Analysis of Each Gospel
In taking up the analysis of each Evangelist, we are reminded that
already, in our frequent surveys in previous chapters, we have gone over a large
part of the ground ordinarily covered in an analytical outline. There must
necessarily be a certain amount of repetition, which is not out of place, for
truths so precious will admit of restatement, and we cannot grow too familiar
with the contents of each of the Gospels. On the other hand, the minuteness of
examination, especially in Chapter 3, will relieve us from going into similar
details here. There, we discussed the object of each Gospel as seen:
First, in its presentation of the life of Christ, in each of the
Evangelists; second, the nature of His death; and third, His resurrection. We
therefore now confine ourselves to giving an outline of the main divisions and
subdivisions of each book. We will first state the general theme and follow this
with the analysis.1
1. Matthew
General Theme — Christ as King, foretold,
anointed, announcing His kingdom, showing its works, refused by His subjects,
declaring the form of His kingdom during His absence as committed to the hands
of men, until He displays it in its final glory at His second coming: this glory
resting upon His meeting every requirement of divine justice as to the sin and
trespass of His subjects.
Division 1. Chaps. 1 and 2.
The genealogy and birth of the King. Division 2.
Chaps. 3 — 7. The King announced, anointed, and
declaring His Constitution. Division 3. Chaps. 8 —
12. The display of the Kingdom in its sufficiency for
man, but of man's unfitness for the Kingdom.
Division 4. Chaps. 13 — 20: 28. The Kingdom of an absent
King entrusted to the hands of men. Division 5.
Chaps. 20: 29 — 23. The triumphal entry of the King seen
as rejected by the leaders and He rejecting them.
Division 6. Chaps. 24, 25. The coming of the King in
final glory announced in reference to Israel, he Church
and the world. Division 7. Chaps. 26 — 28. The King
crowned with thorns, and by His death and resurrection
making good all His purposes of blessing for His kingdom
and the world.
These are the main divisions which we will now take up in order
and give a brief summary of the contents of each, with the sub-divisions and
sections into which they group themselves.
Division 1. (Chaps. 1 & 2.)
The genealogy and birth of the King.
We have in this first division, the introductory history of our
Lord as King. It is divided into two main sub-divisions, chaps. 1 and 2. The
general theme is the King as promised, and as come, with the prophecies
fulfilled in connection with His birth.
Subdivision 1. Chap. 1. The King's
descent, and divine predictions.
Our Lord is identified as the King foretold in the promises to
Abraham and to David, together with the special prophecies which foretold His
birth. The chapter divides into two parts:
Vers. 1-17. The Genealogy.
Our Lord is described as the Son of David and the Son of Abraham.
The order is suggestive as showing the pre-eminence of the Davidic thought, the
Kingship, with the wider relationship suggested in His descent from Abraham, the
father of all them that believe, and the one to whom the promise was given: "In
thee shall all the nations of the earth be blessed." The genealogy is traced
downward, indicating that close connection which we have already noticed with
the Old Testament, and the unchanging purpose of God.
The genealogy is divided into three parts, each having a
characteristic feature peculiar to itself. From Abraham to David,
promise is the prominent thought. From David, through Solomon, to the
captivity, is a record of decline; and from the
captivity to the birth of our Lord is a period of darkness,
ending, however, as a resurrection in the birth of our Lord.
The genealogy suggests many points for special study. Omissions
are significant. The fourteen generations of each of the divisions is remarked
by the Evangelist, indicating, in its factors 2 x 7, the witness to the complete
insufficiency of man to be the promised King.
The presence of the names of four women in this genealogy has been
commented upon as manifesting the grace of our Lord in associating Himself with
the special needs of man. The first, Thamar, brings out the sin
of man; the second, Rahab, the faith that lays hold upon
the grace of God; the third, Ruth, that grace manifested in
setting aside the claims of the law; and the fourth, the wife of Uriah
(Bathsheba) the grace which, through chastisement, can even bring
blessing out of failure in God's people.
Vers. 18-25: The birth of Jesus — "Immanuel."
How jealously God has cared for the minutest particulars connected
with the advent of His beloved Son into the world!
Subdivision 2. Chap. 2. The visit of the
wise men, and related events.
Vers. 1-12. We have a foreshadow here of the gathering in of the
Gentiles. The light of heaven, the star in the East, leads them to the Babe at
Bethlehem.
Vers. 13-18: The flight into Egypt. Here, two other prophecies are
fulfilled: "Out of Egypt have I called My Son." The slaughter of the infants in
Bethlehem fulfils a prophecy from Jeremiah.
Vers. 19-23: The return to Nazareth. Our Lord is here seen as the
shoot of Jesse, a root out of a dry ground, as the word "Nazareth" suggests.
Thus, in this first division, we have foreshadowed the rejection of Christ and
His glory reaching out to the nations at large.
Division 2. (Chaps. 3-7.)
The King announced, anointed, and declaring His Constitution.
In this division, we have the herald, John the Baptist, calling to
repentance and preparing the way for the King, who on His appearing is baptized
and anointed with the Holy Spirit for His royal work then subjected to the moral
assaults of His enemy. Coming forth unscathed, He proclaims the great moral
principles of His kingdom which He had already illustrated in His own person. We
give the sub-divisions of this important portion:
Subdivision 1. Chaps. 3 — 4: 11. The King
anointed.
Sec. 1. Vers. 1-6:
The forerunner.
Sec. 2. Vers.
7-12: Judgment proclaimed.
Sec. 3. Vers.
13-17: The King baptized and anointed.
Sec. 4. Ch. 4:
1-11. The temptation.
Subdivision 2. Chap. 4: 12-25. The
testimony of the King Himself.
This brief sub-division gives us a summary of our Lord's earlier
ministry in Galilee.
Sec. 1. Vers.
12-16: The light in the land of Zabulon and Nephthalim.
Sec. 2. Vers.
17-22: The call of the. disciples.
Sec. 3. Vers.
23-25: Preaching and working miracles.
Subdivision 3. Chaps. 5 — 7. The sermon on
the mount — the moral character of the Kingdom.
A volume might be written upon this one discourse. Only in the
briefest way we indicate its main features. The general theme is evident. His
kingdom is not outward, but a moral one in which a mere legal righteousness will
not avail, and where mercy as well as truth are indispensable.
Sec. 1. Ch. 5:
1-16: The Beatitudes true members of the Kingdom, the
salt of the earth and the light of the world.
Sec. 2. Vers.
17-48: The law, the old covenant, compared with the
spiritual principles of the Kingdom.
Sec. 3. Ch. 6:
1-18: True righteousness in alms, prayer and fasting.
Sec. 4. Vers.
19-34: Without carefulness in a world of care.
Sec. 5. Ch. 7:
1-14: Consistency and dependence.
Sec. 6. Vers.
15-20: The tree known by its fruits.
Sec. 7. Vers.
21-29: The conclusion and application.
Division 3. (Chaps. 8-11)
The display of the Kingdom in its sufficiency for man and man's unfitness for
the Kingdom.
The general character of this third division is suggested by its
title. In it, we have the works of the King manifesting His power and goodness.
In these works He associates with Himself His disciples whom He sends forth with
His charge. An opposition is developed, out of which He calls a remnant, and the
separation between this remnant of faith and the mass of the ungodly nation
reaches a climax in which the leaders are rejected.
The subdivisions follow:
Subdivision 1. Chaps. 8 — 9: 26. The
activities of the King.
We have here grouped together a number of characteristic miracles
manifesting the varied condition of the people and the suited grace to meet
their need. These works may not all have taken place in immediate, consecutive
order. Together, however, they display the power of the King and His tender
grace. It is suggestive that the lofty moral principles were declared from the
summit of the mount, while the actual condition of man is set forth (in the
leper) at the foot. What we ought to be and what we are, are two different
things. Grace meets us where and as
we are, and brings us into conformity with the purpose of God.
Sec. 1. Ch. 8:
1-17: Abundant works.
There is, no doubt, a moral order in the
three acts of healing we have here, together with a
summary at the close. The leprosy (1-4) suggests the
defilement of sin cleansed; the healing of the palsy
(5-13), the helplessness induced by sin removed — mercy
for the Gentiles; the fever of Peter's wife's mother
(14, 15), recovering mercy for Israel; grace for every
form of need (16, 17).
Sec.2. Ch. 8:
18-9: 8: His path and the power to walk in it.
Our Lord here is seen departing to the
other side of the lake, where He works a deliverance
from the power of Satan, and returning again to His own
city sets a captive free. The portions here are all
suggestive: the path a testing one (18-22), and subject
to storms (23-27); the enemy is powerless in His
presence (28); the palsy removed (9: 1-8) is a sign of
the power connected with His forgiveness.
Sec. 3. Ch. 9:
9-26: The call of publicans and and quickening of the
dead.
The call of Matthew, himself a publican
(9-13), signalizes the gathering of many others like
himself, objects of scorn to the Pharisees, together at
our Lord's table. These (14-17) are the children of the
Bride-chamber who have the new wine of divine grace in
the new bottles which that grace has prepared. For the
proper enjoyment of this, there must be a divine work of
quickening and cleansing, typified in the raising of
Jairus' daughter from the dead and the healing of the
woman with an issue (18-26).
Subdivision 2. Chaps. 9: 27 — 10. The
King's messengers sent forth and charged.
In this subdivision our Lord is seen still exercising His kingly
prerogative of healing and
deliverance, associating His twelve disciples with Himself in this
blessed work. The main part of the chapter is devoted to the solemn prophetic
charge which reaches far beyond the ministry upon which they there entered, and
applies to the closing period just before the Tribulation when the Lord's
messengers shall again go forth.
Sec. 1. Ch. 9:
27-34: The Son of David.
Two works here proclaim Him the true
Messiah, the Son of David and King of Israel: the
opening of the blind eyes (27-31) and the casting out of
the dumb demon (32-34) both are symbolic of that work of
grace which was effected in the remnant while our Lord
was here and will be continued in the latter days. The
enmity of the unbelieving mass is brought to a focus by
this display of divine power, and they deliberately
accuse Him of casting out demons in the power of Satan.
Sec. 2. Ch. 9: 35
— 10: His messengers.
Our Lord's compassion goes out toward the
multitude and He sends forth His disciples, empowering
them to work miracles of healing and to preach the
gospel of the kingdom to the house of Israel (9: 35 —
10: 15). This ministry of grace will meet with abundant
opposition (16-23). He warns them of this and charges
them that neither fear nor favor should cause them to
swerve from the path of obedience to God and walking in
His fear (24-33). The disciple must expect not peace but
a sword, and must be prepared to sacrifice the dearest
earthly relationship where it conflicts with
faithfulness to Himself (34-38). The end is ever to be
kept in view, with its sure reward (39-42).
Subdivision 3. Chap. 11. The remnant
manifested and called forth.
The effect of the proclamation of the truth and the manifestation
of the King in His works of power is to separate from the unbelieving mass of
the people a remnant which, feeble as its faith is, turns to the Lord and
manifests itself among the babes to whom God makes His grace known.
Sec. 1. Vers.
1-15: John's question and our Lord's testimony.
Shut up in prison, John seems to have
suffered a temporary eclipse of faith. It is beautiful
to see how loyal he is to the Lord, even under the
darkness of doubt. If there are doubts, the One about
whom He has questions is the only One who can solve
them. Well is it for us when we bring our very doubts to
the Lord Jesus. The Lord replies to this question of
John (1-6) by recounting the works which He had wrought,
and with the delicate reproof, "Blessed is he whosoever
shall not be offended in Me," to recall John to the
strength of faith. If our Lord would thus rebuke His
servant in secret, He publicly bears witness to him
(7-15) as the greatest of those born of women.
Significantly, as being not in immediate association
with our Lord, he is not spoken of as in the Kingdom
which was about to be set up. He was the greatest of the
prophets, indeed the Elijah that was to come, but a
place of greater privilege was that belonging to the
Lord's disciples.
Sec. 1. Vers.
6-24: The unbelief of the nation.
Alas, the mass of the people had no
apprehension of the grace which had been brought to
their very doors. Like children playing in the market,
neither the preaching of repentance nor the works of
grace by our Lord could move their cold hearts. They
would neither mourn nor dance. The end of such unbelief
must be judgment; it shall be more tolerable for the
godless cities of the plain, and for Tyre and Sidon with
their abominable idolatries, than for highly favored
Israel which rejects the Light that had shone unto it.
Sec. 3. Vers.
25-30: The "babes" provided for.
How preciously do the words which follow
here exemplify the grace of our Lord! No one can know
the Father save as revealed by the Son, even as the Son
also is known only to the Father; but wherever there are
"babes" (those who have no high thoughts of themselves
and are willing to receive the revelation) it is given
to them. How then is one seen to be a babe? All who are
weary and heavy laden, who feel the burden of their
sins, may be such and are welcome to come and find rest.
Subdivision 4. Chap. 12. The rejected King
rejecting His apostate subjects.
The opposition culminates in this chapter. Our Lord had patiently
borne with unbelief so long as it indicated only blindness or indifference, but
when it assumes the satanic form of open-eyed hatred of Himself and His Father,
He can but pronounce the doom upon those who deliberately put themselves under
the power of Satan. This is the blasphemy against the Holy Ghost, against which
He solemnly warns the guilty leaders.
Sec. 1. Vers.
1-13: The Sabbath and the Lord of the Sabbath.
It is interesting and profitable to trace
throughout the Gospels the effect upon the Jews of our
Lord's attitude toward the Sabbath Day. In it He wrought
miracles wherever there was need, and ever claimed that
the entire spirit of the day was missed by those who
would turn it into a matter of self-righteous formalism,
instead of a delight and a day of liberty. The Sabbath
has always been thus used by legalism. Even in the
present dispensation, the so-called Christian Sabbath
has been laden with legal prohibitions and ordinances.
There are two prominent facts to be noted:
the first, which we have already dwelt upon, that the
true nature of the Sabbath is little apprehended; and
the second, that even if the requirements as to this
observance were kept in accord with the law, both letter
and spirit, it was used by the people as though they had
never broken that law. God gave Israel His Sabbath as
separating them from all other nations. An observance of
this holy day was a tacit acknowledgment of their
subjection to the law of God in every particular and the
intimation that they had kept that law perfectly. It was
this which our Lord would press upon the people. They
had no right to decorate themselves with a fancied
obedience to the letter of the Sabbath. They were
condemned by their sin, and what became them was an
acknowledgment of that, rather than the going through of
certain ceremonial observances.
The two occurrences are: The disciples
plucking and eating the ears of corn on the Sabbath Day
(vers. 1-8); and, The healing of the man with the
withered hand in the synagogue (vers. 9-13).
The first is the prerogative of mercy, for
God never fails to meet the need of His people. David
thus ignored the priestly ordinance as to the showbread
to meet the hunger of himself and his men, for it was a
time of confusion, in which part of the law having been
ignored the remainder of it must be in abeyance. Not
only this, but the priests did work on the Sabbath Day
in order to offer sacrifices. They were blameless in
this, although according to the legal reasoning of the
Jews they would have been guilty of a profanation. The
Lord reminds them that He who gives the law is greater
than the temple whose ritual they were so punctilious in
observing, and that mercy and not sacrifice is what God
delights in. The Son of Man is Lord of the Sabbath.
The man with the withered hand was like
Israel, powerless to do aught aright. Of what value was
the external keeping of the Sabbath when there was no
power for God? Surely, if it is right to pull a fallen
sheep out of the pit, it is better to heal a fallen man
— by implication, the fallen people, had they only been
ready for it.
Sec. 2. Vers.
14-21: The counsel to destroy Him.
The Lord fully understands the relentless
hatred which His treatment of the Sabbath would stir in
the hearts of the Pharisees, and knows He must withdraw
Himself from them. A change is noted at this point in
His miracles, which are now wrought more in secret, and
those who are healed are warned to say nothing about it.
The shadow of the cross was falling across His path, and
yet He goes forward in illustration of that word of the
prophet: "Behold My Servant" He should not fail nor be
discouraged until He had brought forth judgment unto
victory.
Sec. 3. Vers.
22-32: The blasphemy against the Holy Ghost.
We have already seen how the Pharisees had
once before charged Him with casting out demons in the
power of Satan. This is repeated more deliberately, and
calls forth the final and awful warning we have here.
Evidently, the blasphemy against the Holy Ghost is not,
as has been supposed by many sensitive believers whose
consciences have been tortured by the thought, that one
has committed some known sin. Alas, who has been exempt
from this? The true nature of this awful sin is that
when the light was shining in full blaze before their
very eyes, both in words of divine truth and wisdom and
works of almighty grace, they should deliberately
ascribe this energy of the Spirit in our Lord to the
Devil himself. What is left for those who call light
darkness, who openly and wilfully confound the Holy
Ghost with Satan? The true nature, therefore, of the sin
is manifest. It is never committed by those who turn to
or have any desire for our Lord; and wherever the vilest
sinner, the most dreadful blasphemer, turns to the Lord
Jesus Christ, he will find — not this awful sin which
never has forgiveness between him and the Saviour — but
our Lord's blessed word ever true:
"Him that cometh to Me I will in no
wise cast out."
Sec. 4. Vers.
33-50: The test fully applied. The remainder of the
chapter, while easily falling into minuter divisions,
develops our Lord's separative judgment upon His
rejecters. The tree is known by its fruit (33-37). The
sign of Jonah was a call to them to repentance, and if
they refuse to believe on Him of whom Jonah was a type,
the very men of Nineveh and the Queen of the South will
rise up in judgment to condemn them. The evil spirit
which they were fostering in their hearts — a spirit
that led them into such dreadful blasphemy — would later
on take complete possession of them, as we know he will
in the last terrible days of the apostasy (43-45). The
unclean spirit of idolatry had left them, but later on
would return in sevenfold power. Meanwhile, our Lord
recognizes as His kindred not those bound by ties of
nature, but of grace (46-50).
Division 4. (Chaps. 13 — 20: 28).
The Kingdom of an absent King entrusted to the hands of men.
The separation forced upon our Lord at the close of the former
division is accentuated throughout the present one. There is no longer, we may
say, a tentative presentation of Himself for their acceptance, but rather the
recognition of a refusal which was reaching on toward its awful climax in the
cross, the shadow of which falls upon the lonely path the rejected King must
take. This rejection, of course, was known to Him from the beginning, and indeed
the very principles of His kingdom were given in view of the persecution and
rejection which His followers would suffer. Thus, glory and power do not
characterize the Kingdom, but rather meekness and suffering. All this is brought
out in our present division, the first part of which gives us in the form of
parables, the future history of His kingdom during the time of His rejection,
together with the characteristics of that rejection as experienced by our Lord
and the promise of the establishment of the Church, a glimpse of the Kingdom in
its glory, and the responsibilities connected with its administration upon
earth. We add a few words upon each of the subdivisions of this great portion of
our Evangelist.
Subdivision 1. Chap. 13: 1-52. The
prophetic outline of the Kingdom in mystery form.
These seven parables of the Kingdom give us, as their number would
indicate, a complete view of the Kingdom of heaven during the time of our Lord's
absence. It began with the very period of seed sowing by our Lord, reaching on
through the entire present interval of grace to its consummation in judgment,
with a glimpse at the glory beyond.
The seven are divided into two parts, the first four being spoken
to the multitude and give the external history of the Kingdom in our Lord's
absence, and the last three, spoken to His disciples alone, deal with the more
final and vital aspects of the Kingdom. We note these two parts:
1st. Vers. 1-35: The world-history of the Kingdom spoken to the
multitude.
The first of the four parables, that of the sower, divides itself
into four parts, suggesting the earth-aspect of the effects of the sowing of the
word of truth (1-23). It is only where the seed is received in good ground, that
it bears abiding fruit. All the rest perishes by Satanic influence, the unbroken
hardness of the flesh, or the course of the world.
The second parable, of the tares (24-30), is the history of
Satan's counterfeit introduced into the Kingdom, and speaks more particularly of
those forms of apostasy and the persons identified with them which mark the
state of things at the close. These first two parables are connected together,
both in form and subject, and give us, as has been said, rather the individual
aspect of membership in the Kingdom.
The third parable, of the mustard seed (31, 32), shows the growth
of the Kingdom from small beginnings to a great world power, not for
righteousness, but affording shelter for various forms of evil.
The fourth parable, of the leaven (33), goes along with this, and
shows the inward working of the leaven of false doctrine permeating and
corrupting the entire mass of profession. The principles heading up in these are
already at work, and their full manifestation will be when the true people of
God are removed and the corrupt professing Church, together with apostate
Israel, is left alone, waiting for judgment.
This closes the first section of the parables of the Kingdom (34,
35).
2nd. Vers. 36-52: The end as seen in judgment and in glory.
The explanation of the parable of the tares comes in here (36-43).
It looks forward to the time when the Lord will gather out of His Kingdom all
things which offend and them that do iniquity, when that Kingdom shall be as the
"barn" in which the precious grain is safely housed, the righteous then shining
forth as the sun. The parable is cast in Jewish form, and the rapture of the
heavenly saints does not seem to be included; they are caught up, not by the
angels, but by the Lord Himself. There is no difficulty when we remember that
the last form in which the Kingdom appears gives character to the entire period
covered by the sowing of the tares. They are in both the present interval of the
Church's history and the succeeding one of God's resumption of His ways with His
earthly people.
The next parable, of the treasure hid in the field (44), points to
the ground of our Lord's future dealing in blessing with Israel; the field (the
world) is purchased for the sake of the treasure in it (Israel).
In the parable of the pearl (45, 46), we have the purchase of the
Church to be the display of our Lord's glory in the heavenlies, as we see in
Revelation. We need hardly say that the merchantman is a type of our Lord, and
the price paid in both parables, was "all that He had" — His own life, which He
gave to purchase both His earthly and heavenly people. What a perversion of the
truth is the other thought that the sinner gives up what he never had, in order
to purchase Christ!
The closing parable, of the net cast into the sea (47-52), speaks
of the final discriminative gathering from the nations, where that which is of
God is safely cared for, while the rest shares in that judgment which is ever
declared to mark the close of the dispensation prior to the setting up of our
Lord's millennial kingdom upon earth.2
Subdivision 2. Chaps. 13: 53 — 14. The
King in His rejection.
This part gives us various thoughts of our Lord's ministry after
the crises which we have already noted at the close of the third division. The
remainder of His Galilean ministry and earthly course is spent under the shadow
of an impending outbreak. Already in heart rejected by the leaders of the
people, He will go on ministering in grace so far as unbelief will not refuse
Him. Therefore we find here striking manifestations of that grace.
Sec. 1. Chs. 13:
53 — 14: 12: Refused at Nazareth and sharing in the
rejection of John.
In Nazareth itself (53-58), even as in
Judah, our Lord as the Son of David is refused. In the
synagogue they stumble at the very grace in which He had
taken His place among them as "the carpenter's son." The
true Builder's Son He was, indeed — "He that built all
things is God:" the Son of the great Architect, and
Himself the Builder of His Church upon the Rock. Reading
beneath the outward reproach implied here, we have a
glimpse of the glory of Him whose very humiliation is
the occasion for His manifesting that glory! Faith thus
takes up the taunt of the world and accepts it as the
statement of the most glorious fact. He is indeed the
Carpenter's Son.
The end of John the Baptist's faithful
ministry (ch. 14: 1-12) accords with that of all
faithful witnesses in an ungodly world. He gets the
prophet's reward at the hands of sinful men — hatred and
death. Herod stands for the apostate nation. Not really
an Israelite, but with the prerogative of a ruler of
Israel; his unholy alliance which he will not break,
rebuked by the faithful prophet, became the occasion for
the execution of God's faithful servant. He thus reminds
us of the character of the ungodly nation in the last
days, led on by Antichrist, when Christ's witnesses will
be put to death.
Sec. 2. Vers.
13-21: The feeding of the five thousand.
Obliged to seek retirement in the face of
such hatred, our Lord will let nothing check His
ministering to the need of His people.
Sec. 3. Vers.
22-33: Walking upon the water.
In this miracle our Lord manifests Himself
as superior to all circumstances, walking calmly through
them all. Faith covets to follow Him, and Peter,
suggesting the Church going forth. unto Him, would fain
walk as He walked, independent of the "boat" of Judaism.
It gives us a glimpse of Peter's entire character, the
desire to do, coupled with failure in accomplishment,
and our Lord's succoring grace.
Sec. 4. Vers.
34-36: Mercy to the nations.
The dispensational picture is completed
when the boat reaches the land, and healing goes forth
to all who have need. Thus will it be when our Lord
appears as the Sun of righteousness with healing in His
wings.
Subdivision 3. Chaps. 15 — 16: 12.
Formalism and faith contrasted.
This portion manifests the essential wickedness of the natural
heart, no matter how religious it may be. Indeed its very punctiliousness in the
matter of religious observances but displays its essential enmity to God. But in
contrast to this, we have the heart of God meeting need wherever faith counts
upon Him.
Sec. 1. Ch. 15:
1-20: Traditionalism and defilement.
How mean are all the petty ways of selfish
religiousness. Even human love is stifled by it, and the
very commandment of God trampled beneath the feet of
those who pretend to eschew defilement. Alas, the heart
of man, until renewed, has nothing in it but that which
can defile.
Sec. 2. Vers.
21-28: Crumbs for the dogs.
The lovely contrast in the case of the
Syrophenician woman is familiar. Wherever there is need
which does not assume a place which is not its own (a
Gentile could not appeal to the
Son of David) there is blessing to the extent of the
need.
Sec. 3. Vers.
29-38: The feeding of the four thousand.
There is a largeness of blessing here, not
only in feeding the multitude, but healing the lame,
blind, dumb, maimed and all who are cast at His feet.
The multitude glorified the God of Israel. Alas, they
have not faith to stand against their leaders and
identify themselves with Him who was thus glorifying
God.
Sec. 4. Chs. 15:
39 — 16: 4: The signs of the times.
These leaders pretend to desire a sign,
but fail to notice that which witnesses of the coming
judgment, the red and lowering sky caused by the dark
cloud of unbelief which obscured the shining of the Sun
of righteousness.
Sec. 5. Vers.
5-12: Beware of leaven.
The Lord takes occasion to warn His
disciples (slow indeed they are to apprehend His
meaning) against the contaminating influence of the
religious leaders. Leaven, as we have already had
occasion to see, is a figure of an energy of evil
working to corrupt. This will be found the consistent
meaning of leaven throughout Scripture. Here it refers
to
doctrine, and in Galatians 5: 9
also, where legal principles are spoken of as leaven, a
little of which will mar and corrupt all the doctrine
with which it is associated. The same expression in 1
Cor. 5: 6 refers to the allowance of
moral evil. Indifference to
truth and sin will corrupt a whole company or fellowship
of the people of God. In the light of scriptures like
these, as well as the constant use of the term in the
Old Testament, how could we think of leaven as a good
influence? Not only is the simile unscriptural, but the
doctrine which is built upon it is the very reverse of
true. So far from good gradually permeating and changing
evil, Scripture declares "evil men and seducers shall
wax worse and worse, deceiving and being deceived."
Subdivision 4. Chaps. 16: 13 — 17: 21. The
revelation of Christ for faith, in the heart and to the eye.
The scenes which follow are outside of or on the limits of the
land, suggestive of the rejection which we have seen is characteristic of this
whole period. Here, where His earthly people are turning their backs upon Him,
faith shines out most brightly. His true Person is apprehended and therefore God
can reveal the glories which shall attend His final manifestation.
Sec. 1. Vers. 16:
13-19: The foundation upon which the Church is built.
Our Lord craves an answer from His own as
to who He is. The world may give Him a high place as
John the Baptist, Elias, Jeremias or one of the
prophets, but this will not do for faith. Peter's noble
confession, speaking for us all: "Thou art the Christ,
the Son of the living God" is what God teaches
concerning His Son, and alone can satisfy His heart.
Here we have the living Rock upon which His Church is
built; not a stone, Peter, as Rome would vainly claim;
nor Peter's confession of the great truth, but rather
Him who Himself is the Truth, the Rock of Ages. Against
Him no assault of the enemy can prevail; death itself
bars its gates in vain against His triumphant
resurrection power, a power not only for Himself, but
for His Church. We have here an evident prophetic
reference to that which embodies the work of God in this
day of our Lord's absence. It is the Church which is
Christ's body formed by the Holy Spirit and composed of
every believer in the present period of grace, from
Pentecost to the coming of our Lord. This building of
the Church was yet future. It did not begin until after
our Lord was glorified, a type of which we have in the
transfiguration.
Sec. 2. Vers.
20-28: The cross.
Peter little realized the full meaning of
his confession and the solemn necessities connected with
it, or he would never have rebuked our Lord for
predicting His rejection and death. The way to the glory
for Him, if He would not be alone, must be by the cross,
and those who share in that glory must know something of
the same path of rejection.
Sec. 3. Ch. 17:
1-8: The transfiguration.
Here, we have an anticipation of the glory
of which we have already spoken; Moses and Elias, the
Law and the Prophets, bearing witness to the glory of
the Son of God. They may also suggest the two classes of
saints who shall be associated with Him in heavenly
glory: Moses, those asleep in Jesus; and Elias, the
translated ones. But Christ alone must fill the vision.
The glory which shines upon His associates is
His glory. This, God declares
in, "This is My beloved Son in whom I am well pleased."
Sec. 4. Vers.
9-13: Another prediction of His cross.
The Scribes ignored the sufferings of
Christ and therefore could not understand the glory that
should follow. Elias had already come, but was rejected
and so also must Christ suffer.
Sec. 5. Vers.
14-21: The healing of the lunatic.
We have here another dispensational
glimpse of how, after His exaltation, when our Lord
descends to His earthly people, He will cast out the
demon of unbelief from them. The principle applies in
all times.
Subdivision 5. Chaps. 17: 22 — 20: 28.
Governmental responsibilities.
This portion is confined largely to our Lord's intercourse with
His disciples, rather than with those outside. Several features may be noted.
Sec. 1. Vers.
22-27: His rejection again foretold.
Although one of the children, and indeed
the Son, our Lord in grace submits to pay tribute. How
sad the thought, His own people considered Him a
stranger!
Sec. 2. Ch. 18:
1-14: The spirit of a little child.
All greatness is moral, and a true
lowliness lies at its foundation. He who was higher than
the highest was meek and lowly in heart. The spirit of a
little child marks all who bear His yoke and learn of
Him.
Sec. 3. Vers.
15-20: Responsibilities in the assembly.
This spirit of lowliness is not to
displace that faithfulness which will maintain the honor
of the Lord. Faith and meekness can rebuke sin. This is
illustrated in this portion, where the effort to win an
erring brother is described. We may remark in passing,
how opposite from the legal spirit in which some would
apply this scripture are the directions here. The object
is to
win, not to condemn. Every means
is exhausted, even to leaving the case in the hands of
the assembly.
Sec. 4. Vers.
21-35: True forgiveness.
How solemn is the connection here! May we
not ask ourselves if much that passes for zeal in
discipline may not really be mingled with an unforgiving
spirit?
Sec. 5. Ch. 19:
1-15: Holiness in natural relationships.
The Lord shows the sanctity of the
marriage relationship, a subject which may well be
pondered in this day of looseness. In connection with
this, the invitation for the little children to be
brought to Him has an added sweetness. Natural
relationships are of God, and have His blessing.
Sec. 6. Chs. 19:
16 — 20: 16: The necessity for reality.
Mere nature, however, no matter how
attractive, will not suffice in the things of God. This
is brought out in the narrative of the rich man. Of what
avail was all his keeping of the letter of the law when
in his heart he had enthroned his wealth in the place
which God alone must occupy. Our Lord warns, therefore,
against this. Peter, after his manner, protests that
they have given up all, following Him. Our Lord accepts
this, but in the succeeding parable shows that much
which goes for devotion, when tested, will have to take
a low place. "The last shall be first, and the first
last."
Sec. 7. Ch. 20:
17-28: True greatness in the Kingdom.
Again our Lord predicts His rejection,
death and resurrection. In sharp contrast to His
humiliation in love for us, the selfishness of His poor
disciples asserts itself in the request of the mother of
Zebedee's children for a place of special honor in His
Kingdom. Our Lord promises them only His cup and
baptism. The spirit and ways of the Kingdom are again
set before them — the glory is for the lowly and will be
given not for those who crave it themselves, but for
whom it is prepared.
Division 5. (Chaps. 20: 29 — 23.)
The triumphal entry of the King, seen also as rejected by the leaders, and
rejecting them.
We enter now upon the closing scenes of our Lord's life. The
rejection which had overshadowed the previous division still is present, but the
time for His retirement is past; He now presents Himself in the boldness of
divine right and the meekness of perfect obedience. His enemies must come out
more openly than they have yet done; they must either fully reject and crucify
Him or own Him as their King. Which shall it be? Our Lord labors under no
misapprehension. He fully recognizes the true nature of the opposition which is
arrayed against Him and meets it in every form in which it appears. Throughout
the whole scene there is an unmistakable dignity, but it is a dignity of
meekness and truth; not of outward power.
Subdivision 1. Chaps. 20: 29 — 21: 22. The
King presented.
The opposition must come from the enemy — not from the Lord who
still continues to scatter blessings wherever He goes.
Sec. 1. Vers.
29-34: Opening blind eyes. Blind
need can discern the Son of
David where
open-eyed self-sufficiency sees and
despises Him.
Sec. 2. Ch. 21:
1-11: The entry of the King into Jerusalem.
The typical character of this entry is
manifest. Indeed, it is a fulfilment of the prophet's
words. That both the ass and its colt should be
mentioned is a striking illustration of the perfection
of the inspired Word in contrast with a barren attempt
at exactness. Our Lord seems to have ridden both
animals, one after the other. The ass stands for Israel
by nature. Its colt suggests the remnant, the new-born
nation. It is this last which alone can truly bear its
King into the holy city, but the nation is merged into
this and thus the two are mentioned together. The time
is coming when Israel according to the flesh shall be
represented, not by the apostate and ungodly mass, but
by a nation born in a day, new-born by the grace of God,
who shall proclaim with delight: "Blessed is He that
cometh in the name of the Lord. Hosanna to the Son of
David."
Sec. 3. Vers.
12-17: The purging of the temple.
The Refiner and Purifier of silver is
seen, the Lord who shall suddenly come to His temple.
How this moment would have introduced the entire
millennial blessing for Israel had there been a heart to
receive Him who thus would purge His house. It could not
be, man being what he is. Israel, as well as ourselves
and the entire human family, could alone have redemption
offered to them on the ground of the sacrificial death
of our Lord, but this only accentuates the guilt of the
chief priests who reject Him in face of His manifest
moral glory. Our Lord declares the babes and sucklings
will declare His praise if the leaders will not, and the
very stones proclaim the shame of those who know not the
Son of David.
Sec. 4. Vers.
18-22: The fig-tree withered.
We have here another symbolic act. The
fig-tree stands for the Jewish nation — a fig-tree,
not a vine, because only a fragment of the nation, two
tribes, was restored from Babylon. This failed to bear
fruit, and the time was coming when, refusing the
blessing, it must receive the curse. In spite of its
bravery of profession in the abundance of leaves, the
fruit, which in the fig-tree precedes the leaves, was
utterly wanting. In this very judgment of nature, faith
finds occasion to count upon God — it trusts Him who
withers our nature's strength and thus removes the
mountains which would oppose our true progress.
Subdivision 2. Chap. 21: 23-46. The King
rejected.
The conflict of the leaders with our Lord goes on, ever
manifesting their implacable hatred and showing our Lord's full knowledge of all
that was coming.
Sec. 1. Vers. 23-27: His authority.
They profess to want to know by what
authority our Lord is acting. In no arbitrary way, He
asks them a question which must precede His answer. Do
they recognize John's baptism have they bowed in
repentance to God? If not, they are incapable of knowing
by what authority He acts.
Sec. 2. Vers. 28-32:
The two sons.
Our Lord will press further upon their
conscience. They were like the son who promised to obey
his father and did not, while the publicans and the
despised ones who did not conceal their former
disobedience, now in penitence are putting to shame the
formalism of the Pharisees.
Sec. 3. Vers.
33-46: The Heir is slain.
In the parable of the vineyard and the
husbandmen, our Lord shows that the leaders' opposition
would only culminate when they had deliberately rejected
and cast out and slain the true Heir. This is most
solemn while it shows the love which would in advance
bring home their premeditated sin upon them, if even yet
they might be brought to repentance and turn to Him.
Subdivision 3. Chap. 22: 1-14. The
marriage of the King's Son.
This parable of the Kingdom shows how the purposes of God are to
be fulfilled, in spite of the wicked rejection of our Lord by His earthly
people. He still will make a marriage for His Son. He will have a companion
associated with Him in the blessing and glory into which He will enter. The
bride is not directly spoken of here. We may think of her as the earthly
companion of our Lord, the new nation of which we have already spoken.
Sec. 1. Vers. 1-4:
The call.
To this wedding feast, God will send out
invitations. Indeed, one had already gone forth during
the ministry of John the Baptist and of our Lord upon
earth.
Sec. 2. Vers. 5-7:
Rejection.
This had been made light of and ignored,
and the result would be the destruction of Jerusalem and
the scattering of the Jews.
Sec. 3. Vers.
8-10: The Gentiles gathered in.
Here we have the ingathering which has
been going on throughout the present dispensation. The
former narrative is still earthly, as we saw in the case
of the parable of the tares, and therefore the final
gathering is not the Church on high, but the company of
professed believers in the brief period after the
rapture of the Church. However, the dispensational lines
are not closely drawn, but the great and solemn facts
are laid upon the conscience.
Sec. 4. Vers. 11,
12: Without a wedding garment.
The King comes in to see His guests. Of
course, this could not be in heaven where the Church is
gathered, for there will be no false professors there
but, as we said, it is a solemn truth rather than
dispensational exactness that is pressed upon our heart.
However, all is clear when we bear in mind what is said
above. The King comes in, not to seek for enemies but to
see His friends. The enemies, however, must be detected.
They are known by their refusal to accept the provision
of the wedding garment.
Sec. 5. Vers. 13,
14: The doom.
The end of enemies can only be judgment
against which they cannot protest. Their lips are
sealed.
Subdivision 4. Chap. 22: 15-46. Enemies
silenced.
The leaders still seek to ensnare our Lord, but in the questions
they ask they are themselves taken.
Sec. 1. Vers.
15-22: Tribute to Caesar.
This was a constant source of irritation
to the Jews, whose pride could not brook the thought of
subjection to a foreign authority. Like their boasted
Sabbath keeping, however, it was all a sham; the stern
fact was that they were a tributary people, using
Caesar's money, and therefore should render tribute to
him, and acknowledge as well their responsibilities to
God, which they utterly ignored.
Sec. 2. Vers.
23-33: The resurrection.
The Sadducees, the skeptics of their day,
propound a hypothetical case, grotesque enough in
itself, but revealing also an utter ignorance of the
Scriptures and the power of God. Our Lord's answer
brings out weighty truth while rebuking their ignorance
of God and His word.
Sec. 3. Vers.
34-40: The greatest commandment.
The Pharisees — at the opposite extreme
from the Sadducees — next ask what is the most important
feature of the law, to be answered by that perfect
summary which gives God His supreme place and links men
together in love.
Sec. 4. Vers.
41-46: "What think ye of Christ?"
His enemies had asked Him three questions
— a political, a doctrinal and a legal. Having answered
each of these,
He asks them one — the question
of all questions. We can but marvel at the wondrous
simplicity and heart-searching depth of this
interrogatory, with its intimations of a fulness in His
Person revealed only to those who know God — David's
Son and David's
Lord. If they know Him not, what need for further
questions on their part? Thus they are silenced.
Subdivision 5. Chap. 23. The arraignment
of His rejecters.
In order rightly to understand this grandly solemn chapter, we
must remember the circumstances. The Lord, rejected, hated, the net being drawn
ever more closely about Him, well knowing that the cross is near, turns upon His
enemies, not in anger, nor weakness, but in all the regal dignity and conscious
authority which go with absolute, divine, moral righteousness. The conditions
are reversed. The leaders are the culprits, and He whom they would take is their
Judge; and yet we shall fail to get the full meaning of what He says unless we
remember the infinite compassion, deep yearning love for the very ones whose
doom He must declare.
Sec. 1. Vers.
1-12: False rulers.
The leaders occupied Moses' seat. So long
as they enforced the law of Moses they were to be
obeyed, but they were destitute of the very first
principle of a true lawgiver, which is to be himself
subject to the laws. These, on the contrary, exalt
themselves at the expense of a burdened people. How
opposite to the lowliness which our Lord enjoins upon
His disciples and which He so perfectly exemplified.
Sec. 2. Vers.
13-33: The seven-fold woe.
Nothing could exceed the solemnity of this
denunciation. The number of woes reminding us of those
pronounced in Isaiah 5 and 6, suggests the completeness
and finality of the judgment they had brought upon
themselves. In general, they declare the blindness,
hypocrisy and implacable hatred of those who posed as
the religious patterns and leaders of the people.
Nothing could be more dreadful. The seven woes follow:
First: For
shutting up the Kingdom (ver. 13).
Second: For false
proselyting (ver. 15).3
Third: For unholy trickery
about sacred things (vers. 16-22).
Fourth: For punctiliousness
about trifles, while regardless of the greatest
matters (vers. 23, 24).
Fifth: For inward
uncleanness with outward scrupulosity (vers. 25,
26).
Sixth: Whited sepulchres
full of dead men's bones (vers. 27, 28).
Seventh: For professed
honors paid to martyred prophets while they are
plotting further martyrdom of the Greatest of all,
thus filling up the iniquity of their fathers and
identifying themselves with the shedding of all
righteous blood from Abel down. How could they, with
such willing-hearted corruption,escape the judgment
of hell? Divine love asks the question (vers.
29-36).
Sec. 3. Vers.
37-39: The sorrow of the King and Judge.
How inexpressibly sweet and sad is this
closing element which gives character to the entire
sentence pronounced! What must be the hopelessness of
that condition when divine power, righteousness and love
can only unite in mourning over the obduracy of the
human heart! "How often would I have gathered thy
children together, even as a hen gathereth her chickens
under her wings, and ye would not!"
Division 6. (Chaps. 24 and 25.)
The coming of the King in final glory, announced in reference
to Israel, the Church and the world.
To give anything like an adequate analysis of this great
discourse, would be to traverse the entire field of prophetic truth, of which it
furnishes the great salient features. This would require a volume, where we have
but space for a few pages. We must therefore be concise and omit much that is
not absolutely necessary for an understanding of the outlines of this Gospel.
As we have seen, Matthew is distinctively the great governmental
Gospel. We have the King, His kingdom and the administration, not only of that
kingdom but of everything upon earth with reference to it. We need not be
surprised, therefore, that the vision reaches far beyond the limits of Israel.
In one sense — but under what different conditions! — this discourse upon the
Mount of Olives reminds us of Moses' view of the land from the summit of Mt.
Pisgah. The lawgiver must feel the sentence of the law which he himself had
pronounced, and is shut out from the goodly land which he can only behold from
afar. A Greater than the lawgiver is also surveying the whole field of what is
to be His future inheritance in Israel, the Church and the world. Neither is He
now going to enter into it, but through no failure of His own. Love and divine
compassion are leading Him to take the consequences of the trespass of His
people and to suffer without the gate in their stead. Thus He will open the way
for their entrance in blessing into the inheritance and establish the foundation
upon which His kingdom shall rest undisturbed for all time and eternity.
As has been already remarked, the discourse grows out of the
disciples' implied thought that the temple and all connected with it were
permanent. Our Lord declares all must be overthrown. Neither His kingdom nor His
temple can rest upon any foundation but that which He must lay through His
Cross. Therefore, He must pronounce the end in judgment upon all else. This
judgment will take place in connection with His second coming, which brings in
the end of the age.
There are three main subdivisions of this discourse, devoted to
the three great departments of responsibility respectively, in Israel, the
Church and the Gentile world.
Subdivision 1. Chap. 24: 1-11. Israel in
relation to the Lord's second coming.
There can be no clear apprehension of prophetic truth unless the
distinction between Israel and the Church, and indeed, the world, is clearly
seen (1 Cor. 10: 32).
This first portion of the discourse therefore is confined to the
Lord's coming with reference to His earthly people Israel. To apply what He here
says to the present dispensation and the Church, would introduce all manner of
confusion. Of course, the disciples to whom He was speaking became afterwards
part of the Church. He addresses them, however, as representative Jews who might
be present at the time of His second coming. The connection also between the
first destruction of Jerusalem, which was so soon take to take place, and the
final overthrow of the apostate nation at the end, shows the unity of the moral
condition which will characterize the people at both these periods. We see in
chapter I o something of the same, where the sending out of the disciples by our
Lord was connected with His second coming. The present interval of grace is left
out of view.
We cast a brief glance at the various sections of this portion:
Sec. 1. Vers.
1-14: The beginning of sorrows.
This portion is an answer, apparently, to
the first part of the disciples' question as to the
destruction of Jerusalem, and is general in its
character. There are certain features appropriate to the
entire period of our Lord's absence, looked at as we
have seen in the parable of the tares. False Christs
were to abound; there were to be wars and rumors of
wars; nature itself in sympathy with the moral upheaval
that is to take place; persecutions of the true
disciples were to abound; while false prophets were to
be numerous and apostasy would creep in. The gospel of
the Kingdom, however, would be preached to the end.
This, as we have seen, is spoken of in chapter 10.
Sec. 2. Vers.
15-28: The abomination of desolation.
We are here in the last days, having
over-leaped the entire present period of the Church's
history, and are in the last week of Daniel — the last
half of that week. The false Christs and false prophets
previously spoken of are here embodied in that one
person whom they prefigured; this one is
the Antichrist,
the false prophet. It is he who sets up the image
of the Beast (Rev. 13: 13-17; Dan. 9: 27), which is the
signal for the introduction of the Great Tribulation for
all who will not acknowledge the authority of the Beast
(the political, imperial power) as supported by apostate
Judaism under the Antichrist.
When this takes place, the faithful are to
flee. In Luke, there is apparently more special
reference to the first destruction of Jerusalem under
the Romans (see Luke 21: 20). Our Lord goes on to
describe the fearful tribulations of those days — for
Jews and not for Christians. The shortening of these
days of tribulation (vers. 19- 22) refers to the fact
that the Great Tribulation does not commence at the
beginning of Daniel's week, but in the middle, and lasts
but three and a half years. His people are particularly
warned against the false Christs (23-26). Then, when
evil is at its height, the Son of Man will appear as the
lightning in the heaven; there shall be no mistaking His
appearing (27, 28).
Sec. 3. Vers.
29-44: The appearing of the Son of Man.
This is that great appearing of our Lord
with clouds when "every eye shall see Him; and they also
that pierced Him, and all the kindreds of the land shall
wail because of Him" (29-31).
He next warns His disciples of the
certainty and nearness of this coming. Morally, it was
already near, though the entire present interval of
grace has elapsed; all things have been in abeyance. At
the end, the remnant will recognize the signs of the
times when the fig-tree puts forth her leaves (32-35).
While the nearness and the certainty of this appearing
will be well known to the remnant, no date can be fixed.
This serves to rebuke in a general way all foolish
efforts to set a date for the Lord's coming by those who
are ignorant of the elementary distinction between the
rapture of the Church at the close of this present
period and the appearing to which this entire prophecy
refers. It would also guard the elect in that day from
attempting to set an exact date for that which is known
only to the Father. It will suffice for them to know
that all things will go on as in the days of Noah, when
suddenly the Son of Man will come. Then, some will be
taken away in judgment and others left for blessing
(36-41). The moral lesson of it all is, to be ready and
to watch (42-44).
Subdivision 2. Chap. 24: 45 — 25: 30. The
Lord's coming with reference to the Church.
It is significant that throughout that part of the discourse
referring to Israel, our Lord speaks of Himself as "the Son of Man," while in
that which now comes He is called "Lord." Verses 42-44 have both expressions and
are of that general character of moral warning which
would be appropriate to both.
Sec. 1. Vers.
45-51: The responsibilities of the servant.
The Lord here speaks of those who have
been entrusted with responsibilities in connection with
His kingdom during His absence. They are either faithful
stewards or unfaithful, and as such will receive their
recompense. We would suggest that while this portion of
the discourse has reference to the present Church
period, it will probably be found that what is said of
the interpretation of the parable of the tares would
also apply here; that is, that while the present period
is included, the form of what is said is earthly and may
reach on to the period of the Tribulation. This would
explain how the judgment falls upon the unfaithful
servants in an unexpected moment. We could not apply
this to the Church.
Sec. 2. Ch. 25:
1-13: The Coming of the Bridegroom.
This is a parable of the Kingdom of
Heaven, and what has already been said as to it will
apply here. The Bridegroom would be Christ, and the
wedding, not the marriage supper of the Lamb in heaven
where the Church is the bride, but the earthly kingdom
which He sets up here. Those who are waiting for the
Bridegroom, however, would be primarily Christians,
during the present dispensation, though as we have
already said, it may go beyond into the next period.
That is, our Lord is here impressing the lesson of
readiness for those who are waiting for His coming. We
need say but little as to the two classes. Those without
oil figure mere profession — those destitute of the Holy
Spirit, whose lamps of testimony are found to be going
out at the critical time.
Sec. 3. Vers.
14-30: The parable of the talents.
This third portion of the address which
covers the present Church period speaks of the gifts
which have been entrusted to the Lord's servants during
His absence. What has already been said as to the
virgins is applicable here. It is kingdom truth, rather
than the Church; it includes the present period, though
does not end with it. The moral lessons are so clear
that we need not dwell further upon them.
Subdivision 3. Chap. 25: 31-46. The
appearing of the Son of Man in relation to the Gentiles.
Perhaps no portion of Scripture has been more misunderstood than
this solemn scene. Those who do not understand dispensational truth confound
this great assize of the living nations with the judgment of the dead in Rev.
20. We need but remember that a thousand years' interval separates the two;
this judgment taking place before the Millennium,
and that of the dead at the close of that period of
earthly blessing. Here, it is the living; there, the dead; here, the nations in
special relation to those who have preached His kingdom; there, all the wicked
dead from the time of Cain.
Three classes are mentioned in this scene. The nations are divided
into sheep and goats, and another class, briefly referred to as "these My
brethren," is distinguished from both. These last are the remnant; those who, as
has often been said, are identified with our Lord's first disciples sent out on
their ministry and engaged in the same service, carrying the gospel of the
Kingdom to all the nations of the world. The manner of their treatment indicates
the moral condition of those nations, and settles their standing as sheep or as
goats. The judgment here is final in the sense that it goes on to the end. As we
know, the Antichrist and the Beast of Revelation have their place in the same
lake of fire where these openly defiant nations also find their doom.
Division 7. (Chaps. 26-28.)
The King crowned with thorns and by His death and resurrection making good all
His purposes of blessing for His kingdom and the world.
In our examination of the nature of our Lord's death and the
events connected with it as recorded in each Evangelist, we have gone so fully
into this portion of our subject that we will confine ourselves almost
exclusively to giving the analysis. See Chapter III, Parts 2 and 3.
Subdivision 1. Chap. 26: 1-56.
Preliminary.
In this portion we have the account of what takes place up to and
including our Lord's betrayal and arrest.
Sec. 1. Vers.
1-16: The forethought of enemies and of friends.
In sorrowful contrast, we have here (1-5)
the plot of the rulers to put our Lord to death, and
(6-13) the pouring the fragrant ointment upon Him by the
woman. Judas repudiates her act and identifies himself
with our Lord's murderers.
Sec. 2. Vers.
17-35: The Passover and the Lord's Supper.
Kingly dignity has marked our Lord
throughout; now He goes towards this dark part of His
pathway with the same kingly dignity and in the beauty
of meekness that has marked His whole course. It is He
who provides for the keeping of the Passover (17-19),
and at the last of these celebrations foretells His
betrayal and points out the traitor (20-25). Here, too,
is the establishment of a new feast (26-29) which we may
call rather the first than the last Supper, the light
and joy of which has been with us ever since.
Next follows the warning to Peter and the
disciples with the fore-warning of His rejection
(30-35).
Sec. 3. Vers.
36-46: The agony in the Garden.
We love to linger here and behold the King
whose glory never shone out more perfectly than when
prostrate upon His face He receives the cup from His
Father's hand.
Sec. 4. Vers.
47-56: The Betrayal.
Judas with his false kiss (47-50) and
Peter with his ineffectual sword (51-54), though utterly
dissimilar, are both contrasted with the meekness of Him
who, when all His disciples flee, yields Himself up into
the hands of His enemies (55, 56).
Subdivision 2. Chaps. 26: 57-27. The
rejection and crucifixion of the King.
The details of the two trials, the religious (!) and the civil,
are given here, and the cross which follows.
Sec. 1. Ch. 26:
57-75: The trial before the high priest.
If they condemn Him, it must be in the
face of the full light. False witnesses will not avail.
So the high priest by his very adjuration renders
himself and the council inexcusably guilty not only of
the rejection of their King, but of the condemnation of
the righteous — the Son of God (57-68). The blessed Lord
is mocked and shamefully entreated, but bears witness in
all the conscious dignity of His Person and position.
The dreadful contrast with poor Peter's cowardice
(69-75) may fill us with shame as we remember how the
same heart dwells in us.
Sec. 2. Ch. 27:
1-26: The trial before Pilate.
The chief priests have been guilty of the
unspeakable blasphemy of condemning the Son of God to
death. The Romans had deprived them of the power to
inflict this penalty however, and thus are compelled to
fulfil those Scriptures which foretold the manner of our
Lord's death. He is therefore brought before the Roman
Governor. We first see the end of Judas (3-5) and the
diabolical perversity of mere religiousness in the
juggling of the Jews with the traitor's money (6-10).
A travesty of trial is gone through before
Pilate in which One only stands out in absolute contrast
to all the wickedness that is taking place about Him
(11-23). Pilate gives sentence that the will of the
leaders shall be carried out, and while declaring the
Lord's innocence, delivers Him up to be crucified
(24-26).
Sec. 3. Vers.
27-56: The crucifixion.
The Jews have now rejected their King and
turned Him over to the Gentiles by whom He is crowned
with thorns (symbol of the curse) and arrayed in mockery
with a royal robe (27-31). He is then led forth in His
own garments — symbolizing His own character, which God
will not permit to be clouded in any way. The two
thieves crucified with Him, the mockery of the rulers,
the railing of the mob, all give the setting in which
man has placed the Son of God. The King whose steps we
have traced as He went about doing good and healing all
that were oppressed with the devil, they hung upon a
cross! (32-44.)
We have now the nature of that atoning
suffering which our Lord was enduring (45-54), compared
with which all the previous mockery was as nothing. To
be forsaken of God, to bear the penalty of sin, this is
the true essence of His suffering which shows it to be
not merely that of the body, but the atoning and
all-sufficient sacrifice for the transgression of man.
Death follows as the governmental penalty of sin.
Subdivision 3. Chap. 27: 55 — 28. The
resurrection of the King.
The first part of this narrative, though referring to our Lord's
burial, really is linked with His resurrection, for no further desecration is
permitted.
Sec. 1. Vers.
55-61: The anointing.
The kingly triumph, we may say, begins
when the women and Joseph of Arimathea take down His
body, anoint it and lay it in the new grave.
Sec. 2. Vers.
62-66: The sepulchre sealed.
Another note of triumph is struck in the
provision which the Pharisees themselves made to guard
against a false report of our Lord's resurrection. They
thus contribute to an overwhelming testimony to it. The
one possible charge that His disciples stole Him away is
provided against by the very ones who of all others
wished to circulate such a falsehood. For "the
foolishness of God is wiser than men; and the weakness
of God is stronger than men" (1 Cor. 1: 25). Thus,
wickedness overreaches itself and must bear witness to
the truth.
Sec. 3. Ch. 28:
1-10: The angel's witness.
The circumstances here are in accord with
the entire theme of the Gospel. The splendor of the
angel's appearance, the earthquake and the assurances of
our Lord's resurrection, all have the exultant tone of
triumph. They are like the trumpeting heralds going
before the King.
Sec. 4. Vers.
11-15: The testimony of the watch.
The keepers who had been as dead men
announce their own defeat, while the incurable malignity
of the Jews would even pursue their King after He has
entered into the glory with the lie which they
themselves had made impossible by their plan.
Sec. 5. Vers.
16-20: The last commission of the King.
Our Lord meets His disciples, as
appointed, in Galilee, where He had done so many of His
royal works. For faith, He is now the King in glory, and
commissions His disciples to go forth to gather in
subjects into that Kingdom which He is establishing. In
our last view of the blessed King all power is committed
into His hands; His ascension is not recorded, as the
entire theme of our Evangelist is connected with the
earth. He who empowers them and sends them forth is
still with them to the end of that age which shall
forever close the period of His earthly rejection and
open up the glories of that Kingdom which shall have no
end.
2. Mark
General Theme — Christ the Son of God as Prophet, declaring the
message of God to His people, and His Servant, accomplishing the will of God in
ministering to their need. His course of untiring service in this connection
more and more rejected, but going forward to the crowning act of service, made
sin for man's sin, thereby accomplishing atonement, going up on high, still
laboring with His servants in the gospel which they proclaim.
Division 1. Chaps. 1 — 5. The
beginning of His service — the more personal aspect.
Division 2. Chaps. 6 — 10: 45. The rejection of the
Servant and Prophet in which those who are connected
with Him are associated. Division 3. Chaps. 10: 46
— 16. Prophetic testimony fully declared, and service
reaching its climax in the cross, leading on to
resurrection.
These three divisions suggest that threefold character of service
— its activity, obstacles and culmination, which speak of the divine fulness of
God humbled down to our need and now exalted again. We might give Phil. 2: 5-11
as the scriptural synopsis of this service.
We will take up each of these divisions and glance at the various
parts into which they are subdivided:
Division 1. (Chaps. 1 — 5.)
The beginning of His service — the more personal aspect.
This first division is filled with the record of a tireless
service in teaching, healing, and declaring the will of God in prophetic
ministry. The attention is centered upon the Lord and His work, with details as
to the nature of the need and the character of the healing ministry. This first
portion in all the Synoptists has a certain character, particularly in Matthew
and Mark. The activities are not hampered by the opposition. This comes later
on, and in our Gospel finds its proper place in the second division.
Subdivision 1. Chap. 1: 1-13. The Son of
God announced by the forerunner and entering upon His service.
The first verse is introductory and guards against any
misapprehension as to the true dignity of the One who had humbled Himself. While
the expression "Son of God" does not necessarily refer to the eternal
relationship with the Father, as "the Only Begotten" in John, it cannot be
separated from this, and therefore declares who the Person is who enters upon
His prophetic office of service.
Sec. 1. Vers. 1-3:
The way prepared.
It is fitting, therefore, that His title
should be given, together with the reference to the
prophet which pointed to the coming of a forerunner to
prepare the way of the Lord Jehovah.
Sec. 2. Vers. 4-8:
The forerunner.
We have here the testimony of John in the
wilderness, with its striking results. Brevity and
conciseness are marked. In a few lines, the clothing,
food and preaching of John, all appropriate to his
prophetic office, are described. Notice how all points
to the coming of a Mightier than he, who would baptize
with the Holy Ghost.
Sec. 3. Vers.
9-11: The opened heavens.
God here adds His voice, to the testimony
of Scripture and of John the Baptist, to the dignity of
Him who was taking His place in lowliness" Thou art My
beloved Son, in whom I am well pleased."
Sec. 4. Vers. 12,
13: The temptation.
Mark gives here in two verses, the summary
of that which Matthew and Luke give in full. The brevity
is pregnant, while an added feature is given that our
Lord was with the wild beasts. Notice, too, that the
Spirit here
drives the Lord, we might say,
appropriate to His position as servant; while in
Matthew, He is led. These are not contradictory, but
each is appropriate to the Gospel in which it occurs.
Subdivision 2. Chaps. 1: 14 — 3. The call
to service and the perfect example of it.
Our Lord, after John was delivered up to prison, goes forth to
continue and perfect his prophetic testimony.
Sec. 1. Vers.
14-20: The call of Simon and others.
At the outset, He calls into association
with Himself those who are to learn from His perfect
example what service is. "I will make you fishers of
men."
Sec. 2. Vers.
21-39. The demon cast out, and many cures.
In the synagogue, as He taught in His
prophetic service, a man with an unclean spirit is
present, suggesting the power of the enemy in the very
place where the word of God should have been supreme. He
is cast out (21-28). Entering into Simon's house, a
type, we may say, of Israel, He finds his mother-in-law
prostrate with a fever, incapable of doing aught. He
dismisses the fever and she ministers to them (29-31).
The evening brings no cessation in this activity of
service. Multitudes oppressed with various ills gather
about the door to find healing and blessing. It is noted
that He will not allow the demons to bear witness of
Him, although they know Him well (32-34).
One most important thing for a servant to
notice is that nothing is allowed to interfere with the
spirit of dependence which marked our Lord. Rising up
early, He goes forth to prayer, and to the statement
later of Simon, that all men sought for Him, He simply
replies that He must go to other places to perform the
work which He had come to do (35-39).
Sec. 3. Vers.
40-45: The cleansing of the leper.
Doubtless, each form of disease was
typical of some special manifestation of sin,the demon
possession suggesting the power of Satan, as fever did
the false energy of an activity not of the Spirit. Here,
the leprosy speaks of uncleanness and therefore
unfitness for the presence of God. Such was the
condition of Israel, as well as that of every sinner.
Notice how the Lord
touches the leper, suggesting how He came to meet
our sin and put it away. The command here to tell no one
does not seem to be because of the opposition, but
rather that His true service was in danger of being
hampered by the multitudes treating Him as a mere
healer. Miracles themselves were only acted parables,
and our Lord came from heaven to do something more than
cure the ills of the body.
Sec. 4. Ch. 2:
1-12: The paralytic cured.
If leprosy suggests the guilt and
defilement of sin, paralysis or palsy speaks of the
helplessness which accompanies it. "When we were yet
without strength (paralytics), in due time Christ died
for the ungodly" (lepers). Notice the teaching of our
Lord as to forgiveness. It is sin and guilt which bring
in helplessness and when these are forgiven, the power
to walk in God's way is assured. Notice also the first
murmurings of opposition here in the suggestion that our
Lord was blaspheming.
Sec. 5. Ch. 2: 13
— 3: 6: Disciples attracted. The opposition forming.
The first part of this section leads on to
the beginning of the next. Such activities of mercy,
with teaching, will gather followers and draw the line
so clearly that men must accept or reject. First, we
have the call of Levi (Matthew) the publican (13-17).
The Pharisees oppose our Lord sitting at meat with such
persons. He justifies His ministry of healing, whether
physical or moral, by saying: "They that are whole have
no need of a physician, but they that are sick."
Further contrast between formal Judaism
and living association with Himself is next given.
(18-22). New wine must be put into new bottles. Fasting
and formalism for religious purposes may do for Judaism,
or even the disciples of John as not yet fully set free,
but the children of the Bride-chamber cannot fast while
He is with them.
Next, we have the scene in the corn-fields
(23 — 28) and the opposition of the Pharisees, with our
Lord's justification of what the disciples were doing.
David is given as an illustration, and, appropriately to
Mark, the Sabbath is declared to be for man rather than
man for the Sabbath.
The healing of the withered hand (3: 1-6)
on the Sabbath brings out still further the Jewish
opposition. The reason we have given in Matthew. The
evident hardening of heart on the part of the Pharisees
is taking place, and we find them going out and taking
counsel with the Herodians to destroy Him.
Subdivision 3. Chaps. 3: 7 — 5. The
opposition made manifest and the activity of teaching and serving continued.
This closing part of the first division shows the determined
attitude of the Pharisees which culminates in their awful blasphemy, and the
Lord's unremitting service and faithful testimony in the face of it all. This
fittingly closes the first or more personal part of His public service.
Sec. 1. Ch. 3: 7 —
4: 34: The authority, holiness and sufficiency of God in
the face of evil.
This portion is subdivided. We may merely
note the character of each portion: multitudes attracted
by His divine power (7-12); the call of the twelve
disciples to be associated with Himself and to preach
(13-19); the blasphemy against the Holy Ghost (20-30);
true relationship (31-35) the parables (chap. 4: 1-34).
These last are not so numerous as in Matthew. We have,
indeed, but three parables and one simile given,
although we are told that with "many such parables He
spoke the word unto them." First, the parable of the
sower (1-20). Note that in the explanation our Lord
gives a suggestive word: "Know ye not this parable? and
how then will ye know all parables?" Evidently the
explanation of one parable was intended as a key, an
illustration to guide in the interpretation of others.
So also every scripture explanation of other scriptures
is to be considered a sample of interpretation.
The understanding of a parable entails a
responsibility; for those who have, more shall be given
them. A light is not to be concealed (21-25). The growth
of the seed (26-29) is peculiar to Mark, and teaches a
lesson from the development of the seed which has been
cast into the earth. Our Lord has sown the word and gone
on high. It springs up and grows, but the harvest is
certain — a harvest which includes the eradication of
the evil as well as the gathering in of the good.
The parable of the mustard seed
follows,where it is not merely the growth of a seed,
presumably good, but the development of Christendom into
a great world power as we see it now (30-34).
Sec. 2. Chs. 4: 35
— 5: Further workings of the faithful Servant.
We have here several miracles to be taken
together. Crossing the lake furnishes the occasion for
calming the storm (35-41). Next follows the casting out
of the demon in Gadara. Many beautiful details are given
at greater length than in Matthew. Returning back from
Gadara, whether He seems to have gone simply to do this
work — alas, all unappreciated by those who prefer swine
to His presence. Our Lord meets fresh need in the
daughter of Jairus whom He raises from the dead, and in
the woman with an issue of blood. These two narratives
are so intertwined that we cannot fail to combine them
in our thoughts. Sin ends in death and is marked by
defilement, but both are subject to Him who delights to
work wherever there is the simplest faith that will
touch but the border of His garment (21-43).
Division 2. (Chaps. 6 — 10: 45.)
The rejection of the Servant and Prophet, in which those who are connected with
Him are associated.
The conflict of unbelief develops here, as seen in the open
godlessness of Herod and the empty formalism of the Pharisees on one hand, with
the grace of our Lord and fore-glimpses of His glory on the other; then the
practical results in discipleship. We note the subdivisions:
Subdivision 1. Chap. 6. Rejection on every
hand.
Sec. 1. Vers.
1-13. Rejection in His own country.
It was sufficient for His opposers that
they knew Him as the carpenter, so they show the folly
of unbelief by failing to see a glory which even then
would manifest itself by healing a few sick folk (1-6).
This unbelief does not check
His service, but gives Him rather to
multiply the channels through which it will be
exercised. We find Him therefore sending out the twelve
two by two, with authority over unclean spirits and to
preach repentance and heal the sick (7-13).
Sec. 2. Vers.
14-29: Herod and John the Baptist.
The end of the faithful forerunner is
recorded for us at this point, in the midst of the
narrative of our Lord's rejection. Surely He too, in a
little while, must drink the cup — but for Him mingled
with wrath — which His faithful servant was tasting.
Sec. 3. Vers.
30-45: The feeding of the five thousand.
Rejection and opposition will not check
the outflowing of mercy so long as there is room to
receive it; thus wherever there are hungry souls they
will be fed.
Sec. 4. Vers.
46-52: Walking on the water.
The opposition we have been speaking of
may fittingly be likened to the stormy sea; and the
disciples toiling in rowing, while our Lord is on high
praying, gives a little picture of the present period
when we have been called into His path of service. Soon
He will come and the toil will be over. This applies in
many ways.
Sec. 5. Vers.
53-56: At the shore.
Carrying out the figure, this may suggest
how the advent of the Lord will bring health and mercy
to His people.
Subdivision 2. Chaps. 7 — 8: 9. Human
religion in enmity to God, whose love delights to reach the needy.
Here we have, as in Matthew, the contrast between the heart of man
in its self-righteousness and the heart of God in ministering grace to the
needy. Further details are added to complete the general subject of this part.
Sec. 1. Ch. 7:
1-23: The traditions of the elders and the commandments
of God.
We do not dwell afresh upon these, of
which we have spoken in Matthew. There are special
features here, no doubt appropriate to Mark.
Sec. 2. Vers.
24-30: Crumbs from the Master's table.
The Syrophenician woman has no religious
formalism between her need and Christ; she finds Him
therefore all-sufficient.
Sec. 3. Vers.
31-37: The dumb man healed.
The formalism of the first part shows
Israel's self-sufficiency; the reaching out to the
Syrophenician woman speaks of mercy to the Gentiles.
Returning to Israel, He finds dumbness and deafness. The
two go together; for, as in nature, no one can speak
aright who has not heard aright; the Lord opens the ears
as well as the lips, and the dumb speaks plainly.
Sec. 4. Ch. 8:
1-9: The four thousand fed.
It is characteristic of this Gospel, packed as it is with
instances of our Lord's activity, that we should have both accounts of the
feeding of the multitude — the five thousand, and now the four thousand.
Subdivision 3. Chaps. 8: 10 — 9: 8. The
sufferings and the glory, with the results.
Our Lord is here withdrawing from the public paths where
congregated the opposing Pharisees, and in greater retirement His true glory
shines forth.
Sec. 1. Vers.
10-21: No sign for unbelief.
The Pharisees profess to desire a sign,
which our Lord refuses to give, reminding His disciples
a little later that there was one particular form of
evil which they should avoid above all other — the
leaven of the Pharisees and of Herod, of hypocrisy and
self-will.
Sec. 2. Vers.
22-26: The blind man of Bethsaida.
We have noted elsewhere the peculiarities
of this narrative found in Mark alone. Here is a gradual
healing, in no way contradicting the reality of grace,
but showing how that grace may be progressive in its
workings. Doubtless, there are many cases of this, and
indeed, may we not say, the grace which has opened our
eyes goes on to show us more and more clearly that to
which they have been opened.
Sec. 3. Vers.
27-30: Peter's confession.
If the Pharisees have rejected Christ, His
own but more clearly apprehended Him; and yet had not
Peter his eyes but partly opened to see what was meant
in that wondrous word, "Thou art the Christ? "
Sec. 4. Vers.
31-38: Peter's rebuke.
Here again Peter is in the forefront, but
now not as a witness for Christ but as indicating how
dimly he yet saw the truth. He might discern the Person;
he did not realize the necessity for the Cross. That
Cross was for our atonement and as an example too, that
we must expect something of the same — so far as
rejection by man is concerned — if we are to follow in
our Lord's footsteps.
Sec. 5. Ch. 9:
1-8: The transfiguration.
The cross is followed by the glory, and
here we have a glimpse of it.
Subdivision 4. Chap. 9: 9-50. After the
glory.
Having had an experience of what the glory was, our Lord descends
from the mountain and illustrates what will take place when He returns to this
earth for Israel's blessing. There is also the suggestion of the pathway of the
disciple after the apprehension of the glory of the Lord. Both these truths seem
to be present here, and it requires little discernment to distinguish them.
Sec. 1. Vers.
9-13: The resurrection from the dead.
Our Lord commands that they keep silence
as to His glory until after His resurrection; a thing
which the disciples did not then understand. However,
they go on to ask Him about the coming of Elias first,
as though they had a glimpse of what the transfiguration
meant. Our Lord replies that in one sense Elias had
come, but he had been rejected, even as Himself, whose
presence he announced, was to be rejected.
Sec. 2. Vers.
14-29: The demoniac delivered.
Again the demoniac appears, and our Lord
also will return from His glory to heal poor Israel,
oppressed of the devil. This is the dispensational
feature. The literal one is similar in moral character.
It is the knowledge of the glory of Christ that delivers
from the power of Satan.
Sec. 3. Vers.
30-32: Death and resurrection again foretold.
How slow the disciples were to understand!
Indeed, they did not really grasp what was meant, and
the crucifixion came as a shock because of this. They
neither entered into our Lord's rejection nor knew the
power of His resurrection until after the descent of the
Holy Ghost.
Sec. 4. Vers.
33-41: The truly great.
The true Servant would illustrate that
spirit and seek to bring His followers into conformity
to Himself. How much of personal jealousy and
self-seeking betrays itself in those who at heart desire
to follow the Lord!
Sec. 5. Vers.
42-50: The issues of eternity.
The solemn warning here in connection with
that of which they had been speaking shows that those
who are despised by the world, the little ones who
belong to Christ, are cared for by Him. Let any beware
how he stumbles one of the least of these. Not merely is
there the suffering in time, but for those who are truly
enemies of Christ's lowly servants, an eternal judgment.
Subdivision 5. Chap. 10: 1-45. Earthly
relationships and divine responsibilities.
We have, in this portion, the relation of nature to God. Some
earthly relationships are distinctly of His ordering, and some responsibilities
are either of man's making or not inherent in his nature. All are seen in their
relation to God.
Sec. 1. Vers.
1-12: The marriage relationship.
Our Lord here recognizes the divine
ordinance of marriage and corrects the abuse of the
formalist which suffered divorce, incidentally pointing
out that even the Mosaic provision under strict
limitations was not to be compared with the original
purpose of God.
Sec. 2. Vers.
13-16: Little children.
Our Lord ever delighted in children. It
shows the exquisite freshness of His heart. It could not
have been otherwise in One like Himself, perfect in
every respect. If poor, fallen man loves a flower, a
tender little child, how much more shall the Maker of
all things say: "Suffer the little children to come unto
Me," and take them up in His arms and bless them.
Sec. 3. Vers.
17-22: The rich man.
Here we have a condition or relationship
not inherent in nature, but inherited or acquired. It is
therefore not a thing to be submitted to and recognized
as essential. Rather than have it intrude between the
soul and God, it must be cast off. This could not be
said of the two former relationships ordained of God.
Sec. 4. Vers.
23-27: Impossible with men, possible with God.
This application by our Lord of what had
gone before needs no enlargement here. Let us ever
remember its truth.
Sec. 5. Vers.
28-31: Rewards for faithfulness.
To Peter's protestation that they had left
all and followed Him, our Lord states the sure
recompense, reminding them however that God has a
different order from man's.
Sec. 6. Vers.
32-45: Christ's cup and baptism and the glory to follow.
Again, our Lord foretells His crucifixion.
He was going up to Jerusalem and there was something
about Him — not necessarily in His face, but in the holy
energy of His person — that impressed the disciples.
They knew not what it meant. He speaks plainly to them,
but still they do not understand: while He speaks of His
shame, they speak of their glory. The request of James
and John is given in this connection. Sad fact that we
can think of a place of honor in connection with His
having no place but one of humiliation and suffering.
Division 3. (Chaps. 10: 46 — 16).
Prophetic testimony fully declared and service reaching its climax in the cross,
leading on to resurrection.
Brief, but most intense has been the life of the devoted Servant
and Witness for God. It had been exercised in all the joy of love, unfettered by
aught within, unhindered by aught without, and ministering wherever need was
found. Its testimony, however, must produce enemies or friends; and so,
gradually, the opposition was developed in the midst of which, though in greater
or less separation, our Lord still went on witnessing for God and doing His
work.
Now, all must soon be brought to a conclusion. As He approaches
Jerusalem, things take on a new and definite character. Every step means a step
nearer the cross.
Subdivision 1. Chaps. 10: 46 — 13. The
witness of the perfect Servant.
This portion begins, as in the other Gospels, with the cure of
Bartimaeus and extends through our Lord's prophetic discourse upon the Mount of
Olives. During the brief time here allotted, He enters Jerusalem, presenting
Himself, if they would but receive Him, as the appointed One. Failing in this,
He meets all the questions His enemies have to ask, disclosing their sin and
hypocrisy and bearing witness of what was to take place after His rejection.
Sec. 1. Ch. 10: 46
— 11: 26: The entry into Jerusalem.
We have here three parts separately noted.
As in the other two Synoptists, the healing of blind
Bartimaeus comes first. It is a typical act, in which
our Lord would show His readiness to serve His people's
need by opening their eyes. The individual application
is simple (46-52).
We next see our Lord fulfilling prophecy
as He enters Jerusalem upon the ass's colt (11: 1-11).
It should be noticed that in Matthew both the colt and
its mother are mentioned — appropriate to the
dispensational character of that Gospel. Here the colt
alone is mentioned; evidently the principal animal used.
The faithful Prophet is not deceived by the plaudits of
the people. He enters the city. Prophecy is fulfilled.
He looks around upon the temple and retires to Bethany,
the "house of humiliation."
Next follows the cursing of the fig-tree
(12-26), woven together with the purging of the temple.
The two are indeed one, but two sides of the same act.
He must cleanse His house, and to do this, fruitless
profession must be withered up.
Sec. 2. Ch. 11: 27
— 12: The contradiction of sinners against Himself.
This portion, as many others, readily
subdivides into smaller parts, which we will note. The
general subject is that of our Lord's intercourse with
the Pharisees and other opposers. The place and order
are quite similar to those in the Gospel of Matthew,
with certain omissions and an addition. The question of
authority comes first (27-33). Next (12: 1-12), the
parable of the husbandmen and the vineyard is given with
that vividness of detail peculiar to our Evangelist.
Next (13-17), the question of tribute to
Caesar is met and (18-27) the unbelief of the Sadducees
in the resurrection is answered. Following this (28-34),
the greatest of the commandments is given, with the
second, of like character. We notice in the response of
the questioner and our Lord's gracious reply: "Thou art
not far from the kingdom," how grace was lingering near,
ready to welcome the first turning to God.
Then (35-37) the Lord, quoting Psalm 110,
meets His enemies with the question as to the real
nature of the Son of David. As at the close of the
question regarding the law, none dared to ask Him any
further questions; so, after this word as to His Person,
we read significantly: "The common people heard Him
gladly." His enemies having been silenced, in
faithfulness the Lord now warns against their
sanctimonious pride (38-40) and contrasts their
covetousness, which would devour widows' houses, with
the devotion of a poor widow who would cast all her
living into the treasury (41-44). This last, Mark and
Luke alone record.
Sec. 3. Ch. 13:
The Olivet discourse.
As we noticed in Matthew, the occasion of
this discourse is the disciples' remark as to the
grandeur and stability of the temple. Predicting that it
was all to be overthrown, our Lord goes on to declare
what events were associated with its overthrow and the
rejection of the people. The discourse is far briefer
and covers not so wide a range as in Matthew, though
quite parallel so far as it goes. The first part (1-13)
is devoted to the description of the times of the end
when wars and rumors of wars, national upheavals and the
quaking of nature will presage the coming storm of
desolation. In the midst of all this, His faithful
witnesses will be brought before synagogues and rulers,
even those bound by natural ties not refraining from
their persecution. "He that endureth to the end, the
same shall be saved" — a Scripture little understood,
save by those who mark the dispensational order in the
word of God. This refers, not to the present
dispensation, but to the brief period of intense
persecution of which these first sufferings are the
prelude.
Next (14-23) we have the more intense
persecutions, when the abomination causing desolation
stands where it ought not. This is the period of the
Great Tribulation which we have noted in the analysis of
Matthew. False Christs and false prophets will appear,
asserting their claims; the very antichrist himself
posing as God in His temple; but all had been provided
against. The disciples were to flee from such
persecution and hide themselves under the shadow of
God's wings until these calamities were over-past.
Doubtless many of the psalms relating to the remnant
refer to this time.
The appearing of our Lord in power and
glory (24-27) is then declared: Amid circumstances of
splendor and profound convulsions of nature He will
gather His elect. Our Lord concludes the discourse by
the personal application (28-37). When the fig-tree puts
forth its leaves it is the sign of approaching summer;
thus when the throes which He foretells begin, those who
stand in their place in the latter days will know that
all is ready, even at the doors. "This generation shall
in no wise pass away till all be fulfilled." The formal
character of Judaism and all connected with it will be
unchanged in the latter day. The present interval of
grace is, as is usual in prophetic discourse, omitted
from view.
We have here the remarkable expression as
to the Son of Man not knowing the day and hour when
these things will take place. This is peculiar to Mark,
and in keeping with the lowly character of our blessed
Lord as the servant and messenger of God. He was
concerned with but the fulfilment of His course and
obedience to the will of God. In the relation of which
Mark speaks, He knew neither the day nor the hour, in
common with the angels. As God, however, surely He knew
all things.
The one great lesson is watchfulness, a
lesson which applies to us in the present time, as well
as to the remnant in the last days.
Subdivision 2. Chaps. 14 and 15. The
Cross.
We come now to the events immediately connected with the
crucifixion. We have previously compared the narratives in detail. It simply
remains for us to point out the divisions.
Sec. 1. Ch. 14:
1-52: The plot, the Passover, Gethsemane and the
betrayal.
We have first the plot against the life of
the faithful Servant in which Judas conspires with the
rulers to betray Him to death. Imbedded between this
wickedness on either hand, we have the gem of the woman
in Bethany anointing our Lord with the ointment, the
fragrance of which act remains still with us.(1-11).
Next we have the Passover-feast provided
for, at which the traitor is pointed out, and the
memorial Supper instituted, closing with a hymn, and
they retire to the Mount of Olives, our Lord warning the
disciples of their weakness, and Peter protesting that
he would never deny Him (12-31).
Then comes Gethsemane, the agony, and the
blessed expression peculiar to Mark, "Abba, Father."
Though He were in the servant's place the consciousness
of Sonship never leaves Him (32-42). The multitude under
the leadership of Judas comes to His arrest. The kiss is
given. In the exuberance of deceit, the wretched traitor
kisses Him repeatedly, or affectionately, as the word
suggests (45). The needless sword is drawn. Our Lord
bears witness of His innocence, but yields Himself up in
fulfilment of Scripture, and His disciples flee; the
young man who would follow is but exhibiting his shame,
for the linen cloth cast about him is no part of his
actual garment — speaking of it symbolically. He who
follows in nature's strength, will but exhibit his own
shame and lose his apparent righteousness (43-52).
Sec. 2. Chs. 14:
53 — 15: 15: The trial before the council and before
Pilate.
The trial, as in all four Evangelists,
takes place first before the chief priests in the
council (53-65). When the Lord is witnessing the good
confession, Peter is denying Him (66-72). The trial
before Pilate (15: 1-15) is given here more briefly. The
Lord is silent in face of His accusers; demand is made
for the murderer Barabbas to be given in His place;
Pilate has knowledge that envy was the cause of the
priests' demand for the blood of Christ yet deliberately
hands Him over to be crucified that he might content the
multitude.
Sec. 3. Vers.
16-47: The crucifixion.
Brief but most solemn is the description
of the scenes about the cross. In mockery the soldiers
crown our Lord with thorns and array Him in royal purple
(16-20). They impress Simon the Cyrenian to carry His
cross in the procession to Calvary where our Lord,
refusing the wine with myrrh, is crucified as the King
of the Jews.
Associated with Him are the two thieves
who mingle their railing with the taunts of the
multitude and of the chief priests and the Scribes
(21-32). Brief indeed is the description of the last
depths of suffering — at the hand of God, in the hours
of darkness; and His cry re-echoes through the ages, "My
God, My God, why hast Thou forsaken Me?" The result is
immediately given (ver. 38), as our Lord, having uttered
a loud cry, breathes His last. The veil of the temple is
rent in twain (33-38).
Lastly (39-47), we have the testimony of
the centurion, the attendance of the women and the
loving ministry of Joseph of Arimathea at the burial of
our Lord in the tomb never contaminated by man.
Subdivision 3. Chap. 16. The resurrection
and ascension.
This part of our Evangelist is in keeping with what we have seen
throughout. The narrative
of the resurrection itself is brief; it may be divided into two
parts, the first of which reads continuously with what immediately precedes it.
The remainder, however, is in different form, reminding us of the first few
verses of the Gospel where we have an epitome of John's ministry and the
temptation.
Sec. 1. Vers. 1-8:
The women at the sepulchre. The scene at the sepulchre
is vivid and suggestive. The angel, as a young man,
witnesses to the resurrection of our Lord, but Himself
they do not see. We note the tenderness of the special
message they were to give to Peter (lest he should be
swallowed up with the thought of his denial), the fact
that the Lord was risen. They were to meet Him in
Galilee as He had appointed. We have, however, no record
of this meeting in Mark.
Sec. 2. Ver. 9-18:
The summary of various appearings.
We have here, first, the appearing to Mary
Magdalene and, as we have elsewhere noted, the fact that
unbelief marked every stage in
the declaration of the fact of the resurrection. Next,
the visit to Emmaus is told in fewest words. Later, He
comes to the twelve and upbraids them for their hardness
of heart and then gives the commission, not as in the
governmental Gospel of Matthew, to make disciples unto
the Kingdom, but rather to preach the gospel to every
creature. Faith, whose reality is not made but confessed
by baptism, is the only condition of salvation. Signs,
chiefly connected with the establishing of the new
testimony upon earth, are to follow those that believe —
signs much in keeping with those wrought by our Lord
when He was here and for a similar purpose. When once
truth has been presented, there is no further need for
the signs. It bears its own witness. The miracle is but
to call attention to the truth.
Sec. 3. Vers. 19,
20: The ascension.
The fact of the ascension is here
recorded; not the details which we have in Luke. In
briefest summary, the work of the disciples is told; a
work which is but the continuation of what our Lord, the
perfect Servant, had entered upon. He has opened the
way, has shown what a true servant and witness for God
is in the face of every form of opposition and enmity,
has through His death opened the way into heaven itself
where He has entered, not to ignore or to forget His
toiling servants here, but to labor with them by the
Holy Spirit in that blessed work of the gospel which is
to go on until we too shall be called up into the rest
which we shall share with Him.
3. Luke
General Theme — Christ as Man, embracing in Himself every true
human attribute, spirit, soul and body; sinless and obedient; born of a woman
and yet the Son of the Highest; reaching down to every department of human life
and meeting sinful man wherever he might be, making known to him the gospel of
God's grace and bringing him into fellowship with Him — all this effected by His
sacrificial death and declared by His resurrection and ascension.
Division 1. Chaps. 1 — 4: 13.
The Man Christ Jesus. Division 2. Chaps. 4: 14 —
18: 34. His ministry of the gospel of peace.
Division 3. Chaps. 18: 35 — 24. The sacrificial work by
which God is made known to man and man is brought to
God.
The similarity of these divisions to those of the Gospel of Mark
cannot fail to be noticed. There, we had the Servant in His more individual
activities, answering somewhat to the first division of Luke, where we have the
obedient Man in His individuality.
Next, in the second division of Mark, we had the continuance of
the untiring service of the Lord in face of the ever-increasing opposition of
His enemies. Here the opposition is also manifest: indeed, it comes out at the
very start, but that which is prominent throughout the entire second division is
the going out of the heart of God toward poor, lost man and bringing him to
Himself.
The third division, of course, is the same in each Gospel, though
each with its characteristics peculiar to the main theme of the Evangelist. We
might say in a general way that in Mark, service, and in
Luke, salvation are the prominent thoughts.
Division 1. (Chaps. 1 — 4: 13.)
The Man Christ Jesus.
In this first division, we have the account of the events
preceding and accompanying the birth of our Lord, going back indeed to the
narrative of the promise and birth of the forerunner; the period of our Lord's
childhood until His public manifestation; the account of John's ministry and our
Lord's baptism and sealing with the Spirit, together with His genealogy traced
back to Adam, the whole closing with His temptation. All this has a distinct,
personal characteristic, peculiar to our Lord Himself, rather than to the goings
forth of activity which follow in the next division.
Subdivision 1. Chap. 1. The Annunciation.
This chapter gives us, beside the introduction, the events connected with the
annunciation concerning John the Baptist and the account of his birth. There is
also that more wonderful annunciation of the incarnation of the Son of God, the
most transcendent fact in all the history of the universe.
Sec. 1. Vers. 1-4:
The introduction.
The introductory verses of Luke are quite
in contrast with those in Matthew and Mark. In the
former, it was the natural Old Testament style, linking
the first Evangelist with the prophets and historians of
the past. In Mark, it was of the briefest character,
declaring the beginning of the gospel of Jesus Christ,
the Son of God. Here, it is explanatory of Luke's
reasons for writing an ordered treatise upon these
assured facts connected with the life of our Lord. It is
addressed to the Gentile Theophilus, and a similar title
to the Acts links the two books together. As has been
elsewhere suggested,there is an air of literary finish
and thoroughness about the style which is an expression
of the character of the entire book. The Spirit of God,
in describing the perfect Man, uses as an instrument one
in closest touch with all that was broadly human.
Sec. 2. Vers.
5-25: The coming of the forerunner announced.
When we say that Luke is the narrative of
the Manhood of our Lord, it must not be understood that
there is any ignoring of the Jewish associations in
which He was pleased to be born. Indeed this could not
be, when we remember that the position of the Jewish
nation was unique in the world. God had embodied His
purposes with a nation, however far that nation may have
drifted from His purposes. This is a beautiful and
distinguishing feature of all divine truth. While
distinctive, there is a breadth to it which reaches out
into other domains. We have not those hard and fast
lines which mark the distinctions of human logic.
As in the living organism connective
tissue is everywhere present, and as in the rainbow the
varied hues shade into one another and blend together,
so is it in God's revelation. Thus, the first two
chapters are distinctively Jewish; indeed the entire
narrative necessarily is thus colored, although the
prominent thought is what we have indicated.
We find, therefore, here at the outset a
distinctly Jewish scene. Zacharias is a priest in one of
the courses (the eighth) ordained by King David (See 1
Chron. 24: 10). He is ministering as priest in the
temple, offering the incense, a unique privilege greatly
esteemed, we are told, and awarded by lot. All that is
best in Judaism comes out here. The piety of Zacharias
and his wife Elisabeth, the solemnity of the priestly
service in which he was engaged, the attitude of the
waiting people outside, all afford a glimpse of the
reality still left in the midst of what abounded in
formalism and emptiness, as suggested by the phrase "in
the days of Herod the king," — times of lawless
indulgence in sin with the outward show of ceremonial
punctiliousness (5-7).
Similarly, in the narrative of Ruth,
recording as it does events which took place during the
troublous times of the judges, we find in the quiet
retirement of Bethlehem the place where real faith
abides.
Zacharias, "Jehovah has remembered";
Elisabeth, "My God has sworn." Their childlessness
accentuates the impotence of nature, while their names
would remind them of the faithfulness of God's promises.
It is this, later on, that Zacharias notices in his
song. How appropriate that he should be offering incense
in the temple at the very time when God announces to
him, through an angel, the beginnings of the fulfilment
of His purposes when the true Priest would appear in the
true sanctuary and offer up that which shall be an
eternal fragrance in the presence of God, the excellence
of His own person (vers. 8-11).
Of the words of the angel we need say but
little, though all is full of richest meaning. The
prayer of Zacharias had been heard. The fact that he had
been praying suggests the attitude of the remnant of
which he was an. example, and the expectant longing of
their hearts for deliverance. The importance attaching
to the birth of John is not because of what he was, but
rather that he would go before the Lord in the spirit
and power of Elijah. In other words, as John later
declares, he was but a voice crying in the wilderness
and pointing men to the true Deliverer (12-17).
The unbelief of Zacharias reminds us of
what we so constantly find throughout Scripture. God
does not hide the weakness of the faith of His beloved
people. This weakness explains the dumbness of the aged
priest until the day when he sets his seal that God is
true. How good it is to see also that God's promises are
not dependent upon the strength of our faith (18-25).
Sec. 3. Vers.
26-56: The annunciation to Mary.
This most blessed and solemn scene has
been degraded by Rome into an excuse for the idolatry of
the mother of our Lord — most foreign, we may be sure,
to any thought that was in her bosom. We dare not enter
upon too minute a discussion of the amazing mystery of
divine love spoken of here. All eternity gazes with
adoring wonder at the miracle of all miracles — the
incarnation of the eternal Son of God; and yet the
circumstances in which that incarnation is announced are
the fitting illustration of the lowliness to which He
stooped.
The meek acquiescence of Mary suggests
that acceptance of faith which marks her out for all
time as blessed amongst women in her unique position,
but as the example for every one who receives the
testimony of God and bows to it. After the annunciation,
which took place between Mary and the angel alone, we
have (39-45) the expression of fellowship between the
two holy women. A sense of grace ever produces a desire
for fellowship. In the visit of Mary to Elizabeth, this
fellowship is most sweetly and beautifully expressed.
What a picture it gives us of joy, of sweet
companionship, of adoring worship on the part of these
two holy women! It is at once a glimpse at remnant
piety, a piety which exists wherever true faith is
found, and a suggestion of the theme of our Gospel, the
fellowship of man with God.
Mary's song follows (46-56). We need not
be surprised that the heart should go out in worship.
Indeed, the whole of this first part of Luke is fragrant
with the incense symbolized in Zacharias' offering. Mary
worships; Elizabeth worships; Zacharias worships; the
angels from heaven worship; the shepherds worship;
Simeon worships; wherever the grace of God is
apprehended, worship and praise break forth.
Mary's song has rightly been compared to
that of Hannah. The theme is quite similar — God visits
the lowly, lifting them on high, while the proud and
mighty are set aside. This is again Luke's theme. How
fittingly appropriate, therefore, this sweet song of the
mother of our Lord, expressing as it does, by the Spirit
of God, a little prelude to those mightier harmonies
which her Son and Lord was to evoke from the willing
hearts of a lowly people brought into accord with the
will of God by His grace.
Sec. 4. Vers.
57-66: The birth of John.
This grace, Luke's theme, gives its name
to the forerunner. Instead of a backward glance which
the name of his father would have suggested, "Jehovah
hath remembered," it is the forward glance of what is
now to be brought in — John, "Jehovah is gracious."
Zacharias is dumb, as indeed all the Old Testament is
dumb until faith sets its seal to this new revelation.
When he writes, "His name is John," praise bursts forth.
So too, to this day, the veil is upon Israel's heart
while the Prophets are being read; but wherever a soul
bows to the grace of God, praise bursts forth, the Old
Testament merges into the New.
Sec. 5. Vers.
67-80: The song of Zacharias.
It is just this which the prophetic song
of Zacharias sets forth. The oath which God had made
(Elizabeth) and the remembrance of His covenant
(Zacharias) find now expression in fruitfulness in the
birth of one who is going to exhibit the faithfulness of
God and be the harbinger of the coming day. All is in
most beautiful accord here.
Subdivision 2. Chap. 2. The birth of
Christ.
We have here the narrative, touching in its simplicity, almost
pathetic in its suggestions of poverty and lowliness, and yet rising into the
heavens themselves to express the glory of God and His delight in man as shown
in the birth of the holy Son of God. The heart feels a desire to be associated
with the worshipers here, and indeed as we enter into its blessedness we join in
the homage paid to the lowly Babe.
Sec. 1. Vers. 1-7.
The birth in Bethlehem as foretold.
The proud empire of Rome, mistress of the
world, puts into motion its resistless machinery to
carry out a simple prediction made ages before, that the
Son of David should be born in the city of David, in
Bethlehem of Judea (Micah 5: 2). From the language here,
it would seem that while the edict for the census was
given at this time, so that Joseph in obedience to it
went up to Bethlehem, the actual enrolment was not made
until years later under Cyrenius, the Governor of Syria.
Nothing is of first importance, except that which
fulfils the purposes of God. Those purposes are
connected with the lowly Babe wrapped in swaddling
clothes and lying in a manger, rather than with the
proud Emperor in his palace over the seas.
Sec. 2. Vers.
8-20: The angels and the shepherds.
From earliest times, the calling of the
shepherd had been associated with faith. Doubtless the
sacrificial thought is prominent here, and that tender
care, reminding us of the true Shepherd of His sheep.
Abel, Jacob and David were all shepherds and men of
faith. These nameless shepherds here clearly belong to
the same company, and to such heaven will make known its
wondrous secret. The angels perform much the same office
that the star did in Matthew. That was the light of
heaven shining afar and bringing distant worshipers to
the Babe in Bethlehem. This is the chorus of heaven
making known to those near at hand the birth of the Son
of David. The two lines cross each other without
confusion. The praise of the angels gives the two-fold
theme of this Gospel. It is "Glory to God in the
highest, and peace on earth;" peace in which that glory
expresses itself in good will to men, resulting in
everlasting peace. It is fitting that this truth should
be proclaimed in the shepherds' ears, for only by
sacrifice could it be made good.
Sec. 3. Vers.
21-39: The presentation in the temple.
Here, everything prescribed in the law is
fulfilled. We need hardly say that no defilement needed
to be put away in connection with the birth of our
blessed Lord; but just as in His baptism and in His
death, He stands as the representative of His people, we
may say that at the very time of His presentation to
God, the witness of the sacrifice of Himself is given in
order that His people may be presented and cleansed in
the presence of God (21-24).
Simeon represents the remnant, as also did
the others of whom we have spoken. He had reached the
time, before he should depart in peace, when the Lord's
Christ should appear. His life therefore passes out of
view in the sweet melody which his faith makes: "Lord,
now lettest Thou Thy servant depart in peace, according
to Thy word; for mine eyes have seen Thy salvation"
(25-32).
Turning to the parents, as the Spirit of
God in grace associates Joseph with the mother, Simeon
pronounces the blessing upon them, but foretells that
cross which should reveal many hearts, and the sword
which should pierce her own. Thus, at His very birth,
the shadow of Calvary is seen, not in gloom however, but
showing the changeless purpose of love which no
difficulty can thwart and which even death cannot quench
(33-35).
The widowed Anna joins in this praise.
Most touching is it to see these aged ones, the parents
of John, Simeon and Anna, the fires of nature all
quenched, earthly hopes all vanished, breaking forth
into joy; for the fountain of perpetual youth has sprung
up in their hearts and is even now flowing forth.
Sec. 4. Vers.
40-52: The growth of the Child and His obedience.
This early part of our Lord's life closes
with the account of the scene in the temple where the
evident consciousness of His relationship to the Father
is present with Him while coupled with perfect
naturalness as a child that hungered for knowledge. We
need to keep both thoughts in our minds, whether we are
able fully to harmonize them or not, for in both
together is the true conception of the person of Christ.
Subdivision 3. Chaps. 3 — 4: 13. His
baptism, genealogy and temptation.
We pass over the intervening years between the glimpse of how His
private life was spent at Nazareth and His public manifestation to Israel. This
was far from being a fruitless time, we may be sure. It would answer to the ten
days prior to the keeping up of the lamb from the tenth day to the fourteenth,
during which its unblemished character would be manifested. How the eye and
heart of God feasted upon the perfection of that Life whose inward reality was
known only to Himself! They were not fruitless years, therefore, but most
precious in the sight of God, and the ground upon which He pronounced at the
very beginning of His ministry His satisfaction in Him.
Sec. 1. Vers.
1-14: The ministry of John the Baptist.
Again we get a glimpse at the government
of Rome, only to pass it by however, and that of Herod
the false king, with the other rulers in the territory
about Israel. Even the double high priesthood fails to
gain more than a passing word, for God's messenger is
found neither in the imperial government-house nor the
palaces of the petty kings dependent upon Rome, not even
in the religious centres, but a lowly, separate man in
the wilderness, crying aloud and letting the people know
their sins. This is the preaching of John the Baptist
which stirs all Judah.
Sec. 2. Vers.
15-20: The coming of Christ announced.
But John does not confine his preaching to
repentance. The people are to rest in no reformation,
however real, but to look forward to One who was coming
after, who should purge His floor of every worthless
thing, gathering His wheat and burning up the chaff with
unquenchable fire. Luke shows the inevitable result of
such preaching as this: John is shut up in prison
because of his stern denunciation of sin.
Sec. 3. Vers.
21-38: The baptism of our Lord and the descent of the
Spirit upon Him.
Briefly, but how vividly, Luke records the
baptismal scene! We see the holy Jesus in prayer after
His baptism, as though identifying Himself with His
repentant people. Upon Him the heavens are opened and
God's voice bears witness that
He is the beloved Son, the
object of the Father's delight (21, 22). In immediate
connection with this declaration from heaven as to who
He is, we have the human genealogy of our Lord, giving
us, doubtless, His descent through Mary, which is traced
back to its source in Adam and up to God. Thus we have
the twofold thought of the Son of Man, His human and yet
divine Sonship: the one linking Him with humanity, while
sinlessly separated from it in nature and life; the
other a direct link with God, the Son of God by virtue
of His Being, as essentially divine (23-38).
Sec. 4. Ch. 4:
1-13: The temptation.
Our Lord was not only born of the Holy
Spirit, but especially anointed by Him for His public
ministry, and thus led into the wilderness. How all
contrasts with the first man whose position in the
genealogy has just been noticed. He was in the
garden, surrounded by everything
that met his need and spoke of the goodness of God. Our
Lord was in the
wilderness, where everything
spoke of moral desolation and where He suffered the
privations attendant upon that position. Here He is
assailed by the tempter.
We notice that the order here varies from
that given in Matthew. The first temptation is the same
in each, though more specific in Luke, and the answer is
the same (1-4). The second and third attack change
places in Luke. The chronological order is probably
given in Matthew. The spiritual order which Luke
suggests indicates that our Lord was approached first
from the side of His human need. Next to that is placed
the temptation from the side of human ambition. Neither
moved Him for a moment. He would not relieve His hunger,
save in dependence upon God, nor would He have all the
kingdoms of the world, save as given from that blessed
hand (5-8). The concluding temptation (9-13) is the one
to forestall God's purposes and to presume upon them. If
He is the Chosen of God, let Him cast Himself down from
the temple's pinnacle, so that God will be compelled to
recognize Him at once by preserving His life. Our Lord
rejects this, as the former ones, in simple obedience,
and the enemy's temptation ends there.
This closes the first or more personal
part of our Lord's life. How delightful it is, even in
this brief way,to dwell upon its various features!
Division 2. (Chaps. 4: 14 — 18: 34.)
His ministry of the gospel of peace.
We come now to the main division of the book, in which is unfolded
and developed the ministry of salvation and the presentation of Himself as the
Saviour of men, reaching out from Judaism to the world wherever there may be
found a heart to receive Him. Meanwhile, the opposition among His own people is
gradually manifested until it reaches the culmination stage, the account of
which is given in the last division.
Subdivision 1. Chaps. 4: 14 — 6: 49. Grace
and truth by Jesus Christ.
This first subdivision presents the Lord in grace and declaring
salvation for souls whoever and wherever they might be. He also calls His
disciples about Him to continue with Him in the service of love, rejoicing to
have also about Him publicans and sinners in spite of the opposition of
pharisaism and self-righteousness. We note the prominence of prayer here as
throughout the Gospel, a characteristic illustration of the absolute humanity of
our blessed Lord. Prayer, the spirit of dependence, is the expression of the
human relationship.
Sec. 1. Vers.
14-30: In the synagogue at Nazareth.
The scene here is most instructive: the
Prophets bearing witness to the grace of Him whose
coming they foretold, a grace that needs but broken
hearts to minister to. We have first the reading from
the prophet (14-21), followed by the application
(22-30). What our Lord presses is that it has ever been
the sad fact that those in closest outward nearness have
been the slowest to receive the blessings of God's
mercy. The widow of Sarepta and Naaman, both Gentiles,
bear witness to this.
As has been frequently noticed, our Lord
is here declaring only the acceptable year of the Lord,
therefore when He reaches that point in the reading of
the prophet, He closes the book. "The day of vengeance
of our God" waits, in His long-suffering, until the last
sinner, Jew or Gentile, shall be gathered in. This mercy
to the
Gentiles fills the people with
rage, and they would forthwith have cast Him down from
the brow of the hill, had His hour come; but until that
time, none could touch Him.
Sec. 2. Vers.
31-44: In the synagogue at Capernaum and connected
events.
If He met with rejection in the synagogue
at Nazareth where He had been brought up ("He came unto
His own and His own received Him not"); at Capernaum He
meets the power of Satan which must fall prostrate
before Him (31-37). So, too, the fever of Simon's
mother-in-law subsides (38, 39), and in the evening
hour, He heals multitudes, casting out demons whom He
will not allow to bear witness of Him. He cannot tarry
to continue His work of healing, for He was more than a
physician — He must pass on, working while it is day, in
declaring the gospel of God (40-44).
Sec. 3. Ch. 5:
1-26: Peace, purity and power. We have next three
features which go together, giving us a view of the full
effect of the gospel. In the first, in the miracle of
gathering the fishes, we have Simon brought under
conviction, then reassured — typical of peace proclaimed
to the sinner and entrusting him with the ministry of
the gospel.
Next (12-16), the cleansing of the leper
shows the putting away of the guilt and defilement of
sin, while the healing of the paralytic (17-26)
illustrates the power that goes with forgiveness of sin.
Thus we have grouped together, peace with God, cleansing
and liberty.
Sec. 4. Ch. 5: 27
— 6: 11: A new creation.
We might say we have in this portion an
illustration of the complete newness effected by
salvation. We have seen the display of this in the
previous section. We now see the vessel in which the
display is made.
First, we have in the call of Levi and the
feast at which are gathered publicans and sinners
(27-32) the great principle of this Gospel, sinners
gathered about the Lord.
Next (33-39) our Lord justifies His
disciples' neglect of the matter of fasting by declaring
the presence of the Bridegroom, which indicates a new
order of things — the new bottles in which the new wine
of grace alone can be put. The old bottles of formalism
could never contain this. And yet how slow is man to
desire this new working of the Spirit of God, declaring
the old is better!
This is now illustrated in two scenes of
controversy with the Pharisees about the Sabbath (6:
1-11): the first, about the disciples plucking the ears
of corn for their hunger (1-5), where our Lord cites the
rejected David ignoring the ceremonial law of the
showbread, and then declares His supremacy over the
Sabbath. As has already been pointed out, if Christ is
rejected, the whole system based on man's righteousness
— a righteousness which, in fact, did not exist — must
lapse. The other incident is the healing of the man with
the withered hand in the synagogue (6-11). Here the
argument is, shall divine mercy and goodness rise above
human legalism? There can be but one answer, although
they, alas, in face of such grace as this, but plot our
Lord's destruction.
Sec. 5. Vers.
12-49: The call of the disciples and the sermon on the
mount.
Again, we notice how at each important
stage in His service our Lord is found in prayer. Thus,
before the choice of His disciples, one of whom was to
be a traitor, He spends the night in prayer. Having
chosen them, He comes down with them from the isolated
peak to a more level plain, still on the mountain, where
He addresses the vast multitudes who resort to Him to be
healed.
Next, we have the sermon on the mount in a
much abridged and altered form, which illustrates that
in Luke we have a re-arrangement of subjects in order to
bring out distinctively the theme of the Evangelist. We
have here first the beatitudes (20-26) in a different
form, and addressed more particularly to His disciples,
and balanced with the corresponding woes pronounced upon
those who have received their portion in this life.
Following this (27-31), we have the
attitude of love toward one's enemies, so characteristic
of our Lord, and that which is to mark His disciples,
who are His representatives. This love is to be in spite
of all manner of evil treatment and not for the sake of
present reward. Those who love their enemies and do
good, hoping for nothing in return, manifest themselves
as children of God (32-35). Details of this are given
which require rather prayer and meditation than further
explanation (36-38).
Next (39-45) is the pressing of
consistency upon them. The blind cannot lead the blind.
We cannot cast out motes when we have a beam in our own
eye. There must be a good tree if there is to be good
fruit. In all this, He is saying under another form that
we are to imitate Him. This can only be done by being
partakers of His nature. The whole address closes
(46-49) with a solemn emphasis put upon the eternal
issues that are at stake. The mere calling Him "Lord,
Lord," will never avail. The house must be built upon
the Rock or it will fall when the storm comes.
Subdivision 2. Chaps. 7 — 8: 21. Samples
of salvation.
The previous subdivision showed us our Lord in grace entering upon
the active service of salvation — calling, blessing and instructing. The present
portion carries on this blessed work, furnishing special illustrations of how
salvation reaches the most unlikely objects and brings them into wondrous
nearness of blessing.
Sec.1. Vers. 1-17:
Power unhindered by distance or death.
The two miracles here recorded display the
power of divine grace: for we must ever remember that
every miracle wrought upon the body is a type of the
operation of grace upon the soul, unhampered by distance
and undeterred even by death.
The first of these, the healing of the
centurion's servant (1-10), illustrates faith in the
Gentile, always a favorite theme with our Evangelist.
The second, the raising of the widow's son at Nain
(11-17), is one of the three narratives of resurrection,
two of which we find in Luke, this one being peculiar to
him. The widowed mother may suggest Israel and her only
hope of mercy lost, save as quickened by the power of
Christ. The time is coming when there will be such a
quickening for the remnant who are saying, "Our hopes
are lost." What will their restoration be but life from
the dead? Applying the lesson individually, we have a
suggestive picture of the awful irony of sin. Nain,
"pleasant," is but a scene of death. What would this
beautiful world be without the compassionate power of
Him who is able to raise dead souls?
Sec. 2. Vers.
18-35: John the Baptist.
John's waning faith in the prison is
doubtless revived by our Lord's message, giving the
fruits of His ministry (18-23), while His testimony
about John to the people shows the Lord's estimate of
faith, even though it may waver. Farthest removed was
John from the indifference of the masses who neither
cared for the call to repentance preached by the
forerunner nor the gracious gospel proclaimed by our
Lord (24-35).
Sec. 3. Vers.
36-50: In the Pharisee's house.
How sweet, in this lovely scene, is that
grace which can bring a sinner penitent to the feet of
the Lord Jesus, finding heaven there in His presence,
while, with the knowledge of forgiveness, the fragrant
perfume is poured upon His feet!
Sec. 4. Ch. 8:
1-21: The parable of the sower manifesting what
professes to be of God.
The parable occupies the central place
here, but is preceded and followed by other significant
portions. We have first (1-3) the character of those who
have been attracted to Him, who delight to minister of
their substance to Him. These, we may well say, are a
continuation in character of what just precedes. Faith
which has received salvation leads now to serve Him who
has saved.
Next follows the parable and the
interpretation (4-15). The effect of the Word received
is suggested in the simile of the candle (16-18). They
were to take heed, not only
what they hear, but
how they hear it, that it may be
productive in the life. Lastly, we have a kind of
contrast to the first section. His mother and brethren
desire to see Him (19-21). Here are the claims of nature
there are the attractions of grace. How different the
two, and how clearly does our Lord mark the distinction.
Subdivision 3. Chaps. 8: 22 — 9: 36.
Salvation ending in glory.
The same reaching out in grace to man goes on here, casting out
demons, healing the sick and raising the dead, ministering to the hungry, and
reaching the culmination on the Mount of Transfiguration, where God displays for
a moment the climax of grace, both for our Lord and those who have tasted of
that grace.
Sec. 1. Ch. 8:
22-25: The storm calmed.
At the outset of what we may call a new
departure in service, the opposition of nature —
answering perhaps to the world — is first encountered
and quelled.
Sec. 2. Vers.
26-39: The legion of demons cast out.
Following the display of His power over
nature, our Lord asserts His victories over the demons.
The demoniac of Gadara is brought from his distance and
hopeless self-torture in the tombs to a place at Jesus'
feet, clothed and in his right mind. How sweetly the
effect of that grace is seen in the desire of the man to
be with the Lord, and the opposite of this in the
entreaty of the people that He should depart from them!
Sec. 3. Vers.
40-56: Defilement and death.
What strikes us in the woman (43-48) is
the faith which touches the border of His garment for
cleansing from the defilement of the flesh. The raising
of Jairus' daughter (49-56) is the second of the
miracles of raising the dead that we have in Luke. When
the child is raised, He commands her to be fed. We
notice the order, salvation first and then nourishment.
Sec. 4. Ch. 9:
1-17: The proclamation of salvation extended; the
opposition intensified.
Here we have first the sending forth of
the twelve (1-6). Next (7-9), Herod's perplexity as to
what was being done. John he had beheaded who was this
One? Sooner or later he shall know. Lastly (10-17), in
beautiful climax, we have the feeding of the five
thousand. Thus salvation is not only proclaimed but
illustrated in the satisfying of the needy poor.
Sec. 5. Vers.
18-36: Grace ending in glory.
All here is leading up to the
Transfiguration.
First, we have Peter's confession and our
Lord's declaration of His rejection (18-22). Next, the
path of the cross for His followers (23-27); lastly, a
glimpse of the new creation glory (28-36). Luke alone
mentions the theme that engaged their conversation on
the Holy Mount: Moses and Elias were speaking of the
decease which our Lord should accomplish at Jerusalem.
The Cross is thus the theme even in the glory.
Subdivision 4. Chap. 9: 37-62. The
steadfast Face.
This brief portion introduces the beginning, we may say, of the
progress toward Jerusalem where He was to be offered up. It is marked by victory
over Satan, the manifestation of the lowliness of Christ and the testing for all
who would follow with Him.
Sec. 1. Vers.
37-45: Coming down from the Mount.
After the glory, comes the manifestation
of the disciples' feebleness and our Lord's power. The
majesty of God is thus displayed.
Sec. 2. Vers.
46-50: A little child.
One of the reasons why there is so little
power to meet Satan is because there is so little true
humility. How can we meet the enemy's power when we are
jealous of our brethren?
Sec. 3. Vers.
51-56: The journey begun.
It is most significant that in this
Evangelist the Lord's purpose to go to Jerusalem is
declared so early. It reminds us of what we have
repeatedly noticed, that our Lord was conscious from the
beginning of that which awaited Him, and set His face
like a flint to go. This will give the key to His words
as to the Samaritans. He was no Elijah calling down fire
from heaven, but One who had come to save men's lives.
Sec. 4. Vers.
57-62: Following a rejected Lord.
If we desire to follow Him, it must be as
counting the cost, and with no hope of earthly ease and
no thought of turning back.
Subdivision 5. Chaps. 10 — 18: 34. Closing
and complete testimonies to the gospel of God and the responsibility of man.
This fifth subdivision, while having a unity which suggests its
being thus looked at as a whole, also divides into five sections, the number in
each case speaking of human responsibilities and God bringing man into
association with Himself. Because of the largeness of the main portion, it is
divided into more numerous sections.
Sec. 1. Chs. 10 —
11: 13: Man's neighbor.
Our Lord is exemplifying throughout this
part the fact that He is man's neighbor, although the
direct teaching is in the parable of the Good Samaritan.
a.) Ch. 10: 1-24: The seventy sent
forth.
This is peculiar to Luke and is a
supplementary going forth in grace to win man if
possible to God. The commission is first given
(1-16). Next (17-20), we have the return of the
seventy and our Lord's anticipative victory over the
power of Satan. Lastly (21-24), our Lord rejoices
that His Father is revealing the precious secrets of
His grace to babes.
b.) Vers. 25-37: The Good Samaritan.
We need scarcely point out the lovely
gospel theme here. Our Lord takes occasion from the
self-righteous lawyer who would fain attain eternal
life by his own care for his neighbor to show who is
the true Neighbor for man's need. In the Good
Samaritan, we cannot fail to see the One who,
rejected of men, has come all the way from heaven to
where we were half-dead with sin's wounds, and
utterly helpless and naked, to bind up our wounds
and bring us to where we can be cared for until He
comes again. He desires that we shall be imitators
of Him in this blessed work and in our little
measure go and do likewise.
c.) Vers. 38-42: The good part.
Mary's part at the feet of the Lord
Jesus, in contrast with Martha's wearisome service,
shows the relation between service and communion.
Our Lord prizes subject sitting at His feet above
all restless activity; while true service will flow
from communion.
d.) Ch. 11: 1-13: Prayer.
If Mary suggests feeding upon the word
of God at the feet of Jesus, this points to its
effect — it leads to prayer. Our Lord's example in
this incites His disciples to ask to be taught to
pray. In this summary of the prayer, briefer than in
Matthew, we have an illustration of how Luke's order
is moral, though doubtless our Lord may have often
taught the same truths in similar words at different
times, just as we have similar miracles repeated.
Sec. 2. Chs. 11:
14 — 12: The opposition of self-righteousness and the
issues of eternity.
The opposition we have noticed in Matthew
is recorded here in Luke. In the face of all the
ministry of grace which our Lord had wrought, the wilful
unbelief of the Pharisees heads up in the blasphemy
which shows them to be self-blinded. This gives occasion
not only for the solemn warning as to their impending
hopeless condition, but also for His denunciations of
their hypocrisy, and the contrast between time and
eternity.
a.) Vers. 14-26: The strong man bound.
We thus characterize this portion,
which may be subdivided into smaller ones as: the
blasphemous accusation (14-20); Satan spoiled
(21-23); the return of the unclean spirit, which
will take place at the end of the age (24-26).
b.) Vers. 27-36: The generation
characterized. The Lord distinguishes here between
outward privilege and inward reality. It may be
divided thus: true blessedness (27, 28); One greater
than Jonah or Solomon (29-32); let not light
become darkness (33-36).
c.) Vers. 37-54: Woes upon the
Pharisees and the Lawyers.
Our Lord does not shrink, when the
issue is made, from boldly denouncing the hypocrisy
and enmity of the religious leaders. We have first
the sins of the Pharisees (37-44), and next the
hypocrisy of the lawyers (45-54), who are one with
those who slew the righteous men from the beginning.
d.) Ch. 12: 1-12: Beware of hypocrisy,
and fear not.
This part evidently belongs to what
has preceded. Our Lord's denunciations of sin
continue with special reference to the blasphemous
charges made by the Pharisees against Him. His
disciples were not to fear man, even though he might
kill the body; nor were they to be in doubt of God's
love, for He who watched the sparrow's fall would
not forget them.
e.) Vers. 13-31: The true estimate of
life.
How mean sordid covetousness appears
in the light of death (13-23). Therefore, let us not
be occupied with amassing wealth here, but remember
Him who feeds the birds and clothes the lilies, and
seek His Kingdom first of all (24-31).
f.) Vers. 32-48: Remember the end.
This portion looks forward to eternity
and the coming of our Lord. In the light of that, we
can afford to be givers rather than graspers (32-
34). The loins are to be girt, and we are, in
faithful stewardship (35-40),to wait for the coming
of the Lord (41-44), for unfaithfulness here means
sudden judgment (45, 46), a judgment in proportion
to knowledge (47, 48).
g.) Vers. 49-59: Closing warnings.
This closing portion of our Lord's
solemn address is an application of what He had said
throughout. He has come for judgment, but mercy must
precede — a mercy effected only through His baptism
unto death for us (49, 50). While it is the gospel
of peace, it does not bring outward peace, but
rather separation between those who receive and
those who reject it (51-53). The signs of the end of
all things were present even then, and how much more
so now! We are morally in the last days (54-57).
This section closes with the earnest exhortation to
the leaders to agree with their adversary quickly.
How solemn the thought that instead of being
servants of God, they were His adversaries.
Sec. 3. Chs.
13-16: The parables of grace and of judgment.
We have in this section largely those
parables which set forth the patience of God and the
development of the Kingdom during our Lord's absence,
together with those precious parables of salvation of
which the gem is that of the prodigal son. The whole
section closes with the final scene of the rich man and
Lazarus.
a.) Ch. 13: The futility of mere
justice and the yearnings of divine love.
Leading up, as this portion does, to
the great parables of grace of which we have spoken,
we find at the outset, in a number of details, the
futility of mere legalism or external correctness to
produce fruit or secure salvation. All are alike
under sin and therefore except they repent shall all
perish. Our Lord draws this lesson from the remark
of those who thought others were sinners, rather
than themselves (1-5). In the parable of the
fig-tree in the vineyard we see the long-suffering
of God and the intercession of the vine-dresser. How
patiently did the Lord seek to elicit fruit from
poor barren Israel (6-9)!
The miracle of the woman healed on the
Sabbath finds a place here. Sabbath healing was
always the occasion for a self-righteous outburst,
which our Lord meets by justifying His grace in
reaching a daughter of Abraham (10-17). This element
of legalism has been brought over into the present
dispensation. So our Lord compares the Kingdom of
Heaven to the outward development of the mustard
tree (18, 19), and the inward progress of evil to
the pervasive influence of leaven (20, 21). He would
remind them that the time was coming when all who
now reject Him and refuse to enter by mercy's door
would knock in vain when it is too late (22-30). In
response to the warning that Herod would kill Him
(31-35), the Lord declares that even the cruelty and
cunning of that "fox" cannot be compared with the
guilt of highly favored Jerusalem, over which He
pronounces a lament for her hardness of heart.
b.) Ch. 14: The gospel feast.
This chapter seems to record what took
place at the Pharisee's house where our Lord had
been invited to eat bread on a Sabbath day. The
dropsical man who is healed (1-6) suggests that
dropsical condition of the Pharisees themselves,
puffed up with a form of knowledge of the word of
God and religious observances. They needed to be
cured. Next (7-11), the Lord inculcates the opposite
of this pride, a true humility which takes the
lowest place and then is elevated. So, too, the
invitation to God's feast is given not to the
wealthy, but to the poor, the maimed, the lame and
the blind (12-14).
This leads to the parable of the great
supper (15-24) where those who were first invited,
the Jews, shut themselves out and thus opened the
way for the gospel to go out to all the world.
Lastly, we have a warning as to counting the cost.
Salvation is no trifle, and one must be prepared to
renounce that which is nearest and dearest to nature
not attempting to build a tower or engage in a
warfare for which he is not prepared. Let him rather
seek those conditions of peace which suggest the
blessed gospel that ever lingers close to the most
solemn warnings (25-35).
c.) Ch. 15: The lost, found.
Such teaching draws the publicans and
sinners to hear Him; and to justify them, while
rebuking the opposition of the Pharisees, our Lord
pronounces this great trinity-parable, the finding
of the lost. It is to be noticed that the entire
chapter seems to be called a single parable,
although there are three distinct ones which go to
make it up. Each of these brings out the seeking of
the lost by one of the persons of the Godhead.
First, we have the Shepherd seeking
the lost sheep (1-7). Here, evidently, we have the
Son leaving in the wilderness that (of which we do
not hear again) which needed no repentance, to go
after the one lost sheep which it is His joy to
bring back to God.
Second, we have the seeking of the
Holy Spirit for the lost piece of money which is to
be an adornment to our Lord in glory (8-10). The
Spirit's activities here are veiled in the
instruments whom He uses, the sweeping, the dust,
the seeking diligently, remind us of the work of the
Holy Spirit in convicting of sin and awakening the
sinner to his true condition. Joy too is the end of
this.
Third, the very heart of the Father is
told out in its precious love, and grace, and joy,
in the parable of the prodigal son (11-32). We need
add no words here, save to remember how our Lord has
declared the Father's name to us. "Who can tell
the depths of bliss Spoken by the Father's
kiss?"
The return of the prodigal casts into
dark contrast the pride and unbelief of the elder
brother who evidently stands for the Pharisees.
d.) Ch. 16: 1-13: The unfaithful
steward.
Here our Lord presses the importance
of preparing for the future. Even a steward who
looks after his future welfare is esteemed a wise
(not a righteous) man. If the children of this world
know how to prepare for their future, how careful
should God's children be to use this world's goods
in such a way that they will welcome them to the
everlasting habitations. This surely is not meant to
teach the gospel, which is presented in chapter 15,
but to bring out the responsibility of stewardship,
which is the theme of this portion.
Vers. 14-31: The veil lifted from the
future.
The Pharisees deride such use of wealth.
They will not waste good money by giving it to the poor
and ministering to the needy in the hope of future
recompense. The Lord therefore shows how the Law and the
Prophets had borne witness against this very conduct.
Since the preaching of John, men were pressing into the
Kingdom. These Pharisees who deify the law and go on in
sin must remember there is a time coming when their
portion will be where the rich man was, while the
despised poor and needy are with Lazarus at home in
nearness to Abraham. We need not say how clearly this
solemn portion declares the eternity of future
retribution for the ungodly.
Sec. 4. Chs. 17 —
18: 8: The character of the remnant and the coming of
the Lord.
Several portions here bring out the varied
aspects in which the remnant in the latter days will be
seen, and, as is customary with our Evangelist, the
gathering in of outsiders to form a part of that
remnant; while the main part of this portion describes
the character of His coming in His kingdom, with the
attitude of the remnant until that time.
a.) Vers. 1-4: Despise not the little
ones.
The remnant at any time is always
marked by lowliness. Solemn is the responsibility of
those who would stumble one of the weakest of these.
At the same time, let not the faithful and loving
rebuke of sin be considered an occasion of
stumbling.
b.) Vers. 5-10: The growth of faith
seen in serving without thought of a reward.
Most important is this. We are
unprofitable servants, for we surely do not deserve
credit for doing merely what is our duty; and who
has even measured up to that?
c.) Vers. 11-19: The ten lepers
cleansed.
Out of the ten, but one, and he a
Gentile, returns to give glory to God. How few enter
into the true spirit of God's grace and become
worshipers and followers of the Lord, while the most
who have received outward benefit go on with an
empty formalism.
d.) Vers. 20-37: The manifestation of
the Kingdom.
As we have already seen, our Lord has
been pressing the final issues. He is looking
forward to the end and His coming kingdom, which
means judgment upon those who are not ready. He
compares the days of Noah and the days of Lot to the
time when He shall be revealed. Men will go on
thinking of business and pleasure, utterly forgetful
of the coming judgment until it falls.
e.) Ch. 18: 1-8: The unjust judge.
In contrast with the carelessness of
those going on in their own way until overtaken by
judgment, we have the poor widow, suggestive of the
remnant in their desolation, crying day and night —
not to the unjust judge who would even for his own
ease grant her request, but — to One who never fails
to judge the fatherless and the widow. Here we have
an incentive to prayer, for all time, of the
strongest kind.
Sec. 5. Ch. 18:
9-34: Grace, not legalism, the only power for following
Christ.
This great division of our Gospel draws to
a close with the same precious theme of salvation
prominent, emphasizing the truth that grace must be
apprehended in simplicity, rather than a legal obedience
which we never render, if we are in any measure to
follow our Lord in His path of suffering.
a.) Vers. 9-14: The Pharisee and the
publican.
Pride has no need, while
self-abasement means justification.
b.) Vers. 15-17: The spirit of a
little child.
This is only another view of the
publican. Self-abasement means the simplicity of
faith, and such indeed become as a little child.
c.) Vers. 18-27: The rich ruler.
In contrast with the publican and the
little children, we have here one who seems so ready
to do, who professes to have kept the law, and who
when tested in the simplest way as to whether God or
self is supreme in the heart, sorrowfully turns his
back upon the Lord.
d.) Vers. 28-30: True discipleship
always rewarded.
The Lord here shows that a forsaking
of all, not in order to get salvation, but for His
sake, will never fail of its reward.
e.) Vers. 31-34: Going up to
Jerusalem. The true character of following Him is
seen here. It is the way of the cross, although not
then understood; and indeed we are never to seek
suffering for its own sake, but to follow the Lord,
whatever suffering may be involved.
Division 3. (Chaps. 18: 35 — 24).
The sacrificial work by which God is made known to man and man is brought to
God.
As they draw near to Jerusalem we enter upon the last stage of our
Lord's life. May we at each view find something fresh to stir our hearts to
gratitude and love. The scene is the same in all, but Luke, after his manner,
gives us that which is appropriate to his great theme, the gospel of salvation
going out to the most unlikely.
Subdivision 1. Chaps. 18: 35 — 21: 36. The
first stage.
This subdivision, beginning with the opening of the eyes of
Bartimaeus, includes the various parables of responsibility, the entry into
Jerusalem, the effort of the Pharisees and Sadducees to ensnare Him, and the
prediction of the closing days.
Sec. 1. Ch. 18: 35
— 19: 27: Grace and responsibility.
We have two examples of grace, and a
parable of responsibility.
a.) Vers. 35-43: Bartimaeus.
This is the prelude to the final
journey to Jerusalem, typical of how in the latter
days Israel's eyes will be opened, and how, wherever
a soul owns its need, that need will be met.
b.) Ch. 19: 1-10: Zacchaeus.
The symbolic act of opening blind eyes
is succeeded by the clear gospel of grace to the
rich publican Zacchaeus, one who receives Christ,
and whose life shows, not empty form, but genuine
faith.
c.) Vers. 11-27: Responsibilities
during the King's absence.
Growing out of these two acts of
grace, we have the responsibility ever connected
with it, in the parable of the pounds. While very
similar to that of the talents in Matthew, it
differs in several respects. The like gift is given
to each servant, for responsibility is the same in
kind if not in degree. Here, the
measure of faithfulness is
varied and rewards given according to that
faithfulness, while that which fails to recognize
the grace of the Master and calls Him a hard man,
refusing any exercise of what has been entrusted to
him, meets with judgment.
Sec. 2. Ch. 19:
28-48: The entry into Jerusalem.
Most beautiful is this scene where the
Lord looks down upon the city with divine sorrow, enters
it amid the plaudits of those who follow Him, and
cleanses the temple.
a.) Vers. 28-40: The triumphal entry.
The colt here is seen alone, and not,
as in Matthew, in company with its mother. It is
grace entirely, not government. The King enters
amidst the plaudits of His people; and when the
Pharisees would check the disciples in their praise,
He replies the stones would cry out if they held
their peace.
b.) Vers. 41-44: Divine lamentation.
What a sight we have as we see our
Lord in tears!
Dear to His heart was that city where
so soon He was to be crucified. How gladly would He
have protected them and kept them from the
inevitable sorrows they were bringing upon
themselves, but it was too late. Pride had blinded
their eyes.
c.) Vers. 45-48: The cleansing of the
temple.
Still He goes on if even yet their
eyes might be opened. He cleanses the temple,
showing its need in the very language of the
prophets. All, however, is in vain. The chief
priests have determined upon His death.
Sec. 3. Ch. 20:
1-19: Their treatment of Christ.
This is similar to what we have already
looked at. We have first the question of authority
(1-8), and next the vineyard and the heir (9-19). How
our Lord brings home to the Pharisees His knowledge of
their guilt! and how could they, in the face of this
omniscient disclosure of their sin, fail to be brought
to repentance? Truly, it was with open eyes that they
were saying: "This is the Heir; come, let us kill Him;"
and yet, such is grace, that later still another
opportunity is given them; as Peter says: "I wot that
through ignorance ye did it, as did also your rulers."
Sec. 4. Ch. 20: 20
— 21: 4: The questions from and to unbelief.
We have here the questions of those who
feign an interest only to ensnare the Lord.
a.) Vers. 20-26: Tribute to whom
tribute is due.
Grace does not relieve from
responsibility to the powers that be, while the
claims of God are ever supreme.
b.) Vers. 27-40: After death, what?
The question of the Sadducees as to
family relationships in the resurrection brings out
the truth as to the glory of that age. Necessarily,
there is a change in the future. That which has to
do with time passes, while all that is of grace is
enduring. Our Lord also takes occasion to show how
Moses, whom the Sadducees professed to believe,
taught the resurrection: God declaring Himself to be
the God of Abraham, of Isaac and of Jacob — God, not
of the dead, or extinct, but of the
living. Therefore the
patriarchs were not really dead, but living, and
this was the pledge of their resurrection.
c.) Vers. 41-44: David's Son and Lord.
How faith delights at the paradoxes of Scripture!
We can answer that which was
inexplicable to the Pharisees; we know Him who was
both the Son of David, and his Lord.
d.) Vers. 45-47: Warnings against
self-righteousness.
The scribes having manifested
themselves in their questions, our Lord can manifest
them before the people. They love the chief places
and to be themselves exalted, while all is for a
pretence.
e.) Ch. 21: 1-4: Two mites.
Contrasted with the hypocrisy of the
scribes and the ostentatious liberality of the rich, our
Lord singles out the poor widow whose heart is in what
she gives, a gift measured not by its apparent worth,
but by its character. And He still sits over against the
treasury and watches what we cast therein.
Sec. 5. Vers.
5-36: The prophetic discourse. We need not dwell long
upon this, as we have already gone over it in Matthew
and Mark.
a.) Vers. 5-24: The predicted
destruction of Jerusalem.
This portion differs from that in
Matthew and Mark in that it seems to refer more
definitely to the first destruction of Jerusalem
under the Romans. This is typical of the final
judgment upon the nation, which, however, is not
dwelt upon in Luke.
b.) Vers. 25-36: The coming of the Son
of Man.
Here we are in the time of the end,
and the signs of the distress are manifest; but when
the world is quaking, the remnant can lift up their
heads, for their redemption draweth nigh. They are
to watch the shooting of the fig-tree, and whenever
the signs of His coming draw near, they are to
recognize them. Meanwhile, as in the place of
responsibility, they are to watch.
Subdivision 2. Chaps. 21: 37 — 23.
Redemption by the cross.
We enter here upon the closing scene where the Lord by His own
death accomplishes the salvation which He had been proclaiming and ministering
throughout this Gospel.
Sec. 1. Ch. 21: 37
— 22: 62: From the passover to the betrayal.
This part gives us the events from the
celebration of the passover when Judas made his plot to
betray the Lord, up to Gethsemane where the betrayal
took place.
a. Ch. 21: 37
— 22: 23: The passover supper.
Our Lord seems to hold Himself aloof
from the people who were about to reject Him. It
seems as though He would throw as many barriers in
the way of their wicked plot as was consistent with
His own changeless purpose in grace to go to the
cross. Therefore Judas deliberately makes his plot
as led by Satan, to which the chief priests gladly
agree (21: 37 — 22: 6). Then comes the day of
unleavened bread and the passover feast. We again
see how our Lord provided for the feast. The man
bearing the pitcher of water may suggest the Old
Testament prophecies which pointed forward to what
was about to take place (7-13). The Supper itself
follows (14-23), where our Lord distinguishes
between the passover supper and that new feast which
He establishes. Thus, we have the pass-over cup
given first in which He will not participate.
Israel's joys wait for Him till the coming of the
Kingdom of God. Next, the Supper which
we celebrate is instituted.
We notice here the similarity between Luke and Paul;
a similarity which, as we have already seen,
suggests the close connection between this
Evangelist and the apostle to the Gentiles. Each in
his own way is occupied with the grace of the gospel
going out to the Gentiles.
b.) Vers. 24-38: Words for the
disciples.
There follow here special warnings for
the disciples as to lowliness, self-confidence and
trust. Let them beware of the thought of greatness
(24-30). Peter's denial is foretold (31-34); they
are to be cast upon God alone (35-38).
c.) Vers. 39-46: The agony in
Gethsemane.
The presence of an angel and the
bloody sweat are peculiar to Luke; both are in
perfect accord with his theme, the sufferings of the
Son of Man.
d.) Vers. 47-53: Betrayed with a kiss;
defended with a sword.
Only here is Judas' perfidy rebuked by
the Lord: "Betrayest thou the Son of Man with a
kiss?" How powerless His own are to defend Him is
shown in the smiting one of the servants with the
sword. Our Lord must undo this. He has not come to
destroy, but to save.
e.) Vers. 54-62: Peter's denial.
Alas for human love and human
righteousness! The crowing of the cock reminds us of
that self-confident boasting which ends in open
denials of our Lord.
Sec. 2. Ch. 22: 63
— 23: 25: The two trials. The two trials, before the
high priest and before Pilate, are given here.
a.) Vers. 63-71: The good confession
of Christ.
The mock trial before the council is
given most briefly. The Lord refuses their
questionings; they are only bent upon His
destruction: they will neither believe nor let Him
go. But He tells them of His coming in power to
judge, in answer to their question, Is He the Son of
God? This is sufficient for them, and they give
sentence against Him.
b.) Ch. 23: 1-4: The charge.
The trial before Pilate is given here
in several parts at which we look separately. Before
Pilate they do not accuse Him of being the Son of
God, but, in direct falsehood, of forbidding to give
tribute to Caesar and declaring that He Himself was
a king. Pilate either knows the falsehood of this or
detects it, and in answer to their charge, declares
he finds no fault in Him!
c.) Vers. 5-12: Before Herod.
This trial before Herod is given in
Luke alone. Herod, the fox who would have killed the
Lord, and had slain John the Baptist, would take the
opportunity to see some sign; not that his
conscience might be awakened, for that had already
been done only to be effectually stifled in the
beheading of the faithful messenger of God, but to
gratify his curiosity. How solemn to see Pilate and
Herod alike in their refusal to stand by accused
Innocence, clasping hands over the death of the Son
of God!
d.) Vers. 13-25: The surrender of
Pilate.
Brought back from Herod where He had
been mocked and set at naught, Pilate makes a weak
effort to secure the Lord's release. How pitiable
that the judge and governor of the proudest nation
upon earth, whose subjects were before him, lacked
the moral courage to do what he knew was right! It
shows us that what the world needs is not so much
power as moral uprightness.
Sec. 3. Vers.
26-56: The crucifixion.
The narrative of the cross follows, in
which we have that which is peculiar to Luke and to his
theme.
a.) Vers. 26-31: On the way to
Calvary. Simon the Cyrenian we have already seen
impressed into the service to bear the cross after
Jesus. From the manner of the narrative we would
gather that he was either already a believer or
became one afterwards. Perhaps his association with
the Lord at this tune was used to bring him to
repentance and faith. The word to the women is
peculiar to Luke. If they were burning the green
tree — Christ, what would be done with the dry? —
what should the end be of those who had no life?
b.) Vers. 32-43: The dying thief.
Faith has ever loved to linger here,
and we need add very little to what is blessedly
familiar to us. From Matthew, we learn that both
malefactors were railing upon Him, so that the
repentance and faith of the one is all the more
striking as taking place during the period of his
suffering. It is often said that we have here an
exceptional case of salvation. In a sense, it is
rather the rule, for it is a sample miracle of grace
for every one who sees his just condemnation and
turns in faith to the Lord.
c.)Vers. 44-46: The rent veil. The
work finished.
Most briefly is this closing scene
described. If there is darkness over the earth,
there is light in the presence of God, and the way
is opened thither.
d.) Vers. 47-49: The effects upon the
people. The centurion here evidently speaks for
others as well as for himself. Even a hardened Roman
soldier must bear witness to the reality of what he
has seen.
e.) Vers. 50-56: The burial.
We have dwelt upon this elsewhere and
will refer the reader to it (chapter 3, heading 2,
division 6; pages 129, 130).
Subdivision 3. Chap. 24. The resurrection
and ascension.
All that our Lord had set Himself to do is now finished. Nothing
remains but for God to set His seal of acceptance upon all that His loved Son
had accomplished. It is this which gives its special character to the
resurrection, as well as the absolute fact that it was not possible that our
Lord should be holden of death. So, both for personal and official reasons, the
resurrection is a necessity.
Sec. 1. Vers. 1-12: "Why seek ye the
living among the dead?"
The rest of the Sabbath is here linked
with the resurrection of the first day. Thus the old and
new blend together. The twofold witness of the angels —
appropriately spoken of here as
men — declares to the women who
visit the sepulchre that the Lord was not dead, but
risen. They recall His words to them; and remembering
these the women return with the joyful tidings to the
eleven and other disciples. However, their words are not
believed; nor does Peter, who also goes to the
sepulchre, seeing it empty, with the linen clothes lying
within, seem to grasp the truth. Doubtless this is the
same occurrence as that narrated in John, Peter alone
being here spoken of.
Sec. 2. Vers.
13-35: On the way to Emmaus.
Our Lord will not let matters rest thus.
If His disciples are slow to believe and not ready to
diligently seek Him, He will even go after them still;
the Good Shepherd will gather together His sheep. He
finds two of them wandering afar, though their hearts
are sorrowful indeed over what had lately "come to
pass." The Lord draws near to them; He draws out their
sorrow and ministers to their wounded hearts from all
the written Word; then, when faith has been rekindled,
manifests Himself in the breaking of bread. Instantly He
vanishes from their sight; but faith brings them back to
the rest, there to find the Lord again, who had revealed
Himself also to Peter.
Sec. 3. Vers.
36-53: The revelation of the Lord on earth and in
heaven.
Beautifully here we have the Lord
witnessed to. He is seen first visibly on earth (36-43).
He assures them of His identity and makes them realize
His bodily resurrection by partaking of food. Next
(44-49) He brings before them the Word which had
predicted all these things, opening their mind also to
understand the Scripture; He appoints them witnesses of
these great facts, and declares that repentance and
remission of sins should be preached in His name to all
nations. They were, however, to tarry at Jerusalem until
the coming of the Holy Ghost who would endue them with
power for their testimony. This is in accord with the
entire Gospel of Luke and links directly with the
opening of the Acts by the same author. Lastly
(50-53),we see Him ascending. From beloved Bethany,the
scene of His earthly communion, "the house of
lowliness," He blesses them and in that act is carried
up into heaven. The last they see of the beloved Son of
Man is with uplifted hands in blessing. Returning to the
temple, they wait in joy and peace the promised coming
of the Spirit ere. they go forth on the ministry of His
grace which He had begun "both to do and to teach."
4. John
General Theme — The Son of God, the Word made flesh and
tabernacling amongst men displaying the glory of the Father and the nature of
eternal life as seen in Himself communicating this life to others whom He meets
in grace, and bearing witness patiently to those who despise that grace
separating His own from the world of Judaism, as well as heathenism, to be
witnesses for Him upon earth, for which He gives them the promise of the Spirit
to guide them into all truth; then, leading up their hearts in prayer and
worship, He goes to the cross to make available all the grace which He had
declared, and in resurrection proclaims it.
Division 1. Chaps. 1 — 2: 22.
The Word, the Only Begotten of the Father, declaring Him
— the Eternal Life in the person of Christ.
Division 2. Chaps. 2: 23 — 17. Eternal life
communicated, seen in its birth, communion and power,
with the various stages of opposition, and provision for
His own by the way. Division 3. Chaps. 18 — 21. The
offering up of the body of Jesus Christ once whereby all
the will of God is effected and its results made known
by the risen Lord.
"Three" is the number of divine fulness and of manifestation. Its
applicability to the life of our Lord has already been noticed in Mark and Luke.
It is peculiarly appropriate to the Gospel of John, for here all the fulness of
the Godhead bodily is manifested in the Lord Jesus. The general character of
each division is quite similar to that of the previous Evangelists.
The first division shows us our Lord in His individuality, the
Eternal Life abiding alone. The second division, by far the largest part of the
book, shows us that Eternal Life in its various departments as presented to men
for their acceptance or rejection. When communicated, its blessed effects are
seen from new birth on to the full outflow of testimony to others. When
rejected, the opposition develops and intensifies until it culminates, as we
have seen throughout, in the cross. The third division is, of course, the same
in each — the death and resurrection of our Lord.
In John we have, as has been elsewhere noted, an entirely
different point of view from the three Synoptists. These, as we saw, have a
character largely common to them all and different from the fourth Evangelist.
In general, we might say that John begins where the rest leave off, not of
course historically, but morally. The Lord, for instance, cleanses the temple
toward the close of His ministry in the Synoptists. Here, He does it at the
beginning, for the simple reason that He is seen as outside Judaism and
practically rejected from the very start. It is also well to remember that this
separation is intensified because the Judean ministry of our Lord is given
rather than His labors in Galilee to which the Synoptists are largely confined.
With comparatively few exceptions, the entire scene of our Lord's
ministry in John is laid in Judaea. This in itself will account for the
different kinds of miracles spoken of and the discourses connected with them. We
add here, once for all, that the general manner of our Evangelist is to state a
fact connected with which there is some special truth, and then around that fact
as a centre our Lord gathers the various spiritual truths belonging to it. In
this way, He leads those who have faith, on from the outward miracle to the
deeper miracle of grace; while those who reject the testimony of the miracle at
the same time go on in an opposition which becomes more pronounced and more
inexcusable.
When He has gathered out His own by the truth, a separation is
effected between them and the world, so that now the ministry is of a more
private character, appropriate to a true Christian position. This leads us
further to say that our Evangelist is distinctively the Christian Gospel: that
is, Christianity as an established fact, so that we might say it does not so
much lead up to Christianity as it looks back from it and traces it from its
inception. This will account for the partial absence of dispensational truth in
the Evangelist, and for the explanation of Jewish terms and customs as though
his readers were not familiar with them, and for the further fact that the
doctrines involved are largely in their full Christian form.
Our Evangelist therefore stands alone, even as our Lord stood
alone while here. Few indeed of His disciples understood Him, and yet here and
there throughout, we find a faith which apprehends Him and to which He can
reveal Himself with a fulness and clearness that is startling in its contrast to
what we have in the Synoptists; and yet there is no contradiction between the
fourth Gospel and the others. Indeed, it is this which impresses us with the
absolute inspiration of the word of God, that where the themes are so different,
and the manner of treatment, one would say, almost contradictory, yet the result
is a harmony which manifests the master Mind that controls all. Thus, the stamp
of truth is upon the whole.
If Luke shows us Christ as the Son of Man, dwelling largely upon
His perfect humanity, equally does John present Him as the Son of God, and
dwells upon His divine personality. And yet while this is evidently His theme
throughout, it is as though the Spirit of God delighted to show the deity of our
Lord in the lowliest circumstances. It is as though God would bring the highest
ideas of spiritual excellence into connection with the greatest depths of man's
need; and how beautifully the light shines forth in such surroundings!
Division 1. (Chaps. 1 — 2: 22.)
The Word, the Only Begotten of the Father, declaring Him the Eternal Life in the
person of Christ.
John begins the Bible anew, with a fresh Genesis, where not only
the creation is spoken of, but the Creator described as the One in whom was
life, which Life was marked by light, a light which reveals the moral state of
the darkness into which it enters. The Incarnation is then declared, preceded
and followed by a notice of the ministry of John the Baptist, necessary for even
the apprehension of Christ. He then is presented, baptized and anointed; begins
His ministry; gathering, in type, a heavenly and an earthly company about
Himself. These are the main themes of the first division.
Subdivision 1. Chap. 1: 1-18. The Word,
the Life and the Light.
Our Lord's deity is stated in the most absolute way, and as One in
companionship with God in the beginning, as Creator too who also enlightens men.
The nature of this Light is then dwelt upon with its rejection by His own
people, the Jews; then its effect in men wherever it is received, by God's will,
they become His children. All this is effected through the Word having become
flesh — the incarnation.
Sec. 1. Vers. 1-4:
The Word with God, and God, Creator, Life and Light.
These words will sufficiently characterize
this brief section, which presents subjects for adoring
meditation, and is one of the most profound portions of
the entire word of God, withal amazingly simple. "The
Word" is the expression of thought, suggesting in itself
that purpose of the manifestation of the fulness of God
to His intelligent creatures. "With God" speaks of the
distinction in the person of the Godhead. "Was God"
tells us He was essentially divine. The same Person
who,become flesh, was in the beginning with God. We
compare with this the first chapter of Hebrews and the
first of Colossians, where His deity is described in
somewhat similar terms, although that which we have here
is peculiar to John and sounds the key note, we might
say, of his Gospel.
Sec. 2. Vers.
5-11: The Light and the darkness.
The Life was the light of men which shone
in darkness. Doubtless, from the beginning, all
testimony for God has been through the Word. We have
indeed those adumbrations of the incarnation most
delightful to trace throughout the Old Testament.
If, however, this Light is to find an
entrance, the opening must be made through a ministry
which shows man his need. Therefore John the Baptist is
spoken of here — the moral forerunner as he was
dispensationally looked at in the other Gospels. "His
own," the Jews, do not receive the Lord. This is stated,
as we said, at the beginning of the Gospel, a thing
which becomes apparent in the other Evangelists toward
the middle or close of their narrative.
Sec. 3. Vers.
12-18; The true Tabernacle.
This brief section is so full that it is
difficult to characterize it in a single phrase. We have
therefore given that which is prominent. First, however,
in contrast with the unbelief of His own, we have the
blessed results wherever the true Light is received. To
such, He gives authority, or right, to become the
children of God, whose birth is due not to blood —
natural descent; nor to the will of the flesh — human
energy in the individual; nor to the will of man —
energy exerted from the outside — but to God, entirely a
divine work.
"The Word," whom we have seen in His
uncreated glory in the first verse, here veils Himself
in a tabernacle of flesh. The word "tabernacled" does
not necessarily imply that the abode was temporary, but
suggests the lowliness and grace of our Lord. Indeed,we
find the eternal state described by a similar term; in
the new heavens and new earth we see the tabernacle of
God with men, and He dwelling with them. It tells us of
the eternal grace which takes its place in the midst of
those He loves.
"The Word" as thus enshrined in its
tabernacle, exhibits a Shekinah of glory transcending
the evanescent splendor in the tabernacle of old. There,
all was in type. Here, all is in reality. No wonder
faith cries out exultantly, "We beheld His glory, the
glory as of the Only Begotten of the Father." It is this
tabernacle-glory which took up its abode in the midst of
Israel until, cast out by them, it is withdrawn into the
heavens; but, blessed be God, still real for faith, it
rivets our gaze, still "full of grace and truth." It was
to such an One that John bore witness, and faith adds
again its testimony that "Of His fulness," a divine
fulness in grace, brought to our apprehension, we have
received "grace upon grace." This is contrasted with the
law as given by Moses, which could only be a type, and
which must give place to the higher revelation of God in
the person of His Son. No one could see God under the
law and live. Now, in the Only Begotten Son as made
known from the bosom of the Father, all the divine
affections are come out to us.
Subdivision 2. Chap. 1: 19-34. The
testimony as to Christ by the forerunner, and the Lamb of God marked out by the
Spirit descending as a dove upon Him.
Sec. 1. Vers.
19-28: John's testimony as to himself and to Christ.
John has been preaching and baptizing,
thus arousing the attention of the religious leaders.
They send to ask him, after the manner peculiar to
themselves, who he is and what he has to say of himself.
He boldly confesses that he is not the Christ, nor yet
Elias, nor the Prophet foretold, whom they seem to think
is different from the Christ; and when pressed still
further, has nothing to say of himself but that he is a
voice sounding out in the moral desert of this world the
coming of the Lord (Jehovah). When challenged as to why
he baptized, John similarly gives a lowly place to the
simple rite of water baptism, and points them to One who
is in their very midst, of whom they are ignorant, yet
infinitely above him.
Sec. 2. Vers.
29-31: Behold the Lamb of God.
How this Evangel of the Lamb of God fits
into the testimony of the man who bore witness of sin!
He is not satisfied, however, with declaring the
sacrificial work of Christ, but points to His divine
pre-eminence. It is the One who was before John in point
of position, as of course in point of time. As such,
John had not known Him, but merely as the promised
Messiah. He seems now, however, to confess Him, as he
does in a moment, in His divine glory.
Sec. 3. Vers.
32-34: Baptized with the Holy Spirit.
John now bears witness to His Godhead. He
is not merely the Messiah, but the One in whom the
Spirit of God dwells. He had not known Him as such, but
God had marked Him out thus, and when John saw the
Spirit resting upon Him, he could with fullest assurance
declare this was the Son of God who baptizes with the
Holy Spirit.
Subdivision 3. Chap. 1: 35-42. The
heavenly company.
As soon as John, for the second time, points out the Lord as the
Lamb of God, two disciples, one of whom is evidently our Evangelist and the
other Andrew, Simon Peter's brother, follow Him. They desire to know where He
dwells. He invites them to come and see. Simon is brought into this company and
has his new name given to him, Cephas — Peter, "a stone." Thus we have a company
formed on the testimony of John to the Lamb of God, a company marked, we may
say, by separation unto a heavenly Christ.
Subdivision 4. Chap. 1: 43-51. The earthly
company.
In the former gathering, the sovereignty of grace stirred up the
disciples to follow Jesus. In the present, we see the Lord finding first Philip,
and Philip finding Nathanael, to whom he declares the presence of the One of
whom Moses and the prophets wrote. Nathanael, stumbling at the Lord's connection
with Nazareth, finds his doubts removed by the Searcher of hearts who has seen
him under the fig-tree, standing, we might say, for the remnant of Israel.
Nathanael confesses Him as the Son of God and the King of Israel, and our Lord
promises millennial glory as the "greater" thing compared with His revelation of
Himself to Nathanael. Thus, the earthly company is, in type, formed.
Subdivision 5. Chap. 2: 1-12. The bringing
in of this earthly blessing.
The marriage in Cana of Galilee (Galilee is always connected with
the remnant in contrast with Jerusalem which is connected with the Pharisees)
opens up the order in which blessing is going to be brought to Israel in the
latter days. The joy fails in the midst of the feast, even as Israel's joy has
ever failed in the midst of her most favored seasons. The water-pots, after the
manner of the purifying of the Jews, suggest the ordinances of the law. These
are empty unrealities until filled with the living power of divine truth. Then
drawn out, this truth becomes the wine of joy for Israel's feast of tabernacles.
We note the place the mother of our Lord has at the beginning and
again at the close of our Evangelist. Divine grace accords her her rightful
place, but guards against the abuse which Rome has made of this.
Our Lord thus sets forth His glory, a glory for His Church and for
Israel. His disciples believe on Him; we may be sure, not with the full
knowledge of all that was involved, and yet a divine work had been wrought in
their soul. Coming down to Capernaum, He remains there among the remnant of
Israel for a few days and then passes on to the capital of the nation.
Subdivision 6. Chap. 2: 13-22. The temple
cleansed.
This would be next in order; if Israel receives blessing, her
temple would be purged and the Lord whom she sought would suddenly appear there.
So He comes, casting out the merchandise, the Canaanite, as we might say, from
the house of the Lord. Instead of bowing to His authority the Jews ask a sign.
In His answer, our Lord gives the parable, as we may call it, of His death and
resurrection. They will not believe until they believe in that;
and refusing Him they are left in the darkness. They can only helplessly speak
of the great glory of their temple, little realizing that the Tabernacle of God
was amongst them, a Tabernacle to be laid down and taken again in three days.
His disciples do not understand this as yet, but the Spirit quickens their
memory after the resurrection of our Lord; and thus, as we have seen, the Spirit
is ever looking at things from the standpoint of Christianity and of the
resurrection.
Division 2. (Chaps. 2: 23 — 17.)
Eternal Life communicated, seen in its birth, communion and power, with the
various stages of opposition, and provision for His own by the way.
There is a fulness about this part of the Evangelist which it is
impossible to exhaust; which even to apprehend is difficult. We have evidently,
throughout, the operation of eternal life upon the hearts of men, seen either in
blessing or in judgment. The possession of this life, by that very fact,
separates from the world and bears witness to its enmity. It is further
described as life in the power of resurrection which, as the Light of the world,
illumines every needy, believing soul, and separates from the fold of Judaism,
leading indeed up into resurrection-scenes outside this world. With the
resurrection of Lazarus, the line of separation between Christ and His people on
the one side, and the world and the Jews on the other, is clearly drawn in
chapter 12. In the remainder of the division. our Lord ministers the promise of
comfort, guidance and power to His own in their earthly life, leading their
hearts up finally to enter with Him into the privileges of His great,
high-priestly, intercessory prayer. The progress therefore is continuous from
the beginning of the eternal life in new birth to its full display in the
knowledge of God and Jesus Christ as revealed in the prayer.
Subdivision 1. Chaps. 2: 23 — 4. The
blessing of eternal life imparted to faith.
The blessing circles here, we might say, about two poles, in two
opposite characters; the one a Pharisee, a ruler of the Jews; the other, a
sinful woman of Samaria. To the first, our Lord declares the necessity of new
birth; to the second, He reveals Himself. For both, life is provided, but there
must be faith to receive it, and the woman in this seems to be first.
Sec. 1. Ch. 2: 23
— 3: 21: New birth and the basis upon which it rests.
Naturally, when life is our theme, we
begin at the beginning, and birth marks practically the
beginning of life.
a.) Ch. 2: 23 — 3: 8: The need of new
birth.
This is the first passover at
Jerusalem in our Lord's public ministry. As we have
said elsewhere, our Lord's entire life seems grouped
about the passover scenes in the Gospel of John. Two
classes of observers are impressed with His
miracles, and many believe in His name. This is
evidently intellectual, without deep conviction. On
the other hand, one is evidently awakened in a
different manner, and although his timidity prevents
him from confessing Christ (he does not do this
until the cross) yet there is a sincerity of inquiry
which our Lord meets by the solemn declaration of
the necessity for new birth. All excellence of the
flesh can never rise higher than itself. If there is
anything to link man with God it must be by the
Spirit. Nicodemus as a teacher should have gathered
this much from the Old Testament itself, where in
the longing of David for the creation of a clean
heart within him, and the prediction of Ezekiel that
God would take away the stony heart out of His
people, together with many other typical and
prophetic intimations, there was abundance to show
the necessity for the new birth. He has however not
apprehended it, and our Lord has to remind him of
God's sovereignty. The wind blows where and as it
will. We see its effects. We cannot trace its cause.
So with those born of the Spirit.
b.) Vers. 9-18: The Son of Man upon
the cross, the object of faith and giver of eternal
life.
Most preciously is the Cross put side
by side with the witness to the necessity of new
birth. Nicodemus is still pondering, and our Lord
asks the teacher of Israel how, if he cannot
understand things which God has made known upon
earth, he could expect to enter into the heavenly
revelations whose glories no one knows but the One
who is in heaven. Our Lord proceeds therefore to lay
the broad foundation upon which alone man can rest,
from which he can gaze into the heavens, and by
which those heavens are opened to him. He uses the
Old Testament, not by mere intimation as He had
done, but by direct reference to the uplifted
serpent. Thus, at the very outset of this Gospel, we
have the actual truth of redemption unmistakably set
forth. To know God as revealed in the Cross of His
Son is salvation and eternal life.
c.) Vers. 19-21: The Light which
manifests all things.
This is the true Light. The
condemnation for men is that, when it has entered
the world, they refuse to come to it to have their
deeds reproved and put away. This, our Lord speaks
of later.
Sec. 2. Vers.
22-36: The friend of the Bridegroom rejoicing in the
Bridegroom's voice.
We have here a view of the lovely
character of John the Baptist. We are so accustomed to
think of him as the stern denouncer of sin, that we may
forget his complete self-effacement when comparing
himself with Christ. His disciples may unconsciously be
jealous for their master's dignity, but with John there
is nothing but joy as he hears how men are flocking to
Christ. "He must increase, but I must decrease" is the
motto of his life. The closing part here shows how fully
John entered into the truth of the place of the Son and
His gift of eternal life to every one that believes upon
Him.
Sec. 3. Ch. 4:
1-42: A well of living water.
We come now to that most delightful of
gospel types where our Lord deals not with the master in
Israel, hedged about with his dignity and perhaps
self-righteousness, but where divine love is free to go
out and seek one afar off.
a.) Vers. 1-26: At the well.
We need not more than point out the
various stages in our Lord's reaching the heart of
the sinner. Notice first how sovereign grace, as He
leaves Judea lest He should appear to be in conflict
with His faithful servant John, leads Him not by the
ordinary way, beyond Jordan, level and easy to
travel, but through the rugged hills of Samaria. He
must needs go there to meet the woman. He asks her
for a drink of water, not merely to quench His
thirst, but rather to afford Him the opportunity to
give to her the water of life. This indeed He tells
her of almost immediately, for on her expressing
surprise that He a Jew should have any dealings with
a Samaritan, He says: "If thou knewest the gift of
God and who it is that asketh thee, Give Me to
drink, thou wouldest have asked of Him and He would
have given thee living water."
Further describing this water, and
showing that it is not an earthly thing, He declares
it is eternal life. Whoso drinketh of this water,
whatever it may be — wealth, pleasure, honors, sin,
— drinks only to have his thirst awakened again, a
thirst which eventually shall never be slaked in
eternity but he who drinketh of the water which He
gives has his thirst quenched forever, and has in
himself a satisfying spring of water ever flowing —
to eternal life.
Her desire is now awakened and she
asks directly for this water. Our Lord therefore
puts His finger upon her sin as the only way in
which He could minister the gift of God to her. The
sin brought out, she recognizes she is in the
presence of one in the counsel of God, and at once,
as is so common, begins to speak of religious
differences. Again our Lord, while in faithfulness
declaring that salvation is of the Jews, tells her
the hour is coming when true worship shall neither
be in Jerusalem nor in Samaria, but in spirit and in
truth, wherever there is a heart that is brought to
the knowledge of God. We know this hour is now
present. True worshipers, brought by the knowledge
of themselves to know also the grace of God, worship
the Father in Spirit and in truth. The woman turns
instinctively in her thought to the promised Messiah
and — amazing grace — she finds herself in His
presence! This is the imparting of eternal life. It
is the revelation of the Father to a sinful soul by
the Christ. The grounds of it do not come out here,
of course, but we have the full character of eternal
life outlined.
b.) Vers. 27-42: Fields white unto
harvest.
Our blessed Lord's yearning soul longs
for others beside the one who had just been brought
to know Himself. Leaving her water-pot in the
complete abandonment of self-forgetfulness, she runs
to the village where perhaps she had shrunk from the
public gaze before, and there declares the One she
had found — the Christ, who had shown her her sin
and whose true character she had learned.
The disciples beg our Lord to take
food, but oh, how His soul is feasting! He is making
the Father's will, the Father's heart, known to
needy souls; He longs too for His disciples to share
with Him in gathering a rich harvest for God! Of
this harvest we see a first ingathering at this
despised city of the Samaritans. Many believed the
testimony of the woman, and, coming to the Lord,
they have that testimony so confirmed that it is an
individual conviction in themselves.
Sec. 4.Vers.
43-54: Mercy spreading to Israel.
Again our Lord reaches Galilee, the place
of the remnant, where He meets not with the cold
unbelief of the Jews nor with the incredulous questions
of their leaders, but with reception by the Galileans
who had seen His miracles. He performs another miracle
at Cana of Galilee, similar in import though different
in character from the previous one, in healing the
nobleman's son nigh to death. Our Lord heals him at a
distance, going far beyond the faith which thought His
presence was needed. It is like our Lord's word to
Thomas: "Blessed are they that have not seen, and yet
have believed." Thus the blessing goes out to Israel.
Subdivision 2. Chaps. 5 — 8: 1. Eternal
life separating from a world under judgment, sustained by Christ and flowing
forth in refreshing to the world.
In this subdivision, we have more of conflict with unbelief than
in what has preceded. Indeed, in the first subdivision, beyond the indifference
of the leaders, or the slowness of Nicodemus, we have but little manifestation
of opposition. But that opposition now rises; and, as we have frequently seen,
the occasion is a miracle wrought upon the Sabbath Day. Henceforth, until the 1
2th chapter, we shall find unbelief and faith going side by side, and the
eternal life which the Lord imparts must force its way through all obstacles.
Sec. 1. Ch. 5:
Honor given to the Son who is carrying on His Father's
work, an honor to be displayed in the day of judgment.
Meanwhile, the eternal life is given to the believer in
Him.
a.) Vers. 1-9: The healing of the
impotent man.
Bethesda, the "house of mercy," with
its five porches filled with its multitude of
impotent folk suggests the responsibility of man and
the powerlessness of the law really to bless,
although mercy is held out to those who could fulfil
its conditions.
The man has been afflicted
thirty-eight years — the length of Israel's
wandering in the desert after their refusal to obey
God. He confesses his inability, although he seems
to think that all he needs is "help." Later on, this
seems to indicate a lack of true apprehension of
grace on the part of this man, but there is no lack
in the grace which goes out to him, healing him and
setting him on his feet.
b.) Vers. 9-18: The broken Sabbath.
The Jews have eyes only for the
violation of the ceremonial law and cannot accept a
manifest miracle from God as justifying such a
violation. The man seems willing enough to play into
their hands. Indeed, he had been apparently so
self-absorbed as to fail to discern who had healed
him. The Lord will not however leave him, but seeks
to reach his conscience; the warning He gives him
evidently suggesting that all was not right in his
soul. At once the poor man shows where his heart is
by telling of the Lord to His enemies, and they
persecute the Lord because of what they call His
violation of the Sabbath. The Lord simply calls
attention to the fact that some one else has broken
the Sabbath and not Himself. Man's sin has broken
God's rest, and ever since the fall — true on the
Sabbath as on every other day — "My Father worketh
hitherto and I work." Their own conscience should
have bowed to this and owned the truth. Instead,
they hate Him still more because of His announced
Sonship to the Father. Unlike modern unbelievers,
they saw that such a claim meant equality with God.
c.) Vers. 19-29: The Son and the
Father; eternal life and exemption from judgment the
portion of all who believe in Him.
Our Lord here declares in the most
unmistakable way His dependence upon the Father and
the Father's delight in Him. He assures them that
the works which the Father does He also does, and
indeed that judgment has been, by the Father,
committed into His hand (19-23). Thus, eternal life
is the portion of every one who recognizes Christ
and believes in the Father who sent Him. Such shall
never come into judgment. They have already passed
from death into life (24).
The resurrection is next described
(25-29) — a spiritual resurrection, which even now
is going on, when spiritually dead ones hear the
voice of the Son of God, and they that hear live;
and a literal resurrection is coming, when those who
are in their graves shall come forth to life or to
judgment. This last, as will be noticed, does not
separate in time, but only in character, the two
resurrections, of the just and of the unjust. We
know, from another scripture, that a thousand years
intervenes between the two (Rev. 20, 4, 5).
d.) Vers. 30-47 The witness to the Son
of God.
Our Lord speaks first of His own
witness, a witness which is true because in all He
seeks God's glory (30-32). Next, the testimony of
John, a burning and shining light, is spoken of
(33-35). Higher than this is the testimony of the
Father in the works which He had wrought (36, 37).
Last, we have the testimony of Scripture which bears
witness of Christ (38-40). Why then would they not
accept so overwhelming a witness? Was it not because
they had no love of God in their hearts? He had come
in His Father's name. They, not caring for the
Father, did not believe Him. Another, the
Antichrist, would come in his own name. Him they
would receive, because they loved themselves. How
could they believe with this self-love and seeking
of honor from man — putting man between their souls
and God? The very law of Moses in which they trusted
condemned them as guilty. Had they truly believed
Moses, they would have owned their sin and thus have
known Him of whom Moses wrote; but if they rejected
the testimony of the law, which brings to
repentance, they would also reject the testimony of
Christ in offering them salvation.
Sec. 2. Ch. 6: The
Bread of life.
The previous chapter has shown us eternal
life given to the believer. It has also shown how this
develops an opposition on the part of self-righteous
legalism which leaves the believer alone in a hostile
world. Our present chapter therefore provides for the
sustenance of this life in the wilderness scene, and at
the same time it bears witness to unbelief, pleading
with opposers to accept the grace of God.
a.) Vers. 1-21: The twofold miracle.
As we have said, our Lord's
discourses, in John, gather around some miracle or
event, as we have here in the feeding of the five
thousand (1-14), (the only miracle recorded by all
four Evangelists), and the walking on the water
(15-21); about these, and especially the first, our
Lord's discourse in the synagogue at Capernaum is
framed.
b.) Vers. 22-71: The discourse in
Capernaum.
Nothing can more clearly illustrate
the difference between the three Synoptists and
John. The former give us the narrative with very
little comment, while in John the comment so far
exceeds in importance the narrative, that we almost
lose sight of the miracle. We must note the
subdivisions of this discourse a little more
minutely than usual.
(1) Vers.
22-33: The Bread of God from heaven.
The multitude have been attracted
by the earthly benefits enjoyed rather than by
the evidence of God's presence among them;
therefore they seek to have their temporal needs
met further. Our Lord warns them that there is
need for other bread. The meat that perisheth,
such as their fathers ate in the wilderness and
died, is not sufficient for the needs of an
immortal spirit. They must have that food which
endureth unto eternal life, a food which He
would give them, for God had designated Him for
this special work.
Speaking of work seems to suggest
to them their inability to labor acceptably for
God. They ask then what they might do, and our
Lord tells them there is but one work of God for
them. It is to "believe on Him whom He hath
sent." He is the true Bread, and to believe in
Him, therefore, is to eat of that Bread which
has come down from heaven.
(2) Vers.
34-51: False and real faith.
They ask, somewhat as the woman of
Samaria had asked, to be given this Bread, but
their state of soul is not like hers. Our Lord
presents Himself to them as the Bread of life.
To believe on Him will be to have their hunger
satisfied, never again to be renewed. But
although they had seen Him, they do not truly
believe. This true faith is only shown by those
whom the Father has given in sovereign grace to
the Lord. Whoever has this faith may be assured
of instant acceptance. Our Lord has come from
heaven to do the will of the Father. This will
is ex pressed from both points of view — divine
sovereignty and human responsibility. All that
the Father has given Him shall be kept and
raised up at the last day; and lest they might
think this excluded any, He adds: "Every one
that seeth the Son and believeth on Him hath
eternal life."
All this wondrous unfolding of
grace meets with but murmuring from them. They
stumble, as they did at Nazareth because of His
lowly connection, and our Lord reminds them that
any turning to Him must be the result of
sovereign grace, even as the prophets had
declared. Plainly He now tells them he that
believeth on Him hath eternal life; and again,
drawing to the close of this part of His
discourse, reminds them that their fathers had
fallen in the wilderness, but he who eats this
Bread shall never die.
(3) Vers.
52-58: His flesh and blood.
At the close of the previous
division our Lord had described the Bread more
fully. It was His flesh which He would give for
the life of the world. This He now enlarges
upon. The Jews question how He could give them
His flesh, and our Lord replies that except they
eat His flesh and drink His blood they have no
life in them; and except they feed upon that
flesh (a different word, suggesting the constant
nourishment provided by that which was first
accepted by faith) they cannot have eternal
life. Such only will be raised up in blessing at
the last day. Thus the Bread of life not only
imparts but sustains the life of the soul. This
is that true Bread which came down from heaven.
A man eating this shall live forever.
(4) Vers.
59-71: His own disciples tested.
The discourse on the Bread of life
has met with opposition on the part of the
unbelieving; but here we have His own professed
disciples tested also by this heart-searching
word. It is the Spirit alone that gives life,
and where that is lacking there can be no true
faith. Thus our Lord reminds them that no one
can truly believe except as quickened by the
power of God. When many of His disciples have
thus departed, our Lord turns to the twelve,
with that tender appeal, "Will ye also go?"
Here, thank God, in the response of Peter — a
response similar to his confession at
Caesarea-Philippi — we have the proof that the
seed does not all fall upon stony ground: "Lord,
to whom shall we go?" He might not understand
all that our Lord had declared, but there was
enough in those words of life to quicken his
heart and to give him the assurance that here
was One who had the words of eternal life and
about whom there could be no question that He
was the Holy One of God. But even of the twelve
one is under Satan's power, yea, is himself a
devil.
It may be well to point out the
fourfold repetition of the expression, "I will
raise him up at the last day," in this
discourse. We have it in verses 39, 40, 44, and
54. In the first, it is connected with God's
sovereignty in election. The end is sure for
every one who has been given by the Father to
the Son. The second makes it equally assured for
every believer in the Lord Jesus. The third
shows that such believers have been drawn by the
Father; therefore faith itself is the gift of
God. The fourth shows that all depends upon the
death of Christ. Thus, we have linked together
the election of God, the faith of man, the grace
of God in communicating that faith, and the
atoning work of Christ as the basis upon which
it rests. These all unite to declare that the
objects of divine grace will be raised up in
blessing at the last day.
Sec. 3. Chs. 7 —
8: 1: The outflow of the Spirit.
We have in this portion the account of
what took place at the feast of tabernacles. The other
feasts have been, with the possible exception of that
mentioned in the fifth chapter, the Passover. As has
been already remarked, much of what is narrated in John
occurs in connection with the various feasts. This feast
of tabernacles, celebrated at the close of Israel's
year, was a memorial of their wilderness experience;
while they also celebrated the ingathering at the close
of their year. It was thus a feast of great joy, and
typifies the entrance into the millennial kingdom. As
all else connected with the law and Israel's
responsibility, this feast could only be a confession of
failure on their part. Instead of this, they make it a
season of profession, like the Sabbath, in which the
manifested results of their own failure would contradict
any thought of their having reached the end of their
wilderness experiences. As our Lord in the previous
chapter presents Himself, we might say, as the true
paschal Lamb — originally pointed out by John, His death
foretold in the lifting up of the serpent, and then
presented for them to feed upon — so we have Him here as
the true Giver and Interpreter of the joy that belongs
to the feast of tabernacles.
a.) Vers. 1-9: His time not yet come.
His brethren, as yet unbelieving,
urged Him to make a public display of Himself. This
He refused to do, for He could not identify Himself
with the feast whose joy rested on so unstable a
basis.
b.) Vers. 10-36: His teaching at the
feast.
Our Lord does go up, however, not in
the way His brethren had requested, but simply to
continue His gracious work of ministry. His hearers
express surprise at His wisdom. His answer shows
whence that wisdom came, and how it could be
understood. If one is subject to God, desiring to do
His will, he will know of the doctrine which the
Father had given to Him who sought only the Father's
glory in making Him known (10-18).
Instead of bowing with grateful hearts
and receiving such teaching, however, the people
manifest themselves as opposed to God. Therefore,
instead of the law of Moses being kept by them, they
broke it in plotting the destruction of One to whom
Moses bore witness (19-24). The Lord then continues
openly to teach the people; there is great murmuring
among them as to whether He is indeed the Christ;
and they express the thought that no one could know
whence Christ came: therefore this Man whom they
thought they knew so well could not be the Christ.
Our Lord shows His knowledge of their thoughts and
cries out that they do know Him and whence He is; if
in heart they had known God, they would therefore
have received Him. A great excitement evidently
exists among the people. Nothing but the sovereign
restraint of God prevented them from making away
with Him, but His hour had not yet come and
therefore no one could harm Him (25-31).
The Pharisees evidently feel that they
cannot allow Him to go on unchecked, and seek to
arrest Him by sending the officers of the temple.
Our Lord meets this with the simple declaration that
He was with them only a little while longer and
pleads with them, for as they now are they could
never go where He was going.
c.) Vers. 37-39: The great day of the
feast.
Their feast is come and well nigh
gone. How ineffectual had been all their
celebration.! how empty their drawing up water in
golden vessels and pouring it out with the words of
the prophet foretelling Israel's millennial
blessing, "With joy shall ye draw water out of the
wells of salvation." Alas, they had no salvation, no
water, no joy worthy of the name. It is here, in the
face of an empty ritual, that our Lord cries aloud
in those words which have found an echo in how many
hearts: "If any man thirst, let him come unto Me and
drink." And here we have not merely the satisfaction
of thirst, as in the promise to the woman of
Samaria, but
rivers of living water
flowing
out from the once empty
heart of man — now so full that it overflows with
joy and carries refreshment to others. We are told
what this fulness is, not merely the life which our
Lord imparts, but that life as energized and
controlled by the Holy Spirit: "This spake He of the
Spirit which they that believe on Him should
receive." All looks forward, therefore, to the gift
of the Spirit after redemption had been
accomplished.
d.) Vers. 40 — 8: 1: "Never man spake
like this Man."
There is much further questioning and
contradictory statement. They apparently were
ignorant or had forgotten that He had been born in
Bethlehem. They thought of Him only as from Galilee.
At least, the leaders were willing they should think
this and pressed it as a sufficient proof that this
was not the Christ. However, they cannot have their
way as yet, and even the officers have been so awed
by the Lord's words that they could not lay their
hands upon Him. Nicodemus, too, ventures feebly to
plead for at least fairness according to their law;
but he is rebuffed and makes at present no further
contest. The scene closes, therefore, with the
Lord's wondrous testimony, ineffectual so far as the
leaders were concerned, but with evident searchings
of heart by many of the people. He Himself withdraws
from Jerusalem to the retirement of the Mount of
Olives.
Subdivision 3. Chaps. 8: 2-12. In the
light of God's presence, on resurrection ground.
There is an evident and remarkable advance in this subdivision.
The enmity of His opposers has been brought out clearly, and we find here the
faith of those who believe upon Him manifesting itself proportionately. We may
say the narrative centers about three individuals, the subjects of grace,
connected with whom our Lord, continues His separative teaching. The
manifestation of grace is given in a cumulative way.
In the first, it is purely grace for the soul. In the second, the
opening of the eyes is the occasion for a fuller revelation of Himself as the
Son of God, while in the case of Lazarus, his resurrection overrides all else,
centering our minds therefore upon the great truth suggested by it.
Sec. 1. Vers.
2-59: The Light of life.
This portion recounts the incident of the
woman brought before our Lord and the discourse
connected with it. Unbelief, or feeble faith indeed,
seems to have hesitated to give this wondrous narrative
a place in the canon of Scripture, but who that knows
the nature of sin and the heart of God could question
its right to the place given it here?
a.) Vers. 2-11: Convicted and
forgiven.
The sin is brought out into the light;
the self-righteous Pharisees are clamoring for
judgment upon the guilty. How will the Lord preserve
His grace and maintain His holiness? If He acquits
her, the latter is ignored; if He condemns her, what
becomes of His grace? One thing at least is clear:
for themselves, they needed to learn their own sin.
This, therefore, He presses upon them, with the
result that self-condemned they dare not accuse her.
On His part, He is free to exercise forgiveness for
one who has thus been brought into the light and
taken her true place before Him in penitence.
b.) Vers. 12-20: The Light of the
world. This evidently follows immediately after the
preceding narrative and illustrates it. The woman
had been brought into the light. Following Him, she
would no longer walk in darkness. She would go and
sin no more. The Pharisees, however, in spite of
what had just been done, continue their profitless
reasonings. They speak of testimony, but how can
they receive testimony as to Him when they refuse to
bow to the testimony as to themselves? They know not
Christ, and yet would sit in judgment upon Him. They
judge according to the flesh and therefore can never
understand Him who knew whence He came and whither
He was going. Had they but ears for it, there was a
twofold witness which should have been sufficient
for them. The Son bore witness of Himself, and the
Father bore witness by the works which He had given
the Son to do. Alas, they knew neither Him nor His
Son. Had they known the Son, they would have known
the Father also.
c.) Vers. 21-29: "Whither I go, ye
cannot come."
Our Lord continues His searching word,
speaking again and again of His departure and of
their inability to follow Him because of their
unfitness for the presence of God. They should die
in their sins and could not come where He was. Even
if they continued to reject Him, they should know
who He was; for the time was coming when they would
lift Him up on the cross. Then they would know, when
He was no longer with them, that He had been sent by
the Father. Meanwhile, the Father was with Him,
sustaining Him, for He always did what was pleasing
to the Father. Speaking thus, many seem to be won to
believe on Him. Alas, it seems to have been like the
faith of others, too superficial to be real and
abiding.
d.) Vers. 30-47: Made free by the Son.
Our Lord accepts their faith at its
face value, and presses upon them the need of
continuance in it if they are to be truly His
disciples. Were they this, they should be made free.
At once their natural pride asserts itself;
incredible as it may seem, they declare they never
were in bondage to any man. Leaving out their
manifest servitude from the time of their captivity
in Babylon, and even then to Rome, how could they
say they were free? Our Lord probes them in this
latter direction. Sin is the real master of them
that obey it. "Whosoever committeth sin is the
bondservant of sin." Such cannot abide in God's
house. The Son, however, stands pledged to set free
all who believe on Him. But, alas for them, they are
seeking to kill Him. How then can they ever be made
free? Our Lord recognizes that they are Abraham's
seed, but their real father is quite different from
Abraham and infinitely removed from the Father of
our Lord. They at once declare that Abraham is their
father. This claim our Lord will not allow. His
seed they were, his natural
descendants, but
children in a real sense
implies faith, and if they were such, they would do
the works of their father. Abraham never refused the
testimony of God, and here is One who is telling
them the truth, and they seek to kill Him. If God
were their Father they would love His Son; but they
have no place in their heart for Him, but seek to
destroy Him. This manifests them as the children of
the devil, doing the lusts of their father who was a
murderer and a liar. If they were of God, they would
hear the Son of God.
e.) Vers. 48-59: "Before Abraham was,
I am."
Their opposition develops into
blasphemy as they charge Him with being a Samaritan,
an alien from Israel, and possessed of a demon.
Still, in wondrous meekness, our Lord replies they
are dishonoring the One whose only object is to
honor His Father. If a man would keep the words of
Christ, he should never see death. Instead of
grasping at this as men consciously dying should,
they reassert their blasphemy. They evidently know
not what our Lord means. Abraham and the prophets
are dead. Who could He be to set Himself above them?
In the consciousness of His knowledge of, and His
oneness with, the Father our Lord in meekness
presses His grace upon them. Why not be in company
with their progenitor Abraham who had rejoiced to
see His day? No, they will not have it. What does He
mean? Has He seen Abraham? Then come those amazing
words which show them in whose presence they are —
the eternal Jehovah Himself. Alas, their blindness
is so complete that they would cast stones at the
One who thus revealed Himself.
Sec. 2. Chs. 9,
10: The blind eyes opened; the sheep led out of the
fold.
These two chapters evidently go together,
giving us the narrative in chapter 9 and the discourse
based upon it, chapter 10.
a.) Ch. 9: The eyes opened to behold
the Son of God.
The Lord had just had fullest proof of
the blindness of the Jews who could not recognize
Him even when He plainly declared Himself. As He
passes out from them, however, He sees one literally
blind, as they were spiritually. This man, then,
will be a fitting instrument to display the grace
which the leaders were rejecting. The peculiar charm
of this chapter is that the man is not only cured of
his physical blindness, but his soul fully responds
to the grace. He not only receives the personal
benefit, but receives the knowledge of the Son of
God.
The Lord looks upon the man as a
vessel in which to display the works of God.
Doubtless the details are suggestive here. They
scarcely could be otherwise, for our Lord could with
a word have opened the blind eyes. The spittle
speaks of condemnation; the clay, of the dust of
death into which man had been brought; the laying it
upon the eyes, the application of that condemnation;
and the washing in the pool of Siloam, the
application of the word of God in faith. These we
cannot fail to see have a spiritual significance.
The work is done, and the man goes seeing.
We have next (8-34), the testimony of
the man in the face of opposition and conflict. We
notice how, from the simple confession, "A man named
Jesus made clay and anointed mine eyes," etc., he
passes on to own Him as a prophet, and, impliedly,
to resist the thought that, because their notion of
the Sabbath had been ignored, He was not of God.
The parents are involved in the case
and cowardly refuse to stand with their son, the
reality of whose cure they could not question; but
he is not to be deterred. The Pharisees tell him the
Lord is a sinner, but he holds fast to one thing, at
least his eyes have been opened. In the helplessness
of unbelief, they question him as to how the work
was done. He, getting ever freer, asks why they
would know. Do they desire to be His disciples? They
disdain any such thought, declaring that they are
Moses' disciples. Then the
man whose spiritual insight was keeping pace with
his physical vision declares how strange it is that
they do not know whence the Lord is in the face of
His miraculous work. God does not hear sinners. Eyes
are not opened by sinners. If this man were not of
God, He could do nothing. Blessed reasoning! Blessed
knowledge, even though it cost a place in the
synagogue! Thrice blessed is he the eyes of whose
heart have been opened to know that Jesus is of God.
Such knowledge will not remain
partial. Our Lord therefore reveals Himself further
to this dear man (35-41). Here, outside of the
synagogue, he finds that the One who had opened his
eyes and who is speaking to him is none other than
the Son of God. It is this which is indeed the
epitome of the whole Gospel of John. Outside the
synagogue, the eyes opened to behold and to worship
the Son of God! It was for this that our Lord had
come — in judgment indeed, spiritual judgment, that
those who are blind and know it may see, and that
those who profess to see but refuse Christ may have
their blindness fixed upon them.
b.) Ch. 10: Led outside the fold.
The present chapter is evidently an
application of the truth which had been illustrated
in the previous one. We have a parable given in a
twofold way: First, as showing that our Lord is the
true Shepherd of the sheep, to whom the door of
access into service has been opened (1-5). The
porter, we may say, is none other than the Spirit of
God Himself who descended upon our Lord at His
baptism, and through John bore witness that He was
the Son of God. The sheep hear His voice. He calleth
them by name as He had called the woman of Samaria
(although she was not really in the Jewish fold),
the woman in the 8th chapter, and the blind man.
These are led out by Him who goes before them the
sheep follow Him and shrink from the voice of
strangers.
Next (6-21), our Lord makes plainer
that He is not only the Shepherd, but also the Door
of the sheep. He thus compares Himself with the
false shepherds who had gone before. How many kings
of Israel and false prophets had claimed to be the
true shepherds, as Ezekiel declares (Ezek. 34)!
Wherever there was a true king or prophet, a man of
faith, it was ever his joy to disclaim that he was
the true Shepherd. Such as David looked forward to
the coming of the Shepherd and waited for Him.
Our Lord is the Door of the sheep, but
in order that He may make it plainer, He leaves out
such designation. He is the Door by which if
any man enter in, he shall
be saved, have liberty and sustenance. This is in
contrast with the work of the thief who has come
only to kill and destroy. The Lord has come to give
fulness of life. To do this He lays down His life
for the sheep. Hirelings, as the leaders of the
people then were, were powerless to deliver the
sheep from the wolf. Indeed, when danger threatened
them, they fled. "The Good Shepherd" knows His own
sheep and they know Him, a knowledge similar in
character to the mutual knowledge of the Father and
the Son, for it is a knowledge of life and nature.
The sheep, for whom He lays down His life, are not
merely the sheep of the Jewish fold, but all those
who have ears to hear His voice. These all, whether
in the Jewish fold or scattered among the Gentiles,
become one flock under the Shepherd who laid down
His life that He might take it again. Need we wonder
that the Father loves an obedience like this? Let
our hearts respond to it with love also.
The effect of such life-giving words
is various. Many reiterate that He has a demon.
Others, touched by the Lord's discourse say: "These
are not the words of one that hath a demon."
It is the feast of the dedication when
this conversation takes place (22-30), a feast not
prescribed in the law, but added to celebrate the
cleansing of the temple from its defilement under
Antiochus Epiphanes. It would therefore suggest the
reformation of the natural man. Significantly, we
are told it was winter, a chilling time spiritually,
for the atmosphere was filled with unbelief.
Again they ask, as though in doubt as
to who He is. Again our Lord declares that the
reason why they do not know Him is a spiritual one —
they are not of His sheep that hear His voice. He
knows His own sheep, they follow Him and are
eternally secure, held safely in His and the
Father's hands, for He and the Father are one. The
response to this precious truth is the same as that
given when He had declared Himself as being before
Abraham. They take up stones to throw at Him.
Nothing can be done with such hatred but to bear a
final testimony from Scripture. Again they seek to
take Him, and He leaves Jerusalem to go to a place
of retirement until the appointed time comes for Him
to be delivered up into their hands. There, where
repentance had been preached, many believe on Him —
a significant fact; the icy atmosphere of mere
reformation is no place for faith.
Sec. 3. Chs. 11,
12: The resurrection. Life once more offered to them.
These two chapters are linked together as
the two previous ones. The resurrection. of Lazarus
furnishes the setting around which the events of the
succeeding chapter are grouped. The former declares the
Lord's power; the latter suggests His glory; but neither
power nor glory can attract those who are wilfully blind
and spiritually dead.
a.) Vers. 1-46: The Resurrection and
the Life.
Sickness has come into the home where
our Lord was known and loved (1-4); still, instead
of going at once, in response to the message, to
heal Lazarus, our Lord remains away until death
intervenes (5-16). Then, going to Bethany, He first
meets Martha, who apparently suggests that even yet
the Lord might work a miracle. However, upon probing
her, she discloses that she did not fully realize
what was meant. But her faith in the Lord is
genuine, and therefore our Lord would remind her
that He is the resurrection and the life (17-27). We
have next, most touchingly, the exhibition of the
tender sympathy of our Lord before He puts forth His
power (28-38). Having done this, He shows forth the
glory of God, calling the dead from the grave and
commanding him to be set free from the habiliments
of death (38-45).
b.) Chs. 11: 46-12. The results.
The effects of this miracle are now
set forth; first in the determination of the leaders
to put our Lord to death (47-52). Next, He withdraws
for a season, so that their purpose shall not be
consummated until the time appointed of God, at the
passover (53-57). The feast at Bethany (12: 1-3) is
in precious contrast with the enmity of the leaders.
Here, at least, our Lord is welcome. It is typically
a Christian feast in which we have manifested the
power of divine grace which has given life, the
liberty of true service unencumbered by
self-seeking, and the joy of true worship which
pours its fragrance upon the feet of the blessed
Lord.
The treachery of Judas speaks for
itself (4-8). The procession into Jerusalem is
similar to what we have in the other Evangelists,
but the resurrection is prominent in the thoughts of
many (9-19). The desire of the Greeks to see Him is
a little foreshadow of the coming blessing to the
Gentiles; but our Lord will not anticipate that
happy time. Well does He know that His own death
must precede any glory among the Gentiles. The corn
of wheat must fall into the ground and die, else it
would abide alone (20-33).
Then follow our Lord's closing words
of warning, together with the application of the
prophet's words to the condition now manifested
among the Jews, a condition exactly like that which
the prophet had seen, only more hardened and
hopeless (34-43). The Lord then utters His last
public words to those who did not believe in Him
(44-50). With these His public ministry closes;
nothing is left for the world but their rejection of
Him. Divine love and light had passed among them;
they had seen it, had rejected it in the face of
works of power and of love; had listened to words
the like of which never fell from the lips of man;
had been well-nigh persuaded at times that He must
be the One sent of the Father, and yet the enmity of
their hearts had asserted itself now even divine
love must leave them to their unbelief. Thus closes
this portion of the book.
Subdivision 4. Chaps. 13 — 17. Provision
for His people in the world.
These precious chapters are to be taken together. Their general
theme might be given as "Part with Me." For this, the feet must be washed (ch.
13) and the Spirit given (ch. 14). Thus, fruitfulness will be assured (ch. 15)
and strength to meet the inevitable opposition by the way (ch. 16). The
intercessory prayer (ch. 17) beautifully concludes this precious portion.
Sec. 1. Vers.
1-17. Washing the disciples' feet.
The full consciousness of His glory, with
thoughts of His people, is given as the ground of our
Lord's gracious act. About to depart out of the world,
leaving His own in it amid the dangers to which they
were exposed, longing for communion with Himself, His
love leads Him to stoop to serve them in this lowly way.
Formalism loses the blessing of our Lord's act here by a
literal imitation of an act which was not instituted for
permanent observance. We find abundant reference to
baptism and the Lord's Supper in the book of Acts and in
the Epistles, for instance but the washing of the feet
is not spoken of in the same way. This, in addition to
its evident symbolic character, should suffice to guard
us from a misunderstanding of this simple act. When
Peter objects to His taking this lowly service, our
Lord's reply shows its spiritual, symbolic character,
"What I do
thou knowest not now, but thou
shalt know hereafter."
The simple and evident teaching is that as
we go through a world full of defilement we need to be
kept in communion with the Lord. Salvation is assured
once for all. The new nature has been imparted. This our
Lord declares in explanation of His act: "He that is
washed (bathed) needeth not save to wash his feet, but
is clean every whit." The cleansing of the
ways, and not the cleansing of
the
soul, is evidently before us.
Thus, as we know in advance, there is no contradiction
between the eternal security of the child of God and his
constant need for the cleansing of his ways. Not only is
our Lord's symbolical act in washing His disciples' feet
dwelt upon, but His command is that we should do the
same toward one another. How much we need to drink into
His spirit in order that we may serve one another in
this lowly way! Alas, much that goes under the name of
washing one another's feet is using a rod rather than
bowing in lowly service.
Sec. 2. Vers.
18-38: The traitor detected. The denial foretold.
We might call this part almost an
application of what has just preceded. Our Lord
forewarns them of His betrayal, and Judas, detected,
withdraws from their presence. He would also guard
against Peter's denial; but, alas, the one who had been
so slow to have his feet washed was equally slow to
believe himself capable of so base an act as denying the
Lord.
Sec. 3. Ch. 14.
God's two abodes.
The first part of this chapter gives us
the end of the way, and shows how our Lord desires that
we should even here enjoy the fellowship which will then
be undisturbed. The two parts suggested in the title of
this section speak of the Father's house on high and the
Spirit's abode down here.
a.) Vers. 1-7: The Father's house.
In spite of the betrayal and the
denial, our Lord would reassure His beloved
disciples. God was to be trusted, and so should He
be. There were many mansions, room enough for all,
in the Father's house. Thither He was going by way
of the cross; therefore His entrance there would
prepare a place for us. To that place He would
receive us, not by death, nor by angelic messengers,
but
Himself would come to take
us there. All this links so closely with the blessed
hope of the Lord's coming that we need not speak
further of it here, except to note the simplicity of
it all. Details do not occupy the heart that is
waiting for Christ. "I will come and receive you" "I
am the Way, the Truth, and the Life."
b.) Vers. 8-14; "Show us the Father."
The disciples still see but dimly the
wondrous fulness of the truth, which, indeed, as we
know, must wait for the coming of the Spirit to be
fully manifest. Philip desires to see the Father,
not realizing that he had seen the Father perfectly
manifested in the Son, in His works and words. So,
as He represented the Father, they should in their
little way represent the Lord, doing His works, yea,
greater ones, which seems to suggest the great
Pentecostal revival and the ministry of the Holy
Spirit. So, too, prayer was to be their resource for
every need. Thus they should not think they lacked
anything for their blessing: although they had not
yet seen the Father face to face, they had all their
need supplied.
c.) Vers. 15-27: The Spirit's abode.
This is here enlarged upon. In loving
the Lord they naturally would keep His commandments
and His word. The Lord promises, therefore, to send
a Representative to abide with them forever, even
the Holy Spirit, unknown to the world, but who would
so effectually dwell in the disciples, giving them
the spirit of adoption, that they should not be
orphans, although the Lord were not visibly present.
Indeed, the dwelling-place promised on high was to
be anticipated on earth; the abode was to be their
own heart — the Father and the Son dwelling with
every one who kept His word. While the enjoyment of
this is, of course, dependent upon the measure of
faith's true-hearted obedience, yet the fact is true
for every one who has kept the word of Christ by
trusting in Him.
d.) Vers. 28-31: The Lord's death
foretold.
They must not hopelessly mourn because
of His leaving them. Should they not rejoice to
think He was going to the Father who was all His
delight? He speaks plainly to them, that they may be
prepared for all this. Shortly, the prince of the
world, Satan, would come in connection. with His
trial, and the cross, when He would not speak much
with them, but He now pours out into their hearts
all the wealth of His love, linking them with
Himself, anticipatively, in such a way that the
world may know that He loved the Father and
fulfilled all His perfect will.
Sec. 4. Ch. 15:
1-16: The true Vine and fruitfulness.
As we have seen, our Lord was not content
to provide a home for us at the end of the way; He
longed to have a home with us by the Spirit throughout
our journey. The character of this indwelling is now
described. It is no mystic self-absorption, producing an
unnatural state of monkishness, but a fruitfulness in
every good word and work which will glorify the Father.
a.) Vers. 1-8: "Abide in Me."
If there is to be fruit, it is by
abiding in the Vine. This is not an external
association, which might indeed be where there was
no life; nor can it be thought that the union
contemplated will be without fruit. Fruitfulness is
evidently intended and expected. Indeed, if there be
no fruit, it is clear proof that one is not vitally
linked with Christ. While this passage does not
teach salvation, yet it is in perfect consistency
with it. None but false professors are dead or
fruitless branches which are to be cut off, whose
end is to be burned.
b.) Vers. 9-16. The obedience of love.
This fruitfulness is expressed in
obedience, seeking to please Him who pleased not
Himself. There is a fellowship here; not that of the
servant who knoweth not his master's will, but of
friends who have had the
highest proof of His friendship, and who know that
He has chosen them. Where this knowledge is enjoyed,
prayer is the natural expression of the soul's
dependence, prayer which cannot fail to get its
answer.
Sec. 5. Chs. 15:
17 — 16: 27: Chosen out of the world; hated by it.
This portion emphasizes the character of
the believer's relationship to the world and the meaning
of the Spirit abiding with him.
a.) Vers. 17-25: Loving one another;
hated by the world.
We are taught of God to love one
another. We do not expect the love of the world,
however. Indeed, this speaks badly for one who
professes to belong to Christ. The servant must not
expect different treatment in the world from that
accorded to his Master. Would he really desire it?
Hatred to the Lord by the world, therefore, means
that we may expect something at least of the same.
b.) Vers. 26 — 16: 3: The Spirit in us
the power for testimony in a hostile world.
It is by the Holy Spirit alone that we
can be sustained and enabled to bear witness for
Christ in the face of the inevitable persecution
which will come upon us. The Lord abundantly
prepares for this.
c.) Vers. 4-15: The Spirit in relation
to the world and to saints.
The Lord, in describing the Spirit's
work, dwells upon His testimony to the world and His
work in the saints. His testimony in the world is
convicting, in a threefold way. Not merely does He
bear witness of ordinary sin, but He intensifies
that sin. The crowning sin of all is unbelief. The
Spirit convicts the world of this; also of
righteousness — that is, the One whom the world is
condemning as a malefactor, the Spirit declares has
been received by the Father. Thus a direct issue as
to righteousness is raised — the rejection of Him
whom the Father has exalted can only mean judgment.
Of this, the Spirit also bears witness because the
prince of this world, Satan, is judged by the cross
of Christ. This then is the Spirit's work with
reference to the world.
For saints, there is a blessed
contrast. For them, the Spirit delights to reveal
Christ. The One rejected by the world has been
believed in by His people. Therefore the Spirit will
guide these into all truth. He will take the things
of Christ and show them to us. He will glorify Him
and show us things to come. Thus His blessed
ministry in the saints of God is sanctifying, and
glorifies Christ. We may be sure therefore that
wherever the Spirit is unhindered He will lead to
occupation of heart and mind with the Son of God.
d.) Vers. 16-22: "A little while."
He must leave them now shortly, but in
a little while they shall see Him again. This first
"little while" might refer to the interval when our
Lord was in the grave, but it seems distinctly to
look on to the whole present period. At least, such
for us is a clear application. This "little while"
is suggested by His words, "Behold, I come quickly."
e.) Vers. 23-27: Dependence.
While we wait, we are to be in
dependence upon Himself, a dependence expressing
itself in prayer. Of course, all this has special
reference to the circumstances of the disciples to
whom it was directly spoken, but it needs little
adaptation for us to see its application to the
saints of God at all time.
Sec. 6. Vers.
28-33: Speaking plainly.
Plainly now the Lord declares to them that
as He had come from the Father into the world, He was
now to return to Him. They seem to understand Him and to
enter into what He has said; but how feebly we will see
in a little while. All of this portion has special
reference to the coming of the Holy Spirit, and until He
comes nothing would be known as it should be.
Sec. 7. Ch. 17:
The Lord's prayer.
As a climax, we have the wondrous
intercessory prayer of our Lord. He has made provision
for every contingency by the way. Again and again He has
exhorted them to prayer. Now, having told them all that
was in His heart, so far as they could bear it, He turns
with perfect confidence to His Father, giving us an
example how we should engage in prayer, leading out our
hearts to where He found the joy that controlled His
life.
a.) Vers. 1-5: The Giver of eternal
life.
In view of His finished work, our Lord
claims the glory which is at the end of it; a glory
in which, however, He never forgets His own. Indeed,
these have been given to Him by the Father; eternal
life He has imparted to them — a life in which the
only true God is known in the full perfection of His
nature and character; a knowledge which is not
intellectual, but experimental, and through Jesus
Christ whom He has sent.
b.) Vers. 6-21: "Not of the world."
The Lord is no longer in the world
where His own remain for a while. It is for these He
prays. As long as He was with them, He kept them.
Now He is going to the Father, He entreats by all
that the blessed name of "Father" means — a name
given as the special treasure to the Son — that His
own may be kept from the evil which is all about
them. It is not a mere physical keeping; nor does He
ask that they may have a hedge put about them of
outward separation from the world, nor that they
should be taken out of it, but rather sanctified by
the truth, the truth which His word embodies and
which shows Christ separated — thus sanctified from
the world for His people in order that we also might
be separate in heart from it.
c.) Vers. 22-26: The glory.
The Lord has a glory which has been
given to Him, which we are to share with Him. He
also has a glory all His own which He had with the
Father before the world was. This divine glory we
could not share, but we shall be with Him where He
is, in order that we may behold it and know that
love which the Father ever had to the Son. This
knowledge the world has not. His own alone know the
Son. To these He has declared the Father's name, and
pledges Himself still further to declare it, in
order that love which the Father has to His Son may,
with Him, abide in our hearts.
Division 3. (Chaps. 18 — 21).
The death and resurrection of our Lord.
We already have dwelt in detail upon this closing scene and will
do little more here than note the parts into which the narrative is divided.
Subdivision 1. Chaps. 18 — 19: 16. Offered
without spot to God.
That which characterizes the narrative in John is our Lord's
divine dignity throughout. He is Master in the whole situation; as He Himself
had declared, He laid down His life of Himself. No one took it from Him. He had
power to lay it down and He had power to take it again. All was done in
obedience to the will of His Father.
Sec. 1. Vers.
1-11: In Gethsemane.
The agony is not recorded here. Instead,
we have a glimpse of His divine power as His captors go
backward and fall to the ground. Peter is named as the
one who cut off the ear of Malchus. In divine light,
both the actor and the sufferer are no longer veiled,
but stand out in their true character.
Sec. 2. Vers.
12-27: Before the high priest.
Few details are given of the mock trial,
except that Annas, as well as Caiaphas, is implicated in
it. The Lord is seen in perfect meekness, and yet that
meekness is not weak but can reprove sin. Peter's
denial also is fully recorded here.
Sec. 3. Vers. 28 —
19: 16: Before Pilate.
Here the judge is not the Roman Governor,
who is vainly vacillating between fear of man and
superstitious dread, but the true King who in meek
majesty governs all that takes place.
a.) Vers. 28-32: The first part of the
trial.
b.) Vers. 33-38: The Kingdom of truth
not of this world.
c.) Chs. 18: 38 — 19: 7: "Behold the
Man! "
d.) Vers. 8-11: The greater sin of
knowingly doing wrong.
e.) Vers. 12-16: "Behold your King."
Subdivision 2. Chap. 19: 16-42. The
crucifixion.
Sec. 1. Vers.
16-30: The Scripture fulfilled.
a.) Vers. 16-18: Golgotha.
b.) Vers. 19-22: The title.
c.) Vers. 23, 24: His garments.
d.) Vers. 25-27: His mother.
e.) Vers. 28-30: "It is finished."
Sec. 2. Vers.
31-42: After His death.
a.) Vers. 31-33: "A bone of Him shall
not be broken."
b.) Vers. 34-37: "They shall look on
Him whom they pierced."
c.) Vers. 38-42: The fragrance of His
death.
Subdivision 3. Chaps. 20, 21. The
resurrection.
a.) Vers. 1-10: The empty tomb. (Peter and
John.)
b.) Vers. 11-18:
"My Father and your Father." (Mary Magdalene.)
c.) Vers. 19-23: "Peace be unto you."
d.) Vers. 24-31: "Blessed are they that
have not seen and yet have believed." (Thomas.)
e.) Ch. 21: 1-14: At the Sea of Tiberias.
f.) Vers. 15-19: The restoration of Peter.
g.) Vers. 20-25: "The disciple whom Jesus
loved."
We thus reach the close of this wondrous,
divine Gospel of the Son of God. Twice does the beloved
disciple speak of the Gospel which he has written:
First, (chap. 20) he tells us that the Lord did many
other things which were not written in that book, but
that "these are written that we might believe that Jesus
is the Christ, the Son of God; and that believing we
might have life through His name." Then, at the close of
the 21st chapter, he tells us that if everything the
Lord has done should be written, he supposes the world
itself could not contain the books. Having had a glimpse
into the infinite depths. of His person and His work, we
in measure realize the subject
is infinite. Heaven and eternity
will be required to know that which passeth knowledge,
and which shall ever beckon us on to sound the depths of
that bottomless sea of love, of that Eternal Life which
was with the Father and has been manifested unto us.
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