Category: Devotions

We have in these verses the charges of our Lord against the Jewish teachers, ranged under eight heads. Standing in the midst of the temple, with a listening crowd around him, He publicly denounces the main errors of the scribes and the Pharisees, in unsparing terms. Eight times He uses the solemn expression, “Woe unto you;” seven times He calls them “hypocrites;” twice He speaks of them as “blind guides” — twice as “fools and blind” —once as “serpents! And a generation of vipers!” Let us mark that language well. It teaches a solemn lesson. It shows how utterly abominable the spirit of the scribes and the Pharisees is in God’s sight, in whatever form it may be found.

Let us glance shortly at the eight charges which our Lord brings forward, and then seek to draw from the whole passage some general instruction.

We are now beginning a chapter which in one respect is the most remarkable in the four Gospels: it contains the last words which the Lord Jesus ever spoke within the walls of the temple. Those last words consist of a withering exposure of the scribes and Pharisees, and a sharp rebuke of their doctrines and practices. Knowing full well that His time on earth was drawing to a close, our Lord no longer keeps back His opinion of the leading teachers of the Jews. Knowing that He would soon leave His followers alone, like sheep among wolves, He warns them plainly against the false shepherds by whom they were surrounded.

The whole chapter is a signal example of boldness and faithfulness in denouncing error. It is a striking proof that it is possible for the most loving heart to use the language of stern reproof: above all, it is an awful evidence of the guilt of unfaithful teachers. So long as the world stands, this chapter ought to be a warning and a beacon to all ministers of religion: no sins are so sinful as theirs in the sight of Christ.

In the beginning of this passage we find our Lord replying to the question of a certain lawyer, who asked him which was “the great commandment of the Law.” The question was asked in no friendly spirit, but we have reason to be thankful that it was asked at all. It drew from our Lord an answer full of precious instruction. Thus we see how good may come out of evil.

Let us mark what an admirable summary these verses contain of our duty towards God and our neighbour. Jesus says, “Thou shalt love the Lord thy God with all thy heart and with all thy soul and with all thy mind.” He says again, “thou shalt love thy neighbor as thyself;” and He adds, “On these two commandments hang all the Law and the Prophets.”

This passage describes a conversation between our Lord Jesus Christ and the Sadducees. These unhappy men, who said that there was “no resurrection” attempted, like the Pharisees and Herodians, to perplex our Lord with hard questions. Like them, they hoped “to entangle Him in His talk” and to injure His reputation among the people. Like them, they were completely baffled.

Let us observe in the first place, that absurd sceptical objections to Bible truths are ancient things. The Sadducees wished to show the absurdity of the doctrine of the resurrection and the life to come; they therefore came to our Lord with a story which was probably invented for the occasion. They told Him that a certain woman had married seven brothers in succession, who had all died and left no children. They then asked, “whose wife” this woman would be in the next world, when all rose again. The object of the question was plain and transparent. They meant, in reality, to bring the whole doctrine of a resurrection into contempt; they meant to insinuate that there will be confusion, strife and unseemly disorder if after death, men and women were to live again.

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.