Bible Commentaries
John 10

Verses 1-42

X

JOHN THE BAPTIST

We have so far considered the beginnings of the gospel histories of John, Paul, Matthew, and Luke. Now we come to the public ministry of John the Baptist. Before we undertake a detailed examination of the record of John’s ministry, let us get clearly before us an orderly statement of …

THE SCRIPTURAL MATERIAL FOR A LIFE OF JOHN THE BAPTIST

Old Testament prophecy. There are three certainly, and probably four, as follows: Isaiah 40:1-11; Malachi 3:2; Malachi 4:5-6; the fourth is based on a Septuagint rendering of Isaiah 35:1.

There are several remarkable New Testament prophecies concerning John, all to be found in Luke I, as follows: Luke 1:5-25; Luke 1:36-37; Luke 1:39-44; Luke 1:57-80. This New Testament history, with its attendant prophecies concerning John, is to be found in the Harmony, pages 3-6.

The public ministry of John, Matthew 3:1-17; Mark 1:1-11; Luke 3:1-23. This account of John’s ministry is to be found on pages 12-16 of the Harmony.

John’s first testimony to Jesus, John 1:15-36; Harmony, Pages 2, 18.

The later ministry of John, concurrent with the ministry of Jesus, and John’s second testimony to our Lord. John 3:22-4:4; Harmony, pages 21-22.

The arrest and imprisonment of John the Baptist, and the cause: Luke 3:19-20; Matthew 4:12; Mark 1:14; Harmony, page 22, together with later references to the same event: Mark 6:17-18; Matthew 14:3-5; Harmony, page 75.

The events in the prison life of John. (a) The effect of his private preaching on Herod, Mark 6:20. (b) The question of fasting, propounded by John’s disciples to Christ, and Christ’s witness to John, Matthew 9:14-17; Mark 2:18-22; Luke 5:33-39; Harmony, pages 35, 38. (c) Christ’s second witness to John, John 5:33-35; Harmony, page 40. (d) The doubts of John while in prison concerning the messiahship of Jesus, and Christ’s third witness to John, Matthew 11:2-19; Luke 7:18-25; Harmony, pages 54-55.

The death of John, its occasion, and the report of it to Jesus, Matthew 14:6-12; Mark 6:21-29; Harmony, page 75.

The tortured conscience of Herod and John the Baptist, Matthew 14:1-2; Mark 6:16; Luke 9:9; Harmony, pages 74-75; also Matthew 16:14; Mark 8:28; Luke 9:19; Harmony, page 89.

John taught his disciples to pray, Luke 11:1; Harmony, page 112.

John did no miracle, but the people on account of his testimony accepted Christ, John 10:40-42; Harmony, page 120. John the Baptist fulfilled Malachi 4:5-6, and Christ’s fourth witness concerning John, Luke 1:17; Matthew 17:10-14; Mark 9:11-13.

Was John an Old Testament worker or a New Testament worker or the boundary line between the two covenants? Mark 1:1-2; Matthew 11:12-13; Luke 16:16; Acts 1:22; Luke 1:10, with which compare the prophecy at Isaiah 40:1-11, and answer the objection based on Matthew 3:11, explaining that scripture.

Was the baptism of John Christian baptism? Matthew 21:25-26; Matthew 21:32; Mark 11:30; Mark 11:32; Luke 20:4; Luke 20:6; Luke 7:29-30, connected with the following facts: Christ himself received this baptism; the Holy Trinity was present at his baptism; his baptism was the manifestation of Jesus as the Messiah; he baptized the twelve apostles to the Jews (Acts 1:22); on the other hand answer the objections based on the following facts: Apollos, knowing only the baptism of John, was instructed more perfectly in the way of the Lord by Aquila and Priscilla (Acts 18:25); the case of the rebaptism of the twelve disciples of John (Acts 19:1 f); his was only a "baptism of repentance"; the contrast he himself instituted between his baptizing and Christ’s baptizing, Matthew 3:11.

The doctrines taught by John: Repentance, reformation, faith in Christ, regeneration, confession of sins, remission of sins, the judgment.

John’s great titles.

The elements of John’s greatness.

The testimony of Josephus, Antiquities, Book 18, Chapter 5:

Now some of the Jews thought that the destruction of Herod’s army came from God, and that very justly, as a punishment of what he did against John, that was called the Baptist; for Herod slew him, who was a good man, and commanded the Jews to exercise virtue both as to righteousness toward one another and piety toward God, and so to come to baptism; for that the washing would be acceptable to Him, if they made use of it, not in order to the putting away of some sins, but for the purification of the body; supposing still that the soul was thoroughly purified beforehand by righteousness. Now when others came in crowds about him, for they were very greatly muved (or pleased) by hearing his words, Herod, who feared lest the great influence John had over the people might put it into his power and inclination to raise a rebellion (for they seemed to do anything he should advise), thought it best by putting him to death, to prevent any mischief he might cause and not bring himself into difficulties by sparing a man who might make him repent of it when it should be too late. Accordingly he was sent a prisoner, out of Herod’s suspicious temper, to Macherus, the castle I before mentioned, and was there put to death. Now, the Jews had an opinion that the destruction of this army was sent as a punishment upon Herod, and a mark of God’s displeasure to him.

This reference of Josephus had this historic background; Herod Antipas divorced his wife, the daughter of Aretas, King of Arabia, in order to marry Herodias, the wife of his brother, Philip, with whom he had eloped. Aretas, to avenge the indignity put on his daughter, made war on Herod. Herod’s army was completely destroyed in a great battle of this war. It was this destruction of Herod’s army which the Jews attributed to the murder of John the Baptist.

Let us consider somewhat in detail this outline of the material for a life of John the Baptist, inasmuch as some of the most difficult problems of New Testament interpretation are therein involved. Not only the several denominations assume variant views of John and his work in order to serve a purpose of their own, or obstruct a purpose of some other, but even the most disinterested scholars are perplexed in determining the meaning of some passages of history bearing on John’s place in the gospel dispensation and the kingdom of God.

These questions arise: Does John belong to the Old Covenant or New? Did he preach the gospel in all its essential elements as we preach it now? Was his baptism Christian baptism? Was he himself in the kingdom of our Lord? May we argue from the act, subject, and design of his baptism to prove the act, subject and design of baptism now enjoined?

After examining repeatedly every biblical passage concerning John with a critical microscope, and after carefully studying for a half century all the controversies of the centuries touching him, I am profoundly impressed that ninety-nine one hundredths of the problems have been manufactured to serve denominational exigencies on the subject, act, and design of Christian baptism.

The following facts are so self-evident on the face of the record that life is too short to waste its time in arguing with those who deny them:

No matter if the word "baptism" has a thousand meanings, John’s only act of baptism was immersion.

He immersed Jesus himself in the river Jordan, which is the only water baptism Jesus ever received.

The immersion which John administered, and which Jesus received, they both concurrently administered later, John 3:22-23.

Both made disciples before they immersed them, John 4:1-2.

This making of disciples and then immersing them is precisely what Jesus, after his resurrection, commanded in his Great Commission (Matthew 28:19).

John immersed only adults who came to him and accepted the gospel he preached.

Those who accepted John’s gospel did experimentally receive the knowledge of salvation in the remission of their sins (Luke 1:77).

John "made ready a people prepared for the Lord," (Luke 1:15-17). Those so prepared for him Jesus received without a further process or ordinance whatever, (John 1:35-36; Acts 1:21-22).

John made his disciples by preaching repentance and faith, Acts 19:4 and Matthew 3:2. Jesus did the same thing (Mark 1:15).

It is true that John’s baptism was unto "repentance" (eis mentanoian), Matthew 3:11, but the repentance, with its fruits, preceded the baptism, therefore it was a baptism of repentance unto the remission of sins (Mark 1:4) Eis aphesin hamartion, as in Acts 2:38, and therefore identical with our Lord’s other great commission, recorded by Luke, "And that repentance and remission of sins" (aphesin hamartion) should be preached in his name among the nations, beginning at Jerusalem (Luke 24:47).

John, though of the priestly line, never ministered in the Temple, but under a special commission from heaven administered an ordinance so new in act, subject, and design, it gave him a specific distinguishing name, O Baptistes – The Baptizer --just as we say, "Washington, the General," or "Coiumbus, the Discoverer."

THE BOUNDARY LINE BETWEEN THE COVENANTS, OR JOHN’S PLACE IN THE KINGDOM

We save ourselves much confusion of mind by clear conceptions of the word "kingdom" as used in this connection. All the context shows that a visible King had come; he was to be accepted by visible subjects, who would submit to visible ordinances, and be united for work into a visible organization. For this visible organization officers would be appointed and laws established.

This kingdom, while not of the world, was yet in the world, and destined to become a world empire. If this be not foreshown in the prophets, then they foreshow nothing. If this be not the import of the gospel histories, then they have no meaning.

This kingdom was not only to be distinguished from secular world empires which preceded it, but also distinguished from the national, typical kingdom of Israel, which, under a different covenant, also preceded it.

When we allow our minds to float off into fancies of invisible kingdoms and invisible churches, and to rest only on pure spiritualities without external visible forms, we do violence to the plainest laws of language.

With so much premised, we now submit as bearing on John’s position the following testimonies:

The testimony of Mark. Mark says: "The beginning of the gospel of Jesus Christ, the Son of God. Even as it is written in Isaiah the Prophet, Behold, I send my messenger before thy face, Who shall prepare thy way; The voice of one crying in the wilderness, Make ye ready the way of the Lord, Make his paths straight;

"John came, who baptized in the wilderness and preached the baptism of repentance unto remission of sins" (Mark 1:1-4).

This certainly makes John the first New Testament preacher of the gospel of Jesus.

The testimony of our Lord. "And from the days of John the Baptist until now the kingdom of heaven suffereth violence, and men of violence take it by force. For all the prophets and the law prophesied until John" (Matthew 11:11-13). "The law and the prophets were until John: from that time the gospel of the kingdom of God is preached and every man entereth violently into it" (Luke 16:16).

The testimony of Peter. He speaks on the occasion of selecting an apostle to the Jews to take the position vacated by the traitor, Judas Iscariot, using this language: "Of the men therefore which have companied with us all the time that the Lord Jesus went in and went out among us, beginning from the baptism of John, unto the day that he was received up from us, of these must one become a witness with us of his resurrection."

On these several testimonies, which might be multiplied, it is evident that John in his preaching and baptism is as much the beginning of the New Testament dispensation as any starting point designated by a surveyor in marking off the boundaries of a tract of land.

The testimony of our Lord, continued. When the Sanhedrin questioned our Lord as to his authority for doing the things which he did, he met them with this counter question: "The baptism of John, whence was it? from heaven or from man? And they reasoned with themselves, saying, If we shall say from heaven; he will say unto us, Why, then, did ye not believe him? But if we shall say, From men; we fear the multitude; for all hold John as a prophet. And they answered Jesus and said, We know not. He also said unto them, Neither tell I you by what authority I do these things" (Matthew 21:25-27). Both Mark and Luke give an account of the same question. The members of the Sanhedrin were not the only ecclesiastics who have been unable to answer the question propounded by our Lord. If John’s baptism had been a ritualistic ordinance of the Old Testament, or if it had been the latter Jewish proselyte immersion, any Jew could have answered the question. Upon the same matter our Lord says in another connection: "And all the people when they heard, and the publicans, justified God, being baptized with the baptism of John. But the Pharisees and the lawyers rejected for themselves the counsel of God, being not baptized on him" (Luke 7:29-30).

It has often been confidently asserted that John’s baptism was not Christian baptism. If not, then the baptism which Christ himself received was not Christian baptism.

The most remarkable position ever assigned to baptism was John’s baptism of our Lord. All the Trinity were present: the Son was baptized, the Father from heaven expressed his pleasure, the Holy Spirit rested like a dove upon his head. And it was at this baptism that Jesus was manifested as the Messiah.

It is also true that the only baptism received by the twelve apostles was John’s baptism (Acts 1:22).

Upon these several testimonies, giving evidence absolutely unanswerable, certain criticisms by way of objections have been offered:

First objection. The following words of Christ: "Verily I say unto you, among them that are born of women there hath not risen a greater than John the Baptist: yet he that is but little in the kingdom of heaven is greater than he" (Matthew 11:11). Before attempting to reply to this criticism, let us note that the King James Version renders it: "He that is least in the kingdom of heaven is greater than John," and the revised version renders it: "He that is but little in the kingdom of heaven is greater than John." Dr. Broadus well criticizes the soundness of the rendering in the revised version. The Greek word is mikros, an adjective in the comparative degree. It is somewhat defensible to say with the common version, "He that is least," in the sense that "less," or the comparative degree, is used to mean less than all others, which would be equivalent to least. There is no defense for the rendering in the revised version. This language is interpreted to mean that Christ taught that John was not in the kingdom of heaven, but belonged to the Old Testament dispensation. We have no right to set aside the plain meaning of many passages, which have just been given, as to John’s relation to the kingdom and the New Testament covenant We have no right to interpret Christ in this one case as contradicting what he had so many times expressed in unequivocal language in other connections. Scripture must be interpreted by Scripture. Most commentators take it to mean substantially this: That as John merely introduced the New Covenant and passed away before the fulness of its light was manifested, therefore one who later was permitted to understand more and to enjoy the higher privilege and opportunity of more extended knowledge, was greater than John in this respect. This interpretation would not destroy the significance of Christ’s other testimonies to John. I

J. R. Graves, in his Seven Dispensations, gives a different interpretation. He says that the adjective mikros, in the comparative degree, is used in this instance adverbially, qualilying the verb "is," and not any person or class of persons, and translates thus: "Notwithstanding he that is later in the kingdom is greater than John." The one greater than John then, would be Christ Himself, and this would put the declaration squarely in harmony with the following words of John himself: "I indeed baptize you in water unto repentance: But he that cometh after me is mightier than I, whose shoes I am not worthy to bear: he shall baptize you in the Holy Spirit and in fire" (Matthew 3:11); "And he preached, saying, There cometh One after me that is mightier than I, the latchet of whose shoes I am not worthy to stoop down and unloose" (Mark 1:7); "John beareth witness of him, and crieth, saying, This was he of whom I said, he that cometh after me is before me: for he was before me" (John 1:15); "Ye yourselves bear me witness, that I said, I am not the Christ, but, that I am sent before him. He that hath the bride is the bridegroom: but the friend of the bridegroom, that standeth and heareth him, rejoiceth greatly because of the bridegroom’s voice: this my joy therefore is made full. He must increase, but I must decrease. He that cometh from above is above all: he that is of the earth is of the earth, and of the earth he speaketh: He that cometh from heaven is above all" (John 3:28-31).

Dr. Graves then continues: "This translation of mikros makes Christ speak the truth, and also makes all the statements of John coincide with that of Christ. If mikros were nowhere else in the whole range of Greek literature used adverbially, it evidently is here. The facts compel us to read it. Both John and Christ were, therefore, in the kingdom." I have never seen any reply absolutely conclusive against the contention of Dr. Graves. In any event, I am quite sure that our Lord did not mean to contradict in one of his statements quite a number of other unequivocal statements made by him.

Second objection. In Acts 18:24-26 it is said: "Now a certain Jew named Apollos, an Alexandrian by race, an eloquent man, came to Ephesus; and he was mighty in the scriptures. This man had been instructed in the way of the Lord; and being fervent in spirit, he spake and taught accurately the things concerning Jesus, knowing only the baptism of John: and he began to speak boldly in the synagogue. But when Priscilla and Aquila heard him, they took him unto them, and expounded unto him the way of God more accurately."

Here the contention is that it was not sufficient for the preacher to know only the baptism of John. It is admitted that twenty years after the death of John, a Jew of Alexandria, knowing nothing further than John’s original preaching needed to be instructed in the additional light that followed the preaching of John. You will please notice, however, that Apollos was not rebaptized nor reordained. His knowledge of the events following John’s baptism was increased – that is all – and the case rather supports than condemns the position taken that John’s gospel was the boundary line between the two covenants.

Dr. Broadus uses this illustration, that John was like the middle platform of a stairway – above those on the steps below him, and below those on the steps above him. Others have used this illustration that John belonged to the new day, just as the twilight of dawn belongs to the new day. Third objection. "John’s baptism was only a baptism of repentance." It has been admitted in the first part of this discussion that John’s was a baptism unto repentance, but it was a baptism of repentance unto the remission of sins, and no way different from what Peter said at Acts 2:38, and no way different from the great commission given in Luke, that repentance and remission of sins should be preached in his name among all nations. We in our time, like Luke in his time, would baptize no impenitent candidate.

Fourth objection. It is contended that John himself instituted a striking comparison between his baptism and the baptism of our Lord: "I indeed baptize you in water unto repentance: but he that cometh after me is mightier than I, whose shoes I am not worthy to bear: he shall baptize you in the Holy Spirit and in fire" (Matthew 3:11). The answer is obvious. John instituted no manner of comparison between his baptism in water and Christ’s baptism in water, but he does contrast his baptism in water with Christ’s baptizing in the Holy Spirit and in fire, proving Christ’s superiority of power and position to John, but in no way discriminating between the water baptism of the two, as has already been shown.

Fifth objection. This objection is based upon the record at Acts 19:1-7: "And it came to pass that, while Apollos was at Corinth, Paul, having passed through the upper country, came to Ephesus and found certain disciples; and he said unto them, Did ye not receive the Holy Spirit when ye believed? And they said unto him, Nay, we did not so much as hear whether the Holy Spirit was given. And he said, Into what then were ye baptized? And they said, Into John’s baptism. And Paul said, John baptized with the baptism of repentance, saying unto the people that they should believe on him that should come after him, that is, on Jesus. And when they heard this they were baptized into the name of the Lord Jesus. And when Paul had laid his hands upon them the Holy Spirit came upon them, and they spake with tongues and prophesied. And they were in all about twelve men."

Here, it is contended, is a clear case that certain disciples baptized by John were rebaptized by Paul, and therefore John’s baptism was not Christian baptism. The answer to this contention is, first, it is evident that John himself never baptized these twelve men. It is twenty years since John died. Evidently they had never heard John preach. They would not have been ignorant of the baptism in the Holy Spirit, for John spoke very particularly of the baptism in the Spirit to be administered by our Lord. John’s office was peculiar: he had no successor; no man had a right to perpetuate the work of John. He finished his own course. And whoever originally baptized these twelve men did it without authority. Their ignorance as to whether the Holy Spirit had been given was proof positive that the flaws in their baptism were an unauthorized administrator and an uninstructed subject.

I will not take time just now with showing the contention of some that there was in this case no rebaptism in water. The claim is that Paul spake concerning John in the fifth verse as well as in the fourth, and that the only baptism they received at Paul’s hands was the baptism in the Spirit. We will discuss that contention when we come to the passage in Acts. My judgment is that Paul not only baptized these twelve men in water on account of the flaws in their former baptism through lack of proper administrator and a proper intelligence on the part of the subjects, but that through him they were also baptized in the Holy Spirit. Dr. Broadus well says that this isolated case, susceptible of several explanations, cannot be used to discredit former clear statements concerning the baptisms administered by John. Indeed, if there had been a flaw, per se, in the baptisms administered by John himself, then would no baptism administered by him have been received by our Lord and his apostles. It has been shown, however, that the only water baptism they themselves received was John’s baptism, which was not repeated in any case.

QUESTIONS

1. Make out, in order, the scriptural material for a life of John the Baptist, giving an analysis.

2. What was the substance of the testimony of Josephus concerning John?

3. What questions arise concerning John, his preaching, his baptism and his place in the kingdom?

4. To what may be attributed ninety-nine one hundredths of the problems concerning John?

5. State in order the eleven facts concerning John and his ministry that cannot be disputed.

6. In determining John’s place in the kingdom, how may we save ourselves much confusion of mind?

7. Give the testimony of Mark bearing on this matter, and what does it prove?

8. Give two passages embodying the testimony of our Lord upon the same matter.

9. Give the testimony of Peter.

10. Cite two other prominent testimonies of our Lord touching John’s baptism. . . .

11. Now, upon all these several statements, cite the first objection based on the words of Christ.

12. What is the difference between the rendering in the common verrion and the revised version on this passage?

13. What is the Greek word, and what part of speech is it?

14. What does the objector interpret Christ to mean by this statement, and how do you meet the objection?

15. Give clearly the interpretation of J. R. Graves.

16. On what passage is the second objection to John’s place in the kingdom and his baptism based, and how do you meet the objection?

17. Give the illustration of Dr. Broadus, and one other, on John’s relative position to the two covenants.

18. What is the third objection to John’s baptism being Christian baptism, and how do you reply to it?

19. What is the fourth objection and your reply to it?

20. On what passage is the fifth objection based, what the contention of the objector, and your reply to it?

21. How do some contend that Paul did not rebaptize in water these twelve men?

22. On the author’s contention that Paul did rebaptize in water these twelve men, what were the grounds of the rebaptism?

Verses 11-21

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CHRIST’S DISCOURSES AT THE FEAST OF TABERNACLES

Harmony, pages 104-110 and John 7:11-10:21.

The great Galilean ministry is ended and we now take up the closing ministry of our Lord in all parts of the Holy Land. The time is about six months before the crucifixion, probably in the autumn of A.D. 29. These incidents occurred in Jerusalem at the Feast of Tabernacles. The law of this feast is found in Leviticus 23:34-36; Leviticus 23:39-43; Deuteronomy 16:13-15. The time of it was the fifteenth day of the seventh month of the Jewish year, or the month of Tisri, which corresponds to our September and October. The duration was one week and there were two distinct ideas: (1) it was a memorial, Leviticus 23:42-43, and (2) an ingathering, Exodus 23:16.

The writer of these sections is John, and there are several peculiarities of his Gospel. First, he confines himself mainly to the Judean ministry of our Lord. Second, special incidents and miracles were the occasions of his great discourses. Third, John is truly the theologian of the evangelists, as may be seen in these discourses. Fourth, there are mighty lessons here. Fifth, these sections are of special homiletic value, abounding in great public themes. Each of these peculiarities will have special attention as we proceed with the discussion.

There were several notable incidents at this Feast of Tabernacles. The first was that of the interest of the people. They inquired about him and some murmured because of him. One faction said that he was a good man, while the other contended that he led the multitude astray. His teaching brought forth the inquiry, "How knoweth this man letters, having never learned?" To this he replied with a discourse, the points of which will be noted presently. The second great incident at this feast was the issue with the leaders on the sabbath question. This connects with the miracle wrought on the impotent man, the account of which is recorded in John 15 (Harmony, pp. 39-41). The third event was the attempt to arrest him, but they were not able. The fourth incident was the report of the officers, that "never man so spoke." The fifth incident was the reasoning of Nicodemus, that their law did not condemn a man until he had been heard.

In reply to their question, "How knoweth this man letters, having never learned?" Jesus made the following points in his discourse with them: First, the message was not his, but God’s. Second, if any man desired to know the doctrine let him will to do God’s will and he would know. Third, he replied to their sabbath question by showing that they circumcised on the sabbath day, and then he entreated them to judge righteous judgment. Fourth, his reply to their seeking him was, that they knew him, but they did not know his Father, and this was the reason why they tried to kill him. Fifth, he closes with the great invitation and the promise of the Holy Spirit and his effect in the outflowing life.

Upon this the multitude divided in their opinion of him, some saying that he was a prophet and others that he was the Christ. They were greatly puzzled with reference to his birthplace and parentage, not being able to reconcile his residence in Galilee with the prophecies of the lineage of the promised Messiah. They were not willing to believe that any prophet should arise out of Galilee.

Section 76 (John 7:54-8:11*) gives the account of the adulterous woman brought to Jesus. This section is now generally considered to be spurious, though perhaps a true story, very likely taken from the collection of Papias (see note in Harmony). This accords with Luke 21:38 and John 21:25. The evangelists did not pretend to give a full history of Christ’s work, but selected only such material from his life and ministry as suited their purposes, respectively. The lesson of this incident is the rebuke of the censorious spirit of this woman’s accusers. Christ did not mean here that the woman was not guilty of sin, but that she was no more guilty than her accusers. This fact seems to have made a deep impression on them, as they did not stone her, but sneaked away. His words to the woman here are in line with his utterance in John 3:17, "God sent not his Son into the world to condemn the world; but that the world should be saved through him" and shows that Christ had a tender compassion for the fallen and outcast of earth. Note carefully his final words: "From henceforth sin no more." How we would like to know what Jesus wrote on the ground! But alas I We are left to conjecture.

*This paragraph can no longer be considered a part of the Gospel of John, but it is in all probability a true story of Jesus, very likely drawn by early students from the collection of Papias, published about A.D. 140. See Hovey on John (American Comm. on N. T.)

In section 77 (John 8:12-59) we have a continuation of Jesus’ contest with the Pharisees begun in section 75 (John 7:11-52). Omitting section 76 (John 7:54-8:11*), the story of the adulterous woman brought to Jesus, the contest goes right on without a break. This great passage consists of a dialogue between the Pharisees and Jesus touching the great questions of his mission.

First, Jesus announced that he was the light of the world, to which the Pharisees objected that he was bearing witness of himself. Jesus replied that even if he did bear witness of himself, his witness was true, because his Father bore the same testimony. Then they raised the question as to who his Father was, to which Jesus replied that they did not know his Father because they did not know him.

Second, Jesus tells them of their responsibility and sin because they rejected him; that except they should believe that he was the Messiah they should die in their sins. This is a plain statement of the necessity of accepting Jesus as the Messiah and Saviour in order to salvation. Here they raise again the question as to who Jesus was, to which he replied, "Even that which I have also spoken unto you from the beginning.” Then he submitted the text by which they would recognize him as the Christ, viz.: his death at their hands. Upon this "many believed on him."

Third, from John 8:31-59 we have our Lord’s great discussion with the Pharisees on true liberty. While I was pastor in Waco, Ingersoll, the great infidel, delivered his lecture there on "Liberty for Man, Woman, and Child," to which I replied in a sermon on this passage. (See author’s sermon on "Liberty for Man, Woman, and Child.") Here several things are evident: (1) There is a faith which does not constitute discipleship nor secure freedom. To be truly a disciple one’s faith must not only be in the head, but extend to the life. We must abide in his word. (2) Truth and not falsehood leads to freedom. Not indeed scientific truth, but truth concerning God – the truth of revelation; the truth as it is in Jesus. But this truth is not speculative nor theoretical – it must be inwrought in the life. (3) There may be, as in the case of these Pharisees, unconscious bondage; indeed, the most deplorable of all bondage, resulting from such blunting of the moral perceptions and such perversion of sensibilities, as will make one call bitter sweet, and put light for darkness – yea, that will make one hug his chains and hate the coming deliverer. (4) The great slavery of this world is bondage to sin, and the great slave master is the devil. (5) Jesus Christ is the only liberator. (6) The most enslaved of all can talk eloquently of "liberty." (7) The only true liberty is the glorious liberty of the children of God.

In section 78 (John 9:1-41) we have the case of the blind man. The place was Jerusalem, going out from the Temple. The time was the sabbath, i e., the eighth day of the feast, a sabbath construction. The topics here are as follows: A question concerning sin, the work of God, the miracle itself and the means used, the problem to Christ’s enemies, the difficulty of rejecting the evidence, a question of prayer, and the law of excommunication. The first of these, in order is

A question concerning sin. – There were certain prevalent beliefs concerning sin, implied by this question: (1) That there is a connection between sin and suffering. (2) That every affliction is proof of some special sin. (3) That this sin was on the part of immediate parents of child. (4) That a child might sin before birth (John 8:34). The answer implies certain limitations. It does not deny (1) that all suffering in some way comes from sin; (2) nor that the consequences of parental sin fall on the children; (3) nor that children may inherit sinful tendencies; (4) nor that children have sinful natures; (5) nor that sickness is sometimes the direct consequence of sin – (Leviticus 26:16; Deuteronomy 28:22; 1 Corinthians 11:30); (6) nor that judgments are sometimes direct (See the cases of Herod, Ananias, and Elymas). But it shows (1) that suffering is a large and varied problem; (2) that God often distributes sufferings for other than punitive purposes, for example: the cases of Job, Esau, and Jacob (Romans 9:11); the death of Josiah, Lazarus (John 11:4); the fall of the Jews (Romans 11:11), the Galatians, the tower of Siloam; and the chastisements of Christians. The next thought is

Work and its season. – Whatever the cause of affliction we must work. (See author’s sermon on "Working for Christ.") Here we have set forth the obligation to work: "We must work, etc.," then who must do it? "We must, etc.," then whose work is it? "Of him that sent me," then the time is specified: "While it is today," i.e., in this life; then the reason for it: "For the night cometh," i.e., the night of death. This thought is enforced by Psalms 104:23 and finds its application in every phase of our religious life.

The miracle itself and the means used. – Jesus spat on the ground, made clay of the spittle and with the clay anointed the eyes of this man. Then he commanded him to go wash in the pool of Siloam, which means, "Sent." The man went and washed and came seeing. Such is the simple story of the miracle, but why this use of means? Here the record is silent and we are left wholly to conjecture. Perhaps it was to test the man’s faith, as in the case of Naaman.

A problem to Christ’s enemies. – They did not agree as to the fact, though many affirmed that a great miracle had been "wrought. They raised the question of his identity with the beggar whom they knew, but the man said, "I am he." Then they raised the question as to the means of his healing. To this the man responded definitely that it was a man called Jesus, and then he detailed the process to them. They were not satisfied and called for the healer, but he was gone. So they brought the man to the Pharisees and they asked him to state the case again. This the man did, but they brought the charge against Jesus of the sin of breaking the sabbath law, because this miracle was wrought on the sabbath. Then they divided, some saying he was a sinner and others that no sinner could do such signs. Therefore they asked the man his opinion of the healer and he replied that he was a prophet. This led to the complete distrust of all he had said. So they called for his parents, and they identified the man as their son who was born blind, but for fear of the threatened excommunication they declined to give testimony as to the healer and put the responsibility off on the son. Here they called him the second time and tried to make him waver in his testimony, but the man gave the clear, unwavering testimony of his conviction that the healer was from God. Then follows their

Difficulty of rejecting the evidence. – They had to confess (1) that they knew not whence Jesus was, (2) that they could not tell how a sinner could do such works, nor (3) how God would hear such a sinner, but they did not mind a contradiction. So they resorted to excommunication.

A question of prayer. – The following scriptures should be studied carefully in the light of this passage: Job 13:16; Job 27:9; Job 35:13; Psalms 50:16; Psalms 66:18; Psalms 109:7; Proverbs 1:28; Proverbs 15:8; Proverbs 15:29; Proverbs 21:27; Proverbs 28:9; Isaiah 1:11-15; Isaiah 59:1-2; Jeremiah 14:12; Amos 5:21-23; Micah 3:4; James 4:3. They reveal the following facts: (1) That the hypocrite may not come before God; (2) that there is prayer that may be too late; (3) that a wicked man, persisting in sin, need not come before him; (4) that one who regards iniquity in his heart will not have a hearing with God; (5) that prayer with the wrong motive will not avail anything; (6) that prayer may be sin, if offered for obedience (Cf. case of Saul and Samuel). All this furnishes the background for the statement of the man here that God does not hear sinners, but it has no reference whatever to God’s hearing a humble, penitent sinner who comes to God confessing his sins. The Bible teaches abundantly that a penitent sinner may come to God with the assurance that God will hear him and save him.

Jewish excommunication. – "Put out of the synagogue – they cast him out." There were three kinds of excommunication. First, that which prohibited (a) the bath, (b) the razor, (c) the convivial table, (d) approach to any one nearer than four cubits (e) making the circuit of the Temple in the usual way. The time of this kind was thirty days and might be extended to sixty or ninety days. Second, if the subject was contumacious, he was prohibited (a) from teaching or being taught in company with others, (b) from hiring or being hired, (c) from any commercial transactions beyond purchasing the necessaries of life. A court of ten men delivered the sentence with malediction. Third, the entire cutting off from the congregation of Israel.

There are some things that need to be noted in the last paragraph (John 9:35-41) of this section. First, Jesus found the "outcast" and led him to accept him as the Messiah. Notice how he develops the man’s faith: "Dost thou believe on the Son of God?" (Cf. John 8:22). The emphasis here is on "thou." Second, what is the meaning here of "judgment"? It means that our Lord is a touchstone (Luke 2:34-35), a rock of offense (1 Peter 2:8) a savor of death (2 Corinthians 2:16). and a means of strife (Matthew 10:10), according to the different attitudes of people toward him. So to those who do not receive him his work becomes judicial, and though they see now, they are blinded judicially when they reject the offered light. This is forcefully illustrated in the case of the Jews themselves. This discussion is vitally connected with the parable and discussion of the next chapter, furnishing the background for the great John 10.

This chapter (section 79 - John 10:1-21) is introduced by a parable (John 10:1-6) founded on visible facts. There was one large enclosure for sheltering many small flocks. All the shepherds brought their flocks to this one enclosure and caused the sheep to pass under the shepherd’s rod for the purpose of counting. A porter kept the door and knew all the shepherds. The porter guarded all night, but the thief did not come to the door, but climbed up some other way. In the morning each shepherd came to the one door and, being recognized by the porter, was admitted into the enclosure. There he called the names of his several sheep which heard and followed him. Then he counted them as they came out and passed under the rod, led them forth to pasture, guarded them by day, and defended them against the attacks of the wolves. Such is the story of the parable.

Now let us look at the interpretation. Jesus is the door to the shepherd. There is no rightful way to the office of the shepherd except by him. Therefore we have the divine call to the ministry. Yet some assume the office without the call. The Holy Spirit is the porter. He will not open the door to the uncalled, and the uncalled who assume this office climb over the wall. Their motive is selfish. Jesus is also the door of the sheep. Through him they find life. His motive is to give life and life more abundantly. Then Jesus is the Good Shepherd. The false shepherd cares not for the sheep, but flees when the wolf comes.

There are certain great doctrines taught in these sections of John, which need special attention. Let us note them in order:

First, as they relate to the life of Jesus. – (a) His preexistence: "Before Abraham was, I am." (b) His unity with the Father, (c) He was consecrated and sanctified to be sent into the world, (d) The object of his coming was to give his life for his people.

Second, as they relate to his death. – (a) It was voluntary: “I lay down my life." (b) It was according to his Father’s will and was by his own will. (c) Without his will he could not be put to death by the Father, by the people or by the devil, (d) It was expiatory in its nature: "I lay down my life for the sheep."

Third, as they relate to his resurrection: (a) His resumption of life was a part of the original purpose, (b) It was accomplished by his will and power: "I take it up." (c) It was one of rights: "Other sheep I have." (d) It was one of activity: "Then must I bring."

Fourth, as they relate to his redeemed: (a) They are the Father’s covenanted gift: "He gave them to me." (b) Their regeneration is assumed – their heavenly parentage, (c) Their safety is forever guaranteed from deception: "I know them – they recognize me"; from danger: "They shall never perish." (d) Their food is guaranteed: "Shall find pasture."

Fifth, as they relate to his coming day: (a) This day was revealed, (b) It was in sight by faith: "Abraham saw my day." (c) The sight of it filled Abraham with gladness: "And was glad."

This great division of John’s Gospel is a mine of homiletical material. There are many texts and themes here for sermons. These may be found in every paragraph from John 7:17-10:18.

QUESTIONS

1. What was the time, place, and date of the incidents of these sections of the Harmony

2. What was the law, date, duration, and ideas of the Feast of Tabernacles?

3. Who was the writer of this part of the Harmony and what are the peculiarities of his Gospel?

4. What was the first notable incident of this Feast of Tabernacles? Discuss.

5. What was the second incident and what was its remote occasion?

6. What was the third and fourth incidents and what the results?

7. What was the fifth incident?

8. What are the points in the reply of Jesus to the question, "How knoweth this man letters, having never learned?"

9. What was the result of this discourse and what was the puzzle of the multitude concerning him?

10. What can you say of the incident of the adulterous woman brought to Jesus and what was its lessons?

11. What was the connection between sections 75 and 77 and of what do these sections consist?

12. What was the Pharisees’ objection to the announcement of Jesus that he was the light of the world, and what was his reply?

13. How did Jesus show their responsibility, what questions did they raise in response and what was his reply?

14. What is the theme of John 8:31-39 and what historic incident connects?

15. What things are evident from this passage?

16. What was the place and time of the incident of healing the blind man?

17. What were the topics growing out of this incident?

18. What were the prevalent beliefs concerning sin implied in the question?

19. What are the limitations implied in the answer?

20. What further does the answer show? Illustrate.

21. On the text, "We must work, etc.," show (1) the obligation, (2) who must work, (3) whose work it is, (4) the time to do it and (5) the reason for it.

22. What was the story of the miracle, what were the means used and why?

23. Discuss the problem to Christ’s enemies arising out of this miracle.

24. What were the points of their confession in their difficulty?

25. What question about prayer here and what is the Bible teaching on this?

26. What is meant by the Jewish excommunication? Discuss.

27. What are the points to be noted in John 9:35-41?

28. Give the parable of John 10:1-21 and its interpretation.

29. What are the great doctrines here as they relate to the life of Jesus?

30. What, as they relate to his death?

31. What, as they relate to his resurrection?

32. What, as they relate to his redeemed?

33. What, as they relate to his coming day?

34. Search out from this section thirty good texts and indicate the theme suggested by each.

Verses 22-42

IX

REPENT OR PERISH; PARABLES OF THE MUSTARD SEED AND LEAVEN; AT THE FEAST OF DEDICATION; "ARE THERE FEW THAT BE SAVED?" DINING WITH A PHARISEE AND A THREEFOLD LESSON; THE COST OF DISCIPLESHIP

Harmony, pages 118-122 and Luke 13:1-14; Luke 13:22-25; John 10:22-42.

In this chapter we commence with section 87 of the Harmony (Luke 13:1-9), which is on the necessity of repentance. This thought is elaborately treated in my discussion on repentance (see The Four Gospels, Volume I of this INTERPRETATION). Therefore, I pause here only to say that the parable in Luke 13:6-9 illustrates the teaching on repentance in the preceding verses as it applied to the Jews. The "three years" of this parable refers to the three years of Christ’s ministry to the Jews prior to this time. "This year" refers to the time from the giving of this parable to the end of Christ’s ministry and was the last space for repentance granted the Jewish nation. This parable of the fig tree should be taken in connection with the cursing of the barren fig tree which marks the end of the space here allotted for their repentance. Then the mercy limit was passed and the tree was cut down, i.e., the sentence was pronounced though it was not executed until the year A. D. 70 when Jerusalem was destroyed by Titus.

In section 88 (Luke 13:10-21) we have an account of an act of mercy on the part of Jesus, performed on the sabbath day, which provoked the indignant expression of condemnation from the ruler of the synagogue because this was done on the sabbath day. To this Jesus replied with the parable of watering the ox on the sabbath, which shows the triumph of mercy over statutory law. This put his adversaries to shame, and all the multitude rejoiced because of the glorious things that were done by him. Then he gave two parables – that of the mustard seed and that of the leaven, illustrating, respectively, the extensive and intensive phases of the kingdom. The kingdom, with a very small beginning is destined to be the biggest thing in the world, and the method of the kingdom is the leavening process. The principles of the kingdom, through the gospel, must permeate every part of the world until the whole shall be leavened.

In section 89 (John 10:22-42) we have an account of an incident in Solomon’s porch in the Temple at Jerusalem. The Jews here demanded that Jesus should tell them plainly whether he was the Christ. To this he replied that he had already told them, but they would not believe. Then he cited them to his works and his relationship to his people and the Father, upon which they attempted to take him, but "He went forth out of their hand," and went away into Perea where many believed on him. In this section is to be noted one of the strongest teachings of our Lord on the final preservation of the saints: that his people know him intimately and are held by the firm hand clasp of himself and the Father, which shows that God’s people are beyond the power of the devil to destroy them. Not one of them shall perish without breaking the omnipotent grip of the hands of the Trinity. In section 90 (Luke 13:22-35) of the Harmony (Luke 13:22-35) we have a very important question asked, and therefore I shall dwell upon it at length here because it involves a most important proposition respecting the final outcome of the gospel of the kingdom of our Lord. To a Bible class I once put these questions and passed them all around, insisting on direct answers from each one: "Have you ever been seriously concerned about the comparative number of the saved and the lost? Does the question obtrude itself often? So far as you are able to determine, is mere curiosity the predominant element prompting the question?"

It was developed by the answers that all had been concerned and often about this matter – the concern sometimes resulting from curious speculation – sometimes from graver causes. Where the spirit of inquiry is reverent, in view of the infinite God, and humble, in view of our own finite nature, and for good ends, very gentle is our Lord in replying to our questionings, and only where it is best for us do we find the barrier, "Hidden things belong to God, but revealed things to us and our children." If then we have this reverent spirit, this humility so becoming to our finite nature, if our inquiry looks to good ends only, and if we are willing to stop where our Lord’s wisdom and love raises a barrier to further investigation just now, and if at that barrier we consent in patience to wait, comforting ourselves with his assurance that we shall know hereafter what we know not now, even knowing as we are known, then I see no reason why we may not follow our great Teacher as he, in his own fashion, answers the question: "Are there few that be saved?" Let us then very reverently consider the whole paragraph: "And one said unto him, Lord, are they few that be saved? And he said unto them, Strive to enter in by the narrow door: for many, I say unto you, shall seek to enter in, and shall not be able. When once the Master of the house is risen up, and hath shut to the door, and ye begin to stand without, and to knock at the door, saying, Lord, open to us; and he shall answer and say to you, I know you not whence ye are; then shall ye begin to say, We did eat and drink in thy presence, and thou didst teach in our streets; and he shall say, I tell you, I know not whence ye are; depart from me, all ye workers of iniquity. There shall be weeping and gnashing of teeth, when ye shall see Abraham, and Isaac, and Jacob, and all the prophets, in the kingdom of God, and yourselves cast forth without. And they shall come from the east and west, and from the north and south, and shall sit down in the kingdom of God. And behold, there are last which shall be first, and there are first which shall be last."

Now that the whole paragraph is before us we are first of all reminded of this saying in the Sermon on the Mount: "Enter ye in by the narrow gate: for wide is the gate, and broad is the way, that leadeth to destruction, and many be they that enter in thereby. For narrow is the gate, and straitened the way, that leadeth unto life, and few be they that find it."

Here then we learn our first lesson if our minds are docile, that our Lord’s words are often repeated, but always with a variant setting of conditions and circumstances. Wide apart are the places and yet wider apart the conditions and times of the two lessons. The scene of the Sermon on the Mount is Galilee, the time early in his ministry. The application of the paragraph cited (Matthew 7:13-14) more local. The scene of our lesson today is Perea, late in his ministry, the application more worldwide.

In Matthew 7:14 he says, "Few there be that find it." But we may not arbitrarily construe these words of our Lord to be an answer to the general question: "Are there few that be saved?" When he says "few" in Matthew 7:14, we are sure he is not referring to the whole number of the elect. He refers to Jews and to Jews of that day. Allow me to prove this double limitation. Turn to the next chapter in Matthew, where our Lord marvels at the faith of the Gentile centurion: "And the centurion answered and said, Lord, I am not worthy that thou shouldest come under my roof: but only say the word, and my servant shall be healed. For I also am a man under authority, having under myself soldiers: and I say to this one, Go, and he goeth; and to another, Come, and he cometh; and to my servant, Do this, and he doeth it. And when Jesus heard it, he marveled, and said to them that followed, Verily I say unto you, I have not found so great faith, no, not in Israel. And I say unto you, that many shall come from the east and the west, and shall sit down with Abraham, and Isaac, and Jacob, in the kingdom of heaven: but the sons of the kingdom shall be cast forth into the outer darkness: there shall be weeping and gnashing of teeth."

This incident occurred immediately after the Sermon on the Mount and that "few" there has become the "many" here. So, then, we must not construe Matthew 7:14, "few there be that find it," with this passage. For a true parallel read together Matthew 8:11 and Luke 13:29, this way: "And I say unto you, that many shall come from the east and the west, and shall sit down with Abraham, and Isaac, and Jacob, in the kingdom of heaven" (Matthew 8:11). "And they shall come from the east and west, and from the north and south, and shall sit down in the kingdom of God" (Luke 13:29).

The glorious prophecies and promises in both Testaments concerning the ingathering of the Jews after the fulness of the Gentiles, show that the "few" of Matthew 7:14 is limited even in its Jewish application. So that we may express the whole matter somewhat in this fashion: "Are there few that be saved?" Answer: Of the Jews of Christ’s day, few; of the Gentiles, not many; of Jews and Gentiles in apostolic days, perhaps we find an answer in the glowing imagery of Revelation 7:2-17. But two verses express the thought: "And I heard the number of them that were sealed, a hundred and forty and four thousand, sealed out of every tribe of the children of Israel. . . . After these things I saw, and behold, a great multitude, that no man could number, out of every nation, and of all tribes and peoples and tongues, standing before the throne and before the Lamb, arrayed in white robes, and palms in their hands. . . . These that are arrayed in the white robes, who are they, and whence came they? . . . These are they who come out of the great tribulation, and they washed their robes, and made them white in the blood of the Lamb." But we must not look on this as the final showing. This is the first fruits only. This is but the first martyr crop. We must read Revelation 21-22 to get a full view of the Holy City – the Lamb’s Bride.

So then if I were called on to answer, in the light of Bible teaching, this question: "At the judgment will the saved outnumber the lost?" I would reply by citing in contrast a Jewish opinion prevalent just before Christ was born, and a Christian opinion of the present day, and say frankly that I am inclined to the Christian opinion. The Jewish opinion is thus expressed twice in the apocryphal book of Esdras: "The kingdom on earth was made for many; the kingdom above for few," and "The number of the saved is like a drop to the wave." Such is the Jewish opinion. The Christian opinion, expressed by one of the truly great expositors of this generation is: "The number of the finally lost will compare with the whole number saved about as the criminals in jails and penitentiaries now compare with the free and law-abiding citizens of this country." For myself, without taking time just now to cite the scriptural basis of the judgment, I heartily cherish the Christian opinion.

Understand me, I do not dogmatize here, but express the deepest, maturest conviction of mind, that at the round up, the outcome, the consummation, our blessed Lord will have saved the overwhelming majority of the human race. There are many mansions in the Father’s house. They will be occupied. There is great room in paradise. It will be filled. Many indeed that were bidden shall not enter in, but other hosts will. I count much on the millennium. Even if it mean only a literal thousand years, who can estimate the teeming population this earth may bring forth and nourish in ten centuries of the highest religious civilization, with Satan shut up; peace reigning; no armies; no wars; no plague, famine, or pestilence? I am quite sure that all the population for the first six thousand years would not be a tithe of the population of the seventh thousand and under millennial conditions of health, knowledge, peace, and love. The devil banished and selfishness routed and religion reigning as Christ taught it, all the latent forces of nature developed by civilization, disease checked, and this earth could easily produce and support a hundred billion people for each generation of the thousand years. I mention this just this way because of the deep earnestness and ever-recurring interest attaching to the question: "Lord, are there few that be saved?"

Let us now take up this passage and mark our Saviour’s treatment of this dread question. The questioner here, as I think) was prompted by prurient curiosity, or to evade personal responsibility. This may be inferred from the fact that our Lord did not answer him directly. He heard him, but he answered aside to the others; and always where some good and honest motive is at the bottom of a question propounded to our Lord, he answers to the person. Seeing then that when this man asked this question, "Are there few that be saved?" he turned and gave his answer to the crowd that were about him, I believe that the question was prompted by an evil motive, though the questioner may not have been conscious of it.

It is that answer of our Lord Jesus Christ to that question, as set forth in this passage, that I wish to speak very earnestly about. Our Saviour’s answer suggests several reflections, each worthy of some notice, in its order.

1. There is an implied rebuke of the questioner. This may be fairly gathered from the answer: "Strive to enter in at the strait gate." Does not that seem to suggest to the questioner that there was a much more important matter to which he should be giving his attention? Does not that say to him plainly that his mind is exercised upon the solution of a problem comparatively unimportant, and especially when considered in contrast with this mightier one? The rebuke points with emphatic earnestness to the necessity of giving precedence to a personal matter. "Are you to be one of the saved? Are you to be one of the saved, whether the whole number be few or many? That number, great or small, will not amount to much to you if you are lost." Whatever the number, whatever the comparative status of the number, here is a question of great and personal interest, "Are you to be one of the saved?" This means that each one should settle the question of his personal salvation; that there is no other question comparable to it in urgency and importance. There is nothing superior in obligation. If we are not now saved we might combine all the other matters which excite public interest, from one end of this earth to the other, and the combination means less to us personally than this: "Are we to be of the saved?"

2. Following that thought comes this reflection: In the matter of personal salvation, whatever many scriptures seem to teach, there must be earnest exertion upon our part. No man believes more than I do the doctrine of predestination, the doctrine of the elect, the doctrine of the absolute sovereignty of God in salvation, the doctrine that salvation from its inception to its consummation is of God, the doctrine of the necessity of the work of the Holy Spirit at the very beginning and throughout the entire course of the Christian life. All of these I believe, without a shadow of reservation. And yet the Bible teaches that man must not sit still; that he occupies no waiting attitude; that he is not to remain in a morally passive state, and if I knew that I had to stand before the judgment bar tomorrow and answer for the orthodoxy, the soundness of the statement ’I now make, I would lift up my voice confidently and say that this lesson shows that in the matter of salvation there must be the most attentive, the most earnest, the most vigorous and the most persistent exertion upon our part. On what word do I found this? I found it on this word "strive." It is our Lord, not I, who turns the questioner from a question of curiosity first to his own case and then to the responsibility of exertion. The Greek word is agonizes. The Milton has a poem, "Samson Agonistes," that is, "Samson the Wrestler." This very good word is employed in the Greek to indicate, not only the kind of preparation and training one must make to be able to wrestle on the arena with a competitor, but the degree and persistence of intense exertion that he actually puts forth in that conflict. He prepares himself for the contest by a regimen of diet. He does not eat the things that enervate. He does not give himself up to dissipation, but by temperance, by self-denial, by practice, by continual exertion, he drills and trains his muscles – the muscles of his fingers, of his hands, of his legs, of his back, of his whole body, and when after the most diligent training the hour comes for the wrestling, then see the exertion that he puts forth! What can equal it? Every muscle is on tension and it is not relaxed for one moment. It is persistent. Some of the most expressive works of art in painting and sculpture exhibit the bulging outlines of the muscles of the athlete. And yet that is the word which our Saviour uses by which to express personal exertion in the matter of salvation. And it is the precise thought that the apostle Paul brings out in his letter to the Hebrews under the image of the race course. In view of the fact that they are surrounded by so great a crowd of witnesses, the competitors are commanded to lay aside every weight and every besetting sin, and to run, and to run with patience the race which is set before them. Evidently our Lord did not employ such terms to express a passive state of mind on the question of personal salvation. Not only this term "strive," but others of like import are employed: "Seek ye first the kingdom of heaven." He calls upon us to direct our attention, to call forth all our powers, to concentrate our minds, and to lay hold and to hold on, and to press to its settlement the question of our personal salvation in the sight of God.

3. The third thought is that not all who strive will be saved: "I say unto you, Strive to enter in at the strait gate, for many shall seek to enter in and shall not be able." Here it is of infinite moment to know certainly the ground of this disability. By paraphrase and punctuation we may easily learn. Note this reading. "Do you strive now to enter in at the strait gate, for many shall seek to enter therein later and shall not be able when once the Master of the house is risen up and the door is shut." The thought then is this: That there comes in a limitation as to time; that there is a time to seek and a time when not to seek; that there is a time when seeking has the promise and hope of accomplishment, and there is a time when if one were to put forth all the exertion in the world it would make no difference at all. That certainly is the thought of our Saviour here. It is the keynote of this very lesson. It is Isaiah’s emphasis: "Seek ye the Lord while he may be found; call ye upon him while he is near." It is Matthew’s emphasis: "Many will say to me in that day, Lord, Lord, did we not prophesy by thy name, and by thy name cast out devils, and by thy name do many mighty works, and then will I profess unto them, I never knew you; depart from me, ye that work iniquity." It is the regnant thought in the parable of the ten virgins. Those five foolish virgins tried to get in, tried hard to get in, and knocked and said, "Lord, Lord, open to us." Then let it be fixed in our minds in what the inability consists. These that did strive and failed, in what did the inability consist? So far as the teaching of this lesson is concerned the inability consisted in striving after it was too late to strive, when no good could be accomplished by it, when the door was shut, when the opportunity was gone. Then they wake up; they are aroused, and with eyes wide open take in at one appalling sight, the eternal importance of the question, feeling that outside is darkness and death and banishment, and that inside is light and life and glory. Realizing at last the great importance of personal salvation they do then seek him, they do try, they do strive, they do knock and pray, but in vain. "Too late; too late; you cannot enter now."

4. Keeping strictly to the lesson, which only presents certain views of this question, and not the fulness of it, I call attention to another feature of our Lord’s answer: Enter the strait gate. If one would enter he must try at the right place. Of what avail is it to be concerned about eternity, and what shall it profit if one exert himself from early youth to bended old age, and how much will it count in the solution of the question, that he shall sacrifice any amount of property, if he tries to get in where there is no opening? This part of the subject is brought out very prominently in all the scriptures. People who vainly busy themselves to establish a righteousness by which to enter heaven, they may show a zeal toward God, but it avails nothing if not according to knowledge. They seek to build a tower so high that from its summit they can put their fingers in the crevices of the skies and pull themselves up into the realms of glory. They seek to construct a ladder so long that when its base rests on the earth its summit will touch the skies, and up that ladder, step by step and rung by rung, they fain would climb to glory and to God. But they are never able. Though they rise early, commencing betimes, though they persist in struggling, their ladder is ever too short; their tower does not reach the skies. Their righteousness is spotted, and cannot bear the test, and at that day when they take their seat at the marriage supper of the Lamb, the finger of the bridegroom rests on the guilty shoulder: "Friend, what doest thou here without the wedding garment?"

I mean to say that no matter how much one does, how much he exerts himself, what sacrifices he makes, that if he ever tries to enter heaven except by the strait gate he will never enter. Never!

How important then to settle the question, "What is meant by the gate?" A gate or door is a means of entrance. What is the door? See the walls of heaven rise up in their impenetrable solidity, and I wish to enter in. What is the door? Where will I find an open place through which I may enter in? Following the language of the figure, this is the answer: Our Saviour says, "I am the door." Whoever seeks to enter heaven, and not through Christ, and not through the atonement of Christ, not through the vicarious expiation of Christ, that man is lost.

5. Let us next inquire what is meant by the door being shut. If Christ is the door what is meant by the inability of people to enter heaven even by Christ? That also we may easily understand. God gives to us here upon earth an opportunity; that opportunity he measures himself. We cannot measure it for ourselves. God measures it out himself. How much there is of it to any particular person only he knows. He may to one school girl give a measure of three weeks. He may to a wicked man give a measure of sixty years, I don’t know. It is wholly, absolutely, with him. Herein is divine sovereignty. This much we do know: There is a time in which Christ may be found, and there is a time in which he cannot be found. Because of that I say, "Exert yourselves, seek ye the Lord while he may be found. Call ye upon him while he is near." The passages which I have cited show that these people were trying to enter through Christ, but Christ had then withdrawn. Now then plainly, how is the way of life through Christ limited to men? One thing shuts the door, we know, and shuts it forever. If death finds us out of Christ there never will be another opportunity to us. We know that as the tree falls so it lies. One who dies unjust is raised unjust, and all the proceedings of the final judgment are predicated, not on what we do after death, but on what we do in this life. We know that the door is shut then. Our Saviour tells us of a case where it is shut before that time. He says that if one should blaspheme against the Holy Spirit he has committed an eternal sin which hath never forgiveness, neither in this life nor in the life to come, which means that while people are yet alive, before the dissolution of the soul and body they may have that door shut, and that shutting is eternal, and though they may live ever so long after that time, the door is shut and forever shut against them. Rising up early, sitting up late, knocking by day and by night, weeping as Esau wept, they then find no place for repentance. God says about Jezebel, "I gave her space to repent and she repented not." Jesus said to Jerusalem: "And when he was come near, he beheld the city, and wept over it, saying, If thou hadst known, even thou, at least in this thy day, the things which belong unto thy peace! but now they are hid from thine eyes. For the days shall come upon thee, that thine enemies shall cast a trench about thee, and compass thee round, and keep thee in on every side, and shall lay thee even with the ground, and thy children within thee; and they shall not leave in thee one stone upon another; because thou knewest not the time of thy visitation."

6. There are many that be saved. "Are there few that be saved?" He seems now to answer that question. So far, he has not answered it. He has desired to awaken attention to a more important question. But now, in the last of his words he does give an answer to this question. As if he said, "You ask me if there are few that be saved; I say, Look yonder toward the north, you see them coming; you see many coming. Look south, you see them coming; you see many coming. Look east, look west, look at every point of the compass, and behold them coming as the birds gathered in clouds to the ark. What mighty multitudes are these? And they are coming and entering into the kingdom of God, and they are sitting down with Abraham and Isaac and Jacob in the kingdom of God, the multitude, the uncounted and uncountable multitude."

7. Heaven’s joy is its company and feast. What image of heaven is here presented? There are two elements of blessedness set forth, so far as this lesson goes. First, the company of heaven, as represented by the words, "Abraham, Isaac, and Jacob." Second, the feast of heaven. There is one long Greek word which is translated by "sit down." It means this: "Recline at the table." They shall recline at the table with Abraham, Isaac, and Jacob. So that there is presented to us heaven, as to its company and its banquet. Elsewhere he tells us of a great supper in which many are invited, and over and over again is heaven presented in that way. In the parable of the rich man and Lazarus that is the ruling thought. The rich man here on earth fared sumptuously every day. He had his feast here. Lazarus hungered here. Lazarus died and immediately he was carried up and made to recline at the table with Abraham, for the phrase "in Abraham’s bosom," means that in reclining at the table he would be next to Abraham, so that in the posture of eating, his head would touch the bosom of Abraham, as John at the Last Supper reclined on the Lord’s bosom. There is the feast of life. The hunger and starvation on the opposite side are presented in the case of the rich man. "Remember that in yonder world you had your feast, your good things. Now you are tormented. In yonder world Lazarus had his evil things, his starvation; now he is filled."

Heaven I say, in this lesson, is represented in the two features: its company and a feast, and in that company the light shining on them, the music delighting them and the converse of the good and great and wise and pure and true and noble; we may eat and drink to our fill of things which the soul has been hungering for so long, the bread of life – the water of life. It cannot but be an attraction that a certain place, no matter how difficult of access, has in it the good people of the world, the women that as daughters were true, as wives were true, as mothers were true, as children of God were true, and who lived not for fashion, not for time, but for eternity. Oh, what a grand thing it will be to see that company of women, and the men that have been self-denying, that have not said, "I live for myself, I satisfy my hunger, I foster my pride, I pander to my tastes, I yield to the cravings of my passions"; not them, but the men who have endeavored to do good, to love God, to brighten the world, all of them gathered together in one grand company. O how sweet in the next world to have that association I No evil men or women among them. No man or woman of slimy thought; no man or woman of vile affections. No man or woman but whose soul has been sanctified by the Spirit of God and made spotless and holy. That is a goodly company to join. And then their feast! When the Queen of Sheba, coming from the uttermost parts of the earth, saw Solomon’s house that he had built, and the sitting of his servants, their apparel, and the feasts that he had spread for them, she fainted away. There was no more breath in her. She said that the half was never told. But O the servants of God, and the sheen of their apparel, and their banquet, and the richness of it, if we could see it we would fall breathless before the ravishing prospect of the things that God has in reservation for them that come to him.

8. Sorrow and despair. We now come to the last thought of the lesson. When we see people coming from the north and the south and the east and the west and reclining at the table with Abraham and Isaac and Jacob, there will also be weeping and gnashing of teeth. Here are two thoughts: First, that the blessedness of the saved will be within the vision of the lost. That is certainly taught in the parable of the rich man and Lazarus. The rich man was not only penetrated with a sense of his own awful loss and agony; but when he lifted up his eyes he saw Lazarus afar off in Abraham’s bosom: "That miserable beggar, in yonder world, I did not count him as the dust of my feet; he had no name on the exchange, he could not even pay for his supper. Oh, to look across the wide and deep and impassable gulf, and to see Lazarus in Abraham’s bosom I Does not that double my hell?" This brings home an awful thought. What is it? The most painful thing in this world to an evil soul, is the anguish of seeing other people happy I The evil people in this world are tormented by that sight now. Mark how a man with an envious, jealous disposition will cast his eye sideways at the prosperity of his neighbor! See how it did fill the devil with malice when Job prospered! The righteous have not that feeling, but I say that the unregenerate heart has it, and one of their enduring pangs of anguish will be to look upon the class of people that they now despise, that they call fools, and to see those fools in heaven and glorified, and they, the wise ones of earth, in the depths of dark and endless damnation. How unspeakable the scorn now extended to the simple-minded followers of Jesus Christ! How the eye is haughtily elevated above them! But when you – O proud man, O scorner, O intellectual giant, drawing about yourself the mantle of your exclusiveness – when you see the poor despised people enter heaven, enter light and glory, there will come to you these awful pangs: Weeping and gnashing of teeth. You are cast out! You, that had been a governor, you that had been a senator, you that had been a Congressman, you a banker, you a great man in time; you are cast out into outer darkness, and that one that you despised is in heaven! The weeping expresses grief, the gnashing of teeth expresses both the impotence of ungratified malice, and also of despair. A wolf that has sprung at the throat of a lamb and missed his aim, gazing at his victim, now beyond his reach, will gnash his teeth. That is the impotence of malice, malice unable to reach and glut its vengeance. Then when one has striven and has failed, and sees the sand slipping from under his feet, and the opportunities of recovery gone forever, he gnashes his teeth in despair. Unglutted malice, impotence, and despair – that shall be the pang of the lost.

In that hour come certain Pharisees to him, warning him that Herod would kill him. But he told them to tell that fox that he must finish his course before any one could kill him; that Herod was not to be feared because Jerusalem was the place where the prophets perished. Then he pronounced the doom and desolation of Jerusalem and that they should not see him again until they should be prepared to serve him, when all the Jews as a nation should be converted. Then they will say, "Blessed is he that cometh in the name of the Lord."

The incident of dining with a Pharisee (Luke 14:1-24) and the lessons growing out of it were very instructive and valuable. The healing of the man with the dropsy and his defense is the first item of interest. The Pharisees were watching him and seeking an occasion to accuse him, but Jesus here anticipated their accusation by raising the question of the lawfulness of healing on the sabbath day, and seeing that he had thus anticipated their objection they held their peace. Then Jesus took the man, healed him, and defended the act by an appeal to their own custom of helping lower animals on the sabbath day. From the occasion comes also the parable of the seats of honor, which shows that the host should designate the relative places of the invited guests and not the guests themselves; or, in a word, this parable teaches that there is no place of conceit in the kingdom of God; that the subjects of the kingdom should be humble and await the call of the Master to promotion. Then follows a second parable growing out of the same occasion, to the end that acts of benevolence should be toward those who are needy, and that those who do them should look to the Lord for the reward which will be bestowed at the resurrection of the just. The third parable growing out of this occasion is the parable of the great supper. This parable shows the vain excuses for not accepting Christ and is one of our Lord’s master strokes at the Jews. They are the ones who were bidden first, but their vain excuses provoked the Lord to denounce them and to send out after the poor and needy, and then again to go into the highways and hedges, everywhere and for everybody, that the Lord’s house should be filled. But the Jews who had the first chance at the gospel were rejected because they rejected him.

In section 92 of the Harmony (Luke 14:25-35) we have an impressive lesson on the cost of discipleship. The renouncing of everything which is most dear to the individual and cross-bearing are the essentials to being a disciple of our Lord. He does not mean here that one must literally hate his earthly relations, but that no earthly, or human relation can come between the disciple and his Lord. It is a figure of speech by which one extreme is counteracted by another. Then in view of such cost of discipleship our Lord gives two parables showing that one should consider well the step when he would enter upon discipleship to him. This section closes with another stroke at the Jews. They had been the salt of the earth, but now, since they had lost their savor, they were fit only for the refuse heaps of the world.

QUESTIONS

1. What is the relation between the parable of the barren fig tree and the preceding teaching on the necessity of repentance?

2. Explain the meaning of this parable and show its connection with the incident of cursing the barren fig tree and the destruction of Jerusalem.

3. Give an account of the healing in the synagogue (Luke 13:10-17) and the controversy growing out of it.

4. What is the meaning of the two parables, the mustard seed and the leaven?

5. Give an account of Jesus’ controversy with the Jews in Solomon’s porch.

6. What great and consoling doctrine here is taught by Christ and how is it here set forth?

7. What important question raised in Luke 13:22-35 and why is it important?

8. What can you say of the general interest in this question and the causes for it?

9. In what spirit should we approach the solution of such problems, and with what assurance may we come to them in such a spirit?

10. In what particular does this passage remind us of the Sermon on the Mount?

11. What is the first lesson from this comparison with the Sermon on the Mount, and what is the variant setting of conditions and circumstances?

12. To whom does the "few" of Matthew 7:14 refer and what is the proof?

13. Where do we find and what a true parallel to Luke 13:29?

14. What was the testimony of the prophets on this question, how may we express the whole matter, and what was the testimony of Revelation 7:2-17; 21-22?

15. Contrast a Jewish opinion just before Christ was born and a Christian opinion of the present time on this point.

16. When, perhaps, will most of the elect be saved, and what are the conditions then conducive to their salvation?

17. What prompted the questioner here to ask this question and what is the evidence?

18. What is the implied rebuke of the Saviour here? Discuss.

19. What is here taught as to personal exertion in one’s salvation? Discuss,

20. Will all who strive to enter be able to do so? Why? Discuss and illustrate.

21. What other limitation here and what is the door?

22. What is meant by the door being shut? Discuss.

23. Then what is our Lord’s answer to the question?

24. What image of heaven is here presented? Illustrate.

25. What can you say of the attractions of heaven here pictured?

28. What is the contrast with this condition of the saved as represented in the lost, and what will then constitute the horrors of the lost? Illustrate.

27. What warning came to Jesus just here from certain of the Pharisees, what his reply and why?

28. What sentence did he here pronounce and what great prophecy did he give in this connection?

29. What issue arose when Jesus dined with the Pharisee (Luke 14:1-24), how did Jesus anticipate their objection and how did he defend the act afterward?

30. What is the parable of the seats of honor, and what does it illustrate?

31. What is the second parable growing out of this occasion and what its lesson?

32. What is the parable of the great supper and what in detail does it illustrate?

33. What is our Lord’s teaching on discipleship and what is the meaning of his language in this instance?

34. How does our Lord illustrate the caution one should have when he enters upon discipleship to him?

35. What is the meaning and application of Christ’s illustration of the salt here?