New Testament. It is the same word used to describe Satan's
23. Their duplicity. This Greek word is found only five times in the New Testament. It is the same word used to describe Satan's "cunning" in tempting Eve (2 Corinthians 11:3).
25. "Give to Caesar what is Caesar's . . ." Our Lord probably had in view two parties among his hearers. One party was that of the Jewish zealots. To them he said, "Give to Caesar what is Caesar's." The other party was that of the worldly Herodians. To them he said, "Give to
God what is God's."
LUKE 20:27-40
RESURRECTION AND MARRIAGE
We see in these verses what an old thing unbelief is. We are told that "there came to our Lord certain of the Sadducees, who deny that there is any resurrection." Even in the Jewish Church, the Church of Abraham, and Isaac, and Jacob, the Church of Moses, and Samuel, and David, and the prophets—we find that there were bold, avowed, unblushing skeptics. If infidelity like this existed among
God's peculiar ? If these things existed in a green tree, what must have been the condition of the dry?
We must never be surprised when we hear of infidels, deists, heretics and free-thinkers rising up in the Church, and drawing away disciples after them. We must not count it a rare and a strange thing.
It is only one among many proofs that man is a fallen and corrupt being. Since the day when the devil said to Eve "you shall not surely die," and Eve believed him, there never has been wanting a constant succession of forms of unbelief. There is nothing new about any of the modern theories of infidelity. There is not one of those who is not an old disease under a new name. They are all mushrooms which spring up spontaneously in the hot-bed of human nature. It is not in reality an astonishing thing that there should rise up so many who call in question the truth of the Bible. The marvel is rather, that in a fallen world the sect of the Sadducees should be so small.
Let us take comfort in the thought that in the long run of years the truth will always prevail. Its advocates may often be feeble, and their arguments very weak. But there is an inherent strength in the cause itself which keeps it alive. Bold infidels like Porphyry, and Julian, and Hobbes, and Hume, and Voltaire, and Paine arise from time to time and make a stir in the world. But they produce no lasting impression. They pass away like the Sadducees and go to their own place. The great evidences of Christianity remain like the Pyramids, unshaken and unmoved. The "gates of hell" shall never prevail against Christ's truth. (Matt. 16:18.)
We see, secondly, in these verses, what a favorite weapon of skeptics is a 'supposed case'. We are told that the Sadducees brought to our Lord a difficulty arising out of the case of a woman who had married seven brothers in succession. They professed a desire to know "whose wife of the seven" the woman would be in the resurrection. The intention of the inquiry is clear and plain. They wished to pour contempt on the whole doctrine of a life to come. The case itself is one which we cannot suppose had really arisen. It seems the highest probability that it was a story invented for the occasion, in order to raise a difficulty and found an argument.
Reasoning of this kind will often meet us, if we are thrown into company with people of a skeptical turn of mind. Some imaginary difficulty or complication, and that connected probably with some fancied state of things in the world to come, will often prove the stronghold of an unbeliever. "He cannot understand it! He cannot reconcile it! It seems to him revolting and absurd! It offends his common sense!"—Such is the language which is often used.
Reasoning of this kind should never shake us for a moment. For one thing, we have nothing to do with 'supposed and imaginary cases'. It will be time enough to discuss them when they really arise.
Enough for us to talk and argue about facts as they are. For another thing, it is mere waste of time to speculate about difficulties connected with a state of existence in a world to come. We know so little of anything beyond the visible world around us, that we are very poor judges of what is possible or not possible in the unseen world. A thousand things beyond the grave must necessarily be unintelligible to us at present. In the meantime it is our wisdom to wait patiently.
What we don't know now, we shall know hereafter.
We see, thirdly, in these verses, something of the true character of the saints' existence in the world to come. We read that our Lord said to the Pharisees, "But that is not the way it will be in the age to come. For those worthy of being raised from the dead won't be married then. And they will never die again. In these respects they are like angels. They are children of God raised up to new life."
Two things are abundantly clear from this description, respecting the saints in glory. For one thing, their happiness is not a carnal happiness, but a spiritual one. "They neither marry nor are given in marriage." The glorified body shall be very unlike what it is now. It shall no longer be a clog and a hindrance to the believer's better nature. It shall be a fit habitation for a glorified soul. For another thing, their happiness shall he eternal. "They can die no more." No births shall be needed, to supply the constant waste caused by death.
Weakness, and sickness, and disease, and infirmity, shall be no more at all. The curse shall be clean removed. Death himself shall die.
The nature of what we call "heaven" is a subject which should often engage our thoughts. Few subjects in religion are so calculated to show the utter folly of unconverted men, and the dreadful danger in which they stand. A heaven where all the joy is spiritual, would surely be no heaven to an unconverted soul! Few subjects are so likely to cheer and animate the mind of a true Christian. The holiness and spiritual-mindedness which he follows after in this life will be the very atmosphere of his eternal abode. The cares of family relationships shall no longer distract his mind. The fear of death shall no longer bring him into bondage. Then let him press on and bear his cross patiently. Heaven will make amends for all.
We see, lastly, in these verses, the antiquity of belief in a resurrection. Our Lord shows that it was the belief of Moses. "That the dead are raised, even Moses showed at the burning bush."
Faith in a resurrection and a life to come has been to universal belief of all God's people from the beginning of the world. Abel, and Enoch, and Noah, and Abraham and all the Patriarchs, were men who looked forward to a better inheritance than they had here below.
"They looked for a city which had foundations." "They desired a better country, that is, a heavenly one." (Heb. 11:10-16.)
Let us anchor our own souls firmly on this great foundation truth, "that we shall all rise again." Whatever ancient or modern Sadducees may say, let us believe firmly that we are not made like the beasts that perish, and that there shall be "a resurrection of the dead, both of the just and unjust." (Acts 24:15.) The recollection of this truth will cheer us in the day of trial, and comfort us in the hour of death. We shall feel that though earthly prosperity fail us, there is a life to come where there is no change. We shall feel that though worms destroy our body, yet in the flesh we shall see God. (Job 19:26.) We shall not lie always in the grave. Our God is "not a God of the dead, but of the living."
Notes on 20:27-40
28. "The man must marry the widow." The law of Moses referred to here (Deuteronomy 25:5) ought to be carefully studied and compared with Leviticus 18:16.
34. "The people of this age." This does not refer to unconverted people but simply to people who are living on earth.
Christ'
LUKE 20:41-47
WHOSE SON IS CHRIST
Let us observe in this passage, what striking testimony to Christ's divinity the book of Psalms contains. We read that after patiently replying to the attacks of His enemies, our Lord in turn propounds a question to them. He asks them to explain an expression in the hundred and tenth Psalm, where David speaks of the Messiah as his Lord. To this question the Scribes could find no answer. They did not see the mighty truth, that Messiah was to be God as well as man, and that while as man He was to be David's son, as God He was to be David's Lord. Their ignorance of Scripture was thus exposed before all the people. Professing themselves to be instructors of others and possessors of the key of knowledge, they were proved unable to explain what their own Scriptures contained.
We may well believe that of all the defeats which our Lord's malicious enemies met with, none galled them more than this.
Nothing so abashes the pride of man, as to be publicly proved ignorant of that which he fancies is his own peculiar department of knowledge.
We have probably little idea how much deep truth is contained in the book of Psalms. No part of the Bible perhaps is better known in the letter, and none so little understood in the spirit. We err greatly if we suppose that it is nothing but a record of David's feelings, of David's experience, David's praises, and David's prayers. The hand that held the pen was generally David's. But the subject matter was often something far deeper and higher than the history of the son of Jesse.
The book of Psalms, in a word, is a book full of Christ—Christ suffering—Christ in humiliation—Christ dying—Christ rising again— Christ coming the second time—Christ reigning over all. Both the advents are here—the advent in suffering to bear the cross—the advent in power to wear the crown. Both the kingdoms are here—the kingdom of grace, during which the elect are gathered—the kingdom of glory, when every tongue shall confess that Jesus is Lord. Let us always read the Psalms with a peculiar reverence. Let us say to ourselves as we read, "A greater than David is here."
The remark now made, applies more or less to all the Bible. There is a fullness about the whole Book, which is a strong proof of its inspiration. The more we read it, the more it will seem to contain. All other books become threadbare, if they are constantly read. Their weak points, and their shallowness become every year more apparent. The Bible alone seems broader, and deeper, and fuller, the oftener it is studied. We have no need to look for allegorical and mystical meanings. The fresh truths that will constantly spring up before our eyes, are simple, plain, and clear. Of such truths the Bible is an inexhaustible mine. Nothing can account for this, but the great fact, that the Bible is the word, not of man, but of God.
Let us observe, secondly, in this passage, how abominable is hypocrisy in the eyes of Christ. We are told that in the presence of all the people He said unto His disciples— "Beware of these teachers of religious law! For they love to parade in flowing robes and to have everyone bow to them as they walk in the marketplaces.
And how they love the seats of honor in the synagogues and at banquets. But they shamelessly cheat widows out of their property, and then, to cover up the kind of people they really are, they make long prayers in public."
This was a bold and remarkable warning. It was a public denunciation, we must remember, of men who "sat in Moses' seat," and were the recognized teachers of the Jewish people. It teaches us clearly that there may be times when the sins of people in high religious places make it a positive duty to protest publicly against them. It shows us that it is possible to speak out, and yet not to "speak evil of dignities."
No sin seems to be regarded by Christ as more sinful than hypocrisy. None certainly drew forth from His lips such frequent, strong, and withering condemnation, during the whole course of His ministry. He was ever full of mercy and compassion for the chief of sinners. "Fury was not in Him" when He saw Zaccheus, the penitent thief, Matthew the tax-collector, Saul the persecutor, and the woman in Simon's house. But when He saw Scribes and Pharisees wearing a mere cloak of religion, and pretending to great outward sanctity, while their hearts were full of wickedness, His righteous soul seems to have been full of indignation. Eight times in one chapter (Matt.
23.) we find Him saying, "Woe unto you, Scribes and Pharisees, hypocrites."
Let us not forget that the Lord Jesus never changes. He is the same yesterday, and today, and forever. Whatever else we are in religion let us be true. However feeble on faith, and hope, and love, and obedience may be, let us see to it that they are real, genuine, and sincere. Let us abhor the very idea of play-acting and mask-wearing in our Christianity. At any rate let us be thorough. It is a striking fact that the very first piece of armor which Paul recommends to the Christian soldier is "truth." "Stand therefore," he says, "having your loins girt about with truth." (Eph. 6:14.)
Let us observe, lastly, in this passage, that there will be degrees of condemnation and misery in hell. The words of our Lord are distinct and express. He says of those who live and die hypocrites, "these shall receive greater damnation."
The subject opened up in these words is a deeply painful one. The reality and eternity of future punishment are among the great foundation truths of revealed religion, which it is hard to think upon without a shudder. But it is well to have all that the Bible teaches about heaven and hell firmly fixed on our minds. The Bible teaches distinctly that there will be degrees of glory in heaven. It teaches with no less distinctness, both here and elsewhere, that there will be degrees of misery in hell.
Who, after all, are those who will finally receive condemnation?
This is the practical point that concerns us most. All who will not come to Christ—all who know not God and obey not the Gospel—all who refuse to repent, and go on still in wickedness, all such will be finally condemned. They will reap according as they have sown. God wills not their eternal ruin. But if they will not hear His voice, they must die in their sins. But who among those who are condemned will receive the heaviest condemnation? It will not fall on heathens who never heard the truth. It will not fall on ignorant and neglected
Englishmen, for whose souls, however sunk in profligacy, no man cared. It will fall on those who had great light and knowledge, but made no proper use of it. It will fall on those who professed great sanctity and religiousness, but in reality clung to their sins. In one word, the hypocrite will have the lowest place in hell. These are dreadful things. But they are true.
Notes on 20:41-47
41. "How is it that they say the Christ is the Son of David?" Note that Christ was called "Son of David" by sick people as they called out to our Lord to cure them. They meant more than appears at first sight.
The expression was tantamount to a confession that our Lord was the Messiah.
46. "Love to be greeted." This expression is explained in Matthew
23:7-10. The teachers of the law loved to be called by honorable titles such as, "Rabbi," "Father," "Master," and "Teacher" in public. Men often profess a desire to magnify their office when in truth they want to magnify themselves.
47. "They devour widows' houses." This probably means that the teachers of the law, under the pretense of charity, took charge of the property of widows and pretended to manage it for them. But instead of managing it honestly and faithfully, they embezzled it and privately used it for their own interests.
Luke – Chap. 21
LUKE 21:1-4
THE WIDOW'S OFFERING
We learn, for one thing, from these verses, how keenly our Lord Jesus Christ observes the things that are done upon earth. We read that "He looked up and saw the rich men casting their gifts into the treasury. And He saw also a certain poor widow casting in two pennies." We might well suppose that our Lord's mind at this season would have been wholly occupied with the things immediately before Him. His betrayal, His unjust judgment, His cross, His passion, His death, were all close at hand; and He knew it.
The approaching destruction of the temple, the scattering of the Jews, the long period of time before His second advent, were all things which were spread before His mind like a picture. It was but a few moments ago he spoke of them. And yet at a time like this we find Him taking note of all that is going on around Him! He thinks it not beneath Him to observe the conduct of a "certain poor widow."
Let us remember, that the Lord Jesus never changes. The thing that we read of in the passage before us is the thing that is going on all over the world. "The eyes of the Lord are in every place." (Prov.
15:3.) Nothing is too little to escape His observation. No act is too trifling to be noted down in the book of His remembrance. The same hand that formed the sun, moon, and stars, was the hand that formed the tongue of the gnat and the wing of the fly with perfect wisdom. The same eye that sees the council-chambers of kings and emperors, is the eye that notices all that goes on in the laborer's cottage. "All things are naked and opened to the eyes of Him with whom we have to do." (Heb. 4:13.) He measures littleness and greatness by a very different measure from the measure of man.
Events in our own daily life, to which we attach no importance, are often very grave and serious matters in Christ's sight. Actions and deeds in the weekly history of a poor man, which the great of this world think trivial and contemptible, are often registered as weighty and important in Christ's books. He lives who marked the gift of one "poor widow" as attentively as the gifts of many "rich men."
Let the believer of low degree take comfort in this mighty truth.
Let him remember daily that his Master in heaven takes account of everything that is done on earth, and that the lives of cottagers are noticed by Him as much as the lives of kings. The acts of a poor believer have as much dignity about them as the acts of a prince. The little contributions to religious objects which the laborer makes out of his scanty earnings, are as much valued in God's sight as a ten thousand dollar check from a noble. To know this thoroughly is one great secret of contentment. To feel that Christ looks at what a man is, and not at what a man has, will help to preserve us from envious and murmuring thoughts. Happy is he who has learned to say with David, "I am poor and needy; but the Lord thinks upon me." (Psalm
40:17.)
We learn, for another thing, from these verses, who they are whom Christ reckons most liberal in giving money to religious purposes. We read that He said of her who cast in two mites into the treasury, "She has cast in more than all the others. All these of their abundance have cast in unto the offerings of God—but she, out of her poverty has cast in all that she had to live on." These words teach us that Christ looks at something more than the mere amount of men's gifts in measuring their liberality. He looks at the proportion which their gifts bear to their property. He looks at the degree of self-denial which their giving entails upon them. He would have us know that some people appear to give much to religious purposes who in God's sight give very little, and that some appear to give very little who in God's sight give very much.
The subject before us is peculiarly heart-searching. On no point perhaps do professing Christians come short so much as in the matter of giving money to God's cause. Thousands, it may be feared, know nothing whatever of "giving" as a Christian duty. The little giving that there is, is confined entirely to a select few in the churches. Even among those who give, it may be boldly asserted, that the poor generally give far more in proportion to their means than the rich. These are plain facts which cannot be denied. The experience of all who collect for religious societies and Christian charities, will testify that they are correct and true.
Let us judge ourselves in this matter of giving, that we may not be judged and condemned at the great day. Let it be a settled principle with us to watch against stinginess, and whatever else we do with our money, to give regularly and habitually to the cause of God. Let us remember, that although Christ's work does not depend on our money, yet Christ is pleased to test the reality of our grace by allowing us to help Him. If we can not find it in our hearts to give anything to Christ's cause, we may well doubt the reality of our faith and charity. Let us recollect that our use of the money God has given us, will have to be accounted for at the last day. The "Judge of all" will be He who noticed the widow's mite. Our incomes and expenditures will be brought to light before an assembled world. If we prove in that day to have been rich toward ourselves, but poor toward God, it would be good if we had never been born. Not least, let us look round the world and ask where are the men that were ever ruined by liberal giving to godly purposes, and who ever found himself really poorer by lending to the Lord? We shall find that the words of Solomon are strictly true— "There is one that scatters and yet increases; and there is one that withholds more than is fit, and it tends to poverty." (Prov. 11:24.)
Finally, let us pray for rich men, who as yet know nothing of the luxury of "giving," that their riches may not be their ruin.
Hundreds of charitable and religious movements are standing still continually for lack of funds. Great and effectual doors are open to the church of Christ for doing good all over the world, but for lack of money few can be sent to enter in by them. Let us pray for the Holy