We have now concluded our consideration of the parables of Matt. 13: As we have

seen, these parables of the mysteries of the kingdom form a complete line of teaching by

themselves. After this series of parables was concluded the Lord Jesus revealed the fact

that He must not only be rejected, but be crucified, die, and be raised again the third day.

The parables of the second section accordingly take a somewhat different turn. One

parable is spoken after chapter 13: before the revelation of the Lord's death in Matt. 16:

After this the second series of parables follows, ending in the prophetic words of

Matt. 24: and 25: This series makes a complete set marked by a special aspect of

dispensational teaching, just in the same way that the parables of Matt. 13: are marked

by a special aspect of dispensational truth.

Before considering this group, however, we will look at the parable recorded in

Matt. 15: 10-20. It throws light upon the nature of the opposition, and the forces at work

which had rejected the kingdom and finally would crucify the King. It arose out of the

question of the Scribes and Pharisees concerning eating with unwashen hands. The Lord

does not here, as He does in Matt. xxiii, fully and unreservedly strip off their mask of

hypocrisy, for His hour had not yet come. In parable form, however, He enforces the

lesson of the previous words addressed to the Scribes and Pharisees. These formalists

were far more concerned about ceremonial washings, than about fruit of heart love. The

transgression of some minute point of rabbinical tradition was far more serious in their

eyes than the breaking of the law of God.

In answer to the question, "Why do Thy disciples transgress the tradition of the

elders?" the Lord said, "Why do ye also transgress the commandment of God by your

tradition?" Opposition had been gathering, and many attempts to entrap the Lord had

been made. His free intermingling with the publicans and sinners wounded the pride of

the teachers of the law. His freedom regarding the sabbath was much resented and

opposed. It appears that on some occasion the Pharisees had noticed that the disciples

had not observed the tradition regarding washings before meals, and this supplied them

with a weapon of attack. The oral tradition laid peculiar emphasis upon these ceremonial

ablutions. No doubt we have all heard of Rabbi Akiba, who when imprisoned and

supplied with only enough water to maintain life, chose rather to perish with thirst and

hunger than to eat without the necessary washings. What a pitiable misconception!

What a God these people had invented! We can imagine the feelings with which these

men came down with this charge upon the disciples of the Lord. They did not expect the

Lord to reveal the superficial nature of their teaching, which He did so incisively by his

reference to their despicable gloss in relation to "the first commandment with promise":--