Category: Devotions

We see in this passage the first of a series of subtle attacks which were made on our Lord during the last days of His earthly ministry. His deadly foes, the Pharisees, saw the influence which He was obtaining, both by His miracles and by His preaching. They were determined by some means to silence Him, or put Him to death; they therefore endeavoured to “entangle Him in His talk.” They sent forth “their disciples with the Herodians” to try Him with a hard question: they wished to entice Him into saying something which might serve as a handle for an accusation against Him. Their scheme, we are told in these verses, entirely failed: they took nothing by their aggressive movement, and retreated in confusion.

The first thing which demands our attention in these verses, is the flattering language with which our Lord was accosted by his enemies. “Master,” they said, “we know that thou art true, and teachest the way of God in truth, neither carest thou for any man: for thou regardest not the person of men.” How well these Pharisees and Herodians talked. What smooth and honeyed words were these. They thought no doubt that by good words and fair speeches they would throw our Lord off His guard. It might truly be said of them: “The words of his mouth were smoother than butter, but war was in his heart: his words were softer than oil, yet were they drawn swords.” (Ps. 55:21)

The parable related in these verses is one of very wide signification. In its first application it unquestionably points to the Jews. But we may not confine it to them. It contains heart-searching lessons for all among whom the Gospel is preached: it is a spiritual picture which speaks to us this day, if we have an ear to hear. The remark of remarks of Olshausen is wise and true: “parables are like many-sided precious stones, cut so as to cast lustre in more than one direction.”

Let us observe in the first place that the salvation of the Gospel is compared to a marriage feast. The Lord Jesus tells us that a certain king “made a marriage for his son.”

The parable contained in these verses was spoken with special reference to the Jews. They are the husbandmen here described: their sins are set before us here as in a picture. Of this there can be no doubt: it is written that “He spake of them.”

But we must not flatter ourselves that this parable contains nothing for the Gentiles. There are lessons laid down for us, as well as for the Jews. Let us see what they are.

We see in the first place what distinguishing privileges God is pleased to bestow on some nations.

These verses contain a conversation between our Lord Jesus Christ and the chief priests and elders of the people. Those bitter enemies of all righteousness saw the sensation which the public entry into Jerusalem, and the cleansing of the temple, had produced. At once they came about our Lord, like bees, and endeavoured to find occasion for an accusation against Him.

Let us observe in the first place how ready the enemies of truth are to question the authority of all who do more good than themselves. The chief priests had not a word to say about our Lord’s teaching: they made no charge against the lives or conduct of Himself or His followers. The point on which they fastened is His commission: “By what authority doest Thou these things? And who gave Thee this authority?”

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.