Expositions of Holy Scripture: St. Luke. Alexander Maclaren

effects in the material sphere by His naked word. 'He spake and it was done.' That truly divine prerogative was put forth at the bidding of His own pity, and that pity which wielded Omnipotence was kindled by the beseechings of sorrowing hearts. Is not this miracle, which shines so lustrously by the side of that terrible scene with the demon, a picture in one case, and that the sickness of one poor and probably aged woman, of the great truth that heartens all our appeals to Him? He who moves the forces of Deity still from His throne lets us move His heart by our cry.

      Luke is especially struck with one feature in the case—the immediate return of usual strength. The woman is lying, the one minute, pinned down and helpless with 'great fever,' and the next is bustling about her domestic duties. No wonder that a physician should think so abnormal a case worthy of note. When Christ heals, He heals thoroughly, and gives strength as well as healing. What could a woman, with no house of her own, and probably a poor dependant on her son-in-law, do for her healer? Not much. But she did what she could, and that without delay. The natural impulse of gratitude is to give its best, and the proper use of healing and new strength is to minister to Him. Such a guest made humble household cares worship; and all our poor powers or tasks, consecrated to His praise and become the offerings of grateful hearts, are lifted into greatness and dignity. He did not despise the modest fare hastily dressed for Him; and He still delights in our gifts, though the cattle on a thousand hills are His. 'I will sup with him,' says He, and therein promises to become, as it were, a guest at our humble tables.

      III. Verses 40 and 41 show us the all-sufficiency of Christ's pity and power. The synagogue worship would be in the early morning, and the healing of the woman immediately after, and the meal she prepared the midday repast. The news had time to spread; and as soon as the sinking sun relaxed the Sabbatical restrictions, a motley crowd came flocking round the house, carrying all the sick that could be lifted, all eager to share in His healing. The same kind of thing may be seen yet round many a traveller's tent. It did not argue real faith in Him, but it was genuine sense of need, and expectation of blessing from His hand; and the measure of faith was the measure of blessing. They got what they believed He could give. If their faith had been larger, the answers would have been greater.

      But men are quite sure that they want to be well when they are ill, and bodily healing will be sought with far more earnestness and trouble than soul-healing. Crowds came to Jesus as Physician who never cared to come to Him as Redeemer. Offer men the smaller gifts, and they will run over one another in their scramble for them; but offer them the highest, and they will scarcely hold out a languid hand to take them.

      But the point made prominent by Luke is the inexhaustible fullness of pity and power, which met and satisfied all the petitioners. The misery spoke to Christ's heart; and so as the level rays of the setting sun cast a lengthening shadow among the sad groups, He moved amidst them, and with gentle touch healed them all. To-day, as then, the fountain of His pity and healing power is full, after thousands have drawn from it, and no crowd of suppliants bars our way to His heart or His hands. He has 'enough for all, enough for each, enough for ever more.'

      The reference to demoniacs adds nothing to the particulars in the earlier verses except the evidence it gives of the frequency of possession then.

      IV. Verses 42–44 show us Jesus seeking seclusion, but willingly sacrificing it at men's call. He withdraws in early morning, not because His store of power was exhausted, or His pity had tired, but to renew His communion with the Father. He needed solitude and silence, and we need it still more. No work worth doing will ever be done for Him unless we are familiar with some quiet place, where we and God alone together can hold converse, and new strength be poured into our hearts. Our Lord is here our pattern, also, of willingly leaving the place of communion when duty calls and men implore. We must not stay on the Mount of Transfiguration when demoniac boys are writhing on the plain below, and heart-broken fathers wearying for our coming. A great, solemn 'must' ruled His life, as it should do ours, and the fulfilment of that for which He 'was sent' ever was His aim, rather than even the blessedness of solitary communion or repose of the silent hour of prayer.

INSTRUCTIONS FOR FISHERMEN

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      'Now when He had left speaking, He said unto Simon, Launch out into the deep, and let down your nets for a draught.'—LUKE v. 4.

      The day's work begins early in the East. So the sun, as it rose above the hills on the other side of the lake, shone down upon a busy scene, fresh with the dew and energy of the morning, on the beach by the little village of Bethsaida. One group of fishermen was washing their nets, their boats being hauled up on the strand. A crowd of listeners was thus early gathered round the Teacher; but the fishermen, who were His disciples, seem to have gone on with their work, never minding Christ or the crowd. It is sometimes quite as religious to be washing nets as to be listening to Christ's teaching.

      The incident which follows the words of my text, and which is called the first miraculous draught of fishes, is stamped by our Lord Himself with a symbolic purpose; for at the end of it He says: 'Fear not! from henceforth thou shalt catch men.' And that flings back a flood of light on the whole story; and not only warrants but obliges us to take it as being by Him intended for the instruction in their Christian work of these four whom He has chosen to be His workers. However many of our Lord's miracles may not come under this category of symbolism (and I, for my part, do not believe that there are any of them which do not), this one clearly does. We have His own commentary to compel us to interpret its features as meaning something beyond what appears on the surface. I take it, then, that we have here a first vivid code of instructions which our Lord gives to all His servants who do work for Him; and I wish to look at the various stages of this incident from that point of view.

      If there are any of my hearers who think to themselves, 'Ah, well! he is not going to say anything that I have anything to do with,' so much the worse for you, if you are not a Christian; or, so much the worse for you if, being a Christian, you are not an active servant. Jesus Christ had four disciples who were fishermen, and out of them He made four fishers of men. The obligation is universal.

      I. The Law of Service.

      'Launch out into the deep, and let down your nets for a draught.' Now there is nothing more remarkable in the whole narrative than the matter-of-course fashion in which our Lord takes the disposal of these men, and orders them about. It is not explicable unless we fall back upon what Luke does not tell us, but John does, in his Gospel, that this was by no means the first time that He had come across Peter and Andrew his brother, or James and John his brother. We do not need to trouble ourselves with the chronological question how long before they had been drawn to Him at the fords of Jordan by the witness of John the Baptist, and by the witness of some of them to the others. The relationship had been then commenced which is presupposed by our Lord's authoritative tone here. It leads in the incident of my text to a closer discipleship, which did not admit of Simon and John hauling or cleaning their nets any more. They had been disciples before in a certain loose fashion, a fashion which permitted them to go home and look after their ordinary avocations. Hence-forward they were disciples in a much more stringent fashion. It was because they had already said 'Rabbi! Thou art the Son of God! Thou art the King of Israel,' that this strange imperative command, inexplicable, except by the supplement of the last of the four Gospels, came from Christ's lips and secured immediate obedience.

      If we thus understand that His authority follows on our discipleship, and that the words of my text, first of all, insist upon and assert His right to command and absolutely dispose of the activities, resources, and persons of all His disciples, we have learned something that we only need to practise in order to make our lives noble with a strange nobility, and blessed and sweet with an unearthly sanctity and blessedness.

      Further, the words of my text not only declare for us thus the absolute authority of Jesus Christ over all His disciples, but also reveal His sweet promise and gracious assurance that He cares to guide, to direct, to prescribe spheres, to determine methods, to lead those who docilely look to Him and wait upon Him, in paths in which their activity may most profitably be employed for Him and for His Church. If there is