We have then a brief picture of the Lord's life (as ensuing) not controversy with priests or learned scribes, but its proper character, though the other may have been by enforced occasion. He was preaching, certain women, a few women supporting Him-a humble place in, and because in a Lord denying race; alas! for them. But they had been subjects of His grace, and so their love drawn out towards Him, the expressions thus of His grace, grace as we have seen it just before in the poor woman. Evil spirits, sicknesses, and many devils had been the characteristics of these poor women. Where worthy of notice, one was connected with the palace; that was as remarkable. But these are the noticeable things in the ministers to the wants of, and companions of Christ. The noticing the women thus, as thus attracted, is every way worthy of attention. It is a distinct trait in the Lord's history, clear grace, and bearing with, and condescension to weakness, in its gentlest, and what would have been in this case its most despised forms.
-1. This is an interesting little episode-the manner of our Savior's life, and His attendants, and much is contained in it. What follows is a commentary or sermon on this.
We have then the next great character of grace-the ministry of the word; see 2 Cor. 5:1919To wit, that God was in Christ, reconciling the world unto himself, not imputing their trespasses unto them; and hath committed unto us the word of reconciliation. (2 Corinthians 5:19). " God was in Christ reconciling the world unto himself, not imputing their trespasses unto them," and committing " unto us the ministry of reconciliation." There its committing to His servants the ministry is mentioned, here the Lord of course ministers Himself, but it is the same principle. It is no question of efficacy here, but of gracious service, for indeed much fell on profitless ground. It was not seeking fruit in His vineyard, but scattering seed wheresoever it might fall-a general act of grace. Note, as taking up the general principle, the Sower is left unexplained. We have only this parable therefore here as instructing us in the principle of grace, not in the prophetic history of the kingdom. There is, however, the distinct setting aside of His associations and relationships in the flesh, and of Jewish principles. They (a Remnant) were spoken to " in parables, that seeing they might not see "; that dispensation on its folly in disowning Him, and to open now the door to all the seed, was judicially shut up. And it was at once said: " He that hath ears to hear, let him hear," and to them in parables that hearing they might not understand. It was not Jewish privileges, but the scattered Word of God, wherever (through grace) there was an ear and a heart to receive it. Accordingly we have this announced at the close when the Lord's mother and brethren after the flesh are not recognized, and it is announced that he that hears the Word of God, and does it, the same is His mother and brethren.
Then another principle is introduced, responsibility for the communication of that we have received, for being in grace, and testimony of love, wherever really received it must, in the power of that, be in honor to the grace, and so desire of blessing to others. This was the evidence of really having- for the testimony now was of and in grace, and so going forth supremely to Gentiles and sinners known to be such. God did enter prerogatively and blessedly to light a candle not to put it under a bushel (the Lord make us faithful) but on a candlestick, and all was for manifestation. This was the very principle of what was now working. It was no conventional veiled system, but the going forth and coming into the world, of light; evil fear to communicate every secret principle that hindered would come to light, but especially, and above all, the light was given to come to light-everything indeed would, but this was for it, given for manifestation as the light, as Paul therefore: Hath shined in our hearts for the shining forth of the knowledge of the glory of God in the face of Jesus Christ." " Take heed therefore how ye hear," i.e., as responsible for the possession of all the advantages set before them by the Lord and His word, that it be possessed in the living power of grace as testified of by grace. The goodness of the seed would be test of the character of the soil. Happy for those in whose consciences grace planted a deep and divinely rooted conviction, for conscience it is that the root abidingly strikes in, and so the heart of grace-and it is more than the natural man-for what is of God abides. But here the ordinary moral apparent effects are spoken of, for the Lord is not spoken of as working efficaciously as in divine power, but ministerially as sowing the seed, and to this therefore the parable applies, and rests on the detection of man, and responsibility on grace exercises in service and sowing the word, not in internal secret and saving power but ministry and fruit. It is an instructive portion of the word.
5. The servant is not above his master; it is enough for the servant if he be as his master.
7. It is not that there was nothing else. Nominally they were" sprung up " (surnphueisai) that was all, but it was enough to choke the word and ruin the man.
-8. It was into " (eis) not " upon " (epi). It is good and profitable to know the manner of the work as well as to declare the things which constitute the work itself. This I have sometimes inquired within myself as to, reasoning with others, but then it is: " He that hath ears to hear." There are those to whom it is given in parables.
12. " Are those who hear." There is all they are; the rest the devil has, but they are hearers.
13. " Who believe for a time, and in time of trial fall away." So ever, and such there must be.
14. It is " who having heard " (akottsantef) not " who hear " (akouontes).
15. Fruit is always brought forth in patience.
God in communicating the knowledge of the things of the kingdom, does it to set up a light. " God who caused " (commanded) " the light to shine out of darkness, hath shined in our hearts for the shining forth of the knowledge of the glory of God in the face of Jesus Christ." In speaking therefore to men, He seeks a manifestation proportionate to that which is spoken; failure in this displays fault in the hearer, which will appear in the light he gives forth (for indeed there is nothing hid-for indeed this was an unperceived fault-which shall not become manifest, or secret which shall not be known and come to light) " therefore take heed how ye hear. For indeed the word received in proportion to its full development within is the spring of abundant exercise in the word, and not only will it produce manifold more in fruit, but thus, as seed, give occasion to renewed enlargements in the power and fruit of the kingdom. The manner of reception may be unperceived, but when it grows up into the light it will sadly appear in the manifested crop. " Take heed therefore "; who can tell the consequences of right reception of the word? And if there be not this solid fruitful rest, all apparent enjoyment of the light of the word and exercise of it will vanish into nothing. " Herein is my Father glorified, that ye bear much fruit, so shall ye be my disciples "; for God is a God of love, and works by this assimilation of others to Himself, though here it is enforced by warning considerations; so often.
The use of this passage in Luke very much manifests his style of application of principles laid down, I mean of course as entrusted to him. What follows is an instance of incidents brought in in their moral connection, without reference to their historical consequence. With this, accordingly, the immediate paragraph or subject ends.
19, et seq. It is exceeding solemn this. How little of this entire purpose of heart is there! This divine separatedness to one thing!
Such was the conduct of the Lord, and such the duty of His people! He disregards the claim when it was of another nature. It was not ministry, it was not a claim within the kingdom and its labor and patience, but out of it. The reason of their wish was not inquired into. If we see them we acknowledge their claim as such, and therefore are bound to fulfill the relation. The ground on which we stand is, there is a paramount claim upon one, which makes one not know them as such who are merely naturally related; if we are in the place, the duty follows, and it is sin to neglect it in se, but there may be a claim by Him who made the relation, and the duty coming from the source of that duty, takes us provisionally out of the place. The believer reckons those his kin who hear the word of God and keep it.
-22. We have then the condition of the disciples as launched forth and their trial-and that through unbelief as though He were asleep, quod nota. How truly we feel this! But it is unbelief; i.e., the fear. The Lord, however, permits the trial for the exercise of faith, and permits to be in danger, and He apparently to be quite neglectful, because it is the trial of faith, in His interest in them which is their strength, and the identity of their cause with Him, and He is in the same ship with them; and surely we may say, with us. And yet He has perfect power to allay the storm, and does in mercy when called to take notice of it, for though the Lord may have purpose of it, the mischief is of Satan's will as with Job we see.
This then was the history of Christ and the Remnant's history, or Christ and the Remnant identified with Him. Its primary application is to the Remnant of the Jews actually brought out.
Note the storm is " on " the sea, but the ship is " in " the sea, and Christ is " in " the ship.
I cannot doubt the general intention of this fact-Christ leaves us and the Church, as though He were asleep, though: " He that keepeth Israel shall neither slumber nor sleep." Still the danger is apparent; the presence of Christ's power is not to man's thoughts. But then we may note the characters of unbelief, here selfishness. All fear, properly so called, is selfish-merely " We perish." It ceases to regard the Church as the vase of Christ's glory, in which He is interested, we are permitted to say, for His own sake. Was not Christ in the ship? What would have become of Him? Faith, on the contrary, resting in the apprehension of Christ's own interest in the Church, is calm, and not only has the fruit of peace in Himself, but in fact lives out of that selfishness which the other generates, honors Christ, and is able to serve his neighbor according to His glory, and the very injurious moral influence of the power of circumstances is avoided. Circumstances, when they thus by unbelief gain power over our mind, separate us from God, discharge our mind from all sanctifying influences, and make us pro tanto atheists; when, on the contrary, passed through in faith, they enlarge our acquaintance with God, deprive circumstances of their separating power, and work in us living communion, that inward life which is eternal. But Christ alone is the power of this to us. Nevertheless the Lord will rebuke, and show His power to us, though we be weak. This is mercy.
-25. Here we have the general testimony (explained to His own) and their identification with Him in the tossings of apparent danger.
-27. Then from this verse we have the effect historically of Christ's coming into this. The power of Satan set aside by a word, but the world wishing and sending Him away, the Jews rushing down to ruin, the saved man desiring to be with Him, but sent back to testify of his deliverance. Then the ways of grace (v. 40) to faith which characterizes this part of the chapter.
We then get the general picture of the operation of grace in deliverance from the power of Satan, of the chiefest under it for a witness of Christ's power over it, and the witness of his mischief in the headlong destruction of those given up to him- swine, these unclean ones. The full effect of the Lord's first coming in testimony, mercy sent, on His departure, by the healed one, Satan not shut up yet into the bottomless pit, but hurrying others to destruction.
The healed Legion seems to me then the Remnant as delivered from Satan and brought to its right mind, then desirous to be with Christ, but sent back in testimony. The swine seem to me specially to represent the Jews given up; the Gadarenes the world. Such a picture, too, will be more especially in the latter day. Here the previous state of the man, Legion, describes the then present state of the ungodly Gentiles, and the swine, as we have said, the ruin of Judaism. But in the latter day Gentiles will be in this headlong swinish state, too, under the evil influence of the enemy, and Legion then is the Remnant of the Jews who are messengers to the world. This double application flows from the preliminary destruction of the then disobedient Jews, as hereafter more largely, and, with swinish apostate Gentiles, filled with the power of the evil one. The world's reception of Jesus is shown in the conduct of the Gadarenes even upon the evidence of blessing. The instruction is given on great moral principles withal, so that it has application to individuals. No human power or arrangement binds or arrests the prevailing power of Satan in the world. The limit of the work of the Lord is very plain, verse 31, for, for the next dispensation, the enemy will be sent into the bottomless pit. But this shows, on the contrary, what is previous, more particularly accomplished mercy and so full witness. We have the destroyed, the saved and right-minded subject of grace in Legion, and then the indifferent and repelling world: The moral instruction is very strong.
The word of Jesus delivers, has perfect power over but does not send Satan into the abyss. The result of Satan's work (permitted perhaps in witness) is charged upon the Lord Jesus. Verse 4o, I apprehend, presents Jesus' return to the Jewish people as on earth whence He had left on the ship. They are now waiting for Him; it is a remarkable interval. The first, i.e., the voyage, showing the condition, feebleness, trial, and support of the disciples embarked with Jesus in the same ship; the case on landing, the active seeking operation of Jesus in deliverance and testimony towards the world. " Go and tell," was an unusual thing, not Christ's Jewish but His gospel character. Then He had not striven, nor cried, nor lifted up, for He came as to His own, they would not receive Him, but here message was sent, yet primarily by the Jewish Remnant. His own house, was therefore the first commission. It is manifest that the character of the deliverance and the question brought out was Satan's power and influence, which in violence in Legion, in sober gentleness and rejection of Christ in the Gadarenes, or headlong destruction in the swine, was the same power, and this, in the world in all its parts, was exhibited in the history, and Christ's power over it. But his quiet influence, by fear of Christ's disturbing their quiet and ordinary worldly matters, was as ruinous as all, and worse in moral exhibition, for it stood the exhibition of Christ's almighty grace. And this is very evil. They were told how it all was, and they besought Him to depart out of their coasts. This is the world. Legion, I apprehend, we must account as an expression of the concentration of all the various evil, various power of Satan which besets the human part, i.e., of the evil spirits as governing by it, and possessing that which by His power Christ delivers. Seven devils were in Mary Magdalene by various lusts. Satan governs and tyrannizes over the faculties of the believer when not yet delivered, and is possessed of these faculties in power as well-quietly guides by lusts and worldliness. The latter is the real evil as shutting out God. The power of Satan, when He comes to deliver, never can, nor control us when we have His Spirit, when by it resisted and the flesh kept down, though there may be consequences suffered for that, where need was. Christ suffered, but He for us, we as consequences, still as occasions of His power, and proofs of capacity of a greater deliverance. How are we fallen!
The details of this passage are most instructive to us. How completely Satan identified himself with the man's mind, so that the man spoke as speaking his own interest and wishes under the influence of Satan, though there was the sense of superior power present, and so now with the word: " What have I to do with thee? " " I beseech thee torment me not." Note the use, too, of the unclean spirit and the demons. The manifestation of Satan's power is a real help to deliverance, but not unless in the exercise of power to deliver, but it marks what is there, and the might that can show, and force them to show their true character, however man's evil heart may give place to them. I suspect it is: " he besought " not " they besought "-parekalei not parekaleun, verse 31.
The account judges the power of Satan as prince of this world, and shows the character of the believer's Remnant's` deliverance from it-formerly a prey to all its lusts, and driven about, though never, through the preserving love of God, able to do the very first thing they did with the swine. The believer (Remnant) would have shut out Jesus from tormenting it, as it accounted it in a state of nature. The world does send Him away, however quietly, not liking the manifestation of God's presence to disturb its peace, and He sends back the delivered as witnesses of the delivering power, of which they are subjects, to the world. First it was to their own home; so, beginning at Jerusalem. We have three parties or classes here-the delivered, the given up as swine, and the quiet, careless world annoyed and distressed at the Lord's presence, and begging Him to go away. It was all that poor Legion had done.
-31. In English abusson sounds as though it were the sea but it is the same word as the "bottomless pit" in Rev. 20, " the abyss."
-36. This is evidently inserted with purpose, the manifestation of the Lord's power. Though in the way of mercy to others, when His grace is not personally felt leaves the soul still in its hardness, they had the same circumstances before them precisely as the man healed, the effect was totally opposite. We may observe too the character of this short visit. It is on the whole a deeply instructive statement.
I think too we ought to note that the supreme directing mind evidently disposed the incidents of our Lord's life, though He may have walked through them as Man.
-40. This, I think, marks generally the return of Jesus to the Jewish people.
-41. Then in the visit to Jairus, there is the character of His dealing with that people-desires awakened for His interference; but before ever He really reaches the scene of mercy, the object of mercy is really dead, and, to all man's thoughts, hopeless, and the deliverance is really and, altogether in the power of resurrection, and the deliverance in that day shall be altogether so. And such is the mind and journey of the Lord- the deliverance of the virgin, the daughter of His people (the Remnant of) those He visited in His mercy.
But then another principle came in in the way-to do this He must come full of grace and truth. He must come in that fullness of God's character with grace and love in His heart which, wherever discerned, must flow forth and answer to the need which drew on it, for it was love in power to save. To understand it was to enjoy, and have its saving influence. In a word, faith always got a blessing, and must. It was this principle that, while it might now save those that believed among the Jews, let in the Gentiles. It was " by faith," and therefore " upon all those who believe." " Through their faith "; see the previous account. It was the manifestation of the active power of Christ's divine purpose of love, which went in the mind of that love out of its way, and when the subject of it was entirely out of its mind, as sin makes us for all real things of the soul, meets in its own supreme will and power, the power of Satan which holds us there, and casts by His word the unclean spirit and power out, and the man restored loves to be with Him whose presence once he abhorred and could not bear as under Satan's power. Now it is the other side of the picture, the desires and need of faith, knowing its misery, meeting necessarily the full supply of love and power in which He came, in touching if it was (in the shame and sorrow, yet secret faith) of its need, but the hem of His garment, and finding healing. The one was the deliverance of supreme purpose and power, keeping even when Satan seemed to have his own way, hindered, and no restraint or fetter of man was of any avail, yet never allowed to do what would have hindered the meeting Jesus-the first thing done with the swine. The other, the manner of it in faith when discerning need made one seek, or hidden shame met Him in the crowd by the way, and found in the throng means to be nigh and find resource in Him.
The incurable disease and death of sin was entirely met by the grace and word of Jesus, as well as the power of Satan, in the mighty and irresistible triumph of His purpose and will. Let Satan have what permitted power he might, he could do nothing against that will, nor an instant withstand the power. The deliverance from it only became witness to the world of what had come in to deliver in Jesus, of the saving power of God.
It is very lovely, in the case of this poor woman, seeing faith breaking through the difficulties, and having, through a touched heart, this perfect confidence in the power that resided in Him. How faith makes its way! What discoveries it makes of His Person and blessedness! The hem of His garment is enough to satisfy its desires, because filled with the power of His presence, because it has so deep an apprehension of the excellence and value, the power and grace of His Person. The heart is filled with that, and all about' Him is clothed to it with that; but this is faith operating by need. I do not say that there is not withal a power of communion more fully and peacefully acquainted with His blessedness through the Holy Ghost given when the love of God is shed abroad in the heart by that given. Still need finds its resource in grace, and the blessedness of His Person here. Let the theory of the world too be ever so great, how so weak a one to find her way to Him? Why, He was in the way (the sorrowful, heartless, easy way of this world) for it drew this weakness to it by the secret power of this very grace. To be near Him was the point. It had its power in as well as on faith, and drew it near Him, while the rest but thronged Him, as the loadstone to itself separating from all around, not by power in what is drawn but by attractive efficacy on it. Faith, in a word, is exhibited here, as we have said, as the manner, as power and purpose against Satan's dominion 46. There was intention in it-that is faith. The Lord cannot but give when His character is known and drawn upon.
It cannot be overlooked that there is not a single sentence recorded by Luke which is not of the strongest moral character. This is so familiarly, so that it needs no comment, though worthy of the closest attention.
-47. Healed sin may be manifested. Though in itself it be of shame and sorrow, but indeed it is the manifestation of faith and the Lord's acceptance. It is the clothing of the Lord's glory thrown around the poor sinner, and in this he appears before men, and testimony to men, that he that was separated is fully restored, reinstated. He is " immediately healed," and is no longer the object of separation as unclean, and this the Lord shows, though conscience and the memory of man might, per se, otherwise not recognize the change or estimate it. But the Lord restores wholly; it is His pregorative, for He heals wholly, and clears the conscience. Of this we have many testimonies in this book, as we shall see in the prodigal son. The testimony is here, as in the woman, in the Pharisee's house.
50. Fear and faith do not run well together; but see Mark on this verse.
51. There is great simplicity and evidence of truth in this. There are certain undue, unbelieving feelings of others with which we must not get entangled, or it will be impossible for us to exercise faith towards God; and our love towards those who really need it claims this. The truest charity and holiest faith sometimes assume a very harsh appearance to the false feelings of man, and a very foolish one too, but faith acts upon its own resources. The result will show where truth and power and goodness was. He cast them all out. We must act decisively at times towards men, if we would act faithfully towards God. The inquiry for us is: Is this really done in love? Note, too, they all seemed on the same errand of kindness and condolence, but one was selfish in fact, and habitual, the other intelligent from God. One could not see beyond itself, the other came with power. They were indeed in contrast and opposition one to the other. Yet first observe it would show itself even to them. The Lord would see if they would entertain His faith, not in any assumption of power so as to claim subjection to Him, but in proposal of a common object if they could enter into it, which He saw but they could not. If indeed their hearts had been really affected or open, they would have leapt at the thoughts, though it seemed impossible, and indeed it was true. But instead they mocked at the Proposer as foolish, and for His faith. Unbelief is ever right in its premises but wrong in its conclusions, because it is unbelief as far as it goes, and because it leaves out the power of God overruling these premises. But it is the most foolish of all things, it forgives itself on its ignorance of the greatest and most certain thing in the universe-the power of God. The Lord grant His people the practical spirit of faith!
-56. He charged them to tell no man what was done. This was the character of His Jewish service on His rejection; publicity became necessary to vindicate His Name in what was rejected, but He did not now strive nor cry. The testimony of the Holy Ghost to His exaltation, and therefore Gentile ministry was quite of another character, though Gentile ministry brought into another truth-union.
Our Lord did not omit the least little attention in His mercies. Not occupied with the greatness of His own work or the obligation of others to Him, His mind goes forth on the least occasions of one who had received the greatest of mercies. He perfects His work because all selfishness was absent from His mind. All comprehensive love flowed from perfect love, for there was no distracting medium of perception: " Tell it, said he, to no one." But He could not be hid. This is the spirit, so far above us, to seek. It is to us through faith. It works not merely not for a return, though it delights in it, but not from results, but from communion with Him who is love. It works by faith, and springs ever from Him who is above selfishness ever, in many shapes finding its way into our heart while it gives the real joy of love in the good done as to the blessing of another, but rests in Him from whom it flows. Nor will anything else make us workers together with Him, for our objects will always sink us in principle and communion, if we work for them. It is evidence of the reality of the work.
We get then in this chapter His reception, but the character of His coming as a Sower in connection with the responsibility of man, and then the history of the Jews in respect of it, given in descriptive or suggestive circumstances. The word of God characterized Him and His work or service in the world.
The whole order of God's ways in regard to His reception in Israel is unfolded in this chapter. He is surrounded by the Remnant devoted to Himself. He sows, as often remarked, does not seek fruit; only verses 16-18 add the idea of its moral universality, and the responsibility of man. His disciples, not natural relations are all that He owns on earth. In all the difficulties in the scene into which they launch forth, He, though He seems asleep and indifferent, has absolute power. Israel, when the Remnant are delivered and attached to Him, rush into destruction as the unclean; the Remnant would leave with Him, but they are sent back in testimony of the deliverance which they have received themselves. The special application to Israel is then brought out. He is on His way to heal the daughter of His people; he who in the crowd on the way touches Him by faith is healed. The deliverance is really giving life to the dead, yet treated but as asleep. Several of these points have been noted apart, but the assembly of the whole is the key here. It is not dispensational, as in Matt. 13, but the moral ways of God, and their results. In the following chapter it is more immediately and narrowly His position according to promise in Israel, enlarging itself into His place as Son of man, and then the Spirit that became them as passing through, with the knowledge of this. It is more historical, though showing that He takes the place provisionally and rejected, and this appears ever clearer in reading the gospels.