LANDMARKS OF GRACE
[p. 16] LANDMARKS OF GRACE
I desire to point out a few landmarks in Luke’s gospel. The apprehension of these landmarks will, I think, help in the understanding of this gospel. Each gospel has its own peculiar character. One characteristic of Luke’s gospel is that it deals with us individually. There is nothing in it about the church or assembly, nor, as in John, about the family. Luke is individual.
Now there are four landmarks of great interest in the gospel, and no one of them appears in any other gospel. Two are parables, and two are facts. The first is found at the end of chapter 7 — the woman of the city in the Pharisee’s house. The second is in the latter part of chapter 10 — the parable of the good Samaritan. The third in chapter 15 — the parable of the prodigal son; and the closing mark is in chapter 23: 39 - 43, in the Lord’s words to the repentant thief. There is, I judge, a progress in the exposition of the truth in these. If you read chapter 7: 1 - 42 you will find the beginning. It unfolds the thought of God in the mission of Christ, and is beautiful in that way. God was in Christ reconciling the world unto Himself, not imputing their trespasses. In Christ here dwelt all the fulness of the Godhead, all that was necessary for the full display of God; and God’s attitude was that of reconciling the world to Himself. It was God coming in grace, and finding men all alike, debtors with “nothing to pay”. One might owe five hundred pence, and another fifty, as Simon thought of himself; but if both had “nothing to pay” they were in the same position; and in the eye of God the Pharisee no more than the woman had aught to pay. This was man’s state God-ward. And what was God’s attitude towards man in the presence of Christ here? Free forgiveness: “He frankly forgave them both”. This was the thought of God, and that which Christ came to present: “Thy sins are forgiven ... go in peace”. Why? Because the sinner had accepted the light from the Lord. Faith is light in the soul from God. God’s attitude towards the world in Christ is grace, and free forgiveness for those who have “nothing to pay”, and who accept the light of grace.
We will now pass on to chapter 10: 33, etc. The parable of the good Samaritan brings into prominence, not the great thought of God in Christ’s mission here, but the relation of Christ towards those who are the subjects of grace. It is in principle the declaration of the spirit of the new covenant, the terms on which God is with the believer. It presents the transition from law to grace. The priest and Levite passed by on the other side. The good Samaritan could declare to the soul the terms on which it is the pleasure of God to be with man. It is not simply forgiveness, but pouring in oil and wine; and more than that, the man set on his own beast, and brought to an inn and taken care of. This is how Christ comes to be known to us, declaring to us the terms on which God is pleased to be with us; and it is a great thing for the soul to learn it. He is at peace with us; and more, we are in favour. It is in the Lord Jesus Christ, the last Adam, that we see declared what God is to the believer. He is the Head of the family. In Him we see man’s place with God. “His own beast” refers to the gift of the Spirit. This is the first real link of the believer with Christ. “If any man have not the Spirit of Christ he is none of his”. The soul is taught to look to the Lord Jesus Christ to learn in Him the terms on which God is with us. All the pleasure of God in regard to man is declared in Him. That which [p. 18] is true in Himself He declares, and communicates the Holy Spirit, so that we may enter into it. The Holy Spirit is given that we may be helped and supported in every way, to enter into the good of the declaration made to us, and even to guide us in the exigencies of the way here.
The third landmark is in chapter 15. In the parable of the prodigal the feasting goes on in the house. It was when the elder brother drew nigh to the house that he heard the music and dancing. The good Samaritan declared the grace in which God is with us down here, but in the prodigal we get, not what God is to us as in the wilderness, but what we are for God’s satisfaction before Himself. Two things are evident — all distance is removed, and the prodigal is in the best robe for the Father’s pleasure. I am reconciled, and in Christ before God; I can reckon myself dead unto sin, and alive unto God in Christ Jesus — before God in the “best robe”, and that is Christ. Why “the best”? Because there could be no better. Nothing could fit me more absolutely or completely for the eye of God than Christ. Nothing is for God’s perfect satisfaction but Christ. The best robe is more than acceptance; it is the consciousness of acceptance. The Father had come out to the prodigal and kissed him; and He fits him to be with Him in common delight for His own satisfaction, and so that the prodigal might feel at home in His house. This is a point which we are slow to reach. Many believers know the terms on which God is with them in grace; but it is much more to know that He has us before Himself to His own satisfaction. And more — If the prodigal is inside with the Father, it is according to the way in which the Father came out to him. If God has set us before Himself, it is to enjoy Him as He has been pleased to reveal Himself in the Son. We go in to enjoy it. We reckon ourselves dead unto sin, and the Spirit is the One who leads us into the [p. 19] enjoyment of the love of God. This is what is presented in type and pattern in this gospel, that which came out in the personal ministry of the Lord here. All leads up to that which was unfolded doctrinally by the apostle Paul afterwards.
For the last point we will look at chapter 23: 39, etc. There could be no greater contrast than between a crucified malefactor and paradise — the extreme of misery and the greatest height of delights. Here we get the climax of grace. A malefactor crucified was “that day” to be with Christ in paradise. The thief confessed Christ as Lord, when all else had deserted Him, and he believed in His kingdom. His thought for himself did not go beyond being remembered by the Lord in the kingdom. Now the point of importance is the Lord’s answer, “Today shalt thou be with me in paradise”. It is the height of grace to be Christ’s companion in the place of supreme bliss. It was where Christ was going, and it was where the thief was to be with Him. Christ had come alone from heaven, and now He went into paradise as Man, but He did not go there alone: one went with Him — a companion and a trophy! The thief certainly owed five hundred pence; but when he had “nothing to pay” God freely forgave. That was the first point we saw; chapter 7. We could not understand the three succeeding scenes if we did not understand the first. Then we learn what Christ is as the last Adam. We are under Him, justified since He is risen. We have the Holy Spirit, and are cared for in the path here. Thirdly, we learn that we are for the satisfaction of God. He has put us in Christ, and we reckon ourselves dead unto sin and alive unto God in Him, so that we may realise His love. And the climax of all is, that we are to be Christ’s companions in paradise! The whole economy of grace is most marvellous. Who could have thought of such grace? We may wonder at the demand that God’s love has made upon Him.
[p. 20] Think of a Being, infinite in love and power, working for the satisfaction of His own infinite love! Love is God’s spring, God’s standard, and God’s end. All is to be for the satisfaction of the love of God. May He give us to understand the greatness of His love!