MATTHEW XXII. 23—33.

23 And the same day came to him the Sadducees, which say that there is no resurrection, and asked him,

24 Saying, Master, Moses said, If a man die, having no children, his brother shall marry his wife, and raise up seed unto his brother.

25 Now there were with us seven brethren and the first, when he had married a wife, deceased, and, having no issue, left his wife unto his brother: 26 Likewise the second also, and the third, unto the seventh.

29 Jesus answered and said unto them, Ye do err, not knowing the Scriptures, nor the power of God.

30 For in the resurrection they neither marry, nor are given in marriage, but are as the angels of God in heaven.

31 But as touching the resurrection of the dead, have ye not read that which was spoken unto you by God, saying,

32 I am the God of Abraham, and the God of Isaac, and the God of 27 And last of all the woman died Jacob? God is not the God of the also.

28 Therefore in the resurrection whose wife shall she be of the seven? for they all had her.

dead, but of the living.

33 And when the multitude heard this, they were astonished at his doctrine.

THIS passage describes a conversation between our Lord Jesus Christ and the Sadducees. These unhappy men, who said that there was "no resurrection," attempted, like the Pharisees and Herodians, to perplex our Lord with hard questions. Like them, they hoped "to entangle Him in His talk," and to injure His reputation among the people. Like them, they were completely baffled.

Let us observe, in the first place, that absurd sceptical objections to Bible truths are ancient things. The Sadducees wished to show the absurdity of the doctrine of the resurrection and the life to come. They therefore came to our Lord with a story which was probably invented for the occasion. They told Him that a certain woman had married seven brothers in succession, who had all died and left no children. They then asked "whose wife" this woman would be in the next world, when all rose again. The object of the question was plain and transparent. They meant, in reality, to bring the whole doctrine of a resurrection into contempt. They meant

to insinuate, that there must needs be confusion, and strife, and unseemly disorder, if, after death, men and women were to live again.

It must never surprise us, if we meet with like objections against the doctrines of Scripture, and especially against those doctrines which concern another world. There never probably will be wanting "unreasonable men," who will "intrude" into things unseen, and make imaginary difficulties their excuse for unbelief. Supposed cases are one of the favourite strongholds in which an unbelieving mind loves to intrench itself. Such a mind will often set up a shadow of its own imagining, and fight with it, as if it was a truth. Such a mind will often refuse to look at the overwhelming mass of plain evidence by which Christianity is supported, and will fasten down on some one single difficulty, which it fancies is unanswerable. The talk and arguments of people of this character should never shake our faith for a moment. For one thing, we should remember that there must needs be deep and dark things in a religion which comes from God, and that a child may put questions which the greatest philosopher cannot answer.-For another thing, we should remember, that there are countless truths in the Bible, which are clear, and unmistakeable. Let us first attend to them, believe them, and obey them. So doing, we need not doubt that many a thing now unintelligible to us will yet be made plain. So doing, we may be sure that "what we know not now we shall know hereafter."

Let us observe, in the second place, what a remarkable text our Lord brings forward, in proof of the reality of a life to come. He places before the Sadducees the words

which God spake to Moses in the bush: "I am the God of Abraham, and the God of Isaac, and the God of Jacob." (Exod. iii. 6.) He adds the comment, "God is not the God of the dead, but of the living." At the time when Moses heard these words, Abraham, Isaac, and Jacob had been dead and buried many years. Two centuries had passed away since Jacob, the last of the three, was carried to his tomb. And yet God spoke of them as being still His people, and of Himself as being still their God. He said not, "I was their God," but "I am."

Perhaps we are not often tempted to doubt the truth of a resurrection, and a life to come. But, unhappily, it is easy to hold truths theoretically, and yet not realize them practically. There are few of us who would not find it good to meditate on the mighty verity which our Lord here unfolds, and to give it a prominent place in our thoughts. Let us settle it in our minds, that the dead are in one sense still alive. From our eyes they have passed away, and their place knows them no more. But in the eyes of God they live, and will one day come forth from their graves to receive an everlasting sentence. There is no such thing as annihilation. The idea is a miserable delusion. The sun, moon, and stars,-the solid mountains, and deep sea, will one day come to nothing. But the weakest babe of the poorest man shall live for evermore, in another world. May we never forget this! Happy is he who can say from his heart the words of the Nicene Creed, "I look for the resurrection of the dead, and the life of the world to come."

Let us observe, in the last place, the account which our Lord gives of the state of men and women after the resurrec

tion. He silences the fancied objections of the Sadducees, by shewing that they entirely mistook the true character of the resurrection state. They took it for granted that it must needs be a gross, carnal existence, like that of mankind upon earth. Our Lord tells them that in the next world we may have a real material body, and yet a body of very different constitution, and different necessities, from that which we have now. He speaks only of the saved, be it remembered. He omits all mention of the lost. He says, "In the resurrection they neither marry nor are given in marriage, but are as the angels of God in heaven."

We know but little of the life to come in heaven. Perhaps our clearest ideas of it are drawn from considering what it will not be, rather than what it will be. It is a state in which we shall hunger no more, nor thirst any more. Sickness, pain, and disease, will not be known. Wasting, old age, and death will have no place. Marriages, births, and a constant succession of inhabitants, will no more be needed. They who are once admitted into heaven shall dwell there for evermore.-And, to pass from negatives to positives, one thing we are told plainly,—we shall be "as the angels of God." Like them, we shall serve God perfectly, unhesitatingly, and unweariedly. Like them, we shall ever be in God's presence. Like them, we shall ever delight to do His will. Like them, we shall give all glory to the Lamb. These are deep things. But they are all true.

Are we ready for this life? Should we enjoy it, if admitted to take part in it? Is the company of God, and the service of God pleasant to us now? Is the

occupation of angels one in which we should delight? These are solemn questions. Our hearts must be heavenly on earth, while we live, if we hope to go to heaven when we rise again in another world. (Coloss. iii. 1—4.)

MATTHEW XXII. 34-46.

34 But when the Pharisees had heard that he had put the Sadducees to silence, they were gathered together.

35 Then one of them, which was a Lawyer, asked him a question, tempting him, and saying,

36 Master, which is the great commandment in the law?

37 Jesus said unto him, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind.

38 This is the first and great commandment.

39 And the second is like unto it, Thou shalt love thy neighbour as thyself.

40 On these two commandments

hang all the law and the Prophets. 41 While the Pharisees were gathered together, Jesus asked them,

42 Saying, What think ye of Christ? whose son is he? They say unto him, The Son of David.

43 He saith unto them, How then doth David in spirit call him Lord, saying,

44 The LORD said unto my Lord, Sit thou on my right hand, till I maké thine enemies thy footstool?

45 If David then call him Lord, how is he his son?

46 And no man was able to answer him a word, neither durst any man from that day forth ask him any more questions.

In the beginning of this passage we find our Lord replying to the question of a certain lawyer, who asked him which was "the great commandment of the law?" That question was asked in no friendly spirit. But we have reason to be thankful that it was asked at all. It drew from our Lord an answer full of precious instruction. Thus we see how good may come out of evil.

Let us mark what an admirable summary these verses contain of our duty towards God and our neighbour. Jesus says, "Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind." He says again, "Thou shalt love thy neighbour as thy