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It is our desire to make these devotionals readily available to anyone
who can use them. We pray that as you daily read and meditate on God's
Word, you will be able to use these to help you spiritually grow in
your daily walk with the Lord
It is our desire to make these devotionals readily available to anyone who can use them. We pray that as you daily read and meditate on God's Word, you will be able to use these to help you spiritually grow in your daily walk with the Lord.
May God richly bless you this day!
MATTHEW 22:15-22
THE KING'S ENEMIES TRY TO ENSNARE HIM
MATTHEW 22:15-22
THE KING'S ENEMIES TRY TO ENSNARE HIM
They professed to regard him as a teacher of the Law, and an authority
on disputed points of doctrine or practice. They also admitted his sincerity
and truthfulness: "We know that thou art true, and teachest the way
of God in truth." They further praised him for his fearlessness:
"neither caress thou for any man." They then lauded him for
his impartiality: "for thou regardest not the person of men."
Thou wilt speak without any regard for what Caesar, or Pilate, or Herod,
or any of us may think, or say, or do. Thus did they try to throw him
off his guard by what they uttered in sheer flattery! All that they said
was true; but they did not mean it, from their lips it was mere cajolery.
Let us take note that, when evil men are very loud in their praises of
us, they usually have some wicked design against us. They fawn and flatter
that they may deceive and destroy.
17. Tell us therefore, What thinkest thou? Is it lawful to give tribute
unto Caesar, or not? "Tell us therefore": because thou art true,
because you teach the way of God in truth, because thou caress not for
any man's opinion when thou art thy self in the right, and because thou
regardest not the person of men, but darest to speak the truth, whether
they will hear or whether they will forbear; tell us therefore, "What
thinkest thou?" We are very anxious to have thy opinion upon this
important point; on which some teach one thing, some another. It is a
matter of great public interest everybody is talking about it; it must
have been considered in all its bearings by such a learned teacher as
thou art, and we should like to know thy thoughts upon it. Much they wanted
instruction from him! All the while that they were speaking, they were
inwardly gloating over the triumph which they felt sure would be theirs,
when by any answer that he might give, or even by his silence, he must
provoke the animosity of one portion of the people, or the other. Here
is the question they put to our Lord: "Is it lawful to give tribute
unto Caesar, or not?" They referred to the annual capital tax, imposed
by the Romans, which was the cause of great indignation among the Jews,
and led to frequent insurrections. Judas of Galilee Acts 5:37, one of
the pretended Messiahs, had taught that it was not lawful to give tribute
unto Caesar, and he had perished in consequence of his rebellion against
Rome.
MATTHEW 22:15-22
THE KING'S ENEMIES TRY TO ENSNARE HIM
Christ's questioners may have hoped that some such fate should befall
him. Their question was a delicate and difficult one in many ways. Any
answer whatever would bristle with points by which his enemies hoped to
entrap him. If he said, "It is lawful," then they would denounce
him as in league with the oppressor of his people, and a traitor to the
Theocracy of which they boasted, even though they had virtually cast off
the divine rule over then. If he said, "It is not lawful," they
could accuse him to the Roman governor as exciting the multitude to rebellion.
This was, in fact, one of the false accusations brought against Jesus
when he was before Pilate: "We found this fellow perverting the nation,
and forbidding, to give tribute to Caesar, saying that he himself is Christ
a king." If he remained silent, they would twit him with being a
coward who did not dare to say what he thought, lest he should offend
his hearers. Very cleverly was the net spread; but those who had so cunningly
made and laid it little thought that they were only setting a snare in
which they themselves would be caught. Thus does it often happen, as David
said, "The wicked is snared in the work of his own hands."
18. But Jesus perceived their wickedness, and said, Why tempt ye me, ye
hypocrites?
Our great thought-rending King was not to be deceived either by their
flattery or their crafty questioning: But Jesus perceived their wickedness;
for it was that, with a vengeance. Malice and deceit designed his overthrow;
but he saw through the cunning of his enemies, and perceived the wickedness
that prompted them thus to assail him. Onlookers may not have perceived
their wickedness, and our Lord's disciples may have been puzzled as to
how he would reply; but, as in all other trying circumstances, Jesus himself
knew what he would do. Probably even his enemies did not expect such a
question as he now put to them: "Why tempt ye me, ye hypocrites?"
They hoped that they had disguised their real purpose so cleverly, that
they must have been surprised to have the mask so quickly torn from their
faces, and to be exposed to public gaze in their true character as "hypocrites."
Jesus compared them to stage-players, dissemblers acting a false part
with intent to deceive. Rightly did he name them and wisely did he say
to them, "Why tempt ye me?
MATTHEW 22:15-22
THE KING'S ENEMIES TRY TO ENSNARE HIM
You see that I am not deceived by your false and flattering speeches,
I can read the malice that is written in a your hearts. You are just powerless
before me if I choose to treat you as I can do what can poor, puny creatures,
such as you do against me? Why tempt ye me? There is infinite scorn in
our Savior's question; yet there is an undertone of pity even for those
who deserved it not: "Why tempt ye me? Have I given you any cause
why you should seek to entrap me? Why are, you so foolish as to ask questions
which must be to your own hurt?" Whenever men pretend great reverence
for Jesus, and then seek, by their erroneous teaching, or their false
science to overthrow his gospel, they are base hypocrites.
19. Shew me the tribute money. And they brought unto him a penny.
Having exposed their folly and hypocrisy, Jesus proceeds to put them publicly
to shame. He said to them, "Shew me the tribute money." This
request on his part, and their compliance with it, would make the whole
matter more vivid and impressive to the bystanders. When there is something
to see and handle, a lesson becomes the more striking. Our Lord asked
them to show him a specimen of the coin usually paid for the capital tax:
and they brought unto him a penny, a denarius. This coin represented the
daily pay of a Roman soldier, and in the parable of the vineyard it was
said to be the daily wage of the laborer. Had these men guessed the use
to which Jesus would put the denarius, they would not have so quickly
procured one for him. They bought their own confusion with that coin.
20, 21. And he saith unto them, Whose is this image and superscription?
They say unto him, Caesar's. Then saith he unto them, Render therefore
unto Caesar the things which are Caesar's; and unto God the things that
are God's. He asked another question, that they might themselves assist
in replying to themselves: He said unto them, "Whose is this image
and superscription? Before them was the image and inscription of the Roman
emperor on the money; but he would make them say as much, so he asks,
"Whose is this?" The Jewish Rabbis taught that "if a king's
coin is current in a country, the men of the country that they acknowledge
him for their lord."
MATTHEW 22:15-22
THE KING'S ENEMIES TRY TO ENSNARE HIM
When we are dealing with ungodly men, it is well if we can make them to
be their own accusers. They say unto him, "Caesar's", No other
answer was possible. This tribute money was not a shekel of Jewish coinage,
but money of the Roman empire. This was a plain proof that, whether they
liked it or not, they were Roman subjects, and Caesar was their ruler.
What then must follow but that they should pay to their acknowledged ruler
his due? Then saith he unto them, "Render therefore unto Caesar the
things which are Caesar's." Whatever belongs to Caesar is to be rendered,
to him. Jesus did not say what was Caesar's, the coin itself settled the
question of paying tribute; his reply covered all the duties of loyal
subjects to the ruler under whose jurisdiction they lived; but this did
not touch the sovereignty of God. Jehovah held rule over consciences and
hearts; and they must see to it that, as Caesar had his own, the Lord
had his own also. Render therefore "unto God the things that are
God's." This was not an evasive reply on Christ's part; it was full
of meaning, and very much to the point; and yet it was so put that neither
Pharisees nor Herodians could make anything out of it for party purposes,
or for their wretched design of entangling Jesus in his talk. Neither
of the two sects turned a penny by their penny. To us the lesson of this
incident is, that the State has its sphere, and we must discharge our
duties to it; but we must not forget that God has his throne, and we must
not allow the earth-kingdom to make us traitors to the heaven-kingdom.
Caesar must keep, his place and by no means go beyond it; but God must
have the spiritual dominion to himself alone.
22. When they had heard these words, they marveled, and left him, and
went their way.
They had some sense left even if they had no feeling. They saw that their
plot had ignominiously failed; they marveled at the wisdom with which
Christ had baffled their cunning; the, knew that it was hopeless to continue
the conflict: so they left him, and went their way. Their way was not
his way. They had already admitted, in their flattering speech, that he
was a true teacher of God's way; and now they completed their own condemnation
by leaving him, and going their own way. Lord, save us from following
their evil example!
MATTHEW 22:23-33
THE KING AND THE SADDUCEES
23. The same day came to him the Sadducees, which say that there is no
resurrection, and asked him,
Because they did nit believe in the resurrection they were sad-you-see].
The same day: there was no rest for Jesus; as soon as one set of enemies
was driven away, another company marched up to attack him. He had silenced
the Pharisees and the Herodians; now there came to him the Sadducees,
the broad churchmen, the rationalists of our Savior's day: which say that
there is no resurrection. They rejected a great deal more of the teaching
of the Scriptures than this one point of the resurrection; but this is
specially mentioned here as it was the subject on which they hoped to
entrap or confuse the Savior. The Sadducees "say that there is no
resurrection"; yet they came to Christ to ask what would happen,
in a certain contingency, "in the resurrection." They evidently
thought that they could state a case which would bring into contempt the
doctrine of the resurrection of the dead. They might have taken warning
from the experience of the Pharisees and the Herodians; but doubtless
they felt so sure of their own position that they expected to succeed
though the others had so conspicuously failed.
24. Saying, Master, Moses said, If a man die, having no children, his
brother shall marry his wife, and raise Up seed unto his brother
"Master;" they came with affected respect for the great "Teacher."
They were as polite as the previous company of assailants; but, like them,
though the words of their mouth were smoother than butter, war was in
their heart: though their words were softer than oil, yet were they drawn
swords (Psalm 55:21). "Moses said": they gave the substance,
though not the exact words recorded in Deuteronomy 25:5. The law of Moses,
in this as in many other shatters, recognized existing customs, and imposed
certain regulations upon them. For a man to die without leaving a child
to bear his name, and enter upon his inheritance, was regarded as so great
a calamity that the Jews judged that every possible means must be taken
to prevent it. The practice here described prevails among various Oriental
nations even to this day.
MATTHEW 22:23-33
THE KING AND THE SADDUCEES
25-28. Now there were with us seven brethren: and the first, when he had
married a wife, deceased and, having no issue, left his wife unto his
brother: likewise the second also, and the third, unto the seventh. And
last of all the woman died also. Therefore in the resurrection whose wife
shall she be of the seven if or they all had her.
These Sadducees may have known such a case as they stated, though it is
extremely unlikely; more probably, this was one of the stock stories they
were in the habit of telling in order to cast ridicule upon the resurrection.
They had no belief in spiritual beings; therefore, they supposed that,
if there were a future state, it would be similar to the present. Having
stated their case, they put to the Savior this perplexing question: "In
the resurrection whose wife shall she be of the seven? for they all had
her." They doubtless thought that this question would puzzle Christ,
as it had puzzled others to whom it had been put; but he had no more difficulty
in answering this than he had with the previous enquiries.
29. Jesus answered and said unto them, Ye do err, not knowing the scriptures,
nor the power of God.
Jesus answered and said unto them, "Ye do err:" the error was
not with him, but with them. Their supposed argument was based on their
own erroneous notions about the unseen world; and when the light of God's
Word was poured upon their seven men of straw, they vanished into thin
air. The answer to objectors, skeptics, infidels today, may be given in
our Lord's words: "Ye do err, not knowing the scriptures, nor the
power of God." These Sadducees thought that they had found a difficulty
in the Scriptures; but their error arose from their "not knowing
the Scriptures." This is the root of almost all error, ignorance
of the Inspired Word of God. Their error arose, also, from ignorance of
"the power of God." The resurrection of the dead is one of the
greatest proofs of the power of God, with whom all things are possible.
These Sadducees limited the Holy One of Israel in their ignorance or denial
of his power. What is there about the resurrection that is incredible
to the man who knows "the power of God"? Surely, he, who created
all things by the word of his power, can, by that same power, raise the
dead in his own appointed time.
MATTHEW 22:23-33
THE KING AND THE SADDUCEES
30. For in the resurrection they neither marry, nor are given in marriage,
but are as the angels of God in heaven.
"In the resurrection" our Lord implied that there is a resurrection;
he did not even stay to prove that truth, but went on to speak of the
resurrection life as being of a higher order than our present natural
life: "they neither marry, nor are given in marriage, but are as
the angels of God in hearer. Our Savior's answer struck at another Sadducean
error; his questioners did not believe in angels. Jesus did not attempt
to prove the existence of angels; but took that fact also for granted,
by saying that, "in the resurrection "men" are as the angels
of God in heaven." He did not say that they are changed into angels;
but, as Luke records his words, "they are equal unto the angels."
They are spiritual beings, as Paul explains in 1 Corinthians 15.
31, 32. But as touching the resurrection of the dead, have ye not read
that which was spoken unto you by God, saying, I am the God of Abraham,
and the God of Isaac, and the God of Jacob God is not the God of the dead,
but of the living.
Our Savior now gives these Sadducees further instruction "as touching
the resurrection of the dead." He used the formula he so often employed
in speaking to those who professed to read the Scriptures: "Have
ye not read?" You reject the oral traditions that the Pharisees accept
and teach in place of the commandments of God, have you not read that
which was spoken unto you by God?" Jesus always manifested the utmost
reverence for the revealed Word of God. He here showed that the truth
made known in the Scriptures is a very personal matter This message was
spoken unto these Sadducees, although they knew it not; it was spoken
by God, yet they received it not. How necessary it is that we should search
the scriptures, lest there should be divinely-revealed truths that so
have not even read! How needful, also, is the teaching of the Holy Spirit,
lest we should read, as these Sadducees did, and yet not know the Scriptures!
Jesus might have referred to many passages in the Old Testament about
the resurrection; but as the Sadducees regarded the Pentateuch with special
honor, he quoted Moses in Exodus 3:6: "I am the God of Abraham, and
the God of Isaac, and the God of Jacob;"
MATTHEW 22:23-33
THE KING AND THE SADDUCEES
Then added his own comment and exposition: "God is not the God of the dead, but of the living." Abraham, Isaac, and Jacob had long been dead when the Lord spoke to Moses out of the burning bush. His words implied that the patriarchs were still living. His covenant was made with those who still existed. There is much teaching in this truth, that "God is not the God of the dead, but of the living." Some suppose that, until the resurrection, the saints are virtually non-existent; but this cannot be. Though disembodied, they still live; Jesus does not argue about it, but he states the fact as beyond all question. The living God is the God of diving men; and Abraham, Isaac, and Jacob are still alive, and identified as the same persons who lived on the earth. God is the God of Abraham's body as well as of his soul, for the covenant seal was set upon his flesh. The grave cannot hold any portion of the covenanted ones; God is the God of our entire being, spirit, soul, and body.
33. And when the multitude heard this, they were astonished at his doctrine.
Our Lord's reply to the Sadducees was so complete that they were "put
to silence" (v. 34). They did not attempt any further assault upon
him, for they must have been convinced of their own impotence. Those who
had stood by as listeners, the multitude, that had gathered as crowds
delight to do when there is a public discussion, were astonished at his
doctrine. They were "astonished" both at the matter and the
manner of Christ's teaching. This is an expression that we often find
in the life of our Lord; but apparently those who were "astonished"
did not accept his teaching. They talked to one another about the marvelous
way in which he answered all questions; but they did not admit that such
a Teacher could be none other than the long looked-for Messiah. Even the
scribes, who complimented Christ upon his answer (Luke 20:39), saying,
"Master, thou hast well said," did not follow up that confession
by becoming his disciples.
MATTHEW 22:34-40
THE KING TESTED BY A LAWYER
34. But when the Pharisees had heard that he had put the Sadducees to
silence, they were gathered together.
The multitude that had listened to Christ, and had been "astonished"
at his answers to the Sadducees, would soon publish the tidings of their
defeat. When the Pharisees had heard that he had put the Sadducees to
silence, they doubtless felt pleased that their natural enemies had been
routed, but grieved that Jesus had again proved victorious in His argument.
He had, in one day, baffled the chief priests and elders of the people,
Pharisees and their disciples, Herodians and Sadducees. If he continued
to prevail, all the people would be won over to his side. So once more
they met in consultation: they were gathered together. They must think
of some fresh device, some new plan for his overthrow. How persevering
wicked men are in their evil courses! While we deplore their wickedness,
let us imitate
their persistency.
35. The one of them, which was a lawyer asked him a question, tempting
him, and saying,
Apparently, the result of their conference was that they selected one
of their number to put to Jesus another inquiry: one of them, which was
a lawyer, asked him a question. Mark says that this man was one of the
scribes, one of those constantly engaged in copying the Law, and also
one who explained its meaning to the people. He was a gentleman "learned
in the Law." He came, either as the representative of the Pharisees,
or on his own account, and asked Jesus a question, tempting him. Putting
the mildest meaning on the word "tempting", it conveys the idea
of testing and trying in an unfriendly sense. Probably he was a man of
clearer light and greater discernment than his associates; for he was
evidently only half-hearted in the work of "tempting" Christ.
Mark says that he had heard our Lord's words to the Sadducees, "and
perceiving that he had answered them well," he put his own question
to Jesus. He was evidently a man of candor, possessing a considerable
amount of spiritual knowledge.
MATTHEW 22:34-40
THE KING TESTED BY A LAWYER
36. Master, which is the great commandment in the law?
According to the Rabbis, there were many commandments that were secondary,
and others which were of the first importance. They often put commands,
which really were comparatively small, on a par with those which were
greatest. One of them even ventured to say that the commands of the Rabbis
were more important than the commands of the Law, because the commands
of the Law were little and great, but all the commands of the Rabbis were
great. Some of them regarded eating with unwashed hands as being as great
a crime as murder; and they would classify the rubbing of ears of corn
together on the Sabbath-day with adultery; so that they caused great confusion
as to the real order of moral precepts. It was, therefore, most desirable
to get from this wise Teacher, whom the scribe addressed as "Master",
an authoritative answer to the question, "Which is the great commandment
in the law?" The inquiry was one that would be sure to entangle the
Savior if he did not answer it wisely; and therein the lawyer tempted,
tested, tried, and proved him. Blessed be his dear name, he can stand
any test to which he may be put! Satan tempted, tested, and tried him
to the uttermost of his power; but even he never found any flaw, or fault,
or failing in him.
37, 38. Jesus said unto him. Thou shalt love the Lord thy God with all
thy heart, and with all thy soul, and with all thy mind. This is the first
and great commandment.
These were very familiar words to our Lord's hearers, for all devout Jews
were in the habit of repeating them every morning and evening. Deuteronomy
6:4-9, from which our Savior quoted, was one of the four passages which
were worn as "phylacteries" (23:5). Jesus, said unto him, "Thou
shalt love the Lord thy God with all thy heart." Because he is our
God, Jehovah claims our heart's love. As our Creator, Preserver, Provider,
and Judge, he commands us to yield to him all our heart's affection; to
love him first, best, heartiest; out of all comparison to the love we
have to any fellow-creature, or to ourselves. "And with all thy soul."
We are to love God with all our life, to love him more than our life;
so that, if necessary, we would give up our life rather than give up our
love to God.
MATTHEW 22:34-40
THE KING TESTED BY A LAWYER
"And with all thy mind." We are to love God with our intellect,
with all the powers of our mind, bringing memory, thought, imagination,
reason, judgment, and all our mental powers, as willing subjects to bow
at God's feet in adoration and love.
"This is the first and great commandment." It is "first"
in point of time, for it was binding upon the angels before man was created;
it was binding upon Adam from the hour of his creation in the image of
God. It is "first" in importance, for there is no love to a
creature worthy of comparison with love to the Creator. This commandment
is also "great", because it comprehends all others, and because
its demands are so great, namely, the complete love of our heart, and
soul, and mind. Who can render to God this perfect love? None of our fallen
race! Salvation by the words of the Law is clearly an impossibility, for
we cannot obey even the first commandment. There is One who has obeyed
it, and the obedience of Christ is reckoned as, the obedience of all who
trust him. Being free from legal condemnation, they seek ever after to
obey this "great and first commandment" by the power of the
Holy! Spirit, dwelling within them.
39. And the second is like unto it, Thou shall love thy a neighbor as
thyself.
The answer is wider than the question. The lawyer asked about "the
great commandment"; Christ answered his enquiry, and then added,
"and the second is like unto it, Thou shalt love thy neighbor as
thyself." Who of us has really loved his neighbor as himself? Under
the Gospel this commandment is certainly not less binding than under
40. On these two commandments hang all the law and the prophets.
The teaching of Moses and all the prophets might be summarized in "these
two commandments." The duty of loving God and loving our neighbor
as we love ourselves is the supreme subject of the divine revelation.
On this, as on a great peg, "hang all the law and the prophets."
Remove the peg, and what have you left as a support for the teaching given
by the Lord through the holy men of old who wrote as they were moved by
the Holy Ghost?
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MATTHEW 22:41-46
THE KING ASKING QUESTIONS
41, 42. While the Pharisees were gathered together, Jesus asked them,
saying, What think ye of Christ? whose son is he? They say unto him, The
son of David.
He had answered all the questions put to him; it was his turn to propound
some to those who had come to examine him. While the Pharisees were gathered
together, that is, while they still lingered near him, disappointed and
defeated, yet watching for any opportunity of assailing him, Jesus servants
asked them, saying, "What think ye of Christ," He pressed home
upon them the question of questions: "What think ye of Christ?"
They had tried to puzzle him with their inquiries about Church and State,
the future life, and the relative value of the commandments; but he put
to them the much more vital question, "What think ye of Christ?"
Jesus also pressed upon his hearer's further inquiry about "the Christ"
for the words used evidently mean the Messiah: "Whose son is he?"
They say unto him "The son of David." They knew that the promised
Deliverer would be descended from David; but they either did not know,
or would not confess, that he had a divine as well as a human origin.
Then the Savior brings further questions.
43-45. He saith unto them, How them doth David in spirit call him Lord,
saying, The LORD said unto my Lord, Sit thou on my right hand, till I
make thine enemies thy footstool? If David then call him Lord, how is
he his son?
These questions of our Lord themselves contain the answers to the present-day
critics who deny the divine inspiration of the Scriptures, and the Davidic
authorship and Messianic application of certain Psalms. He saith unto
them, "How then doth David in spirit call him Lord?" quoting
from Psalm 110:1, "saying, The LORD said unto My Lord, Sit thou on
my right hand, till I make thine enemies thy footstool,." Our Savior
declared that these were the words of David, speaking "by the Holy
Ghost" (see Mark 12:36), concerning the Christ, the Messiah. This
ought forever to settle the question about the inspiration, authorship,
and application of that Psalm at least. "The LORD said unto my Lord,"
- Jehovah said unto my Adonai: David, by the Holy Ghost; learned what
the Father said unto the Son; and thus he was brought into connection
with the whole sacred Trinity.
MATTHEW 22:41-46
THE KING ASKING QUESTIONS
"Sit thou on my right hand": the Messiah was bidden to rest
after his great mediatorial work was accomplished, and to sit on his Father's
right hand, in the place of honor, power, and majesty. "Till I make
thine enemies thy footstool": Jesus is to keep his seat till his
foes are all prostrate at his feet. This was the problem the Pharisees
had to solve: if the Messiah was David's Son, how was it that David, by
the Holy Ghost, called him his Lord? The Christ must be something more
than mere, man; otherwise the Psalmist's words would have been unsuitable,
and even blasphemous. He was higher than the angels, for unto none of
them did Jehovah ever say, "Sit on my right hand, until I make thine
enemies thy footstool" (Hebrews 1:13) "But to which of the angelssaid
he at any time, Sit on my right hand, until I make thing enemies thy footstool."
46. And no man was able to answer him a word, neither durst any man from
that day forth ask him any more questions. If the Pharisees could have
denied that the Psalm had reference to the Messiah, it would have been
easy for them to reply to Christ's question; but no man was able to answer
him a word. The Rabbis of our Savior's day admitted that this was one
of the Messianic Psalms, without recognizing what their admission involved;
in later times, as at the present day, false teachers sought to wrest
it from its proper meaning.
Christ's questions silenced his adversaries in a double sense; first,
they could not answer him a word; and next, neither durst any man from
that day forth ask him any He remained Master of the field. They could
not entrap or entangle him in his talk; if they would put him to silence,
they must do it by putting him to death.
MATTHEW 23:1-12
THE KING'S WARNING AGAINST FALSE TEACHERS
1-3 THEN spake Jesus to the multitude, and to his disciples, saying,
The sribes and the Pharisees sit in Moses' seat: all therefore whatsoever
they bid you observe, that observe and do; but do not ye after their
works: for they say, and do not Then spake Jesus to the multitude:
The King commenced his final address to the people. He was soon to withdraw
himself from them; but first he would put them on their guard against
their false teachers. They had heard what he had said to the scribes
and Pharisees; now they would hear what he said of them. And to his
disciples: according to Luke, Jesus spoke to his disciples "in
the audience of all the people." His theme was one that concerned
the whole population as well as his own disciples. He knew that he would
shortly be taken away from them; therefore he warned them against those
who would seek their ruin: "Saying, The scribes and the Pharisees
sit in Moses' seat: all therefore whatsoever they bid you observe, that
observe and do." It was the duty of Moses to expound to the people
the Law of God. The scribes and Pharisees occupied his place; but alas!
the Spirit that guided him was not in them. They spoke as from the chair
of Moses, ex cathedra, as we say; and as far as they really filled his
seat, and followed his sayings, their words were to be obeyed. Our Savior
could not have intended the people to heed their false comments and
foolish glosses upon the Law of Moses; for he had already declared that
by their traditions they had transgressed the commandment of God, and
made it of none effect. At this time, however, our Lord was speaking
of another grievous fault in the scribes and Pharisees; namely, that
they said one thing and did another: "But do not ye after their
works: for they say, and do not." Sad indeed is the state of that
religious teacher of whom the Searcher of hearts has to say, "Do
as he says, and not as he does." Many such are with us still, preaching
one thing, and practicing another. May the Lord preserve the people
from following their evil example!
MATTHEW 23:1-12
THE KING'S WARNING AGAINST FALSE TEACHERS
4. For they bind heavy burdens and grievous to be borne, and lay them
on men's shoulders; but they themselves will not move them with one
of their fingers.
The contrast between the true Teacher and the false ones is clearly
brought out by this verse: "They bind heavy burdens to be borne,
and lay them on men's shoulders." Their regulations as to moral
and ceremonial observances were like huge faggots or crushing burdens
bound together, and made into a weight intolerable for any man to carry.
Many of these rules by themselves were grievous enough; but all together
they formed a yoke that neither the people nor their fathers could bear.
The scribes and Pharisees piled the great load upon them; but neither
helped them; to sustain it, nor offered to relieve them of any portion
of it: "they themselves will not move them with one of their fingers."
How different was Christ's teaching: "Come unto me, all ye that
labor and are heavy laden, and I will give you rest!" Taking their
burdens of sin and sorrow and care upon his own shoulders, he exchanges
them for his easy yoke, which itself gives rest to all who wear it.
5-7. But all their works they do for to be seen of men: they make broad
their phylacteries, and enlarge the borders of their garments, and love
the uppermost rooms at feasts, and the chief seats in the synagogue,
and greetings in the markets, and to be called of men, Rabbi, Rabbi.
This was the fatal flaw in their character: "But all their works
they do for to be seen of men." So long as they stood well in the
sight of their fellow-creatures, they cared little or nothing how they
appeared to the eye of God. They were very particular about the literal
observance of certain Mosaic injunctions, although they completely missed
the spiritual meaning of them: "They make broad their phylacteries,
and enlarge the borders of their garments." Four passages from
Exodus 3:3- 10, 11-16; Deuteronomy 6:4-9, 11:13-21, were written on
strips of parchment, and worn on the forehead and the hand or arm as
amulets. These the scribes and Pharisees made especially prominent,
yet all the while the Word of the Lord was not hidden in their hearts,
nor obeyed in their lives.
MATTHEW 23:1-12
THE KING'S WARNING AGAINST FALSE TEACHERS
The Lord commanded the children of Israel to make fringes in the borders
of their garments, and upon the fringe a ribband or thread of blue,
that they might look upon it, and remember all the commandments of
the Lord, and do them Numbers 15:38, 39). These ritualists of our
Savior's day were very scrupulous about having deep fringes or large
tassels to their garments; but they remembered not the commandments
of tlle Lord to do them. Many keep the laws of God to the eye, but
violate them in the heart From such deceit may the Spirit of truth
preserve us! Jesus next put together four things that the scribes
and Pharisees loved: "the uppermost rooms at feasts, and the
chief seats in the synagogues, and greetings in the markets, and to
be called of men, Rabbi, Rabbi." Whether they met with their
fellowmen for feasting, for worship, for business, or for instruction,
they loved to be first and foremost. This is a common sin, and one
into which we may easily fall. Our Lord felt it necessary to warn
even his disciples against that evil, for his next words were evidently
spoken specially to them.
8-10. But be not ye called Rabbi: for one is your Master, even Christ;
and all ye are brethren. And call no man you father upon the earth:
for one is your Father, which is in heaven. Neither be ye called masters:
for one is your Master, even Christ.
In the Church of Christ, all titles and honors which exalt men and
give occasion for pride are here forbidden. In the Christian commonwealth
we should seek to realize a truer "Liberty, Equality, and Fraternity,"
than that for which the world clamors in vain. He who is called "Rabbi"
robs Christ of his honor as the only Master or Teacher of his disciples:
"for one is your Master, even, Christ." He also takes from
his fellow-Christians the privilege that they share equally with him:
"and all ye are brethren." Those who use such titles as
"Holy Father "and "Right Reverend Father in God "would
have a difficulty in explaining any our Savior's words: "Call,
no man your father upon the earth: for one is your Father, which is
in heaven." In the tenth verse, our Lord's words might be rendered:
"Neither be ye called leaders (guides, instructors): for one
is your Leader (Guide, Instructor), even the Christ (the Messiah)."
MATTHEW 23:1-12
THE KING'S WARNING AGAINST FALSE TEACHERS
11, 12. But he that is greatest among you shall be your servant. And
whosoever shall exalt himself shall be abased; and he that shall humble
himself shall be exalted.
This is nearly the same lesson that is recorded in chapter 20, verse
27. Our Lord had to repeat many times this law of his kingdom: "He
that is greatest among you shall be your servant." You are all
equal; but if there is one amongst you who claims to be the greatest,
he shall be the servant of all. Where our King rules, any one of his
disciples who exalts himself shall be abased; while, on the other
hand, the one who humbles himself shall be exalted. The way to rise
is to sink self; the lower we fall in our own esteem, the higher shall
we rise in our Master's estimation.
MATTHEW 23:13-33
THE KING PRONOUNCING WOES
13. But woe unto you, scribes and Pharisees, hypocrites! For ye shut
up the kingdom of heaven against men: for ye neither go in yourselves
neither suffer ye them that are entering to go in.
While our Savior was speaking to the people and his disciples, the
scribes and Pharisees may have again drawn near. At any rate, his
next words were addressed to them: "Woe unto you, scribes and
Pharisees, hypocrites!" This is the first of eight "woes",
in which the Lord Jesus both foretells the doom of the hypocrites
gathered before him, and reveals the depth of his pity even for them.
This first "woe" was pronounced against them because, as
far as they could, they "shut up the kingdom of heaven against
men." This was a terrible charge to be brought against them by
him who could read their hearts, and who could truthfully say to them,
"for ye neither go in yourselves, neither suffer ye them that
are entering to go in." They ought to have helped men into the
kingdom; instead of doing so, they hindered those who were entering.
Are there not false teachers, nowadays, who put stumbling-stones instead
of stepping-stones in the way of those who are entering the kingdom
of heaven?
MATTHEW 23:13-33
THE KING PRONOUNCING WOES
14. Woe unto you, scribes and Pharisees, hypocrites! for ye devour
windows' houses, and for a pretense make long prayer: therefore ye
shall receive the greater damnation.
The second "woe" was supported by two most serious accusations,
which our Lord would not have uttered if they had not been true: "ye
devour widows' houses, and for a pretense make long prayer."
Either of these sins by itself would have been very grievous; the
two together were sufficient to sink those who were guilty of them
to the lowest hell. The men who had defrauded widows would have to
answer for their misdeeds to the widows' Those who had sought to cover
their crimes with the cloak of superior sanctity deserved to be stripped
before the people they had deceived, and to hear the King's righteous
sentence: "Therefore ye shall receive the greater damnation."
These words prove that there are degrees of punishment, as there are
gradations in glory. All the ungodly will be judged and condemned
by the Righteous Judge, but "the greater condemnation" will
be reserved for the hypocrites who have "for a pretense"
made "long prayers" while, behind the mask, they have been
devouring the property of widows and the fatherless.
15. Woe unto you, scribes and Pharisees, hypocrites! for ye compass
sea and land to make one proselyte, and when he is made, ye make him
twofold more the child of hell than yourselves.
The third "woe" related to the unholy zeal of the scribes
and Pharisees in gaining adherents to Judaism and their own party,
and by the process making them even worse than themselves. They freely
gave time and trouble to the work with the prospect of a very slight
return: "Ye compass sea and land to make one proselyte."
They would, as it were, drag the Great Sea with a seine net in the
hope of entangling one proselyte in its meshes; or they would go over
all the land in order to persuade one Gentile to be circumcised so
as to become "a Jew outwardly." The result to the proselyte
was only evil: "When he is made, ye make him two fold: more the
child of hell than yourselves." Perverts usually become bigots.
The circumcised heathen would be a Judas rather than a Jew, a veritable
"son of perdition."
MATTHEW 23:13-33
THE KING PRONOUNCING WOES
16-19. Woe unto you, ye blind guides, which say, whosoever shall
swear by the temple, it is nothing; but whosoever shall swear by the
gold of the temple, he is a debtor Ye fools and blind: for whether
is greater, the gold, or the temple that sanctifieth the gold? And,
Whosoever shall swear by the altar, it is nothing; but whosoever sweareth
by the gift that is upon it, he is guilty. Ye fools and blind: for
whether is greater, the gift, or the altar that sanctifieth the gift?
The form of the fourth "woe" differs from all the rest;
in the other seven, our Savior said, "Woe unto you, scribes and
Pharisees, hypocrites! "In this case, his words were, "Woe
unto you, ye blind guides!" They were nominally the religious
guides of the Jews; but they were really "blind guides."
Sin, prejudice, bigotry, and hypocrisy had blinded their eyes. They
reckoned themselves to be the wise men of the nation; but Jesus addressed
them as both "fools and blind." There are none so stupid
as those who will not learn, and none so blind as those who will not
see. This was the case with the scribes and Pharisees; they were willfully
foolish and willingly blind. Our Lord here condemned their misleading
teaching concerning oaths. They actually taught that, if a man swore
"by the temple", his oath was not binding; but that, if
he swore "by the gold of the temple", he was bound by his
oath; and, in like manner, they declared that an oath "by the
altar" was not binding; but that, if a man swore "by the
gift that is upon the altar", he was bound by his oath! We marvel
not at our Savior's indignant exclamation: "Ye fools and blind:
for whether is greater, the gold, or the temple that sanctifieth the
gold?.. the gift, or the altar that sanctifieth the gift?" The
sanctity lay in the temple and the altar, not in the gold or the gift.
Jesus had forbidden all swearing (chapter 5., verses 34-36); so that
he was not exalting one form of oath over another, but rather pointing
out the folly and blindness of the scribes and Pharisees in reversing
the right order of things. If any swearing, had been permissible,
an oath "by the temple" must have been more binding than
one "by the gold of the temple" yet these false teachers
said, "It is nothing." When men once quit the plain teaching
of Christ, it is easy for them to go into all manner of heresies and
absurdities.
MATTHEW 23:13-33
THE KING PRONOUNCING WOES
20-22. Whoso therefore shall swear by the altar, sweareth by it, and
by all things thereon. And whoso shall swear by the temple, sweareth
by it, and by him that dwelleth therein. And he that shall swear by
heaven, sweareth by the throne of God, and by him that sitteth thereon".
The Jews invented fantastic forms of swearing in order to evade the
use of the divine name. Our Lord therefore next proved the utter failure
of all their attempts. Swearing "by the altar" was swearing
"by all things thereon." An oath "by the temple"
was really "by him that dwelleth therein." The binding force
of the oath could not lie in the mere building; but in the most High
God, who condescended to dwell therein. Many Jews would swear "by
heaven," although they would not call God to be a witness to
their adjuration; but Jesus showed that they were doing the very thing
they tried to avoid: "He that shall swear by heaven, sweareth
by the throne of God, and by him that sitteth thereon." The only
right course for us is to obey our Lord's command, "I say unto
you, swear not at all; neither by heaven; for it is God's throne:
nor by the earth; for it is his footstool: neither by Jerusalem; for
it is the city of the great King. Neither shalt thou swear by thy
head, because thou canst not make one hair white or black.
23, 24. Woe unto you, scribes and Pharisees, hypocrites! for ye pay
tithe of mint and anise and cumin, and have omitted the weightier
matters of the law, judgment, mercy, and faith: these ought ye to
have done, and not to leave the other undone. Ye blind guides, which
strain at a gnat and swallow a camel.
In this fifth "woe" our Lord called the scribes and Pharisees
both "hypocrites "and "blind: guides." They were
"hypocrites" as to their own character and conduct, and
"blind guides" as the religious leaders of the nation. Jesus
first spoke of their scrupulous attention to minor matters: "Ye
pay tithe of of mint and anise and cummin." Some of them were
so punctilious about paying tithes that they even gave to the temple
service the tenth of the herbs they bought in the market, as well
as of those they grew in their gardens. Although they were so particular
about things that were of secondary importance, they "omitted
the weightier, matters of the law, judgment (or, justice) mercy, and
faith."
MATTHEW 23:13-33
THE KING PRONOUNCING WOES
Their hearts were not right in the sight of God, therefore their minds
were unbalanced; they counted the lesser requirements of the Law as
of the first importance, while they "omitted the weightier matters"
altogether. Our Lord did not blame them for paying the tithes; but
he showed that they ought first to have exercised "justice, mercy
and faith": "these ought ye to have done, and not to leave
the other undone." No commandment of God is non-essential; but
that which relates to the condition of the heart and the life in the
sight of the Lord Jehovah must receive our first and best attention.
Jesus used a very expressive simile to set forth the inconsistency
of the scribes and Pharisees: "Ye blind guides, which strain
at (or, out) a gnat, and swallow a camel." They rewarded trifles
as if they were of first importance, and so, as it were, strained
out gnats from their wine, lest they should be choked; but they committed
great sins without any compunctions of conscience, and thus, in effect,
swallowed a camel, an unclean animal, equal in size to an almost innumerable
quantity of gnats. There are gnat-strainers among us still, who apparently
have no difficulty in swallowing a camel, "hump and all."
25, 26. Woe unto you, scribes and Pharisees, hypocrites! for ye make
clean the outside of the cup and of the platter, but within they are
full of extortion and excess. Thou blind Pharisee, cleanse first that
which is within the cup and platter, that the outside of them may
be clean also.
The sixth "woe "is uttered against the scribes and Pharisees
with regard to their eating and drinking: "Ye make clean the
outside of the cup and of the platter, but within they are full of
extortion and excess." They had frequent washings, both of themselves
and of their vessels for eating and drinking. They did well to "make
clean the outside of the cup and of the platter"; the evil consisted
in the method of filling and emptying the vessels. They were filled
by "extortion ", and used for "excess "; therefore
all the outside washing was of no avail. Singling out one of the evildoers,
our Lord said, "Thou blind Pharisse, cleanse first that which
is within the cup and platter," get rid of "extortion",
in gathering and "excess "in consuming; then the clean cup
and platter will be in harmony with that which is within them.
MATTHEW 23:13-33
THE KING PRONOUNCING WOES
27, 28. Woe unto you, scribes and Pharisees, hypocrites! for ye are
like unto whited sepulchres, which indeed appear beautiful outward,
but are within full of dead men's bones, and of all uncleanness. Even
so ye also outwardly appear righteous unto men, but within ye are
full of hypocrisy and iniquity.
The reason given for the seventh "woe" reveals what the
scribes and Pharisees really were like in Christ's sight: "Ye
are like unto whited sepulchres, which indeed appear beautiful outward,
but are within full of dead men's bones, and of all uncleanness."
The annual whitewashing of the sepulchres had recently taken place,
so the burial-places looked at their best; but inside the tombs corruption
was doing its deadly work. They were whitewashed, not only for sanitary
purposes, but mainly to keep people away from them, lest they should
become defiled. Our Lord certainly did not flatter the scribes and
Pharisees by this comparison; but the more closely it is examined,
the more appropriate to their abominable character will it be proved
to be. However much they might "outwardly appear righteous unto
men", "within" they were "full of hypocrisy and
iniquity." Well might the holy Jesus cry "Woe!" unto
such foul sinners.
29-31. Woe unto you, scribes and Pharisees, hypocrites! because ye
build the tombs of the prophet, and garnish the sepulchres of the
righteous and say, If we had been in the days of our fathers, we would
not have been partakers with them in the blood of the prophets. Wherefore
ye be witnesses unto yourselves, that ye are the children of them
which killed the prophets.
The eighth "woe" referred to their false professions of
reverence for "the goodly fellowship of the prophets "and
"the noble army of martyrs": "Ye build the tombs of
the prophets, and garnish the sepulchres of the righteous." They
pretended to have such regard for the holy men of the past that, being
unable to honor them in person, they would set up monuments to their
memory, and adorn their resting places with tokens of respect. They
also testified as to what they would have done if they had lived in
the days of their fathers: "we would not have been partakers
with them in the blood of the prophet."
MATTHEW 23:13-33
THE KING PRONOUNCING WOES
What bitter irony there was in such language from the lips of men who were even then plotting the death of the Lord of the prophets and of the righteous of all ages! Thus do men still speak with seeming horror of the dark deeds of past persecutors, whose linear descendants they are, not only according to the flesh, but also after the spirit. Out of their own mouth our Lord condemned the hypocrites: "Wherefore ye be witnesses unto yourselves, that ye are the children of them which killed the prophets." In effect, Jesus said to them, "You confess that you are the sons of the murderers of the prophets. That admission carries with it far more than you imagine. You are their sons, not only by birth, but also by resemblance; you are veritable children of them which killed the prophets. If you had lived in their day you would have committed the crimes you pretend to condemn."
32. Fill ye up then the treasure of your fathers.
This is one of the most terrible sentences that ever fell from Christ's
lips. It is like his message to Judas, "That thou doest, do quickly."
The "measure" of Israel's iniquity was almost full. The
Savior knew that the scribes and Pharisees were determined to put
him to death, and so to complete their own condemnation. This crowning
sin would fill up the measure of their fathers' guilt, and bring down
upon them the righteous judgment of God.
33. Ye serpents, ye generation of vipers, how can ye escape the damnation
of hell?
Our Lord spoke very severely, but faithfulness required such language
as this. A good surgeon cuts deep; so did Jesus. Our modern preachers
would not talk like this, even to scribes and Pharisees who were crucifying
Christ afresh, and putting him to an open shame. He is not the most
loving who speaks the smoothest words; true love often compels an
honest man to say that which pains him far more than it affects his
callous hearers.
MATTHEW 23:34-39
THE KING'S FAREWELL TO HIS CAPITAL
34-36. Wherefore, behold, I send unto you prophets and wise men, and
scribes: and some of them ye shall kill and crucify and some of them
shall ye scourge in your synagogues, and persecute them from city
to city: that upon you may come all the righteous blood shed upon
the earth from the blood of righteous Abel unto the blood of Zacharias
son of Barachias, whom ye slew between the temple and the altar. Verily
I say unto you, All these things shall come upon this generation
Our great King knew that his earthly life was soon to end; he was,
in fact, about to utter his final farewell to the people gathered
in the tenmple. But, before leaving them, he delivered a royal and
prophetical message: "Behold, I send unto you prophets, and wise
men, and scribes." None but the King of kings could speak thus
without blasphemy. These "prophets, and wise men, and scribes"
would be Christ's ascension gifts to the Church and the world. He
foretold what kind of reception his servants would have from the Jews:
"And some of then ye shall kill and crucify; and some of them
I shall ye scourge in your synagogues, and persecute therein from
city to city." All this was literally fufilled. The object of
the King in sending his last representatives was that the guilty city
should be left for ever without excuse when its measure of iniquity
should be full, and its awful doom be sealed. "That upon you
may come all the righteous blood shed? upon the earth, from the blood
of righteous Abel unto the blood of Zacharias son of Barachias, whom
ye slew between the temple and the altar." The destruction of
Jerusalem was more terrible than anything that the world has ever
witnessed, either before or since. Even Titus seemed to see in his
cruel work the hand of an avenging God. Truly, the blood of the martyrs
slain in Jerusalem was amply avenged when the whole city became veritable
Aceldama, or field of blood. The Kingly Prophet foretold the time
of the end: "Verily I say unto you, All these things shall come
upon this generation." It was before that generation had passed
away that Jerusalem was besieged and destroyed. There was a sufficient
interval for the full proclamation of the gospel by the apostles and
evangelists of the early Christian Church, and for the gathering out
of those who recognized the crucified Christ as their true Messiah.
MATTHEW 23:34-39
THE KING'S FAREWELL TO HIS CAPITAL
37. O Jerusalem, Jerusalem, thou that killest the prophets, and stonest
them which are sent unto thee, how often would I have gathered thy
children together, even as a hen gathereth her chickens under her
wings, and ye would not!
What a picture of pity and disappointed love the King's face must
have presented when, with flowing tears, he uttered these words! What
an exquisite emblem he gave of the way in which he had sought to woo
the Jews to himself: "How often would I have gathered thy children
together, even as a hen gathereth her chickens under her wings "What
familiar tenderness! What a warm Elysium of rest! What nourishment
for the feeble! What protection for the weak! Yet it was all provided
in vain: "How often would I have gathered thy children together....
and ye would not!" Oh, the awful perversity of man's rebellious
will! Let all the readers of these lines beware lest the King should
ever have to utter such a lament as this over them.
38, 39. Behold, your house is left unto you desolate. For I say unto
you Ye shall not see me henceforth, till ye shall say, Blessed is
he that cometh in the name of the lord.
Nothing remained for the King but to pronounce the solemn sentence
of death upon those who would not come unto him that they might have
life: "Behold, your house is Ieft unto you desolate." The
whole "house" of the Jews was left desolate when Jesus departed
from them; and the temple, the holy and beautiful "house",
became a spiritual desolation when Christ finally left it. Jerusalem
was too far gone to be rescued from its self sought doom. Amid all
this gloom there was one gleam of light: "For I say unto you,
Ye shall not see me henceforth, till ye shall say, Blessed is he that
cometh in the name of the Lord." After his death and resurrection,
the Lord Jesus appeared many times to his disciples, but not once
to the unbelieving Jews. His personal ministry to them was at an end;
but it would be renewed when he should come to them a second time,
without a sin offering, unto salvation, and then they would say, "Blessed
is he that cometh in the name of the Lord." Long ages have passed
since the King went away into the far country. The signs of the times
all tell us that his coming draws nigh. "Behold, I am coming
quickly!"
CHAPTER 24
MATTHEW 24:1-2
THE KING AND HIS FATHER'S HOUSE
1. AND Jesus went out and departed from the temple: and his disciples
came to him for to shew him the buildings of the temple. And Jesus
said unto them, See ye not all these things? verily I say unto you,
There shall not be left here one stone upon another, that shall not
be thrown down.
The King, having finished his final discourse in the temple, left
it, never to return: Jesus went out, and departed from the temple.
His ministry there was ended. As his disciples moved away with him
towards the Mount of Olives, they called his attention to the great
stones of which the temple was constructed, and the costly adornments
of the beautiful building. To them the appearance was glorious; but
to their Lord it was a sad sight. His Father's house, which ought
to have been a house of prayer for all nations, had became a den of
thieves, and soon would be utterly destroyed: Jesus said unto them,
"See ye not all these things? verily I say unto you, there shall
not be left here one stone upon another, that shall not be thrown
down." Josephus tells us that Titus at first tried to save the
temple, even after it was set on fire, but his efforts were of no
avail; and at last he gave orders that the whole city and temple should
be levelled, except a small portion reserved for the garrison. This
was so thoroughly done that the historian says that "there was
left nothing to make those that came thither believe it had ever been
inhabited." We sometimes delight in the temporal prosperity of
the Church as if it were something that must certainly endure; but
all that is external will pass away or be destroyed. Let us only reckon
that to be substantial which comes from God, and is God's work. "The
things which are seen are temporal"
MATTHEW 24:3-31
THE KING ANSWERS DIFFICULT QUESTIONS
3. And as he sat upon the mount of Olives, the disciples came unto
him privately, saying, Tell us, when shall these things be? and what
shall be the sign of thy coming, and of the end of the world?
The little procession continued ascending the mount of Olives until
Jesus reached a resting-place from which he could see the temple (Mark
3:3). There he sat down, and the disciples came unto him privately,
saying, "Tell us, when shall these things be? and what shall
be the sign of thy coming, and of the end of the world?" These
are the questions that have been asked in every age since our Savior's
day. There are here two distinct questions, perhaps three. The disciples
enquired first about the time of the destruction of the temple, and
then about the sign of Christ's coming, and of "the consummation
of the age" The answers of Jesus contained much that was mysterious,
and that could only be fully understood as that which he foretold
actually occurred. He told his disciples some things which related
to the siege of Jerusalem, some which concerned his Second Advent,
and some which would immediately precede "the end of the world."
When we have clearer light, we may possibly perceive that all our
Savior's predictions on this memorable occasion had some connection
with all three of these great events.
4-6. And Jesus answered and said unto them, Take heed that no man
deceive you. For many shall come in my name, saying I am Christ; and
shall deceive many. And ye shall hear of wars and rumors of wars:
see that ye be not troubled: for all these things must come to pass,
but the end is not yet.
Jesus was always practical. The most important thing for his disciples
was not that they might know when "these things" would be,
but that they might be preserved from the peculiar evils of the time.
Therefore, Jesus answered and said unto them, "Take heed that
no man deceive you. They were to beware lest any of the pretended
Messiahs should lead them astray, as they would pervert many others.
A large number of impostors came forward before the destruction of
Jerusalem, giving out that they were the anointed of God; almost every
page of history is blotted with the names of such deceivers; and in
our own day we have seen some come in Christ's name, saying that they
are Christ's.
MATTHEW 24:3-31
THE KING ANSWERS DIFFICULT QUESTIONS
Such men seduce many; but they who heed their Lord's warning will
not be deluded by them. Our Savior's words, "Ye shall hear of
wars, and rumors of wars," might be applied to almost any period
of the world's history. Earth has seldom had a long spell of quiet;
there have almost always been both the realities of war, and the rumors
of war. There were many such ever Jerusalem was overthrown; there
have been many such ever since; and there will be many such until
that glorious period when nation shall not lift up sword against nation,
neither shall they learn war any more. "See that ye be not troubled:"
is a timely message for the disciples of Christ in every age. "For
all these things must come to pass," therefore let us not be
surprised or alarmed at them; "but the end is not yet."
The destruction of Jerusalem was the beginning of the end, the great
type and anticipation of all that will take place when Christ shall
stand at the latter day upon the earth.
7, 8. For nation shall rise against nation, and kingdom against kingdom:
and there shall be famines, and pestilences, and earthquakes, in divers
places. All these are the beginning of sorrows.
One would think that there was sorrow enough in "famines, and
pestilences, and earthquakes, in divers places"; but our Lord
said that "all these" were only "the beginning of sorrows",
the first birth-pangs of the travail that must precede his coming,
either to Jerusalem, or to the whole world. If famines, pestilences,
and earthquakes are only "the beginning of sorrows" what
may we not expect the end to be?
9. They shall they deliver you up to be afflicted, and shall kill
you: and ye shall be hated of all nations for my name's sake.
Our Lord not only foretold the general trial that would come upon
the Jews, and upon the world; but also the special persecution which
would be the portion of his chosen followers: "Then shall they
deliver you up to be afflicted, and shall kill you: and ye shall be
hated of all nations for my name's sake." The New Testament gives
abundant proof of the fulfilment of these words. Even in Paul's day,
"this sect" was "everywhere spoken against." Since
then, has there been any land unstained by the blood of the martyrs?
Wherever Christ's gospel has been preached, men have risen up in arms
against the messengers of mercy, and afflicted and killed them.
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THE KING ANSWERS DIFFICULT QUESTIONS
10. And then shall many be offended, and shall betray one another,
and shall hate one another.
This would be a bitter trial for the followers of Christ; yet this
they have always had to endure. Persecution would reveal the traitors
within the Church as well as the enemies without. In the midst of
the chosen ones there would be found successors of Judas, who would
be willing to betray the disciples as he betrayed his Lord. Saddest
of all is the betrayal of good men by their own relatives; but even
this they have many of them had to bear for Christ's sake.
11, 12. And many false prophets shall rise, and shall deceive many.
And because iniquity shall abound, the love of many shall wax cold.
What could not be accomplished by persecutors outside the Church,
and traitors inside, would be attempted by teachers of heresy: "Many
false prophets shall rise, and shall deceive many." They have
risen in all ages; in these modern times they have risen in clouds,
till the air is thick with them, as with an army of devouring locusts.
These are the men who invent new doctrines, and who seem to think
that the religion of Jesus Christ is something that a man may twist
into any form and shape that he pleases. Alas, that such teachers
should have any disciples! It is doubly sad that they should be able
to lead astray "many." Yet, when it so happens, let us remember
that the King said that it would be so. Is it, any wonder that, where
such "iniquity abound" and such lawlessness is multiplied,
"the love of many shall wax cold "? If the teachers deceive
the people, and give them "another gospel which is not another",
it is no marvel that there is a lack of love and zeal. The wonder
is that there is any love and zeal left after they have been subjected
to such a chilling and killing process as that adopted by the advocates
of the modern "destructive criticism." Verily, it is rightly
named "destructive ", for it destroys almost everything
that is worth preserving.
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THE KING ANSWERS DIFFICULT QUESTIONS
13. But he that shall endure unto the church the same shall be saved.
Again our Savior reminded his disciples of the persona1 responsibility
of each one of them in such a time of trial and testing as they were
about to pass through. He would have them remember that it is not
the man who starts in the race, but the one who runs to the goal,
who wins the prize: "He that shall endure unto the end, the same."
If this doctrine were not supplemented by another, there would be
but little good tidings for poor, tempted, tried, and struggling saints
in such words as these. Who among us would persevere in running the
heavenly race if God did not preserve us from falling, and give us
persevering grace? But, blessed be his name, "The righteous shall
hold on his way." "He which hath begun a good work in you
will perform it until the day of Jesus Christ."
14. And this gospel of the kingdom shall be preached in all the world
for a witness unto all nations; and then shall the end come.
The world is to the Church like a scaffold to a building. When the
Church is built, the scaffold will be taken down; the world must remain
until the last elect one is saved: "Then shall the end come."
Before Jerusalem was destroyed, "this gospel of the kingdom."
was probably "preached in all the world" so far as it was
then known; but there is to be a fuller proclamation of it "for
a witness unto all nations" before the great consummation of
all things: "then shall the end come," and the King shall
sit upon the throne of his glory, and decide the eternal destiny of
the whole human race.