MIRACLES AND WORDS OF GRACE
As already mentioned, the gospel of Luke opens with the comforting thought that God "hath visited and redeemed His people" 1:68. If He had visited us without redeeming us, the whole Adam race would have been doomed like the firstborn in Egypt when God visited that land Ex. 12. But God came in grace as "the dayspring from on high" 1:78. So, in this chapter, the people take up the cry of Zacharias the priest at the beginning of the gospel, that God hath visited His people.
If God visited your country, would you receive Him? Well, God has visited this world and men don't dispute the fact, yet they don't know Him. The late J. R. Gill, a preacher who was a comedian in his youth, once told me about an experience of his which illustrates the ignorance of modern man as to God and divine things. It was shortly after the Korean war, and Gill was waiting his turn to get his hair cut at the barbers. An American soldier was in the barber's chair and was talking freely about how he stopped huge waves of enemy soldiers with his machine gun. "Holy God, they never stopped coming," he would say repeatedly. When he stepped down from the chair, Mr. Gill spoke to him.
“My friend," he said, "I see you and I have a lot in common.”
“What do you mean?" the soldier asked gruffly, "I've never seen you before.”
“Well," Mr. Gill replied, "as you were talking to the barber, you would punctuate your stories by saying 'Holy God' this, or 'Holy God' that, quite a number of times. Since I believe that God is holy, too, we have that much in common.”
The soldier nodded.
“Then," Mr. Gill continued, "from what I overheard of your war stories, I think you will agree that you are not holy. Is that right?”
“Yes," the soldier agreed, "that's true.”
He continued, "We both agree that God is holy and that we are not. Now I want to ask you a question. How can we who are not holy stand before God who is holy?”
“To tell you the truth, sir," the soldier replied, "I don't know.”
Well, it is blessed to know God, unlike the soldier to whom God was unknown. And this chapter opens with a soldier who did know God and loved Him.
The House of the Roman Centurion—7:1-10
Here is a soldier whose batman was about to die. In spite of his military position, the work of God in his soul is evident in his love of a subordinate. He has heard of Jesus and recognizes Him to be as superior to him as he was to his batman. Jesus too has power, as he has, but power of a different character. The two powers, as it were, are in contrast here as they are later to be at the end— the power of Caesar and of a greater King than Caesar, though humbled now. The centurion sends the elders of the Jews to ask Jesus to come and heal his batman. When Jesus comes, he sends his friends, saying, "Lord, do not trouble Thyself for I am not worthy that Thou shouldest enter under my roof." At the end we find that the elders reject Jesus even as He prophesied 9:22 and send for Roman soldiers to put Him to death 20:1, 22:52, 66 and Pilate and Herod "became friends with one another the same day." 23:12.
Well, the centurion here has a good report from the elders of the Jews. They tell Jesus "he is worthy to whom Thou shouldest grant this, for he loves our nation, and himself has built a synagogue for us." So Jesus goes with them, on their witness. But this affects the centurion's heart. He contradicts the testimony of the elders, not as to his love of the nation or his gift to them, but as to his state before God. He begins by saying, "Lord"— always a good start— "I am not worthy" just as Peter before this had admitted his sinful state. But the Lord would neither depart from Peter nor refuse the request of this Gentile soldier. Note his integrity. He is a Gentile. Recognizing this, he makes his request from God on the ground, not of law, but pure grace and mercy. But he channels his request through the Jews, thus admitting their preferred relationship to God. Jesus heals the centurion's batman without even visiting his house. The centurion's house was blessed because of his faith. Here, as in 5:20, it is not the faith of the person who is healed, but the faith of those who desired healing for others and went to Jesus for it. The Lord remarks that "not even in Israel have I found so great faith.”
The Widow of Nain—7:12-17
During the Second World War, I attended a messing meeting on one of the largest heavy bomber bases in England. The presiding officer was agitated. "Where is Sergeant Daoust?" he barked. "I understand he complained about a shortage of beer mugs in the sergeants' mess, but that he systematically smashed the handles on them with his thumb to prove his strength." There was no answer. Uneasily the officer went on to other subjects, sensing something was wrong from the silence. Nobody could answer his question "Where is Sergeant Daoust?" for Daoust had forgotten to turn his oxygen on at altitude and returned to base a dead man. "Man dieth and wasteth away, yea man giveth up the spirit, and where is he?" Job 14:1010But man dieth, and wasteth away: yea, man giveth up the ghost, and where is he? (Job 14:10). The question of when death actually occurs in man has never been unanimously agreed on by the medical profession. Only the Bible has the answer: "the body without the spirit is dead" James 2:2626For as the body without the spirit is dead, so faith without works is dead also. (James 2:26). Genesis, the first book of the Bible, tells us how God passed judgment on man's body because of his sin. Then that same book closes with the solemn statement of the disposal of Joseph's remains— one of the best of men— "and he was put in a coffin in Egypt." In the story of the widow of Nain we have a dead man in a coffin meeting the One who passed the original sentence on him. But what an encounter!
Could there possibly be a greater contrast between the centurion, a man of military prowess at the peak of his strength, and the poor desolate widow of Nain? Yes, there could. It is found in the two processions, one headed by Christ, the giver of life, and the other by the coffin in which lay the body of the widow's son.
The Lord is touched with compassion for the widow and says to her "weep not." She had much to weep about before Jesus came. With her husband gone and now her only son, life was now cheerless to her. She was cast upon the God of whom it is written, "a father of the fatherless, and a judge of the widows, is God in His holy habitation" Psa. 68:55A father of the fatherless, and a judge of the widows, is God in his holy habitation. (Psalm 68:5).
Jesus touched the coffin and the pallbearers stopped. The Lord is the only One who can arrest death. No one else can even touch it. When He touches the leper 5:13 He is not defiled as other men would be. Now He touches a coffin. He is about to show a power that transcends both leprosy and death. At His command, the dead man sits up and begins to speak. He returns him to his mother. The people admit that God has visited them, but see nothing in Jesus but a great prophet.
The Child of Wisdom in the House of Simon the Pharisee—7:36-50
We pass by the story of John the Baptist here, which speaks for itself. Here is another great contrast the contrast between John the Baptist and Simon the Pharisee, into whose house the Lord entered. John had said that he was unworthy to untie Christ's shoelaces John 1:2727He it is, who coming after me is preferred before me, whose shoe's latchet I am not worthy to unloose. (John 1:27); Simon would not even give Him water for His feet. Well, "those who honor Me I will honor and those who despise Me shall be lightly esteemed" 1 Sam. 2:3030Wherefore the Lord God of Israel saith, I said indeed that thy house, and the house of thy father, should walk before me for ever: but now the Lord saith, Be it far from me; for them that honor me I will honor, and they that despise me shall be lightly esteemed. (1 Samuel 2:30). So the Lord pronounced John the greatest prophet among those born of women 7:28 but Simon is only pointed out as "one of the Pharisees" 7:36 until the Lord speaks to him about his sins. The great lesson here is that Israel has rejected both John the Baptist and Christ. This opens the way for "wisdom's child"— one who sees everything in Christ where the supposedly wise and prudent see nothing. She is only a poor woman, known everywhere as a sinner, but she seeks Christ out. In the next chapter, others like her flock around Christ and He becomes their center— replacing the Temple to them. The woman here cannot be identified. It is not her name— which was well known in the city— which is the prominent moral feature here— but Christ's Name— for He saved her.
This woman in the city, who was a sinner, knew that Jesus was dining in Simon's house. How pleasurable a meal can be if the atmosphere is right. For Christians "atmosphere" means something much different from what the man of the world seeks when he dines out— attractive interior decor, an outside view to charm the eye, music, food and wine, dancing and entertainment. At the table of the Christian man, God is first honored by thanking Him for the food, so that at the outset He is given the first place. The food and drink at Simon's house may have been the best in the land, but it is not even mentioned. He was discourteous to Christ in denying Him the social amenities of the day, suited to a hot and dusty climate. God saw that the bodily needs of His beloved Son were attended to, as before He had looked after His hunger following the temptation. So the woman brings in an alabaster jar of myrrh, which must have cost her a great deal— much more than the fare of Simon's table. Fear of her sins is such that she dare not look Christ in the eye, but stands at His feet, behind Him, weeping. Her tears are so copious that they wash Christ's feet. Then, although the text does not say so, she must have stooped, for next she wipes His feet with the hairs of her head. This is the low place suited to the sinner. When that is finished, we are ready for the final step— to anoint His blessed feet with what we have stored up at cost to ourselves— the contents of the alabaster jar of myrrh. This is the fullest expression of the heart touched by the grace of Christ. She was not bold. Like Esther, she approached the King, hoping that the golden scepter would be extended to her. She took a step at a time— each step hesitatingly waiting to see if Christ would permit her to do what she did.
The proud Pharisee would not insult Christ publicly. But the Lord read his unspoken thoughts— as He does ours, too. "This [person] if He were a prophet would have known who and what the woman is, for she is a sinner." But Christ already knew that and, we may be assured, in greater detail than Simon. When He raised the widow of Nain's son, the people had proclaimed Him a prophet. Here Simon implies even this could not be. His thought is answered. Christ gives life to one who, though still alive, is dead in trespasses and sins. But first Simon's case must be taken up. He propounds to him the story of the two debtors— one (the woman) who owed 500 denarii, the other (Simon, unknown to himself) who owed 50. Since they had nothing to pay, Christ, the rich creditor, forgave them both their debts. Which of the two loved the creditor the more? When Simon answered correctly, the Lord pointed out to him his scandalous conduct in contrast to the woman's. Then He says to the woman, "your sins are forgiven." This causes those at the table to murmur "who is this who forgives also sins?" Possibly Simon was one of those who murmured then, but at a later date, took his place at Jesus' feet, asking forgiveness for what he owed and could not repay. For the creditor forgave them both. I expect to meet Simon in heaven and, together with "the woman," hear from the lips of both of them the story of redeeming grace. "Thy faith hath saved thee," He says to the woman, "go in peace." We have seen incidents of those who were blessed because of the faith of others— now it is the individual's own faith.
Some time ago, the writer read an article in one of the leading Christian periodicals. This raised the question: What about the other lepers who were never able to get near Christ, the other women in the city who were also sinners and could not get into Simon's house, etc.? First of all, the critic vastly underrated the scope of the blessing that flowed to man in an unrestricted torrent while Christ was here. No one ever came to Jesus and was sent empty away. The heart must long for Jesus or there can be no blessing. But what of today? Has the lesson no teaching for us now? Indeed it has. Christians must not be like Simon the Pharisee but must meet the needs of all men, however far they may be away from God. We must show love and compassion, not loathing and horror when we meet the sinners of the world. Otherwise, our testimony is all hypocrisy for, except for the grace of God, we would be the same as them. I remember how the Lord drove this lesson home to me one day when I sat down on a stool at a lunch counter and discovered the man next to me was drunk decided not to leave, but be quiet. However, I noticed that he was trying to light a cigarette and, because of his shaking hand, was burning himself at each unsuccessful attempt. I steadied his hand out of compassion and helped him light his cigarette. He turned to me, feeling that he had a friend, and the following conversation took place: “You look like an educated man to me. Did you study psychology?"... continuing without a reply, "I talk too much, but I know this city.”
“Do you know Yonge Street?" (the street on which the restaurant was situated.)
“Yes.”
“Then you would know the Yonge Street Mission. Why don't you go in there and hear the gospel preached?”
“As the wind bloweth whither it listeth!”
Astounded at this unexpected reply, I finished the quotation to gain time, not sure what he was driving at. Then I said, "You need the new birth.”
His reply was, "Do you believe in predestination?”
“I believe what the Bible teaches," I replied, "Whosoever will may come.”
To my further astonishment, he said, "He that being often reproved, hardeneth his neck, shall suddenly be destroyed and that without remedy.”
“Your trouble is you don't want to come.”
“Paul came, didn't he, on the road to Damascus?”
The last thing the poor man said was "You remind me of..." but the restaurant owner came by and told him to finish his coffee and get out. So the man was left with God, as many another before him. "Whosoever will, let him drink of the water of life freely.”
=============================
And now we come to the eighth chapter, which gives us a glimpse of the Lord's life in the activity of grace "And it came to pass that He went through [the country] city by city, and village by village, preaching and announcing the glad tidings of the kingdom of God." Because Christ had been rejected as King, the kingdom of God was a moral thing now and always will be until Christ is publicly recognized as King. Therefore, the Lord preached the moral principles governing those in His kingdom. This is not to be confused with the Church which, at that time, did not even exist. The kingdom of God is the moral sway of Christ's principles in the lives of those who profess to be subject to Him.
We find this beautifully illustrated in the verses which follow, where we are afforded a picture of those who traveled about with Christ in His earthly ministry. First the twelve. "Have not I chosen you twelve and one of you is a devil?" John 6:7070Jesus answered them, Have not I chosen you twelve, and one of you is a devil? (John 6:70). Judas was an extreme case, but illustrates the heart of the One who makes His sun to rise on the evil and on the good and sends rain on the just and on the unjust Matt. 5:4545That ye may be the children of your Father which is in heaven: for he maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust. (Matthew 5:45). Peter was not a doctor of theology like Paul. A humble fisherman was chosen so that man might not glory in the presence of His Maker. No doubt, when Paul was made an Apostle later on, Peter could not boast that learning was of little worth, for he writes of the letters of "our beloved brother Paul" "in which are some things hard to be understood" 2 Peter 3:1515And account that the longsuffering of our Lord is salvation; even as our beloved brother Paul also according to the wisdom given unto him hath written unto you; (2 Peter 3:15). Levi was an income tax collector. Like Peter, he left a good living behind to serve Christ.
The Women of Galilee—8:2-3
Certain women followed the Lord. They form the second class of those gathered around Him. Unlike the first class— the Apostles who were officially appointed to office— these women are attracted to Christ solely through devotedness of heart and trust in His love. The wretched and the weak drew near Christ for He had healed them of wicked spirits and infirmities. Now man is a servant, although he denies this truth and fancies himself independent. But he is a servant and must serve either God or the devil. These women had found the devil a hard master— Christ, a blessed One. "Take My yoke upon you and learn of Me," He said, "for I am meek and lowly in heart." Matt. 11:2929Take my yoke upon you, and learn of me; for I am meek and lowly in heart: and ye shall find rest unto your souls. (Matthew 11:29). God honored the faith of these women by mentioning their names in His imperishable Word. Mary, who was called Magdalene, Joanna, wife of Chuza, Herod's steward, and Susanna, are singled out among "many others." Luke says they "ministered to Him of their substance." This suggests that they were probably rich. These faithful women are found continuing in good works at the very end of our gospel, where they prepare spices to bury the Lord's body, not knowing He has risen from the dead. God is completely sovereign. He may tell one man to go and sell all that he has to give to the poor. Another may use his riches for the Lord's work, as these women did. The woman who brought the alabaster jar of myrrh to Simon's house, illustrates the class. She may not have been wealthy, but she used her money for Christ. Doubtless she formed part of the "many others" in the eighth chapter. One servant may be called to lay down his life for the Lord's sake (Acts 12:22And he killed James the brother of John with the sword. (Acts 12:2)) another be spared to live a normal life (Acts 21:88And the next day we that were of Paul's company departed, and came unto Caesarea: and we entered into the house of Philip the evangelist, which was one of the seven; and abode with him. (Acts 21:8)). The servant is not to chafe at the rule of his Master, even though he may not understand it.
The Parable of the Sower and Other Teaching—8:4-18
Here we are given a glimpse of Christ's gracious service to man as the Sower a service no longer confined to Israel. The parable in its detail has to do with the results of Christ's sowing the Word of God. That was what He was sowing in verse 1 as He preached the glad tidings of the Kingdom of God. The emphasis at the beginning is on the graciousness of the Lord— a service to all men in grace that they might be blessed in receiving the good seed which He cast.
Because Christ comes as the Sower, Israel— the old vineyard— is abandoned as poor ground for God. A sower is one who starts a new work on virgin soil. Christ well knew that many casts of the seed would yield little or no lasting fruit for God. Still some would, and so He sowed. The parable is to 'reach our hearts so we receive not the grace of God in vain. Our hearts are like the fields in which the sower— sowed waste and empty.
The Lord gives us an insight into the result of sowing the good seed of the Word of God, which applies now as well as then. First, there was the seed which fell by the wayside. It was trampled underfoot and the birds of the heaven— Satan's power, for he is the prince of the power of the air Eph. 2:22Wherein in time past ye walked according to the course of this world, according to the prince of the power of the air, the spirit that now worketh in the children of disobedience: (Ephesians 2:2) devour it. The devil can and will remove the good seed of the Word of God from man's heart where, unlike Christ's, it does not find its natural resting place. The next class is comprised of those who receive the Word— broken down into three ways in which they receive it. Here it is not the devil's work, but ours. We cannot blame him for our lack of fruit, only ourselves. The first class consists of those who receive the Word with joy. What is wrong with that? you say. Why, everything! There is no real joy when a person is deeply converted, but great repentance about sins and crying to God concerning them. Joy comes later when forgiveness is realized. If repentance is lacking, there is no root, for the seed cannot sink deep roots on rock. When a time of trial comes, such fall away. The next class consists of those surrounded by thorns— the figure of the curse on the ground for man's sin Gen. 3:1818Thorns also and thistles shall it bring forth to thee; and thou shalt eat the herb of the field; (Genesis 3:18). These do not bear ripe fruit, although they make a start. They are choked by "cares and riches and pleasure of life"— the thorns. There is all the difference in the world between being diligent in business and letting it become an object of care. We are to run our business, not let it run us. Riches can choke the Word in our lives if we have them and fail to use them for the Lord. Natural pleasures are part of normal Christian life, but they must not be allowed to choke the Word. "Lovers of pleasures more than lovers of God" 2 Tim. 3:44Traitors, heady, highminded, lovers of pleasures more than lovers of God; (2 Timothy 3:4) characterizes the last days. It is blessed to be a lover of God "who in an honest and good heart having heard the Word keep it.”
Now those who fell among thorns, heard the Word, too, but went away, unlike those who kept it. Unless we let the Word of God become the directing agent in our lives, the knowledge of its teachings will not keep us. Instead, we will simply wander into the world and become more responsible for our misconduct, because we heard the Word but did not let it rule our hearts. Isn't it lovely to "bring forth fruit with patience?" Fruit is the end process of the tree, vine, etc. It can't be rushed and only matures when its season has come. It is the great thing the Sower had in mind when He began to sow. Fruit is for God. To summarize, we are given a picture of what opposes man's blessing— the world, the flesh, and the devil. The devil snatches away the seed, the flesh opposes deep repentance, the world— depicted in the thorns —chokes progress in divine things.
Well, we must not allow opposition to dim our lamps— that is, be afraid to confess Christ or put our lamp under a couch— that is, become lazy and lack the spiritual energy to preach the gospel. Our light is to be set on a lampstand, so those who enter in may see the light. The light shines as the Christian life is to shine. Light makes no noise, just like fruit bearing. We are to "be ready always to give an answer to every man that asketh you a reason of the hope that is in you with meekness and fear." 1 Peter 3:1515But sanctify the Lord God in your hearts: and be ready always to give an answer to every man that asketh you a reason of the hope that is in you with meekness and fear: (1 Peter 3:15).
How so if men don't see Christ in our lives? "If therefore the light that is in thee be darkness, how great is that darkness?" Matt. 6:2323But if thine eye be evil, thy whole body shall be full of darkness. If therefore the light that is in thee be darkness, how great is that darkness! (Matthew 6:23). Then there is the exhortation as to hearing. Israel did not hear Christ. Those who did, had Him, and more of Christ should be given them. Those who had not Christ, should lose Him, even though they seemed to have Him present in their land. Though the people only dimly heard the Lord's teachings, they still recognized them as wonderful words of life, and crowded 'round Him. His mother and His brethren wanted to see Him, but couldn't reach Him. Nature must "stand without." Christ, of course, recognized the legitimate claims of nature. At the cross, for example, He provided for Mary in spite of His great sufferings. But the principle here is that "my brethren are those who hear the Word of God and do." This ties in with the teaching of the last class in the parable of the sower, the lampstand, and those who had taken heed how they heard.
Going Over to the Other Side—8:22-25
Very well, but what is the next step in the spiritual life of those who hear? Ah! It is deep trial and testing. Not any more bearing fruit for God or shedding light to man, but sustaining trial, suffering or sorrow in this life, with no apparent help from Christ. Faith is the leading principle of the Christian's life. He is not only justified by faith, but he lives by it, guided by an unseen Lord. Of this, Peter writes, "Whom having not seen ye love, in whom though now ye see Him not, yet believing, ye rejoice with joy unspeakable and full of glory." 1 Peter 1:88Whom having not seen, ye love; in whom, though now ye see him not, yet believing, ye rejoice with joy unspeakable and full of glory: (1 Peter 1:8). So it is in the boat. The storm arises, "and they were filled [with water] and were in danger." "Awake, why sleepest Thou, O Lord?" Psa. 44:2323Awake, why sleepest thou, O Lord? arise, cast us not off for ever. (Psalm 44:23) is the thought of their hearts. But Christ is in the boat. Can it sink with Him in it? They wake Him up, crying, "Master, Master, we perish." The Lord shows that the Son of Man has power over all things by rebuking the wind and the raging of the water and then questions their faith. Fear and astonishment grip them at this manifestation of divine power. They were afraid when He didn't help them and afraid when He did. Lacking faith, they were astonished not only at His power but that He had used it to succor those in need. This is a lesson we all must learn, not merely by reading it in the Scriptures, but by experiencing it. As a young man, I once found myself, so to speak, in a boat filling with water, only to find that the Lord was in it, so I was safe. And the Lord rebuked my lack of faith in a most astonishing way. I was a passenger in a car being driven by my employer— a Godless man who cursed and swore continually. His lifestyle bothered me, because we often traveled together. I couldn't find another job. The radio was on and dance music was coming through. At this very moment, a thought of distrust flashed across my mind. "The Lord must know how precarious my position is. And I get no deliverance. Why doesn't God take care of me?" Just as I thought this, the driver of the car turned the radio to another station and an evangelical singer sang a line of a hymn. That was too much for him and he quickly dialed another station. But that brief interval was all that was necessary. The Lord gave the unknown singer just enough time to answer my distrustful thought. As I was thinking, "Why doesn't God take care of me?" she sang out, "God will take care of you" from the well-known hymn. Then she was gone. Truly God is like His Word— "a discerner of the thoughts and intents of the heart" Heb. 4:1212For the word of God is quick, and powerful, and sharper than any twoedged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart. (Hebrews 4:12).
Now let us pause and get our bearings, so to speak. What we have been considering up to this point is the Lord's ministry in Galilee— a ministry of grace to the Gentiles, for His own people— Israel— had rejected Him. To the godly, then, He replaced the Temple as the gathering center. Indeed, He was the Temple John 2:19-2119Jesus answered and said unto them, Destroy this temple, and in three days I will raise it up. 20Then said the Jews, Forty and six years was this temple in building, and wilt thou rear it up in three days? 21But he spake of the temple of his body. (John 2:19‑21). This blessed ministry had been prophesied by Isaiah— "The land of Zabulon and the land of Nepthalim, by the way of the sea, beyond Jordan, Galilee of the Gentiles, the people which sat in darkness saw great light and to them which sat in the region and shadow of death light is sprung up" Matt. 4:15,1615The land of Zabulon, and the land of Nephthalim, by the way of the sea, beyond Jordan, Galilee of the Gentiles; 16The people which sat in darkness saw great light; and to them which sat in the region and shadow of death light is sprung up. (Matthew 4:15‑16). But this ministry is drawing to a close and, indeed, ends in 9:50. Before it ends, Christ is on the Mount of Transfiguration. There He receives the Father's expression of delight at the close of His ministry, as He had at the beginning 3:22. At the beginning, the Holy Spirit had alighted on Him "in bodily shape like a dove." Here, at the end, the Holy Spirit, as the Author of the Scriptures, brings together in Luke's gospel certain scenes at the close which summarize that ministry and afford us a picture of His coming glory and the blessing to man which flowed from His life and work.
The Gadarenes— Christ Enters and Leaves the World in Figure— 8:26-40
Just as the Jordan was the beginning of Christ's ministry, so the Mount of Transfiguration was its end. We speak morally, of course, since historically it continued to the cross. The Jordan Valley was a low depressed place— the Mount of Transfiguration a lofty one. This gives us the range of Christ's ministry— humbling Himself at the Jordan, being exalted and glorified by God on the Mount of Transfiguration. If we look carefully, we will find the whole Trinity involved in both places; both at the Jordan and the Mount of Transfiguration God the Father expressed His delight in His Son. At the Jordan, the Holy Spirit alighted on Him in bodily form, like a dove— the well-known symbol of peace. Then, in the incidents we are about to consider, just before the Mount of Transfiguration, we are given a glimpse of Christ in dove-like character— the Man of peace as He passed through this world and will yet come to it— with blessing to the two great divisions of the human race— Jew and Gentile.
The story starts with the Lord's mother and His brethren, suggestive of His early life. Then, in verse 22, we find Him with disciples and He says to them, "Let us go over unto the other side of the lake." This is suggestive of the Lord's ministry— He launches out to reach and bless man. Satan opposes His voyage and those with Him, as pictured in the fierce storm. But Christ shows beyond all question that He is God's Son, commanding nature at His will. They arrive at the country of the Gadarenes (this word means "reward at the end"). The people of this country are kept busy looking after swine to make money. This is God's estimate of the world's busy commerce, no matter what man may think. Then we are given a picture of man himself in the midst of this environment in the demoniac. Unlike Christ, who was led by the Spirit into the wilderness, this man was driven by the demon into the desert. He was kept bound with chains and in fetters, and he broke the bonds. He did not live in a house, but in the tombs. So man has to chain himself for his own protection. Why do we have laws and police forces, auditors, jails, armies? Why are houses locked? Why do banks guard their money underground in strong vaults? All because man knows he must chain himself for his own protection. Every great city is literally a city of the dead. It is ringed with the cemeteries in which are buried those who once lived, as those still alive prepare to join them. Yes, man is not only chained, but lives in the tombs. Jesus then enters this world. He does not ask the demoniac if he wants relief. Jesus commands the unclean spirit to come out of the man. Here we see Jesus as the One who relieves man of the effects of Satan's power the One who delivered us, who, through fear of death, were all our lifetime subject to bondage— see Heb. 2:1515And deliver them who through fear of death were all their lifetime subject to bondage. (Hebrews 2:15). Liberty allows the believer to sit at Jesus' feet. This is the place of instruction, as Mary of Bethany knew. The former demoniac is clothed and in his right mind, for "God hath not given us the spirit of fear, but of power and of love and of a sound mind" 2 Tim. 1:77For God hath not given us the spirit of fear; but of power, and of love, and of a sound mind. (2 Timothy 1:7). And he now dwells in a house and not in the tombs, for Christ— not the world has— attracted Him.
But the world does not want Christ, even though He change the lives of those who once troubled it. If you do not believe this, you will have to prove it in your own life. The servant is not above his master. The world deliberately crucified the One whom they knew had healed their diseases, driven out their demons, and raised their dead. "Away with this Man," they cried (and away with you, too, if you follow Christ). So "they besought Him to depart from them." This is the principle— in practice it was carried out at the cross. So "He returned back again." This gives us the story of the Lord's visit to this world— "I came forth from the Father and am come into the world. Again I leave the world and go to the Father." The man who is relieved of Satan's power, cannot follow Jesus "to the other side" yet. Instead, he is left behind to witness for Him in the world, as we are.
In the two stories which follow, the Holy Spirit gives us pictures of the One on whom He rested in the form of a dove. This is not a general picture, like the Gadarenes, of His entering and leaving the world, but specific pictures of blessing to Jew and Gentile. The Gentile obtained this blessing first; the Jew will secure it in the future when Christ comes to visit His ancient people once more.
The Gentiles Are Blessed on the Principle of Faith—8:43-48
We now have Jesus in figure ascended to His Father—v. 40 and people gladly receiving Him. The gospel goes forth and, because God is faithful, the blessing starts with Israel. We find this in the Book of Acts. The Church began with Jews on the Day of Pentecost. But gradually the Jews resisted the gospel. Jairus' daughter here is a figure of the Jewish people. She was about twelve years old and lying dying, having rejected Christ. Christ is on His way to raise them up, but His mission is interrupted by the woman "having an issue of blood twelve years" who is a figure of the Gentiles. Jairus' daughter had a link with God— as the Jew had— for Jairus was the ruler of the synagogue. But a woman with an issue of blood was unclean under the law— Lev. 15:2525And if a woman have an issue of her blood many days out of the time of her separation, or if it run beyond the time of her separation; all the days of the issue of her uncleanness shall be as the days of her separation: she shall be unclean. (Leviticus 15:25). What a picture of the Gentile nations this woman is, for she spent all her income on doctors, none of whom could help her. The physicians speak of the great Gentile teachers and philosophers who tried to cure man by uplifting his mind with philosophy and ethics, but who failed completely because man's need is spiritual, not mental. Fallen man has lost his link with God, and only Christ can restore it. Who has not read of the many vain human attempts to heal "the issue of blood" —the life that was flowing away and weakening the Gentiles? If Greece had brilliant teachers like the stars of the heavens, other nations, too, did not lack "physicians"— India had her Yogi, China her Confucius, and so on. Well, the woman with the issue of blood is a beautiful figure of the Gentiles, for she comes to Jesus. Still, she is afraid to face Him and comes behind Him, as the woman in the seventh chapter did at first. She touches the border of His garment and is healed at once. Jesus said, "Who touched Me?" —which Peter considers a strange question when people throng Him on every side. Then the woman realizes that "all things are naked and opened unto the eyes of Him with whom we have to do." Heb. 4:1313Neither is there any creature that is not manifest in his sight: but all things are naked and opened unto the eyes of him with whom we have to do. (Hebrews 4:13). This time she falls down before Him, not behind, and makes a public confession of how she was healed. She hears those cheering words, "Daughter, be of good comfort, Thy faith hath made thee whole; go in peace." Before leaving this woman, we may inquire why she was healed in such an unusual way— by touching the hem of Christ's garment. Now it is common knowledge that our garments identify us to some extent. The soldier, the sailor, the airman, each wear distinctive tunics with badges to show rank. The surgeon has a gown, the mechanic overalls, the beggar rags, and so we might go on. But why the hem of Christ's garment? The best explanation I have read is that given by August Van Ryn, the celebrated Dutch Bible teacher: "This is the only special occasion mentioned in the Gospels where anyone touched Christ and was healed. And really this woman did not even touch Him— only the border of His robe. Since this is the only instance, its meaning must be of some consequence. I suggest that it pictures the present-day way of salvation, when Christ is not here in Person, and therefore we cannot touch Him. But we can touch the hem of His garment. You remember that the High Priest of old wore long garments, the hem of which touched the ground. Our Lord Jesus is our Great High Priest, and so the hem of His garment, as it were, is still touching the earth. This High Priest was anointed, as we read in Psa. 133, and this holy ointment ran down all the way to the border of His high priestly robes. This ointment in Scripture speaks of the Holy Spirit, ministering the virtues of Christ to us. It is this that is seen in the act of this woman's touching the hem of His robe." (3)
"She only touched the hem of His garment
As to His side she stole
Amid the crowd that gathered around Him
And straightway she was whole.
Oh, touch the hem of His garment
And thou too shalt be free,
His saving power this very hour
Shall give new life to thee!”
Christ Must Visit the Jews and Raise Them From the Dead—8:49-56
Notice here that the Lord's journey to Jairus' house (his name means "he will enlighten") was interrupted by the healing of the woman with the issue of blood— in figure, the Gentiles. So it is in the great history of events. The gospel started with the Jews, but when they refused it, they became sick and began to die. Then the Gentile— the woman with the issue of blood— touched the hem of Christ's garment and was healed on the principle of faith. The thread of the story is picked up here as we have Christ returning to the house— that is, Israel.
“And when He came into the house, He suffered no man to go in, save Peter and James and John." These are the three Apostles who were to be with Him on the Mount of Transfiguration and speak of the witnesses of His coming earthly glory in His Kingdom. This, of course, is administered by the Church through Israel to whom now the Lord comes. He finds Israel— Jairus' daughter —outwardly dead as far as man can see, but says, "She is not dead, but sleepeth." This is the way the Lord looks at His ancient people, who' seem to be dead to His glory, but who are really sleeping. Paul speaks of "our twelve tribes, instantly serving God day and night"— Acts 26:77Unto which promise our twelve tribes, instantly serving God day and night, hope to come. For which hope's sake, king Agrippa, I am accused of the Jews. (Acts 26:7) although there was little evidence of it. In the Epistle to the Romans, Paul asks the question, "Hath God cast away His people?" It can't be, he says, for he himself is a Jew. "Even so then at this present time also there is a remnant according to the election of grace" Rom. 11:55Even so then at this present time also there is a remnant according to the election of grace. (Romans 11:5). But as for the Jewish people as a whole, "God hath given them the spirit of slumber" Rom. 11:88(According as it is written, God hath given them the spirit of slumber, eyes that they should not see, and ears that they should not hear;) unto this day. (Romans 11:8). That is why the Lord says that Jairus' daughter is not dead, but sleeping. They deride this pronouncement, just as people today see nothing in the Jew but lifelessness in divine things. "All wept and bewailed her." As for Christ, "they laughed Him to scorn." It will be different in the day when Israel is restored. Then they will weep, not for their fate, but for what they did to their Messiah. "And they shall look upon Me whom they have pierced, and they shall mourn for Him as one mourneth for his only son."— Zech. 12:1010And I will pour upon the house of David, and upon the inhabitants of Jerusalem, the spirit of grace and of supplications: and they shall look upon me whom they have pierced, and they shall mourn for him, as one mourneth for his only son, and shall be in bitterness for him, as one that is in bitterness for his firstborn. (Zechariah 12:10). Before raising Jairus' daughter from the dead, the Lord puts everybody out of the house, except those who were to be eyewitnesses to His glory on the Mount of Transfiguration— Peter, John, and James 9:28. This tells us that when the time comes to raise up Israel again, the Lord will do it privately— like Joseph making himself known to his brethren— "cause every man to go out from me" Gen. 45:11Then Joseph could not refrain himself before all them that stood by him; and he cried, Cause every man to go out from me. And there stood no man with him, while Joseph made himself known unto his brethren. (Genesis 45:1). Because what He did was done privately, the Lord told her parents not to tell anyone what was done. This is in marked contrast to the raising of the widow of Nain's son, which was done in public. The Lord told them to feed her, just as He will feed revived Israel with spiritual food at the beginning of His millennial kingdom.
Seven Houses and Their Teaching
It is customary in Scripture to find seven broken down into four and three. This happens so often that it is worthy of study. Here we merely point out this unique design feature of the Scriptures, applying it to what we have just been considering.
In Luke's gospel we find the Lord visiting three houses— then an interlude during which He chooses His twelve Apostles, preaches the Sermon on the Mount, etc., followed by four more houses. It is suggested that the first three houses give us the effect of God visiting man; the interlude is— in the choosing of the twelve and going to the Mount— Christ's leaving this world, but with provision for carrying on after He has gone; and finally, in the last four houses what should characterize Christianity until the last house brings us up to Jewish considerations once more, prior to the establishment of His earthly kingdom. Let us consider these seven houses briefly now: THE FIRST THREE HOUSES. We are given a picture of the human race when Jesus visited us, in the first three houses. A woman in Simon Peter's house; a man let down through the roof in the second house; together these make up the Adam race. The woman is a figure of man's feverish riotous state without God; the man of his powerlessness Godwards— he has to be lowered to where Jesus is— that is humbled, so he can be blessed. The third house is Levi's, where there is a feast of rejoicing. This is right and proper in view of what Christ had accomplished in the first two houses.
THE LAST FOUR HOUSES. These seem to give us the moral features of Christianity in the world and end in the personal return of Christ to bless His ancient people, Israel, which He will do before establishing His kingdom in power on the earth.
In the house of the Roman centurion, we find the key principle of Christianity faith. We are justified by faith and it is the basis of our walk with God. Then, in Simon the Pharisee's house, we find the grace of our Lord Jesus Christ. Faith and grace go together, and we find them linked in these two houses. "For by grace are ye saved, through faith, and that not of yourselves, it is the gift of God, not of works lest any man should boast" Eph. 2:8,98For by grace are ye saved through faith; and that not of yourselves: it is the gift of God: 9Not of works, lest any man should boast. (Ephesians 2:8‑9). The house of the demoniac gives us the healing effect on man of Christ having visited and blessed this world. The poor man lived in the tombs until Christ came and he returned to a proper house. The house of Jairus completes the picture. He is the Jew at the end day. He is in marked contrast to the Roman centurion at the beginning. The centurion was a man of faith and did not ask the Lord to visit his house— "but say in a word and my servant shall be healed." The Jew has no faith and Christ must personally visit his house in the future, that the daughter of Zion might be told to arise and be nourished with suited food from the Master. Even in this scanty dispensational picture, Luke emphasizes the moral features which are to be found among God's people from Christ's first coming into the world, to His return to raise and bless Israel.