38<\/strong>. he is not a God of the dead, but of the living<\/em> ] Rather, of <\/strong> dead beings, but of living beings<\/strong>. The Pharisees had endeavoured to draw proofs of immortality from the Law, i.e. from Num 15:31<\/span>. In later times they borrowed this proof from Christ, lighting their torches at the sun though they hated its beams. But they had, up to this time, offered no proof so deep and true as this. The argument is that God would never have called Himself “the God of Abraham, of Isaac, and of Jacob,” if these Patriarchs, after brief and sad lives, had become mere heaps of crumbling dust. Would He have given confidence by calling Himself the God of dust and ashes? So Josephus (?) says, 4Ma 16:24 , “they who die for God’s sake, live unto God as Abraham, Isaac, and Jacob, and all the Patriarchs.” Act 17:28<\/span>.<\/p>\n for all live unto him<\/em> ] Rom 14:8-9<\/span>. Our Lord added, “Ye therefore do greatly err.” But how incomparably less severe is the condemnation of religious and intellectual error, than the burning rebuke against Pharisaic lovelessness !<\/p>\n Verse 38. All live unto him.<\/B><\/I>] There is a remarkable passage in Josephus’s<\/I> account of the Maccabees, chap. xvi., which proves that the best informed Jews believed that the souls of righteous men were in the presence of God in a state of happiness. “They who<\/I> lose their lives for the sake of God, LIVE unto GOD, as do<\/I> Abraham, Isaac, and Jacob, and the rest of the patriarchs<\/I>.” And one not less remarkable in Shemoth Rabba<\/I>, fol. 159. “Rabbi Abbin saith, The Lord said unto Moses, Find me out ten righteous persons among the people, and I will not destroy thy people. Then said Moses, Behold, here am I, Aaron, Eleazar, Ithamar, Phineas, Caleb<\/I>, and Joshua<\/I>; but God said, Here are but seven<\/I>, where are the other three? When Moses knew not what to do, he said, O Eternal God, do those live that are dead! Yes, saith God. Then said Moses, If those that are dead do live, remember Abraham, Isaac<\/I>, and Jacob<\/I>.” So the resurrection of the dead, and the immortality and immateriality of the soul, were not strange or unknown doctrines among the Jews.<\/P><\/p>\n 38. not . . . of the dead, . . . forall,<\/B> c.To God, no human being is dead, or ever will be but allsustain an abiding conscious relation to Him. But the “all”here meant “those who shall be accounted worthy to obtain thatworld.” These sustain a gracious covenant relation to God,which cannot be dissolved.<\/I> In this sense our Lord affirms thatfor Moses to call the Lord the “God” of His patriarchalservants if at that moment they had no existence, would be unworthyof Him. He “would be ashamed<\/I> to be called their God, ifHe had not prepared for them a city” (Heb11:16<\/span>). How precious are these glimpses of the resurrectionstate!<\/I><\/P><\/p>\n For he is not a God of the dead, but of the living<\/strong>,….<\/p>\n [See comments on Mt 22:32]<\/span><\/p>\n for all live unto him<\/strong>. The Persic version, reads, “all these live unto him”; namely, Abraham, Isaac, and Jacob; for though they are dead to men, they are not to God; their souls live with him, and their bodies will be raised by him: he reckons of them, as if they were now alive, for he quickens the dead, and calls things that are not, as though they were; and this is the case of all the saints that are dead, as well as of those patriarchs. The Ethiopic reads, “all live with him”; as the souls of all departed saints do; the Arabic version reads, all live in him; so all do now, Ac 17:28<\/span>.<\/p>\n <\/strong><\/p>\n 1) “For he is not a God of the dead,” <\/strong>(theos de ouk estin nekron) “Then He is (exists) not as God of dead corpses, ” Mat 22:32<\/span> b; Mar 12:27<\/span>; Psa 16:5-11<\/span>; Psa 73:23-28<\/span>; Psa 145:1-2<\/span>; Joh 11:25<\/span>; Rom 4:17<\/span>; Col 3:3-4<\/span>; Heb 11:16<\/span>.<\/p>\n 2) “But of the living:” <\/strong>(alla zonton) “But as the God of the living ones,” who live and consciously exist after death, capable of conversation, as Abraham was, Luk 16:25<\/span>; and as Elijah and Moses did, Mat 22:32<\/span>; Mar 12:27<\/span>; None will be annihilated in death, Heb 9:27<\/span>.<\/p>\n 3) “For all live unto him.” <\/strong>(pantes gar auto zosin) “For all live to him,” all His children who have eternal life, Joh 5:24<\/span>; Joh 10:27<\/span>, to stand before and give account to Him, and to give honor and glory to Him, not to become extinct, be annihilated, or go out of existence one day. You all therefore err, drawing false conclusions based on your false premises, that you fictitiously invented, Mar 12:27<\/span>; Rom 6:10-11<\/span>; Rom 14:7-9<\/span>; 2Co 6:16<\/span>; 2Co 13:4<\/span>; Col 3:3-4<\/span>.<\/p>\n 38. For all live to him. This mode of expression is employed in various senses in Scripture; but here it means that believers, after that they have died in this world, lead a heavenly life with God; as Paul says that Christ, after having been admitted to the heavenly glory, liveth to God, (Rom 6:10<\/span>) because he is freed from the infirmities and afflictions of this passing life. But here Christ expressly reminds us, that we must not form a judgment of the life of the godly according to the perceptions of the flesh, because that life is concealed under the secret keeping of God. For if, while they are pilgrims in the world, they bear a close resemblance to dead men, much less does any appearance of life exist in them after the death of the body. But God is faithful to preserve them alive in his presence, beyond the comprehension of men. <\/p>\n (38) For all live unto him.<\/strong>St. Luke alone adds the words. They are of value as developing the meaning of those that precede them. All life, in the truest, highest sense of that term, depends upon our relation to God. We live to Him, and in Him. And so when He reveals Himself as the God of those who have passed from earth, He witnesses that that relation continues still. They are not dead, but are still living unto Him. We may, perhaps, connect the thought thus expressed with St. Pauls words, in Him we live, and move, and have our being, in his speech at Athens. (See Note on Act. 17:28<\/span>.)<\/p>\n Luk 20:38<\/span><\/em><\/strong>. <\/strong>For all live unto him.<\/em><\/strong><\/strong> It is evident that , for, <\/em>must here have the force of an illative particle, and may be rendered therefore, <\/em>or so that; <\/em>for what it introduces is plainly the main proposition to be proved, and not an argument for what immediately went before. In this connection the consequence is apparently just: for, as all the faithful saints of God are the children of Abraham, and the divine promise of being a God to him and his seed is entailed upon such, it would prove their continual existence and happiness in a future state, as much as Abraham’s: and as the body as well as the soul makes an essential part of man, it will prove both his resurrection and theirs, and entirely overthrow the whole Sadducean doctrine on this head. See the note on Mat 22:31<\/span>; Mat 22:46<\/span>. <\/p>\n 37 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<\/p>\n 38 For he is not a God of the dead, but of the living: for all live unto him. <\/p>\n<\/p>\n <\/strong><\/p>\n Ver. 38. For all live to him<\/strong> ] Even in their bodies also, which he now by rotting refineth; and shall as certainly raise, as if they were already raised, since all things are present with him. <\/p>\n 38.<\/strong> ] On <\/strong> . <\/strong> <\/strong> . <\/strong> <\/strong> . <\/strong> <\/strong> .<\/strong> see on Mat 22:31-33<\/span> : but we have in this argument even a further generalization than in Matt. and Mark. There, it is a covenant relation<\/em> on which the matter rests: here, a life of all<\/em> , living and dead, in the sight of God<\/em> , so that none are annihilated, but in the regard of Him who inhabiteth Eternity, the being of all<\/em> is a living one<\/em> , in all its changes.<\/p>\n Luk 20:38<\/span> . is predicate = Jehovah is not God of dead men. has the force of the argumentative nonne<\/em> . . “for all live unto Him” (A.V [167] , R.V [168] ), is probably an editorial explanatory gloss to make the deep thought of Jesus clearer (not in parallels). The gloss itself needs explanation. Is “all” to be taken without qualification? may be variously rendered “by Him,” i.e.<\/em> , by His power: quoad Dei potentiam<\/em> (Grotius), “in Him” (Ewald), “for Him,” i.e.<\/em> , for His honour (Schanz), or for “His thought or judgment” = He accounts them as living (Hahn). The sentiment in some measure echoes Rom 14:7-8<\/span> .<\/p>\n [167] Authorised Version.<\/p>\n [168] Revised Version.<\/p>\n the dead = dead [people], as in Luk 20:35. App-139. <\/p>\n the living = living [people]. <\/p>\n live. In resurrection. See note on Mat 9:8. <\/p>\n unto = by. The Dative of the Agent, as in Luk 5:21, “by them”; 2Co 12:20, “by you”; Rom 10:20, “of (= by) them”; 2Pe 3:14, “of (= by) Him”; 1Ti 3:16, “of (= by) angels”. <\/p>\n 38.] On . . . . see on Mat 22:31-33 : but we have in this argument even a further generalization than in Matt. and Mark. There, it is a covenant relation on which the matter rests: here, a life of all, living and dead, in the sight of God,-so that none are annihilated,-but in the regard of Him who inhabiteth Eternity, the being of all is a living one, in all its changes.<\/p>\n Luk 20:38. , all) Abraham, Isaac, and Jacob, and all of whom God is the God, but who are dead to men. To men they are dead; whereas to Him, , viz. God, they live.-, for) This is the very kind of conclusion in which the particle therefore (inferential) might have been expected. But instead of it, for is put down, as in Rom 3:28.[220] The for is used in this sense: Argumentation has been employed [proof has been adduced]: for this was the point of the truth which needed to be demonstrated.-, to Him) To God, not to mortals. Moreover, they so live to God, as to enjoy God. [1Pe 4:6].-) all live, viz. with the soul: and so they shall live with soul and body. The whole time of the soul being separated from the body is, as it were, a moment in relation to the union which was originally intended, and which is destined to last for ever: also in relation to God, to whom things future are not in the least remote, nay, are most present and immediate: Rom 4:17 [God-calleth those things which be not as though they were].<\/p>\n [220] This seems to me a misprint, though it is found both in the Quarto Edition of 1759, and the modern Ed. of Steudel. For in Rom 3:28, the inferential particle is employed, not , which Bengels argument requires. Probably it should be Rom 2:28, , etc., For he is not a Jew who is one outwardly, etc.; where , therefore, might have been expected.-E. and T.<\/p>\n a God: Psa 16:5-11, Psa 22:23-26, Psa 145:1, Psa 145:2, Heb 11:16 <\/p>\n for all: Joh 6:57, Joh 11:25, Joh 11:26, Joh 14:19, Rom 6:10, Rom 6:11, Rom 6:22, Rom 6:23, Rom 14:7-9, 2Co 6:16, 2Co 13:4, Col 3:3, Col 3:4, Rev 7:15-17, Rev 22:1 <\/p>\n Reciprocal: Psa 91:2 – my God Mat 22:32 – God is Act 17:28 – in him Heb 6:12 – inherit<\/p>\n ALIVE UNTO GOD<\/p>\n He is not a God of the dead, but of the living; for all live unto Him.<\/p>\n Luk 20:38<\/p>\n Abraham, and Isaac, and Jacob live; but life, as we hold human life, is the union of body and soul: therefore there is a union of the soul and body even of the departed: therefore they must be joined together again, for God is not the God of the dead, but of the living: for all live unto Him. If these things are so, let us see some of the consequences.<\/p>\n I. And first, as regards the body.The relation of the body to the soul, and of the soul to the body, subsists through the interval between death and the resurrection. Can we suppose that the spirit, in the intermediate state, does not affect and desire its own body? St. Paul leads us on to that thought. He did not rest in, he did not like the idea of, unclothed spirit, Not that we would be unclothed, but clothed upon, i.e. with the old body renovated, and no longer, as now, burdensome. And this is one of the reasons why the disembodied spirit longs for the Second Advent, that it may have its body back, for the sake of the integrity of its being, for service, for the perfect image of the Man Christ Jesus, and for the glory of the Father. Do not, therefore, adopt too loosely what is very common, the idea of a mortal body, and an immortal soul. Is the body, in its strictest sense, mortal? Do not disparage the body.<\/p>\n II. But as respects the spirit.Surely it cannot be that energies are dormant, that existence is torpid, and all things in abeyance, and life as if it were no life after we die, till the day of Christ. For then, could it indeed be said of souls in such a state, we live unto Him? We say it of the body indeed, though it be asleep, because of its relations to an animated soul. But would it be true if the soul also slept that long sleep? Are they not rather living in a very ecstasy of being and of joy, if they live unto Him? And to think of that life of theirs, may it not help us to live indeed an earnest, and a busy, and a holy, and a happy life? To think of them dead, is not it to sadden, to hinder, and to deaden us? But to think of them living, and so living, is not it to gladden and animate us? And shall I not do anything the better, when I remember that they are doing it too?<\/p>\n III. And what is our unity with those who are gone a little way out of our sight?Is it not ourselves also to live to Him? Are we not then indeed one, when we have one focus, and when we point our life to one and the same mark? Nearer than we to the fountain of life, they doubtless drink in more of its living waters, and that makes their glory. But farther down the same stream we are drinking, and that is our grace. And the grace and the glory are one and the same river of life.<\/p>\n Therefore, whatever presses us closer to Jesus, draws us nearer to them. To live in Him, from Him, with Him, to Him, this is our fellowship, for all live unto Him.<\/p>\n Luk 20:38. For all live unto him. Peculiar to Luke. The emphasis rests upon all, which may be taken in its widest sense: all creatures, whether living or dead, angels or men, live in the sight of God. This extends the argument further than the parallels in Matthew and Mark, where the covenant relation alone is brought into view.<\/p>\n Verse 38 <\/p>\n Unto him; that is, in his view. When men die, they die only to those who survive them. In the sight of God, they continue to live, changing only the scene of existence.<\/p>\n 20:38 For he is not a God of the dead, but of the living: for all {i} live unto him.<\/p>\n (i) That is, before him: a saying to take note of, for the godly do not die, though they die here on earth.<\/p>\n For he is not a God of the dead, but of the living: for all live unto him. 38. he is not a God of the dead, but of the living ] Rather, of dead beings, but of living beings. The Pharisees had endeavoured to draw proofs of immortality from the Law, i.e. from Num … Continue reading “Exegetical and Hermeneutical Commentary of Luke 20:38”<\/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-25799","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/25799","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=25799"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/25799\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=25799"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=25799"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=25799"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/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: 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: Commentary on the Holy Bible by Thomas Coke<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/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: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Church Pulpit Commentary<\/b><\/i><\/h4>\n
Fuente: A Popular Commentary on the New Testament<\/b><\/i><\/h4>\n
Fuente: Abbott’s Illustrated New Testament<\/b><\/i><\/h4>\n
Fuente: Geneva Bible Notes<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"