Expository Thoughts (continued)
adds, that on the day of Pentecost, when the priests entered into the inner temple, they heard a great noise and voice like a multitude, crying out, 'Let us leave here.' The substance of this account is also given by Tacitus, the Roman historian."
There seems no reason to doubt the correctness of Josephus' report.
As an unconverted Jew he had no motive for confirming statements contained in the Gospels.
13. "This will result in your being witnesses to them." This seems to mean, "sufferings of the Christians will prove evidence about the truth of Christianity."
14. This was not intended to encourage ministers to neglect sermon preparation. It was spoken for the comfort of persecuted Christians.
It was fulfilled in the Acts of the Apostles, as well as in the trials of many martyrs in modern times.
17. "All men will hate you because of me." This shows that universal popularity is not a thing that Christians should covet or greatly value, should it come to them. The Christian about whom everyone speaks well can hardly be a faithful person.
LUKE 21:20-24
THE DESTRUCTION OF JERUSALEM
The subject of the verses before us is the taking of Jerusalem by the Romans. It was fit and right that this great event, which wound up the Old Testament dispensation, should be specially described by our Lord's mouth. It was fitting that the last days of that holy city, which had been the seat of God's presence for so many centuries, should receive a special notice in the greatest prophecy which was ever delivered to the Church.
We should mark in this passage, our Lord Jesus Christ's perfect knowledge. He gives us a fearful picture of the miseries which were coming on Jerusalem. Forty years before the armies of Titus encompassed the city, the dreadful circumstances which would attend the siege are minutely described. The distress of weak and helpless women—the slaughter of myriads of Jews—the final scattering of Israel in captivity among all nations—the treading down of the holy city by the Gentiles for eighteen hundred years, are things which our Lord narrates with as much particularity as if He saw them with His own eyes.
Foreknowledge like this is a special attribute of God. Of ourselves we "know not what a day may bring forth." (Prov. 27:1.) To say what will happen to any city or kingdom in forty years from the present time, is far beyond the power of man. The words in Isaiah are very solemn— "I am God, and there is none like me, declaring the end from the beginning, and from ancient times the things that are not yet done." (Isa. 46:10.) He who could speak with authority of things to come, as our Lord did in this place, must have been very God as well as very man.
The true Christian should continually keep in mind this perfect knowledge of Christ. Past things, present things, and things to come, are all naked and open to the eyes of Him with whom we have to do.
The recollection of the sins of youth may well make us humble. The sense of present weakness may make us anxious. The fear of trials yet to come may make our hearts faint. But it is a strong consolation to think that Christ knows all. For past, present, and future things we may safely trust Him. Nothing can ever happen to us that Christ has not known long ago.
We should mark, secondly, in this passage, our Lord's words about flight in time of danger. He says respecting the days preceding the siege of Jerusalem, "Then let those who are in Judea flee to the mountains; and let those who are in the midst of it depart out; and let not those who are in the countries enter thereunto."
The lesson of these words is very instructive. They teach us plainly that there is nothing cowardly or unworthy of a Christian in endeavoring to escape from danger. There is nothing unbecoming our high vocation in a diligent use of means in order to secure our safety. To meet death patiently and courageously, if it comes on us in the path of God's providence, is a duty incumbent on every believer.
But to court death and suffering, and rush needlessly into danger, is the part of the fanatic and enthusiast, not of the wise disciple of Christ. It is those who use all means which God has placed within their reach, who may confidently expect God's protection. There is a wide difference between presumption and faith.
We should mark, thirdly, in this passage, our Lord's words about vengeance. He says, with reference to the siege of Jerusalem, "These are the days of vengeance (punishment), that all things which are written may be fulfilled."
There is something peculiarly dreadful in this expression. It shows us that the sins of the Jewish nation had been long noted down in the book of God's remembrance. The Jews by their unbelief and impenitence, had been treasuring up wrath against themselves for many hundred years. The anger of God, like a pent-up river, had been silently accumulating for ages. The fearful tribulation which attended the siege of Jerusalem, would only be the outburst of a thunderstorm which had been gradually gathering since the days of the kings. It would only be the fall of a sword which had been long hanging over Israel's head.
The lesson of the expression is one which we shall do well to lay to heart. We must never allow ourselves to suppose that the conduct of wicked men or nations is not observed by God. All is seen, and all is known; and a reckoning day will certainly arrive at last. It is a mighty truth of Scripture, that "God requires that which is past."
(Eccles. 3:15.) In the days of Abraham "the iniquity of the Amorites was not yet full," and four hundred years passed away before they were punished. Yet punishment came at last, when Joshua and the twelve tribes of Israel took possession of Canaan. God's "sentence against an evil work" is not always executed speedily, but it does not follow that it will not be executed at all. The wicked may flourish for many years "like a green bay-tree," but his latter end will be that his sin will find him out. (Gen. 15:16; Eccles. 8:11; Psalm 37:35.)
We should mark, lastly, in this passage, our Lord's words about the times of the Gentiles. We read that He said, "Jerusalem shall be trodden down by the Gentiles, until the times of the Gentiles be fulfilled."
A fixed period is here foretold, during which Jerusalem was to be given over into the hands of Gentile rulers, and the Jews were to have no dominion over their ancient city. A fixed period is likewise foretold which was to be the time of the Gentiles' visitation, the time during which they were to enjoy privileges, and occupy a position something like that of Israel in ancient days. Both periods are one day to end. Jerusalem is to be once more restored to its ancient inhabitants. The Gentiles, because of their hardness and unbelief, are to be stripped of their privileges and endure the just judgments of God. But the times of the Gentiles are not yet run out. We ourselves are living within them at the present day.
The subject before us is a very affecting one, and ought to raise within us great searching's of heart. While the nations of Europe are absorbed in political conflicts and worldly business, the sands in their hour-glass are ebbing away. While Governments are disputing about secular things, and Parliaments can hardly condescend to find a place for religion in their discussions, their days are numbered in the sight of God. Yet a few years, and "the times of the Gentiles will be fulfilled." Their day of visitation will be past and gone. Their misused privileges will be taken away. The judgments of God shall fall on them. They shall be cast aside as vessels in which God has no pleasure. Their dominion shall crumble away, and their vaunted institutions shall fall to pieces. The Jews shall be restored. The Lord
Jesus shall come again in power and great glory. The kingdoms of this world shall become the kingdoms of our God and of His Christ, and the "times of the Gentiles" shall come to an end.
Happy is he who knows these things and lives the life of faith in the Son of God! He is the man, and he only, who is ready for the great things coming on the earth, and the appearing of the Lord
Jesus Christ. The kingdom to which he belongs, is the only kingdom which shall never be destroyed. The King whom he serves, is the only
King whose dominion shall never be taken away. (Dan 2:44; 7:14.)
Notes on 21:20-24
20. "When you see Jerusalem surrounded by armies." The following facts of history are well worth noting. They show in a remarkable way how the words of our Lord in this verse came about. It appears that three years before the siege of Jerusalem by Titus, the Roman army under Cestius unaccountably and without any apparent reason withdrew again, although the city might have been easily taken. This made a large number of the inhabitants of Jerusalem take fright and flee the city as soon as the Roman army withdrew. In the words of Josephus, "They swam away, as from a ship about to sink." Among those who escaped were Christians, some of them going to Pella and some to Mount Libanus. The result of this was that when the last great war, under Vespasian and Titus, broke out shortly afterwards, the Christians almost entirely escaped its desolation.
21. "Flee to the mountains." Major remarks, "These were the mountains to the north-east of Jerusalem, toward the source of the Jordan, the territories of Agrippa. He continued faithful to the Romans, and so the Christians avoided the destruction which overtook Judea."
24. "They will fall by the sword." Josephus records that 110,000 Jews died by sword or famine during the siege of Jerusalem.
"Taken as prisoners to all the nations." Josephus records that 97,000
Jews were taken away as prisoners. Most of them were sent as slaves into Egypt or dispersed over the provinces of the Roman Empire, to be thrown to the wild beasts in the amphitheaters.
The theme of this part of our Lord's great prophecy is his own second coming to judge the world. The strong wording in the passage appears inappropriate to any event less important than this. To confine these words to the capture of Jerusalem by the Romans is to unnaturally strain the language of Scripture.
LUKE 21:25-33
THE SECOND COMING OF CHRIST
The subject of this portion of our Lord's great prophecy is His own second coming to judge the world. The strong expressions of the passage appear inapplicable to any event less important than this. To confine the words before us, to the taking of Jerusalem by the Romans, in an unnatural straining of Scripture language.
We see, firstly, in this passage, how terrible will be the circumstances accompanying the second advent of Christ.
Our Lord tells us that "there will be signs in the sun, moon and stars.
On the earth, nations will be in anguish and perplexity at the roaring and tossing of the sea. Men will faint from terror, apprehensive of what is coming on the world, for the heavenly bodies will be shaken.
At that time they will see the Son of Man coming in a cloud with power and great glory."
This is a singularly dreadful picture. It may not be easy perhaps to attach a precise meaning to every part of it. One thing however, is abundantly plain. The second coming of Christ will be attended by everything which can make it alarming to the senses and heart of man. If the giving of the law at Sinai was so terrible that even Moses said, "I exceedingly fear and quake," the return of Christ when He comes to earth in power and great glory shall be much more terrible.
If the hardy Roman soldiers "became as dead men," when an angel rolled the stone away and Christ rose again, how much greater will the terror be when Christ shall return to judge the world. No wonder that Paul said, "Knowing the terrors of the Lord we persuade men."
(Heb. 12:21; Matt. 28:4; 2 Cor. 5:11.)
The thoughtless and impenitent man may well tremble when he hears of this second advent of Christ. What will he do when worldly business is suddenly stopped and the precious things of the world are made worthless? What will he do when the graves on every side are opening, and the trumpet is summoning men to judgment? What will he do when that same Jesus whose Gospel he has so shamefully neglected shall appear in the clouds of heaven, and put down every enemy under His feet? Surely he will call on the rocks to fall on him and on the hills to cover him. (Hosea 10:8.) But he will call in vain for help, if he has never called on Christ before. Happy will they be in that day who have fled beforehand from the wrath to come, and been washed in the blood of the Lamb!
We see, secondly, in this passage, how complete will be the security of true Christians at the second advent of Christ.
We read that our Lord said to His disciples, "When these things begin to come to pass, then look up, and lift up your heads; for your redemption draws near."
However terrible the signs of Christ's second coming may be to the impenitent, they need not strike terror into the heart of the true believer. They ought rather to fill him with joy. They ought to remind him that his complete deliverance from sin, the world and the devil, is close at hand, and that he shall soon bid an eternal farewell to sickness, sorrow, death and temptation. The very day when the unconverted man shall lose everything, shall be the day when the believer shall enter on his eternal reward. The very hour when the worldly man's hopes shall perish, shall be the hour when the believer's hope shall be exchanged for joyful certainty and full possession.
The servant of God should often look forward to Christ's second advent. He will find the thought of that day a cordial to sustain him under all the trials and persecutions of this present life. "Yet a little while," let him remember, "and he that shall come will come and will not tarry." The words of Isaiah shall be fulfilled, "The Lord God shall wipe away tears from off all faces; and the rebuke of his people shall be taken away from off all the earth." One sure receipt for a patient spirit is to expect little from this world, and to be ever "waiting for the coming of our Lord Jesus Christ." (Heb. 10:37. Isaiah. 25:8. 1
Cor. 1:7.)
We see, thirdly, in this passage, how needful it is to watch the signs of the times in the prospect of the second advent of Christ. Our Lord teaches this lesson by a parable— "Notice the fig tree, or any other tree. When the leaves come out, you know without being told that summer is near. Just so, when you see the events I've described taking place, you can be sure that the Kingdom of God is near." The disciples ignorantly supposed that Messiah's kingdom would be ushered in by universal peace. Our Lord, on the contrary, tells those who the signs which shall immediately precede it shall be wars, confusions, perplexity, and distress.
The general duty which these words should teach us is very plain.
We are to observe carefully the public events of the times in which we live. We are not to be absorbed in politics, but we are to mark political events. We are not to turn prophets ourselves, but we are to study diligently the signs of our times. So doing, the day of Christ will not come upon us entirely unawares.
Are there any signs in our own day? Are there any circumstances in the world around us which specially demand the believer's attention? Beyond doubt there are very many. The drying up of the Turkish empire—the revival of the Romish church—the awakened desire of the Protestant churches to preach the Gospel to the heathen
—the general interest in the state of the Jews—the universal shaking of governments and established institutions—the rise and progress of the subtlest forms of infidelity—all, all are signs peculiar to our day.
All should make us remember our Lord's words about the fig-tree.
All should make us think of the text, "Behold, I come quickly." (Rev.
22:7.)
We see, lastly, in this passage, how certain it is that all our Lord's predictions about the second advent will be fulfilled.
Our Lord speaks as if He foresaw the unbelief and incredulity of man on this mighty subject. He knew how ready people would be to say "Improbable! impossible! The world will always go on as it has done." He arms His disciples against the infection of this skeptical spirit by a very solemn saying. "Heaven and earth shall pass away— but my words shall not pass away."
We shall do well to remember this saying, whenever we are thrown into the company of those who sneer at unfulfilled prophecy.
The sneers of unbelievers must not be allowed to shake our faith. If God has said a thing He will certainly bring it to pass, and the probability or possibility of it are matters which need not trouble us for a moment. That Christ should come again in power to judge the world and reign, is not half so improbable as it was that Christ should come to suffer and die. If He came the first time, much more may we expect that He will come the second time. If he came to be nailed to the cross, much more may we expect that He will come in glory and wear the crown. He has said it, and He will do it. "His words shall not pass away."
Let us turn from the study of these verses with a deep conviction that the second advent of Christ is one of the leading truths of Christianity. Let the Christ in whom we believe be not only the Christ who suffered on Calvary, but the Christ who is coming again in person to judge the earth.
Notes on 21:25-33
26 "Men will faint from terror." Schleusner says this signifies "to become not dead, but as if dead."
27. "See the Son of Man coming." I think these words can only be interpreted in one way. They describe a literal personal coming of the Lord Jesus Christ, who ascended in a cloud before the eyes of the disciples from Mount Olivet (Acts 1:9-12).
28. "Your redemption." The word redemption is used here in the same sense that it is used in Romans 8:23; Ephesians 1:14; 4:30. It signifies that full and complete redemption of the believer which will be accomplished when his body is raised again, and soul and body are once more united. From the guilt and power of sin believers are redeemed already; but from all the humbling consequences of sin they will not be completely redeemed until Jesus comes again and calls them from their graves at the last day.
32. "This generation will certainly not pass away until all these things have happened." I think that the best way to interpret this is to say that "this generation" means the Jewish nation. They had been spoken of by our Lord in this prophecy; their captivity and scattering had been plainly predicted. The disciples might naturally wonder how such a prediction could be reconciled with the many promises of glory to Israel in the Old Testament prophets. Our Lord answers their thoughts by declaring that this nation, the Jewish people as a separate people, will not pass away. Though cast down, they would not be destroyed. Though scattered, they will one day be gathered together again before everything is fulfilled.
Of course, the correctness of this view turns entirely on the question of whether the Greek word translated generation will honestly bear the sense of "nation" or "people." My own belief is that it will bear that sense and that it does really bear it in many places in the New
Testament, such as Matthew 11:16; 12:39; 23:36; Luke 11:50-51; Acts
2:40; Philippians 2:15.
LUKE 21:34-38
WATCH AND PRAY
These verses form the practical conclusion of our Lord Jesus
Christ's great prophetical discourse. They supply a striking answer to those who condemn the study of unfulfilled prophecy as speculative and unprofitable. It would be difficult to find a passage more practical, direct, plain, and heart-searching than that which is now before our eyes.
Let us learn from these verses, the spiritual danger to which even the holiest believers are exposed in this world. Our Lord says to His disciples, "Watch out! Don't let me find you living in careless ease and drunkenness, and filled with the worries of this life. Don't let that day catch you unaware, as in a trap." These words are exceedingly startling. They were not addressed to carnal-minded
Pharisees, or skeptical Sadducees, or worldly Herodians. They were addressed to Peter, James, and John, and the whole company of the Apostles. They were addressed to men who had given up everything for Christ's sake, and had proved the reality of their faith by loving obedience and steady adhesion to their Master. Yet even to them our Lord holds out the peril of surfeiting, and drunkenness, and worldliness! Even to them He says, "Watch out!"
The exhortation before us should teach us the immense importance of humility. There is no sin so great but a great saint may fall into it. There is no saint so great but he may fall into a great sin.
Noah escaped the pollutions of the world before the flood; and yet he was afterwards overtaken by drunkenness. Abraham was the father of the faithful; and yet through unbelief he said falsely that Sarah was his sister. Lot did not take part in the horrible wickedness of Sodom; and yet he afterwards fell into foul sin in the cave. Moses was the meekest man on earth; and yet he so lost self-control that he spoke angrily and unadvisedly. David was a man after God's own heart; and yet he plunged into most heinous adultery. These examples are all deeply instructive. They all show the wisdom of our Lord's warning in the passage before us. They teach us to be "clothed with humility."
"Let him that thinks he stands, take heed lest he fall." (1 Pet. 5:5; 1
Cor. 10:12.)
The exhortation before us should teach us furthermore the great importance of an unworldly spirit. The "cares of this life" are placed side by side with surfeiting and drunkenness. Excess in eating and drinking is not the only excess which injures the soul. There is an excessive anxiety about the innocent things of this life, which is just as ruinous to our spiritual prosperity, and just as poisonous to the inner man. Never, never let us forget that we may make spiritual shipwreck on lawful things, as really and truly as on open vices.
Happy is he who has learned to hold the things of this world with a loose hand, and to believe that seeking first the kingdom of God, "all other things shall be added to him!" (Matt. 6:33.)
Let us learn secondly from these verses, the exceeding suddenness of our Lord's second coming. We read that "as a trap shall it come on all those who dwell on the face of the whole earth." As a trap falling suddenly on an animal, and catching it in a moment—as the lightning flash shining suddenly in heaven, before the thunder is heard—as a thief coming suddenly in the night, and not giving notice that he will come—so sudden, so instantaneous will the second advent of the Son of man be.
The precise date of our Lord Jesus Christ's return to this world has been purposely withheld from us by God. "Of that day and hour knows no man." On one point however all the teaching of Scripture about it is clear and unmistakable. Whenever it shall take place, it shall be a most sudden and unexpected event. The business of the world shall be going on as usual. As in the days of Sodom, and the days before the flood, men shall be "eating and drinking, marrying and given in marriage." Few, even among true believers, shall be found completely alive to the great fact, and living in a state of thorough expectation. In a moment, in the twinkling of an eye, the whole course of the world shall be stopped. The King of kings shall appear. The dead shall be raised. The living shall be changed.
Unbelief shall wither away. Truth shall be known by myriads too late.
The world with all its trifles and shadows shall be thrust aside.
Eternity with all its dreadful realities shall begin. All this shall begin at once, without notice, without warning, without note of preparation. "As a trap shall it come on the face of the whole earth."
The servant of God must surely see that there is only one state of mind which becomes the man who believes these things. That state is one of perpetual preparedness to meet Christ. The Gospel does not call on us to retire from earthly callings, or neglect the duties of our stations. It does not bid us retire into hermitages, or live the life of a monk or a nun. But it does bid us to live like men who expect their Lord to return. Repentance toward God, faith toward our Lord Jesus
Christ, and holiness of conversation, are the only true habitual preparedness required. The Christian who knows these things by experience, is the man who is always ready to meet his Lord.
Let us learn, lastly, from these verses, the special duties of believers in the prospect of the second advent of Christ. Our Lord sums up these duties under two great heads. One of these two is watchfulness. The other is prayer. "Watch therefore," He says, "and pray always." We are to "watch." We are to live on our guard like men in an enemy's country. We are to remember that evil is about us, and near us, and in us—that we have to contend daily with a treacherous heart, an ensnaring world, and a busy devil. Remembering this, we must put on the whole armor of God, and beware of spiritual drowsiness. "Let us not sleep as do others," says Paul, "but let us watch and be sober." (1 Thess. 5:6.)
We are to "pray always." We are to keep up a constant habit of real, business-like prayer. We are to speak with God daily, and hold daily communion with Him about our souls. We are to pray specially for grace to lay aside every weight, and to cast away everything which may interfere with readiness to meet our Lord. Above all, we are to watch our habits of devotion with a godly jealousy, and to beware of hurrying over or shortening our prayers.
Let us leave the whole passage with a hearty determination, by God's help, to action what we have been reading. If we believe that Christ is coming again, let us get ready to meet Him. "If we know there things, happy are we if we do them." (John 13:17.)
Luke – Chap. 22
LUKE 22:1-13
THE LAST SUPPER
The chapter which opens with these verses, begins Luke's account of our Lord's sufferings and death. No part of the Gospels is so important as this. The death of Christ was the life of the world. No part of our Lord's history is so fully given by all the gospel writers as this. Only two of them describe the circumstances of Christ's birth.
All four dwell minutely on Christ's death. And of all the four, no one supplies us with such full and interesting details as Luke.
We see, firstly, in these verses, that high offices in the church do not preserve the holders of them from great blindness and sin. We read that "the chief priests and scribes sought how they might kill Jesus."
The first step in putting Christ to death, was taken by the religious teachers of the Jewish nation. The very men who ought to have welcomed the Messiah, were the men who conspired to kill
Him. The very pastors who ought to have rejoiced at the appearing of the Lamb of God, had the chief hand in slaying Him. They sat in Moses' seat. They claimed to be "guides of the blind," and "lights of those who were in darkness." (Rom. 2:19.) They belonged to the tribe of Levi. They were, most of them, in direct succession and descent from Aaron. Yet they were the very men who crucified the Lord of glory! With all their boasted knowledge, they were far more ignorant than the few Galilean fishermen who followed Christ.
Let us beware of attaching an excessive importance to ministers of religion because of their office. Ordination and office confer no exemption from error. The greatest heresies have been sown, and the greatest practical abuses introduced into the church by ordained men. Respect is undoubtedly due to high official position. Order and discipline ought not to be forgotten. The teaching and counsel of regularly appointed teachers ought not to be lightly refused. But there are limits beyond which we must not go. We must never allow the blind to lead us into the ditch. We must never allow modern chief priests and scribes to make us crucify Christ afresh. We must test all teachers by the unerring rule of the Word of God. It matters little who says a thing in religion—but it matters greatly what it is that is said. Is it scriptural? Is it true? This is the only question. "To the law and to the testimony—if they speak not according to this word, it is because there is no light in them." (Isaiah 8:20.)
We see, secondly, in these verses, how far men may fall after making a high profession. We read that the second step toward our Lord's crucifixion, was the treachery of one of the twelve apostles
— "Then entered Satan into Judas Iscariot, being of the number of the twelve." These words are peculiarly dreadful. To be tempted by Satan is bad enough. To be sifted, buffeted, led captive by him is truly terrible. But when Satan "enters into a man," and dwells in him, the man becomes indeed a child of hell.
Judas Iscariot ought to be a standing beacon to the church of Christ. This man, be it remembered, was one of our Lord's chosen apostles. He followed our Lord during the whole course of His ministry. He forsook all for Christ's sake. He heard Christ preach and saw Christ's miracles. He preached himself. He spoke like the other apostles. There was nothing about him to distinguish him from Peter, James, and John. He was never suspected of being unsound at heart. And yet this man turns out at length a hypocrite, betrays his Master, helps his enemies to deliver Him up to death, and dies himself "the son of perdition." (John 17:12.) These are fearful things.
But they are true.
Let the recollection of Judas Iscariot constrain every professing, Christian to pray much for humility. Let us often say, "Search me, O
God, and know my heart—try me, and know my thoughts." (Psalm.
139:23.) At best we have but a faint conception of the deceitfulness of our hearts. The lengths to which men may go in religion, and yet be without grace, is far greater than we suppose.
We see, thirdly, in these verses, the enormous power of the love of money. We are told that when Judas went to the chief priests and offered to betray his Master, they "agreed to give him money." That little sentence reveals the secret of this wretched man's fall. He was fond of money, He had doubtless heard our Lord's solemn warning, "Take heed and beware of covetousness." (Luke
12:15.) But he had either forgotten it, or given it no heed.
Covetousness was the rock on which he made shipwreck.
Covetousness was the ruin of his soul.
We need not wonder that Paul called the love of money "the root of all evil." (1 Tim. 6:10.) The history of the church is full of mournful proofs, that it is one of the choicest weapons of Satan for corrupting and spoiling professors of religion. Gehazi, Ananias and Sapphira are names which naturally occur to our minds. But of all proofs, there is none so melancholy as the one before us. For money a chosen apostle sold the best and most loving of Masters! For money Judas Iscariot betrayed Christ!
Let us watch and pray against the love of money. It is a subtle disease, and often far nearer to us than we suppose. A poor man is just as liable to it as a rich man. It is possible to love money without having it, and it is possible to have it without loving it. Let us be "content with such things as we have." (Heb. 13:5.) We never know what we might do if we became suddenly rich. It is a striking fact, that there is only one prayer in all the Book of Proverbs, and that one of the three petitions in that prayer, is the wise request— "Give me neither poverty nor riches." (Prov. 30:8.)
We see, lastly, in these verses, the close connection between our Lord Jesus Christ's death and the Feast of the Passover. Four times we are reminded here that the evening before His crucifixion was the time of the great Jewish feast. It was "the day when the Passover lamb must be killed."