I. THE LORD'S VINEYARD. A vineyard is often used in Scripture as an object of comparison. The heart is probably represented under this pleasing and beautiful image in the Song of Solomon, where it is written, "My mot

(with Matthew 2:1.-12).

I. THE SHEPHERD COMES FIRST TO THE CRADLE OF CHRIST, BUT THE SAGE COMES TOO; THE JEW FIRST, BUT ALSO THE GENTILE. Here we have —

1. A prophecy that, as in His cradle the Lord Jesus received "in a figure" the homage of the entire world, so at last, in happy, glorious fact, He will receive the adoration of all kindreds and tribes, drawing all men unto Himself by virtue of His cross.

2. A consolation, viz., that even the poorest, the simplest, the least gifted and accomplished, find a welcome from Him, and may Lake rank among the very first in His kingdom.

3. A lesson — that whatever may be the distinctions which obtain among us elsewhere, we are all one in the service of Christ, and should use our several gifts for each other's good, — the shepherd singing his song to the sage, and the sage telling the story of his star to the wondering shepherd.

II. WE MAY LEARN FROM THE STORY THAT IT IS NOT SO MUCH IN THE NUMBER AND MAGNITUDE OF OUR GIFTS, AS IN THE USE WE MAKE OF THEM, THAT OUR TRUE WELFARE AND HAPPINESS CONSIST. The shepherds, ignorant men, condemned to a life of hard toil and scanty fare, tied and bound by the claims of their craft, with few opportunities for joining in the public worship of the Temple, or for listening to the instructions of the Rabbis. Yet, at the bidding of the angel, they leave their flocks, and hasten to Bethlehem to verify the good tidings. The wise men from the East had, in some sort, even fewer advantages and aids than the shepherds. No direct message from heaven was vouchsafed to them. They see a new sign in the sky. They believe that it foretells the advent of some great one upon the earth. How hard it must have been for them to leave the luxuries and honours, and, above all, the scientific pursuits of the Persian palace, in order to encounter the toils and perks of a long and hazardous journey, on the mere chance of finding their conclusion verified! What a noble faith in their scientific inductions, or in the inward leading of God, is implied in their encountering so great a risk or so slight a chance of being bettered by it!

III. If it be true that our place in Christ's service and regard depends on our fidelity in using our gifts rather than on the abundance of our gifts, IT IS ALSO TRUE THAT THE ONLY GENUINE FIDELITY IS THAT WHICH LEADS US FORWARD AND UPWARD. The sages and the shepherds were men who looked before as well as after, men who knew little and were aware of it, or men who knew much and yet accounted that much but little compared with what God had to teach. Let us be followers of them, ever looking for more truth while we walk by the truth we know. And, walking in the light we have, it will grow larger and purer; using the gifts we possess, more will be added unto us.

(S. Cox, D. D.)

1. The time, the place, the tidings, the listeners, are all in unison. The shepherds were on historic ground. On those same slopes, on those same hill-sides, David of old had fed his father's flocks, and it was from those same fields that he went forth at God's command to exchange his shepherd's crook for the royal sceptre, and his lowly dress for the purple of a king. It was on these fields, rich with precious memories, that the shepherds lay. It was night, and the sky was cloudless. Hill and dale slept under the beauty of the clear moon, and the quiet flocks were gathered to the shelter of the fold. To such a scene came the first tidings of the world's peace. Not to man's busy haunts, where even in the hush of night the cry of sorrow is heard, and the trouble in man's heart goes on, but to those peaceful folds, sleeping in the bosom of the voiceless hills. The home of peace is not in the world's great centres, but among the shaggy woods and grassy vales and solemn hills. And when the angels came with their messages of peace to earth they came to such a scene as that. They did not choose the Temple in Jerusalem, and from its lofty pinnacle flash their glory on a slumbering city — that would have been at variance with the character of their message, and discordant with the unostentatious spirit of their King.

2. And that humble shepherds were the first to receive the glad tidings is as instructive as it is strange. The event itself was unparalleled, and the simple announcement of it was destined, like a stone cast into the still lake, to extend its influence in ever-widening circles; yet it was to men lowly and obscure, without worldly place or power of any kind, that the first proclamation was made. In the world's view it would have been deemed an utter waste to brighten the sky with angels, and pour down from the steeps of glory cataracts of tumultuous song, for a few poor shepherds. But no consideration speaks more real comfort to our hearts than this. It shows us plainly that there is no respect of persons with God; that in His eye the loftiest and the lowliest are as one.

3. But not only was the message of the angels given to shepherds, it was given to them while they were pursuing their work. Idle men do not receive visions. It is not in the working up of spiritual ecstasy, but in the sober and honest discharge of life's duties, that we are most likely to find God and be found of Him.

4. The shepherds were "sore afraid." But their fear soon gave place to action. When the angels had gone away, they said one to another, "Let us now go even unto Bethlehem and see" — not if the thing is come to pass, but — "this thing which is come to pass." They did not arise and go because they doubted, but because they believed. Ah! it was a grand journey of faith — this of the shepherds from the sheep-folds to the manger, worthy to be inserted in the eleventh of Hebrews. What is our attitude towards the Divine announcements?

5. Having seen the Infant Saviour, they immediately made known their story, first to Mary, who kept all these things and pondered them in her heart, and then to the busy crowd of travellers bustling about the inn. No sooner had they found Christ for themselves, than they made it known abroad that they had found Him.

6. But we do not part company with them here. We are told in the twentieth verse that they "returned" — returned to their ordinary work, to their flocks and folds, to those vales and hills from which they had come, now for ever bright to them with something of the angels' glory, and there, in their own quiet life, they "fought the good fight, and kept the faith." God does not call every man to be an apostle. He wants preachers in private as well as in public. He wants the glad tidings to be told in sheep-folds, and in markets, and in shops, as much as in places set apart for the proclamation. And if for you the world has been transfigured, and common things have received the impress of heaven by the vision of God's salvation, then in the place where your daily lot is cast, in the sphere of your common duties and labours, stand forth a witness for righteousness and for God, preach the gospel of peace and salvation to the sin-stricken, sorrow-laden men and women all around you.

(H. Wonnacott.)

He is a type of what gospel-preaching should be.

1. His message is good news. The gospel not a threat nor a law, but news of salvation.

2. To all the people — not merely to an elect few. To all classes — not merely to the intelligent and refined.

3. The cause of this joy proclaimed is the advent of Christ, i.e., the Messiah, the Anointed One, the great High Priest who makes atonement for the past sins of His people; a Saviour because He saves His people from their sins themselves.

4. The attestation of His Divinity (ver. 12). The evidence of His Divinity is His love — the fact that He is placed under all the limitations of humanity (see Philippians 2:5-8).

5. Notice also the first approach of the Divine message always produces fear in the heart (ver. 9), and the message of the gospel to the affrighted heart is ever the same, "Fear not."

6. The convert becomes at once a preacher to others (ver. 17).

7. The shepherds publish. Mary ponders. Both the active and the meditative temperament have a place in the Church of Christ.

(Lyman Abbott, D. D.)

The shepherds were chosen on account of their obscurity and lowliness to be the first to hear of the Lord's nativity, a secret which none of the princes of this world knew. And what a contrast is presented to us when we take into the account who were the messengers to them. The angels who excel in strength, these did God's bidding towards the shepherds. Here the highest and lowest of God's rational creatures are brought together. The angel honoured a humble lot by his very appearing to the shepherds; next he taught it to be joyful by his message.

(J. H. Newman.)

The wise woman of Medina went long pilgrimages to find the Lord, but in vain; and, despairing, she returned to her daily duties, and when there engaged she found the Lord she had elsewhere sought in vain.

(See Trench's Poems.)

Moses received his credentials as the legate of the Almighty and the lawgiver of a new nation while keeping the flocks of Jethro. Gideon threshed wheat by the wine-press when the angel brought him his commission, and the enemies of Israel fled before "the sword of the Lord and of Gideon." Saul going to seek his father's asses found a kingdom for himself; and Samuel waited to anoint David while they fetched him. from "those few sheep in the wilderness." Elisha was ploughing when "Elijah passed by" and cast the mantle of prophecy upon him, and Amos among the herdmen of Tekoa saw God's judgments upon Philistia and Tyre. It was while Zacharias "executed the priest's office before God in the order of his course" that the angel Gabriel brought him "joy and gladness," and all mankind the earnest of a new and glorious dispensation — and the first mortals that ever heard "the sons of God shouting for joy" were a band of shepherds watching their flocks on the Judean hills.

(Amelia S. Barr.)

Learn in the first place from this that a scene that may open in darkness and fright may end in the greatest prosperity and advantage. These shepherds were alarmed and startled; but how soon their consternation ended in exultation and jubilee. Those shepherds may in their time have had many a fierce combat with wolves, and seen many strange appearances of eclipse, or aurora, or star-shooting. But those shepherds never saw so exciting a night as that night when the angel came. And so it often is that a scene of trouble and darkness ends in angelic tones of mercy and of blessing. That commercial disaster that you thought would ruin you for ever, made for you a fortune. Jacob's loss of Joseph opened for him the granaries of Egypt for his famine-struck family. Saul, by being unhorsed, becomes the trumpet-tongued apostle to the Gentiles. The ship splitting in the breakers of Melita sends up with every fragment on which the two hundred and seventy-six passengers escape to the beach the annunciation that God will deliver His ambassadors. The British tax on tea was the first chapter in the Declaration of American Independence. Famine in Ireland roused that nation to the culture of other kinds of product. Out of pestilence and plague the hand of medical science produced miracles of healing. It was through bereavement you were led to Christ. The Hebrew children cast into the furnace were only closeted with the Son of God walking beside them, the flames only lighting up the splendour of His countenance. And at midnight, while you were watching your flocks of cares, and sorrows, and disappointments, the angel of God's deliverance flashed upon your soul, crying, "Fear not. Behold, I bring you good tidings of great joy which shall be to all people." If I should go through this audience to-day, I would find that it was through great dark-hess that you came to light, through defeat that you came to victory, through falling down that you rose up, and that your greatest misfortunes, and trials, and disasters have been your grandest illumination.

(Dr. Talmage.)

Hunters and warriors make a great figure in the world; but he that feeds the sheep is more honourably employed than he who pursues the lion. The attendance of man upon these innocent creatures, which God hath ordained for his use, is an employment which succeeded to the life of Paradise. The holy patriarchs and servants of God were taught to prefer the occupation of shepherds. Their riches consisted in flocks and herds; and it was their pleasure, as well as their labour, to wait upon them in tents, amidst the various and beautiful scenery of the mountains, the groves, the fields, and streams of water O happy state of health, innocence, plenty and pleasure — plenty without luxury, and pleasure without corruption! How far preferable to that artificial state of life; into which we have been brought by over-strained refinement in civilization, and commerce too much extended; when corruption of manners, unnatural, and consequently unhealthy, modes of living, perplexity of law, consumption of property, and other kindred evils, conspire to render life so vain and unsatisfactory, that many throw it away in despair, as not worth having. A false glare of tinselled happiness is found amongst the rich and great, with such distressing want and misery amongst the poor, as nature knows nothing of, and which can arise only from the false principles and selfish views and expedients of a weak and degenerate policy.

(Wm. Jones.)Several of the most gracious Divine manifestations, and most interesting discoveries, concerning the Messiah, were made under the Old Testament, to men who followed this occupation, as, e.g., to Abraham, Moses, David. In like manner, a singular honour was now preparing for the shepherds of Bethlehem, who, from the reception they gave the heavenly message, and the part they afterwards acted, appear to have been believing and holy men, whom Divine grace had taught and prepared to welcome a coming Saviour.

(James Foote, M. A.)

It is only in the cool months that sheep feed through the day. In the greater part of the year they are led out to pasture only towards sunset, returning home in the morning, or if they be led out in the morning they lie during the hot hours in the shade of some tree or rock, or in the rude shelter of bushes prepared for them (Song of Solomon 1:7). They are taken into the warmth of caves or under other cover during the coldest part of winter; the lambs are born between January and the beginning of March, and need to be kept with the ewes in the field, that the mothers may get nutriment enough to support the poor weak creatures, which cannot be taken to and from the pasturage, but must remain on it. That many of them die is inevitable, in spite of the shepherd's utmost care, for snow and frost on the uplands, and heavy rain on the plains, are very fatal to them. Nor is their guardian less to be pitied. He cannot leave them day or night, and often has no shelter. At times, when on his weary watch, he may be able to gather branches enough to make a comparatively dry spot on which to stand in the wild weather, but this is not always the case. I have heard of the skin peeling completely from a poor man's feet from continued exposure. By night, as we have seen, he has often, in outlying places, to sleep on whatever brush he may gather; his sheepskin coat, or an old rug or coverlet, his only protection Perhaps it fared thus with the shepherds of Bethlehem, eighteen hundred years ago, when they were "abiding in the field, keeping watch over their flock by night."

(C. Geikie, D. D.)

The business of these shepherds that night was staying out of doors to watch their sheep. It was while they were attending to their business that they had a visit from the angels. If they had been at home, or out at a party, or even in a prayer-meeting, when they ought to have been in that sheep-field on the Bethlehem hillside, they would have missed a sight of the angel of the Lord. If they had been playing on harps at a sacred concert, or ornamenting pottery for a synagogue fair, or even carrying an offering up to the temple at Jerusalem, when sheep-watching was their duty, they would not have heard that song of the angels, or seen the glory of the Lord round about them, or received first of all the good tidings for a lost race. The best place in all the world to be is at the post of duty. Nowhere else can such blessings, temporal or spiritual, be fairly looked for. If the Lord has a good gift or a glad message to one of His children, He sends it to the place where the child ought to be found. If the child is not there, he fails of getting what he might have had to rejoice over. Day or not — night and day, be where you belong. If your duty calls you to stay at home, stay there, and never suppose that you can have a bigger blessing anywhere else. If your duty calls you to be on a steamer, or a railway car, out in the streets or the fields, at a party or a prayer-meeting, in a store or a factory, at a concert or a church-service, in the home of a friend to give counsel or cheer, or in a dwelling of poverty to administer relief, be there, at whatever cost or risk is demanded, and understand that it is safest and best for you to be there only.

(Sunday School Times.)

The news of Christ's birth is a message for an angel to deliver, and it had been news for the best prince on earth to receive. Yet it fell not out amiss that they to whom it first came were shepherds; the news fitted them well. It well agreed to tell shepherds of the yearning of a strange Lamb, such a Lamb as should "take away the sins of the world;" such a Lamb as they might "send to the Ruler of the world for a present" — Isaiah's Lamb. Or, if ye will, to tell shepherds of the birth of a Shepherd. Ezekiel's Shepherd: "Behold, I will raise you a Shepherd," "the Chief Shepherd" (1 Peter 5:4); "the Great Shepherd" (Hebrews 13:20); "the Good Shepherd. that gave His life for His flock" (John 10:11). And so it was not unfit news for the persons to whom it came.

(Bp. Lancelot Andrewes.)

Who the angel was, we are not told. Quite probably it was the same angel who had already made annunciation to Zacharias in the temple, to Mary at Nazareth, to Joseph in his slumber — even the same Gabriel, Strength of God, who, five centuries before, had made annunciation to the exile by the Ulai. The glory of the Lord which shone round about these shepherds was doubtless that same miraculous effulgence in which Deity had been wont in the earlier ages to enshrine Himself, and which the rabbins called the Shechinah. Diversified as well as extraordinary were the appearances of that Shechinah in ancient days. It had gleamed as a flaming sword, turning every way, to keep the way of the tree of life; it had flickered as a lambent flame in the brier-bush of Horeb; it had hung as a stupendous canopy over the mountain of the law; it had hovered as a glittering cloud above the cherubim overshadowing the mercy-seat; it had marshalled the hosts of Israel for forty years, towering like a pillar of cloud by day and like a pillar of fire by night; it had filled the temple of Solomon, flooding it with a brightness so intense that the priests could not enter to minister; it was to be the radiant cloud which should enfold out of sight the ascending Lord; it will be the great white throne on which that ascended Lord will descend when He returns in the pomp of His second advent. But never had it served a purpose so august and blissful as on this most memorable of nights when, after centuries of eclipse, it suddenly reappeared and shone around the astonished shepherds. Well might the effulgent cloud now return, as though in glad homage to the Incarnation; for on this night is born He who is to be His own Church's true pillar of fire-cloud, to marshal her through sea and wilderness into the true promised land. Oh, since the day was as the night when Jesus Christ died, let us be grateful that the night was as the day when Jesus Christ was born. But where shall we find this mighty Deliverer? How shall we know Him when we see Him? The sign is twofold. The first sign is this: "Ye shall find a babe wrapped in swaddling clothes." The Christ of God might have descended an archangel, glittering with celestial emblazonry. And it is a sign as powerful as simple. Had He descended otherwise, we might not have believed so easily in the reality of the Incarnation. We might have said that He was an angel. But when we behold Him a helpless little Babe, we feel that the Incarnation was no acting — no phantom. We feel that Deity has in very truth come down within our sphere, linking His fortunes with ours, taking our life, like ourselves, at its germ as well as at its fruit, sharing with us the cradle as well as the grave, the swaddling clothes of Mary of Bethlehem as well as the burial linen of Joseph of Arimathea. But the angel gives a second sign: "Lying in a manger." Not, then, in choice apartments of an inn, not in sumptuous nurseries of the opulent, not in palaces of royalty, was the King of kings and Lord of lords to be cradled; but in a crib, amid the beasts of the stall. And this was to be one of the secrets of his kinghood. In fact, all society is built up from below. "The roof is most, dependent upon the foundation than the foundation upon the roof. Nearly all, if not quite all, the movements which have changed the thinking and determined the new courses of the world have been upward, not downward. The great revolutionists have generally been cradled in mangers, and gone through rough discipline in early life. Civilization is debtor to lowly cradles, and unknown mothers hold a heavy account against the world." — "Ecce Deus," by Joseph Parker, D.D.

(G. D. Boardman.)

Wherefore at night this Babe of Glory was born that He might turn the night into day.

(Bishop Hacker.)

The heathen make much ado, and relate it not without admiration, by what mean and almost despised persons the deep knowledge of philosophy was first found out and brought to light. As Protagoras earning his living by bearing burdens of wood; and Cleanthes no better than a Gibeonite, fain to draw water for his liberty. Chrysippus and Epictetus mere vassals to great men for their maintenance, yet these had the honour to find out the riches of knowledge for the recompense of their poverty; but the day shall come that these philosophers will wonder that they found out no more than they did, and be astonished that silly shepherds were first deputed to find out one thing more needful than all the world beside, even Jesus Christ. Tiberius propounded his mind to the Senate of Rome, that Christ, the great Prophet in Jewry, should be had in the same honour with the other gods which they worshipped.

(Bishop Hacker.)The Good Shepherd that giveth His life for His sheep, would first be manifested to those good shepherds that watched over their sheep.

(Bishop Hacker.)Surely these shepherds had heavenly meditations in their minds, and were most religiously prepared, when His ambassador of heaven did approach unto them. And you, my beloved, I speak to one with another, if that innocency and harmlessness were in you that was in them, you would think many a time that a Divine beam did shine upon your soul, and that you had your conversation with angels.

(Bishop Hacker.)

There are two sorts of persons noted for finding out Christ more eminently than others, the shepherds before all others after He was born, and Mary Magdalen the first of all men and women, as far as we read, after His resurrection. The shepherds were vouchsafed their blessing, because they watched by night, a hard task if you consider the time of the year; and Mary was so prosperous because she rose very early in the morning to seek her Lord. It is hard to say whether ever she slept one wink for care and grief, since the Passion of our Saviour; and God knows who shall be the first that finds Him at His second coming in Glory, when He shall come also like a thief in the night; but whosoever he be, this I am sure of, he must be none of them that sleep in gluttony(that are heavy with surfeiting and drunkenness, with chambering and wantonness, he must watch or be fit to waken to find the Lord.

(Bishop Hacker.)

Suffer not your eyelids to shut, but sift and shake your own heart; examine yourself, remember what a blessing it is to be a watchful shepherd, that an angel of comfort may come and sing salvation unto you.

(Bishop Hacker.)

To include you all, every man and woman in the application, suppose you are nobody's keeper but your own; why be watchful and prudent over the safety of your own soul; and when I have spoke that word, your soul, I perceive instantly that you have a whole flock to look to, and it is all your own, the affections and passions Of your mind, them I mean; it you bridle their lust and wantonness, if they do you reasonable service, you have a rich flock, sheep that shall stand upon the right hand of God: if they usurp and fill you full of uncleanness, they are a flock of goats, that shall be condemned unto the left. What says Cato of our affections? They are to be governed like a flock of sheep, you may rule them altogether so long as they follow and keep good order, but single one out alone, and it will be unruly and offend you; as who should say all our affections must be sanctified to God, the whole flock; let one passion have leave to straggle and all will follow it to destruction. Let the watchfulness of the heart especially be fixed upon this flock, the desires, the passions over all that issues out of the soul

(Bishop Hacker.)

1. The Lord did put on this glorious apparel, even a robe of light to express the Majesty of His Son, who was born to save the world.

2. This lightsome apparition about the shepherds, a type of the light and perspicuousness which is genuine and proper to the gospel.

3. The dark night was brightened with a shining cloud at our Saviour's nativity, to signify that He should be a light of consolation to them that sate in the dark night of persecution and misery. The most obscure things shall be made manifest unto His light, and the thoughts of all hearts shall be revealed unto Him.

4. No sooner was the world blest with the birth of this holy Child, God and Man, but the angels put on white apparel, the air grows clear and bright, darkness is dispelled; therefore let us cast off the works of darkness and walk as children of the light; the earth Should be more innocently walked on to and fro, because Christ hath trod upon it; our bodies kept clean in chastity, because He hath assumed our nature and blessed it.

5. A glimpse of some celestial light did sparkle at His birth to set our teeth on edge to enjoy Him who is Light of lights, very God of very God, and to dwell with Him in that city which hath no need of the sun, neither of the moon, to shine in it, for the Glory of God did enlighten it, and the Lamb is the light thereof. I conclude with St. Paul (Colossians 1:12).

(Bishop Hacker.)

David, Isaac, Jacob, Jesus, JohnJerusalemAdded, Beat, Beaten, Blows, Bondman, Cast, Dishonoured, Empty, Empty-handed, Entreated, Handled, Ill, Insult, Nothing, Proceeded, Servant, Shame, Shamefully, Slave, Treated, Yet1. Jesus confirms his authority by a question of John's baptism.
9. The parable of the vineyard.
19. Of giving tribute to Caesar.
27. He instructs the Sadducees, who denied the resurrection.
41. How Jesus is the Son of David.
45. He warns his disciples to beware of the scribes.

Luke 20:11

     5127   back

Luke 20:3-26

     7552   Pharisees, attitudes to Christ

Luke 20:9-15

     6231   rejection of God

Luke 20:9-16

     5438   parables
     6710   privileges
     7512   Gentiles, in NT

Luke 20:9-18

     2309   Christ, as judge
     6223   rebellion, of Israel

Luke 20:9-19

     7135   Israel, people of God

Luke 20:10-12

     7160   servants of the Lord

Whose Image and Superscription?
'Whose image and superscription hath it?'--Luke xx. 24. It is no unusual thing for antagonists to join forces in order to crush a third person obnoxious to both. So in this incident we have an unnatural alliance of the two parties in Jewish politics who were at daggers drawn. The representatives of the narrow conservative Judaism, which loathed a foreign yoke, in the person of the Pharisees and Scribes, and the Herodians, the partisans of a foreigner and a usurper, lay their heads together to propose …
Alexander Maclaren—Expositions Of Holy Scripture

Tenants who Wanted to be Owners
'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 …
Alexander Maclaren—Expositions Of Holy Scripture

The God of the Living.
He is not a God of the dead, but of the living: for all live unto him.--ST LUKE xx. 38. It is a recurring cause of perplexity in our Lord's teaching, that he is too simple for us; that while we are questioning with ourselves about the design of Solomon's earring upon some gold-plated door of the temple, he is speaking about the foundations of Mount Zion, yea, of the earth itself, upon which it stands. If the reader of the Gospel supposes that our Lord was here using a verbal argument with the Sadducees, …
George MacDonald—Unspoken Sermons

The Resurrection of the Sleeping Saints.
"And the dead in Christ shall rise first." This is the second blessed event which shall occur at the Redeemer's return--the sleeping saints will be awakened and raised. This brings us to a branch of our subject upon which there is much ignorance and confusion in Christendom generally. The idea which popularly obtains is that of a general resurrection at the end of time. So deeply rooted is this belief and so widely is it held that to declare there will be two resurrections--one of saints and another …
Arthur W. Pink—The Redeemer's Return

The Morality of the Gospel.
Is stating the morality of the Gospel as an argument of its truth, I am willing to admit two points; first, that the teaching of morality was not the primary design of the mission; secondly, that morality, neither in the Gospel, nor in any other book, can be a subject, properly speaking, of discovery. If I were to describe in a very few words the scope of Christianity as a revelation, [49] I should say that it was to influence the conduct of human life, by establishing the proof of a future state …
William Paley—Evidences of Christianity

In Reply to the Questions as to his Authority, Jesus Gives the Third Great Group of Parables.
(in the Court of the Temple. Tuesday, April 4, a.d. 30.) Subdivision A. Introduction ^A Matt. XXI. 23-27; ^B Mark XI. 27-33; ^C Luke XX. 1-8. ^c 1 And it came to pass, on one of the days, ^b they [Jesus and the disciples] come again to Jerusalem: ^a 23 And when he was come into the temple, ^b and as he was walking in the temple [The large outer court of the temple, known as the court of the Gentiles, was thronged during the feasts, and was no doubt the part selected by Jesus and his apostles when …
J. W. McGarvey—The Four-Fold Gospel

In Reply to the Questions as to his Authority, Jesus Gives the Third Great Group of Parables.
(in the Court of the Temple. Tuesday, April 4, a.d. 30.) Subdivision C. Parable of the Wicked Husbandmen. ^A Matt. XXI. 33-46; ^B Mark XII. 1-12; ^C Luke XX. 9-19. ^b 1 And he began to speak unto them ^c the people [not the rulers] ^b in parables. { ^c this parable:} ^a 33 Hear another parable: There was a man that was a householder [this party represents God], who planted a vineyard [this represents the Hebrew nationality], and set a hedge about it, and digged a ^b pit for the ^a winepress in it …
J. W. McGarvey—The Four-Fold Gospel

Cix. Jewish Rulers Seek to Ensnare Jesus.
(Court of the Temple. Tuesday, April 4, a.d. 30.) Subdivision A. Pharisees and Herodians Ask About Tribute. ^A Matt. XXII. 15-22; ^B Mark XII. 13-17; ^C Luke XX. 20-26. ^a 15 Then went the Pharisees, and took counsel how they might ensnare him in his talk. ^c 20 And they watched him, and sent forth { ^b send unto him} ^a their disciples, ^b certain of the Pharisees and of { ^a with} ^b the Herodians, that they might catch him in talk. [Perceiving that Jesus, when on his guard, was too wise for them, …
J. W. McGarvey—The Four-Fold Gospel

Jesus' Last Public Discourse. Denunciation of Scribes and Pharisees.
(in the Court of the Temple. Tuesday, April 4, a.d. 30.) ^A Matt. XXIII. 1-39; ^B Mark XII. 38-40; ^C Luke XX. 45-47. ^a 1 Then spake Jesus ^b 38 And in his teaching ^c in the hearing of all the people he said unto ^a the multitudes, and to his disciples [he spoke in the most public manner], 2 saying, ^c 46 Beware of the scribes, ^a The scribes and the Pharisees sit on Moses' seat: 3 all things whatsoever they bid you, these do and observe: but do not ye after their works: for they say, and do not. …
J. W. McGarvey—The Four-Fold Gospel

The Third Day in Passion-Week - the Events of that Day - the Question of Christ's Authority - the Question of Tribute to Cæsar - The
THE record of this third day is so crowded, the actors introduced on the scene are so many, the occurrences so varied, and the transitions so rapid, that it is even more than usually difficult to arrange all in chronological order. Nor need we wonder at this, when we remember that this was, so to speak, Christ's last working-day - the last, of His public Mission to Israel, so far as its active part was concerned; the last day in the Temple; the last, of teaching and warning to Pharisees and Sadducees; …
Alfred Edersheim—The Life and Times of Jesus the Messiah

The Third Day in Passion-Week - the Last Controversies and Discourses - the Sadducees and the Resurrection - the Scribe and the Great Commandment - Question
THE last day in the Temple was not to pass without other temptations' than that of the Priests when they questioned His authority, or of the Pharisees when they cunningly sought to entangle Him in His speech. Indeed, Christ had on this occasion taken a different position; He had claimed supreme authority, and thus challenged the leaders of Israel. For this reason, and because at the last we expect assaults from all His enemies, we are prepared for the controversies of that day. We remember that, …
Alfred Edersheim—The Life and Times of Jesus the Messiah

Fac-Similes
OF ANCIENT NEW TESTAMENT MANUSCRIPTS, TO ILLUSTRATE CHAPTER XXVI., PAGE 380. Most of the following specimens of ancient manuscripts are taken from Scrivener's Introduction to the Criticism of the New Testament. No. (1) is from Tischendorf s Novum Testamentum Graece ex Sinaitico Codice; Nos. (2) and (11) from Smith's Dictionary of the Bible; and No. (5) from Horne's Introduction, Vol. IV. No. (1). PLATE I. SINAI CODEX, Century IV. Heb. 12:27-29. Notice the occasional use of very small letters. In …
E. P. Barrows—Companion to the Bible

The Third Day in Pasion-Week - the Last Series of Parables: to the Pharisees and to the People - on the Way to Jerusalem: the Parable
(ST. Matt. xix. 30, xx. 16; St. Matt. xxi. 28-32; St. Mark xii. 1-12; St. Luke xx. 9-19; St. Matt. xxii. 1-14.) ALTHOUGH it may not be possible to mark their exact succession, it will be convenient here to group together the last series of Parables. Most, if not all of them, were spoken on that third day in Passion week: the first four to a more general audience; the last three (to be treated in another chapter) to the disciples, when, on the evening of that third day, on the Mount of Olives, [5286] …
Alfred Edersheim—The Life and Times of Jesus the Messiah

Wherefore I Cannot Indeed Say, of Females who have Fallen Away from a Better...
14. Wherefore I cannot indeed say, of females who have fallen away from a better purpose, in case they shall have married, that they are adulteries, not marriages; but I plainly would not hesitate to say, that departures and fallings away from a holier chastity, which is vowed unto the Lord, are worse than adulteries. For if, what may no way be doubted, it pertains unto an offense against Christ, when a member of Him keepeth not faith to her husband; how much graver offense is it against Him, when …
St. Augustine—On the Good of Widowhood.

Difficulties and Objections
"Yet ye say, The way of the Lord is not equal. Hear now, O house of Israel; Is not My way equal? are not your ways unequal?" (Ezek. 18:25). A convenient point has been reached when we may now examine, more definitely, some of the difficulties encountered and the objections which might be advanced against what we have written in previous pages. The author deemed it better to reserve these for a separate consideration rather than deal with them as he went along, requiring as that would have done the …
Arthur W. Pink—The Sovereignty of God

Synopsis. --Account to be Made of the Law of Atrophy through Disuse. --The virgin Birth and the Corporeal Resurrection of Jesus
VII SYNOPSIS.--Account to be made of the law of atrophy through disuse.--The virgin birth and the corporeal resurrection of Jesus, the two miracles now insisted on as the irreducible minimum, affected by this law.--The vital truths of the incarnation and immortality independent of these miracles.--These truths now placed on higher ground in a truer conception of the supernatural.--The true supernatural is the spiritual, not the miraculous.--Scepticism bred from the contrary view.--The miracle narratives, …
James Morris Whiton—Miracles and Supernatural Religion

Of the Practice of Piety in Holy Feasting.
Holy feasting is a solemn thanksgiving, appointed by authority, to be rendered to God on some special day, for some extraordinary blessings or deliverances received. Such among the Jews was the feast of the Passover (Exod. xii. 15), to remember to praise God for their deliverance out of Egypt's bondage; or the feast of Purim (Esth. ix. 19, 21), to give thanks for their deliverance from Haman's conspiracy. Such amongst us is the fifth of November, to praise God for the deliverance of the king and …
Lewis Bayly—The Practice of Piety

Jesus Attends the First Passover of his Ministry.
(Jerusalem, April 9, a.d. 27.) Subdivision A. Jesus Cleanses the Temple. ^D John II. 13-25. ^d 13 And the passover of the Jews was at hand [We get our information as to the length of our Lord's ministry from John's Gospel. He groups his narrative around six Jewish festivals: 1, He here mentions the first passover; 2, another feast, which we take to have been also a passover (v. 1); 3, another passover (vi. 4); 4, the feast of tabernacles (vii. 2); 5, dedication (x. 22); 6, passover (xi. 55). This …
J. W. McGarvey—The Four-Fold Gospel

Cix. Jewish Rulers Seek to Ensnare Jesus.
(Court of the Temple. Tuesday, April 4, a.d. 30.) Subdivision B. Sadducees Ask About the Resurrection. ^A Matt. XXII. 23-33; ^B Mark XII. 18-27; ^C Luke XX. 27-39. ^a 23 On that day there came { ^b come} unto him ^c certain of the the Sadducees, they that { ^b who} say there is no resurrection [As to the Sadducees, see p. 71. We may regard their attitude toward Christ as expressed by their leader Caiaphas, see p. 528]; and they asked him, saying, 19 Teacher, Moses wrote unto us [See Deut. xxv. 5, …
J. W. McGarvey—The Four-Fold Gospel

The King on his Throne.
"Crown Him with many crowns, The King upon His Throne." When the time came for our Blessed Lord to return into Heaven again, He ascended in the presence of His Apostles, whilst in the act of blessing them; "and a cloud received Him out of their sight" (Acts i. 9). And, we are told, they "returned to Jerusalem with great joy" (S. Luke xxiv. 52), not sorrowing as before at His being taken from them. And when we consider what His Ascension implied, we can see that they had good reason for their joy. …
Edward Burbidge—The Kingdom of Heaven; What is it?

The Barren Fig-Tree;
OR, THE DOOM AND DOWNFALL OF THE FRUITLESS PROFESSOR: SHOWING, THAT THE DAY OF GRACE MAY BE PAST WITH HIM LONG BEFORE HIS LIFE IS ENDED; THE SIGNS ALSO BY WHICH SUCH MISERABLE MORTALS MAY BE KNOWN. BY JOHN BUNYAN 'Who being dead, yet speaketh.'--Hebrews 11:4 London: Printed for J. Robinson, at the Golden Lion, in St. Paul's Churchyard, 1688. This Title has a broad Black Border. ADVERTISEMENT BY THE EDITOR. This solemn, searching, awful treatise, was published by Bunyan in 1682; but does not appear …
John Bunyan—The Works of John Bunyan Volumes 1-3

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