37<\/strong> .<\/em> are raised<\/em> ] Literally, “ are being raised”<\/em> the present of eternal certainty.<\/p>\n even Moses<\/em> ] The argument is d fortiori<\/em>, as though our Lord would say, “the Prophets prove it abundantly, but I will not quote them since you attach higher importance to the Law. You quote Moses to throw doubt on the Resurrection; but even Moses<\/em>, &c.”<\/p>\n shewed<\/em> ] Rather, disclosed, or revealed<\/em>.<\/p>\n at the bush<\/em> ] Rather, in the Bush, i.e. in that section of Exodus (Exodus 3<\/span>) which they called by that name, just as they called 2 Samuel 1<\/span>. ‘the Bow’ and Ezekiel 1<\/span> ‘the Chariot.’ Comp, “in Elias,” Rom 11:2<\/span> (marg.).<\/p>\n <\/em><\/p>\n 37, 38. even Moses<\/B>whom theyhad just quoted to entangle Him.<\/P><\/p>\n Now that the dead are raised<\/strong>,…. Or that there will be a resurrection of the dead, this is a proof of it:<\/p>\n even Moses showed at the bush<\/strong>: when the Lord appeared to him out of it, and he saw it burning with fire, and not consumed; when the Lord called to him out of it by the following name, as he has recorded it in Ex 3:6<\/span>. Hence it is said,<\/p>\n when he calleth the Lord the God of Abraham, and the God of Isaac, and the God of Jacob<\/strong>; for though the Lord called himself so, yet Moses likewise calls him by these names, when he gives an account of this affair, and when he went from him to the children Israel; [See comments on Mt 22:32]<\/span>.<\/p>\n Even Moses <\/B> ( <\/SPAN><\/span>). Moses was used by the Sadducees to support their denial of the resurrection. This passage (Ex 3:6<\/span>) Jesus skilfully uses as a proof of the resurrection. See discussion on Matt 22:32<\/span>; Mark 12:26<\/span>. <\/P> <\/p>\n Shewed [] <\/SPAN><\/span>. Originally to disclose something secret. Hence, generally, to make known. <\/P> At the bush [ ] <\/SPAN><\/span>. Wrong. Render as Rev., in the place concerning the bush. See on Mr 12:26<\/span>. <\/P> 41 – 44. Compare Mt 22:41 – 46<\/span>; Mr 12:35 – 37<\/span>.<\/P> <\/p>\n <\/strong><\/p>\n 1) “Now that the dead are raised,” <\/strong>(hoti de egeirontai hoi nekroi) “That the dead are then raised up,” or touching on the matter of the resurrection, about which you all make inquiry, Mat 22:31<\/span>; Mar 12:26<\/span>.<\/p>\n 2) “Even Moses shewed at the bush,” <\/strong>(kai Mouses emenusen epi tes batou) “Even Moses pointed out (specifically showed) at t-he burning bush;” Have you not read it? Exo 3:6<\/span>; Mar 12:26<\/span>. Jesus did not appeal to the prophets on the matter of the resurrection because the Sadducees recognized only the Pentateuch as authentic or authoritative.<\/p>\n 3) “When he calleth the Lord,” <\/strong>(hos legei kurion) “As he calls and called (the) Lord,” as He did, Mar 12:26<\/span>; of whom the prophets also spoke, and affirmed the resurrection of both the righteous and the wicked, Job 19:25<\/span>; Isa 26:19<\/span>; Dan 12:2<\/span>; Dan 12:13<\/span>.<\/p>\n 4) “The God of:” <\/strong>(ton theon) “The God of, “the living God of Mat 22:32<\/span>; Mar 12:26<\/span>, alluding to the resurrection.<\/p>\n a) “Abraham,”<\/strong>(Abraam) “Of Abraham,” called father of the faithful, Gen 12:1-3<\/span>; Rom 4:1-16<\/span>.<\/p>\n b) “And the God of Isaac,” <\/strong>(kai theon Isaak) “And the God (living) God of Isaac,” Mat 22:32<\/span>, heir son of Abraham, Gen 17:15-19<\/span>; Gen 21:1-5<\/span>.<\/p>\n c) “And the God of Jacob.” <\/strong>(kai theon lakob) “And the (living) God of Jacob,” Mat 22:32<\/span>, father of twelve sons, who became heads of the twelve tribes of Israel, Gen 49:1-33<\/span>.<\/p>\n Luk 20:37<\/span><\/p>\n . But that the dead shall rise. After having refuted the objection brought against him, Christ confirms, by the testimony of Scripture, the doctrine of the final resurrection. And this is the order which must always be observed. Having repelled the calumnies of the enemies of the truth, we must make them understand that they oppose the word of God; for until they are convicted by the testimony of Scripture, they will always be at liberty to rebel. Christ quotes a passage from Moses, because he was dealing with the Sadducees, who had no great faith in the prophets, or who, at least, held them in no higher estimation than we do the Book of Ecclesiasticus, or the History of the Maccabees. Another reason was, that, as they had brought forward Moses, he chose rather to refer to the same writer than to quote any of the prophets. Besides, he did not aim at collecting all the passages of Scripture, as we see that the apostles do not always make use of the same proofs on the same subject. <\/p>\n And yet we must not imagine that there were no good reasons why Christ seized on this passage (Exo 3:6<\/span>) in preference to others; but he selected it with the best judgment — though it might appear to be some what obscure — because it ought to have been well known and distinctly remembered by the Jews, being a declaration that they were redeemed by God, because they were the children of Abraham. There, indeed, God declares that he is come down to deliver an afflicted people, but at the same time adds, that he acknowledges that people as his own, in respect of adoption, on account of the covenant which he had made with Abraham. How comes it that God regards the dead rather than the living, but because he assigns the first rank of honor to the fathers, in whose hands he had placed his covenant? And in what respect would they have the preference, if they had been extinguished by death? This is clearly expressed also by the nature of the relation; for as no man can be a father without children, nor a king without a people, so, strictly speaking, the Lord cannot be called the God of any but the living. <\/p>\n Christ’s argument, however, is drawn not so much from the ordinary form of expression as from the promise which is contained in these words. For the Lord offers himself to be our God on the condition of receiving us, on the other hand, as his people, which alone is sufficient for the assurance of perfect happiness. Hence that saying of the Church by the prophet Habakkuk, (Hab 1:12<\/span>,) <\/p>\n Thou art our God from the beginning: we shall not die <\/p>\n Since, therefore, the Lord promises salvation to all to whom he declares that he is their God, and since he says this respecting Abraham, Isaac, and Jacob, it follows that there remains for the dead a hope of life. If it be objected, that souls may continue to exist, though there be no resurrection of the dead, I replied, a little before, that those two are connected, because souls aspire to the inheritance laid up for them, though they do not yet reach that condition. <\/p>\n (37) Even Moses shewed at the bush.<\/strong>The precise meaning of the verb is that of indicating, pointing to, rather than actually shewing. In his mode of reference to the words of Exo. 3:6<\/span>, St. Luke agrees with St. Mark (Mar. 12:26<\/span>).<\/p>\n 37<\/strong>. <\/strong> Now that the dead are raisen<\/em> Our Lord, in the argument of this verse, does not prove the resurrection of the body distinctively from the immortality of the soul. This is because he is arguing with those who hold the former to be included in and inseparably identified with the latter. To prove one, therefore, is to prove both. See notes on Mat 22:32<\/span>.<\/p>\n “But that the dead are raised, even Moses showed, in the place concerning the Bush, when he calls the Lord, the God of Abraham, and the God of Isaac, and the God of Jacob. Now he is not the God of the dead, but of the living, for all live to him.”<\/p>\n Jesus then dealt with the Torah’s basis for the resurrection. In Exo 3:6<\/span> Moses had spoken of God as ‘the God of Abraham, Isaac and Jacob’. But, says Jesus, God cannot be the God of the dead, for to be someone’s God they must be able to appreciate His Godhood. Thus He can only be the God of the living. That must mean that all who have truly known God, and have entered into covenant relationship with Him, must have life in Him, and are indeed seen by Him as having such life. That being so resurrection to life for His own necessarily follows so that they can fully enjoy God in this way.<\/p>\n Putting it another way. The dead do not praise God (Psa 88:10<\/span>; Psa 115:7<\/span>). He is not their God. So if God is the God of Abraham, Isaac and Jacob they must in some way be enjoying life, even though they have apparently died. For He is the God only of the living. There may also be solidly included in this the significance of the covenant relationship with God which was indicated by the title, ‘the God of Abraham, Isaac and Jacob’. God could not be seen as being in a covenant relationship, which was a deeper one than that of marriage, with those who were no more. Thus they must in some way have been alive when God spoke these words. Some of the Psalmists also actually reveal a vague belief in an afterlife on the same basis, that they could not believe that their positive and glorious relationship with God, which was in such contrast with those whose minds were set on earthly things, could cease on death (e.g. Psa 16:9-11<\/span>; Psa 17:15<\/span>; Psa 23:6<\/span>; Psa 49:15<\/span>; Psa 73:24<\/span>, see its whole context; Psa 139:7-12<\/span>; Psa 139:24<\/span>).<\/p>\n It will be noted that this teaching does away with any possible belief in reincarnation. In Jesus’ eyes there was no thought that any of them could be reincarnated. His argument indicated the opposite. Thus it is impossible to take Jesus seriously and believe in reincarnation.<\/p>\n ‘In the Bush.’ In Jesus’ day the Old Testament was split up into sections each of which had a heading. This was probably for the purpose of synagogue worship. The section headed ‘the Bush’ contained Exodus 3<\/span>.<\/p>\n Luk 20:37<\/span><\/em><\/strong>. <\/strong>Moses shewed at the bush,<\/em><\/strong><\/strong> Moses shewed, where he speaks of the<\/em> Lord in the bush being the God of Abraham, <\/em>&c. <\/p>\n 37.<\/strong> ] <\/strong> .<\/strong> , that very<\/em> Moses, whom you allege as shewing by inference the contrary.<\/p>\n Luk 20:37<\/span> . .: the same Moses who gave the Levirate law. It was important in speaking to Sadducees to show that even Moses<\/em> was on the side of the resurrection. , made known, used in reference to something previously hidden (Joh 11:57<\/span> ). , as in Mk., vide<\/em> notes there.<\/p>\n Now = But. the dead = corpses. See App-139. are raised Greek. egeiro. App-178. <\/p>\n Moses shewed. Moses cited because his testimony <\/p>\n was in question (Luk 20:28). <\/p>\n shewed = disclosed. Greek. menuo, originally to disclose something before unknown. Occurs only here, Joh 11:57. Act 23:30. 1Co 10:28. <\/p>\n at the bush = [in the Scripture) on (Greek. epi. App-104.) Referring to one of the Sections known by that name. See on 2Sa 1:18, “the Bow”; Ezek.<\/p>\n 1, “the Chariot”. Compare Rom 11:2, “Elijah”. Quoted from Exo 3:6. <\/p>\n the LORD = Jehovah. See App-98. B. b. <\/p>\n and. Note the Figure of speech Polysyndeton (App-6), for emphasis. <\/p>\n 37.] ., that very Moses, whom you allege as shewing by inference the contrary.<\/p>\n Luk 20:37. ) Not merely the rest of the prophets, but even Moses.-, calleth) In writing out the words of God, speaking concerning Himself.<\/p>\n God Elohim. <\/p>\n (See Scofield “Exo 3:6”). <\/p>\n even: Exo 3:2-6, Deu 33:16, Act 7:30-32 <\/p>\n when: There is a remarkable passage in Josephus, which proves that the best informed among the Jews believed in the immateriality and immortality of the soul, and that the souls of righteous men were in the presence of God in a state of happiness. “They who lose their lives for the sake of God, live unto God, as do Abraham, Isaac, and Jacob, and the rest of the patriarchs.” Not less remarkable is a passage in Shemoth Rabba, “Why doth Moses say – Exo 32:13 Remember Abraham, Isaac, and Jacob? R. Abin saith, The Lord said unto Moses, I look for ten men from thee, as I looked for that number in Sodom. Find me out ten righteous persons among the people, and I will not destroy thy people. Then saith Moses, Behold, here am I, and Aaron, Eleazar, and Ithamar, Phinehas, and Caleb, and Joshua; but, saith God, there are but seven: where are the other three? When Moses knew not what to do, he saith, O Eternal God, , do those live who are dead? Yes, saith God. Then saith Moses, If those that are dead do live, remember Abraham, Isaac, and Jacob.” Gen 17:7, Gen 28:13, Gen 28:21, Gen 32:9, Mat 22:3-33, Mar 12:26, Mar 12:27 <\/p>\n Reciprocal: Exo 3:6 – I am Mat 22:32 – God is Heb 6:12 – inherit Heb 11:16 – to be<\/p>\n BURNING AND NOT CONSUMED<\/p>\n Now that the dead are raised, even Moses shewed at the bush, when he calleth the Lord the God of Abraham, and the God of Isaac, and the God of Jacob.<\/p>\n Luk 20:37<\/p>\n In the bush, flaming but not destroyed, were indeed closely knit together, in that incident at the foot of Sinai, three signs.<\/p>\n I. The bush.There was the fact of the shrub, apparently being destroyed, yet living, and indestructible, and intact.<\/p>\n II. The title.There were the words which God selected as His very titlethe God of the living and the deadthe God of Abraham, and the God of Isaac, and the God of Jacob.<\/p>\n III. The name.And there was the grand name by which He named HimselfI AMI AM! Independent of all external things, self-containingself-existent. I AM, in My own, and I AM, part of My own eternal nature; they draw it from Me, and uphold it in Me.<\/p>\n Now, the burning bush was a picture and type of many things illustrative of one fundamental truth.<\/p>\n IV. The Presence in the bush.You will recollect thatin itself a poor bramble treethe bush was actually in flames, but in it was a Presence. That Presence is first called the Angel of the Lordno doubt the Angel of the Covenantthe Lord Jesus Christ, the one great Messenger who brought the message of peace and truth to this world. The Angel of the Lord called Himself by the very same name by which He named Himself nearly fifteen hundred years beforeI AM.<\/p>\n Where He is, annihilation, destruction, death, can never be. There is an essential element of perpetuity. As He is for ever, so is that. If He is in it, it is for ever. Therefore, the bush was not consumed.<\/p>\n (a) Such as the bush was, so at that moment were the Jewish people. They were a poor, crushed race. But they were the covenant people, covenanted to great things. And the Lord God was with them, therefore the result was surethey could not be consumed. They might be in a furnace of affliction; but the I AM was there.<\/p>\n (b) The same truth has been indicated in the children of Israel ever since. Some persons would say that a people so oppressed would lose their integrity, must perish among the nations. But they live, as distinct as everthey shine, and shall shine, as Gods witness in the fire, and shall not be consumed.<\/p>\n (c) And as with the Jewish Church, so with our own. Our Church has lived on, from century to century, amid all that is destructible. It has been ever ready to perishby its afflictions and its martyrdomsbut it lives, and shall live, the monument of the truth and power of God, because the I AM is thereGod is in the midst of her, therefore she shall not be moved.<\/p>\n (d) Many is the child of God who could put his seal to the same truth. My trials have burned deep, but I have lived through them. I dont know one real possession of my soul, not one bud of hope, not one ray, that has ever perished. Why? The great I AM was with you!<\/p>\n We learn to connect and identify the indestructible with the indwelling of God.<\/p>\n Rev. James Vaughan.<\/p>\n Illustration<\/p>\n There, in the Scriptures, in one short, unfathomable sentence, in the self-revealing words of Jehovah to Moses by the mysterious bush, Christ finds immortality, not for the soul only but for the body too, that is to say, not for a part of humanity only, but for its total. And He finds it in the fact that then and there the voice of Eternal Personal Life and Love proclaimed a link between Itself and man, intimate and endeared: I am the God of Abraham, said the Voice, and the God of Isaac, and the God of Jacob. That amazing relation was, for our Lord Christ, warrant enough for the certainty of the immortality, whole and perfect, of those three personalities. If God, if the God of the BibleLiving, Loving, Holy, Infinite, Alpha and also Omega of existencecan descend into living relationship with Man and be his God, then man must be so made that he is capable of sustaining that relationshipcapable in the idea of his nature. Then man is not, because he cannot be, a creature only of the dust. He is born for immortality.<\/p>\n 8<\/p>\n This is explained at Mat 22:31-32.<\/p>\n Now that the dead are raised, even Moses showed at the bush, when he calleth the Lord the God of Abraham, and the God of Isaac, and the God of Jacob. <\/p>\n [He calleth the Lord the God of Abraham, etc.] “Why doth Moses say (Exo 32:13), Remember Abraham, Isaac, and Jacob? R. Abin saith, The Lord said unto Moses, ‘I look for ten men from thee, as I looked for that number in Sodom: find me out ten righteous persons among the people, and I will not destroy thy people.’ Then said Moses, ‘Behold, here am I, and Aaron, and Eleazar, and Ithamar, and Phineas, and Caleb, and Joshua.’ ‘But’ saith God, ‘these are but seven; where are the other three?’ When Moses knew not what to do, he saith, ‘O eternal God, do those live that are dead? ‘ ‘Yes,’ saith God. Then saith Moses, ‘If those that are dead do live, remember Abraham, Isaac, and Jacob.'”<\/p>\n Luk 20:37. Even Moses, whom you have quoted (Luk 20:28) to establish the opposite view.<\/p>\n Shewed. The announcing something before concealed.<\/p>\n Jesus also corrected the Sadducees by affirming that the dead rise. There is not just continuing conscious existence after death, as many Greeks believed. To prove His point Jesus cited a verse from the Pentateuch, which his critics respected greatly (Exo 3:6; cf. Act 7:32). However the Sadducees had misinterpreted what Moses had written about God’s relationship to the patriarchs.<\/p>\n His point was that Moses spoke of God as presently being the God of Abraham, Isaac, and Jacob, all of whom had died. He inferred from this that God could only be their God then if they would rise from the dead eventually. God will raise all people eventually. All live to Him in that sense. Therefore "to Him all are alive" (NIV). Abraham, Isaac, and Jacob will experience resurrection at the Second Coming and will live in the kingdom as "sons of the resurrection" (Luk 20:36).<\/p>\n Now that the dead are raised, even Moses showed at the bush, when he calleth the Lord the God of Abraham, and the God of Isaac, and the God of Jacob. 37 . are raised ] Literally, “ are being raised” the present of eternal certainty. even Moses ] The argument is d fortiori, as … Continue reading “Exegetical and Hermeneutical Commentary of Luke 20:37”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-25798","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/25798","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=25798"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/25798\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=25798"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=25798"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=25798"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Robertson’s Word Pictures in the New Testament<\/b><\/i><\/h4>\n
Fuente: Vincent’s Word Studies in the New Testament<\/b><\/i><\/h4>\n
Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n
Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Commentary Series on the Bible by Peter Pett<\/b><\/i><\/h4>\n
Fuente: Commentary on the Holy Bible by Thomas Coke<\/b><\/i><\/h4>\n
Fuente: Henry Alford’s Greek Testament<\/b><\/i><\/h4>\n
Fuente: The Expositors Greek Testament by Robertson<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: The Greek Testament<\/b><\/i><\/h4>\n
Fuente: Gnomon of the New Testament<\/b><\/i><\/h4>\n
Fuente: Scofield Reference Bible Notes<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Church Pulpit Commentary<\/b><\/i><\/h4>\n
Fuente: Combined Bible Commentary<\/b><\/i><\/h4>\n
Fuente: Lightfoot Commentary Gospels<\/b><\/i><\/h4>\n
Fuente: A Popular Commentary on the New Testament<\/b><\/i><\/h4>\n
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"