Tag: Expository Thoughts on Mark by J.C. Ryle

The chapter we have now begun is full of prophecy–prophecy of which part has been fulfilled, and part remains to be accomplished. Two great events form the subject of this prophecy. One is the destruction of Jerusalem, and the consequent end of the Jewish dispensation. The other is the second coming of our Lord Jesus Christ, and the winding up of the state of things under which we now live. The destruction of Jerusalem was an event which happened only forty years after our Lord was crucified. The second coming of Christ is an event which is yet to come, and we may yet live to see it with our own eyes.

We have seen in the former part of this chapter, how the enemies of our Lord endeavoured to “catch Him in His words.” We have seen how the Pharisees, the Sadducees, and the Scribes successively propounded to Him hard questions,–questions we can hardly fail to observe more likely to minister strife than edification. The passage before us begins with a question of a very different character. Our Lord Himself propounds it. He asks His enemies about Christ and the meaning of Holy Scripture. Such questions are always truly profitable. Well would it be for the church if theological discussions were less about trifles, and more about weighty matters, and things necessary to salvation.

These verses contain a conversation between our Lord Jesus Christ and “one of the Scribes.” For the third time in one day we see our Lord tried by a hard question. Having put to silence the Pharisees and Sadducees, He is asked to decide a point on which much difference of opinion prevailed among the Jews: “Which is the first commandment of all?” We have reason to bless God that so many hard questions were propounded to our Lord. Without them the marvellous words of wisdom which His three answers contain, might never have been spoken at all. Here, as in many other cases, we see how God can bring good out of evil. He can make the most malicious assaults of His enemies work round to the good of His church, and redound to His own praise. He can make the enmity of Pharisees and Sadducees and Scribes minister instruction to His people. Little did the three questioners in this chapter think what benefit their crafty questions would confer on all Christendom. “Out of the eater came forth meat.” (Judges 14:14)

These verses relate a conversation between our Lord Jesus Christ and the Sadducees. The religion of these men, we know, was little better than infidelity. They said there was “no resurrection.” They too, like the Pharisees, thought to entangle and perplex our Lord with hard questions. The Church of Christ must not expect to fare better than its Master. Formalism on one side and infidelity on another, are two enemies for whose attacks we must always be prepared.

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)

We see in the beginning of this passage, one of the many proofs that our Lord Jesus Christ was really man. We read that “He was hungry.” He had a nature and bodily constitution, like our own in all things, sin only excepted. He could weep, and rejoice, and suffer pain. He could be weary and need rest. He could be thirsty, and need drink. He could be hungry, and need food.

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.