Luke Chapter 24.

Luke Chapter 24.

The empty tomb.  24:1-12.   After sunset on Saturday it would have been legal for the women to embalm Christ's body.  They preferred, however, to wait until the next morning, doubtless so as not to be hindered by approaching darkness. (Easton).

The women:

                        Their intention.

                        Their discovery.

                        Their interview with the angels.

                        They are reminded of Jesus' words.

                        They return to the apostles.

                        Their words perplex the apostles.

From Mark 16:8, we learn the women said nothing through fear. However, this silence must soon have been broken.  John's Gospel, more than any other, thinks of the empty tomb as a proof of the resurrection. 

           

The walk to Emmaus.  24:13-35.   Emmaus is generally identified with Kaloniyeh, a village some 4 miles northward of Jerusalem, but identification is not certain.  But the N.E.B. has "about seven miles."  It probably does not identify Emmaus with Kaloniyeh.  See Bible Dictionary, see also 'furlong' (stadious) in Vine's Dictionary.  The difficulty of identification with Kaloniyeh, is that it is about 34 furlongs, not 60.

           

The two men are engaged in earnest discussion as they travel.  Jesus approached and questioned them about their discussions.  Cleophas recounts to Jesus all that has transpired recently in Jerusalem.  Cleophas and his unnamed companion fail to recognize Jesus.  They were so pre-occupied with their own sorrow.  Their normal facilities were suspended by divine power.

           

They were surprised that anyone living at Jerusalem should be so ignorant of the things which had taken place.  They described Jesus as a prophet, mighty in word and deed.  Luke's Gospel in different ways, shows Jesus as a prophet.  The death of Jesus had not destroyed the confidence of these men that Jesus was a mighty prophet.  Jerusalem was noted for its killing of prophets.  But these men had hoped that Jesus had lived to bring redemption to Israel.

           

Jesus listened for some time to their conversation. He then gently reproves them, they should have known and believed the scriptures that Christ must suffer, and then, enter his glory.  What had occurred, was not a disaster, but the fulfilment of God's plan.  Note the word 'dei', it is necessary, inevitable (behoved, must), that the Christ must suffer, for this is the way to His glory.

           

From the types and prophecies, He interpreted in all the scriptures, the things concerning himself.  Thus the ministry of Christ, must be developed from the scriptures.  He is the central theme of all scriptures.  When Christ is ministered, the hearts of the people are warmed.

           

When they arrived at Emmaus, the two disciples had become so fascinated with the Lord's exposition, that they did not want their interpreter to leave them.  They pressed him to stay with them and, when they sat at the meal, the Lord takes the right, the position of host.

           

When the Lord broke the bread their eyes were opened to know him.  The language suggests a Divine interposition to open their eyes.  No sooner had they recognized him than he vanished out of their sight.  His disappearance was miraculous.  They were surprised at themselves, so slow to recognize the Lord, for only he could have set their hearts on fire (Psa.38:4) like this.  (Better to have heart burn, than heart failure).  They made no delay in returning to Jerusalem and communicating the good news to the apostles.

           

The reference to Simon, is obscure in verse 34.  Was Peter the unnamed companion?  The Lord may have informed them of the appearance to Peter.  One ancient tradition, is that James the Lord's brother, was the unnamed companion.  See 1.Cor.15:7.

           

The appearance in Jerusalem.  24:36-49.   While Cleophas and his companion are still speaking of these things, the Lord became visible in their midst.  The Lord calms their fear by proving the reality of his appearance.  He proves that it is himself, risen bodily, by showing his hands and his feet.  He continues to give further proof of the reality of the resurrection of the body, by eating in their presence.  He then explains to them that this was the plan and work of God.  He taught then these things during his ministry among them, how that all things must be fulfilled which are contained in the scriptures.

           

The Old Testament are mentioned according to the Jewish division - the Law, the prophets and the writings  ('Kethubim').   The first book of the Kethubim was the Psalms, hence the 3.rd. division of the Old Testament was often called the Psalms.

           

From verse 45-49, the Lord sums up all that he had taught them, especially during the resurrection appearances.  The summary consisted of the following points:

  *   That the Messiah must suffer was foretold by the scriptures.

  *   The scriptures also foretold that the Gospel was for all nations.

  *   The disciples must wait the gift of the Holy Spirit.  The Holy Spirit was the promise of the Father.  This may refer to Joel 2.  As possessors of the Holy Spirit, they would become his accredited witnesses to all nations.

           

The ascension.  24:50-53.   This was the consummation of his death and resurrection.  The Greek implies that the ascension took place just before Bethany is reached.  Bethany was probably on the eastern slopes of the Mount of Olives.

Luke Chapter 23.

Luke Chapter 23.

Proceedings before Pilate.  23:1-5.   Note (23:1), "the whole assembly arose."  The reference is to the Sanhedrin, not the people generally.  The Sanhedrin were convinced they had enough evidence to lay before Pilate (see Pontius Pilate in Bible Dictionary), to support a capital charge.  While the Messianic claim made by Christ was scarcely a crime under Roman law, they could claim that for Christ to claim Messiahship, could involve political applications.  The Sanhedrin had no authority to inflict the death sentence, so it was necessary to bring Jesus before the Roman court, and give his claim to Messiahship a political complexion.  Their threefold indictment before Pilate, was that Jesus was:

*   Perverting the nation (R.V.).  'Diastropho' must signify, "pervert from Roman allegiance." (Easton).  This was a false indictment.

*   Opposing the payment of taxes to Caesar.  This also was untrue.

*   Claiming to be Messiah, a King.  But he was not the kind of Messiah they would infer.

           

Pilate's question.   He was concerned about the kingship Jesus claimed.

           

Jesus' reply (compare Jn.19).  Luke's account condenses a fuller conversation.  Pilate is convinced that Jesus is a harmless enthusiast and did not claim to be a king in any political sense.  Jesus left it to Pilate to form his own interpretation as to the kind of king that he, Jesus is.  Pilate's opinion was favourable, he did not think Jesus was any danger to the state.  But the accusers brought pressure upon Pilate, by insisting that Jesus had caused widespread dis-affection.

           

Christ before Antipas. 23:6-12.  When Galilee was mentioned, Pilate thought Herod might be able to throw some light on the case and he knew that the responsibility was his own to deal with the case.  He sends Jesus to Herod for information and advice.  It seems that Herod was then in Jerusalem to attend the Passover.  (The Herod's Bible Dictionary). 

Herod was curious to see Jesus, but his attitude soon changed to contempt.  Herod treats his royal claims as too ridiculous to be worthy of a judge's attention.  He expresses his opinion, by arraying Jesus in robes of mock royalty. Pilate and Herod had had a quarrel, but Pilate's courtesy, in sending Jesus to Herod for his advice, led to a reconciliation that day.

           

The Condemnation.  23:13-25.   Pilate first sums-up the case as it has so far developed and treats only the charge of perverting the people as having importance. This he finds unproved.  Neither had Herod added anything to the case for the prosecution.  Pilate offers a suggestion, they could not expect him to inflict the death penalty, he would chastise Jesus and let him go.  This was a cruel punishment and Pilate had hoped to arouse some sympathy - that they would agree that Jesus should endure the lesser punishment.  But in this concession the priests discerned Pilate's weakness and that, by further pressure, they could bring Pilate to inflict the Death penalty. 

           

There must have been supporters of Jesus around Jerusalem at the time.  But the proceedings must have taken them by surprise.  The arrest, the trial and the condemnation of Jesus had taken place during the early hours of the morning, before the followers and pilgrims outside of Jerusalem began to stir.  The rabble who gathered with the priests around Pilate's tribunal may have included many partisans of Barabbas, who came to take advantage of the amnesty customary of the feast. (Manson).

           

Barabbas (son of the father, 'abbas').  Pilate is pressed to release a dangerous man.  The choice exposes the moral state of the Jews and Pilate's submission and his weakness.             

Pilate's mind as to the innocence of Jesus has not been changed but, after the third appeal to the people, he gives way to their insistence and gave sentence: that which they demanded should be done, thus Jesus was delivered up to them.

           

The way to Calvary.  23:26-32.   A criminal usually bore his own cross.  We do not know why Simon of Cyrene was compelled by the Roman soldiers to help bear the cross of Jesus.  Simon may have been given the cross-beam to carry. Many of the sympathisers with Jesus were now gathered to the scene and Simon may have been one of those who expressed too loudly his sympathy with the Lord.

           

Christ was rebuking those who lamented for him.  They did not do wrong in doing so, but there was something else for which they had greater reason to weep.  The Lord (v.30) predicted that the day will come, when the mothers living in the city, will cry the words of Hosea 10:8.  Very much great sorrows are to come upon the city of Jerusalem.  For if the Romans execute me, who am no revolutionary, or zealot, they will more ruthlessly punish the Zealots of Jewish nationalism in the destruction of the city.  The green tree, speaks of Jesus, the dry tree, of the rebellious city, which will meet more utter destruction.

           

The Crucifixion.  23:33-38.

  *   The place - Calvary. - The Latin name, but the Greek is 'kranion', meaning "skull."  The Hebrew name 'Galgotha' is found in  Matt.27:33;  Mk.15:22;  Jn.19:17.  The name 'skull' probably came from the shape of the hillock.  The place cannot be identified with any certainty.

  *   Crucifixion.   This form of punishment, was used by several of the ancient people, but the Romans used it only for slaves and the worst of criminals.  No Roman citizen was punished this way.

  *   Sayings.  There are seven known sayings of Jesus on the cross.  The sayings in 23:34 were especially for the Jews who had succeeded in attaining his crucifixion.

  *   Callousness.  That of the people and soldiers.  Crucifixion was the cruellest of deaths.  The feet and hands were nailed with a large staple-like (two pronged) nail and the wounds soon became inflamed, while the unnatural position of the body, the congestion of blood in the head, lungs and heart, stiffness of the limbs, the burning thirst from fever, and indescribable oppression, all united to make it the most terrible of punishments.  These sufferings provoked only scoffing from the people.

  *  The garments.   The four soldiers who carried out the execution, had the rights to the garments of the crucified.

  *   Vinegar.   Sour wine.  But some think it an undrinkable vinegar.

           

The penitent malefactor.  23:39-43.   He would learn about Jesus by:

                        Listening to his sayings.

                        Watching his sufferings.

                        Listening to the scoffers.

           

The story illustrates:

  *   God's forgiving grace to malefactors.   This man heard Jesus pray to the father to forgive them who had crucified him.  This man heard that prayer, and got a new perception of the grace and forgiveness of God.

  *   The thief was not saved by church rites, such as baptism etc.

  *   The penitents prayer, showed a simple but real faith in the face of scoffing.  It was from the mockery that he heard Jesus was a king.  He believed that Jesus though now crucified, would come in His Kingdom. R.V.    He prayed that Jesus would remember him in that day.

  *   Jesus' reply.  The Lord solemnly promises him that he will not have to wait to that future day of His Kingdom, but "this very day, you shall be happy with me in Paradise."  The forgiveness that God gives, is complete and immediate, making men fit for paradise on the spot.   The "today" does not refer to the time when God spoke, for the thief knew that, but the "today" refers to fellowship in Paradise, that day.  Thus it stands in contrast to the Kingdom yet to come, of which the malefactor spoke.

           

Christ's death.  23:44-49.

  *   Darkness.  This commenced at the 6.th hour, or midday.  The N.E.B. should not follow with 'its eclipse', for an eclipse is impossible at full moon.  Though 'ekleipo' can mean a state of eclipse, it is better to use it in its original vague sense of failing. (Plummer).

  *  The rent veil.  The old order was ended.  The Temple could no longer be God's dwelling Place.  That such extraordinary signs took place at the crucifixion, was proof God was at work.

  *   Christ's commitment.   In the loud cry there is suggestion of victory, and the words of the prayer, the voluntary character of His death is expressed.  The people are solemnised by the event, and Christ's followers are present, though at a distance.

            The Burial.  23:50-56.   Joseph was:

                        A member of the Sanhedrin Council.

                        A man of integrity.

                        Had dissented from their policy.

                        Of Arimathea.  The site is uncertain.

                        Looked forward to the Kingdom of God, i.e. he was a disciple.

                        Made himself responsible for the burial of Christ.

           

The devoted women observed that the body of Jesus had been laid in haste, and they prepared spices and ointments for the proper embalming of the body.  Little did they realise, how needless these were to be.  For spices and ointments see Vine's Dict. I.V.B.D.

Luke Chapter 22.

Luke Chapter 22.

Judas' betrayal.  22:1-6.   The feast of Unleavened Bread, and the Passover, were not strictly identical.  The Passover was killed in the afternoon of the 14th. Nisan and eaten the same night, i.e. according to the Jewish reckoning, at the beginning of the 15nth. Nisan.  (Creed).

           

It is not now the Pharisees but the priests and scribes who are the chief opponents of Jesus.  His entrance into the Temple was a challenge to them.  The Temple, which should have remained the proper centre of his ministry, becomes the occasion and centre of antagonism to him.  They knew not their true glory.

           

Satan enters Judas to renew his attack on Jesus.  After his defeat at the temptation, he departed for a season (4:13), but he now comes upon the scene again.

           

Preparations for the Passover.  22:7-13.   A problem.  The Synoptics seem to place the Passover on the night before the Cross, while John associates the Cross on the day of the Passover.  Some argue that there was some mistake of dating between the Saducees and Pharisees.  Others, think that the Synoptics refer to the Kiddush (a religious meal held by devote Jews), or a Haburah, (a meal taken together by a group of friends).  The Qumran scrolls bear evidence of another calendar, which would have been known to the early Palestinian Christians.  The Synoptics may have this calendar in mind.  Almost certainly, the Synoptics refer to the Last Supper, as a Passover meal, see 22:13.

           

The last Passover.  22:14-23.   At the hour of the meal, there is panic, but dignity and orderliness.  Jesus knew what was to befall him, and he is firm in his resolution to meet his death in Jerusalem.  This is why he is so eager to eat this final Passover meal with his disciples, before his Passion.  The Passover was a type of the coming Kingdom.

           

The head of the Jewish family began the meal by blessing the cup, containing wine mingled with water.  22:17-18.  Bitter Herbs ('endwe' etc), were eaten.  Bread was broken and eaten, then a second cup, before the eating of the Lamb.  It is not certain whether the Lord himself drank the cup mentioned in 22:18, but see 22:14 in N.E.B.

           

22:19-20.   It was generally assumed that Hort had proved that 22:19b and 20 formed no part of the original text, but there is a tendency among scholars to prefer the longer text as the R.V.  However, the return to the longer text was not strong enough to get it further than the margin of the R.S.V and the N.E.B.  But there is an increasing readiness to accept the longer text.  Donald Miller supports it.

           

Disputes of rank.  22:24-27.  The kings of the Gentiles are esteemed as benefactors by their subjects, though usually such despots were concerned with lining their pockets.  But the Lord would impart to his disciples a new principle of greatness.  No one should make his superiority felt in any other way than by his service to the weakest and most needful members.  Jesus himself was the outstanding example of this to others, though he was their recognized leader.  His leadership was "a form of service, not a kind of privilege."  (W.T.M).

           

The reward of the Apostles.  22:28-30.   The eating and drinking at the Lord's Table in the Kingdom is surely figurative of full rank, happiness and satisfaction that shall be theirs.  They shall be given greater service.  C.F.Hogg said that reward in the Army may consist of increased pay, rank or greater service.  The real soldier would choose greater opportunity for service.

           

The Father had appointed the Son a Kingdom but he must first suffer and die.  In like-manner, the Lord appointed his disciples a Kingdom, for they had shared with him in his trials.  It is strange he should speak of twelve thrones, when he had just spoken of the betrayer, but the election of Matthias is anticipated.  Luke is less specific as to twelve thrones than Matthew (19:28).

           

The reference to the "twelve tribes of Israel" is not easy.  It may refer to the restored nation of Israel, but it may be symbolical of the new and spiritual Israel, comprising all believers, the Church.  The thought of reward being increased for service, may suggest the new Israel; on the other hand, it may be eschatological.

           

Prediction of the apostle's desertion.  22:31-34.   Satan's request, see Job chapters 1 and 2.  All should be tested. R.V.  "You," the first pronoun is plural, see N.E.B.  The second "you," singular.  The special need of Peter.

           

The effectualness of the Lord's prayer. Because of his advocacy Peter's faith, though shaken, would not completely fail.  Only the intercession of Christ preserved Peter's faith, from failing utterly. ('ekleipo').

           

Peter's conversion.    People are not twice regenerated, but some need to be converted again.  The word 'epistrepho' is also translated, "converted," see Vines Dict.

           

When Peter was turned again, he was to strengthen his brethren, for all brothers would need help.  He would become strong, to strengthen others.  The word, "strengthen" is 'sterizo' (sterison).  It means to fix firmly, (16:26), direct one's self, or turn steadfast (9:51), and is translated "establish" in the Epistles.  See Vine's Dictionary.  Before Peter could strengthen others, he must learn the true source of strength.

           

Peters indignation.   He was self-confident and boastful.  This self-reliance was his ruin.  He knew not the power of Satan, nor his own weakness.  He was hurt to think that he was the subject of the Lord's special supplication, for he was confident he was ready to do anything for his Lord.  Therefore his rash vow.  The Lord knew all about Peter and that he would deny him, not once, but thrice, and that, before daybreak.

           

The Purse and the Sword.  22:35-38.   Danger was at hand, but the reference to the sword was symbolical, to stress that henceforth they must expect conflict and persecution.  All that was written concerning Him was about to be fulfilled and he was to be counted as a lawless, illegal person.

           

Christ's prayer.  22:39-46.   He went to Olivet, not to teach, but to pray.  The crisis had arrived.  The hour of testing had come.  Satan's activities were renewed against him and his disciples.  Prayer was their safeguard in testing.

           

The cup is the suffering and death of the cross.  The costliness of it all, now pressed upon him.  His prayer brings help from heaven.  Victory is achieved in submission to the will of the Father.  Prayer enables us to bring our will in line with God's will.  Jesus was aware that God had a plan, and all was in step with His plan.  There was the agony ('agonia') of prayer.  'Agonia' here means the terror of death.  In agony, he prayed more strenuously ('ektenesteron').  Arising victoriously from prayer, he came to find his disciples sleeping - an ill time to sleep!  "Satan always rocks the cradle when we sleep at our devotions."  Bp. Hall.

           

The arrest.  22:47-53.   The victory won in prayer, Jesus now quietly submits to arrest.  As Judas would seek to kiss him, the Lord asks him a question that should have touched his conscience.  Jesus refused to countenance any violence on the part of his disciples.  Their real task, was now to suffer.

           

What they must face is not battle, but temptation.  The Lord challenged them on their manner of arresting him.  It was from cowardliness that they did not arrest him in the daytime.  Obviously their seizure of him was only possible because the moral darkness was permitted to briefly wield its power.

           

Peter denies the Lord.  22:54-62.   Peter failed to watch unto prayer and now his weakness is exposed.  Firstly, he followed afar off.  Then secondly, he sits among those who arrested Jesus.  Peter would pass for one of their number.  They had lit a fire, for Jerusalem nights at the Passover time, was cold.  Thirdly, he denies knowing Jesus.

            The self-confident Peter turns coward at the query of a maid.  His threefold denial revealed his weakness.  Peter had been subjected to testing and failed.  However Peter loved the Lord, but he had no strength and must learn to rely on God's power.  Peter went out a broken man, and wept bitterly.

           

Mistreatment by the Officers.  22:63-65.   The Temple police subjected Jesus to brutal sport.

           

Before the Sanhedrin.  22:66-71.   They raised the charge of blasphemy.  The Sanhedrin could hold no valid meeting before daybreak, and what had been irregularly done in the night, had to be formally transacted after dawn.

           

Jesus did not repudiate the suggestion that he claimed to be the Christ, but he was a different kind of Messiah to that they expected.  He would be glorified after his death (from henceforth v.69).

Luke Chapter 21.

Luke Chapter 21.

The widow's offering.  21:1-4.   The boxes for donations, thirteen in number, were placed in the court of the women.    These verses should be joined to the previous chapter, for it stands in contrast to the Scribes, who made religion the means of getting rich.  The woman cast in her all, including her heart.  Bengal notes, that she had two tiny coins, one of which she might have kept.

           

The prediction of the destruction of the Temple.  21:5-6.   The theme of his preaching in the Temple, was judgment.  The Temple was an immense building.  Herod began its reconstruction about 20 BC.  It was completed in AD.64, some six years before its destruction.  So complete was its demolition that a visitor could see no reason to believe that the place had ever been inhabited.  (Josephus).    The impotence of the nation involved the utter destruction of the Holy Place.

           

Woes before the end.  21:7-19.   In the woes and warnings of this section Luke appears to place it in a setting preceding the destruction of Jerusalem.  They are, no doubt, typical of those things that shall precede the Parousia.  The disciples are warned against false Christs, such imposters will make use of scaremongery.  Persecution will be the lot of the disciples, but wisdom of speech will be given to them.  Many shall be put to death and they shall experience the world's hatred because of their association with the name of the Lord Jesus Christ.  But if they remain steadfast then final victory shall be theirs.

           

The fate of Jerusalem.  21:20-24.   The doom of the city was certain, there was no use in taking refuge within her walls.  The Christian community generally escaped, because they took the warning to flee to the mountains.  Josephus says that 1,000,000 Jews perished.  But this was not the end, for Jerusalem was to be trodden down by the Gentiles until the times of the Gentiles be fulfilled.  The Phrase "times of the Gentiles" is difficult and Plummer mentions 6 ways in which it can be understood.  It may refer to their Lording it over Israel, or the opportunities of turning to God.  In any case, the Parousia will not come at the same time as the destruction of Jerusalem.

           

The End.  21:25-28.   The "times of the Gentiles" are to be followed by universal distress.  Terror and perplexity shall come upon the Gentiles.  They have a fixed period in which they shall lord it over Jerusalem.  But the Parousia will culminate the judgment of the Gentiles.  But in the midst of chaos and terror, the disciples are to remain calm and hopeful.  They know the meaning of these disasters, for it is the old order breaking up for the new.  The Parousia will be:

 *   The culmination of troublesome times.

    Attended with power and glory.

  *   The redemption of the disciples.

           

The parable of the Fig Tree.  21:29-33.   As shooting forth of the leaves is an indication of the approach of summer, so the terrible experiences through which the disciples must pass, will be an indication that the consummated Kingdom of God, is at hand. (W.T.M).  The fig tree is one of the first to advertise the approach of summer.  Verse 32, may refer to the generation living when these signs are manifested.

           

The closing admonitions.  21:34-36.   See N.E.B.  The disciples must be vigilant, be on the alert, and continually pray.

           

The Lord's practice.  21:37-38.   These verses are really the preface to chapter 22.

Luke Chapter 20.

Luke Chapter 20.

The demand for authority.  20:1-8.   The Temple now became the centre in which Jesus preached to the nation.  This aroused the hostility of the priests and the Sanhedrin, or Supreme Jewish Council.  They did not think that Jesus had any permission to speak in the Temple.  Jesus counters their demand for proof of His authority, by raising the awkward question of John's baptism.  The ministry of Jesus in the Temple appeared to them as a presumptuous usurping of authority. 

           

Creed described the challenge of Jesus' question in this manner, "If Jesus had been baptized, and believing John's preaching to the people to have been the preliminary to his own, it was right that he should require his critics to face the issue which John had already presented to them, before he consented to discuss the question of His own authority.  If they had acknowledged the Divine authority of John, then they would have to acknowledge that Jesus was the Messiah. (Moorman).  If the religious leaders acknowledge their ignorance concerning the authority of John's baptism, they leave themselves open to the charge of incompetence, and a lack of integrity, and insufficient courage to give a decision.

           

The parable of the Vineyard.  20:9-19.   The parable marks the turning point in the career of Jesus.  It made it clear:

*   That the Messiah was the Son of God, and that Jesus was the Messiah.

*   That the authority of Jesus was that of the Son, to whom the Father has given full authority.

*   That the Son would be raised again, for in the proverb of the stone is intimated that a new greatness awaits the Son.

           

This parable hits the religious leaders of the nation, for the vineyard is the Jewish nation. (Isaiah chapter 5).  Jesus summed up the whole of their history and its culmination in the murder of the Son, who was in a more evilly treated, than the servants.  Thus the evil deliberation of the husbandmen stands in contrast to the generous hope of the owner.  The real nature of the guilt of the Jewish leaders is disclosed.

           

The vineyard would be given to others.  The mission to the Gentiles was the inevitable sequence to the Jewish rejection of Christ.

           

The question about tribute.  20:20-26.   The coin may have been in the form of a poll-tax laid on every adult male Judean.  "If Jesus maintained that it was unlawful to pay the tribute, he made himself liable to the penalties of the Roman Government; if he said that the payment was lawful, he would alienate popular support." - Creed.

           

Jesus would refuse to side with those who would offer armed resistance to Rome.  He could not be accused of revolution.  He did not accept the popular nationalistic hopes of Judaism.  But, Jesus was not uncritical in his recognition of Rome's authority and sovereignty.   The authority of Caesar had definite limits.  The Emperor had no right to Divinity.

           

On the resurrection.  20:27-40.    A theological problem.  For the Sadducee teaching, see Acts 23:8.   For Levirate marriage, see Deut.25:5-6.

           

The Sons of the resurrection have a distinct mode of existence.  20:34-36.   The Lord provides Biblical proof from Ex.3:1-6.   The Sadducees clung more to the Books of Moses.  The quotation from Exodus 3 suggests that the patriarchs are still alive. God is the God of the living.

           

It is not possible to think that man's brief span of life on earth shall exhaust the love of God.  The fellowship into which He brings His loved ones must be greater than 70 or 80 years.  It may be argued that the words demand no more than the continuance of the soul.  But this would be a shallow conclusion, for Hebrew sentiment could never accept such an imperfect state as God's complete purpose for His people.

David's Son.  20:41-44.   In this passage, Jesus does not deny that He is descended from David, but he means that the designation, "Son of David" was quite inadequate.  Those who interpreted the Messiah as 'David's Son' were concerned with a National Deliverer.  Jesus had never at any time, sanctioned a political interpretation of the salvation of God.  The Messiah was descended from David, but is immeasurably exalted above him. (Psa.110:1;  Acts 2:25-26).

           

The attack on the Scribes.  20:45-47.

             *   Their vanity.                                      *   Their covetousness.

              *   Their hypocrisy.                               *   Their judgment.