We have in these verses a conversation between our Lord Jesus Christ and certain scribes and Pharisees. The subject of it may seem, at first sight, of little interest in modern days; but it is not so in reality. The principles of the Pharisees are principles that never die. There are truths laid down here which are of deep importance.
We learn for one thing that hypocrites generally attach great importance to mere outward things in religion.
The complaint of the scribes and Pharisees in this place is a striking case in point. They brought an accusation to our Lord against his disciples, but what was its nature? It was not that they were covetous or self-righteous. It was not that they were untruthful or uncharitable. It was not that they had broken any part of the law of God. But they transgressed the traditions of the elders. They did not wash their hands when they ate bread!” They did not observe a rule of merely human authority, which some old Jew had invented! This was the head and front of their offense!
Do we see nothing of the spirit of the Pharisees in the present day? Unhappily we see only too much. There are thousands of professing Christians who seem to care nothing about the religion of their neighbors provided that it agrees in outward matters with their own. Does their neighbor worship according to their particular form? Can he repeat their shibboleth, and talk a little about their favorite doctrines? If he can, they are satisfied, though there is no evidence that he is converted. If he cannot, they are always finding fault, and cannot speak peaceably of him, though he may be serving Christ better than themselves. Let us beware of this spirit: it is the very essence of hypocrisy. Let our principle be, “The kingdom of God is not a meat and drink, but righteousness, and peace and joy in the Holy Ghost.” (Romans 14:17 ).
We learn for another thing from these verses the great danger of attempting to add anything to the Word of God. Whenever a man takes upon him to make additions to the Scriptures, he is likely to end with valuing his own additions above Scripture itself.
We see this point brought out most strikingly in our Lord’s answer to the charge of the Pharisees against his disciples. He says, “Why do ye also transgress the command of God by your traditions?” He strikes boldly at the whole system of adding anything as needful to salvation to God’s perfect Word. He exposes the mischievous tendency of the system by an example. He shows how the vaunted traditions of the Pharisees were actually destroying the authority of the fifth commandment. In short, he establishes the great truth, which ought never to be forgotten, that there is an inherent tendency in all traditions to make “the word of God of none effect.” The authors of these traditions may have meant no such thing; their intentions may have been pure. But that there is a tendency in all religious institutions of mere human authority to usurp the authority of God’s Word is evidently the doctrine of Christ. It is a solemn remark of Bucers, that “a man is rarely to be found who pays an excessive attention to human inventions in religion who does not put more trust in them than in the grace of God.”
And have we not seen melancholy proof of this truth in the history of the church of Christ? Unhappily we have seen only too much. As Baxter says, “Men think God’s laws too many and too strict, and yet make more of their own, and are precise for keeping them.” Have we never read how some have exalted canons, rubrics, and ecclesiastical laws above the Word of God, and have punished disobedience to them with far greater severity than open sins like drunkenness and swearing? Have we never heard of the extravagant importance which the Church of Rome attaches to monastic vows, and vows of celibacy, and keeping feasts and fasts, insomuch that she seems to place them far above family duties, and the Ten Commandments? Have we never heard of people who make more ado about eating flesh in Lent than about gross impurity of life, or murder? Have we never observed in our own land, how many seem to make adherence to episcopacy the weightiest matter in Christianity, and to regard “churchmanship,” as they call it, as far outweighing repentance, faith, holiness and the graces of the Spirit? These are questions which can only receive one sorrowful answer. The spirit of the Pharisees still lives, after 1800 years: the word of God of none effect by traditions” is to be found among Christians, as well as among Jews: the tendency practically to exalt human inventions above God’s Word is still fearfully prevalent. May we watch against it and be on our guard! May we remember that no tradition or man made institution in religion can ever excuse the neglect of relative duties, or justify disobedience to any plain commandment of God’s Word.
We learn in the last place, from these verses that the religious worship which God desires is the worship of the heart. We find our Lord establishing this by a quotation from Isaiah: “This people draweth near to me with their lips, but their heart is far from me.”
The heart is the principal thing in the relation of husband and wife, of friend and friend, of parent and child. The heart must be the principal point to which we attend in all the relations between God and our souls. What is the first thing we need in order to be Christians? A new heart. What is the sacrifice God asks us to bring to him? A broken and contrite heart. What is the true circumcision? The circumcision of the heart. What is genuine obedience? To obey from the heart. What is saving faith? To believe with the heart. Where ought Christ to dwell? To dwell in our hearts by faith.What is the chief request that Wisdom makes to everyone? “My son, give me thine heart”
Let us leave the passage with honest self-inquiry as to the state of our own hearts. Let us settle it in our minds that all formal worship of God, whether in public or private, is utterly in vain so long as our “hearts are far from” him. The bended knee, the bowed head, the loud Amen, the daily chapter, the regular attendance at the Lord’s table, are all useless and unprofitable so long as our affections are nailed to sin, or pleasure, or money, or the world. The question of our Lord must yet be answered satisfactorily, before we can be saved. He says to everyone, “Lovest thou me?” ( ).
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J.C. Ryle (1816 - 1900)
J.C. Ryle was a prolific writer, vigorous preacher, faithful pastor, husband of three wives, [widowed three times: Matilda died in 1847, Jessie died in 1860, Henrietta died in 1889] and the father to five children [1 with Matilta and 4 with Jessie]. He was thoroughly evangelical in his doctrine and uncompromising in his Biblical principles. In 1880, after 38 years in Pastoral ministry in rural England, at age 64, he became the first Anglican bishop of Liverpool. He retired in 1900 at age 83 and died later the same year at the age of 84.“He [J.C. Ryle] was great through the abounding grace of God. He was great in stature; great in mental power; great in spirituality; great as a preacher and expositor of God’s most holy Word; great in hospitality; great as a writer of Gospel tracts; great as a Bishop of the Reformed Evangelical Protestant Church in England, of which he was a noble defender; great as first Bishop of Liverpool. I am bold to say, that perhaps few men in the nineteenth century did as much for God, for truth, and for righteousness, among the English speaking race, and in the world, as our late Bishop.” - Rev. Richard Hobson, three days after Ryle’s burial in 1900.
John Charles Ryle was the first Anglican bishop of Liverpool. Ryle was a strong supporter of the evangelical school and a critic of Ritualism. Among his longer works are Christian Leaders of the Eighteenth Century (1869), Expository Thoughts on the Gospels (7 vols, 1856-69), Principles for Churchmen (1884).
Thoroughly evangelical in his doctrine and uncompromising in his principles, J.C. Ryle was a prolific writer, vigorous preacher, and faithful pastor.
In his diocese, he exercised a vigorous and straightforward preaching ministry, and was a faithful pastor to his clergy, exercising particular care over ordination retreats. He formed a clergy pension fund for his diocese and built over forty churches. Despite criticism, he put raising clergy salaries ahead of building a cathedral for his new diocese.
Ryle combined his commanding presence and vigorous advocacy of his principles with graciousness and warmth in his personal relations. Vast numbers of working men and women attended his special preaching meetings, and many became Christians.
John Charles Ryle was born at Macclesfield and was educated at Eton and at Christ Church, Oxford. He was a fine athlete who rowed and played Cricket for Oxford, where he took a first class degree in Greats and was offered a college fellowship (teaching position) which he declined. The son of a wealthy banker, he was destined for a career in politics before answering a call to ordained ministry.
He was spiritually awakened in 1838 while hearing Ephesians 2 read in church. He was ordained by Bishop Sumner at Winchester in 1842. After holding a curacy at Exbury in Hampshire, he became rector of St Thomas's, Winchester (1843), rector of Helmingham, Suffolk (1844), vicar of Stradbroke (1861), honorary canon of Norwich (1872), and dean of Salisbury (1880). In 1880, at age 64, he became the first bishop of Liverpool, at the recommendation of Prime Minister Benjamin Disraeli. He retired in 1900 at age 83 and died later the same year.
Ryle was a strong supporter of the evangelical school and a critic of Ritualism. Among his longer works are Christian Leaders of the Eighteenth Century (1869), Expository Thoughts on the Gospels (7 vols, 1856-69) and Principles for Churchmen (1884).