Luke 20

. And it came to pass, that on one
of those days, as he taught the people
in the temple,and preached the Gospel, the Chief Priests and the Scribes
came upon Aim with the elders,

2 And spake unto him, saying, Tell
us,by what authority doestthou these
things? or who is he that gave thee
this authority?

3 And he answered and said unto
them, I will also ask you one thing;
and answer me::

4 The baptism of John, was it from

heaven, or of men?:
5 And they reasoned with themselves, saying, If we shall say, From
heaven; he will say, Why then believed ye him not?:
6 But and if we say, Of men; all
the people will stone us: for they be
persuaded that John was a prophet.
7 And they answered, that they
could not tell whence was.
8 And Jesus said unto them, Neither
tell I you by what authority I do these
things.:

Ler us notice, firstly, in this passage, the demand which the chief priests and scribes made upon our Lord. * Tell us,” they said, ‘‘ by what authority thou doest these things? and who gave thee this authority?”

- The spirit which prompted this demand is too evident to be mistaken. These men hated and envied Christ. They saw His influence increasing. They saw their own power waning. They resolved, if possible, to stop the progress of this new teacher; and the point on which they made their assault was His authority. His mighty works they ought to have examined. His teaching they ought, in all fairness, to have compared with their own

Scriptures. But they refused to take. either one course or the other. They preferred to call in question His commission.

Every true-hearted Christian who tries to do good in the world, must make up his mind to be treated like his Master. He must never be surprised to find, that the self-righteous and the worldly-minded dislike His ways. The lawfulness of his proceedings will be constantly called in question. He will be regarded as meddlesome, disorderly, and self-conceited, a pestilent fellow, and a troubler of Israel. (Acts xxiv. 5; 1 Kings xviii. 17.) Scripture-readers, district-visitors, lay-agents, and unordained missionaries, are specially liable to meet with such treatment. And worst of all they will often meet with enemies, where they ought to find friends.

Let all who are attacked by the world fortrying to do good, take comfort in the thought that they are only drinking of the cup which Christ drank. Their Master in heaven sympathizes with them. Let them work on patiently, and believe that, if they are faithful, their work will speak for itself. The world’s opposition is sure to attend every really good work. If the servants of Christ are to cease from every movement which the world calls in question, they will soon come to an entire standstill. If we are to wait till the world approves our plans, and is satisfied with the propriety of our efforts, we shall never do anything on earth.

Let us notice, secondly, in this passage, the manner in which our Lord. speaks of John the Baptist’s ministry. He refers those who questioned His authority to John’s constant and unvarying testimony to Himself. “Ought they not to remember how John had spoken of Him as the Lamb of God, — as One whose shoe-latchets he was not worthy to bear, — as One who had the fan in His

hand, and had the Spirit without measure? Ought they not to recollect that they and all Jerusalem had gone out to John’s baptism, and confessed that John was a prophet P Yet John had always told them plainly that Christ was the Messiah! Surely, if they were honest they would not come now to demand His authority. If they really believed John to be a. prophet sent from God, they were bound to believe that Jesus was the Christ.”

It may reasonably be doubted whether the importance of John the Baptist’s ministry is generally understood by Christians. The brightness of our Lord’s history overshadows the history of His forerunner, and the result is that John’s baptism and preaching do not receive the attention which they deserve. Yet it should never be forgotten, that the ministry of the Baptist was the only New Testament ministry foretold in the Old Testament, excepting that of Christ. It was a ministry which produced an immense effect on the Jewish mind, and aroused the expectation of Israel from one end of Palestine to the other. Above all, it was a ministry which made the Jews without excuse in their rejection of Christ, when Christ appeared. They could not say that they were taken by surprise when our Lord began to preach. Their minds had been thoroughly prepared for His appearing. To see the full sinfulness of the Jews, and the entire justicé of the judgments which came on them after crucifying our Lord, we must remember the ministry of John the Baptist.

However little man may esteem the work of faithful ministers, there is One in heaven who sees it, and keeps account of all their labor. However little their proceedings may be understood, and however much they may be slandered and misrepresented, the Lord Jesus Christ writes all their doings in His book. He lives who testified to the importance of John the Baptist’s ministry when John was dead and buried. He will yet testify to the toil of every one of His faithful servants at the last day.. In the world they may have tribulation and disappointment. But they are not forgotten by Christ.

Let us notice, lastly, in this passage, the falsehood of which our Lord’s enemies were guilty. In reply to our Lord’s question whether John’s baptism was from heaven or of men, “‘ they answered that they could not tell.” This was a downright untruth.. They could: have told, but they would not. They knew that if they said what they really believed they would condemn themselves. If they confessed that John was a prophet sent from God, they would be guilty of a gross inconsiatenoyi in not believing his testimony about Christ.

Falsehoods like this, it may be feared, are only too common among unconverted men. Thousands will say anything rather than acknowledge themselves to be in the wrong. Lying is just one of the sins to which the human heart is most naturally inclined, and one of the commonest sins in the world. Gehbazi, Ananias, and Sapphira have more followers and imitators than Peter and Paul. The number of lies which are constantly told by men, to save their own credit, and to cover over their own wickedness, is probably far greater than we are aware.

The true servant tf Christ will do well to remember these things as he travels through this world. He must not believe all he hears, and especially in the matter of religion. He must not suppose that unconverted men really believe in their own hearts all that they say. They often feel more than they appear to feel. They often say things against religion and religious people, which they secretly know to be untrue. They often know the Gospel is true, but have not the courage to confess it. They often know the Christian’s life is right, but are too proud to say so. The chief priests and scribes are not the only people who deal dishonestly in religion, and say what they know to be false. Then let the servant of Christ go patiently on his way. Those who are now his enemies, will one day confess that he was right, though they used to cry loudly that he was wrong. E

Notes. Luxe XX. 1 — 8.

1. — {And it came to pass, &c.| The chapter we have now begun is remarkable because of the variety of attacks on our Lord which it describes.’ Whether the whole of the events here narrated took place on one day, is a question on which commentators do not

- agree. If they did not all happen on one day, they must at any rate have happened on two successive days.

[In the temple.] This expression means “in the outward courts of the temple,” to which all Jews were admitted.

4. — [The baptism of John, &c.] We must beware of supposing that this question which our Lord put was not pertinent to the one which had been put to Himself, or was at all an evasion of a disagreeable query by a counter inquiry.

Our Lord’s question was in reality an answer to the question of His inquirers. They had asked Him “by what authority,” He did what He did. In reply, He asked them whether “John the Baptist was a prophet sent from God.” His meaning evidently yas that John the Baptist had expressly testified that He was the Messtah. They knew this. They could not deny it. Now if they really believed that John the Baptist was a prophet, they would see at once by “what authority” He did what He did. He did all as the Messiah, whom John had proclaimed Him to be.

[From heaven.] ‘This expression means simply “from God.” (See Dan. iv. 26; Luke xv. 18, 21.)

5 — [Why then believed ye him not?] The meaning of this of course must be, “Why did ye not believe what he told you

about me?”

6. — [The people will stone us.] Grotius remarks, “They had themselves accustomed the people to this violence.

When they could

not legally convict their enemies, they incited the people to stone

them. It was called the judgment of zeal.”

Acts xiv. 19.

See John x. 31;

7 — [They could not tell] The Greek words here, when literally translated, are even more remarkable than our version, as a proof

of the falsehood of our Lord’s enemies.

did not know.”

They are literally, “they

8. — [WNeither tell I you, &c.] Our Lord’s refusal was just, because those who asked him were not honest in their inquiry about His authority. Our Lord never refused to answer the question of any

honest inquirer.

LUKE XxX. 9 — 19.

9 Then began he to speak to the
people this parable: A certain man
planted a vineyard, and let it forth
to husbandmen, and went into a far
country for a long time.

10 And at the season he sent a servant to the husbandmen, that they
should give him of the fruit of the
vineyard: but the husbandmen beat
him, and sent him away empty.

11 And again he Sent another servant: and they beat him also, and entreated him shamefully, and sent him away empty.

12 And again he sent a third: and
they wounded him also, and cast him
out.

18 Then said the Lord of the vineyard, What shall I do? I will send my beloved son: it may be they will reverence him when they see him.

14 But when the husbandmen saw
him,they reasoned among themselves,
saying, This is the heir: come, let us

THE parable we have now

kill him, that the inheritance may be
ours.

15 So they cast him ont of the vineyard, and killed him. What therefore shall the lord of the vineyard do unto them?

16 He shall come and destroy these husbandmen, and shall give the vineyard to others. And when they heard it, they said, God forbid.

17 And he beheld them, and said,
What is this then that is written, The
stone which the builders rejected, the
same is become the head of the corner?

18 Whosoever shall fall upon that
stone shall be broken; but on whom — soever it shall fall, it will grind him
to powder.

19 And the Chief Priests and the
Scribes the same hour sought to lay
hands on him; and they feared the

eople: for they perceived that he
ad spoken this parable against them.

read, is one of ‘the very few

which are recorded more than once by the Gospel writers. Matthew, Mark, and Luke, all give it at full length.

This three-fold repetition is alone sufficient to point out the importance of its contents.

The parable, no doubt, was specially intended for the Jews to whom it was addressed. But we must not confine its application to them. It contains lessons which should be remembered in all churches of Christ as long as the world stands.

In the first place, the parable shows us the deep corruption of human nature. The conduct of the wicked “husbandmen” is a vivid representation of man’s dealings with God. — I¢ is a faithful picture of the history of the Jewish church. In spite of privileges, such as no nation ever had, in the face of warnings such as no people ever received, the Jews rebelled against God’s lawful authority, refused to give Him His rightful dues, rejected. the counsel of His prophets, and at length crucified His only-begotten Son. It is a no less faithful picture of the history of all the Gentile churches. Called as they were out of heathen darkness by infinite mercy, they have done nothing worthy of the vocation wherewith they were called. On the contrary, they have allowed false doctrines and wicked practices to spring up rankly among them, and have crucified Christ afresh. It isa mournful fact that in hardness, unbelief, superstition, and self-righteousness, the Christian churches, as a whole, are little better than the Jewish church of our

-Lord’s time. Both are described with painful correctness in the story of the wicked husbandmen. In both we may point to countless privileges misused, and countless warnings despised. Let us often pray that we may thoroughly understand the sinfulness:of man’s heart. Few of us, it may be feared, have the least conception of the strength and virulence of the spiritual disease with which we are born. Few entirely realize that “the carnal mind is enmity against God,” and that unconverted human nature, if it had the power, would cast its Maker down from His throne. The behavior of the husbandmen befvre us, whatever we may please to think, is only a picture of what every natural man would do to. God, if. he only could. To see these things is of great importance. Christ. is. never fully valued, until sin is clearly seen. We must know the depth and malignity of our disease, in order to appreciate the great Physician.

In ‘the second place,this parable shows us the amazing patience and long-suffering of God.- The conduct of the ‘lord of the vineyard” is a vivid representation of God’s dealings with man. — It is a faithful picture of His merciful dealings with the Jewish church. Prophet after prophet was sent to warn Israel of his danger. Message after message was repeatedly sent, notwithstanding insults and injuries heaped on the messengers; — It is a no less faithful picture of His gracious treatment of the Gentile churches.. For eighteen: hundred years He has suffered their manners., They have repeatedly tried Him by false doctrines, superstitions, and contempt of His word. ‘Yet He has repeatedly granted them seasons.of refreshing, raised up for them holy ministers and mighty, reformers, and not cut them off, notwithstanding all their persecutions, The churches of Christ have no right to boast. They are debtors to God for innumerable mercies, no less than the Jews were in our Lord’s time.. They have not been dealt with according to their sins, nor rewarded according to their iniquities. -

We should learn to be more thankful for God’s mercy. We have probably little idea of the extent of our obligations to it, and of the number of gracious messages which the Lord of the vineyard is constantly sending to our souls. The last day will unfold to our wondering eyes a long list of unacknowledged kindnesses, of which while. we lived we took no notice. Mercy we shall find was indeed God’s darling attribute. “He delighteth:in mercy.” (Micah vii. 18.) Mercies before conversion, mercies after conversion, mercies at every step of their journey on earth, will be revealed to the minds of saved saints; and make them ashamed of their own thanklessness. Sparing mercies, providential mercies, mercies in the way of warnings, mercies in the way of sudden visitations, will all be set forth in order before the minds of lost sinners, and confound them by the exhibition of their own hardness and unbelief, “We shall all find that God was often speaking to us when we did not hear, and sending us messages which we did not regard. Few texts will be brought out so prominently at the last day as that of St. Peter: “The Lord is long-suffering to usward, not willing that‘any should perish.” (2 Peter iii. 9.)

In the last place, this parable shows us the severity of God’s judgments when they fall on obstinate sinners. The punishment of the wicked husbandmen is a vivid’ representation of God’s final dealings with such as go on still in wickedness. — At the time when our Lord spoke this parable, it was a prophetical picture of the approaching ruin of the Jewish church and nation. The vineyard of the Lord in the land of Israel, was about to be taken from its unfaithful tenants. Jerusalem was to be destroyed. The temple was to be burned. The Jews were to be scattered over the earth. — At the present time, it may be feared, it is a mournful picture of things yet to come on the Gentile churches in the latter days, The judgments of God will yet fall on unbelieving Christians, as they fell on unbelieving Jews. The solemn warning of St. Paul to the Romans will yet receive an accomplishment: “If thou continuest not in God’s goodness, thou also shalt be cut off.” (Rom. xi. 22.)

We must never flatter ourselves that God cannot be angry. He is indeed a God of infinite grace and compassion. But it is also written, that He is ‘‘a consuming fire.’ (Heb. xii. 29.) His spirit will not always strive with men. (Gen. vi. 3.) There will be a day when His patience will come to an end, and when He will arise to judge terribly the earth. Happy will they be who are found hid in the ark in the day of the Lord’s anger! Of all wrath, none can be conceived so awful as “‘ the wrath of the Lamb.” The man on whom the “stone cut out without hands” falls at His second coming, will indeed be crushed to powder. (Dan. ii. 34, 35.)

Do we know these things, and do we live up to our knowledge? The chief priests and elders, we are told, ‘‘ perceived that this parable was spoken against them.” But they were too proud to repent, and too hardened to turn from their sins. Let us beware of doing likewise.

Norrs. Luxe XX. 9 — 19, 10. — [Speak to...people...parable.] Let it be noted, that our Lord addresses this parable to all the people who were listening to His teaching, and not to the priests and elders only.

The parable itself is a remarkable combination of figure, history, and prophecy. Cyril calls it “the history of Israel in a compendium.” The parable of the sower, the parable of the mustard seed, and the parable of the wicked husbandman, are the only parables which are three times recorded in the Gospels.

[A vineyard.] This expression is one which we find used parabolically in Isaiah: “The vineyard of the Lord is the house of Israel.” (Isa. v. 7; &c.) Here it seems to mean the land of Judeea, and the peculiar privileges of the Jewish nation.

[Husbandmen.] These are the Jewish people and their rulers and priests.

[Went into a far country.] This expression must not be pressed too closely. It signifies that as the lord of the vineyard left his vineyard to the occupation of the tenants, so God left the privileges of the Jews to be turned to good account by the nation.

10, 11, 12. — [A servant.] In all these three verses the “servants” sent signify the prophets and others whom God sent to call the Jews to repentance, and rouse them to a sense of their privileges and responsibilities, The treatment the prophets received from the Jews is figured by the beating and wounding of the servants.

13. — [My beloved Son.] This part of the parable admits of only one interpretation. The Lord Jesus speaks of Himself and the treatment which He was on the point of receiving at the hands of the priests and elders. He knew that while He spoke they were already plotting His death, and saying, “let us kill him.”

. — [He shall come and destroy.| Here the parable passes into

prophecy. Our Lord predicts the destruction of Jerusalem, the

scattering of the Jews, and the calling of the Gentiles to enjoy their privileges.

[They said, God forbid.| These words would be rendered more literally “‘ may it not be.” The word “God” is not in the Greek, The exclamation appears to me to show clearly that those who heard this parable saw the application of it.

17. — [ The stone.] This means Christ. Though rejected by those who called themselves leaders and builders in the Jewish church, it was prophesied that He would become the head-stone of the corner. And as it was foretold, so it would be. (Psa. exviii, 22.)

18 — [ Whosoever shall fall, &c.] The meaning of this verse has perplexed some commentators. The distinction. between the first and last parts of it has been thought a difficulty. Some

pan
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330 EXPOSITORY THOUGHTS. have thought that the end of the verse refers to the. taking .of Jerusalem by the Romans. I venture to think that a better solution of the difficulty can be found.

. “Whosoever shall fall upon this stone,” signifies every one who

stumbles at Christ and His Gospel, and refuses to believe in Him as his Saviour, during the present dispensation. Such an one shall be “broken,” ruined, lost, and. cast away.,

“On whomsoever it shall fall,”. signifies every one who shall be found unbelieving when Christ comes again the second time in glory. Such an one shall be “ground to powder,” and. visited with the heaviest displeasure of God. The guilt of unbelief at the end of the Gospel dispensation shall be far greater than the guilt of unbelief at: the beginning.

Barradius says, that Augustine takes this view, and refers

- the»verse to the two-advents of Christ..-The ruin of the un- - believer at the first advent shall be miserable. But the ruin of the unbeliever at the second advent shall be. even. more miserable afstill! t oui

Gerhard says, that Chrysostom, Theophylact, and Euthymius, all take the same view with regard to ‘the stone grinding to powder him on whom. it falls. They apply it to Christ’s coming to jadgment at the last day. ~.. ret Ws

Some see in the verse a distinction between the punishment of the Jewish Church for its unbelief at Christ’s first advent, and the punishment of the Gentile Churches at Christ’s second advent. ‘The Jewish Church stumbled and was “broken,” but shall yet be raised:again, and restored to God’s favor at the latter day. The Gentile Churches, when God’s judgments shall fall upon them ‘at last, shall never be restored. Their ruin shall be complete and irretrievable. They shall be “ground to powder.”

LUKE XX. 20 — 26.

20 And they watched him, and sent forth spies, which should feign themselves just men, that they might take hold of his words, that so they might deliver him unto the power and authority of the.governor..

21 And they asked him, saying,
Master, we know that thou sayest and
teachest rightly, neither acceptest
thou the person of any, but teachest
the way of God truly:

22 Is it lawful for us to give tribute
unto Cesar, or no?

28 But. he perceived their eraftiness, and said unto them, Why tempt ye me?

24. Shew mea penny Whose image
and superscription hath it? They
answered and said, Czesar’s.

25 And he said unto them, Render
therefore unto Cesar the things which
be Cesar’s, and unto God the things
which be God’s.

26 And they could not take hold of
his words before the people: and
they marvelled at his answer, and
held their peace.

Ler us mark, for one thing, in this passage, the cloak of goodness under which some of our Lord’s enemies approached Him. We read that they “sent forth spies, which should feign themselves just’men.” We. read further that they attempted to impose on Him by flattering words: “We know that thou sayest and teachest rightly, neither acceptest thou the’ person of any, but teachest the way of God truly.”’ These words sounded well. An ignorant bystander would have said, “‘ These are sincere inquirers after truth!” But-all was hollow and unreal. It was the wolf putting on the ‘sheep’s clothing, under the vain idea of deceiving the shepherd. Their words were smoother than butter,” yet there was ‘war in their hearts.” (Psalm lv. 21.) rig The true servant of Christ must expect to meet persons of this description, as long as the world stands, There never will be wanting those, who from interested or sinister motives will profess with their lips to love Christ, while in heart they deny Him. ‘There will always be some, who “by good words and fair speeches,” will attempt to deceive the heart of the simple. The union of “burning lips and a wicked heart,” is far from uncommon. There are probably few congregations which do not contain some of those whom Solomon likens to “potsherds, covered with silver dross.” (Rom. xvi. 18, Prov. xxvi, 23.) He that would not be often deceived in this wicked world, must carefully remember these things. We must exercise a wise caution as we travel through life, and not play the part of the ‘simple who believeth every word.” (Prov. xiv. 15.) We must not lightly put confidence in every new religious volunteer, nor hastily take it for granted that all people are good who talk like good men. Such caution at first sight may appear narrow-minded and uncharitable. But the longer we live the more shall we find that it is needful. We shall discover by experience that all is not gold that glitters, and all are not true Christians who make a loud profession of Chris- - tianity. The language of Christianity is precisely that part of religion which a false Christian finds it most easy to attain. The walk of a man’s daily life, and not the talk of his lips, is the only safe test of his character. Let us mark, for another thing, in these verses, the consummate wisdom of our Lord’s answer to His enemies. We read that a most difficult and subtle question was proposed to Him for solution. ‘Is it lawful to give tribute to Cesar or no?” It was a question eminently calculated to entangle any one who attempted to answer it. If our Lord had replied that it was not lawful to pay tribute to Cesar, He would have been accused to Pilate as a rebel against the Roman power. If our Lord had replied that it was lawful to pay tribute to Cesar, He would have been denounced to the people as regardless of the rights and privileges of the Jewish nation. An answer which would not involve our Lord in difficulties, seemed at first sight impossible to be found. But He who is truly called ‘‘the wisdom of God,” found an answer which silenced His adversaries. He bade them show Him a penny. He asked them whose image and superscription was on that penny? ‘They answered and said, Ceesar’s.” At once our Lord made that penny the groundwork of a reply, at which even His enemies were obliged to marvel, ‘‘ Render,” He said, ‘‘ unto Ceesar the things which be Cesar’s, and unto God the things which be God’s.”

They were to “render to Caesar the things which were Ceesar’s.” Their own lips had just confessed that Cesar had a certain temporal authority over them. They used the money which Cesar had coined. It was a lawful tender between man and man. They probably had no objection to receive gifts and payments in Roman coin. They must not therefore pretend to say that all payments to Cesar were unlawful. By their own admis — sion he exercised some dominion over them. Let them obey that dominion in all temporal things. If they did not refuse to use Ceesar’s coin, let them not refuse to pay Ceesar’s temporal dues.

They were to “‘render to God the things which were God’s.” There were many dues which God required at their hands which they might easily pay, if they were inclined. Honor, love, obedience, faith, fear, prayer, spiritual worship, were payments to God which they might daily make, and payments with which the Roman government did not interfere. They could not say that Ceesar made such payments impossible. Let them see to it that they gave to God His dues in spiritual things, as well as to Czesar his dues in temporal things, There was no necessity for collision between the demands of their temporal and their heavenly sovereign. In temporal things, let them obey the powers, under whose authority they allowed themselves to be. In spiritual things let them do as their forefathers had done, and obey God.

The principles laid down by our Lord in this well-known sentence are deeply instructive. Well would it have been for the peace of the world, if they had been more carefully weighed and more wisely applied!. The attempts of the civil power in some countries to control men’s consciences by intolerant interference, and the attempts of the church in other countries to interfere with the action of the civil power, have repeatedly led to strifes, wars, rebellions, and social disorder. ‘The injuries which the cause of true religion has received: from morbid scrupulosity on one side, and servile obsequiousness to state demands on the other, have been neither few nor small. Happy is he who has attained to a sound mind on the whole subject! To distinguish rightly between the things of Cesar, and the things of God, — and to pay to each their real dues regularly, habitually, and. cheerfully, is a great help towards a quiet and peaceable life.

Let us often pray that we may have wisdom from above, in order to answer rightly, when perplexing questions are put tous. The servant of Christ must expect a portion like his Master. He must count it no strange thing, if the wicked and worldly-minded endeavor to ‘entangle him in his talk,” and to provoke him to speak unadvisedly with his lips. In order to be prepared for such occasions let him often ask the Lord Jesus for the gift: of sound wisdom and a discreet tongue. In the presence of those who watch for our halting, it is a great thing to know what to say and how to say it, when to be silent, and when to speak. Blessed be God, He.who silenced the chief priests and scribes by His wise answers, still lives to help His people and has all power to help them.. But He loves to be entreated.

Oi fess Norres. Luxe XX. 20 — 26.

20. — [Spies.| The Greek word so rendered is only found here, Parkhurst defines it as meaning “‘ Liers in wait.”

22. — [Lawful to give tribute to Cesar, &c.] Let it be-remembered, that a large party among the Jews bore the yoke of the Roman government most uneasily, and were disposed to regard with the greatest enmity any Jew who conceded that the Jewish nation was altogether in a tributary position under the Roman emperor, or “Ceesar.” The question of our Lord’s enemies was so artfully framed, that it seemed to place Him in a dilemma. Whatever answer He gave, it seemed that He must offend one of two parties, — He must either give offence to the friends of the Romish supremacy or to the zealots among the Jews. cs

23. — Craftiness.| The Greek word so translated is only found

five times in the New Testament. It is the same word that is used in describing Satan’s “subtlety” in tempting Eve. (2 Cor. 3.)

24. — [ Whose image and superscription.| Lightfoot tells us that the Jews have a tradition among them, that to admit the title of any prince on their current coin was an acknowledgment of subjection to him.:

25. — Things which be Cesar’s...things which be God’s.| Few principles contain more deep wisdom than the famous one in this verse. Few however have been found to admit of such difference as to practical application.

The grand difficulty in applying the principle arises from this, that men do not agree what are the “things of Cesar,” and what are the “things of God,’ — where the claims of Caesar end, and where the claims of God begin. A meeting place there must be. A boundary to the respective claims of each party must be laid down. ‘The definition of this boundary has been in every age a fertile cause of strifes, divisions, and controversies.

On the one hand the English government under the Stuarts used to push the claims of “Ceesar” to a fearful extreme. Men were persecuted, and punished, and fined, and imprisoned, like felons, because they would not worship God in a particular way. In this case “Cesar,” beyond all doubt, was stepping out of his province.

On the other hand, the Roman Catholic Church, in modern times,.is continually interfering with the civil power of every nation where Roman Catholics live, and claiming for her members immunities and privileges which threaten to interfere with the existence of civil government altogether. In this case we have an extravagant and unreasonable assertion of the claim on behalf of “the things that are God’s.”

There are few subjects on which Christians have such need to pray for a sound mind and a clear judgment, and to ask for deliverance from a morbidly scrupulous conscience, and especially on the question of the dues of ‘ Cesar.”

A conscience which is very tender and sensitive about a money

ayment which the state demands, but very careless in all matters

of faith, and hope, and charity, and humility, and private holiness, is a conscience which, to say the least, is very suspicious.

So long as we have liberty to worship God in Christ, according to our conscience, and to serve Him in the way of His commandments, we may safely submit to many requirements of the state, which in our own private opinion we do not thoroughly approve.

It is evident to every reflecting person, that all government must be the result of compromise, and that every member of the commonwealth must be willing to give up something of his private opinions for the sake of the general good. If every subject is to be excused paying the tax to which he feels an objection, common sense tells us that all government must soon come to a stand-still. One will object to one tax, and another to another, until the whole state is thrown into confusion.

Gualter has a very useful note on this passage, in which he maintains the principle just laid down by the example of the Jews under the rule of their Babylonian ‘conquerors, and also bears his protest against the excesses committed by Anabaptists in Germany, in the days of the Reformation, under the color of conscientious scruples,

Our Lord had probably in view two parties among His hearers. One party was that of the Jewish zealots. To them He said “render to Cesar the things that are Casar’s” The other was that of the worldly Herodians. To them He said, “Render to God the things that are God’s.”

LUKE XX. 2% — 40.

27 Then came to him certain of the 29 There were therefore seven Sadducees, which deny that there is brethren: and the first took a wife, any resurrection; and they asked him, and died without children.

28 Saying, Master, Moses wrote 80 And the second took her to unto us, If any man’s brother die, wife, and he died childless. having a wife, and he die without 81 And the third took her; and in children, that his brother should take like manner the seven also: and they his wife, and raise up seed unto his left no children, and died. brother. 32 Last of all the woman died also

33 Therefore in the resurrection
whose wife of them is she? for seven
had her to wife.

84 And Jesus answering said unto
them, The children of this world
marry, and are given in marriage:

35 But they which shall be accounted worthy to obtain that world and the resurrection from the dead neither marry, nor are given in marriage:

86 Neither can they die any more:
for they are equal unto the angels;
and are the children of God, being
37 Now that the dead are raised,
even Moses shewed at the bush, when
he calleth the Lord the God of Abraham, and the God of Isaac, and the
God of Jacob. j

38 For he is not a God of the dead,
but of the living: for all live unto
him.

39 Then certain of the Scribes anpte said, Master, thou hast well said.

40 And after that they durst not
ask him any questions at all.

the children of the resurrection.

WE see in these verses what an old thing unbelief is. We are told that “‘ there came to our Lord certain of the Sadducees, which 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 sceptics. If infidelity like this existed among God’s peculiar people, the Jews, what must the state of heathenism have been? If these things existed in a green tree, what must have been the condition of the dry P

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 isa fallen and corrupt being. Since the day when the devil said to Eve “ye shall not surely die,” and Eve believed him, there never has been wantinga constant succession of forms of unbelief. — There is nothing new about any of the modern theories of infidelity. There is not one of them that is not an old disease under anew name. They are all mushrooms which spring up spontaneously in the hot-bed of human nature. It is not in reality a wonderful 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. xvi. 18.)

We see, secondly, in these verses, what a favorite weapon of sceptics 2s 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 persons of a sceptical 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. Hnough 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 know not 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, ‘* Thoy which shall be accounted worthy to obtain that world, and the resurrection from the dead, neither marry nor are given in marriage: neither can they die any more: for they are equal unto the angels,”

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 aclog and a hindrance to the believer’s better nature. It shall bea meet habitation for a glorified soul. For another thing, their happiness shall be 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 awful 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 relationship shall no longer distract his mind. The fear of death shall no Jonger 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 ina resurrection. Our Lord shows that it was the belief of Moses. ‘That the dead are raised, even Moses showed at the bush.”

Faith in a resurrection and a life to come has been the 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 toa better inheritance than they had here below. “They looked for a city which had foundations.” “They desired a better country, that is, an heavenly.” (Heb. xi. 10-16.) The words of our own seventh Article are clear and unmistakeable: ‘‘ They are not to be heard which feign that the old fathers did look only for transitory promises.” ‘This witness is true.

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 xxiv. 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 xix. 26.) We shall not lie always in the grave.

Our God is “not a God of the dead, but of the living.”

Nores. Luxe XX. 27 — 40.

27. — [Certain of the Sadducees.| The only certain thing which we know about the sect of the Sadducees is this, that they denied that there was any resurrection, or angel, or spirit. (Acts xxii. 8.) The common opinion that they rejected all the books of the Old Testament, excepting the five books of Moses, appears to be a vulgar error. There is no foundation for it. Josephus, the historian, was a Pharisee, and not likely to spare the errors of Sadducees in describing them. But though he charges them with rejecting traditions, he nowhere charges them with rejecting any of the sacred books,

[Any resurrection.] Campbell has a long note to prove that by this term “resurrection” we are not to understand the reunion of’soul and body, but simply a renewal of life, in whatever manner this may happen. He holds that the fundamental error of the Sadducees was not barely the denial of the resurrection of the body, but the denial of the immortality of the soul, and that our Lord’s argument in this passage tends to prove no more than that the soul survives the body, and subsists after the body is dissolved.

The opinion must be received with caution. It solves some difficulties undoubtedly, but involves us in others.

28. — [His brother should take his wife.| The law of Moses here referred to, (Deut. xxv. 5.) ought to be carefully studied, and compared with Leviticus xviii. 16. It is clear that. marriage with a deceased husband’s brother was only allowed under certain peculiar‘ circumstances, and as a general rule ‘was unlawful. How any Bible reader can advocate a man’s marriage with a deceased wife’s sister, in the face of such texts as Leviticus xviii. 16, and xx. 21, is; to my mind, quite. incomprehensible. If it is wrong for a woman to marry two brothers, it must be wrong for a man to marry two sisters. The exceptional permission to a woman to marry two brothers was.only granted when: the first brother had died without leaving any children. To argue from this permission that a man may marry two ‘sisters in’ succession, on the ground that the first wife left children, who need an aunt’s care, seems very singular logic! =

29. — [First took a wife, and died childless.] Let it be noted that Ambrose-and Jerome attach allegorical meanings to this story, and re- .gard the woman as an emblem of the Jewish synagogue. The idea seems utterly improbable.

31. — [The seven also...left no children] The possibility of such a thing happening as that which is here described, of course cannot be denied. The gross improbability of it, however, must be evident to all reflecting minds, The most probable view is that

the story was a supposed case invented to supply a foundation for a difficulty.

34. — [ Children of this world marry.] We must beware that we do not allow these words to give any sanction to Roman Catholic notions of the superior holiness of the state of virginity to the state of matrimony. The distinction our Lord draws implies no reflection on matrimony. It is simply a declaration that the condition of men and women in a world to come is utterly unlike their condition in this world.

“The children of this world,” we must remember, do not in this place signify unconverted people, but simply people who are living on earth.

35. — [ The resurrection from the dead.) The Greek words here are remarkable. They would be rendered more literally, “the resurrection out from the dead.” They seem strongly to favor the opinion that there is a first resurrection peculiar to the righteous. (Rev. xx. 5, &c.) The expression, “children of the resurrection,” in the following verse, seems to. point the same way.

36. — Hqual to the angels.| We must not conclude from these words that the glorified saints are exactly like the angels. Angels have not bodies, like ours, but are spiritual beings. The meaning appears to be, that in freedom from death and disease, and in complete deliverance from a condition of being in which marriage and birth are needful to supply the continual waste occasioned by death, the saints shall be like the angels.

[Zhe children of God.] This means evidently, that the saints are introduced into a state of peculiar privilege as members of God’s family, and residents in God’s house, after a fashion that they know nothing of here on earth.

37. — That dead raised...Moses showed, &c.] The quotation contained in this verse has caused much controversy. At first sight it does not appear to be any proof of a resurrection, but only of a life to come.

Some have thought that stress ought to be laid on the expression in the original quotation, “I am,” and not “I was” the God of Abraham, &c.

Some think, with Mede and others, that our Lord refers to the promise of the land of Canaan to Abraham and his seed, and to the fact, that this promise, yet unfulfilled, will literally be fulfilled one day by Abraham rising again, and possessing the land.

Some think, with Campbell, that our Lord’s object all through is not so much to prove a resurrection as a life to come.

One thing, however, is very clear. The argument which our Lord used completely silenced the Sadducees, and called forth the approbation of the Scribes. Now if the Sadducees had not felt the argument convincing and silencing, they would not have submitted to it so quietly as they did. If we do not see the full force of the argument, the fault is evidently in ourselves. We: do not see the fulness of Scripture as we ought to do. There is depth of meaning In many texts which we have not fathomed.

38. — [ All live unto him.| This expression is remarkable, and peculiar to St. Luke’s Gospel. It probably means, “In His sight all are living,” though long dead, buried, and removed from this world. There is no such thing as annihilation, LUKE XX. 41 — 47.

4] And he said unto them, How
say they that Christ is David’s son?

42 And David himself saith in the
book of Psalms, The Lord said unto
my Lord, Sit thou on my right hand,

43 Till I make thine enemies thy
footstool.

people he said unto his disciples
46 Beware of the Scribes, which
desire to walk in long robes, and love
greetings in the markets, and the
highest seats in the synagogues, and
the chief rooms at feasts;
47 Which devour widows’ houses,

and for a show make long prayers:
the same shall receive greater damnation.

44 David therefore calleth him
Lord, how is he then his son?
45 Then in the audience of all the

Ler 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 mortifies 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 itisnothing 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 Psaims 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 fulness 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

ls the audience of all the people He said unto His disciples, beware of the Scribes, which desire to walk in long robes, and love greetings in the markets, and the highest seats in the synagogues, and the chief rooms at feasts; which devour widows’ houses, and for a show make long prayers.” 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 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 Zaccheeus, the penitent thief, Matthew the Publican, 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. Hight times in one chapter (Matt, xxiii.) 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 to-day, and for ever, Whatever else we are in religion let us be true. However feeble our 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 part-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 St. Paul recommends to the Christian soldier is “truth.” ‘Stand therefore,” he says, “having your loins girt about with truth.” (Eph. vi. 10.)

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, ‘“‘the same shall receive greater damnation.”

-Thesubject opened up in these wordsisa 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 willeth 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 awful things. But they are true.

Notes. Luxe XX. 41 — 47.

41. — [He saith unto them.] The connection between this verse and the two preceding ones should not be overlooked. It seems clear that it is “the Scribes” to whom our Lord now addresses Himself. They were ready enough to approve of His answer to the Sadducees. But did they themselves understand the Scriptures? Our Lord shows them that they did not.

[How say they.] This expression implies that it was a common saying among Jewish theologians, — an acknowledged and received opinion.

[Christ ts David’s son.] Let it be noted, that this expression

- shows us, that when sick persons and others who applied to our Lord called Him, “Thou son of David,” they meant more than at first sight perhaps appears. The expression was tantamount to a confession that our Lord was the Messiah.

42. — [ David himself saith, &c.| Let it be noted, that the very Psalm: which our Lord here brings forward is the one which the apostle Peter presses on the Jews, in the first public sermon he addresses to them on the day of Pentecost. (Acts ii. 34.) It is interesting to reflect, that on that day Peter probably remembered his Master’s use of the Psalm, and wisely walked in His steps by quoting it to the Jews.

44. — [How is he then his son?] This was a question concerning Messiah’s person, which could only be answered by admitting that He was God as well as man, and man as well as God. This the Scribes and Pharisees did not understand,

Our Lord had probably a double object in view in the question which he put to the Scribes..

For one thing, He desired to convince them of their awn ignofans of the Scriptures, which they proudly supposed they understood,;;.

For another thing, He desired to teach them higher and more exalted views of the true nature of the Messiah. One grand error of the Scribes and Pharisees, and indeed of most Jews, during our Lord’s earthly ministry, was the low, carnal view which they held of Messiah’s nature and person. They expected one who would be a prophet and a king, one greater than Moses and David, undoubtedly, but still not One who would be at the same time very God. To correct this error, and show the inconsistency of it with Scripture, appears to have been one part of our Lord’s® intention in this last public conversation which He held with His enemies.

Those who secretly wonder that our Lord did not fulfil prophecies, and apply them publicly to Himself, in such a plain way that there could be no room left for any one to doubt, would do well to remember that this is not God’s way of dealing with man. God never forces conviction on man’s mind. If men are not willing to believe, there is always room left for unbelief. This is a most important principle, and one which we shall do well to remember in the interpretation of unfulfilled prophecy. To expect the book of Revelation, for instance, to be fulfilled so clearly that there shall be no possibility of dispute or doubt as to its fulfilment, is expecting that which is entirely contrary to the analogy of all God’s dealings with man.

46. — [ Walk in long robes.] This expression either refers to garments of an extravagantly large size, on which the Scribes prided themselves, or else to the fringes and borders to their garments, which they put on in obedience to the law. (Numb. xv. 38.) These fringes they made excessively large, in order to impress on the minds of the common people an opinion of their own holiness, and their great reverence for the law.

[Love greetings,] This expression is explained in the Gospel of St. Matthew. (Matt. xxiii. 7-10.) They loved appellations of honor and respect, such as “Rabbi, Father, Master, ‘l’eacher,” to be given to them in public places. Men often profess a desire to magnify their office, when in truth they want to magnify themselves.

[Highest seats...chief rooms.] The grand characteristic of hypocritical and formal religion, is love of man’s praise, and the honor that comes from man, True grace can wait for honor, and cares little what it bas upon earth.

The Greek word which we have rendered “chief rooms,” means literally, “the chief or uppermost reclining places” round a table at a feast. It does not mean the principal apartment out of several chambers.

47. — [Devour widows’ houses.] The most probable explanation of this phrase is, that the Scribes, under pretence 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. —

nding. PR Kana Mee shy EY 1 And he looked up, and saw the unto you, that this Der widow hath rich men casting their gifts into the cast in more than they all, - treasury. 4 For all these have of their abun- 2 And he saw ‘also a certain ‘poor dance cast in unto the offerings of

widow casting in thither two mites. God: but she of her penury hath 38 And he =) Of a truth I say cast in all the living that she had.

WE learn, (oxi 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 thither two mites.” 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 and 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. xv. 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. iv. 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 cottagersare 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 pound note from a peer. To know this thoroughly is one great secret of contentment. ‘To feel that Christ looks at what a man 7s, and not at what a man Aas, 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 thinketh upon me.” (Psalm xl 17.)

We learn, for another thing, from these verses, who they arewhom Christ reckons most iberalin giving money to religious purposes. We read that He said of her who cast in two mites into the treasury, “She hath cast in more than they all. All these of their abundance have cast in unto the offerings of God: but she of her penury hath cast in all the living that she had.” 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 persons 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” asa 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 that scattereth and yet increaseth: and there is that withholdeth more than is meet, and it tendeth to poverty.” (Prov. xi. 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 want of funds. Great and effectual doors are open to the church of Christ for doing good all over the world, but for want of money few can be sent to enter in by them. Let us pray for the Holy Ghost to come down on all our congregations, and to teach all our worshippers what to do with their money. Of all people on earth, none ought to be such liberal givers as Christians. All that they have they owe to the free gift of God. Christ, the Holy Ghost,

the Gospel, the Bible, the means of grace, the hope of glory, all are undeserved, incomparable gifts, which millions of heathen never heard of. The possessors of such gifts ought surely to be “ready to distribute” and “willing to communicate.” A giving Saviour ought to have giving disciples. Freely we have received: freely we ought to give. (1 Tim. vi. 18; Matt. x. 8.)

Nores, Luxe XXT. 1 — 4.

1. — Casting...gifts...treasury.] Major says, “In the second court of the temple, the court of the women, were fixed thirteen chests, with inscriptions, directing to what use the offerings in each were allotted. Into one of these the widow cast her two mites.” This court was hence called occasionally “the treasury.” (John viii. 20.) These offerings were made at the three great feasts, to compound for tithes and dues, and to fulfil the precept, “Thou shalt not appear empty before the Lord.” (Hxod. xxiii. 15; Deut. xvi. 16.) See 2 Kings xii. 9.

2. — [ Poor widow.| Here, as in other places in the Bible, we must remember the exceedingly depressed and dependent condition of a poor man’s widow in the countries where our Lord was. The expression is almost proverbial for one very badly off, and most unlikely to contribute anything to a charitable purpose.

[Two mites.] A mite was the smallest coin in use among the Jews in our Saviour’s time. Major says that it was equal to about three-eighths of a farthing of our money.

3. — [Hath cast in more] “More,” in this expression, does not of course mean a larger sum in “reality, but more in God’s sight, a gift which God values more than one of far more value in man’s eyes ; — more in the judgment of Him who looks at the motives of givers, and at the money they keep for themselves as well as the money they give ; — more in proportion to her means.

4. — They have of their abundance cast in.] This means that What the

rich gave, they gave out of a large and abundant store, and hardly felt what they gave, because much was left behind.

[She of her penury hath cast in.] This means that. what the widow gave, she gave out of a store so small that, after giving, nothing seemed to be left.

[All her living.] The meaning of this expression is disputed. Some think that it means that the widow gave the whole of her property. Others think that it means that she gave the whole amount of her daily income. The latter view seems the more probable one. A person so poor as the widow would necessarily live from hand to mouth, and possess no capital or property, except what she received from one source or another day after. day.

Let it be noted, in leaving this passage, that our Lord says nota word here against the lawfulness and propriety of giving money to these treasuries in the temple, though He doubtless knew that the money was often ill applied, and the temple dispensation soon passing away. An excessive censoriousness about the failings and infirmities of religious Societies which are sound in principle, is not to be praised. All institutions worked by man must needs be imperfect.

Finally, let us beware of lightly using the expression “giving our mite,” in reference to ‘giving money to religious or charitable causes. - The phrase is often employed without thought or consideration. If people would “give their mite” really and literally as the widow gave her’s, many would have to give far more money than they ever give now. Her “mite” meant something that she gave with immense self-denial, and at great sacrifice. Most men’s “mite,” now-a-days, means something that is not felt, not missed, and makes no difference to their comfort. If all people gave their “mite,” as the widow gave her’s, the world and the Church would soon be in a very different state.