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FOREWORD
FOREWORD
The Gospel of Luke is the most beautiful book in the world; at least, so it has been called, and those who know it best are not likely to dispute such praise. The purpose of this little volume is to place the book in convenient form, and by an outline and brief comments to aid in focusing the thought of the reader upon the successive scenes of the gospel story. These are familiar scenes, but each review of them more vividly reveals the great central Figure as supreme among men in the matchless l
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INTRODUCTION
INTRODUCTION
As might be expected, the narrative composed by such an author is characterized by (1) unusual literary beauty; it is plainly the product of Greek culture. The divine Spirit chose and equipped a rare instrument in the poetic and refined personality of Luke and through him gave to the world that version of the gospel story which is most exquisite in style and most finished in form. Yet Luke was not only a man of culture, he was also a Christian physician and thus a man of wide and tender sympathi
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I. The Preface To the Gospel. Luke 1:1-4
I. The Preface To the Gospel. Luke 1:1-4
These facts he is to relate “in order,” that is, in the sequence of time, and further still, with the system and the careful regard to proportion and to completeness which should characterize a scientific, historical composition. Then again he dedicates the book to Theophilus whose title, “most excellent,” indicates that he is a man of rank and official position, one to whom an author would not venture to present hasty, imperfect, and inaccurate work, especially when the one addressed had been i
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A. The Birth of John Foretold. Chs. 1:5-25
A. The Birth of John Foretold. Chs. 1:5-25
Luke is the gospel of gladness, of praise, and of prayer, of tender, human interest, and of heavenly grace. It is fitting, therefore, that the narrative should open with a scene in the Temple at the hour of incense and with a divine promise which fills a heart with rapturous joy. This promise concerns the birth of one who is to prepare the way for the ministry of Christ, and this ministry forms the sum and substance of the gospel story. The time was “in the days of Herod,” called “the Great,” a
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B. The Annunciation To Mary. Ch. 1:26-38
B. The Annunciation To Mary. Ch. 1:26-38
The same angelic being who had spoken to Zacharias speaks again, not now to an aged and distinguished priest amidst the splendors of the Temple in Jerusalem, but to a humble maiden betrothed to a carpenter in an obscure village of Galilee. The angelic salutation, “Hail, thou that art highly favored,” has been translated less accurately, “Hail, thou that art full of grace,” and it has been misinterpreted to encourage the practice of praying to the virgin as divine. It does not mean, however, that
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C. The “Magnificat.” Ch. 1:39-56
C. The “Magnificat.” Ch. 1:39-56
The Magnificat, the lovely lyric which comes from the lips of Mary, has been sung during many centuries as one of the chief canticles of the Christian Church. Its occasion was a visit paid to her kinswoman, Elisabeth, by Mary shortly after she had received the promise of the birth of a son. Elisabeth on hearing the salutation of Mary addressed her in high spiritual ecstasy, declaring her supremely blessed among women because of the Son to be born, and wondering at her own honor in being thus vis
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D. The Birth of John, and the “Benedictus.” Ch. 1:57-80
D. The Birth of John, and the “Benedictus.” Ch. 1:57-80
When the aged priest, Zacharias, had received from an angel the promise that he was to be given a son who would be called John and who would be the herald of Christ, and when he had asked for a sign to attest the truth of the prediction, he was smitten with dumbness as a rebuke for his unbelief and as a stimulus for his faith. Even when at last the promise was fulfilled, the sign was not removed and he was not able to speak until he had given a written expression of his confidence in God. This i
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E. The Birth of Jesus. Ch. 2:1-20
E. The Birth of Jesus. Ch. 2:1-20
The story of the birth of Jesus as related by Matthew is in striking contrast with that of Luke. Matthew depicts Jesus as a King and at his birth the reigning Herod trembles on his throne and the Magi adore him, offering regal gifts. Luke represents Jesus as the ideal Man, and the story is full of human interest. It describes two obscure peasants journeying from their northern home in Nazareth to Bethlehem and there, excluded from the inn, placing in a manger their newborn babe, while the first
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F. The Presentation of Jesus, and the “Nunc Dimittis.” Ch. 2:21-40
F. The Presentation of Jesus, and the “Nunc Dimittis.” Ch. 2:21-40
The incidents of the infancy of Jesus recorded by Luke not only add human interest to the story but they interpret the future career and the saving work of our Lord. Thus when on the eighth day he was named “Jesus,” a name often given to Jewish boys, it was because he was destined to fulfill all that the name implies, for he was to be the “Salvation of the Lord.” So, too, when five weeks later he was presented in the Temple, when his mother offered for herself a sacrifice which indicated lack of
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G. The Boy Jesus At Jerusalem. Ch. 2:41-52
G. The Boy Jesus At Jerusalem. Ch. 2:41-52
These are the first recorded words of Jesus and they are an index and an explanation of his entire career; for their preservation this story was recorded by Luke. If they contained a rebuke for Mary, it must have been conveyed in accents of reverence and affection; and was there not involved a delicate compliment? Jesus does not reprove his parents for seeking him, but for not seeking him in the Temple first of all; and does he not seem to have implied that his parents had taught him to love the
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A. The Preaching Of John. Ch. 3:1-20
A. The Preaching Of John. Ch. 3:1-20
John the Baptist was the first inspired prophet to break the silence of the centuries which had elapsed since the days of Malachi. The importance of his ministry is indicated by Luke in the minute exactness with which he fixes its date. By naming the civil and religious rulers he gives a sixfold designation of the time; then, too, it accords with the universal aspect of his Gospel, and with the genius of Luke as a historian, to link his story with secular events. Naturally he mentions first the
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B. The Baptism Of Jesus. Ch. 3:21, 22
B. The Baptism Of Jesus. Ch. 3:21, 22
Thus with the followers of Christ, while all enjoy the abiding presence of his Spirit, yet, as they yield themselves anew to his service, they are filled anew with his power, they are strengthened for their tasks, and are cheered by a new assurance of their sonship and their acceptance with God. Luke alone mentions that this experience came when Jesus was in prayer. He realized that it was a time of crisis. Prayer is usually the condition of those heavenly visions and spiritual experiences which
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C. The Genealogy Of Jesus. Ch. 3:23-38
C. The Genealogy Of Jesus. Ch. 3:23-38
The genealogy of Jesus given by Luke contains marked differences from that recorded by Matthew. Possibly some of these differences can be explained and may be found of real significance. 1. First of all, the genealogy is found in a different part of the Gospel. In Matthew it opens the story; in Luke it closes the third chapter. This is of course by no mere chance. The purpose of Matthew is to prove that Jesus is the Christ, the Messiah, who, as the King of Israel, fulfills all the Old Testament
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D. The Temptation Of Jesus. Ch. 4:1-13
D. The Temptation Of Jesus. Ch. 4:1-13
The temptation of Jesus was the last step in the preparation for his public ministry, and for many of his followers the final discipline for service consists in such a trial as results in a new determination to live not for self but for God. The time of the temptation was significant. It was just after Jesus had been filled with the Holy Spirit and had been assured anew of his divine sonship. Under the influence of the Spirit he was brought to the place of trial, and the temptation consisted, in
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A. The First Period. Ch. 4:14-44
A. The First Period. Ch. 4:14-44
After his baptism and temptation Jesus remained for a time in Jerusalem and in Judea and then returned to Galilee where he began that ministry to which Luke devotes the next six chapters of his Gospel. Of this ministry he mentions three features: First, it was wrought in the power of the Holy Spirit; secondly, its fame extended through the entire country; and thirdly, its essence consisted in the most arresting and impressive public teaching. The first recorded sermon of Jesus was preached in th
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B. The Second Period. Chs. 5:1 to 6:11
B. The Second Period. Chs. 5:1 to 6:11
Those whom Jesus called were fishermen, sturdy, independent, fearless. They were not strangers to Jesus nor had they been indifferent to spiritual truths. They had attended the preaching of the Baptist and had come to regard Jesus as the Messiah, but they were now called to leave their homes and their tasks and to become his constant companions and disciples. On this occasion Jesus had borrowed the boat belonging to one of his friends to use as a pulpit and from this he had addressed the crowds.
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C. The Third Period. Chs. 6:12 to 8:56
C. The Third Period. Chs. 6:12 to 8:56
The choice of the twelve apostles marks a new and important period in the public ministry of our Lord. The deep significance of the act is indicated by Luke in his statement that Jesus passed the entire preceding night in prayer to God. One reason for his decision may have been the mad hatred of the Pharisees whose anger had now reached a murderous height. To give more assured permanence to his work Jesus saw the necessity of organizing his followers. He had been surrounded by a multitude of dis
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D. The Fourth Period. Ch. 9:1-50
D. The Fourth Period. Ch. 9:1-50
When Christ commanded the disciples to take nothing for their journey, he did not intend to impose needless hardships or even to suggest peculiar denial. He rather intimated the principle that his heralds must not be encumbered with worldly cares and burdens and that those who proclaim his gospel may expect to be supported by those to whom the message is preached. In advising the disciples to remain in the first home where they were properly received, he indicated the wisdom of having a fixed ce
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A. The First Stages. Ch. 9:51 to 13:21
A. The First Stages. Ch. 9:51 to 13:21
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
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B. The Second Stages. Chs. 13:22 to 17:10
B. The Second Stages. Chs. 13:22 to 17:10
A report reached Jesus that Herod was threatening his life. This report was brought by the Pharisees who hoped that it would terrify the followers of Jesus and induce him to flee to Jerusalem where he would fall into the hands of the Jewish rulers. Instead, Jesus sent to the king a message of defiance and irony; it has no note of insolence, but reveals the courage and indignation of a true man. “Go and say to that fox” —Jesus thus addressed Herod because he saw the craftiness of the king. Herod
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C. The Last Stages. Chs. 17:11 to 19:28
C. The Last Stages. Chs. 17:11 to 19:28
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.
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A. The Triumphal Entry. Ch. 19:29-48
A. The Triumphal Entry. Ch. 19:29-48
The story of Luke is never lacking in human interest, but no scene is more suffused with sentiment, none more vivid with color, than that which pictures Jesus entering Jerusalem in triumph. We see our Lord mounted as a king, surrounded by acclaiming multitudes, sweeping over the brow of Olivet, while his attendant disciples spread their garments in the way and hail him as the Messiah. We see him lamenting over the doomed city and hear the harsh tones of the rulers who are plotting his death. Wit
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B. The Question As To Authority. Ch. 20:1-8
B. The Question As To Authority. Ch. 20:1-8
Jesus silenced his enemies with a question which involved them in a counter dilemma: “The baptism of John, was it from heaven, or from men?” They could not say “from heaven,” for they had rejected John; they dared not say “from men,” for they feared the people by whom John was regarded as a prophet. So they tried to escape by cowardly replying that they did not know. Agnosticism is usually cowardly and deserving of little respect. But Jesus did more than silence them; he answered them. His quest
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C. The Parable Of The Husbandmen. Ch. 20:9-18
C. The Parable Of The Husbandmen. Ch. 20:9-18
To the malicious challenge of his enemies Jesus had already replied, claiming for himself divine authority and condemning the rulers for their guilty unbelief. He now added a parable, more clearly stating his claims and more solemnly rebuking these hostile rulers and pronouncing judgment upon the nation they represented. He told the story of a householder who established and equipped a vineyard and let it out to tenants. He lived at a distance and expected as rent a certain portion of the vintag
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D. The Question As To Paying Tribute. Ch. 20:19-26
D. The Question As To Paying Tribute. Ch. 20:19-26
To make plain his meaning, Jesus first called for a Roman coin, and asked whose image and superscription it bore. The reply, of course, was “Cæsar's.” Jesus therefore declared that those who accept the protection of a government and the privileges provided by a government, are under obligation to support that government. Christianity never should be identified with any political party or social theory; but Christians ever should take their stand for loyalty, for order, and for law. It is not the
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E. The Question As To The Resurrection. Ch. 20:27-40
E. The Question As To The Resurrection. Ch. 20:27-40
In his reply Jesus declared that in the resurrection life will be regulated by larger laws than are known in this present age. Those who will share the glory of that age, and who will experience the blessedness of “the resurrection from the dead” will be immortal in soul and body. Marriage, which is now necessary for a continuance of the race, will no longer exist. The relationships in that life will be higher than even the most sacred relationship of the present life. Those who have a part in t
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F. The Question Of Jesus. Ch. 20:41-44
F. The Question Of Jesus. Ch. 20:41-44
Jesus had defeated his enemies in debate. They had come to him with a series of crafty questions designed to discredit him as a public teacher and to secure some ground for his arrest. To each of these questions he had given a reply by which his foes had been unmasked and condemned. He then asked them a question. It was intended not only forever to silence his foes, though it accomplished this, for henceforth no man ventured to meet him in public discussion; nor yet did Jesus desire further to h
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G. The Warning Against The Scribes. Ch. 20:45-47
G. The Warning Against The Scribes. Ch. 20:45-47
What a contrast this charming sketch supplies to the picture which Jesus drew of the Pharisees! In the eyes of the world the service of the poor widow was meager and worthless, while the gifts of the hypocrites were costly and great; in the eyes of the Lord their offerings were comparatively worthless and she gave more than they all. As a matter of fact, she had brought but two small coins, worth less than a half cent, but they were all that she had. With this scene in mind we should be careful
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H. The Widow's Mites. Ch. 21:1-4
H. The Widow's Mites. Ch. 21:1-4
During the days of his ministry Jesus frequently predicted his death and also his return to glory. He saw clearly before him a cross but on the distant horizon a throne. Again and again he had warned the Jews that their rejection of him and of his call to repentance would result in the destruction of Jerusalem and in the anguish of their race, and quite as frequently he had told his disciples that while indeed he was to die and rise again, a long period of time would pass before he would return
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I. The Destruction Of Jerusalem And The Coming Of Christ. Ch. 21:5-38
I. The Destruction Of Jerusalem And The Coming Of Christ. Ch. 21:5-38
The occasion of this prophetic message was the question asked by the disciples, as they gazed on the splendor of the Temple, concerning the destruction of which Jesus had spoken as he declared that the days would come “in which there shall not be left here one stone upon another, that shall not be thrown down. And they asked him, saying, Teacher, when therefore shall these things be? and what shall be the sign when these things are about to come to pass?” In the words of Matthew, they also asked
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A. The Treachery Of Judas. Ch. 22:1-6
A. The Treachery Of Judas. Ch. 22:1-6
The last meal of which Jesus partook with his disciples was a passover feast, and it was the occasion of the establishment of that sacrament which is known as the Lord's Supper. The passover called to mind a national deliverance in the past and pointed forward to a greater deliverance to come, which was effected by the death of Christ. The Lord's Supper points us backward to the great redemption he achieved by his atoning death, and forward to the fuller redemption he will accomplish in his retu
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B. The Last Supper. Ch. 22:7-38
B. The Last Supper. Ch. 22:7-38
The last meal of which Jesus partook with his disciples was a passover feast, and it was the occasion of the establishment of that sacrament which is known as the Lord's Supper. The passover called to mind a national deliverance in the past and pointed forward to a greater deliverance to come, which was effected by the death of Christ. The Lord's Supper points us backward to the great redemption he achieved by his atoning death, and forward to the fuller redemption he will accomplish in his retu
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C. The Agony In Gethsemane. Ch. 22:39-46
C. The Agony In Gethsemane. Ch. 22:39-46
In this hour of most bitter trial Jesus found relief in prayer. He had come to Gethsemane that he might be alone with God. He had exhorted his disciples to follow his example. When the agony most fiercely gripped his lonely heart he still prayed and he was heard. The cup was not removed, but “There appeared unto him an angel from heaven, strengthening him.” He was given grace to drain the cup to its very dregs and death lost its sting and the grave its terror. He was fitted for perfect sympathy
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D. The Arrest Of Jesus. Ch. 22:47-53
D. The Arrest Of Jesus. Ch. 22:47-53
The fearless composure of the Master is now contrasted with the conduct of his followers. They asked whether they should defend him with the sword, and before he could reply, Peter rashly smote the servant of the high priest and cut off his right ear. To this act Jesus made reply, “Suffer ye them thus far;” the exact meaning is not certain, but probably he was addressing his disciples to prevent further violence. He then touched the ear of the servant and healed him. Only Luke, “the beloved phys
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E. Peter's Denial. Ch. 22:54-62
E. Peter's Denial. Ch. 22:54-62
Peter really loved Jesus and his faith in him never failed; but in the hour of trial, which Jesus had predicted, Peter lost courage and denied his Lord. His sin, however, was unlike that of Judas. The latter was the final step in a downward course. The former was an act of cowardice in a career of moral development which resulted in blessing and service to all the followers of Christ. The fall of Peter may be traced to his self-confidence. When he protested that he would be true to Christ, even
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F. Jesus Before The Jewish Rulers. Ch. 22:63-71
F. Jesus Before The Jewish Rulers. Ch. 22:63-71
After Jesus had been denied by Peter, he was grossly insulted and abused by his captors. He was mocked and beaten and reviled. Those responsible for these indignities were the Jewish rulers, the most cultured and refined and professedly religious men of their day; but the beast within man is more powerful than we commonly suppose. When Christ is rejected, when his teachings are despised, when his Spirit is opposed, then it is only a question of time and of occasion when hatred or malice or lust
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G. Jesus Before Pilate. Ch. 23:1-25
G. Jesus Before Pilate. Ch. 23:1-25
The Jews had been deprived by their Roman conquerors of the right to inflict capital punishment. When, therefore, their chief council had decided that Jesus was worthy of death, the rulers brought him to Pilate, the Roman governor, that he might confirm their sentence and execute the cruel penalty of crucifixion. The trial before Pilate developed into a disgraceful contest between the murderous and determined Jewish rulers and the weak and vacillating Roman governor, who was at last compelled to
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H. The Crucifixion. Ch. 23:26-38
H. The Crucifixion. Ch. 23:26-38
The Gospel narratives spare us the distressing details of the crucifixion; this was the most cruel and agonizing form of death; but the facts are written with surprising delicacy and reserve. As Jesus was being led from the city a certain Simon of Cyrene was pressed into the service of bearing his cross. The cause of this action is purely a matter of conjecture. Its result was to give Simon immortal fame and apparently to secure for him eternal salvation; for it seems that this experience, and t
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I. The Penitent Thief. Ch. 23:39-43
I. The Penitent Thief. Ch. 23:39-43
Again it may be remarked that salvation is not universal. There were two robbers; only one was saved. Jesus had heard them both speaking of him. He did not say “ye,” but “Verily I say unto thee, To-day shalt thou be with me in Paradise.” Last of all, it may be noted that the very essence of the joy which lies beyond death consists in personal communion with Christ. The heart of the promise to the dying thief was this: “Thou shalt be with me.” This is our blessed assurance, that to depart is “to
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J. The Death And Burial. Ch. 23:44-56
J. The Death And Burial. Ch. 23:44-56
The death of Christ was an event of such supreme importance that it properly was accompanied by supernatural signs of deep significance. Of these Luke mentions two. The first was the darkened skies, a fit symbol of the blackest crime in all the history of man. The second was the rending of the Temple veil, a type of the “new and living way” opened into the presence of God for all believers. Thus these two signs correspond to the human and the divine aspects of this atoning death, and indicate th
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K. The Empty Tomb. Ch. 24:1-12
K. The Empty Tomb. Ch. 24:1-12
There are several explanations of this empty tomb, but only one which is credible and which accords with the facts. Some persons profess to believe that Jesus did not die, that he only swooned upon the cross, that he regained consciousness after being laid in the tomb, that he escaped and then appeared to his disciples; but Jesus had declared that he was to die and was to rise again on the third day, and he afterwards made his disciples believe that such an experience had been his; this theory,
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L. The Walk To Emmaus. Ch. 24:13-35
L. The Walk To Emmaus. Ch. 24:13-35
No man saw Christ rise; but many saw the risen Christ. He appeared to Mary and to Peter and to James and to “the eleven” and to more than five hundred disciples at one time; but of the appearances on the day of his resurrection none is recorded with more dramatic vividness and more definiteness of detail than that related by Luke when Jesus walked with two disciples toward Emmaus. This village was probably situated some seven miles northwest of Jerusalem. Thither these two men were moving with s
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M. Jesus Appearing To The Apostles. Ch. 24:36-43
M. Jesus Appearing To The Apostles. Ch. 24:36-43
It need not be supposed that the last words of Jesus as recorded by Luke were spoken on the day of the resurrection or at any one time or place. They more probably indicate the general substance of those teachings which are given by the risen Christ to his disciples during the forty days between his resurrection and his ascension. They are luminous with truths which are needed by the disciples of Christ to-day. Among them are such facts as these: The Scriptures contain authoritative messages con
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N. The Last Words. Ch. 24:44-49
N. The Last Words. Ch. 24:44-49
The ascension of our Lord was an event quite distinct from the resurrection; it occurred nearly six weeks later, and indicates a number of supremely important truths. 1. Jesus then withdrew from the sphere of the seen and physical to the sphere of the unseen and spiritual. He did not pass up or down through vast spaces of the skies. We are not to think of him as far away. He is an unseen, divine Presence, superior to the limitations of time and space, and capable of being manifest in any period
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O. The Ascension. Ch. 24:50-53
O. The Ascension. Ch. 24:50-53
3. It was therefore at the time of the ascension that Jesus entered “into his glory.” Then it was that his body was transformed, made deathless, “spiritual,” celestial, immortal; and then he again began to share the divine glory which he had with the Father “before the world was.” The ascension, therefore, is a pledge and type of the glory which yet awaits his followers. It is an assurance that he yet will fulfill his promises and will again appear; emerging from the sphere of the unseen he will
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