Author: JC Ryle

Let us observe in the beginning of this passage, how men of different religious opinions can unite in opposing Christ. We read of “Pharisees and Herodians” coming together to “catch our Lord in His words,” and perplex Him with a hard question. The Pharisee was a superstitious formalist, who cared for nothing but the outward ceremonies of religion. The Herodian was a mere man of the world, who despised all religion, and cared more for pleasing men than God. Yet when there came among them a mighty teacher who assailed the ruling passions of both alike, and spared neither formalist nor worldling, we see them making common cause, and uniting in a common effort to stop His mouth.

The verses before us contain a historical parable. The history of the Jewish nation, from the day that Israel left Egypt down to the time of the destruction of Jerusalem, is here set before us as in a mirror. Under the figure of the vineyard and the husbandmen, the Lord Jesus tells the story of God’s dealings with His people for fifteen hundred years. Let us study it attentively, and apply it to ourselves.

Let us observe in these verses how much spiritual blindness may be in the hearts of those who hold high ecclesiastical office. We see “the chief priests and scribes and elders” coming to our Lord Jesus, and raising difficulties and objections in the way of His work.

These men, we know, were the accredited teachers and rulers of the Jewish Church. They were regarded by the Jews as the fountain and spring-head of religious knowledge. They were, most of them, regularly ordained to the position they held, and could trace their orders by regular descent from Aaron. And yet we find these very men, at the time when they ought to have been instructors of others, full of prejudice against the truth, and bitter enemies of the Messiah!

Let us learn from these words of our Lord Jesus Christ, the immense importance of faith.

This is a lesson which our Lord teaches first by a proverbial saying. Faith shall enable a man to accomplish works, and overcome difficulties, as great and formidable as the “removing of a mountain, and casting it into the sea.” Afterwards the lesson is impressed upon us still further, by a general exhortation to exercise faith when we pray. “What things soever ye desire, when ye pray, believe that ye receive them, and ye shall have them.” This promise must of course be taken with a reasonable qualification. It assumes that a believer will ask things which are not sinful, and which are in accordance with the will of God. When he asks such things, he may confidently believe that his prayer will be answered. To use the words of James, “Let him ask in faith, nothing wavering.” (James 1:6)

The event described in these verses, is a singular exception in the history of our Lord’s earthly ministry. Generally speaking, we see Jesus withdrawing Himself from public notice,–often passing His time in the remote parts of Galilee,–not unfrequently abiding in the wilderness,–and so fulfilling the prophecy, that He should “not cry, nor strive, nor let His voice be heard in the streets.” Here, and here only, our Lord appears to drop His private character, and of His own choice to call public attention to Himself. He deliberately makes a public entry into Jerusalem, at the head of His disciples. He voluntarily rides into the holy city, surrounded by a vast multitude, crying, Hosanna, like king David returning to his palace in triumph. (2 Sam. 19:40) All this too was done at a time when myriads of Jews were gathered out of every land to Jerusalem, to keep the Passover. We may well believe that the holy city rang with the tidings of our Lord’s arrival. It is probable there was not a house in Jerusalem in which the entry of the prophet of Nazareth was not known and talked of that night.

We read in these verses an account of one of our Lord’s miracles. Let us see in it, as we read, a vivid emblem of spiritual things. We are not studying a history which concerns us personally no more than the exploits of Caesar or Alexander. We have before us a picture which ought to be deeply interesting to the soul of every Christian.

Let us mark in this passage, the ignorance of our Lord’s disciples. We find James and John petitioning for the first places in the kingdom of glory. We find them confidently declaring their ability to drink of their Master’s cup and be baptised with their Master’s baptism. In spite of all the plain warnings of our Lord, they clung obstinately to the belief that Christ’s kingdom on earth was immediately going to appear. Notwithstanding their many shortcomings in Christ’s service, they had no misgivings as to their power to endure anything which might come upon them. With all their faith, and grace, and love to Jesus, they neither knew their own hearts, nor the nature of the path before them. They still dreamed of temporal crowns, and earthly rewards. They still knew not what manner of men they were.

The first thing which demands our attention in these verses, is the glorious promise which they contain. The Lord Jesus said to His apostles, “Verily I say unto you, There is no man that hath left house, or brethren, or sisters, or father, or wife, or children, or lands, for my sake, and the Gospel’s; but he shall receive an hundred-fold now in this time, houses, and brethren, and sisters, and mothers, and children, and lands, with persecutions; and in the world to come eternal life.”

The story we have now read is recorded no less than three times in the New Testament. Matthew, Mark, and Luke were all inspired by one Spirit to write it for our learning. There is no doubt a wise purpose in this three-fold repetition of the same simple facts. It is intended to show us that the lessons of the passage deserve particular notice from the Church of Christ.

The opening verse of this passage shows us the patient perseverance of our Lord Jesus Christ as a teacher. We are told that He came “into the coasts of Judaea by the farther side of Jordan: and the people resort unto Him again; and as He was wont, He taught them again.”