I. PRINCIPAL CAUSES OF RELIGIOUS ERROR.

1. Ignorance of Holy Scripture.

(1) Unaided human nature is prone to error. Bather might it be said that of itself human nature cannot possibly know the truth. We have but to remember the idola of which philosophy warns us, to perceive how much there is in the circumstances and very constitution of the human mind to interfere with the attainment of intellectual truth. Difficulties of this nature, however, may be practically overcome by diligence, candour, and careful study; and the phenomena of the senses will yield up the secret of their working to the educated thinker. But there are things beyond sense concerning which the methods of intellectual research can give us no information. The agnosticism of science concerning these things is therefore, as a whole, to be accepted as real. Were it not that there are moral as well as purely intellectual and constitutional causes for this ignorance, no fault need be found with it. But any view of mental error which omitted consideration of the fact of human depravity could not be considered adequate. The natural mind "loves darkness rather than light."

(2) Scripture is intended to correct human error. "The entrance of thy words giveth light" (Psalm 119:130). They reveal the existence, works, character, and purpose of God. By so doing they solve the mysteries attaching to human life and duty. They are the Word of God, anticipating and transcending the findings of the world's experience. This is done, not only by communicating what is above sensible perception, but by affording a discipline to the spiritual nature. "For the Word of God is quick, and powerful, and sharper than any two-edged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart" (Hebrews 4:12). "Every Scripture inspired of God is also profitable for teaching, for reproof, for correction, for instruction which is in righteousness: that the man of God may be complete, furnished completely unto every good work" (2 Timothy in. 16). "Ye search the Scriptures, because ye think that in them ye have eternal life; and these are they which bear witness of me" (John 5:39).

2. Lack of spiritual experience. "Nor the power of God." This ignorance may consist partly in ignorance of the facts of the Divine history of mankind as recorded in Scripture; but it is chiefly due to absence of personal, experimental consciousness of God in the spiritual nature. It is the "darkness of the heart" which exaggerates and intensifies the effects of general ignorance. "The power of God" works its miracles in the inward as well as the outward life; in conversion, sanctification, communion, and providential grace.

II. IN WHOM THESE MAY EXIST. The Sadducees were, according to the standards of their day, educated men. With the letter of the books of Moses they were familiar (ver. 26); and they were most careful to preserve them from addition or intermixture.

1. Highly educated men may err in Divine things. "Thou didst hide these things from the wise and understanding, and didst reveal them unto babes" (Matthew 11:25). Secular culture has not furnished an atom of the transcendental knowledge upon which religion is based; the Bible is not its product, nor can it be interpreted by it. Yet is not literature, art, or science to be discarded as a secondary aid to the interpretation of Scripture. If God does not require our knowledge, neither does he, as it has been finely said, require our ignorance.

2. There are many who know the letter of God's Word without knowing its spirit. Religious training may bestow an acquaintance with Scriptural history and doctrine and the chief outlines of moral duty, but it cannot ensure the inward knowledge of the heart. The interpretation of Scripture is only possible to those who are spiritually enlightened. Knowing the Bible externally may actually prove a hindrance to an inward knowledge of it, if it be made too much of, or imagined sufficient in itself. Superficial acquaintance with Biblical literature, doctrine, etc., "puffeth up;" and it requires the sternest and most frequent assaults ere its true character is exposed to itself.

III. HOW THEY ARE TO BE REMOVED.

1. The teaching of Christ; awakening a sense of inward need and repentance, and revealing the correspondence of the Word of God to the expanding and maturing spiritual consciousness.

2. The gift of the Holy Spirit; which takes of the things of God and reveals them to us. "Things which eye saw not, and ear heard not, and which entered not into the heart of man, whatsoever things God prepared for them that love him. But unto us God revealed them through the Spirit: for the Spirit searcheth all things, yea, the deep things of God" (1 Corinthians 2:9). Not least of the enlightening influence of the Holy Ghost is due to the purification of the heart. - M.

These words of Christ show us how much more there is in Scripture than at first sight appears. God spoke to Moses in the bush, and called Himself the God of Abraham; and Christ tells us, that in this simple announcement was contained the promise, that Abraham should rise again from the dead. In truth, if we may say it with reverence, the All-wise All-knowing God cannot speak, without meaning many things at once. He sees the end from the beginning; He understands the numberless connections and relations of all things one with another. Every word of His is full of instruction looking many ways; and, though it is not often given to us to know these various senses, and we are not at liberty to attempt lightly to imagine them, yet, as far as they are told us, and as far as we may reasonably infer them, we must thankfully accept them.

(J. H. Newman.)

Christ raises the question: Could God call Himself Abraham's God if He had permitted his hopes to be disappointed, and his whole life to be dissipated by the touch of death? Whatever we love we seek to keep alive, and, if God loved Abraham, would He let him die? If the Sadducee was right, Abraham was at the time a handful of desert dust in which certainly God could take no peculiar interest. The fact that man can engage the interest of God, speak to Him, enter into covenant with Him; be beloved, embraced, protected by God, is the proof of immortality. Because God lives, he will live also whom God loves. There are many arguments that go to prove immortality, but this is chief, that God loves man, delights in him, and would be Himself bereaved, and spend a desolate eternity, if death robbed Him of the spirits that trust Him.

(R. Glover).

1. Knowledge of the Scriptures may be very superficial.

2. Christ shows us how to conduct controversy.

3. Jesus enlarges our thoughts of what life is.

4. We are not to measure the unseen by the seen.

5. We cannot ignore one truth without danger of losing our hold on others.

6. The future life differs from the present

(1)In its constitution;

(2)in its blessedness.

7. A higher existence hereafter suggests the folly of expecting perfection here.

8. Our friends, who "sleep in Jesus" are not dead.

(F. Wagstaff.)

I. THE ARGUMENT. It may be presented in three aspects.

1. After the three patriarchs were dead, and had been in the grave for centuries, God spoke of Himself as their God. If the words assume their then conscious existence as spirits, then it followed(1) that the negative portion of the system of the Sadducees was destroyed. There are spiritual existences.

2. Supposing they do not exist in a state of consciousness, still God considers Himself as sustaining relations to them; He is their God. This, again, disposes of materialistic Sadduceeism. For God cannot sustain that relationship to what has been annihilated — to what has ceased to be — to nothing.

3. The emphasis may be put on the term "God." "I am the God," etc. What is it to be God to a being who has a religious nature, is capable of worship and happiness through Divine relations? How had He shown them He was their God? He called, led, educated, tried them, and taught them to rest implicitly on His word. He promised them a wonderful possession. What seemed to be conveyed by the words was never actually enjoyed. Yet they lived in faith, and died in the exercise of this faith — that in bestowing this possession He would prove Himself to be their God. If the Sadducees were right, there was an end of them and of the Divine faithfulness. It was a commencement without a conclusion, a porch without a temple, a beginning of promise without the termination.

II. Now, THIS SUBJECT WILL CAST LIGHT UPON TWO OTHERS.

1. The manner in which Christ threw light upon the future condition of man. He did not bring life and immortality to light as a new thing. There were indications of it in the ancient Church. He brought out in distinctness, and clearness, and fulness what was involved in mist and fog. Speaking with Divine authority,(1) He took the affirmative side — always took it: resisted the objectors, threw against them arguments from the power of God, and the Scriptures of God.(2) He raised men from the dead.(3) He threw light upon the resurrection — the life of men in glory — long after their bodies had passed away.(4) Then He illustrated and embodied in His own Person everything He taught. He died, was buried, was raised, was changed, was glorified.(5) But greatest of all, by His redemptive work He shows how all could be done according to, and in harmony with, the principles of the Divine government, and the perfection of God's nature.

2. Light is cast upon the state of the pious and holy dead. They live.Martyred saints committed their spirits to the Lord Jesus.

1. If men choose to live "without God" here, they will find hereafter that there is a sense in which the actual relation between Him and them has not been destroyed.

2. The dignity and glory of a religious life. They are to be glorious immortals who love God, cherish religious faith, cultivate acquaintance with the infinite, and walk in holy obedience. The character of faithful worshippers is to be perpetuated and become eternal.

3. It is of infinite importance that all possess this Divine faith, and live the real life based upon the truth of God and the Gospel of Christ.

(Thomas Binney.)

I never saw a man that did not believe in the immortality of love when following the body of a loved one to the grave. I have seen men under other circumstances that did not believe in it; but I never saw a man that, when he stood looking upon the form of one that he really loved stretched out for burial, did not revolt from saying, "It has all come to that: the hours of sweet companionship; the wondrous interlacings of tropical souls, the joys, the hopes, the trusts, the unutterable yearnings — there they all lie." No man can stand and look in a coffin upon the body of a fellow creature, and remember the flaming intelligence, the blossoming love, the whole range of Divine faculties which so lately animated that cold clay, and say, "These have all collapsed and gone." No person can witness the last sad ceremonials which are performed over the remains of a human being — the sealing down of the unopenable lid, the following of the rumbling procession to the place of burial, the letting of the dust down into dust, the falling of the earth upon the hollow coffin, with those sounds that are worse than thunder, and the placing of the green sod over the grave — no person, unless he be a beast, can witness these things, and then turn away and say, "I have buried my wife; I have buried my child; I have buried my sister, my brother, my love."

(H. W. Beecher.)

One bright summer day I stood beside a large water butt, watching the insect life which skimmed its surface and the lower forms of life which revelled and rejoiced in its depths. Whilst thus engaged, I saw a little creature, in the shape of a worm, come up with zig-zag course apparently from the bottom of the butt to its surface. There was a little agitation — the shell broke, and a bright and beautiful insect flew away towards heaven. To my apprehension that was the most beautiful type of the resurrection ever beheld, and thus has our gracious God filled all nature with appropriate and instructive emblems of the glorious doctrine of the resurrection.

(S. Cocks.)

In Dr. Brown's work on the resurrection, their is a beautiful parable from Halley. The story is of a servant, who, receiving a silver cup from his master, suffers it to fall into a vessel of aquafortis, and, seeing it disappear, contends in argument with a fellow servant that its recovery is impossible, until the master comes on the scene, and infuses salt water, which precipitates the silver from the solution; and then, by melting and hammering the metal, he restores it to its original shape. With this incident a sceptic — one of whose great stumbling blocks was the resurrection — was so struck, that he ultimately renounced his opposition to the gospel, and became a partaker of the Christian hope of immortality.

(S. S. Teacher.)

John Bunyan was once asked a question about heaven which he could not answer, because the matter was not revealed in the Scriptures; and he thereupon advised the inquirer to live a holy life and go and see.

(Christian Age.)

It is curious to compare old and new maps, and to mark the progress of discovery. The black space of ocean is followed by a faint outline of a few miles of coast, marking the termination of an intrepid voyage. Then further portions of the same coast are laid down at intervals as supposed islands. Then by and by these portions are connected, and the outline of a great continent begins to be developed. The "undiscovered" passes into the region of the known and familiar. Thus it is with the Bible. What progress is being made in the discovery of its meaning! How much better acquainted is the Church of Christ now with its spirit, its allusions, its inner and outer history, than the same church during a former period! What a far more true and just idea of the mind of Christ, as manifested in and by the Apostolic Church, have we now than the Church of the fourth and fifth centuries possessed! Distance has increased the magnitude, the extent, the totality, the grandeur in the heaven-kissing mountain range. Individually I find in daily study of the Bible a daily discovery. What was formerly unknown becomes known, and what seemed a solitary coast becomes a part of a great whole, and what seemed wild and strange and lonely becomes to me green pasture and refreshing water — the abode of my fireside affections. And surely I shall read the Bible as an alphabet in heaven. It was my first school book here, and I hope it will be my first there. What I shall I never know the Spirit which moves the wheels, whose rims are so high that they are dreadful? The only true theory of development is the development of the spiritual eye for the reception of that light which ever shineth.

(Norman Macleod, D. D.)

Whatever correct ideas we have about the heavenly state, are of course derived from the revelation God has made. And yet from the very nature of the subject our ideas must necessarily be vague, and perhaps even incorrect. The information may be, and doubtless is, the very best God could give us; but the unsatisfactoriness of it clearly remains, just because the subject is so far beyond our present attainments and conceptions. It is like talking of the higher mathematics to a child who has only begun to comprehend the simplest relations of numbers, and to whom the multiplication table is an "Ultima Thule."

(Christian World Pulpit.)

The children of God, in the resurrection, our Saviour says, shall be equal to the angels; or, perhaps, more properly, they shall be like the angels in attributes, station, and employments. Like the angels, they will possess endless youth, activity, power, knowledge, and holiness; enjoy the same immortal happiness, dignity, and Divine favour; be lovely, beautiful, and glorious in the sight of God, and "shine forth as the sun in the kingdom of their Father." Like the angels, shall they be sons, and kings, and priests to God, and live and reign with Him forever and ever.

(Pres. Dwight.)

In our mysterious being we have a double existence; we are part of a body, and God deals with men collectively as communities: yet also we are as much single spirits as if we were alone in the world, each running separately and apart its individual course. To teach men from the first the awful, the difficult truth, that they have each of them a soul — this was the meaning of that discipline of Abraham and the Patriarchs; and the whole history has shown how necessary it was. The visible world is all about us, early and late, wrapping us around, occupying eye and thought and desire; we seem to belong to it, and to it alone; it seems as if we must take our chance with it. And, on the other hand, we know how easily men come to think that being one of a body — even though it were the "seed of Abraham," or "the Church of Christ" — made it less necessary to remember their personal singleness, their personal responsibility. To belong to a "good set," to a religions family, seems to give us a security for ourselves; insensibly, perhaps, we take to ourselves credit for the goodness of our friends, we look at ourselves as if we must be what they are. The soul has indeed to think and to work with others and for others, and for great aims and purposes, out of and beyond itself. For others, and with others, the best parts of its earthly work is done. But first, the soul has to know that sublime truth about itself: that it stands before the Everlasting by itself, and for what it is. Abraham learned it, like Moses, like Elijah, like Isaiah, like St. Paul: in Job and the Psalter we see the early fruits of that discipline. The soul knew itself alone with God; no words could tell the incommunicable secret of the presence of God; and in that secret was wrapped up the seed of its conviction of its mysterious immortality — "God is not the God of the dead, but of the living." This is the first lesson of the masters of the spiritual life. This is the first opening of the eyes to the reality of religion, when it comes upon us in our heart of hearts, in the deep certainties of conscience, that in spite of all that fills the eye and is not ourselves, there is ourself and there is God; and we begin by degrees, as it has been said, to perceive that there are but two beings in the whole universe — two only supreme and luminously self- evident beings — our own soul, and the God who made it.

(Dean Church.)

What shall we do in heaven? Well, our employments will accord with our state and disposition. Some one of you may perhaps be an artist. Now to paint a fine picture to hang upon somebody's wall on earth is accounted a great thing. Pooh! In heaven, your canvas shall be a soul, and your picture a loving spirit which under your guidance shall become a being of grace and beauty for evermore. On earth, an artist generally paints to make himself a name and earn both money and glory, but in heaven the object and aim of an artist shall be, "Oh, that I might train this soul to be like Christ! Oh, that my work might glorify God!" Someone else here may, I think, be an architect in heaven, not with bricks, stone, mortar, ladders, and rubbish. No; you build houses here; there you shall build human souls into angels. If life in heaven is to be as the angels, we have the joy of knowing that useful and congenial occupation will be our lot.

(W. Birch.)

A lad, who served as a milk vendor, stood one day in Antwerp cathedral before the glorious picture by Rubens of the bringing down of Christ from the cross. The boy drank in all the beauty of the painting as if it were a thing of life; and it seemed as if the hunger in his soul were satisfied while he gazed upon the marvellous glory of that scene. At length, he turned away with a sigh in his heart, but a light in his eye, saying, "I, also, have in me the soul of a painter!" But he was only a poor boy, who went with a dog and a little cart carrying milk cans from the country to the people of Antwerp. In his soul he said, "I in soul am an artist!" But he had to go back to his dog and cart and milk cans, and that sort of humdrum work continued to be his daily employment, until having lost his living through a false accusation, and he and his dog being refused bread, they wandered up and down in the cold of the winter until one day they found themselves weary and starving at the door of the cathedral. The poor boy, with the soul of an artist, followed by his dog, more faithful to him than men and women, walked up the grand aisle of the cathedral, and stood before the glorious picture of Christ. Being weary, he lay down, when the poor dog crouched close to his starving master to warm him, and the boy kissed the head of the faithful beast and fixed his eyes on the sacred canvas. In the morning, the people found a boy and dog both dead, and clasped together. He had the soul of a painter, but he was poor and cold and hungry, yet he died feeling the love of his dog and beholding the picture whose glory had inspired his soul. And the people wept, and mourned over the poor boy whose circumstances had prevented the realization of his heart's desire. In the other world there will be no obstruction to lawful desires, and the possibilities of the human heart shall be granted. Every one of us shall have our opportunity of congenial employment. That which is within the soul and forms our real nature shall come out and have an opportunity of being employed in the service of God and mankind. A man with a musical soul one day went into a shop where he saw a beautiful violin for sale, and with all the money he had, he bought it. He came exultingly out of the shop the possessor of the glorious instrument. Then somebody said to him, "My friend, where is the bow?" He had the fiddle, but he had no bow. In a corresponding way, many of you have the violin in your nature, the capacity for harmony, but circumstances are against you; you cannot realize your earnest resolves because there is something wanting, You were meant to be a poet, and yet are, perhaps, a brick setter; or you were made to be an artist, and may be only a chimney sweep; or you may have the instincts of an engineer, and yet are probably chained to a desk in some dingy office, or may be a shoemaker sitting at a stall all day mending boots. These are some of the disciplinary contradictions of this life, where round people are continually found in square holes, and square people in round holes. But in the better land all these "odds" shall be made "even," and an opportunity given to everyone to bring out that which God has put within us, and we shall be and do that which harmonizes with our angelic nature and inclination.

(W. Birch.)

Most earnest men are too busy in this world to find time to really live and know themselves. They are too much engrossed in the "maddening maze" of things to "watch and pray" and practise self-examination. They are like a steamer which is of excellent build and power of speed, and which is so profitable to its owners that they send it about from port to port and never put it into harbour to survey and restore it; and at length when stress of weather comes, the beautiful, powerful steamer gives way and sinks. Thousands of business men are like that steamer; they perish for want of overhauling and renovation. They are too busy to think of God, and death, and judgment. They are too busy to do a good deed in any way except putting their hand into their pocket to give something to a charitable institution, or throwing a copper to some unfortunate beggar. In the other world these over busy men will bare time to think of God and of themselves. The life of the other world will without doubt be progressive. Progress or development is the law of creation. There is progress on earth, and there will be progress in heaven. Your life is to be as a pure river which cannot be defiled or overshadowed by evil. We shall have to learn to forgive, learn to be pure, learn to be loving, learn to be kind. Have you learned these things on earth? Not fully; but you are trying to learn them; if so, you shall be as the angels and finish your education in heaven. There has been only One who went perfect into heaven. That perfect being was Jesus, and He has promised that His Spirit shall be with everyone who desires to follow Him.

(W. Birch.)

David, Herodians, Isaac, Jacob, JesusJerusalemAlike, Answering, Astray, Cause, Err, Error, Holy, Ignorance, Isn't, Mistaken, Power, Reason, Replied, Scriptures, Understand, Writings, Wrong1. Jesus tells the parable of the tenants
13. He avoids the snare of the Pharisees and Herodians about paying tribute to Caesar;
18. convicts the Sadducees, who denied the resurrection;
28. resolves the scribe, who questioned of the first commandment;
35. refutes the opinion that the scribes held of the Christ;
38. bidding the people to beware of their ambition and hypocrisy;
41. and commends the poor widow for her two mites, above all.

Mark 12:24

     1105   God, power of
     1690   word of God
     2333   Christ, attitude to OT
     8281   insight

Mark 12:18-25

     5661   brothers
     9315   resurrection, of believers

Mark 12:18-27

     5681   family, nature of
     7555   Sadducees

Mark 12:24-27

     2045   Christ, knowledge of
     9314   resurrection, of the dead

Mark 12:24-31

     2363   Christ, preaching and teaching

God's Last Arrow
'Having yet therefore one son, his well-beloved, he sent him also last unto them.'--Mark xii. 6. Reference to Isaiah v. There are differences in detail here which need not trouble us. Isaiah's parable is a review of the theocratic history of Israel, and clearly the messengers are the prophets; here Christ speaks of Himself and His own mission to Israel, and goes on to tell of His death as already accomplished. I. The Son who follows and surpasses the servants. (a) Our Lord here places Himself in …
Alexander Maclaren—Expositions of Holy Scripture

Dishonest Tenants
'And He began to speak unto them by parables. A certain man planted a vineyard, and set an hedge about it, and digged a place for the winefat, and built a tower, and let it out to husbandmen, and went into a far country. 2. And at the season he sent to the husbandmen a servant, that he might receive from the husbandmen of the fruit of the vineyard. 3. And they caught him, and beat him, and sent him away empty. 4. And again he sent unto them another servant; and at him they cast stones, and wounded …
Alexander Maclaren—Expositions of Holy Scripture

Not Far and not In
'Thou art not far from the kingdom of God.'--Mark xii. 34, 'A bruised reed He will not break, and the smoking flax He will not quench.' Here is Christ's recognition of the low beginnings of goodness and faith. This is a special case of a man who appears to have fully discerned the spirituality and inwardness of law, and to have felt that the one bond between God and man was love. He needed only to have followed out the former thought to have been smitten by the conviction of his own sinfulness, and …
Alexander Maclaren—Expositions of Holy Scripture

The Marvels of Holy Scripture, --Moral and Physical. --Jael's Deed Defended. --Miracles vindicated.
Do ye not therefore err, because ye know not the Scriptures, neither the power of God. ON a certain occasion, the Son of Man was asked what was thought a hard question by those who, in His day, professed "the negative Theology [588] ." There was a moral and there was physical marvel to be solved. Both difficulties were met by a single sentence. The Sadducean judgment had gone astray from the Truth, (planasthe our Saviour said,) from a twofold cause: (1) The men did not understand those very Scriptures …
John William Burgon—Inspiration and Interpretation

Obedience to God the Way to Faith in Christ.
"When Jesus saw that he answered discreetly, He said unto him, Thou art not far from the kingdom of God."--Mark xii. 34. The answer of the scribe, which our blessed Lord here commends, was occasioned by Christ's setting before him the two great commandments of the Law. When He had declared the love of God and of man to comprehend our whole duty, the scribe said, "Master, Thou hast said the truth: for there is one God; and there is none other but He: and to love Him with all the heart, and with …
John Henry Newman—Parochial and Plain Sermons, Vol. VIII

The Unity of the Divine Being
"There is one God." Mark 12:32. 1. And as there is one God, so there is one religion and one happiness for all men. God never intended there should be any more; and it is not possible there should. Indeed, in another sense, as the Apostle observes, "there are gods many, and lords many." All the heathen nations had their gods; and many, whole shoals of them. And generally, the more polished they were, the more gods they heaped up to themselves. But to us, to all that are favoured with the Christian …
John Wesley—Sermons on Several Occasions

For the Candid and Thoughtful
It strikes me that this scribe was half-hearted in the work of tempting our Lord, even at the first. I should imagine him to have been a very superior man amongst his fellows, a man of greater light and discernment than the rest, and of greater ability in statement and discussion. Possibly for this cause his brother scribes selected him, and put him forward to ask the testing questions. Now, it will sometimes happen that a man is thrust forward by others to do what he would never have thought of …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 26: 1880

The First and Great Commandment
It is "the first commandment," again, not only for antiquity, but for dignity. This command, which deals with God the Almighty must ever take precedence of every other. Other commandments deal with man and man, but this with man and his Creator. Other commands of a ceremonial kind, when disobeyed, may involve but slight consequences upon the person who may happen to offend, but this disobeyed provokes the wrath of God, and brings his ire at once upon the sinner's head. He that stealeth committeth …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 3: 1857

Observing the Offerings and Widow's Mites.
(in the Temple. Tuesday, April 4, a.d. 30.) ^B Mark XII. 41-44; ^C Luke XXI. 1-4. ^b 41 And he sat down over against the treasury [It is said that in the court of the women there were cloisters or porticos, and under the shelter of these were placed thirteen chests with trumpet-shaped mouths into which offerings might be dropped. The money cast in was for the benefit of the Temple. An inscription on each chest showed to which one of the thirteen special items of cost or expenditure the contents would …
J. W. McGarvey—The Four-Fold Gospel

A Serious Persuasive to Such a Method of Spending Our Days as is Represented in the Former Chapter.
1, 2. Christians fix their views too low, and indulge too indolent a disposition, which makes it more necessary to urge such a life as that under consideration.--3. It is therefore enforced, from its being apparently reasonable, considering ourselves as the creatures of God, and as redeemed by the blond of Christ.--4. From its evident tendency to conduce to our comfort in life.--5. From the influence it will have to promote our usefulness to others.--6. From its efficacy to make afflictions lighter.--7. …
Philip Doddridge—The Rise and Progress of Religion in the Soul

The Cross as a Social Principle
Social Redemption is Wrought by Vicarious Suffering DAILY READINGS First Day: The Prophetic Succession And he began to speak unto them in parables. A man planted a vineyard, and set a hedge about it, and digged a pit for the winepress, and built a tower, and let it out to husbandmen, and went into another country. And at the season he sent to the husbandmen a servant, that he might receive from the husbandmen of the fruits of the vineyard. And they took him, and beat him, and sent him away empty. …
Walter Rauschenbusch—The Social Principles of Jesus

Whether to the Words, "Thou Shalt Love the Lord Thy God with Thy Whole Heart," it was Fitting to Add "And with Thy Whole Soul, and with Thy Whole Strength"?
Objection 1: It would seem that it was unfitting to the words, "Thou shalt love the Lord thy God, with thy whole heart," to add, "and with thy whole soul, and with thy whole strength" (Dt. 6:5). For heart does not mean here a part of the body, since to love God is not a bodily action: and therefore heart is to be taken here in a spiritual sense. Now the heart understood spiritually is either the soul itself or part of the soul. Therefore it is superfluous to mention both heart and soul. Objection …
Saint Thomas Aquinas—Summa Theologica

The Tribute Money
"And they send unto Him certain of the Pharisees and of the Herodians, that they might catch Him in talk. And when they were come, they say unto Him, Master, we know that Thou art true, and carest not for any one: for Thou regardest not the person of men, but of a truth teachest the way of God: Is it lawful to give tribute unto Caesar, or not? Shall we give, or shall we not give? But He, knowing their hypocrisy, said unto them, Why tempt ye Me? bring Me a penny, that I may see it. And they brought …
G. A. Chadwick—The Gospel of St. Mark

Christ and the Sadduccees
"And there come unto Him Sadducees, which say that there is no resurrection: and they asked Him, saying, Master, Moses wrote unto us, If a man's brother die, and leave a wife behind him, and leave no child, that his brother should take his wife, and raise up seed unto his brother. There were seven brethren: and the first took a wife, and dying left no seed; and the second took her, and died, leaving no seed behind him; and the third likewise: and the seven left no seed. Last of all the woman also …
G. A. Chadwick—The Gospel of St. Mark

The Discerning Scribe
"And one of the scribes came, and heard them questioning together, and knowing that He had answered them well, asked Him, What commandment is the first of all? Jesus answered, The first is, Hear, O Israel; The Lord our God, the Lord is one: and thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind, and with all thy strength. The second is this, Thou shalt love thy neighbor as thyself. There is none other commandment greater than these. And the scribe said …
G. A. Chadwick—The Gospel of St. Mark

David's Lord
"And Jesus answered and said, as He taught in the temple, How say the scribes that the Christ is the Son of David? David himself said in the Holy Spirit,-- The Lord said unto my Lord, Sit Thou on My right hand, Till I make Thine enemies the footstool of Thy feet. David himself calleth Him Lord; and whence is He his son? And the common people heard Him gladly. And in His teaching He said, Beware of the scribes, which desire to walk in long robes, and to have salutations in the marketplaces, and chief …
G. A. Chadwick—The Gospel of St. Mark

The Widow's Mite
"And He sat down over against the treasury, and beheld how the multitude cast money into the treasury: and many that were rich cast in much. And there came a poor widow, and she cast in two mites, which make a farthing. And He called unto Him His disciples, and said unto them, Verily I say unto you, This poor widow cast in more than all they which are casting into the treasury; for they all did cast in of their superfluity; but she of her want did cast in all that she had, even all her living." MARK …
G. A. Chadwick—The Gospel of St. Mark

Talks with Bohler
I asked P. Bohler again whether I ought not to refrain from teaching others. He said, "No; do not hide in the earth the talent God hath given you." Accordingly, on Tuesday, 25, I spoke clearly and fully at Blendon to Mr. Delamotte's family of the nature and fruits of faith. Mr. Broughton and my brother were there. Mr. Broughton's great objection was he could never think that I had not faith, who had done and suffered such things. My brother was very angry and told me I did not know what mischief …
John Wesley—The Journal of John Wesley

The Room was Like and Oven
Sunday, 8.--We were at the minster [21] in the morning and at our parish church in the afternoon. The same gentleman preached at both; but though I saw him at the church, I did not know I had ever seen him before. In the morning he was all life and motion; in the afternoon he was as quiet as a post. At five in the evening, the rain constrained me to preach in the oven again. The patience of the congregation surprised me. They seemed not to feel the extreme heat or to be offended at the close application …
John Wesley—The Journal of John Wesley

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

Prophecy.
PROPHECY. Isaiah iii. 13; liii. "Behold, my servant shall deal prudently; he shall be exalted and extolled, and be very high. As many were astonished at thee; his visage was so marred more than any man, and his form more than the sons of men: so shall he sprinkle many nations; the kings shall shut their mouths at him: for that which had not been told them shall they see; and that which they had not heard shall they consider. Who hath believed our report? and to whom is the arm of the Lord revealed? …
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 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

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