Expositions of Holy Scripture: St. Luke - Alexander Maclaren

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Lord's body, but only of the scenes flashed before His mind's eye. 'The pinnacle of the Temple' may have been the summit that looked down into the deep valley where the enormous stones of the lofty wall still stand, and which must have been at a dizzy height above the narrow glen on the one side and the Temple courts on the other. There is immense, suppressed rage and malignity in the recurrence of the sneer, 'If Thou art the Son of God' and in the use of Christ's own weapon of defence, the quotation of Scripture.

      What was wrong in the act suggested? There is no reference to the effect on the beholders, as has often been supposed; and if we are correct in supposing that the whole temptation was transacted in the desert, there could be none. But plainly the point of it was the suggestion that Jesus should, of His own accord and needlessly, put Himself in danger, expecting God to deliver Him. It looked like devout confidence; it was really 'tempting God'. It looked like the very perfection of the trust with which, in the first round of this duel, Christ had conquered; it was really distrust, as putting God to proof whether He would keep His promises or no. It looked like the very perfection of that worship with which He had overcome in the second round of the fight; it wag really self-will in the mask of devoutness. It tempted God, because it sought to draw Him to fulfil to a man on self-chosen paths His promises to those who walk in ways which He has appointed.

      We trust God when we look to Him to deliver us in perils met in meek acceptance of His will. We tempt Him when we expect Him to save us from those encountered on roads that we have picked oat for ourselves. Such presumption disguised as filial trust is the temptation besetting the higher regions of experience, to which the fumes of animal passions and the less gross but more dangerous airs from the desires of the mind do not ascend. Religious men who have conquered these have still this foe to meet. Spiritual pride, the belief that we may venture into dangers either to our natural or to our religious life, where no call of duty takes us, the thrusting ourselves, unbidden, into circumstances where nothing but a miracle can save us-these are the snares which Satan lays for souls that have broken his coarser nets. The three answers with which Jesus overcame are the mottoes by which we shall conquer. Trust God, by whose will we live. Worship God, in whose service we get all of this world that is good for us. Tempt not God, whose angels keep us in our ways, when they are His ways, and who reckons trust that is not submission to His ways to be tempting God, and not trusting Him.

      'All the temptation' was ended. So these three made a complete whole, and the quiver of the enemy was for the time empty. He departed 'for a season,' or rather, until an opportunity. He was foiled when he tried to tempt by addressing desires. His next assault will be at Gethsemane and Calvary, when dread and the shrinking from pain and death will be assailed as vainly.

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      'And He began to say unto them, This day is this scripture fulfilled In your ears.'—LUKE iv. 21.

      This first appearance of our Lord, in His public work at Nazareth, the home of His childhood, was preceded, as we learn from John's Gospel, by a somewhat extended ministry in Jerusalem. In the course of it, He cast the money-changers out of the Temple, did many miracles, had His conversation with Nicodemus, and on His return towards Galilee met the woman of Samaria at the well. The report of these things, no doubt, had preceded Him, and kindled the Nazarenes' curiosity to see their old companion who had suddenly shot up into a person of importance, and had even made a sensation in the metropolis. A great man's neighbours are keen critics of, and slow believers in, his greatness. So it was natural and very prudent that Jesus should not begin His ministry in Nazareth.

      We can easily imagine the scene that morning in the little village, nestling among the hills. How many memories would occupy Christ as He entered the synagogue, where He had so often sat a silent worshipper! How Mary's eyes would fill with tears if she was there, and how the companions of His boyhood, who used to play with Him, would watch Him; all curious, some sympathetic, some jealous, some contemptuous!

      The synagogue service began with prayer and praise. Then followed two readings, one from the Law, one from the Prophets. When the latter point was reached, in accordance with usage, Jesus rose, thereby signifying His desire to be reader of the Prophetic portion. We can understand how there would be a movement of quickened attention as the roll was handed to Him and He turned its sheets. He 'found the place'; that looks as if He sought for it; that is to say, that it was not the appointed lesson for the day—if there was such—but that it was a passage selected by Himself.

      I need not enter upon the divergences between Luke's quotation as given in our English version and the Hebrew. They are partly due to the fact that he is quoting from memory the Greek version of the LXX. He inserts, for instance, one clause which is not found in that place in Isaiah, but in another part of the same prophet. Having read standing, as was the usage, in token of reverence for the Scripture, Jesus resumed His seat, not as having finished, but, as was the usage, taking the attitude of the teacher, which signified authority. And then, His very first sentence was the most unlimited assertion that the great words which He had been reading had reached their full accomplishment in Himself. They are very familiar to our ears. If we would understand their startling audacity we must listen to them with the ears of the Nazarenes, who had known Him ever since He was a child. 'This day is this Scripture fulfilled in your ears.' Now, it seems to me that this first sermon of our Lord's to His old fellow-townsmen brings into striking prominence some characteristics of His whole teaching, to which I desire briefly to direct attention.

      I. I note Christ's self-assertion.

      To begin in Nazareth with such words as these in my text was startling enough, but it is in full accord with the whole tone of our Lord's teaching. If you will carefully search for the most essential characteristics and outstanding differentia of the words of Jesus Christ, even if you make all allowance that some make for the non-historical character of the Gospels, you have this left as the residuum, that the impression which He made upon the men that were nearest to Him, and that caught up most fully the spirit of His teaching, was that the great thing that differentiated it from all other was His unhesitating persistence in pushing into the very forefront, His testimony about Himself. I do not think that there is anything parallel to that anywhere else amongst the men whom the world recognises as being great religious geniuses or great moral teachers. What characterises as perfectly unique our Lord's teaching is not only the blessed things that He said about God or the deep truths that He said about men and their duty, or the sad things that He said about men and their destiny, or the radiant hopes that He unveiled as to men and their possibility, but what He said about Himself. His message was not so much 'Believe in God and do right,' as it was 'Believe in Me and follow Me.'

      I need only point you to the Sermon on the Mount, which is popularly supposed to contain very little of Christ's reference to Himself, and to remind you how there, in that authoritative proclamation of the laws of the new kingdom, He calmly puts His own utterances as co-ordinate with—nay! as superior to—the utterances of the ancient law, and sweeps aside Moses—though recognising Moses' divine mission—with an 'I say unto you.' I need only remind you, further, how, at the end of that 'compendium of reasonable morality,' He lays down this principle—that these sayings of 'Mine' are a rock-foundation, on which whoever builds shall never be put to confusion. This is but a specimen of the golden thread, if I may call it so, of self-assertion which runs through the whole of our Lord's teaching.

      Now, I venture to say that this undeniable characteristic is only warranted on the supposition that He is the Son of God, and His work the salvation of the world. If He is so, if 'He that hath seen Me hath seen the Father,' if the revelation of Himself which He makes is the Revelation of God, if His death is for the life of the world; and if, when we honour Him, we honour God; when we trust Him, we trust God; when we obey Him we obey God; then I can understand His persistent self-assertion. But otherwise does He not deliberately intercept emotions which are only rightly directed to God? Does He not claim prerogatives, such as forgiveness of sins, bestowal of life, answering of prayer, which are only possessed by the Divine Being?

      I know that many who will not go with me in my intellectual formularising of the

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