Luke 20:28
"Teacher," they said, "Moses wrote for us that if a man's brother dies and leaves a wife but no children, the man is to marry his brother's widow and raise up offspring for him.
Teacher
The term "Teacher" is a translation of the Greek word "Didaskalos," which was a respectful title used for someone who was recognized as a master or instructor, particularly in religious or philosophical contexts. In the Gospels, Jesus is often addressed as "Teacher," acknowledging His authority and wisdom in spiritual matters. This title reflects the respect and recognition of Jesus' role as a spiritual leader and His deep understanding of the Scriptures.

Moses wrote for us
This phrase refers to the Mosaic Law, specifically the practice of levirate marriage, which is found in Deuteronomy 25:5-6. The phrase "Moses wrote for us" underscores the authority of the Torah, the first five books of the Bible, traditionally attributed to Moses. It highlights the Jewish people's reliance on the Law for guidance in their daily lives and religious practices. The use of "for us" indicates the communal aspect of the Law, meant to guide the entire nation of Israel.

if a man’s brother dies and leaves a wife but no children
This scenario sets the stage for the levirate marriage law. The situation described is one of familial duty and responsibility. In ancient Israel, family lineage and inheritance were of utmost importance. The death of a brother without children posed a threat to the continuation of the family line and the preservation of property within the family. This phrase reflects the cultural and historical context of the time, where family and tribal identity were central to one's social and religious life.

the man should marry the widow
The directive for the brother to marry the widow is rooted in the Hebrew practice of "yibbum," or levirate marriage. The Hebrew word "yabam" means "to perform the duty of a brother-in-law." This practice was not only a legal obligation but also a moral and social one, ensuring the protection and provision for the widow, who would otherwise be vulnerable in a patriarchal society. It also served to honor the deceased brother by continuing his lineage.

and raise up offspring for his brother
The purpose of this marriage was to "raise up offspring" for the deceased brother, ensuring that his name and inheritance would not be lost. This reflects the importance of legacy and continuity in the Jewish tradition. The offspring would be considered the legal heirs of the deceased brother, thus preserving his family line. This practice underscores the communal and familial responsibilities emphasized in the Mosaic Law, where individual actions were often directed towards the welfare and continuity of the family and community.

Persons / Places / Events
1. Jesus
- The central figure in the Gospel of Luke, who is being questioned by the Sadducees in this passage.

2. Sadducees
- A Jewish sect known for their denial of the resurrection, who are attempting to challenge Jesus with a question about the law.

3. Moses
- The great lawgiver of Israel, whose writings in the Torah are being referenced by the Sadducees.

4. Levirate Marriage
- The practice described in the Mosaic Law where a man is required to marry his deceased brother's widow if the brother died without children, to preserve the family line.

5. The Law of Moses
- Specifically, the commandment found in Deuteronomy 25:5-6, which the Sadducees are citing in their question to Jesus.
Teaching Points
Understanding the Law
The Sadducees' question is rooted in the Mosaic Law, specifically the practice of levirate marriage. Understanding the cultural and historical context of this law helps us appreciate the continuity and fulfillment of the law in Christ.

The Resurrection
The Sadducees' denial of the resurrection is a key point of contention. Jesus' response (in the following verses) affirms the reality of the resurrection, which is a cornerstone of Christian faith.

Scriptural Authority
Jesus often used Scripture to address questions and challenges. This passage encourages believers to know and use Scripture wisely in discussions about faith.

Marriage and Eternal Life
The question posed by the Sadducees also touches on the nature of relationships in the afterlife. Jesus' teaching points to a transformed existence beyond earthly institutions.

Faith and Reason
The interaction between Jesus and the Sadducees demonstrates the importance of engaging both faith and reason when discussing theological matters.
Bible Study Questions
1. How does the practice of levirate marriage, as described in Deuteronomy 25:5-6, reflect the values and priorities of ancient Israelite society?

2. In what ways does Jesus' response to the Sadducees challenge their understanding of the resurrection and eternal life?

3. How can we apply Jesus' use of Scripture in this passage to our own discussions and debates about faith today?

4. What does this passage teach us about the nature of relationships in the afterlife, and how does this influence our understanding of marriage and family?

5. How can we balance faith and reason when faced with challenging questions about our beliefs, as demonstrated by Jesus in this passage?
Connections to Other Scriptures
Deuteronomy 25:5-6
This passage provides the basis for the practice of levirate marriage, which the Sadducees reference in their question to Jesus.

Genesis 38
The account of Tamar and Judah, which illustrates the practice of levirate marriage in the Old Testament.

Matthew 22:23-33 and Mark 12:18-27
Parallel accounts of this interaction between Jesus and the Sadducees, providing additional context and details.

Acts 23:8
Highlights the beliefs of the Sadducees, particularly their denial of the resurrection, which is central to their questioning of Jesus.
Christ Supreme in DebateR.M. Edgar Luke 20:20-40
Christ's Answer to the SadduceesArchbishop Tillotson.Luke 20:27-38
Equality of Men with AngelsE. Payson, D. D.Luke 20:27-38
Equality with AngelsP. Morrison.Luke 20:27-38
Foundations of Christian HopeW. Clarkson Luke 20:27-38
In the Resurrection Saints are as AngelsJ. McCosh, D. D.Luke 20:27-38
LessonsJames Foote, M. A.Luke 20:27-38
Mercy Weaves the Veil of Secrecy Over the FutureD. Thomas, D. D.Luke 20:27-38
Resurrection: an Easter-Day SermonJ. N. Bennie, LL. B.Luke 20:27-38
Reticence of the Bible in Regard to Heavenly HappinessChristian AgeLuke 20:27-38
The Living God of Living MenLuke 20:27-38
The Mortal and the ImmortalH. Bonar, D. D.Luke 20:27-38
The Sadducees SilencedJ. Thompson, D. D.Luke 20:27-38
The World to ComeG. Burder.Luke 20:27-38
The World to ComeExpository OutlinesLuke 20:27-38
People
David, Isaac, Jacob, Jesus, John
Places
Jerusalem
Topics
Brother, Childless, Demanded, Die, Dies, Family, Law, Leaves, Leaving, Man's, Marry, Master, One's, Question, Questioned, Rabbi, Raise, Saying, Seed, Teacher, Widow, Wife, Wrote
Dictionary of Bible Themes
Luke 20:28

     5724   offspring
     5743   widows
     7552   Pharisees, attitudes to Christ

Luke 20:27-33

     7388   kinsman-redeemer

Luke 20:27-36

     5661   brothers

Luke 20:27-38

     5681   family, nature of
     7555   Sadducees

Luke 20:28-31

     5711   marriage, restrictions

Library
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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