Author: JC Ryle

We have in these verses an account of two remarkable events in our Lord’s history. In both, there was something eminently figurative and typical. Each was an emblem of spiritual things. Beneath the surface of each, lies lessons of solemn instruction.

The first event that demands our attention, is our Lord’s visit to the temple. He found His Father’s house in a state which truly shadowed forth the general condition of the whole Jewish church–everything out of order, and out of course. He found the courts of that holy building disgracefully profaned by worldly transactions. Trading, and buying, and selling, were actually going on within its walls. There stood dealers ready to supply the Jew who came from distant countries, with any sacrifice he wanted. There sat the money-changer, ready to change his foreign money for the current coin of the land. Bulls, and sheep, and goats, and pigeons, were there exposed for sale, as if the place had been a market. The jingling of money might have been heard there, as if these holy courts had been a bank or an exchange.

These verses contain a very remarkable passage in our Lord Jesus Christ’s life. They describe His public entry into Jerusalem when He came there for the last time, before He was crucified.

There is something peculiarly striking in this incident in our Lord’s history. The narrative reads like the account of some royal conqueror’s return to his own city: “A very great multitude” accompanies Him in a kind of triumphal procession. Loud cries and expressions of praise are heard around him: “All the city was moved.” The whole transaction is singularly at variance with the past tenor of our Lord’s life; it is curiously unlike the ways of Him who did not “cry nor strive” nor let His voice be heard “in the streets” — who withdrew Himself from the multitude on other occasions, and sometimes said to those He healed, “See thou say nothing to any man.” (Mark 1:44) And yet the whole transaction admits of explanation. The reasons of this public entry are not hard to find out. Let us see what they were.

In these verses we have a touching picture of an event in our Lord’s history. He heals two blind men sitting by the wayside, near Jericho. The circumstances of the event contain several deeply interesting lessons, which all professing Christians would do well to remember.

For one thing, let us mark what strong faith may sometimes be found where it might least have been expected. Blind as these two men were, they believed that Jesus was able to help them. They never saw any of our Lord’s miracles; they knew Him only by hear-say, and not face to face. Yet, as soon as they heard that he was passing by, they “cried out saying, Have mercy on us O Lord thou Son of David!”

These verses are few in number, but they contain lessons of great importance to all professing Christians. Let us see what they are.

In the first place we learn, that there may be pride, jealousy and love of preeminence even among true disciples of Christ. What saith the Scripture? When the ten heard what James and John had asked, “they were moved with indignation against the two brethren.”

Pride is one of the oldest and most mischievous of sins: by it the angels fell, for they “kept not their first estate.” (Jude 6). Through pride Adam and Eve were seduced into eating the forbidden fruit: they were not content with their lot, and thought they would be “as gods.” From pride the saints of God receive their greatest injuries after their conversion. Well says Hooker, “Pride is a vice which cleaveth so fast unto the hearts of men that if we were to strip ourselves of all faults one by one, we should undoubtedly find it the very last and hardest to put off.” It is a quaint but true saying of Bishop Hall, that “pride is the inmost coat, which we put off last, and which we put on first.”

The first thing that we should notice in these verses, is the clear announcement which the Lord Jesus Christ makes of His own approaching death. For the third time we find Him telling His disciples the astounding truth that He, their wonder-working Master, must soon suffer and die.

The Lord Jesus knew from the beginning all that was before Him. The treachery of Judas Iscariot, the fierce persecution of chief priests and scribes, the unjust judgment, the delivery to Pontius Pilate, the mocking, the scourging, the crown of thorns, the cross, the hanging between two malefactors, the nails, the spear — all were spread before His mind like a picture.

There are undeniable difficulties in the parable contained in these verses. The key to the right explanation of them must be sought in the passage which concludes the last chapter. There we find the apostle Peter asking our Lord a remarkable question: “We have forsaken all and followed thee! What shall we have therefore?” There we find Jesus giving a remarkable answer. He makes a special promise to Peter and His fellow disciples: they should one day sit on twelve thrones, judging the twelve tribes of Israel. He makes a general promise to all who suffer loss for His sake: they “should receive a hundred fold and inherit everlasting life.”

Now we must bear in mind that Peter was a Jew, and like most Jews he had probably been brought up in much ignorance as to God’s purposes respecting the salvation of the Gentiles. In fact we know from the Acts that it required a vision from heaven to take that ignorance away (Acts 10:28). Furthermore, we must bear in mind that Peter and his fellow-disciples were weak in faith and knowledge. They were probably apt to attach a great importance to their own sacrifices for Christ’s sake, and inclined to self-righteousness and self conceit. Both these points our Lord knew well. He therefore speaks this parable for the special benefit of Peter and his companions. He read their hearts. He saw what spiritual medicine those hearts required, and supplied it without delay. In a word, he checked their rising pride, and taught them humility.

The first thing that we learn in these verses is the immense danger which riches bring on the souls of those who possess them. The Lord Jesus declares that “a rich man shall hardly enter the kingdom of heaven.” He goes even further. He uses a proverbial saying to strengthen His assertion: “It is easier for a camel to go through the eye of a needle than for a rich man to enter into the kingdom of God.”

Few of our Lord’s sayings sound more startling than this; few run more counter to the opinions and prejudices of mankind; few are so little believed: yet this saying is true, and worthy of all acceptation. Riches, which all desire to obtain—riches, for which men labour and toil and become gray before their time—riches are the most perilous possession. They often inflict great injury on the soul; they lead men into many temptations; they engross men’s thoughts and affections; they bind heavy burdens on the heart, and make the way to heaven even more difficult than it naturally is.

These verses detail a conversation between our Lord Jesus Christ and a young man who came to him to inquire about the way to eternal life. Like every conversation recorded in the Gospels between our Lord and an individual, it deserves special attention. Salvation is an individual business: every one who wishes to be saved must have private personal dealings with Christ about his own soul.

We see for one thing from the case of this young man, that a person may have desires after salvation, and yet not be saved. Here is one who in a day of abounding unbelief comes of his own accord to Christ. He comes not to have a sickness healed; he comes not to plead about a child: he comes about his own soul. He opens the conference with the frank question, “Good Master, what good thing shall I do that I may have eternal life?” Surely we might have thought, “This is a promising case: this is no prejudiced ruler or Pharisee: this is a hopeful inquirer.” Yet, by and by, this very young man “goes away sorrowful,” and we never read a word to show that he was converted!

In these verses we have the mind of Christ declared on two subjects of great moment. One is the relation of husband and wife; the other is the light in which we should regard little children in the matter of their souls.

It is difficult to overrate the importance of these two subjects: the well-being of nations and the happiness of society are closely connected with right views upon them. Nations are nothing but a collection of families. The good order of families depends entirely on keeping up the highest standard of respect for the marriage tie, and on the right training of children. We ought to be thankful that, on both these points, the great Head of the Church pronounced judgment so clearly.

In these verses the Lord Jesus deals with a deeply important subject, the forgiveness of injuries. We live in a wicked world, and it is vain to expect that we can escape ill-treatment, however carefully we may behave. To know how to conduct ourselves when we are ill-treated is of great moment to our souls.

In the first place, the Lord Jesus lays it down as a general rule that we ought to forgive others to the uttermost. Peter put the question, “How oft shall my brother sin against me and I forgive him? Till seven times?” He received answer: “I say, not unto thee till seven times, but until seventy times seven.”