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VER. 39 to xxi. 4.]

ST. LUKE.

325

bush, when he calleth the Lord the God of Abraham, and the God of Isaac, and the God of Jacob.

The argument seems to be this; Abraham, Isaac, and Jacob, are now living; because God is not the God of the dead, but of the living: but the souls only are not the men; therefore there will be a resurrection of the body.

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

All whose God and Father he is. As they live unto him here, in faith, love, and obedience, they shall live with him for ever, in soul and body, in heaven.

SECTION LXIX.

Chap. xx. ver. 39 to chap. xxi. ver. 4.

CHRIST FURTHER WARNS THE PEOPLE, AND COMMENDS THE CHARITY OF A WIDOW.

39. Then certain of the scribes answering said, Master, thou hast well said.

Saying this truly and from the heart, is life. Not as the Pharisees did, who, though they held with him in the point of a resurrection, yet would not hear him in other things; and especially when he showed them the unsoundness of their hearts. The Christian can say in all things, "Master, thou hast well said."

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

41. 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 Lord, Sit thou on my right hand,

said unto
my
43. Till I make thine enemies thy footstool.

This is a quotation from Psalm cx. 1, whence our Saviour quotes the verse, upon which he raises the question contained in the verse following.-Edit.

44. David therefore calleth him Lord, how is he then his son ?

Christ was David's son, according to the flesh; but revealed to him in a higher capacity, as his Lord; even the Lord God, and as such the Saviour of mankind. Christ, therefore, here asserts his divinity. He was David's Lord for salvation; and Thomas said no more than he did, when he called him " My Lord, and my God." Even so, Lord Jesus, grant that we may know thee now by faith, obey thee as our Lord, and after this life have the fruition of thy glorious Godhead.

45. Then in the audience of all the 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 shew make long prayers: the same shall receive greater damnation.

He here shows them in what respects, particularly, the multitude was to beware of them. They were not humble, they loved pre-eminence and distinction; they were covetous and guilty of abominable acts of oppression, under a cloke of religion. And does not this teach us all to beware of such tempers in ourselves, and to lay the axe to the root of our pride, and worldly hearts, if we would be Christ's disciples?

Chap. xxi. 1. And he looked up, and saw the rich men casting their gifts into the treasury.

2. And he saw also a certain poor widow casting in thither two mites.

3. And he said, Of a truth I say unto you, That this poor widow hath cast in more than they all.

God looks at the largeness of the heart, and not of the gift. Though it was but a very little that the poor widow

gave, it is certain she secreted nothing. The rich may give a great deal, applaud themselves, and be highly applauded by others, and yet, with astonishing guilt, keep back a great deal more that they should have given. There is a different book of charities kept in heaven, from what is kept on earth. The intention, the affection, the ability, the occasion, must be taken into the account. Happy is the man, whose beneficence is a continued act of adoration, gratitude, and obedience to God, as well as pity and liberality to the poor.

4. For all these have of their abundance cast in unto the offerings of God: but she of her penury hath cast in all the living that she had.

This is not said for our imitation, at all events: but partly to upbraid the rich for not doing more; partly to show what true charity will do, though to the pinching of a man's self; and what it is which makes our gifts acceptable to God.

SECTION LXX.

Chap. xxi. ver. 5—24.

CHRIST FORETELLETH THE DESTRUCTION OF THE TEMPLE, THE CITY, AND THE NATION.

5. And as some spake of the temple, how it was adorned with goodly stones and gifts, he said,

6. As for these things which ye behold, the days will come, in the which there shall not be left one stone upon another, that shall not be thrown down.

The Jews beheld the sacred buildings with wonder and delight, not doubting of their durableness. But though they were goodly in their eyes, they were abominable in God's sight for the wickedness of the people, and the decree was gone out against them. There is no speaking

peace to ourselves, so much as for one moment, in the most flourishing condition of health, strength, and riches, when we have made God our enemy.

7. And they asked him, saying, Master, but when shall these things be? and what sign will there be when these things shall come to pass?

8. And he said, Take heed that ye be not deceived: for many shall come in my name, saying, I am Christ; and the time draweth near go ye not therefore after them.

They would be deceived, by going after false Christs, and deserting the true one. Men may, indeed, do this at any time, by setting up an image of their own making, instead of Christ. What, for instance, are those, who look for salvation from him without holiness; or those, on the other hand, who trust as much, or more, in themselves, than in his merits? We know from history that this, and all the other particulars here mentioned, which were to take place, before and at the destruction of Jerusalem, came to pass exactly as they were foretold. And I observe, that we may take Christ's word for the certainty of his last coming; this is to be noted, in order that what is said of it may make the deeper impression upon us.

9. But when ye shall hear of wars and commotions, be not terrified for these things must first come to pass; but the end is not by and by.

The end here spoken of is the destruction of Jerusalem. 10. Then said he unto them, Nation shall rise against nation, and kingdom against kingdom:

11. And great earthquakes shall be in divers places, and famines, and pestilences; and fearful sights and great signs shall there be from heaven.

These expressions are to be understood according to the language of prophecy.-Edit.

12. But before all these, they shall lay their hands on you, and persecute you, delivering you up to the synagogues, and into prisons, being brought before kings and rulers for my name's sake.

This was fulfilled in the persecution of the apostles and others, beginning immediately after the resurrection of Christ.

13. And it shall turn to you for a testimony.

It should be to them for a testimony to the goodness of their cause, and the power of God enabling them to suffer for it. And it is also signified, that their testimony should be prevailing. Many, no doubt, would be wrought upon by their constancy in suffering; which is always of great force to open men's eyes, and to bring them to the acknowledgment of the truth.

14. Settle it therefore in your hearts, not to meditate before what ye shall answer:

15. For I will give you a mouth and wisdom, which all your adversaries shall not be able to gainsay nor resist.

This promise will infallibly be made good to all who trust in it. Their adversaries might indeed stop their mouths, together with their breath; and this is, too often, man's way of arguing. But it is no answer to the wisdom of God, who speaks by his servants: as their day is, so will their help be.

16. And ye shall be betrayed both by parents, and brethren, and kinsfolks, and friends; and some of you shall they cause to be put to death.

Natural affection must give way to the love of Christ; and well might he require this of us, when hatred of him and his ways can so easily get the better of it.

17. And shall be hated of all men for ye

my name's sake.

Christ's faithful followers, in order to do good to the few who are capable of it, must incur the hatred of the rest. It would be a new world, if even the better sort were not too forward to despise and vilify them, as fanatics and enthusiasts.

18. But there shall not an hair of your head perish.

It may mean that they should have a particular provi

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