Jesus was greater than the temple

JESUS WAS GREATER THAN THE TEMPLE
AND LORD OF THE HARVEST
EDITED BY GLENN PEASE
Matthew 12:6 6I tell you that something greater than
the temple is here.
One Greater Than The Temple BY SPURGEON
“But I say unto you, that in this place is One greaterthan the temple.”
Matthew 12:6
OUR Lord intended, of course, to assertthat He, Himself was greaterthan the
temple, but He used the most modest form of putting it. When in the interests
of truth He is obliged to speak of Himself, His meekness andlowliness are
always apparent in the mode in which He makes the personalallusion.
Everyone can see that He does not seek His own glory, or desire the praise of
man. In the instance before us He says, “In this place is One,” or, as some
read it, “is something greaterthan the temple.” He who is truly meek and
lowly is not afraid to speak honestlyabout himself, for he has no jealousy
about his reputation for humility and is quite willing to be thought proud by
the ungenerous, for he knows that he only speaks ofhimself in order to glorify
God.
There is a native peculiarity in true lowliness whichshows itself in the very
form of its utterances and wards off the imputation of boasting. We do not
find the passage now before us in any other Gospelbut that of Matthew. It is
so important, so energetic and in addition must have been so startling to those
who heard it, that we should not have been astonishedif we had found it in all
the four Evangelists. Only Matthew records it and he, most fittingly, since he
is, in some respects, the Evangelistof the Hebrews, for, as you know, he began
his book by saying, “The book of the generationof Jesus Christ, the son of
David, the sonof Abraham”–he evidently adapted his Gospelto the Jews.

As the Jews wouldbe the last to receive teaching which in any way lowered
the temple, it is all the more remarkable that Matthew inserted our Lord’s
Words in the Gospelwhich he designedto be read by them. But, though the
words occur but once, we must not, therefore, regardthem as being any the
less weighty, for the sentence comes with a preface which shows the force our
Lord intends to throw into it. The declarationis prefacedby, “I say unto you.”
Here is the authority before which we all bow–Jesus says it!
He does not merely proclaim the Truth of God, but He sets His personal
stamp and royal sealupon it. “I say unto you”–I, who cannot lie, who speak
the things which I have receivedof My Father, upon whom the Spirit of God
rests without measure,,–Isayunto you. He speaks as one having authority and
not as the scribes. With a verily, verily of certainty, He teaches and, therefore,
let us unquestionably acceptHis declaration, “I sayunto you, that in this place
is One greaterthan the temple.”
Let us now meditate upon this Truth, first observing the fact that our Lord is
greaterthan the temple. Secondly, remarking that He ought to be so regarded.
And thirdly, suggesting and urging home some few reflections which arise out
of the subject.
1. First, then, OUR LORD JESUS IS GREATER THAN THE TEMPLE.
He is so manifestly because He is God, “Godover all, blessedforever.”
He who dwells in the house is greaterthan the house in which he dwells,
so that as God, our Lord Jesus is greaterthan the temple. It needs no
arguing that it must be so–the Divine must be infinitely greaterthan
anything which is of human workmanship–the Self-Existentmust
infinitely excelthe noblest of createdthings. The temple was many years
in building. Its huge stones were quarried with enormous labor and its
cedarbeams were shaped and carved with matchless skill. And though
no hammer or tool of iron was usedupon the spot, yet by the strength of
men were the huge stones laid eachone in its place. It stoodupon Zion a
thing of beauty and a joy forever, but still a work of men’s hands, a
creationof human strength and human wisdom.
Not thus is it with the Christ of God. Of Him we may truly say, “From
everlasting to everlasting You are God.” “And You, Lord, in the beginning
have laid the foundation of the earth and the heavens are the works ofYour
hands.” The temple being createdand having a beginning was a thing of time
and, therefore, had an end. The things which are seen, whether they are
temples or taverns, are temporal and must pass away. In due time the
firebrand in the hand of the Roman soldier reduces to ashes a building which
seemedas lasting as the rock upon which it stood. Go now to the place where

Zion once stoodand mark well how the glory is departed, even as it departed
from Shiloh of old.
Deepdown in the earth, the base of the mighty arch which formed the ascent
to the house of the Lord has been uncoveredfrom the mountain of ruins, but
scarcelywill you find one stone left upon another which has not been thrown
down. These massesofmarble were so huge, it is an ordinary circumstance to
find a stone 24 feet in length and nine feet in breadth! And sometimes they are
even found 40 feetin length, weighing as much as one hundred tons, yet have
they been flung from the seats as stones are castupon the king’s highway.
Thus has the temple disappearedand thus shall all creationpass away, but
You O Lord abide!
“Theyshall perish; but You remain; and they all shall wax old as does a
garment; and as a gesture shall You fold them up, and they shall be changed:
but You are the same, and Your years shall not fail.” The temple was no rival
of Jehovah, but derived all its glory from His deigning to reveal Himself
therein. Exceedingly magnificent as it was, it was far below the Divine
greatness andonly worthy to be called His footstool. If we were to dwell on
any one of the attributes of His Godhead, it would be more and more clear
that Christ is greaterthan the temple. But the point is one which none of us
doubt. After all, the temple was but a symbol and Jesus is the Substance. It
was but the shadow of which He is the Reality.
Although every Hebrew heart leapedfor joy when it thought of the tabernacle
of the Lord of Hosts, and even this day every Jewishspirit laments the
departed glories of Zion, yet was the holy and beautiful house a figure of good
things to come and not the very image of the Covenantblessings. It was not
essentialto the world’s well being, for lo, its disappearance has brought light
and life to the Gentiles!It is not necessaryto true religion now, for the time is
come when they that worship Jehovahadore Him in no consecratedshrines,
but worship Him in spirit and in truth. But our Lord Jesus is Truth and
Substance. He is essentialto our light and life and could He be takenfrom us,
earth’s hope would be quenched forever.
Emmanuel, God With Us, You are greaterthan the temple! This fact it was
necessaryfor our Lord to mention in order to justify His disciples in having
rubbed ears of corn togetherto eat on the Sabbath. He said, “the priests in the
sanctuary profane the Sabbath, and are blameless.” Theywere engagedin the
labors of sacrifice and service all through the Sabbath, yet nobody accused
them of breaking the Law of the Sabbath. Why? Becausethe authority of the
temple exempted its servants from the letter of the Law. “But,” said our Lord,
“I am greaterthan the temple, therefore, surely I have powerto allow My

servants who are about My business to refresh themselves with food, now that
they are hungry. And since I have given them My sanctionto exercise the little
labor involved in rubbing out a few grains of wheat, they are beyond all
censure.”
If the sanctionof the temple allows the greaterlabor, much more shall the
sanctionof One who is greaterthan the temple allow the less!As the Son of
God, Christ is under no Law. As man He has kept the Law and honored it for
our sakes, becauseHe stoodas our Surety and our Substitute. But He,
Himself, in the essenceofHis Nature is the Law Makerand above all Law.
Who shall arraign the eternalSon and callthe Judge of all the earth to
account? “Woe unto him that strives with his Maker. Let the potsherd strive
with the potsherds of the earth.”
But now we must pass on to other meanings and view our Lord in His blessed
Personalityas the Son of Man as well as the Son of God. He is greaterthan the
temple, for He is a more glorious enshrinement of Deity. The temple was great
above all buildings because it was the House of God, but it was only so in a
measure, for the Eternal is not to be containedwithin walls and curtains.
“However,” says Stephen, “the MostHigh dwells not in temples made with
hands; as said the Prophet, Heaven is My throne, and earth is My footstool:
what house will you build Me? said the Lord: or what is the place of My rest?
Have not My hands made all these things?” How remarkably Stephen does, as
it were, pass over the temple with a mere word. He merely mentions it in a
sentence, “ButSolomonbuilt Him a house,” as if no stress neededto be laid
upon the circumstance.
It is remarkable that from the moment the temple was built, true religion in
Israelbegan to decline and the abominable shrines of heathen idols were set
up in the holy land! The glory of even an allowedritualism is fatal to spiritual
religion. From a pompous worship of the true, to the worship of the false, the
step is very easy. When God dwelt in the tent, in the days of David, religion
nourished far better than in the days when the ark abode in a great house
garnished with precious stones for beauty and overlaid with pure gold. Still,
within the Holy of Holies the Lord peculiarly revealedHimself–and at the one
temple upon Zion sacrificesand offerings were presented–forGod was there.
The PresenceofGod, as you know, in the temple and the tabernacle, was
calledthe Shekinah, the bright light shining betweenthe wings of the
cherubim over the Ark of the Covenant. We often forget that the Presence of
God in the MostHoly Place was a matter of faith to all but the high priest.
Once a year the high priest went within the awful veil, but we do not know if
he ever dared to look upon the blaze of splendor. God dwells in light that no

man may approach. The smoke ofthe incense from the priest’s censerwas
needed, partly to veil the exceeding Glory of the Divine Presence, lesteven
those choseneyes should suffer blindness.
No one else went into the hallowed shrine and only he once a year. That
symbolical pavilion of Jehovahis not for a moment to be comparedwith our
Lord Jesus who is the true dwelling place of the Godhead, for “in Him dwells
all the fullness of the Godheadbodily.” What a masterly sentence that is!
None but the Holy Spirit could surely have compactedwords into such a
sentence–“InHim dwells all the fullness of the Godhead bodily.” “God was in
Christ, reconciling the world unto Himself.” The manifestationof the
Godheadin Christ is not unapproachable, for we may freely come to Jesus–a
voice out of the excellentGlory bids us come boldly unto the Throne of the
heavenly Grace. We cannot come too often, nor be too long in our approaches
unto Jesus, the true Mercy Seat!
The Atonement has been offered and the veil of the temple, that is to say, the
flesh of Christ, has been torn, and now we may approachthe Godheadin
Christ Jesus without trembling. Verily, as I think of God, Incarnate God in
Jesus Christ, dwelling among the sons of men, I feel how true it is, “In this
place is One greaterthan the temple.” Another sense of the words is this–Our
Lord is a fuller revelationof the Truth of God than the temple everwas. The
temple taught a thousand truths of which we cannot now particularly speak.
To the instructed Israelite there was a wealthof meaning about each court of
the temple and every one of its golden vessels.
Not a ceremonywas without its measure of instruction. If the Spirit of God
opened up the types of the holy and beautiful house to him, the Israelite must
have had a very clearidea of the good things to come. Still, there was nothing
in the temple but the type–the substance was not there. The blood of bulls and
goats was there, but not the Atonement that takes awaysin. The smoke ofthe
holy incense from the golden censorwas there, but not the sweet merits of the
greatLaw-Fulfiller. The seven-branchedcandlestick was there, but the Spirit
of God was not yet given. The showbreadstoodon the holy table, but food for
souls could not be found in the finest of the wheat.
The temple had but the types and Christ is greaterthan the temple because in
Him we have the realities, or, as Paul calls them, “the very image of the
things.” “The figure for the time then present” had its uses, but it is by no
means comparable to the actual Covenantblessing. The Law was given by
Moses,but Grace and Truth came by Jesus Christ. There were some Truths,
however, and these among the most precious, which the temple did not teach
at all. I do not know, for instance, where we can read adoption in the symbols

of the temple, or the greatTruth of our union with Jesus, andother priceless
doctrines which clusteraround the Cross and the Resurrection. But in the
Personof Jesus we have the exceeding riches of Divine Grace and see, by
faith, the inexhaustible treasures ofthe Covenant.
In Jesus we see at once, “ourKinsman and our God.” In the Personof Christ
we read the infinite eternallove of God towards His own redeemedones and
the intimate union which this love has establishedbetweenGodand man.
Glimpses of this, the temple, may, perhaps, have given, for it did intimate that
the Lord would dwell among His people, but only to eyes anointed seventimes
with the oil of the Spirit would these high mysterious doctrines have been
visible. The fundamental Truths of the everlasting Gospelare all to be seenin
Jesus Christ by the wayfaring man–and the more He is studied the more
plainly do these matchless Truths of Godshine forth.
God has fully revealedHimself in His Son. There is, in fact, no wisdom
necessaryto our soul’s welfare but that which shines forth in Him. And
nothing is worth learning but that which the Spirit of Godteaches us
concerning Him, for He is to the full, “the wisdomof God.” Know Christ and
you know the Father!Does He not, Himself, say, “He that has seenMe has
seenthe Father”? Again, the Redeemeris greaterthan the temple because He
is a more abiding evidence of Divine favor. God forever dwells in Christ Jesus
and this is the eternal sign of His favor to His people. There were some things
in the first temple which were rich tokens ofgoodto Israel, but none of these
were in the temple to which our Lord pointed when He uttered these words.
Remember, He lookedat Herod’s temple, the temple which you may call the
second, but which, in some respects, was more truly a third temple. In
Solomon’s temple there were four precious things which were absent in
Christ’s day. First there was the Ark of the Covenant, which precious chest
was, above all other things, the tokenof Israel’s high relationship to God and
the assuranceofthe Lord’s Grace to His covenantedpeople. The Ark was lost
at the Babylonian destruction of the city and thus the Holy of Holies lost its
most sacredpiece of furniture–the throne of the greatking was gone. There
were no wings of cherubim above the mercy seatof pure gold, no tables of
stone engravedby the Divine hand were within the golden cofferand Aaron’s
rod that budded and the pot of manna were both gone.
Now, in our blessedLord, you find the Covenant, itself, and all that it
contains, for thus said the Lord, “Behold, I have given Him for a witness to
the people, a leaderand commander to the people.” His blood is “the blood of
the Everlasting Covenant” and He, Himself, is given for “a covenantof the
people, for a light of the Gentiles” (Isa. 42:6). Jesus Christ is the Covenant

betweenGod and His redeemed! He is its Substance, its Seal, its Surety, its
Messenger, its All. In our Lord we see the fullness of covenantedblessing. His
are the covering wings beneath which we dwell in safetyand His is the
propitiatory, or Mercy Seat, wherebywe draw near to God. In Him we see the
tables of the Law honored and fulfilled, priestly authority exercisedwith a
living and fruit-bearing scepterand heavenly food laid up for the chosen
people.
It pleasedthe Fatherthat in Him should all fullness dwell and all the promises
are yes and amen in Him. Thus in Jesus we find what the temple had lost. The
secondtemple also lackedthe Shekinah. The throne being gone, the symbol of
the royal presence departed, too. The supernatural light did not shine forth
within the holy place in Herod’s temple. The glory had departed, or at least
that particular form of it, and though the secondtemple became more
glorious than the first because the MessiahHimself appearedwithin it, it
missed that symbolic splendor of which the Israelite was known to say, “You
that dwells betweenthe cherubim shine forth.”
But in our Lord Jesus we may always see the brightness of the Father’s Glory,
the light of Jehovah’s smile. Around His brow abides the light of everlasting
love. Have you not seenthe light of the knowledge ofthe Glory of God in the
face of Jesus Christ? They had lost, also, from the secondtemple the Urim
and the Thummim. Preciselywhatthe Urim and the Thummim may have
been, we do not know, but this peculiar mystery of blessing had a connection
with the breastplate and with the high priest who wore it, so that when men
went up to the temple to inquire, they receivedanswers as from the sacred
oracle. And whatevercases were spreadbefore the Lord, an answerwas given
by the high priest, through the lights and perfections, orthe Urim and
Thummim with which the priest was girded. That was lost, also, after the
Babylonian captivity.
But in Jesus Christ the lights and perfection always abide and if any man
would know anything, let him learn of Him, for He, by the Eternal Spirit, still
guides His children into all Truth, solves their difficulties, removes their
doubts and comforts their hearts, giving to them light and perfection, each
one according to their measure as he is able to bear it now, and preparing for
eachone the unclouded light and the spotless perfectionof eternal Glory. The
secondtemple had also lostthe sacredfire. You remember when the temple
was opened, the fire came down and consumedthe sacrifice–a fire from
Heaven which was carefully watchedboth night and day, and always fed with
the prescribedfuel, if, indeed, it needed to be fed at all. This the Jews had no
longerand they were compelled to use other fire to burn upon the altar of

God, fire which they had probably consecratedby rites and ceremonies, but
which was not the same flame which had actually descendedfrom Heaven.
Behold, Beloved, how far our Lord Jesus is greaterthan the temple, for this
day is that Word fulfilled in your ears–“He shallbaptize you with the Holy
Spirit and with fire.” He has given to His Church, now, to be immersed in the
fiery element of His Spirit. She dwells in the everlasting burnings of the Divine
power, the Lord Himself has exalted her to this. Now are her lamps kindled
by flames from Heaven and her sacrifices are consumedby consecrated
flames, while, around, that same Spirit is a wall of fire to preserve the chosen
from their enemies. In the perpetual Baptism of the Holy Spirit, the saints find
powerand life. So everything which of old was regardedas a specialtokenof
God’s love to Israel, though missing from the secondtemple, is, in reality, to
be found in Jesus Christ our Lord–and so He is greaterthan the temple.
Furthermore, He is greaterthan the temple because He is a more sure place of
consolation. Brothers and Sisters, whena guilty consciencewishedfor relief,
the man, in the olden times, went up to the temple and presentedhis sin
offering. But you and I find a more effectualSin Offering in our crucified
Lord whenever our soul is burdened, for by it we are, in very deed, cleansed
from sin. The Jew was not really cleansed, but only typically. Ours is an actual
and abiding deliverance from sin, its guilt and its defilement. We have no
more consciousnessofit when the blood of Jesus Christ is applied to our souls.
Oh, come evermore, you burdened ones, to Christ’s Body as to a temple, and
see your sins put awayby His finished Atonement and go your way
comforted!
The Israelites were knownto go to the temple in time of trouble to make
supplication. It is very pleasantto think of heart-brokenHannah standing in
the tabernacle before the Lord, pouring out her silent complaint. Come,
Beloved, you, too, may speak in your heart to the Lord wheneveryou will, and
you will be heard! No Eli is near to judge you harshly and rebuke you sharply,
but a better Priestis at hand to sympathize with you, for He, Himself, is
touched with a feeling of your infirmity. Fearnot, you shall obtain an answer
of peace and the blessing given shall bear the sweetname of Samuel because
you askedit of the Lord. To Jesus you may come as to the temple, when, like
Hezekiah, you are made to smart by a blasphemous letter, or any other
oppression–here youmay spread the matter before the Lord with a certainty
that the Lord, who is greaterthan the temple, will give you an answerof peace
in reference to the trial which you leave in His hands.
No doubt some went to the temple without faith in the spiritual part of the
matter, and so came away with no comfort. But you, coming to Jesus Christ,

with your spirit taught of God, shall find sure consolationin Him. Only once
more, our Lord is greaterthan the temple because He is a more glorious
centerof worship. Towards the temple all the Israelites prayed. Daniel prayed
with his window opened towards Jerusalemand the scatteredin every land
turned towards that point of the compass where Jerusalemwas situated, and
so they made supplication. Today not Jews, alone, but Gentiles, men of every
race, speaking everylanguage under Heaven, turn towards Jesus, “Yougreat
Redeemer,” the true Temple of the living God! Myriads redeemed by blood in
Heaven and multitudes redeemed by blood on earth–allmake the Christ of
God the center of their perpetual adoration!
The day shall come when all kings shall bow before Him and all nations shall
call Him blessed. To Him every knee shall bow and every tongue shall confess
that He is God to the glory of Godthe Father. Brothers and Sisters, is not it
sweetto think of Jesus as being, at this very moment, the central point to
which all devout Believers turn their eyes? Let the Muslim have his Mosque
and the Jew his temple, as for us, we turn our eyes to the risen Savior and
with all the saints we offer prayer to Godthrough Him! Through Him both
Jews and Gentiles have access by one Spirit unto the Father.
II. Now, secondly, and briefly, JESUS OUGHT TO BE REGARDEDAS
GREATER THAN THE TEMPLE. We ought to think of Him, then, with
greaterjoy than even the Jew did of the holy and beautiful house. The 84 th
Psalmshows us how the king of Israelloved the house of the Lord. He cries,
“How amiable are Your tabernacles O Lord of Hosts.” But oh, my Soul, how
amiable is Christ! How altogetherlovely is your Redeemerand your God! If
the devout Israelite could say, “I was glad when they said unto me, let us go
into the house of the Lord,” and if at the sight of the temple, he cried,
“Beautiful for situation, the joy of the whole earth is Mount Zion,” how ought
our heart to exult at the very thought of Jesus, our Incarnate God!
What intense pleasure, what rapture it ought to cause us to think that God, in
very deed, does dwell among men in the Personof His well-belovedSon! I
wonder we are not carried awayinto extravagancesofdelight at this thought
and that we do not become like them that dream! I marvel that we are so cold
and chill when we have before us a fact which might make angelic hearts thrill
with wonder! God Incarnate! God my kinsman! Bone of my bone and flesh of
my flesh! Surely, if we were to dance, as David did before the Ark, we might
scarcelyneedto excuse ourselves to the heartless Michals who would ridicule
our enthusiasm! Oh, the bliss of knowing that God is in Christ Jesus!
We ought, also, to considerour Lord with greaterwonder than that with
which men surveyed the temple. As I have already said, the temple was a

greatmarvel and would be so, even now, if it were still standing. Those huge
stones were so well prepared by art and were, themselves, so massive, that
they did not need to be cementedtogether–andthey fit so closelythat the
thinnest knife could not be inserted betweenthem–so polished and so compact
were they. The house, itself, abounded with gold, silver and precious stones!It
was a treasury as well as a temple! For size it was remarkable, too, if we
considerthe entire range of the buildings attached to it.
The level space within which the actualtemple stoodis said to have been
about one thousand square feet and it is assertedthat it would have contained
twice as many people as the huge Coliseum at Rome. The actualtemple was
but a small building comparatively, but its attachments and Solomon’s porch,
which surrounded the square on which it stood, made up a greatmass of
buildings. And the magnificent bridge which joined the lone hill to the rest of
Jerusalemwas a marvel of architecture. Solomon’s Ascentby which he went
up to the house of the Lord was one of the sights which quite overcame the
queen of Sheba. The brightness of the white marble and the abundance of
gold must have made it a sight to gaze upon with tears in one’s eyes to think
that man could erectsuch a house and that it should be for the true God.
I do not wonder at all that men were bid to go round about her, view the
towers, mark well her bulwarks, and considerher palaces.Neitherare we
astonishedthat invaders quailed before the strength of her defenses, “They
saw it, and so they marveled. They were troubled, and hasted away.” The likes
of this temple was not to be seenon the face of the earth! Neither the
pyramids of Egypt, nor the piles of Nineveh, nor the towers of Babylon could
rival the temple of the living God at Jerusalem!But, my Brethren, think of
Jesus and you will wonder more! What are the huge stones? Whatare the
delicate carvings and the cedar? What are the sheets of gold and what the veil
of fine twisted linen? And what are all the gorgeouspomp of the ceremonies
compared with God, the everlasting God, veiled in human flesh?
Wonder, my Brothers and Sisters!Wonder, bow low and adore! “Without
controversygreatis the mystery of godliness. Godwas manifest in the flesh.”
Being greaterthan the temple, our Lord is to be visited with greater
frequency. The males of Israelwere to go up to the temple three tines each
year. “Blessedare they that dwell in Your house,” says David, for they would
be there always. Oh, my Brethren, you may enjoy the happiness of these
blessedones and dwell in Jesus always!You may come up to the Lord Jesus
wheneveryou will! All days are appointed feasts with Him! You need not wait
for the new moons or the Sabbaths–youmay resortto Him at all times! We

that have believed enter into a perpetual Sabbath in which we may
continually worship the Most High in the PersonofChrist!
Let us also reverence Him with still greatersolemnity. The devout Jews took
off their shoes when they entered the temple enclosure. True, in our Lord’s
day, much of this solemnity had been forgottenand they bought and sold the
beasts and birds that were necessaryfor sacrifice within the greatenclosure
around the temple. But as a rule the Jews always treatedthe temple with
profound respect. With what reverence shallwe worship our Lord Jesus? Let
us never speak lightly nor think lightly of Him, but may our inmost spirits
worship Him as the eternalGod. Let us honor Him, also, with higher service.
The service of the temple was full of pomp and gorgeous ceremonies. Kings
brought their treasures there. With what diligence did David store up his gold
and silver to build the house! And with what skilldid Solomoncarry out the
details of that mighty piece of architecture!
Come and worship Christ after that fashion! Bring Him your body, souland
spirit as a living sacrifice!Yes, bring Him your gold and silver and your
substance, for He is greaterthan the temple and deserves largergifts and
higher consecrationthan the temple had from its most ardent lovers!Surely I
need not argue the point, for you who love Him know that you can never do
enough for Him. So, too, He ought to be soughtafter with more vehement
desire if He is greaterthan the temple. David said he, “longed, yes, even
panted for the courts of the Lord.” With what longings and panting ought we
to long for Christ! In answerto her Lord’s promise to come again, the Church
cries, “Evenso, come quickly, Lord Jesus.”
We ought to long more for the SecondAdvent of our Lord–especiallyought
we, if we mourn His absence from our ownsouls–neverto restuntil He reveals
Himself to us, again! Oh, you redeemedones, love Him so that you can no
more live without His smile than the wife can live without her husband’s love.
And long for fellowship with Him as the bride for the wedding day! Set your
hearts upon Him and hunger and thirst after Him. The Jew pined to visit
Mount Zion and with such pining I bid you long for Jesus and for the time
when you shall see Him face to face!
III. Now, we have to spend a few minutes in urging home one or two
PRACTICAL REFLECTIONS whicharise out of this subject. And the first is
this–how carefully should the Laws of Jesus Christ be observed. I believe that
when you entered the temple by passing through the Beautiful Gate you saw a
notice that worshippers should enter on the right side and afterwards they
were to exit on the left. I am quite sure that if the temple now stoodand any of
us could make a journey to Jerusalem, we should be very carefulto observe

every order of the sanctuary. And if we found the porter at the gate said,
“You must take off your shoes,”we would, with gladness, remove them. Or if
he bade us wash, we would gladly enter the bath.
Knowing that God dwelt there, had we been Israelites, we would have been
very attentive to every observance required of the Law. Now, Brothers and
Sisters, let us be equally attentive to all the Laws of Christ, for He is greater
than the temple. Neverignore His commands, nor tamper with them.
Remember, if you break one of the leastof His commandments, and teach
men so, you will be leastin the kingdom of God. He is very gracious and
forgives, but still, disobedience brings injury to our own souls. I beseechall
Christians to searchthe Scriptures and see what Christ’s mind is upon every
moot point–whether it is Baptism or Church government–and when you know
His will, carry it out.
Do not say of any precept, “That is nonessential,”foreverything that Jesus
bids you do is essentialto the perfection of your obedience. If you say it is not
essentialto salvation, I am compelledto rebuke you. What? Are you so selfish
that you only think about your own salvation? And because you are savedwill
you kick againstyour Savior and say, “I do not care to do this because Ican
be saved even if I neglectit”? This is not the spirit of a child of God! I pray
you, dear Friends, do what I anxiously wish to do myself–follow the Lord fully
and go step by step where He would have you go–forif you would obey temple
rules, much more should you obey the rules of Christ.
The next reflectionis how much more ought we to value Christ than any
outward ordinance. It is not always that all Christians do this. There is a dear
Brother who loves Christ and I can see Christ in him, I am sure I can. If I
know anything about Christ at all, in my own soul, I see that he knows Him,
too. Very well. But then he does not belong to my Church! It is a pity–he
ought to be as right as I am–and I wish he knew better. But at the same time,
his love to Christ is more to be esteemedthan his correctnessin outward
things, for Christ is greaterthan the temple! I am not going to quarrel with
any Brother in Christ because he is somewhatin error about external
ordinances, for he has the spirit, if not the letter of the matter.
I wish he had been baptized with water, but I see he is baptized with the Holy
Spirit and, therefore, he is my Brother in Christ. I wish that he would observe
the waterbaptism because Christbids him, but still, if he does not, I am glad
that his Masterhas given him the Holy Spirit and I rejoice to know that he
has the vital matter. Perhaps he does not come to the Lord’s Supper and does
not believe in it. I am very sorry for him, for he loses a greatprivilege, but if I
see that he has communion with Christ, I know that Christ is greaterthan the

temple and that inward communion is greaterthan the external sign.
Therefore, it happens that if we see Christ in persons with whose theologywe
do not agree, and whose forms of Church government we cannot commend,
we must setthe Christ within above the outward forms and receive the
Brother, still.
The brother is wrong, but if we see the Lord in him, let us love him, for Christ
is greaterthan the temple. We dare not exalt any outward ordinance above
Christ as the test of a man’s Christianity! We would die for the defense of
those outward ordinances which Christ commands, but for all that, the Lord,
Himself, is greaterthan the ordinance, and we love all the members of His
mystical body. Another reflectionis this–how much more important it is for
you that you should go to Christ than that you should go to any place which
you suppose to be the house of God. How many times from this pulpit have we
disclaimed all idea that this particular building has any sanctity about it? We
know that God dwells not in temples made with hands, yet there may be some
of you who come here very regularly who have greatrespectfor the place.
If you did not go to any place of worship, you would think yourselves very
bad, and so you would be. If you never went on the Lord’s Day to the worship
of God at all, you would certainly be keeping yourselves out of the place where
you may hope that Godwill bless you. But is it not a strange thing that you
would not like to stay awayfrom the temple, but you stay awayfrom Christ?
For while you go up to the outward sanctuary, you have never gone to the real
Christ! I am sure you would feel ashamedif anybody were able to sayof you,
“There is a man here who has not been to a place of worship for 12 months.”
You would look down upon a man of whom that could be said.
Yes, but if there are any reasons forcoming to what you think is the temple,
how many more reasons are there for coming to Christ? And if you would
think it wrong to stay awayfrom the public place of worship for 12 months,
how much more wrong must it be to stayaway from Jesus allyour life? But
that is exactly what you have done! Will you please think of that? Now, had
you gone to the temple, you would have felt towards it very greatrespectand
reverence. And when you come to the outward place of worship, you are very
attentive and respectfulto the place–letme ask you, have you been respectful
to Christ?
How is it that you live without faith in Him? No prayer is offered by you to
Him. You do not acceptthe greatsalvationwhich He is prepared to give.
Practically, you despise Him and turn your backs upon Him. You would not
do so to the temple, why do you do so to Christ? Oh, that you unconverted
ones knew the uses of Christ! Do you remember what Joabdid when Solomon

was provokedto slay him? Joabfled, and though he had no right to go into
the temple, he felt it was a case ofnecessity. Hoping to save his life, he rushed
up to the altar and held on the altar’s horn. Benaiahcame to him with a
sword, and said, “Come forth,” and what did Joabsay? “No,” he said, “I will
die here.” and Benaiahhad to go back and ask Solomon, “What is to be
done?” and Solomonsaid, “Do as he has said,” and so he slew him right
againstthe altar.
Now, if you come to Christ, though the avengerof blood is after you, you will
be safe. He may come to you and say, “Come forth,” but you will reply, “I will
die here.” You cannot die there, for He shall hide you in the secretofHis
pavilion, in the secretof His tabernacle shallHe hide you. And with your hand
upon the blood-stainedJesus, no Benaiah, no devil and no destroying angel
can touch you. Sinner, it is your only hope! You will be lost forever–the sword
shall pierce through your soul to your everlasting destructionunless you fly
now to Christ, the Temple, and lay hold upon the Altar’s horn and let this be
on your mind–
“I can but perish if I go,
I am resolvedto try.
For if I stay awayI know
I must forever die.
But if I die with mercy sought,
When I’ve this Altar tried,
This were to die, delightful thought,
As sinner never died.”
By faith, this morning, I put my hand upon the altar’s horn. All my hope,
dread Sovereign, lies in the blood of Your dear Son. Brethren in Christ, let us
all lay our hands there once again. PoorSinner, if you have never done this
before, do it now, and say in your heart–
“My faith does lay her hand
Upon that Altar’s horn,
And see my bleeding
Lord at hand
Who all my sin has borne.”
Christ is greaterthan the temple! May His great benediction rest upon you.
Amen. PORTIONS OF SCRIPTURE READ BEFORE SERMON–Psalm84
& 87.HYMNS FROM “OUR OWN HYMN BOOK”–84 (SONGII), 820, 427.

JESUS WAS GREATER THAN THE TEMPLE
Lonnie Branam
Matthew 12:1-8 says, At that time Jesus went through the grainfields on the
Sabbath. And his disciples were hungry and beganto pluck heads of grain
and to eat. And when the Pharisees sawit they said to him, “Look, your
disciples are doing what is not lawful to do on the Sabbath!” But he saidto
them, “Have you not read what David did when he was hungry, he and those
who were with him, : how he entered the house of God and ate the showbread
which was not lawful for him to eat, nor for those who were with him, but
only for the priests? Or have you not read in the law that on the Sabbath the
priests in the temple profane the Sabbath and are blameless? YetI say to you
that in this place there is One greaterthan the temple. But if you had known
what this means, `I desire mercy and not sacrifice,'you would not have
condemned the guiltless. Forthe Son of man is Lord even of the
Sabbath”(Hosea 6:6). I direct your thinking to a most remarkable statement
of Jesus in Matthew 12:6, “Yet I say to you that in this place there is One
greaterthan the temple.”
Let us first determine what causedthe Lord to make the surprising statement
that He was greaterthan the temple Solomonbuilt and the secondtemple that
was beautified by Herod the Great, which was standing in Jerusalemwhen he
made this statement. He revealedthe fact that He was greaterthan the temple
to justify his disciples in having rubbed heads of grain togetherto eat on the
Sabbath day. The Pharisees claimedthat the apostles were working onthe
Sabbath by rubbing the husks off the wheat, and that was a violation. But
Jesus reminded them that the priests labor continually on the Sabbath and
are not guilty. They offer sacrifices andperform other services, yetnobody
accusesthem of breaking the Sabbath law. Why? Becausethe authority of the
Temple exempted the priests from the Sabbath law. Then Jesus said, “I am
greaterthan the temple, and I am the Lord of the Sabbath. This can only
mean He had complete authority over the Sabbath day law, and He was
probably the giver of that law. If the authority of the temple allowedpriests to

perform necessaryservices,how much more shall the authority of Jesus, who
was greaterthan the temple, allow the hunger of the apostles to be satisfied.
His disciples were engagedin the important work of introducing the Messiah
of the Jews to the nation and preaching the goodnews the Messianic Kingdom
was near and about to be established. What Jesus allowedthe disciples to do
on the Sabbath was a divine permission as much as the labors of the priests in
the temple on Mount Zion. The labor of the disciples for the Messianic
kingdom that was about to begin was far more important than the work of
Jewishpriests in the temple. As the Lord of the Sabbath, Jesus saidthat
necessarywork canbe done on the Sabbath, and the disciples were doing
necessarywork. But now we must pass on to considerother meanings and
ways in which Jesus was greaterthe temple.
In addition, Jesus was greaterthan the temple because he was a far more
glorious representationof God on earth than was the temple in Jerusalem. To
say that anything or anyone is greaterin glory than the Temple in Jerusalem
staggersthe imagination. About 1,000 B. C. Solomonbuilt the beautiful
Temple of God on the Easternhill of Jerusalem. Fromthat day to this, Jews
have consideredJerusalemthe city of God because God's temple was located
there, and it was His house on earth. The Jews for three thousand years have
honored that Temple site as the most holy place on earth, as the earthly
dwelling place of JehovahGod. Many Jews willnot visit that site today lest
they happen unkowingly to stand on the very spot where Godrested on the
Mercy Seatin the Holy of Holies. That temple was destroyed in 70 A. D., and
there is absolutely nothing left on that famous hill but a large flat area called
the Temple compound. But somewhere onthat compound that glorious
temple once stood. That site today is the most valuable piece of realestate on
the face of the earth. It could not be bought with all the gold and silver in the
world. There is perhaps no building of the ancient world which has excited so
much attention since the time of its destruction as the temple which Solomon
built at Jerusalemand the secondtemple built by Zerubbabel and rebuilt and
beautified by Herod the Great. Peloubet's Bible dictionary says of that
temple, “Its spoils were consideredworthy of forming the principal
illustration of one of the most beautiful triumphal arches in Rome, the Arch
of Titus.” Titus is the generalwho destroyedthe temple. The temple was the
approachof the Jewishnation to their God. It was the symbol and
representationof God's presence among the Jewishpeople. Surprisingly,
Jesus saidthat a person greaterthan the Temple was standing among them
that day. The temple was honoredby the Jews as the most holy place on earth
and as the dwelling place of JehovahGod Himself on earth. . ForJesus to

make such a claim was to claim equality with God. Christ was greaterthan
the temple because he was a more glorious representationof Jehovahthan the
Temple. As a mater of fact, JehovahGod Himself never dwelled in the Temple
in person. The brilliant light which restedon the mercy seatof the ark in the
Holy of Holies was only a physical, material manifestation of light.
Furthermore no one ever saw that bright manifestation but the High Priest,
and then only once a year. Even the prophets of Israel said that God does not
dwell in temples made with hands. In that greatsermon Stephen the first
Christian martyr preachedto the Sanhedrin in Jerusalem, he quoted Isaiah
the prophet who said, “Thus said the Lord, the heaven is my throne; and the
earth is my footstool. Where is the house you will build me, and where is the
place of my rest? For all these things my hand has mad and all those things
exist”(Isaiah66:1,2). The place of God's restis in heaven, and earth at best is
His footstool.
It is remarkable and strangelyinteresting that from the day the temple was
built, true religionin Israelbeganto decline, and abominable heathen idols
were setup side by side with Jehovah. When God dwelt in a tent in the days of
David, the Jewishreligionflourished far better than in the days when the ark
was in the greattemple made with precious stones for beauty, and everything
in it was overlaid with gold. Nevertheless, Goddid dwell and reveal Himself
symbolically in the Holy of Holies, and at that Temple on Mount Zion
sacrifices,offerings and worship ware presented to God. The presence of God,
we know, in the tabernacle and the temple was knownby the shining of the
bright light, calledthe Shekinah, This light rest on the Ark of the covenant
betweenthe wings of the Cheribim hovering over the ark of the covenant. We
often forgetthat the presence ofGod in the most Holy Place was a matter of
faith to all but the High Priest, for the people of Israelnever saw that light.
They acceptedGod's presence there by faith. God had clearlyrevealed. to
them that no man has ever seenGod, and that He dwells in light that no man
can approachto. As great as the temple was with all of its ordinances of divine
worship, praise, morality, ceremonies andsacrifices, ourtext says that one
day during His ministry He announceda new marvelous truth: , “Yet I sayto
you that in this place there is one greaterthan the temple.” That One was
Himself in the highestsense of the word. Did God dwell in the temple? Yes, in
a manner of speaking, but Colossians 2:9 says that in Christ dwelled all the
fulness of Godheadbodily.” In Christ Godhas revealedHimself to Jews and
Gentiles in human form. All that makes God Divine and Deity was in the body
of Christ when He was on earth and is still in His glorified body, now sitting
at the right hand of God. John said of Jesus that He was with God in the
beginning and was God, and He became flesh and dwelledamong us(John

1:1-14). Jesus was the secondpersonof the Godheadbefore He came to earth,
and He was still the secondperson of the Godhead during His stay on earth.
The only difference was that before He came to earth He was one of the
Divine Three. and after He came to earth He was in an earthly body. God told
IsraelHe would do this marvel. Isaiah9:6,7 says, “Forunto us a child is born
; unto us a Son is given. And the government will be on His shoulder, and His
name will be called Wonderful, Counselor, Mighty God, Everlasting Father,
Prince of peace. Ofthe increase ofHis government and peace there will be no
end upon he throne of David and over His kingdom. Mostof the nation of
Israelhade the mistake of refusing to believe that God had the power to do
this. David's throne is now in heaven. Jesus Christ was an incarnation of
Deity. The prophets gave Him the name Emmanuel which means, “Godwith
us.” I wonder how long Israelwill continue to reject the prediction of their
prophets? The Bible says that God was in Christ reconciling the world to
Himself. Thousands of Jews were reconciledto God through Jesus Christin
the first century, and millions of Gentiles from all nations have been
reconciledto God. through obedience to Christ. Jesus saidthat He and the
Father were one. He further said when He was on earth that one who has seen
Him has seenthe Father. This is part of the doctrine of the Trinity, clearly
revealedin the New Testamentand hinted at in the Old Testament. All Jews
and Gentiles in the first century who acceptedthis doctrine and submitted to
the teachings ofJesus became Christians and newborn children of God. But
all Jews and Gentiles who rejectedChrist as God's appointed Saviorof the
world stand condemned. The Bible now divides thenation of Israel into two
groups: the remnant of Jews who became Christians and “the rest” who
rejectedChristianity(Romans 11:7}. That division continues to this day.
Individual Jews cannot be saved by obeying the gospelofChrist just like
thousands of Jews did in the first century A.D. Those Jews who became
Christians continued to enjoy the favor of God Jews thathad enjoyed for
centuries, but Jews who rejectedChrist lost the favor of God that they once
had. The incarnation of Jesus Christ made Him an incarnate Deity, and it is
the greatmiracle that Jehovahever performed.
The incarnation of Christ means that God has visited the earth and shownto
all mankind the kind of Being He really is. God has appearedto the human
race in a physical body, and that body was Jesus ofNazareth. Jesus was far
greaterthan the Temple because Godappearedto the world in the body of
Jesus so that we all might see Him and even touch Him for 33 years. We all
can now see Godsecond-handedthrough the eyes of the apostles. The apostle
John tells what an experience this was to personally see Jesus.I John 1:1 says,
“Thatwhich was from the beginning, which we have heard, which our eyes

have seen, which we have lookedupon, and our have handled, concening the
Word of life, .that which we have seenand heard we declare to you.” Christ
was greaterthan the Temple because whenGodwas manifesstin His body, the
revelation was far greaterthan the Shekinah shining in the Holy of Holies. No
one saw the Shekinahbut.the the High Priest, and that but once a year.
Moreover, Jesus wasgreaterthan the Temple that existed during His earthly
ministry, for God had long before departed from the temple. Really, there
were three temples in Jewishhistory. The temple Solomonbuilt was the first
one, and it lasted a little more than 400 years from about 1000 B.C. to 586 B.
.C., when Israel was takeninto Babylonian captivity. Zerubbabel built the
secondTemple about 535 B.C. afterthe Exile. The people were so poor at that
time the secondtemple did not compare in structure and beauty to the first
Temple. Some who saw both temples wept when. they saw the secondtemple.
The secondtemple that existed in the day of Jesus is often calledHerod's
temple. Herod the Great, a descendantof Esau, , was one of the greatest
builders in ancient times. In 20 B.C. he beganto rebuild his temple, or more
correctly, beautify and restore the old temple into a new temple of
architecturalbeauty It was a magnificent structure that so impressed Titus,
the RomanGeneral, that he did not want to destroy the temple in 70 A.D.
Herod's Temple lastonly about 90 years from 20 B.C. to the time of its
destruction by Titus in 70 A.D. However, many things that were in Solomon`s
Temple were lacking in Herod's Temple. The secondtemple, as it was
referred to in Jesus'day, lackedthe Shekinah. The throne of David ended at
the time of the Babylonian captivity and the symbol of God's divine presence
disappearedtoo. No king satagain on David's throne after the Babylonian
captivity until Christ ascendedto heaven and satdown on David's throne.
David's throne has been moved to heaven where Christ sits as King of King
and Lord of Lords. There is no evidence that the Shekinahshined forth in
Herod's temple. They had lost also from the secondtemple the Urim and
Thummim. These seemto be small objects wornon the breastplate of the
High Priestby which specialcommunications from God on matters of the law.
When the Babylonians destroyed the temple in 586 B.C., they probably took
awaythe ark of the covenantand other items in the Temple they saw fit to
keep. No one knows what happened to the ark and tablets with the ten
commandments. Christ was greaterthan Herod's temple, for God had long
departed from it.. The manna and Aaron's rod that budded that were laid in
the ark had been removed in the days of the Judges. Yes, Jesus was greater
than Herod's Temple that was lacking in many of the things in Solomon's
Temple.
Finally, Christ was greaterthan the Temple because the Temple and its entire

worship had an unreality about it. The Temple and its worship was a kind of
parable, an allegory, and was full of similes and metaphors. After all the
Temple was only a symbol, a shadow that fore-shadowedGod's universal
Temple is made of living stones, living people redeemedby the Lamb of God
who took awaythe sins of the world. Jesus Christ built the third temple for all
people, Jews and Gentiles in fulfillment of the promises made to Abraham. All
the sacrificeswere mysterious, and the people did not understand why they
should offer them. Why did animals have to die to put awaytheir sins? All
those sacrifices symbolizedthe death of Christ, the Messiah, who would die
for the sins of Israeland the sins of the whole world. Apart from Christ and
His death, those sacrificialanimals had no meaning whatever. The blood of
Christ shed on the cross was usedby God to forgive Israel's sins for 1500
years. before that blood was shed. The blood of bulls, goats and heifers never
could take awaythe sins of human beings. However, it was their obedience in
sacrificing animals. The only forgiveness ofsin for Jews was through animal
sacrifices.Since they no longer offer animal sacrifices, I do not know how they
expectto be forgiven of their sins. God has not revealedany other way of
forgiveness exceptby the blood of Jesus. There have been only two ways God
forgave sin: by the death of animals and by the death of Christ. When Jews
sacrificedanimals, which symbolized the death of their Messiah, that made
His blood available to them. Every time a personsacrificedan animal, he was
exercising faith in Christ unknowingly because Godused animals as a
substitute until Jesus wouldappear and taste death for every man. He was the
Lamb of God that takes awaythe sins of the world. Understood or not, the
blood of Christ was used to forgive sins from Adam to Christ, and His blood
will be used to forgive sins from Christ till the end of the world. Since Christ
died for the sins of humanity, there is no forgiveness ofsin, except by and
through His precious blood. Suffice it to saythat the entire Jewishreligion
was all about Jesus, the One who is calledthe Messiah. The Jewishreligion
was a part of the promise made to Abraham, but it was only a substitute until
the Messiahwouldcome and establishthe Christian religion for both Jews
and Gentiles. Considerwhat I say, and the Lord give you understanding.
or a better temple to come, a better religion to be establishedon better
promies by the coming of the Divine Son of God. Everything in the Temple
worship was but the shadow or symbol of which Jesus and His religion was
the reality. Everything in that religion typified and symbolized the blessings
Christ would bring to the Jewishnation and the whole world. The Temple of

Solomonwas only a figure, a metaphor, a similarity of goodthings to come.
God's Old TestamentTemple was not essentialto the world's well being, for
when Jesus causedit to disappear and took it out of he way by nailing it to the
cross, it brought light and salvationto the Gentiles.. The old temple is not
needful to true religion now, for the time has come when they that worship
Jehovahdo not worship in man-made earthly temples or shrines, but worship
in spirit and in tuth. God's new Temple is a spiritual edifice, consisting of
living stones. Godhas but one Temple, on the church, all overhe world, and it
is being built up up by living stone s on the foundation of the apostles and
prophets, Jesus Christ Himself the cornerstone ofHis Temple. .The law came
by Moses but grace and truth came by Jesus Christ. Jesus said, “I am the
way, the truth and the life. No man comes to the Father but by Me. Jesus
Christ was whatthe old Temple was all about, by way of figure and picture,
shadow ad prophecy. He is essentialto our light and life and could He be
takenawayfrom us, earth's hope would disappearforever. Emmanuel, God
with us, was and is greaterthan Solomon's Temple.
BIBLEHUB RESOURCES
Pulpit Commentary Homiletics
Rigidity In Sabbath Rules
Matthew 12:2
R. Tuck
That which the disciples did was not regardedas a wrong thing in their day.
Thomsontells us that, when travelling in harvest-time, his muleteers plucked
off the ears of corn, rubbed them in their hands, and ate the grains, just as the
apostles did. And this was quite allowable;it was never thought of as stealing.
The Pharisees did not object to the thing that was done, but to the

infringement of their stiff rule, that this particular act should not be done on
the sabbath, because it amounted to doing work on the sabbath day. Divine
laws can gain adjustments and adaptations to fit to various conditions and
circumstances;there is elasticityin their applications. Man-made laws are
stiff and rigid; they scarcelypermit exceptions;and require that men shall
always adjust to them, and never expect law to adjust to meet their need. The
Divine sabbath law is large, comprehensive, spiritual, and therefore searching.
But it is elastic, and adjusts to man's varying conditions; it does not expect
men to force themselves to fit to it. Human sabbath rules were, in our Lord's
time, and are still, most vexations things - yokes that neither our fathers nor
we have been able to bear. They required a womanto have no bow on her
dress, unless it was sewnon, and so a part of the dress;for otherwise she
would be carrying a bow. And these strange rules to-day permit a womanto
use a pin on the Sunday, but refuse to allow her to use a needle. Sabbath never
can be really kept on man-made rules. "In their bigoted reverence for the
sabbath some of the Jews assertedthat the day was first of all kept in heaven,
and that the Jewishnation had been chosenfor no other end than to preserve
it holy upon earth." The extent to which they carried their scruples excites
one's ridicule and contempt.
I. THE SABBATH AS A PRINCIPLE. It is well, in dealing with the sabbath,
always to show first that it is a Divine arrangement for humanity, as such, and
is not, in the first place, distinctively religious. For healthy life God provided
the restof night; for healthy work God provided the rest of the sabbath. But
there is this important difference betweenthem. The restof night is
compulsory; the seventh-day rest is voluntary. This at once brings in the
element of principle and of religion. If a man is in the fear and love of God, as
he should be, he will readily and cheerfully do what Godsuggests as wellas
what God commands.
II. THE SABBATH AS A RULE. Voluntary things may not be done; then if
God will not make certain things compulsory, men think they can do God
service by fixing rules for their fellows, and so make them keepsabbath. And
even goodmen cannot see that thus they take all the glory of the sabbath
away. - R.T.

Biblical Illustrator
That in this place Is One greaterthan the temple.
Matthew 12:6
Christ greaterthan the Church
A. McLeod, D. D.
I. Look AT THE THINGS ESSENTIALIN THE STRUCTURE OF THE
CHURCH, AND SHOW WHAT CHRIST IS IN RELATION TO THESE.
The things essentialin the structure of the church are the plan, the
foundation, and the materials.
1. Let us understand what Christ is in relation to the plan. The plan of the
Christian Church is that of a temple. Everything we see suggeststhat God
seeks manifestation. The temple was complete in Christ; the union of the
Divine and human, the indwelling of the Divine Spirit, the manifestationof the

Divine perfection, the operation of the Divine mercy — all were in Him. The
life-plan of the Saviour developedby Christian life and fellowship.
2. The foundation. The foundation means the reasonwhich both churches and
souls give of the hope that is in them. The gospelofChrist is the foundation.
3. The materials of which it is composed. In respectof the house of God this is
a greatmystery; composedof divers elements. Christ fits every individual
member into his appropriate place.
II. THE PURPOSES OF THE CHURCH, WHAT CHRIST IS IN
RELATION TO THESE.
1. Up-building, or culture.
2. Outbuilding, or conquest.
3. Worship, or adoration. Christ everything to the church in the process of
culture. He liberates, elevates, andpurifies. As to conquestthe Church is
Christ's messenger. As to worship it is " a holy priesthood."
(A. McLeod, D. D.)
Christ greaterthan the temple
A. McLeod, D. D.
The Church is nothing without its head. Whateverit is, He has createdit.
Whateverit does, He is its life! It is righteous, but it is with His righteousness.
It is royal, its royalty comes from Him. It is a priesthood, He conferred the
priesthood. Its love, its power, its faith, its hope, everything it is, everything it
expects to do, find their explanation and root in its relation to Him.
(A. McLeod, D. D.)
One greaterthan the temple
C. H. Spurgeon., Various.

I. OUR LORD JESUS CHRIST IS GREATER THAN THE TEMPLE.
1. He is so manifestly because He is God. He who dwells in the house is greater
than the house in which He dwells, so that as GodJesus is greaterthan the
temple. The Divine must be greaterthan any human workmanship; the self-
existent must excelthe noblestcreatedthing. The temple was many years in
building, and came to an end. Christ is from everlasting to everlasting. Hence
our Lord's authority was greaterthan that of the temple.
2. He is greaterthan the temple, for He is a more glorious enshrinement of
Deity. "In Him dwelleth all the fulness of the Godheadbodily." The
manifestation of the Godhead in Christ is approachable.
3. Our Lord is a fuller manifestation of the truth than the temple was. The
temple was full of instruction; but all in type. Christ says, "He that hath seen
Me hath seenthe Father."
4. BecauseHe is a more abiding evidence of Divine favour.
5. BecauseHe is a more sure place of consolation.
6. BecauseHe is a more glorious centre of worship.
II. JESUS OUGHT TO BE REGARDED AS GREATER THAN THE
TEMPLE,
1. We ought to think of Him with greaterjoy than eventhe Jews did of the
greaterand beautiful house.
2. We ought to considerHim with greaterwonderthan that with which men
surveyed the temple.
3. He ought to be visited with greaterfrequency.
4. He ought to be reverencedwith greatersolemnity.
5. He ought to be honoured with higher service.
6. He ought to be sought with more vehement desire.
III. PRACTICAL REFLECTIONS.

1. HOW carefully should the laws of Jesus Christbe observed.
2. How much more ought we to value Christ than any outward ordinance.
3. How much more important that you should go to Christ than that you
should go to any place which you suppose to be the house of God.
(C. H. Spurgeon.)
I. THE SUPERIORITYOF CHRIST TO THE TEMPLE OF JERUSALEM.
His superiority in those respects whichdistinguish that temple above all
others.
1. It was built under the immediate and specialdirection of God.
2. It was furnished with everything that was requisite to the purpose of its
erectionas it regards both God and man.
3. It was adorned with a visible symbol of the Divine presence.
4. It was frequented by all the tribes of Israel as the place setapart for their
religious worship.
II. INFERENCES.
1. His lordship over the conscience. Everyhuman authority must yield to His.
2. His power to bestow all spiritual blessing — peace, strength, glory.
(1)How signalare our privileges!
(2)How solemnis our responsibility!
(Various.)
COMMENTARIES

Ellicott's Commentary for English Readers
(6) In this place is one greaterthan the temple.—Better, Here is something
greaterthan the Temple. The Greek adjective is neuter in the better MSS.,
and the word “here” we may think of as accompanied(like the “destroythis
temple” of John 2:19) by a gesture which interpreted the words. The passage
thus referred to furnishes obviously the true explanation of our Lord’s
assertionofHis greatness here, and spoken, as it probably was, to scribes
from Jerusalem, may have been intended to remind them of it. The body of
the Sonof Man was the truest, highest temple of God, and the disciples who
ministered to Him were entitled to at leastthe same privilege as the priests in
the Temple at Jerusalem. The range of the words is, however, wider than this
their first and highestapplication. We are taught to think of the bodies of
other sons of men as being also, in their measure, temples of God
(1Corinthians 6:19), and so there follows the conclusionthat all works of love
done for the bodies or the souls of men as little interfere with the holiness of a
day of rest as did the ministrations of the priests as they laboured to weariness
in the ritual of the Temple. Inasmuch as the disciples were not at the time
engagedin any direct service to their Master, but were simply satisfying the
cravings of their own hunger, their act, strictly speaking, came under the
generalrather than the specialapplicationof the words. Man, as such, to
those who take a true measure of his worth, is greaterthan any material
temple.
Matthew Henry's Concise Commentary
12:1-8 Being in the corn-fields, the disciples beganto pluck the ears of corn:
the law of God allowedit, De 23:25. This was slender provision for Christ and
his disciples;but they were content with it. The Phariseesdid not quarrel with
them for taking another man's corn, but for doing it on the sabbath day.
Christ came to free his followers, not only from the corruptions of the
Pharisees,but from their unscriptural rules, and justified what they did. The
greatestshallnot have their lusts indulged, but the meanestshall have their
wants considered. Those labours are lawful on the sabbath day which are

necessary, and sabbath rest is to froward, not to hinder sabbath worship.
Needful provision for health and food is to be made; but when servants are
kept at home, and families become a scene ofhurry and confusion on the
Lord's day, to furnish a feastfor visitors, or for indulgence, the case is very
different. Such things as these, and many others common among professors,
are to be blamed. The resting on the sabbath was ordained for man's good, De
5:14. No law must be understood so as to contradict its own end. And as
Christ is the Lord of the sabbath, it is fit the day and the work of it should be
dedicatedto him.
Barnes'Notes on the Bible
One greaterthan the temple - Here the Saviour refers to himself, and to his
own dignity and power. "I have powerover the laws; I can grant to my
disciples a dispensationfrom those laws. An actwhich I command or permit
them to do is therefore right." This proves that he was divine. None but God
can authorize people to do a thing contrary to the divine laws. He refers them
againMatthew 12:7 to a passagehe had before quoted (See the notes at
Matthew 9:13), showing that God preferred acts of righteousness, ratherthan
a precise observance ofa ceremoniallaw.
Mark adds Mark 2:27 "the Sabbath was made for man, and not man for the
Sabbath." That is, the Sabbath was intended for the welfare of man; it was
designedto promote his happiness, and not to produce misery by harsh,
unfeeling requirements. It is not to be so interpreted as to produce suffering
by making the necessarysupply of wants unlawful. Man was not made for the
Sabbath. Man was createdfirst, and then the Sabbath was appointed for his
happiness, Genesis 2:1-3. His necessities,his real comforts and needs, are not
to be made to bend to that which was made "for him." The laws are to be
interpreted favorably to his real wants and comforts. This authorizes works
only of real necessity, notof imaginary wants, or amusements, or common
business and worldly employments.
Jamieson-Fausset-BrownBible Commentary
6. But I say unto you, That in this place is one greaterthan the temple—or
rather, according to the reading which is best supported, "something

greater." The argument stands thus: "The ordinary rules for the observance
of the sabbath give waybefore the requirements of the temple; but there are
rights here before which the temple itself must give way." Thus indirectly, but
not the less decidedly, does our Lord put in His own claims to considerationin
this question—claims to be presently put in even more nakedly.
Matthew Poole's Commentary
The Jews had very superstitious conceits concerning the temple, and might
object, But the priests’ works are done in the temple. The Jews had a saying,
that in the temple there was no sabbath. They lookedupon the temple as
sanctifying all actions done there. To obviate this, (saith our Saviour),
In this place is one (that is, I am)
greaterthan the temple. The temple was but a type of me. If the temple can
sanctify so much labour, will not my authority and permission, think you,
excuse this little labour of my disciples?
Gill's Exposition of the Entire Bible
But I sayunto you,.... Who Christ knew would be ready to object, as above,
and therefore prevents them, by saying,
that in this place is one greaterthan the temple; meaning himself, who was the
Lord and Proprietor of the temple, and in his human nature the antitype of it;
see John 2:19 and was infinitely more sacredthan that. Some copies read
"something greater";referring either to the human nature of Christ, in which
the Godheaddwells bodily, and so infinitely greaterthan the temple; or to the
health of his disciples, which was in danger, through hunger: or to the
ministry of the apostles, which, by satisfying nature, they were more capable
of performing; either of which was of more moment than the sacrifices and
service of the temple. Christ's argument is, that if the temple, and the service
of it, excusedthe priests from blame, in doing things in it on the sabbath day,
which otherwise might not be done; then much more might his presence, who

was greaterthan the temple, excuse his disciples from blame in this actionof
rubbing and eating the ears of corn; which was done to satisfyhunger, and to
render them the more capable of performing their ministerial function; and
which was of more importance than the service of the priests.
Geneva Study Bible
But I sayunto you, That in this place is one greaterthan the temple.
EXEGETICAL(ORIGINAL LANGUAGES)
Meyer's NT Commentary
Matthew 12:6. As in Matthew 12:3 f. Jesus had reasoned a majori (from the
fact of David, when hungry, being allowedto eat the shew-bread)ad minus (to
the factof the hungry disciples being allowedto pluck the corn on the
Sabbath), so in Matthew 12:5 He reasons a minori (viz. from the temple,
where the Sabbath is subordinated to the sacrificialarrangements)admajus,
viz. to His own authority, which transcends the sanctity of the temple, and
from acting under which the disciples might well be the less disposedto be
bound to keepthe Sabbath. The key to this argument is to be found in
Matthew 12:6, which contains the minor proposition of the conclusion:what is
allowable in the case ofthe servants of the temple, namely, to work on the
Sabbath, must be concededto the servants of Him who is greaterthan the
temple; I am greaterthan the temple; therefore, and so on.
In all the elevation and truth of His self-consciousnessJesus points with τοῦ
ἱεροῦ μεῖζόν ἐστιν ὧδε to His own person and characteras surpassing the
temple in sanctity and greatness;not to the Messianic work (Fritzsche, de
Wette, Baumgarten-Crusius), with which the plucking of the corn had nothing
to do; nor, again, to the interests of the, disciples! (Paulus, Kuinoel); nor,
finally, to the ἔλεος in Matthew 12:7 (Baur). The neuter μεῖζον, a greater
thing, is more weighty than the masculine. Dissen, adDem. de cor. p. 396.
Comp. Matthew 11:9.

ὧδε] demonstrative, as in Matthew 12:41-42. Notice how sublimely greatis the
consciousnessthatGod is dwelling in Him in a higher sense than in the
temple; comp. note on John 2:19.
Expositor's Greek Testament
Matthew 12:6-8. The principles involved. The facts stated raise questions as to
the reasons.The Pharisees were menof rules, not accustomedto go back on
principles. The passionfor minutiæ killed reflection. The reasons have been
already hinted in the statement of the cases:ὅτε ἐπείνασεν, Matthew 12:3; ἐν
τῷ ἱερῷ, Matthew 12:5 : hunger, the temple; human needs, higher claims.
These are referred to in inverse order in Matthew 12:6-7.
Bengel's Gnomen
Matthew 12:6. Δέγω, I say) This form of speechexpresses greatauthority.—
τοῦ ἱεροῦ, the temple) In which the priests minister. The Temple gives way to
Christ, the Sabbath (Matthew 12:5) to the Temple; therefore the Sabbath
(Matthew 12:8) to Christ.—ἔστιν ὧδε, there is here) He does not say, “I am
greater.” Jesuswas lowlyin heart. See Matthew 12:41-42, ch. Matthew 11:4-5.
Thus too in Luke 4:21, He says, This day is this Scripture fulfilled in your
ears;and again, ch. Matthew 19:9, This day is salvation come to this house.
See also Matthew 13:17;John 4:10; John 9:37.
Pulpit Commentary
Verse 6 - Matthew only. But I sayunto you, That in this place is one greater
than the temple (τοῦ ἱεροῦ μειζόν ἐστιν ῶδε); "Gr. a greaterthing" (Revised
Version margin). A similarly difficult neuter is found in vers. 41, 45. If the
neuter be insisted upon, we must understand Christ to refer to his cause, the
work in which the disciples were engaged. This was greaterthan the temple;
lunch more, therefore, was it greaterthan the sabbath. Probably, however,
our Lord is referring to himself, to his ownPersonand character, but uses the
neuter, either as forming a more decided contrastto ἱερόν, or as being more
weighty than the masculine (cf. ch. 11:9, note). Also it was less defined and
more mysterious. He could not revealto them the secretof his presence.
Observe the use, even at this stage in his ministry, of words implying the

decadence ofthe temple service (cf. John 4:21; Acts 6:14). In this place;here
(RevisedVersion), as in vers. 41, 42.
Vincent's Word Studies
One greater(μείζων)
The correctreading makes the adjective neuter, so that the right rendering is
something greater(Rev., in margin). The reference is, of course, to Christ
himself (compare Matthew 12:41, Matthew 12:42, where the neuter πλεῖον,
more (so Rev., in margin), is used in the same way). Compare, also, John 2:19,
where Christ speaks ofhis own body as a temple. The indefiniteness of the
neuter gives a more solemnand impressive sense.
PRECEPTAUSTIN RESOURCES
BRUCE HURT MD
Matthew 12:6 “But I say to you that something greaterthan the temple is
here.
NET Matthew 12:6 I tell you that something greaterthan the temple is here.
GNT Matthew 12:6 λέγω δὲ ὑμῖν ὅτι τοῦ ἱεροῦ μεῖζόνἐστιν ὧδε.
NLT Matthew 12:6 I tell you, there is one here who is even greaterthan the
Temple!
KJV Matthew 12:6 But I say unto you, That in this place is one greaterthan
the temple.
ESV Matthew 12:6 I tell you, something greaterthan the temple is here.

NIV Matthew 12:6 I tell you that one greaterthan the temple is here.
ASV Matthew 12:6 But I sayunto you, that one greaterthan the temple is
here.
CSB Matthew 12:6 But I tell you that something greaterthan the temple is
here!
NKJ Matthew 12:6 "Yet I sayto you that in this place there is One greater
than the temple.
NRS Matthew 12:6 I tell you, something greaterthan the temple is here.
YLT Matthew 12:6 and I sayto you, that a greaterthan the temple is here;
Mt 12:41,4223:17-21 2Ch6:18 Hag 2:7-9 Mal 3:1 Joh 2:19-21 Eph 2:20-22
Col 2:9 1Pe 2:4,5
ParallelPassages: Matthew 12:1-8 No parallel passages inMark 2:23-28
Luke 6:1-5
THE SABBATH POINTS
TO CHRIST
But I sayto you that something greaterthan the temple is here - The
Pharisees wouldhave been forcedto acknowledgethat the Temple in a sense
"sanctified" certaintypes of work by the priests on the Sabbath. The word
Jesus uses for Temple is hieron which refers to the total structure of the
Temple which would include the naos, the inner sanctuary. Jesus is greater
than the Temple, for it is only a building. But in John "Jesus answeredthem,
“Destroythis temple, and in three days I will raise it up.” The Jews then said,
“It took forty-six years to build this temple, and will You raise it up in three
days?” But He was speaking ofthe temple of His body." (John 2:19-21+)
Guzik - Jesus was indeed greaterthan the temple. Considering how highly the
temple was regardedin the days of Jesus, this was a shocking statement. Yet
the temple as it stoodin Jesus’day did not have the ark of the covenant, that
important demonstrationof the throne and presence ofGod. Yet Jesus was a
much greaterdemonstration of the presence ofGod—He was God made flesh!

The temple also lackedthe Shekinah, the Urim and Thummim, and the sacred
fire from heaven. Yet Jesus is all these things to us; He is surely greaterthan
the temple.
Zodhiates - Jesus had referred to His body as a temple (naón) in John 2:19, so
in this sense-the incarnationof God-He was the true inner sanctuary
(naós),"greater"than the physical temple (hierós) before them. When He was
sacrificedon the cross, therefore, the lamb, the inner sanctuary, and the altar
were all rendered permanently ineffective (lúsate, the aorist imperative of lúō
GreekStrongs:G3089 , to loose, to release;John 2:19). This ended the old
covenant's sacrificialsystem(Heb. 9:25-28). Correlatively, when Christ was
raisedfrom the dead and ascendedto the right hand of the Father, the naós-
His body-ascendedwith Him. This is why the apostle John saw both the inner
sanctuary (naós)and the ark (kibōtós GreekStrongs:G2787 )of the covenant
in heaven in his vision (Rev. 11:19). Since Christ's naós was sacrificedoutside
Jerusalem(Heb. 13:11-13), the true temple moved without the gates of the
city, leaving Jerusalemand its physical temple "desolate" (Luke 13:35)but
opening the only way to all peoples and nations. By elevating His authority to
a level higher than the temple that sanctifiedthe work of priestly preparations
on the Sabbath, Jesus readiedthe Pharisees fora conclusionthey would not
want to hear (see v. 8).
"Lord of the Sabbath"
Matthew 12:1-8
Theme: Jesus reveals Himself to be the giver of true rest to those who follow
Him.
(Delivered Sunday, May 28, 2006 atBethany Bible Church. Unless otherwise
noted, all Scripture references are takenfrom The Holy Bible, New King
James Version; copyright 1982, Thomas Nelson, Inc.)

We have been studying from a very serious portion of Matthew's Gospel. It's
a portion that describes the growing oppositionthat our Lord receivedfrom
the religious leaders of the day because ofHis teaching. And as we begin
chapter 12, we see this oppositionreally take off in earnest.
Early rumblings of opposition beganall the way back in chapter 9. He had
calleda tax-collector—a notorious sinner, by the standards of that time—to
become one of His followers. He savedthe man and entered into fellowship
with him. He even ate dinner at the man's home. And we're told that, when
the Phariseessaw it, they said to His other disciples, "Why does your teacher
eat with tax collectors andsinners?" (Matthew 9:11). They would have had
nothing to do with such sinners; and they expecteda holy man to be like they
were. And yet, here was Jesus—having fellowshipwith sinners; and even
eating with them! How could this be?
Jesus told them,
"Those who are well have no need of a physician, but those who are sick. But
go and learn what this means; 'I desire mercy and not sacrifice.'ForI did not
come to call the righteous, but sinners, to repentance" (Matthew 9:12-13).
Clearly, Jesus didn't fit in with their expectations ofwhat a holy man should
do. He was merciful to sinners.
Then—observing that Jesus and His disciples were at a banquet—some came
and askedHim, "Why do we and the Pharisees fastoften, but Your disciples
do not fast?" They didn't ask Him and His disciples why they only fasted
'rarely'; but rather, they askedwhy they didn't seemto fastat all! They
required fasting of those who would be holy. Why didn't He require fasting of
those who followedHim?
Jesus told them,
“Canthe friends of the bridegroom mourn as long as the bridegroom is with
them? But the days will come when the bridegroom will be takenawayfrom
them, and then they will fast" (Matthew 9:15).

The time would come when fasting would be appropriate—that is, when He
would be takenawayfrom His disciples. But that time had not yet come. He
was still there with His disciples; and it was not a time for fasting, but for
feasting!Again, Jesus clearlydidn't fit with the religious expectations of the
Pharisees!
In fact, He didn't comply with any of their outwardly strict religious patterns.
He didn't seemto concernHimself with conforming to their external
standards of holiness at all. They concluded that, since He didn't do as they
did, He must not be a holy man. As you read on in this Gospel, you getthe
impression that when He acted in compassionand mercy toward needy
people, the religious elites judged Him to be an evil worker. And so, when He
casta demon out of a man, the multitudes marveled and said, "It was never
seenlike this in Israel!"; but the Pharisees said, "He casts outdemons by the
ruler of demons" (Matthew 9:33-34). They, in effect, said He operatedunder
the powerof the devil.
And in chapter 12, this growing opposition towardJesus really begins to
intensify. It reveals itself in this chapter in three ways, First, the Pharisees
oppose Him on the basis of how He kept the Sabbath (vv. 1-21). Then, they
opposedHim on the basis of how He workedby the Holy Spirit (vv. 22-37).
Finally, they opposedHim on the basis of how He would not satisfy their
sinful craving for a miraculous sign(vv. 38-45).
The battle-lines, if I may put it that way, are being drawn in chapter 12;and
they will become more defined as we progress through this Gospel. We will
see the religious leaders confront our Saviorand try to trap Him with
questions; but He will make fools out of them every time. They will seek to lay
hands on Him; but He will slip from their grasp. When we get to Matthew 23,
Jesus really lets them have it! The things He says to them there are truly
shocking;and I'm not sure how I'm going to be able to preach about it in a
nice, polite church like ours! (And I'll bet everybody will show up then!)
The animosity of the religious leaders to Jesus will eventually lead them to
plot togetherto take Jesus by trickery and kill Him (26:3). And it will, of
course, end in the cross. Buteven then, He will rise in victory.

And the opposition begins to show itself for what it is with this morning's
passage—the firsteight verses of chapter twelve:
At that time Jesus wentthrough the grainfields on the Sabbath. And His
disciples were hungry, and began to pluck heads of grain and to eat. And
when the Pharisees sawit, they saidto Him, “Look, Your disciples are doing
what is not lawful to do on the Sabbath!” But He said to them, “Have you not
read what David did when he was hungry, he and those who were with him:
how he entered the house of God and ate the showbreadwhich was not lawful
for him to eat, nor for those who were with him, but only for the priests? Or
have you not read in the law that on the Sabbath the priests in the temple
profane the Sabbath, and are blameless? YetI say to you that in this place
there is One greaterthan the temple. But if you had known what this means,
‘I desire mercy and not sacrifice,’you would not have condemned the
guiltless. Forthe Son of Man is Lord even of the Sabbath" (Matthew 12:1-8).
* * * * * * * * * *
All of this reminds me of a question I have been asking myself lately. I ask it
when I look at other religious groups and considerhow they practice their
faith. I ask myself, "What is it that I do as a practitioner of my 'religion' in an
external sense? I'm a followerof Jesus Christ. I certainly hope I am a
'devoted' follower. But what does that mean in terms of the rites I observe, or
the outward religious practices I keep? What would other people from other
faiths think of my religious 'devotion'? What outward religious rites, or
rituals, or religious performances would they see that would prove I truly was
a 'practitioner' of my religious faith?”
I have to say that I can't think of much that I do in a "religious" sense. Iam a
part of this church; and I gather with my brothers and sisters often
throughout the week. Iget up in the morning and read my Bible every day;
but not as a established"religious" act. Isometimes read my Bible at night in
bed; or while waiting in the car for someone;or even at McDonalds with a cup
of coffee. I pray with others; but I also pray alone. I have no set times for
prayer-I just pray when I need to pray. Sometimes I pray out loud. Sometimes
I pray silently. I have been baptized. I observe the Lord's supper once a

month-along with everyone else here. I tithe; but not out of compulsion. I do
so willingly. But as far as regular outward acts go, that is pretty much it.
I'm not under any requirement to observe any specialholy days or feasts. I
don't have to wear special garments or robes, or light any candles, orassume
a meditative position. I don't have to offer any sacrifices orburn any incense.
I do not have to recite any formalistic words, or chants, or setprayers. I don't
have to make any pilgrimages to any sacred places;or bow in any specific
direction. I don't have to have a certain number of children. I can eat
anything I want, wheneverI want it; or if I choose, Ican eatnothing at all.
My "religious practice”—ifI may put it that way—is not in some separate,
distinct part of life. I have grown to understand it to be a matter of simply
walking in continual, daily fellowship with Jesus throughout the whole of
everyday life. It isn't so much a matter of what religious "things" I do at set
times, but of being in relationship with Christ all the time.
Now, I hastento add; it's not that I do "nothing". It's not that I live without
regard to God's holy law. That would be something called'antinomianism'—
and it's a terrible error. I hope that, by God's enabling, I am growing daily to
live a holy life in His sight and to live in accordancewith His Ten
Commandments. Jesus Himself even said, "Do not think that I came to
destroy the Law or the Prophets. I did not come to destroybut to fulfill"
(Matthew 5:17). Jesus was always faithful to His Father's law; and so must I
be.
But as I read the Bible, I find that I'm not to seek to live that holy life by
checking items off a list of religious 'do's and 'don't's. Rather, I am to fulfill
God's law through walking in daily fellowship with Jesus. He leads me
through the Holy Spirit; and the Spirit never leads me contrary to the
Father's law. As the Bible says, "Walk in the Spirit, and you shall not fulfill
the lust of the flesh" (Galatians 5:16). As I keepin fellowshipwith Jesus, I am
to follow the biblical principle: "Therefore,whetheryou eator drink, or
whateveryou do, do all to the glory of God" (1 Corinthians 10:31). I
remember that My Lord said that the Father wants me to worship Him, not
with outward things, but “in spirit and truth” (John 4:23).

In a sense, my "religious practice" is to be summed up in three words: "all of
life". And to me, this is a remarkably freeing thing! In the passagethat
precedes the one we're looking at today, Jesus said,
"Come to Me, all you who labor and are heavy laden, and I will give you rest.
Take My yoke upon you and learn from Me, for I am gentle and lowly in
heart, and you will find rest for your souls. For My yoke is easyand My
burden is light" (Matthew 11:28-30).
And His yoke truly is easy;and His burden truly is light! What liberty I enjoy
in following Jesus Christ! How wonderful it is not to have a bunch of man-
made religious rules to keep!What a burden that would be! As Paul the
apostle said, "Stand fast therefore in the liberty by which Christ has made us
free, and do not be entangledagainwith a yoke of bondage" (Gal. 5:1).
* * * * * * * * * *
Well; as I really startedto think about all of this, it amazed me how little I am
required to do when compared to others who are very careful, very strict
practitioners of man-made religious systems. I realize that, when I am
compared with those who concentrate onwhat they religiously "do", it must
look like I don't do much of anything. When they look at me, I'm sure I must
drive them crazy! I'm sure that I'm like a heathen in their eyes.
But the fact that the Scriptures seems to confirm to me more and more is that
the closersomeonedraws to Jesus Christin a personaland loving way, and
the deepertheir fellowship with Him truly becomes, the less they will find
themselves enamoredwith religious "rules and regulations" as a means of
making themselves "righteous" before God.
I remember Dr. Billy Graham making an observationabout all the countries
he has visited. He observedthat the smaller and weakerandmore
insignificant the nation, the more decoratedand elaborate the uniforms will
be that their ambassadors willparade around in. It's as if they're trying to
make up for something! I think that there's a spiritual parallel. I think that
the further one is from a genuine, personalrelationship with Jesus Christ, the
more they'll feelthe need to parade around in outwardly religious trappings.

The Bible teaches us that "Christ is the end of the law for righteousness to
everyone who believes" (Romans 10:4). The closer-drawnwe are in genuine
love to our precious Savior, the more glorious freedom we will enjoy! And by
the same token, the further we are from that relationship, and the shallower
our connectionto Him becomes, the more "legalistic"we will be. We will try
to make up for the lack of true relationship with rules, and rituals, and
regulations.
I believe that's one of the strongestlessons we draw from this morning's
passage. In it, Jesus reveals Himselfto be the gracious giver of true rest—true
freedom and liberty—to those who follow Him.
* * * * * * * * * *
But not everyone is going to acceptthat. Clearly, the Pharisees didn't. Look,
first of all, at . . .
1. THE COMPLAINT BROUGHT TO JESUS (vv. 1-2).
Matthew says that the incident describedin this passagehappened"at that
time". These words hearkenback to the first verse of 11:1; where we read
that Jesus'disciples had been sent by Him to teachand preachin the cities of
the Jewishpeople.
He had presented Himself to them as their long-awaitedKing, and offered the
kingdom to them. But they did not acceptHis offer. He began to rebuke the
cities that heard His teaching, and saw His miracles;but who did not repent
and acceptHis kingdom offer. And it was then that He made the offer to give
rest insteadto all who labor and are heavy laden. He said, "Take Myyoke
upon you and learn from Me, for I am gentle and lowly in heart, and you will
find rest for your souls. For My yoke is easyand My burden is light" (11:28-
30). It's important to notice that. The story that follows is one that shows the
difference betweenthe harsh, burdensome yoke that the religious leaders
placed on people, and the wonderfully light yoke that Jesus placeson those
who follow Him.
Jesus and His disciples were traveling along; and they happened to pass
through a grainfield. And since His disciples were hungry, they began to pluck

the heads of grain, rub them in their hands (as Luke tells us in Luke 6:1), and
munch on the grain. This was something that was perfectly permissible to do.
It was written in the law: "When you come into your neighbor's standing
grain, you may pluck the heads with your hand, but you shall not use a sickle
on your neighbor's standing grain" (Deuteronomy 23:25).
And by the way; I can't help but make notice of this. Isn't it wonderful that
they felt free to do so when they were with Jesus? If they were with the
Pharisees,they might not have felt the freedom to do much of anything.
They'd always have to be looking over their shoulder for 'permission'—
always wondering, “Is this okayto do?” But the more you're around Jesus,
the more you feel the liberating freedom of grace!
* * * * * * * * * *
Well; speaking of the Pharisees—theyjustseemto pop up from out of the
gopher-holes. Whenthey saw what His disciples were doing, they said to
Jesus, "Look,Your disciples are doing what is not lawful to do on the
Sabbath!" (Don't you just love people who come along and help you out like
that?) The problem that the Phariseeshad with the disciples, of course, was
not the fact that they were plucking and eating grain. They couldn't have a
problem with that; because it was permitted in the Scriptures. Rather, they
had a problem with when they were doing it. They were doing it on the
Sabbath.
The Pharisees were strictprotectors ofthe Sabbath. The fourth
commandment says;
"Rememberthe Sabbath day, to keep it holy. Six days you shall labor and do
all your work, but the seventh day is the Sabbath of the LORD your God. In it
you shall do no work:you, nor your son, nor your daughter, nor your male
servant, nor your female servant, nor your cattle, nor your stranger who is
within your gates. Forin six days the LORD made the heavens and the earth,
the sea, and all that is in them, and restedthe seventh day. Therefore the
LORD blessedthe Sabbath day and hallowedit" (Exodus 20:8-11).

Now;that is God's law. It was applicable to the disciples of Jesus;and Jesus
never leads His followers in contradictionto His Father's will. But the
Pharisees,in their zeal for God's law, actually applied it beyond God's true
intention. The commandment forbid anyone from doing "work" on the
Sabbath; but they had expanded the meaning of what constituted “work” to a
ridiculous extent. They consideredthat picking heads of grain with one's hand
was the work of "harvesting";and that rubbing the kernels of grain in the
hand was the work of "grinding"; and that blowing the chaff awayfrom the
hand was the work of "threshing";and all together, it was all the work of
"preparing a meal".
And it didn't matter that the disciples were hungry! It was "work" onthe
Sabbath—as they defined it; and that's all that mattered. And if they were so
concernedabout keeping the disciples from doing any work on the Sabbath,
isn't it interesting that they didn't just offer them food instead? Why didn't
they say to the disciples; "Here, here, fellas! Don't work on the Sabbath.
Look;we have brought our lunch! It's all prepared! We'll share." That's in
the Bible too, you know;for in the contextof fasting and keeping the Sabbath,
God spoke to the people of Israelthrough the prophet Isaiah, and said,
“If you take awaythe yoke from your midst,
The pointing of the finger, and speaking wickedness,
If you extend your soul to the hungry
And satisfythe afflicted soul,
Then your light shall dawn in the darkness,
And your darkness shallbe as the noonday.
The LORD will guide you continually,
And satisfyyour soul in drought,
And strengthen your bones;
You shall be like a wateredgarden,

And like a spring of water, whose waters do not fail" (Isaiah 58:9a-11).
You have to say that, in the end, what they were doing was placing the letter
of the law above the spirit of the law. It certainly wasn't God's intention, in
giving the Sabbath law, that people suffer hunger. It was meant to be a day of
mercy. It was meant to be a day of turning awayfrom the regularwork-a-day
chores of life, and taking delight in a day of rest. God, speaking through
Isaiah, goes onto say;
"If you turn awayyour foot from the Sabbath,
From doing your pleasure on My holy day,
And call the Sabbath a delight,
The holy day of the LORD honorable,
And shall honor Him, not doing your own ways,
Nor finding your ownpleasure,
Nor speaking your own words,
Then you shall delight yourself in the LORD;
And I will cause you to ride on the high hills of the earth,
And feed you with the heritage of Jacobyour father.
The mouth of the LORD has spoken" (Isaiah58:13-14).
Clearly, the spirit of this commandment was not broken by the disciples when
they plucked grain with their hands. We are to seek the spirit of the law—that
which God truly meant—and not just the letter of the law. This was what
Jesus taught us in His Sermon on The Mount; when He said repeatedly, "You
have heard that it was said to those of old . . . but I sayto you . . ." (Matthew
5:21-48).
By the way; what is your emphasis? Is it the spirit of the law? Or is it the
letter of the law? I suggestthat the closeryou draw to Jesus, the more you will
keepthe goodlaw of His Father. But your focus will not be on the mere

"letter" of the law—forthe public display of your own obedience, orto the
hurt of others. Rather, your focus will be on the "spirit" of the law—for
display of God's own mercy, and to the goodof others.
* * * * * * * * * *
This leads us, then, to . . .
2. THE RESPONSEOF JESUS (vv. 3-7).
The Pharisees were,as I'm sure you know, very careful teachers ofthe
Scriptures. And yet, it is to these very Scriptures that Jesus points in order to
correctthem. Can you imagine how it must have angeredand offended them
to hear Him say things like, "Have you not read . . .?" or, "But if you had
known what this means . . ." I'm sure they thought, "How dare He presume to
teachus the Scriptures! Who does He think He is?" (Well, of course, 'who He
is' is the very one about whom the Scriptures testify!—John 5:39.)
And if you pay attention, you can see that Jesus touches on all the major
classifications ofthe Scripture in order to answertheir accusation. First, he
touches on the portion of Scripture that deals with history. He points to the
story of King David that was recordedin 1 Samuel 21.
David was on the run. Saul—the king of the people of Israel—wasseeking to
kill him; because Godhad made it clearto sinful old Saul that He was going to
remove him from the throne and place righteous David on it in his place.
David hurriedly ran for his life to Nob, where the tabernacle of the Lord was;
but he ran in such greathaste that he didn't have time to take food for himself
or for the men who were with him. So, he went to the priest Ahimelech and
askedwhatwas available.
All that was available was the "showbread"—the breadthat was setout fresh
eachweek in as a part of the worship in the temple, in accordancewithGod's
command through Moses(Leviticus 24:5-9). It was commanded in the
Scriptures that only the priests of the temple may eatit (Exodus 29:32-33;
Leviticus 22:10-16). But when Ahimelech saw that David and his men were
truly hungry; and that they were holy men, and not ceremoniallyunclean;
and that fresh bread was about to take its place—mercytook precedenceover

the letter of the law, and he gave the bread to David and his men (1 Samuel
21:16).
Jesus pointed to this story and said to the Pharisees, "Have you not readwhat
David did when he was hungry, he and those who were with him: how he
entered the house of God and ate the showbreadwhich was not lawful for him
to eat, nor for those who were with him, but only for the priests?" (vv. 3-4).
Jesus'point was that it is always lawful to do goodon the Sabbath (Mark 3:4).
And what's more, if this was permitted in the case ofDavid, how much more
appropriate it is when someone is present who was greaterthan David!
* * * * * * * * * *
Second, Jesus points to the portion of Scripture that deals with the precepts of
the law. He says, "Or have you not read in the law that on the Sabbath the
priests in the temple profane the Sabbath, and are blameless?"
Here, He was pointing to the fact that, in the temple, priests were required to
violate the Sabbath every week as they prepared and offered the burnt
offering. Numbers 28:9-10 says,
"'And on the Sabbath day two lambs in their first year, without blemish, and
two-tenths of an ephah of fine flour as a grain offering, mixed with oil, with its
drink offering—this is the burnt offering for every Sabbath, besides the
regular burnt offering with its drink offering'" (Numbers 28:9-10).
Can you imagine how much work that took? And yet, it was required of the
priests that they do so every Sabbath. What's more, Jesus may also be
pointing back to the fact that the priest had to prepare the very showbreadHe
just mentioned every Sabbath. Leviticus 24:8 says,
"Every Sabbath he shall set it in order before the LORD continually, being
takenfrom the children of Israel by an everlasting covenant" (Leviticus 24:8).
The priests of the Old Testament, in their work of temple service, "profaned"
the Sabbath; and yet, they were "blameless". And Jesus makes a remarkable
statementin application of this fact: "Yet I say to you that in this place there
is One greaterthan the temple" (v. 6). He speaksofHimself. Jesus here claims

Jesus was greater than the temple

Jesus was greater than the temple

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Jesus was greater than the temple