J.C. Ryle’s on the Gospel of Luke

001. “JC-Ryles-devotional-thoughts-on-the-gospel-of-Luke 1:1-4

002. The History of Zechariah and Elisabeth, and Vision of Zechariah in the Temple. (Luke 1.5-12)

003. Announcement of John the Baptist’s Birth and Description of his Ministry (Luke 1:13-17)

004. The Unbelief of Zachariah and Consequent Punishment (Luke 1:18-25)

005. The Angel’s Announcement to Mary -(Luke 1.1-26-33)

006.-Mary’s-Question-to-the-Angel-and-his-Reply-(Luke-1.34-38)

007. MARY’S VISIT TO ELISABETH (Luke 1.39-45).

008. MARY’S SONG OF PRAISE (Luke 1.46-56)

009. THE BIRTH OF JOHN THE BAPTIST- Luke 1:(57-66)

010. ZACHARIAH’S SONG – Luke 1:67-80)

011.-THE-BIRTH-OF-CHRIST-AT-BETHLEHEM-Luke-2(1-7)

012. THE SHEPHERDS AND THE ANGELS – Luke 2. 8-20

And there were in the same country shepherds abiding in the field, keeping watch over their flock by night. And, lo, the angel of the Lord came upon them, and the glory of the Lord shone round about them: and they were sore afraid. And the angel said unto them, Fear not: for, behold, I bring you good tidings of great joy, which shall be to all people. For unto you is born this day in the city of David a Savior, which is Christ the Lord. And this shall be a sign unto you; You shall find the babe wrapped in swaddling clothes, lying in a manger. And suddenly there was with the angel a multitude of the heavenly host praising God, and saying, Glory to God in the highest, and on earth peace, good will toward men. And it came to pass, as the angels were gone away from them into Heaven, the shepherds said one to another, Let us now go even unto Bethlehem, and see this thing which is come to pass, which the Lord has made known unto us. And they came with haste, and found Mary, and Joseph, and the babe lying in a manger. And when they had seen it, they made known abroad the saying which was told them concerning this child. And all they that heard it wondered at those things which were told them by the shepherds. But Mary kept all these things, and pondered them in her heart. And the shepherds returned, glorifying and praising God for all the things that they had heard and seen, as it was told unto them.

We read, in these verses — how the birth of the Lord Jesus was first announced to mankind. The birth of a king’s son is generally made an occasion of public reveling and rejoicing. But the announcement of the birth of the Prince of Peace was made privately, at midnight, and without anything of worldly pomp and ostentation.

Let us mark WHO they were, to whom the tidings first came that Christ was born. They were shepherds abiding in the field near Bethlehem, keeping watch over their flocks by night. To shepherds — not to priests and rulers; to shepherds — not to Scribes and Pharisees, an angel appeared, proclaiming, “unto you is born this day a Savior, who is Christ the Lord.”

The saying of James should come into our mind, as we read these words, “Has not God chosen the poor of this world, to be rich in faith and heirs of the kingdom, which he has promised to those who love him.” (James 2:5.) The lack of money debars no one from spiritual privileges. The things of God’s kingdom are often hidden from the great and noble, and revealed to the poor. The busy labor of the hands need not prevent a man being favored with special communion with God. Moses was keeping sheep, Gideon was threshing wheat, Elisha was ploughing, when they were each honored by direct calls and revelations from God. Let us resist the suggestion of Satan, that religion is not for the working man. The weak of the world, are often called before the mighty. The last are often first — and the first last.

Let us mark, secondly — the LANGUAGE used by the angel in announcing Christ’s birth to the shepherds. He said, “I bring unto you good tidings of great joy, which shall be to all people.”

We need not wonder at these words. The spiritual darkness which had covered the earth for four thousand years, was about to be rolled away. The way to pardon and peace with God, was about to be thrown open to all mankind. The head of Satan, was about to be crushed. Liberty was about to be proclaimed to the captives, and recovering of sight to the blind. The mighty truth was about to be proclaimed — that God could be just, and yet, for Christ’s sake, justify the ungodly. Salvation was no longer to be seen through types and figures — but openly, and face to face. The knowledge of God was no longer to be confined to the Jews — but to be offered to the whole Gentile world. The days of heathenism were numbered. The first stone of God’s kingdom was about to be set up. If this was not “good tidings” — then there never were tidings that deserved the name.

Let us mark, thirdly — who they were that first praised God, when Christ was born. They were ANGELS, and not men — angels who had never sinned, and needed no Savior — angels who had not fallen, and required no redeemer, and no atoning blood. The first hymn to the honor of “God manifest in the flesh,” was sung by “a multitude of the heavenly host.”

Let us note this fact. It is full of deep spiritual lessons. It shows us what good servants the angels are. All that their heavenly Master does, pleases and interests them. It shows us what clear knowledge they have. They know what misery sin has brought into creation. They know the blessedness of Heaven, and the privilege of an open door into it. Above all, it shows us the deep love and compassion which the angels feel towards poor lost man. They rejoice in the glorious prospect of many souls being saved, and many brands plucked from the burning.

Let us strive to be more like-minded with the angels. Our spiritual ignorance and deadness appear most painfully in our inability to enter into the joy which we see them here expressing. Surely if we hope to dwell with them forever in Heaven — then we ought to share something of their feelings while we are here upon earth. Let us seek a more deep sense of the sinfulness and misery of sin — and then we shall have a more deep sense of thankfulness for redemption.

Let us mark, fourthly — the hymn of praise which the heavenly host sang in the hearing of the shepherds.They said, “Glory to God in the highest, and on earth peace, good will towards men.”

These famous words are variously interpreted. Man is by nature so dull in spiritual things, that it seems as if he cannot understand a sentence of heavenly language when he hears it. Yet a meaning may be drawn from the words which is free from any objection, and is not only good sense, but excellent theology. “Glory to God in the highest!” the song begins. Now the highest degree of glory to God has come — by the appearing of His Son Jesus Christ in the world. He by His life and death on the cross will glorify God’s attributes — justice, holiness, mercy, and wisdom — as they never were glorified before. Creation glorified God — but not so much as redemption.

“Peace on earth!” the song goes on. Now the peace of God which surpasses all understanding has come to earth — the perfect peace between a holy God and sinful man, which Christ was to purchase with His own blood — the peace which is offered freely to all mankind — the peace which, once admitted into the heart, makes men live at peace one with another, and will one day overspread the whole world.

“Good will towards men!” the song concludes. Now the time has come when God’s kindness and good will towards guilty man is to be fully made known. His power was seen in creation. His justice was seen in the flood. But His mercy remained to be fully revealed by the appearing and atonement of Jesus Christ!

Such was the message of the angels’ song. Happy are those who can enter into its meaning — and with their hearts subscribe to its contents. The man who hopes to dwell in Heaven — should have some experimental acquaintance with the language of its inhabitants.

Let us mark, before we leave the passage–the prompt obedience to the heavenly vision displayed by the shepherds. We see in them no doubts, or questionings, or hesitation. Strange and improbable as the tidings might seem — they at once act upon them. They went to Bethlehem in haste. They found everything exactly as it had been told to them. Their simple faith received a rich reward. They had the mighty privilege of being the first of all mankind, after Mary and Joseph — who saw the new-born Messiah with believing eyes! They soon returned, “glorifying and praising God” for what they had seen.

May our spirit be like theirs! May we ever believe implicitly, act promptly, and wait for nothing — when the path of duty is clear! So doing, we shall have a reward like that of the shepherds. The journey that is begun in faith — will generally end in praise.

013. Christ’s Presentation in the Temple, Luke 2:21-24

014.-Simeon-His-History-Praise-and-prophecy-Luke-2:25-35.

15. ANNA THE PROPHETESS AND HER HISTORY – Luke 2:36-40

16. JESUS AND HIS PARENTS AT THE PASSOVER – Luke 2:41-52

17.-THE-MINISTRY-OF-JOHN-THE-BAPTIST-Luke-3.-1-6

18. A SPECIMEN OF JOHN THE BAPTIST’S MINISTRY – Luke 3. 7 -14

19. THE EFFECT OF JOHN THE BAPTIST’S MINISTRY – Luke 3. 15 – 20.

20. THE BAPTISM AND GENEALOGY OF JESUS – Luke 3. 21 – 38

21. THE TEMPTATION OF JESUS IN THE WILDERNESS – Luke 4.1 – 13

22.-JESUS-IN-THE-SYNAGOGUE-AT-NAZARETH-Luke-4.-14-22

023. JESUS REJECTED AT NAZARETH – Luke 4:23-32

24.-JESUS-DRIVES-OUT-AN-EVIL-SPIRIT-AND-HEALS-MANY-Luke-4:33-44

25. THE MIRACULOUS CATCH OF FISH – Luke 5. 1-11

26.-JESUS-HEALS-A-LEPER-Luke-5.-12-16.

27. JESUS HEALS A PARALYTIC – Luke 5. 17-26

28. THE CALLING OF MATTHEW – Luke 5-27-32

29. FASTING AND WINE SKINS – Luke 5,33-39

30.-JESUS-AND-THE-SABBATH-Luke-6.1-5

31.-THE-WITHERED-HAND-HEALED-Luke-6-6-11.

32. Choosing of the 12 Apostles, Luke 6:12-19

And it came to pass in those days, that he went out into a mountain to pray, and continued all night in prayer to God. And when it was day, he called unto him his disciples: and of them he chose twelve, whom also he named apostles; Simon, (whom he also named Peter,) and Andrew his brother, James and John, Philip and Bartholomew, Matthew and Thomas, James the son of Alphaeus, and Simon called Zelotes, And Judas the brother of James, and Judas Iscariot, which also was the traitor. And he came down with them, and stood in the plain, and the company of his disciples, and a great multitude of people out of all Judea and Jerusalem, and from the sea coast of Tyre and Sidon, which came to hear him, and to be healed of their diseases; And they that were vexed with unclean spirits: and they were healed. And the whole multitude sought to touch him: for there went virtue out of him, and healed them all.

These verses describe the appointment of our Lord Jesus Christ’s twelve apostles. That appointment was the beginning of the Christian ministry. It was the first ordination, and an ordination conducted by the Great Head of the Church Himself. Since the day when the events here recorded took place — there have been many thousands of ordinations. Myriads of bishops, elders, and deacons have been called to the office of the ministry — and often with far more pomp and splendor than we read of here. But never was there so solemn an ordination as this. Never were men ordained, who have done so much for the church and the world as these twelve apostles.

Let us observe, firstly, in these verses — that when our Lord ordained His first ministers, He did it after much prayer. We read that He “went out into a mountain to pray, and continued all night in prayer to God. When morning came, He called His disciples unto Him, and He chose twelve of them, whom He named apostles.”

We need not doubt that there is a deep significance in this special mention of our Lord’s praying upon this occasion. It was intended to be a perpetual lesson to the Church of Christ. It was meant to show the great importance of prayer and intercession on behalf of ministers, and particularly at the time of their ordination. Those to whom the responsible office of ordaining is committed, should pray that they may “not lay hands on anyone hastily.” Those who offer themselves for ordination, should pray that they may not take up work for which they are unfit, and not run without being sent.

The lay members of the Church, not least, should pray that none may be ordained — but men who are inwardly moved by the Holy Spirit. Happy are those ordinations, in which all concerned have the mind that was in Christ, and come together in a prayerful spirit!

Do we desire to help forward the cause of pure and undefiled religion in the world? Then let us never forget to pray for ministers — and especially for young men about to enter the ministry. The progress of the Gospel, under God — will always depend much on the character and conduct of those who profess to preach it.

An unconverted minister can never be expected to do good to souls. He cannot teach properly — what he does not feel experimentally. From such men let us pray daily that the Church may be delivered. Converted ministers are God’s special gift. Man cannot create them. If we would have good ministers — then we must remember our Lord’s example, and pray for them. Their work is heavy. Their responsibility is enormous. Their strength is small. Let us see that we support them, and hold up their hands by our prayers.

In this, and in too many other cases, the words of James are often sadly applicable, “You have not — because you ask not.” (James 4:2.) We do not ask God to raise up a constant supply of converted young men to fill our pulpits — and God chastises our neglect by withholding them.

Let us observe, secondly — how little we are told of the worldly position of the first ministers of the Christian Church. Four of them, we know, were fishermen. One of them, at least, was a tax-collector. Most of them, probably, were Galileans. Not one of them, so far as we can see from the New Testament — was great, or rich, or noble, or highly connected. Not one was a Pharisee, or Scribe, or Priest, or Ruler, or Elder among the people. All were, apparently, “unlearned and ignorant men.” (Acts 4:13.) All were poor.

There is something deeply instructive in the fact which is now before us. It shows us that our Lord Jesus Christ’s kingdom was entirely independent of help from this world. His Church was not built by might, or by power — but by the Spirit of the living God. (Zechariah 4:6.) It supplies us with an unanswerable proof of the divine origin of Christianity. A religion which turned the world upside down, while its first preachers were all poor men — must needs have been from Heaven.

If the apostles had possessed money to give their hearers, or been followed by armies to compel them — then an infidel might well deny that there was anything astonishing in their success. But the poverty of our Lord’s disciples cuts away such arguments from beneath the infidel’s feet. With a doctrine most unpalatable to the natural heart — with nothing whatever to bribe or compel obedience — a few lowly Galileans shook the world, and changed the face of the Roman empire! One thing alone can account for this. The Gospel of Christ, which these men proclaimed — was the truth of God!

Let us remember these things, if we ever strive to do any work for Christ, and beware of leaning on an arm of flesh. Let us watch against the secret inclination, which is natural to all — to look to money, or learning, or high patronage, or great men’s support — for success. It we want to do good to souls — then we must not look first to the powers of this world. We should begin, just where the Church of Christ began. We should seek pastors filled with the Holy Spirit!

Let us observe, lastly, in these verses — that one whom our Lord chose to be an apostle, was a false disciple and a traitor. That man was Judas Iscariot.

We cannot for a moment doubt, that in choosing Judas Iscariot, our Lord Jesus knew well what He was doing. He who could read hearts — certainly saw from the beginning that, notwithstanding his profession of piety — Judas was a graceless man, and would one day betray Him. Why then did He appoint him to be an apostle? The question is one which has perplexed many. Yet it admits of a satisfactory answer. Like everything which our Lord did — it was done advisedly, deliberately, and with deep wisdom. It conveyed lessons of high importance to the whole Church of Christ.

The choice of Judas was meant to teach ministers humility. They are not to suppose that ordination necessarily conveys grace — or that once ordained, they cannot err. On the contrary, they are to remember, that one ordained by Christ Himself was a wretched hypocrite! Let the minister who thinks he stands — take heed, lest he fall.

Again, the choice of Judas was meant to teach the lay-members of the Church — not to make idols of ministers. They are to esteem them highly in love for their work’s sake — but they are not to bow down to them as infallible, and honor them with an unscriptural honor. They are to remember that ministers may be successors of Judas Iscariot — as well as of Peter and Paul. The name of Judas should be a standing warning to “cease from man.” Let no man glory in men. (1 Corinthians 3:21.)

Finally, our Lord’s choice of Judas was meant to teach the whole church, that it must not expect to see a perfectly pure communion in the present state of things. The wheat — and the tares; the good fish — and the bad, will always be found side by side, until the Lord comes again. It is vain to look for perfection in visible churches. We shall never find it. A Judas was found even among the apostles! Converted and unconverted people will always be found mixed together in all congregations.

Section 33. Blessings and Woes, Luke 6:20-26

And he lifted up his eyes on his disciples, and said, Blessed be you poor: for yours is the kingdom of God. Blessed are you that hunger now: for you shall be filled. Blessed are you that weep now: for you shall laugh. Blessed are you, when men shall hate you, and when they shall separate you from their company, and shall reproach you, and cast out your name as evil, for the Son of man’s sake. Rejoice you in that day, and leap for joy: for, behold, your reward is great in Heaven: for in the like manner did their fathers unto the prophets. But woe unto you that are rich! for you have received your consolation. Woe unto you that are full! for you shall hunger. Woe unto you that laugh now! for you shall mourn and weep. Woe unto you, when all men shall speak well of you! for so did their fathers to the false prophets.

The discourse of our Lord, which we have now begun, resembles, in many respects — His well-known Sermon on the Mount. The resemblance, in fact, is so striking that many have concluded that Luke and Matthew are reporting one and the same discourse — and that Luke is giving us, in an abridged form, what Matthew reports at length.

There seems no sufficient ground for this conclusion. The occasions on which the two discourses were delivered, were entirely different. Our Lord’s repetition of the same great lesson, in almost the same words, on two different occasions — is nothing extraordinary. It is unreasonable to suppose that none of His mighty teachings were ever delivered more than once. In the present case, the repetition is very significant. It shows us the great and deep importance of the lessons which the two discourses contain.

Let us first notice in these verses — who they are, whom the Lord Jesus pronounced BLESSED. The list is a remarkable and startling one. It singles out those who are “poor,” and those who “hunger” — those who “weep,” and those who are “hated” by man. These are the people to whom the great Head of the Church says, “Blessed are you!”

We must take good heed that we do not misunderstand our Lord’s meaning, when we read these expressions. We must not for a moment suppose that the mere fact of being poor, and hungry, and sorrowful, and hated by man — will entitle anyone to lay claim to an interest in Christ’s blessing.

The poverty here spoken of — is a poverty accompanied by grace. The need here spoken of — is a need entailed by faithful adherence to Jesus. The afflictions here spoken of — are the afflictions of the Gospel. The persecution here spoken of — is persecution for the Son of Man’s sake. Such need, and poverty, and affliction, and persecution — were the inevitable consequences of faith in Christ, at the beginning of Christianity. Thousands had to give up everything in this world, because of their belief in Jesus. It was their case which Jesus had specially in view in this passage. He desired to supply them, and all who suffer like them for the Gospel’s sake — with special comfort and consolation.

Let us notice, secondly, in these verses — who they are, to whom our Lord addresses the solemn words,“WOE unto you!” Once more we read expressions which at first sight seem most extraordinary. “Woe unto you who are rich! Woe unto you who are full! Woe unto you who laugh! Woe unto you — when all men shall speak well of you!” Stronger and more cutting sayings than these, cannot be found in the New Testament.

Here, however, no less than in the preceding verses, we must take care that we do not misapprehend our Lord’s meaning. We are not to suppose that the possession of riches, and a rejoicing spirit, and the good word of man — are necessarily proofs that people are not Christ’s disciples. Abraham and Job were rich. David and Paul had their seasons of rejoicing. Timothy was one who “had a good report from those that were outside.” All these, we know — were true servants of God. All these were blessed in this life — and shall receive the blessing of the Lord in the day of His appearing.

Who then, are the people to whom our Lord says, “Woe unto you?” They are the men who refuse to seek treasure in Heaven — because they love the good things of this world better; and will not give up their money, if need requires, for Christ’s sake. They are the men who prefer the joys and so-called happiness of this world — to joy and peace in believing; and will not risk the loss of the one in order to gain the other. They are those who love the praise of man — more than the praise of God, and will turn their backs on Christ, rather than not keep in with the world. These are the kind of men whom our Lord had in view when He pronounced the solemn words, “Woe, woe unto you!”

He knew well that there were thousands of such people among the Jews — thousands who, notwithstanding His miracles and sermons — would love the world better than Him. He knew well that there would always be thousands of such in His professing Church — thousands who, though convinced of the truth of the Gospel — would never give up anything for its sake. To all such He delivers a solemn warning. “Woe, woe unto you!”

One mighty lesson stands out plainly on the face of these verses. May we all lay it to heart, and learn wisdom! That lesson is the utter contrariety between the mind of Christ — and the common opinions of mankind; the entire variance between the thoughts of Jesus — and the prevailing thoughts of the world.

The conditions of life which the world reckons desirable — are the very conditions upon which the Lord pronounces “woes.” Poverty, and hunger, and sorrow, and persecution — are the very things which man labors to avoid. Riches, and fullness, and merriment, and popularity — are precisely the things which men are always struggling to attain.

When we have said all, in the way of qualifying, explaining, and limiting our Lord’s words — there still remain two sweeping assertions, which flatly contradict the current doctrine of mankind. The state of life which our Lord blesses — the world cordially dislikes. The people to whom our Lord says, “Woe unto you” — are the very people whom the world admires, praises, and imitates. This is a solemn fact. It ought to raise great searchings of heart within us.

Let us leave the whole passage with honest self-inquiry and self-examination. Let us ask ourselves what we think of the wonderful declarations that it contains. Can we subscribe to what our Lord says? Are we of one mind with Him?

Do we really believe that poverty and persecution, endured for Christ’s sake — are positive blessings? Do we really believe that riches and worldly enjoyments, and popularity among men, when sought for more than salvation, or preferred to the praise of God — are a certain curse? Do we really think that the favor of Christ, with trouble and the world’s persecution — is better than having money, and merriment, and a good name among men — without Christ?

These are most serious questions, and deserve a most serious answer. The passage before us is eminently one which tests the reality of our Christianity. The truths it contains, are truths which no unconverted man can love and receive. Happy are those who have found them truths by experience, and can say “Amen!” to all of our Lord’s declarations.

Whatever men may please to think, those whom Jesus blesses, are blessed — and those whom Jesus does not bless, will be cast out for evermore!

33. BLESSINGS AND WOES – Luke 6. 20 – 26

34. LOVE FOR ENEMIES – Luke 6. 27-38

35. A Tree and its Fruit, Luke 6:39-45

36. THE WISE AND FOOLISH BUILDERS- Luke 6: 46-49

37. THE FAITH OF THE CENTURION – Luke 7:1-10

38.-JESUS-RAISES-A-WIDOWS-SON-Luke.7:11-17

39. JESUS AND JOHN THE BAPTIST – Luke 7:18-33

40. JESUS SPEAKS ABOUT JOHN THE BAPTIST – Luke 7:24-30

41. JESUS EXPOSES THE UNREASONABLENESS OF UNBELIEF 7:31-35

42. JESUS ANOINTED BY A SINFUL WOMAN – Luke 7:36-50

43. THE WOMEN WHO ACCOMPANIED JESUS 8:1-3

44. THE PARABLE OF THE SOWER 8:4-15

45. A LAMP ON A STAND- Luke 16-21

Section 46. Jesus Calms the Storm, Luke 8:22-25

47. THE DEMON POSSESSED MAN- Luke 8:26-36

48. CHRIST REJECTED BY THE GADARENES- Luke 8:37-40

49. A SICK WOMAN HEALED-Luke 8:41-48

50. JAIRUS DAUGHTER RAISED FROM THE DEAD-Luke 8:49-56

51. JESUS SENDS OUT THE 12 APOSTLES- Luke 9:1-6

52. THE APOSTLES RETURN-Luke 9:7-11

53. JESUS FEEDS THE FIVE THOUSAND – Luke 9:12-17

54. Peter’s Confession of Christ, Luke 9:18-22

55. THE TEST OF DISCIPLESHIP -Luke 9:23-27

56. THE TRANSFIGURATION-Luke 9:28-36

57. THE HEALING OF A BOY WITH AN EVIL SPIRIT – Luke 9:37-45

58. WHO WILL BE THE GREATEST -Luke 9:46-50

59. SAMARITAN OPPOSITION-Luke 9:51-56

60. THE COST OF DISCIPLESHIP -Luke 9:57-62

61. JESUS SENDS OUT THE SEVENTY TWO Luke 10: 1-7

62. FURTHER INSTRUCTIONS OF CHRIST TO THE DISCIPLES- 10:8-16

63. THE RETURN OF THE DISCIPLES- Luke 10:17-20

64. THE SOVEREIGNTY OF GOD IN SAVING SINNERS-Luke 10:21-24

65. THE RULE OF FAITH – THE SUMMARY OF DUTY-Luke 10:25-28

66. THE PARABLE OF THE GOOD SAMARITAN-Luke- 10:29-37

67. MARTHA AND MARY- Luke-10:38-42

68. JESUS’ TEACHING ON PRAYER-Luke 11:1-4

Section 69. Parable of the Importunate Friend, Luke 11:5-13

Section 70. Jesus and Beelzebub, Luke 11:14-20

71. THE STRONG MAN ARMED (11:21-26)

72. THE SIGN OF JONAH – (Luke 11. 27-32)

73. THE LAMP OF THE BODY – (Luke 11. 33-36″.)

74. JESUS PRONOUNCES 3 WOES ON THE PHARISEES – (Luke 11. 37-44)

75. JESUS PRONOUNCES 3 WOES ON THE SCRIBES – (Luke 11. 45-54)

76. WARNINGS AND ENCOURAGEMENTS – Luke 12.1-7

77. Blasphemy Against the Holy Spirit, Luke 12:8-12

78. Parable of the Rich Fool, Luke 12:13-21

Section 79. Warnings about Worry, Luke 12:22-31

Section 80. Watchfulness, Luke 12:32-40

81. THE WISE AND FAITHFUL SERVANT – Luke 12.41-48

Section 82. Not Peace — but Division, Luke 12:49-53

83. THE SIGNS OF THE TIMES – Luke 12.54-59

84. REPENT OR PERISH – Luke 13. 1-5

85.The Barren Fig Tree-Luke 13.6-9

86. A CRIPPLED WOMAN HEALED – Luke 13.10-17

87.-PARABLES-OF-THE-MUSTARD-SEED-AND-YEAST-Luke-13.-18-21-2.

88. THE NARROW DOOR – Luke 13.22-30

89. JESUS’ SORROW OVER JERUSALEM – Luke 13. 31-35

90. JESUS AT A PHARISEE’S HOUSE – Luke 14. 1-6

91. PLACES OF HONOUR-Luke 14.7-14

92. PARABLE OF THE GREAT BANQUET-Luke 14.15-24

93. THE COST OF BEING A DISCIPLE – Luke 14. 25-35.

94.-THE-PARABLE-OF-THE-LOST-SON and the Lost Coin- Luke 15:1-10

95. THE PARABLE OF THE LOST SON-Luke 15:11-24

96. THE ELDER SON-LUKE 15:25-32

97. THE PARABLE OF THE SHREWD MANAGER – Luke 16.1-12.

98.-SERVING-TWO-MASTERS-Luke-16-13-18

99.-THE-RICH-MAN-AND-LAZARUS-Luke-16.19-31

100.-STUMBLING-BLOCKS-Luke-17:1-4

101. UNWORTHY SERVANTS-Luke 17:5-10

102-TEN-HEALED-OF-LEPROSY- Luke 17: 11-19

103. THE KINGDOM OF GOD Luke 17:20-25

104.-AS-IT-WAS-IN-THE-DAYS-OF-NOAH-AND-LOT Luke 17:26-37

105. THE PARABLE OF THE PERSISTENT WIDOW -Luke 18:1-8

106.-PARABLE-OF-THE-PHARISEE-AND-TAX-COLLECTOR. Luke 18:9-14

107.-JESUS-AND-THE-CHILDREN. Luke 18:15-17

108. THE RICH YOUNG RULER ( Luke 18:18-27)

109.-JESUS-PREDICTS-HIS-DEATH Luke 18:28-34

110. THE BLIND BEGGAR Like 18:35-43

111.-THE-CONVERSION-OF-ZACCHEUS.-Luke-19:1-10

112. PARABLE OF THE TEN MINAS – Luke 19:11-27

113.-THE-TRIUMPHAL-ENTRY-Luke-19.-28-40

114.-JESUS-WEEPING-OVER-JERUSALEM-Luke-19.-41-48

115. THE AUTHORITY OF JESUS QUESTIONED – Luke 20:1-8

116.-THE-PARABLE-OF-THE-TENANTS- Luke 20:9-19

117. PAYING TAXES TO CAESAR- Luke 20:20-26

118. RESURRECTION AND MARRIAGE-Luke 20:27-40

119. WHOSE SON IS CHRIST-Luke 20:41-47

120.-THE-WIDOWS-OFFERING-Luke 21:1-4

121. SIGNS OF THE END OF THE AGE- Luke 21:5-9

122. SIGNS OF THE END OF THE AGE (CONTINUED)-Luke 21:10-19

123.-THE-DESTRUCTION-OF-JERUSALEM-Luke 21:20-24

124.-THE-SECOND-COMING-OF-CHRIST-Luke 21:25-33

125.-WATCH-AND-PRAY Luke 21:34-38

126. THE LAST SUPPER- Luke 22:1-13

127.-THE-LAST-SUPPER-CONTINUED.-Luke 22:14-23

128.-WHO-IS-THE-GREATEST- Luke 22:24:30

129. SIMON PETER-Luke 22:31-38

130. Jesus Prays on the Mount of Olives, Luke 22:39-46

And he came out, and went, as he was accustomed, to the mount of Olives; and his disciples also followed him. And when he was at the place, he said unto them, Pray that you enter not into temptation. And he was withdrawn from them about a stone’s cast, and kneeled down, and prayed, Saying, Father, if you be willing, remove this cup from me: nevertheless not my will, but your, be done. And there appeared an angel unto him from Heaven, strengthening him. And being in an agony he prayed more earnestly: and his sweat was as it were great drops of blood falling down to the ground. And when he rose up from prayer, and was come to his disciples, he found them sleeping for sorrow, And said unto them, Why sleep you? rise and pray, lest you enter into temptation.

The verses before us contain Luke’s account of our Lord’s agony in the garden. It is a passage of Scripture which we should always approach with particular reverence. The history which it records is one of the “deep things of God.” While we read it, the words of Exodus should come across our minds, “Do not come any closer. Take off your sandals — for you are standing on holy ground.” (Exodus 3:5.)

We see, firstly, in this passage — an example of what believers ought to do in time of trouble. The great Head of the Church Himself supplies the pattern. We are told that when He came to the Mount of Olives, the night before He was crucified, “He withdrew about a stone’s throw beyond them, knelt down and prayed.”

It is a striking fact, that both the Old and New Testaments give one and the same remedy for bearing trouble. What does the book of Psalms say? “Call upon Me in the time of trouble — and I will deliver you.” (Psalm 50:15.) What does the apostle James say? “Are any of your afflicted? Let him pray.” (James 5:13.) Prayer is the remedy which Jacob used — when he feared his brother Esau. Prayer is the remedy which Job used — when property and children were suddenly taken from him. Prayer is the remedy which Hezekiah used — when Sennacherib’s threatening letter arrived. And prayer is the remedy which the Son of God Himself was not ashamed to use in the days of His flesh. In the hour of His mysterious agony, He “prayed.”

If we want comfort in affliction — then let us take care that we use our Master’s remedy. Whatever other means of relief we use — let us pray. The first Friend we should turn to — ought to be God. The first message we should send — ought to be to the throne of grace. No depression of spirits must prevent us. No crushing weight of sorrow, must make us speechless. It is a prime device of Satan, to supply the afflicted man with false excuses for keeping silence before God.

Let us beware of the temptation to brood sullenly over our wounds. If we can say nothing else, we can say, “I am oppressed — undertake for me.” (Isaiah 38:14.)

We see, secondly, in these verses — what kind of prayers a believer ought to make to God in time of trouble. Once more the Lord Jesus Himself affords a model to His people. We are told that He said, “Father, if You are willing, remove this cup from Me — nevertheless, not My will, but Yours be done.” He who spoke these words, we must remember, had two distinct natures in one Person. He had a human will as well as a divine will. When He said, “Not My will be done,” He meant that will which He had as a man, with a body, flesh and blood, like our own.

The language used by our blessed Master in this place shows exactly what should be the spirit of a believer’s prayer in his distress. Like Jesus, he should tell his desires openly to his heavenly Father, and spread His wishes unreservedly before Him. But like Jesus, he should do it all with an entire submission to the will of God. He should never forget, that there may be wise and good reasons for His affliction. He should carefully qualify every petition for the removal of crosses with the saving clause, “If You are willing.” He should wind up all with the meek confession, “Nevertheless not my will, but Yours be done.”

Submission of will like this is one of the brightest graces which can adorn the Christian character. It is one which a child of God ought to aim at in everything, if he desires to be like Christ. But at no time is such submission so needful, as in the day of sorrow — and in nothing does it shine so brightly as in a believer’s prayers for relief. He who can say from his heart, when a bitter cup is before him, “Nevertheless not my will, but Yours be done” — has attained a high position in the school of God!

We see, thirdly, in these verses — an example of the exceeding guilt and sinfulness of sin. We are meant to learn this in Christ’s agony and bloody sweat, and all the mysterious distress of body and mind which the passage describes. The lesson at first sight may not be clear to a careless reader of the Bible. But the lesson is there.

How can we account for the deep agony which our Lord underwent in the garden? What reason can we assign for the intense suffering, both mental and bodily, which He manifestly endured? There is only one satisfactory answer. It was caused by the burden of a world’s imputed sin, which then began to press upon Him in a particular manner.

He had undertaken to be “sin for us” — to be “made a curse for us” — and to allow our iniquities to be laid on Himself. (2 Corinthians 5:21; Galatians 3:13; Isaiah 53:6.) It was the enormous weight of these iniquities which made Him suffer such agony! It was the sense of a world’s guilt pressing Him down, which made even the eternal Son of God sweat great drops of blood, and called from Him “strong crying and tears.” The cause of Christ’s agony, was man’s sin! (Hebrews 5:7.)

We must beware jealously of the modern notion that our blessed Lord’s life and death were nothing more than a great example of self-sacrifice. Such a notion throws darkness and confusion over the whole Gospel. It dishonors the Lord Jesus, and represents Him as less resigned to death, than many a modern martyr. We must cling firmly to the old Scripture doctrine that Christ was “bearing our sins,” both in the garden and on the cross. No other doctrine can ever explain the passage before us, or satisfy the conscience of guilty man.

Would we see the sinfulness of sin in its true colors? Would we learn to hate sin with a godly hatred? Would we know something of the intense misery of souls in Hell? Would we understand something of the unspeakable love of Christ? Would we comprehend Christ’s ability to sympathize with those who are in trouble? Then let the agony in the garden come often into our minds. The depth of that agony, may give us some idea of our debt to Christ.

We see, lastly, in these verses — an example of the feebleness of the best of saints. We are told that while our Lord was in agony — His disciples fell asleep. In spite of a plain injunction to pray, and a plain warning against temptation — the flesh overcame the spirit. While Christ was sweating great drops of blood — His apostles slept!

Passages like these are very instructive. We ought to thank God that they have been written for our learning.

They are meant to teach us humility. When apostles can behave in this way — then the Christian who thinks he can stand, should take heed lest he fall.

They are meant to reconcile believers to death, and make them long for that glorious body which they will have when Christ returns. Then, and not until then, shall we be able to wait upon God without bodily weariness, and to serve Him day and night in His temple.