gospel of the kingdom of God is preached,
and every man entereth violently into it. 17 But it is easier for
heaven and earth to pass away, than for one tittle of the law to
fall.

18 Every one that putteth away his wife, and marrieth another,
committeth adultery: and he that marrieth one that is put away
from a husband committeth adultery.

19 Now there was a certain rich man, and he was clothed in purple
and fine linen, faring sumptuously every day: 20 and a certain
beggar named Lazarus was laid at his gate, full of sores, 21 and
desiring to be fed with the _crumbs_ that fell from the rich man’s
table; yea, even the dogs came and licked his sores. 22 And it
came to pass, that the beggar died, and that he was carried away
by the angels into Abraham’s bosom: and the rich man also died,
and was buried. 23 And in Hades he lifted up his eyes, being in
torments, and seeth Abraham afar off, and Lazarus in his bosom. 24
And he cried and said, Father Abraham, have mercy on me, and send
Lazarus, that he may dip the tip of his finger in water, and cool
my tongue; for I am in anguish in this flame. 25 But Abraham said,
Son, remember that thou in thy lifetime receivedst thy good
things, and Lazarus in like manner evil things: but now here he is
comforted, and thou art in anguish. 26 And besides all this,
between us and you there is a great gulf fixed, that they that
would pass from hence to you may not be able, and that none may
cross over from thence to us. 27 And he said, I pray thee
therefore, father, that thou wouldst send him to my father’s
house; 28 for I have five brethren; that he may testify unto them,
lest they also come into this place of torment. 29 But Abraham
saith, They have Moses and the prophets; let them hear them. 30
And he said, Nay, father Abraham: but if one go to them from the
dead, they will repent. 31 And he said unto him, If they hear not
Moses and the prophets, neither will they be persuaded, if one
rise from the dead.

The parable of the Unrighteous Steward was intended to teach the possibility of the right use of wealth. The parable of the Rich Man and Lazarus was designed by our Lord to warn his hearers against its abuse. Between the two parables Luke records a number of sayings, the connection of which cannot be determined beyond question but they seem to have been quoted by him as an introduction to the second of these parables, vs. 14-18. They contain a rebuke of the Pharisees for their besetting sin of avarice and a statement of the unfailing authority of the Law, the letter of which they observed, but by the spirit of which they were condemned.

These Pharisees ridiculed our Lord for teaching the absolute necessity of generosity and benevolence and the unselfish use of wealth. Our Lord replied that while these enemies of his might receive the approval of men, God read their hearts and many who received human praise were but abominable in the sight of God. Jesus stated that while the gospel message did differ from the Law and while many were eagerly accepting its blessed privileges, it did not set aside the Law, but only showed how its demands could be met. When he stated that “one tittle of the law” could not fall, he referred to the minute projections which distinguish Hebrew letters, and meant that the slightest requirement of the Law was sacred and abiding. He illustrated these truths by a reference to the Seventh Commandment, and insisted that adultery did not lose its sinful character because of any interpretation of the Law such as was put upon it by those who were teaching lax theories of divorce. It was still sinful, even when justified by civil enactment. Thus Jesus was reminding the Pharisees that the Law might abide and be sacred even when legalists who observed its letter were condemned.

In the parable of the Rich Man and Lazarus, Jesus by no means taught that it is sinful to be rich or that the poor are all saved. He did mean to suggest the solemn peril of the selfish use of wealth. The sin of the rich man did not consist either in the way in which he had acquired his wealth or in the fact that he possessed it, nor yet in any breach of moral law, but in the plain statement that while he was living in selfish luxury one who was in sore need lay unrelieved at his door. The rich man is commonly called Dives, the Latin name for “a man of wealth.” Lazarus is the only person in any parable of our Lord to whom a special name is given. It is just possible that the name was intended to indicate the character of the man as one who trusted in the help of God. The story shows not only the contrast between the two men in the present life, but the still greater contrast in the life that is to come. The picture is not to be interpreted with absurd literalness; but it does contain a serious warning, and behind its figures of speech are solemn realities. It does indicate the remorse and the anguish which forever may be experienced by those who upon earth make only a selfish and heartless use of wealth and position and opportunity. The consequences are shown to be as endless as they are distressing. A time of reversal is to come, a time of judgment and retribution.

It is evident that Jesus was especially warning the Pharisees; the rich man was a representative of this class who were notorious for their scrupulous observance of law and for their lives of selfish luxury and indulgence. The rich man addressed Abraham as his father, and was addressed by Abraham as his son. This is an intimation that the most orthodox Jew might be lost and come at last to a place of torment.

As the rich man requested that a special warning be sent to his brethren, it is possible that he was expressing his sympathy; more probably he was making an excuse and intimating that had he been given more light he would not have so grievously sinned. The reply is, therefore, very significant, “If they hear not Moses and the prophets, neither will they be persuaded, if one rise from the dead.” It was an answer to the Pharisees for their continual request that Jesus should give some striking sign by which they would recognize his divine mission. Our Lord indicated that a striking prodigy or miracle will never convince those whose hearts are not right with God. He declared further that the Law and the Prophets plainly set forth the divine requirement of love. One who fails to observe this supreme law in the use of wealth and of all similar opportunities and privileges is under condemnation and is in peril of eternal pain.

8. Warnings to the Disciples. Ch. 17:1-10

1 And he said unto his disciples, It is impossible but that
occasions of stumbling should come; but woe unto him, through whom
they come! 2 It were well for him if a millstone were hanged about
his neck, and he were thrown into the sea, rather than that he
should cause one of these little ones to stumble. 3 Take heed to
yourselves: if thy brother sin, rebuke him; and if he repent,
forgive him. 4 And if he sin against thee seven times in the day,
and seven times turn again to thee, saying, I repent; thou shalt
forgive him.

5 And the apostles said unto the Lord, Increase our faith. 6 And
the Lord said, If ye had faith as a grain of mustard seed, ye
would say unto this sycamine tree, Be thou rooted up, and be thou
planted in the sea; and it would obey you. 7 But who is there of
you, having a servant plowing or keeping sheep, that will say unto
him, when he is come in from the field, Come straightway and sit
down to meat; 8 and will not rather say unto him, Make ready
wherewith I may sup, and gird thyself, and serve me, till I have
eaten and drunken; and afterward thou shalt eat and drink? 9 Doth
he thank the servant because he did the things that were
commanded? 10 Even so ye also, when ye shall have done all the
things that are commanded you, say, We are unprofitable servants;
we have done that which it was our duty to do.

After the severe rebuke given by our Lord to the Pharisees in view of their selfish abuse of wealth, Luke records four apparently disconnected warnings given to the disciples. The first, vs. 1, 2, was against the peril of causing others to sin. In this world of selfishness and of evil desire, our Lord declared, it is inevitable that such offenses will be committed, but he pronounced a solemn woe upon anyone guilty of this grievous fault. He declared that it would be better for such a person to be drowned in the sea rather than to allow himself to become guilty of such a sin. The death of the body is far preferable to the death of the soul. Therefore, Jesus warned his followers lest they might lead anyone astray or causes anyone to stumble, particularly such as might be in years or experience less mature than themselves. No age of the Church has been without its tragedies in which power and influence have been selfishly used to mislead innocent souls, and no life is beyond the possibility of placing stumblingblocks in the paths of others or of exerting even unconsciously influences which may cause others to sin.

In the second warning, here recorded by Luke, vs. 3, 4, Jesus guarded his disciples against lack of charity. He intimated that his followers should be ready always to forgive. He did not advise weakness or indifference to sin; he suggested that a brother who offends may deserve and should receive a rebuke. It is proper that he should be made to feel and to appreciate his fault. Nevertheless, he is to be treated with kindness and if he sincerely repents, he is to be forgiven freely. Even if he repeats his sin with frequency, no revenge is to be harbored against him. Jesus suggested that his offense might be committed “seven times in the day,” by which he meant an unlimited repetition of the fault; even then if his repentance is sincere, forgiveness must not be denied.

The twelve apostles, probably in view of the particular responsibilities which rested upon them, turned to their Master with the petition, “Lord, increase our faith.” The reply contains a solemn warning, that there is need of such increase, a far greater need than the petitioners realized. Nevertheless, there is also in the reply a gracious promise. They were lovingly rebuked for their lack of faith, but they were reassured by a revelation of the unlimited power of faith. Our Lord asserted that if they possessed real faith, even so small as to be compared with one of the most minute objects in nature, namely, “a grain of mustard seed,” they would be able by a word to accomplish incredible results, speaking figuratively, to cause a mulberry tree to be rooted up and planted in the sea. The followers of Christ to-day need to be reminded of these same truths, namely, of the narrow limits to which faith is usually confined and the unbounded possibilities which might be theirs if their trust in Christ were more simple, more unquestioning, and more real. Vs. 5, 6.

The fourth warning here recorded rebukes the pride, the self-confidence, the desire for praise and for reward, which too often characterize the followers of Christ. Jesus taught that no human works, however perfect, give a claim upon God, but are merely the fulfillment of duty. This truth is set forth in the parable of the Unprofitable Servant. Vs. 7-10. The word “unprofitable” does not mean worthless, but merely implies one who has not gone beyond his obligation or duty. The picture is that of a slave who has labored faithfully in the field and who when the day is done merely continues in the evening to accomplish his appointed tasks. His master does not show any particular gratitude to one who is doing that which he is expected to do. He does not especially praise his servant for doing the things commanded.

So in the case of every man, a life of the most blameless holiness and love is no more than God requires. It is no ground on which a special reward can be demanded. It is no reason for expecting promotion or praise. To do less would be to neglect an obvious duty, and to do more than duty is impossible. While this parable rebukes all pride and cuts off all merit of works, it is nevertheless true that in other parables our Lord taught the certainty of rewards which he is to grant faithful servants not as a matter of compulsion on his part but in loving grace.

C. The Last Stages. Chs. 17:11 to 19:28

1. The Samaritan Leper. Ch. 17:11-19

11 And it came to pass, as they were on the way to Jerusalem, that
he was passing along the borders of Samaria and Galilee. 12 And as
he entered into a certain village, there met him ten men that were
lepers, who stood afar off: 13 and they lifted up their voices,
saying, Jesus, Master, have mercy on us. 14 And when he saw them,
he said unto them, Go and show yourselves unto the priests. And it
came to pass, as they went, they were cleansed. 15 And one of
them, when he saw that he was healed, turned back, with a loud
voice glorifying God; 16 and he fell upon his face at his feet,
giving him thanks: and he was a Samaritan. 17 And Jesus answering
said, Were not the ten cleansed? but where are the nine? 18 Were
there none found that returned to give glory to God, save this
stranger? 19 And he said unto him, Arise, and go thy way: thy
faith hath made thee whole.

The healing of ten lepers begins the closing cycle of incidents which marked the last journeys of Jesus toward Jerusalem. It is quite like Luke to record this miracle, for the chief feature of the story is the gratitude and the blessing of a Samaritan, and Luke is ever describing Jesus as the Saviour, not only of the Jews, but of the whole human race.

There is in this miracle, however, another peculiar feature; before the lepers were cured they were bidden to go to the priests and to declare that the cure had been effected, and “As they went, they were cleansed.” It required no little faith to start upon that journey; but they started, and their faith was rewarded. So to-day when men come to Christ with their request to be delivered from sin, he commands them to act as though the petition already were granted, and with the act of faith comes the answer to the prayer. The command of Christ involved a promise and upon his promises we can always rely with absolute safety.

One of the lepers “When he saw that he was healed, turned back, with a loud voice glorifying God; and he fell upon his face at his feet, giving thanks: and he was a Samaritan.” There is something of surprise and sadness in the question of Jesus as he saw this restored leper lying at his feet: “Were not the ten cleansed? but where are the nine? Were there none found that returned to give glory to God, save this stranger?” It is always surprising to find that ingratitude is so common among men. Nine out of ten probably will forget every favor they may receive. It is rare that one realizes and acknowledges his debt. Still more sad it is to see so few among those who have accepted the salvation of Christ showing real gratitude in lives of joyous service and declaring that they are constrained to live for him who died for them.

There was, however, for the Samaritan a glad word of blessed assurance and promise, “Arise, and go thy way: thy faith hath made thee whole.” Jesus either meant to call attention to the means of the cure, namely faith in himself, and so to nurture that germ of new life into fuller trust in his divine person; or he meant to say that the faith which first had secured the healing of the body and which was manifested in the man’s return and his gratitude now secured for him the salvation of his soul. In either case we are reminded that gratitude is often found where least it is expected; that it is always pleasing to our Lord; and that it is the certain condition of further blessedness and joy.

2. The Coming of the Kingdom. Ch. 17:20-37

20 And being asked by the Pharisees, when the kingdom of God
cometh, he answered them and said, The kingdom of God cometh not
with observation: 21 neither shall they say, Lo, here! or, There!
for lo, the kingdom of God is within you.

22 And he said unto the disciples, The days will come, when ye
shall desire to see one of the days of the Son of man, and ye
shall not see it. 23 And they shall say to you, Lo, there! Lo,
here! go not away, nor follow after _them_: 24 for as the
lightning, when it lighteneth out of the one part under the
heaven, shineth unto the other part under heaven; so shall the Son
of man be in his day. 25 But first must he suffer many things and
be rejected of this generation. 26 And as it came to pass in the
days of Noah, even so shall it be also in the days of the Son of
man. 27 They ate, they drank, they married, they were given in
marriage, until the day that Noah entered into the ark, and the
flood came, and destroyed them all. 28 Likewise even as it came to
pass in the days of Lot; they ate, they drank, they bought, they
sold, they planted, they builded; 29 but in the day that Lot went
out from Sodom it rained fire and brimstone from heaven, and
destroyed them all: 30 after the same manner shall it be in the
day that the Son of man is revealed. 31 In that day, he that shall
be on the housetop, and his goods in the house, let him not go
down to take them away: and let him that is in the field likewise
not return back. 32 Remember Lot’s wife. 33 Whosoever shall seek
to gain his life shall lose it: but whosoever shall lose _his
life_ shall preserve it. 34 I say unto you, In that night there
shall be two men on one bed; the one shall be taken, and the other
shall be left. 35 There shall be two women grinding together; the
one shall be taken, and the other shall be left. 37 And they
answering say unto him, Where, Lord? And he said unto them, Where
the body _is_, thither will the eagles also be gathered together.

Either in mere curiosity or with a desire for debate the Pharisees approached Jesus with a question as to when the Kingdom of God would come. Jesus replied that it would not come in such manner as they were expecting, nor would it appear as a visible development of which they could say, “It is here,” or “there,” for, in the person of the King, it was already “in the midst” of them and they did not recognize it. Thus when Jesus said, “The kingdom of God is within you,” he could hardly have meant that it was in the hearts of the hostile and godless Pharisees; nor is the familiar and beautiful conception of the Kingdom as “a reign of God in human hearts” thus expressed in the New Testament. Jesus more probably meant that in his own person and work the Kingdom was present. The essence of this Kingdom is always spiritual and consists in “righteousness and peace and joy.” It is to have, however, a future, visible manifestation at the appearing of the King. The question as to the time and manner of its coming is not to be asked either to satisfy mere curiosity or to arouse controversy; for men of the world, like the Pharisees, the important fact is that Christ, who is ever a divine and spiritual presence, is to be accepted as Master and Lord; his service always issues in new and more blessed life.

To the disciples, who trusted him, it was possible for Jesus to answer more in detail the question as to the coming of the Kingdom which is to be inaugurated in splendor on his return. He told them that they must expect first a period of long delay in which their weary hearts would often yearn for a single day of the coming glory and that many deceivers would point to places and times of his appearing. However, when he did appear it would be with suddenness and unmistakable splendor, like the lightning which in an instant flashes across the whole heaven.

First, however, this King who will then come to reign must suffer and die; and the world which has rejected him will not be expecting his return. When he does reappear the race will be in the same carnal security, careless and indifferent and absorbed in the usual occupations of life, as were the men in the time of the Flood or the inhabitants of Sodom in the day of its doom.

On the contrary, those who are to share the glories of the Kingdom must be looking for their returning Lord. Their proper attitude of mind is pictured by a series of acts; one who is on the housetop is not to come down to secure his goods; one in the field will not return to his house; they will not look backward, but will go forth eagerly to meet their Master in whom alone is their safety and their hope.

It will be a time of certain separations even for those most closely related; for example, two men will be sleeping in the same bed: one will be taken and the other left; two women will be sharing a common task: one will be taken and the other left. This word “taken” is the same beautiful expression found in the Gospel of John, where is recorded Jesus’ promise, “I ... will receive you unto myself.” It speaks of the peace and joy and blessedness of those who gladly welcome the coming of the King.

At a question from the disciples as to where such judgment would take place, our Lord replied that it will be universal; wherever the carcass is there the vultures will be gathered together; where there is corruption and sin, there will judgment fall. Yet this judgment will be followed by the splendor of the Kingdom for which the followers of Christ watch and pray and labor and wait.

3. The Unrighteous Judge. Ch. 18:1-8

1 And he spake a parable unto them to the end that they ought
always to pray, and not to faint; 2 saying, There was in a city a
judge, who feared not God, and regarded not man: 3 and there was a
widow in that city; and she came oft unto him, saying, Avenge me
of mine adversary. 4 And he would not for a while: but afterward
he said within himself, Though I fear not God, nor regard man; 5
yet because this widow troubleth me, I will avenge her, lest she
wear me out by her continual coming. 6 And the Lord said, Hear
what the unrighteous judge saith. 7 And shall not God avenge his
elect, that cry to him day and night, and _yet_ he is
longsuffering over them? 8 I say unto you, that he will avenge
them speedily. Nevertheless, when the Son of man cometh, shall he
find faith on the earth?

The parable of the Unrighteous Judge was spoken in direct connection with the instructions given to the disciples by their Master in reference to his return. It is, therefore, not merely a general exhortation to prayer, but to prayer for the coming of Christ, and more specifically to the confident expectation of this event and of the blessedness which will result.

It does, however, contain a very real encouragement to prayer and for all Christians and at all times. The argument is this: If an unjust judge, who has regard for neither God nor man, would yield to the importunity of an unknown widow because he feared that she would annoy him by her repeated requests, how much more will a just God be ready to reward the persevering petitions of his own loved ones who cry to him continually!

In spite of all the mysteries involved, the followers of Christ should pray without ceasing, and with all importunity should present their petitions with the assurance that God does hear and in his own time will answer.

The particular force of the parable relates, however, to the Church in her conscious weakness and loneliness, in the age between the crucifixion and the second coming of Christ. Jesus had just given a description of the world at the time of his return. He had pictured the prevalent carelessness and indifference and absorption in earthly pursuits, and now he wished to encourage his followers to be patient and to turn their hearts toward him in expectation and prayer. The widow in the parable is not so much requesting that an enemy should be punished as that she should be given her property rights for which she is applying to the judge. So the Church is pictured, not simply as crying for vengeance upon persecutors, but rather as longing and praying for all those blessings which have been promised and which will be received at the coming of the Lord.

There is a deep mournfulness in the question which Jesus asked after expounding his parable, “Nevertheless, when the Son of man cometh, shall he find faith on the earth?” Will there still remain those who are true to Christ, who love him and are looking for his return? The very question is a solemn warning against the peril of being overcome by prevalent worldliness and unbelief. However, the answer is not to be given in a spirit of hopelessness and pessimism and despair. The Church will always have her adversaries, she ever will need to be on her guard against the worldly influences by which she is surrounded. However, there will always be those who are true to him who has chosen them out of the world, and after long days of weary waiting their hearts will rejoice in the sudden appearing of the righteous judge who will bring with him glories brighter than they have dared to ask or to expect.

4. The Pharisee and the Publican. Ch. 18:9-14

9 And he spake also this parable unto certain who trusted in
themselves that they were righteous, and set all others at nought:
10 Two men went up into the temple to pray; the one a Pharisee,
and the other a publican. 11 The Pharisee stood and prayed thus
with himself, God, I thank thee, that I am not as the rest of men,
extortioners, unjust, adulterers, or even as this publican. 12 I
fast twice in the week; I give tithes of all that I get. 13 But
the publican, standing afar off, would not lift up so much as his
eyes unto heaven, but smote his breast, saying, God, be thou
merciful to me a sinner. 14 I say unto you, This man went down to
his house justified rather than the other: for every one that
exalteth himself shall be humbled: but he that humbleth himself
shall be exalted.

The parable of the Pharisee and the Publican was designed to teach humility not only in prayer but in every estimate of oneself and in every approach to God. It further contrasts the religion of form with the religion of the heart. It shows that the way of penitence is the only path to pardon and to peace.

It was not addressed to Pharisees, although it is a severe exposure of the hypocrisy and self-deception of Pharisaism of every kind. Jesus seems rather to have had in mind some of his own followers; but whatever their class or profession, Pharisees have their representatives in every age and land. They are described as “certain who trusted in themselves that they were righteous, and set all others at nought.”

Such, indeed, was the Pharisee here described. He had gone up to the Temple to pray; he stood in some conspicuous place; he addressed God but he uttered no true prayer. He began by saying, “I thank thee,” but he really addressed himself. He rejoiced that in comparison with other men he formed a class by himself. He declared all others to be “extortioners, unjust, adulterers,” and as an example of such sinners he pointed to the poor publican at whom he was looking instead of looking to God. He boasted that he had refrained from the sins of other men and also that he had performed more good deeds than the law required. Moses instituted no obligatory fast; but the Pharisee fasted twice in the week. Moses exempted certain things from the tithe; the Pharisee had tithed his entire income. In other words, he had been better than God required. He had placed God under obligation to him. How little does such a man understand the real holiness of God, of the requirements of that law the essence of which is love!

In striking contrast the publican was standing at a respectful distance from the supposed saint whose formal piety had impressed his fellow men. He did not venture even to look toward heaven. He beat upon his breast, as a sign of mourning, and cried out in anguish, “God, be thou merciful to me a sinner.” The original words seem to imply that he regarded himself as likewise distinct from all other men. He felt and confessed himself to be “the sinner;” but as he acknowledged his guilt and turned to God in penitence, he was accepted as righteous in the sight of God and received pardon and peace.

There can be no misunderstanding as to the lesson which the Master wished to impress. “This man went down to his house justified rather than the other.” A sense of guilt and a yearning for pardon and a cry to God for mercy—this is the very beginning of a new life; and however far one may progress in holiness there is ever need of similar humility. The nearer one is to God, the more conscious is he of his sinfulness and the less likely to boast of his own moral attainments. The more one acknowledges his unworthiness, the better is he prepared to serve his Master and his fellow men. The pride of Pharisaism on the part of nations, as well as in the lives of individuals, stands in the way of helpfulness and brotherhood and the favor of God. What is needed to-day is universal repentance, a manifestation of the humble and the contrite heart; “For every one that exalteth himself shall be humbled; but he that humbleth himself shall be exalted.”

5. Jesus Receiving Little Children. Ch. 18:15-17

15 And they were bringing unto him also their babes, that he
should touch them: but when the disciples saw it, they rebuked
them. 16 But Jesus called them unto him saying, Suffer the little
children to come unto me, and forbid them not: for to such
belongeth the kingdom of God. 17 Verily I say unto you, Whosoever
shall not receive the kingdom of God as a little child, he shall
in no wise enter therein.

This charming picture of Jesus blessing little children is sketched by Matthew and Mark as well as by Luke. Its attractiveness has given it a place on the canvas of many an artist. Its symbolic message is being accepted by the modern Church, “They were bringing unto him also their babes.” The parents were probably carrying these children in their arms. They realized that not only the lepers and the infirm needed the touch of Christ, but that the power of the Master would bring blessing to the children as well.

This touch may properly picture that personal relation and spiritual contact with Christ which to-day, with equal eagerness, should be sought for their children by all parents. “When the disciples saw it, they rebuked them.” They seemed to have felt that children were too insignificant to be allowed to interfere with the work or to demand the attention of Christ. At this present time there are many things which tend to keep parents from bringing their children to the Master: custom and carelessness and indifference and fear and diffidence; even friends seem to play the part of those “disciples” and to conspire to prevent and rebuke those who really long to see their children brought into a sanctifying relationship to the Lord. No problem of to-day is more important than the removal of such barriers and obstacles. The Christian nurture of children is the supreme need of the times. “But Jesus called them unto him, saying, Suffer the little children to come unto me, and forbid them not.” This reply of the Master has cast an unfading halo about the faces of all children. Their innocence and their need made a special appeal to the Master. Should it not affect us in like manner, and should we not feel that no work is more Christlike and none more blessed than the care of these little ones whom our Lord so truly loves? We are the real servants of our Master only as we feel the appeal of childhood and as we seek to supply to children their physical and mental and spiritual needs.

“For to such belongeth the kingdom of God.” It is theirs by right. It belongs not only to those particular children whom Jesus was then blessing, not only to all children in general, but to all of whatever age who are childlike in their trust and dependence and purity. All those who are intrusted to the care of the Master and who accept his saving grace will find a place in his Kingdom.

As the crowds gazed in wonder and sympathy on this tender scene, our Lord added this word of warning, “Whosoever shall not receive the kingdom of God as a little child, he shall in no wise enter therein.”

6. The Rich Ruler. Ch. 18:18-30

18 And a certain ruler asked him, saying, Good Teacher, what shall
I do to inherit eternal life? 19 And Jesus said unto him, Why
callest thou me good? none is good, save one, _even_ God. 20 Thou
knowest the commandments, Do not commit adultery, Do not kill, Do
not steal, Do not bear false witness, Honor thy father and mother.
21 And he said, All these things have I observed from my youth up.
22 And when Jesus heard it, he said unto him, One thing thou
lackest yet: sell all that thou hast, and distribute unto the
poor, and thou shalt have treasure in heaven: and come, follow me.
23 But when he heard these things, he became exceedingly
sorrowful; for he was very rich. 24 And Jesus seeing him said, How
hardly shall they that have riches enter into the kingdom of God!
25 For it is easier for a camel to enter in through a needle’s
eye, than for a rich man to enter into the kingdom of God. 26 And
they that heard it said, Then who can be saved? 27 But he said,
The things which are impossible with men are possible with God. 28
And Peter said, Lo, we have left our own, and followed thee. 29
And he said unto them, Verily I say unto you, There is no man that
hath left house, or wife, or brethren or parents, or children, for
the kingdom of God’s sake, 30 who shall not receive manifold more
in this time, and in the world to come eternal life.

In contrast with the penitent publican and with the loving trust of little children which Luke has been depicting, there steps upon the scene a young man, rich, upright, morally earnest, but apparently unconscious of the sinful greed which threatened his soul and of that trust in riches which might prevent his entering the Kingdom of God. In spite of his riches, his youth, his position, and his power, his heart was not satisfied. He had come to Jesus with the question, “Good Teacher, what shall I do to inherit eternal life?” Jesus at once rebuked him, “Why callest thou me good? none is good, save one, even God.” By this reproof Jesus was neither defending his own divinity nor denying his sinlessness. He wished to convince the young man of his moral need. He intimated that the thoughtless use of the word “good,” addressed to one whom he regarded as a human teacher, was a proof that the young man had a superficial view of goodness. Judged by a divine standard the young inquirer could not claim to be good, nor can any man regard himself as righteous in the light of divine holiness.

In order to awaken the conscience and to disturb the complacent self-righteousness of the young inquirer, Jesus now tested him in the light of the commandments in which God has revealed his holy will. The youth at once replied, “All these things have I observed from my youth up.” Jesus now applied the deep probe which showed that the man had never observed the spirit of the Law, even though he believed that he had kept the letter. Jesus disclosed the real selfishness of the heart as he proposed a supreme test: “One thing thou lackest yet: sell all that thou hast, and distribute unto the poor, and thou shalt have treasure in heaven: and come, follow me.” In this sentence Jesus convicted the man of having broken the Law, the essential requirement of which was to love his neighbor as himself.

Jesus promised an eternal recompense for sacrifice, and he offers by his personal companionship the influence and power which will make the keeping of the Law more possible and complete. No one can claim to be righteous when judged by the commandments as interpreted by Christ. Our only hope is to come to him for guidance and help. He will lay bare the secret selfishness of our hearts, and will develop the spirit of love and service which forms the essence of eternal life, and in heaven he will ultimately recompense his followers for every loss.

Jesus does not demand that all who obey him must literally leave their worldly possessions. In his command to the rich ruler he was dealing with a specific case. He does demand, however, that each one shall give up anything which prevents open, honest discipleship and fellowship with himself. In the case of this inquirer the obstacle was his wealth. It was impossible for him to retain it and yet to follow Christ. The Master made plain to him that his goodness had been superficial and inadequate. He showed him that love of money was the canker which had been hidden in his soul. He plainly placed before him the necessity of choosing between his wealth and the eternal life which Jesus alone can give. No wonder that when the young ruler heard the stern requirements and realized for the first time that he was controlled by his wealth, “He became exceeding sorrowful; for he was very rich.” He kept his wealth and he rejected his Saviour. He saw the possibility of eternal life, but he was not willing to pay the price. He retained his riches, but he lost his soul.

As Jesus looked upon him in pity, he startled his disciples by the statement of a truth which the scene had illustrated: “How hardly shall they that have riches enter into the kingdom of God!” This was particularly surprising to the Jews. They imagined that wealth was a positive proof of divine favor. What then did Jesus mean? He did not intend to teach that wealth is sinful or that private property is a social wrong. He meant that riches may possibly keep their possessor from Christian discipleship and that one who seeks to satisfy himself with such wealth as keeps him from Christ can never enter the Kingdom of God. Jesus even added a pardonable hyperbole, “It is easier for a camel to enter in through a needle’s eye, than for a rich man to enter into the kingdom of God.” One who would enter that Kingdom must become as a little child; he must abandon all trust in self, and be willing to sacrifice anything which prevents his becoming an obedient servant of Christ. When the disciples heard this, they were astonished and asked, “Then who can be saved?” Our Lord replied, “The things which are impossible with men are possible with God.” It does require resolution and decision and sacrifice, but God is ready to supply all needed grace. His spirit can strengthen those who turn to him in their conscious need and with a real desire for a higher life.

As the rich man moved away sorrowfully in his costly robes, Peter looked upon him with apparent scorn, and turned to Jesus with the self-complacent remark, “Lo, we have left our own, and followed thee.” The reply of Jesus was not intended to encourage men to follow him in hope of gain. His salvation is a matter of grace. We are not to think that by any sacrifice of worldly goods we can purchase eternal life. However, the tender words of the Master do remind us that a rich recompense will be received for all that we may surrender in becoming his disciples. Even in this present time one receives a hundredfold reward, not in literal kind but in experiences which now satisfy the soul and “in the world to come eternal life.”

7. Jesus Again Foretelling His Death. Ch. 18:31-34

31 And he took unto him the twelve, and said unto them, Behold, we
go up to Jerusalem, and all the things that are written through
the prophets shall be accomplished unto the Son of man. 32 For he
shall be delivered up unto the Gentiles, and shall be mocked, and
shamefully treated, and spit upon: 33 and they shall scourge and
kill him: and the third day he shall rise again. 34 And they
understood none of these things; and this saying was hid from
them, and they perceived not the things that were said.

As Jesus moved southward through Perea, nearing the end of his last journey to Jerusalem, he was accompanied by admiring multitudes, but his own heart was heavy with the knowledge of the suffering that awaited him and he clearly saw before him the outline of the cross. Many of his followers to-day share his experience in part; even in surroundings which all observers envy, their hearts are crushed by secret sorrows and by the knowledge of approaching pain.

Those who then were nearest to him were quite unconscious of his thoughts or his need of sympathy. Then for the third time Jesus clearly predicted his approaching death. He declared that his sufferings were to be in accordance with written prophecy and now more clearly than ever he described the details of all the anguish he must endure. He was to be “delivered up unto the Gentiles” and therefore to be crucified, and with all the sickening accompaniments of mockery and spitting and scourging, he was to be killed.

Such a clear vision of what awaited him enhances for us the revelation of his matchless heroism as he moved forward with unfaltering tread, giving an inspiring example to each one who may be asked to take up the cross and come after him.

Such knowledge reveals one who consciously was more than man, such a confidence that he was fulfilling the prophecies of the inspired Scriptures shows that he regarded himself as the Saviour of the world. Such a willingness to suffer demonstrates the fact that he believed his atoning death to be an essential part of his redeeming work.

The grave, however, was by no means his goal. With absolute definiteness he declared that on the third day he would rise again. This vision of triumph was in part the explanation of his courage. It was in virtue of such a resurrection victory that he could be the Saviour of mankind.