Expository Thoughts
4:39), where it is translated, "Quiet! Be still!"
38. Simon's mother-in-law. Clearly, the apostle Simon Peter was married. The Roman Catholic doctrine of the celibacy of the clergy finds no countenance in the Bible.
39. She got up at once and began to wait on them. The completeness of our Lord's cures is shown here. It is well known that fevers leave people too weak for any exertion, even when they begin to recover and are out of danger.
Luke – Chap. 5
Luke 5:1-11
THE MIRACULOUS CATCH OF FISH
We have, in these verses, the history of what is commonly called the miraculous catch of fish. It is a remarkable miracle on two accounts. For one thing, it shows us our Lord's complete dominion over the animal creation. The fish of the sea are as much obedient to His will, as the frogs, and flies, and lice, and locusts, in the plagues of Egypt. All are His servants, and all obey His commands. For another thing, there is a singular similarity between this miracle worked at the beginning of our Lord's ministry, and another which we find Him working after His resurrection, at the end of His ministry, recorded by John. (John 21) In both we read of a miraculous catch of fish. In both the Apostle Peter has a prominent place in the story. And in both there is, probably, a deep spiritual lesson, lying below the outward surface of the facts described.
We should observe, in this passage, our Lord Jesus Christ's unwearied readiness for every good work. Once more we find
Him preaching to a people who "pressed upon Him to hear the word of God." And where does He preach? Not in any consecrated building, or place set apart for public worship, but in the open air— not in a pulpit constructed for a preacher's use, but in a fisherman's boat. Souls were waiting to be fed. Personal inconvenience was allowed no place in His consideration. God's work must not stand still.
The servants of Christ should learn a lesson from their Master's conduct on this occasion. We are not to wait until every little difficulty or obstacle is removed, before we put our hand to the plough, or go forth to sow the seed of the word. Convenient buildings may often be lacking for assembling a company of hearers.
Convenient rooms may often not be found for gathering children to school. What, then, are we to do? Shall we sit still and do nothing?
God forbid! If we cannot do all we want, let us do what we can. Let us work with such tools as we have. While we are lingering and delaying, souls are perishing. It is the slothful heart that is always looking at the hedge of thorns and the lion in the way. (Prov. 15:19; 22:13.) Where we are and as we are, in season of out of season, by one means or by another, by tongue or by pen, by speaking or by writing, let us strive to be ever working for God. But let us never stand still.
We should observe, secondly, in this passage, what encouragement our Lord gives to unquestioning obedience. We are told, that after preaching He bade Simon "launch out into the deep and let down his net for a catch." He receives an answer which exhibits in a striking manner the mind of a good servant. "Master," says Simon, "we have toiled all the night and have taken nothing—nevertheless, at your word I will let down the net." And what was the reward of this ready compliance with the Lord's commands? At once, we are told, "When they had done so, they caught such a large number of fish that their nets began to break."
We need not doubt that a practical lesson for all Christians is contained under these simple circumstances. We are meant to learn the blessing of immediate unhesitating obedience to every plain command of Christ. The path of duty may sometimes be hard and disagreeable. The wisdom of the course we propose to follow may not be apparent to the world. But none of these things must move us. We are not to confer with flesh and blood. We are to go straight forward when Jesus says, "go;" and do a thing boldly, unflinchingly, and decidedly, when Jesus says, "do it." We are to walk by faith and not by sight, and believe that what we don't see now to be right and reasonable, we shall see hereafter. So acting, we shall never find in the long run that we are losers. So acting, we shall find, sooner or, later, that we reap a great reward.
We should observe, thirdly, in this passage, how much a sense of God's presence abases man and makes him feel his sinfulness. We see this strikingly illustrated by Peter's words, when the miraculous draught convinced him that One greater than man was in his boat. We read that "he fell down at Jesus' knees, saying, depart from me; for I am a sinful man, O Lord."
In measuring these words of Peter, we must of course remember the time at which they were spoken. He was, at best, but a babe in grace, weak in faith, weak in experience, and weak in knowledge. At a later period in his life he would, doubtless, have said, "Abide with me," and not, "depart." But still, after every deduction of this kind, the words of Peter exactly express the first feelings of man when he is brought into anything like close contact with God. The sight of divine greatness and holiness makes him feel strongly his own littleness and sinfulness. Like Adam after the fall, his first thought is to hide himself. Like Israel under Sinai, the language of his heart is, "let not God speak with us, lest we die." (Exod. 20:19.)
Let us strive to know more and more, every year we live, our need of a mediator between ourselves and God. Let us seek more and more to realize that without a mediator our thoughts of God can never be comfortable, and the more clearly we see God the more uncomfortable we must feel. Above all, let us be thankful that we have in Jesus the very Mediator whose help our souls require, and that through Him we may draw near to God with boldness, and cast fear away. Out of Christ, God is a consuming fire. In Christ, He is a reconciled Father. Without Christ, the strictest moralist may well tremble, as he looks forward to his end. Through Christ, the chief of sinners may approach God with confidence, and feel perfect peace.
We should observe, lastly, in this passage, the mighty promise which Jesus holds out to Peter— "Fear not," He says, "from henceforth you shall catch men."
That promise, we may well believe, was not intended for Peter only but for all the Apostles—and not for all the Apostles only, but for all faithful ministers of the Gospel who walk in the Apostles' steps. It was spoken for their encouragement and consolation. It was intended to support them under that sense of weakness and unprofitableness by which they are sometimes almost overwhelmed.
They certainly have a treasure in earthen vessels. (2 Cor. 4:7.) They are men of like passions with others. They find their own hearts weak and frail, like the hearts of any of their hearers. They are often tempted to give up in despair, and to leave off preaching. But here stands a promise, on which the great Head of the Church would have them daily lean— "Fear not, you shall catch men."
Let us pray daily for all ministers that they may be true successors of Peter and his brethren, that they may preach the same full and free Gospel which they preached, and live the same holy lives which they lived. These are the only ministers who will ever prove successful fishermen. To some of them God may give more honor, and to others less. But all true and faithful preachers of the Gospel have a right to believe that their labor shall not prove in vain. They may often preach the Word with many tears, and see no result of their labor. But God's word shall not return void. (Isaiah. 55:11.) The last day shall show that no work for God was ever thrown away.
Every faithful fisherman shall find his Master's words made good— "You shall catch men."
Notes on 5:1-11
10. "You will catch men." It has often been remarked, and with much justice, that the Greek word translated catch means literally "take alive." It is only used here and in one other place, 2 Timothy 2:26, a passage which is often misinterpreted but which, rightly understood, is a remarkable parallel to our Lord's words in this place.
Let us not forget, in reading this miracle, that holy and good men in every age have seen in it a remarkable type and emblem of the history of Christ's church in the world. They have seen the ships as emblems of the churches, the fishermen as ministers, the net as the Gospel, the sea as the world, the shore as eternity, and the miraculous catch of fish as the success attending work done in strict compliance with Christ's word. There may be truth in all this. But it needs to be cautiously and delicately used. The habit of allegorizing and seeing hidden meanings in the plain language of Scripture has often done great harm.
LUKE 5:12-16
JESUS HEALS A LEPER
We see in this passage, our Lord Jesus Christ's POWER over incurable diseases. "A man full of leprosy" applies to Him for relief, and is at once healed. This was a mighty miracle. Of all ills which can afflict the body of man, leprosy appears to be the most severe. It affects every part of the constitution at once. It brings sores and decay upon the skin, corruption into the blood, and rottenness into the bones. It is a living death, which no medicine can check or stop. Yet here we read of a leper being made well in a moment. It is but one touch from the hand of the Son of God, and the cure is effected. One single touch of that almighty hand! "And immediately the leprosy departed from him."
We have in this wonderful history a lively emblem of Christ's power to heal our souls. What are we all but spiritual lepers in the sight of God? Sin is the deadly sickness by which we are all affected.
It has eaten into our vitals. It has infected all our faculties. Heart, conscience, mind, and will, all are diseased by sin. From the sole of our foot to the crown of our head, there is no soundness about us, but covered with wounds, and bruises, and putrefying sores. (Isaiah
1:6.) Such is the state in which we are born. Such is the state in which we naturally live. We are in one sense dead long before we are laid in the grave. Our bodies may be healthy and active, but our souls are by nature dead in trespasses and sins.
Who shall deliver us from this body of death? Let us thank God that Jesus Christ can. He is that divine Physician, who can make old things pass away and all things become new. In Him is life. He can wash us thoroughly from all the defilement of sin in His own blood.
He can quicken us, and revive us by His own Spirit. He can cleanse our hearts, open the eyes of our understandings, renew our wills, and make us whole. Let this sink down deeply into our hearts. There is medicine to heal our sickness. If we are lost it is not because we cannot be saved. However corrupt our hearts, and however wicked our past lives, there is hope for us in the Gospel. There is no case of spiritual leprosy too hard for Christ.
We see, secondly, in this passage, our Lord Jesus Christ's
WILLINGNESS to help those that are in need. The petition of the afflicted leper was a very touching one. "Lord," he said, "if you will, you can make me clean." The answer he received was singularly merciful and gracious. At once our Lord replies, "I will—be clean!"
Those two little words, "I will," deserve special notice. They are a deep mine, rich in comfort and encouragement to all laboring and heavy laden souls. They show us the mind of Christ towards sinners.
They exhibit His infinite willingness to do good to the sons of men, and His readiness to show compassion. Let us always remember, that if men are not saved, it is not because Jesus is not willing to save them. He is not willing that any should perish, but that all should come to repentance. He would have all men to be saved and come to the knowledge of the truth. He has no pleasure in the death of him that dies. He would have gathered Jerusalem's children, as a hen gathers her chicks, if they would only have been gathered. He would, but they would not. The blame of the sinner's ruin must be borne by himself. It is his own will, and not Christ's will, if he is lost forever. It is a solemn saying of our Lord's, "You will not come unto me that you might have life." (2 Pet. 3:9; 1 Tim. 2:4; Ezek. 18:32; Matt. 23:37; John 5:40)
We see, thirdly, in this passage, what respect our Lord Jesus
Christ paid to the ceremonial law of Moses. He bids the leper "go and show himself to the priest," according to the requirement in Leviticus, that he may be legally pronounced clean. He bids him offer an offering on the occasion of his doing so, "according as Moses commanded." Our Lord knew well that the ceremonies of the Mosaic law were only shadows and figures of good things to come, and had in themselves no inherent power. He knew well that the last days of the Levitical institutions were close at hand, and that they were soon to be laid aside forever. But so long as they were not abrogated He would have them respected. They were ordained by God Himself.
They were pictures and lively emblems of the Gospel. They were not therefore to be lightly esteemed.
There is a lesson here for Christians, which we shall do well to remember. Let us take heed that we do not despise the ceremonial law, because its work is done. Let us beware of neglecting those parts of the Bible, which contain it, under the idea that the believer in the Gospel has nothing to do with them. It is true that the darkness is past, and the true light now shines. (1 John 2:8.) We have nothing to do now with altars, sacrifices, or priests. Those who wish to revive them are like men who light a candle at noon day. But true as this is, we must never forget that the ceremonial law is still full of instruction. It contains that same Gospel in the bud, which we now see in full flower. Rightly understood we shall always find it throwing strong light on the Gospel of Christ. The Bible reader who neglects to study it, will always find at least that by the neglect his soul has suffered damage.
We see, lastly, in this passage, our Lord Jesus Christ's diligence about private prayer. Although "great multitudes came together to hear, and to be healed by him of their infirmities,"
He still made time for secret devotion. Holy and undefiled as He was He would not allow the demands of public business to prevent regular private communion with God. We are told that "He withdrew himself into the wilderness and prayed."
There is an example set before us here, which is much overlooked in these latter days. There are few professing Christians, it may be feared, who strive to imitate Christ in this matter of private devotion.
There is abundance of hearing, and reading, and talking, and profession, and visiting, and almsgiving, and subscribing to societies, and teaching at schools. But is there, together with all this, a due proportion of private prayer? Are believing men and women sufficiently careful to be frequently alone with God? These are humbling and heart-searching questions. But we shall find it useful to give them an answer.
Why is it that there is so much apparent religious working, and yet so little result in positive conversions to God—so many sermons, and so few souls saved—so much machinery, and so little effect produced—so much running here and there, and yet so few brought to Christ? Why is all this? The reply is short and simple. There is not enough private prayer. The cause of Christ does not need less working, but it does need among the workers more praying. Let us each examine ourselves, and amend our ways. The most successful workmen in the Lord's vineyard, are those who are like their Master, often and much upon their knees.