At the temple, Jesus has just confounded the chief priests and the elders of the people, who challenged him as to the authority by which he is doing things. Jesus’ reply silences them. Then he gives an illustration that exposes what kind of people they really are.

Jesus relates: “A man had two children. Going up to the first, he said, ‘Child, go work today in the vineyard.’ In answer this one said, ‘I will not,’ but afterward, he felt regret and went out. Approaching the second, he said the same. This one replied, ‘I will, Sir,’ but did not go out. Which of the two did the will of his father?” (Matthew 21:28-31) The answer is obvious​—the first son is the one who in the end did his father’s will.

So Jesus tells his opposers: “Truly I say to you that the tax collectors and the prostitutes are going ahead of you into the Kingdom of God.” The tax collectors and the prostitutes initially would not serve God. However, like the first son, they later repented and now are serving him. In contrast, the religious leaders are like the second son, professing to serve God but really failing to do so. Jesus notes: “John [the Baptist] came to you in a way of righteousness, but you did not believe him. However, the tax collectors and the prostitutes believed him, and even when you saw this, you did not feel regret afterward so as to believe him.”​—Matthew 21:31, 32.

Jesus follows up that illustration with another. This time, Jesus shows that the religious leaders’ failure goes beyond neglecting to serve God. They are actually wicked. “A man planted a vineyard,” Jesus relates, “and put a fence around it and dug a vat for the winepress and erected a tower; then he leased it to cultivators and traveled abroad. In due season he sent a slave to the cultivators to collect some of the fruits of the vineyard from them. But they took him, beat him, and sent him away empty-handed. Again he sent another slave to them, and that one they struck on the head and dishonored. And he sent another, and that one they killed, and many others, some of whom they beat and some of whom they killed.”​—Mark 12:1-5.

Will those hearing Jesus understand the illustration? Well, they may remember Isaiah’s words of criticism: “The vineyard of Jehovah of armies is the house of Israel; the men of Judah are the plantation he was fond of. He kept hoping for justice, but look! there was injustice.” (Isaiah 5:7) Jesus’ illustration is similar. The landowner is Jehovah, and the vineyard is the nation of Israel, fenced in and protected by God’s Law. Jehovah sent prophets to instruct his people and help them produce good fruitage.

However, “the cultivators” mistreated and killed the “slaves” sent to them. Jesus explains: “One more [the owner of the vineyard] had, a beloved son. He sent him to them last, saying, ‘They will respect my son.’ But those cultivators said among themselves, ‘This is the heir. Come, let us kill him, and the inheritance will be ours.’ So they took him and killed him.”​—Mark 12:6-8.

Now Jesus asks: “What will the owner of the vineyard do?” (Mark 12:9) The religious leaders answer: “Because they are evil, he will bring a terrible destruction on them and will lease the vineyard to other cultivators, who will give him the fruits when they become due.”​—Matthew 21:41.

They thus unwittingly proclaim judgment upon themselves, for they are among “the cultivators” of Jehovah’s “vineyard,” the nation of Israel. The fruitage that Jehovah rightly expects from such cultivators includes faith in his Son, the Messiah. Jesus looks straight at the religious leaders and says: “Did you never read this scripture: ‘The stone that the builders rejected, this has become the chief cornerstone. This has come from Jehovah, and it is marvelous in our eyes’?” (Mark 12:10, 11) Then Jesus drives home his point: “This is why I say to you, the Kingdom of God will be taken from you and be given to a nation producing its fruits.”​—Matthew 21:43.

The scribes and chief priests recognize that Jesus “told this illustration with them in mind.” (Luke 20:19) More than ever, they want to kill him, the rightful “heir.” But they fear the crowds, who consider Jesus a prophet, so they do not try to kill him right then.

As Jesus’ ministry draws to an end, he continues to use illustrations to expose the scribes and the chief priests. Hence, they want to kill him. (Luke 20:19) But Jesus is not finished exposing them. He relates another illustration:

“The Kingdom of the heavens may be likened to a king who made a marriage feast for his son. And he sent his slaves to call those invited to the marriage feast, but they were unwilling to come.” (Matthew 22:2, 3) Jesus introduces his illustration by mentioning “the Kingdom of the heavens.” Logically, then, the “king” must be Jehovah God. What of the king’s son and those invited to the marriage feast? Again, it is not difficult to identify the king’s son as Jehovah’s Son, who is there presenting the illustration, and to grasp that those invited are the ones who will be with the Son in the Kingdom of the heavens.

Who are the first ones to be invited? Well, to whom have Jesus and the apostles been preaching about the Kingdom? It has been to the Jews. (Matthew 10:6, 7; 15:24) This nation accepted the Law covenant in 1513 B.C.E., thereby coming first in line to make up “a kingdom of priests.” (Exodus 19:5-8) But when would they actually be called to “the marriage feast”? Logically, that invitation went out in 29 C.E. when Jesus began preaching about the Kingdom of the heavens.

And how did most Israelites respond to the invitation? As Jesus said, “they were unwilling to come.” The majority of the religious leaders and the people did not accept him as the Messiah and as God’s designated King.

Jesus indicates, though, that the Jews were to have another opportunity: “Again [the king] sent other slaves, saying, ‘Tell those invited: “Look! I have prepared my dinner, my bulls and fattened animals are slaughtered, and everything is ready. Come to the marriage feast.”’ But unconcerned they went off, one to his own field, another to his business; but the rest, seizing his slaves, treated them insolently and killed them.” (Matthew 22:4-6) That corresponds to what would occur once the Christian congregation was established. At that time, the Jews still had the opportunity to be in the Kingdom, yet most spurned this call, even abusing ‘the king’s slaves.’​—Acts 4:13-18; 7:54, 58.

With what outcome for the nation? Jesus relates: “The king grew wrathful and sent his armies and killed those murderers and burned their city.” (Matthew 22:7) The Jews experienced that in 70 C.E. when the Romans destroyed “their city,” Jerusalem.

Does their refusing the king’s call mean that no one else would be invited? Not according to Jesus’ illustration. He goes on to say: “Then [the king] said to his slaves, ‘The marriage feast is ready, but those invited were not worthy. Therefore, go to the roads leading out of the city, and invite anyone you find to the marriage feast.’ Accordingly, those slaves went out to the roads and gathered all they found, both wicked and good; and the room for the wedding ceremonies was filled with those dining.”​—Matthew 22:8-10.

Significantly, the apostle Peter would later begin helping Gentiles​—ones who were not Jews by birth or conversion—​to become true Christians. In 36 C.E., Roman army officer Cornelius and his family received God’s spirit, coming in line for a place in the Kingdom of the heavens that Jesus mentioned.​—Acts 10:1, 34-48.

Jesus indicates that not all who come to the feast will finally prove acceptable to “the king.” He says: “When the king came in to inspect the guests, he caught sight of a man not wearing a marriage garment. So he said to him, ‘Fellow, how did you get in here without a marriage garment?’ He was speechless. Then the king said to his servants, ‘Bind him hand and foot and throw him into the darkness outside. There is where his weeping and the gnashing of his teeth will be.’ For there are many invited, but few chosen.”​—Matthew 22:11-14.

The religious leaders hearing Jesus may not understand the meaning or implications of all that he is saying. Nevertheless, they are displeased and more determined than ever to rid themselves of the one causing them such embarrassment.

Jesus’ religious enemies are upset. He has just related illustrations that expose their wickedness. The Pharisees now conspire to ensnare him. They try to get him to say something for which he can be turned over to the Roman governor, and they pay some of their disciples to entrap him.​—Luke 6:7.

“Teacher,” these say, “we know you speak and teach correctly and show no partiality, but you teach the way of God in line with truth: Is it lawful for us to pay head tax to Caesar or not?” (Luke 20:21, 22) Jesus is not fooled by their flattery, for behind it is hypocrisy and cunning. If he says, ‘No, it is not right to pay this tax,’ he can be accused of sedition against Rome. But if he says, ‘Yes, pay this tax,’ the people, chafing at being subject to Rome, may misunderstand and turn on him. So how does he answer?

Jesus responds: “Why do you put me to the test, hypocrites? Show me the tax coin.” They bring a denarius, whereupon he asks: “Whose image and inscription is this?” “Caesar’s,” they reply. Then Jesus gives the masterful direction: “Pay back, therefore, Caesar’s things to Caesar, but God’s things to God.”​—Matthew 22:18-21.

The men are amazed at Jesus’ words. Silenced by his skillful reply, they leave. But the day is not over, nor are the efforts to entrap him. After the Pharisees’ failed attempt, leaders of another religious group approach Jesus.

Sadducees, who say that there is no resurrection, bring up a question involving the resurrection and brother-in-law marriage. They ask: “Teacher, Moses said: ‘If any man dies without having children, his brother must marry his wife and raise up offspring for his brother.’ Now there were seven brothers with us. The first married and died, and having no offspring, he left his wife for his brother. The same thing happened with the second and the third, through all seven. Last of all, the woman died. So in the resurrection, of the seven, whose wife will she be? For they all had her as a wife.”​—Matthew 22:24-28.

Drawing on the writings of Moses, which the Sadducees accept, Jesus replies: “Is not this why you are mistaken, because you know neither the Scriptures nor the power of God? For when they rise from the dead, neither do men marry nor are women given in marriage, but they are as angels in the heavens. But concerning the dead being raised up, have you not read in the book of Moses, in the account about the thornbush, that God said to him: ‘I am the God of Abraham and God of Isaac and God of Jacob’? He is a God, not of the dead, but of the living. You are very much mistaken.” (Mark 12:24-27; Exodus 3:1-6) The crowds are astounded by that answer.

Jesus has silenced both the Pharisees and the Sadducees, so now a coalition of these religious opposers comes to test him further. One scribe asks: “Teacher, which is the greatest commandment in the Law?”​—Matthew 22:36.

Jesus answers: “The first is, ‘Hear, O Israel, Jehovah our God is one Jehovah, and you must love Jehovah your God with your whole heart and with your whole soul and with your whole mind and with your whole strength.’ The second is this, ‘You must love your neighbor as yourself.’ There is no other commandment greater than these.”​—Mark 12:29-31.

At hearing the answer, the scribe responds: “Teacher, you spoke well, in line with truth, ‘He is One, and there is no other besides him’; and to love him with one’s whole heart, with one’s whole understanding, and with one’s whole strength and to love one’s neighbor as oneself is worth far more than all the whole burnt offerings and sacrifices.” Seeing that the scribe has answered intelligently, Jesus tells him: “You are not far from the Kingdom of God.”​—Mark 12:32-34.

For three days (Nisan 9, 10, and 11) Jesus has been teaching in the temple. Some people, such as this scribe, have listened to him with pleasure. But not the religious leaders, who now lack “the courage to question him anymore.”

Religious opposers fail to discredit Jesus or to entrap him and turn him over to the Romans. (Luke 20:20) Now, while still at the temple on Nisan 11, Jesus turns the tables on them and shows his true identity. Taking the initiative, he asks them: “What do you think about the Christ? Whose son is he?” (Matthew 22:42) It is well-known that the Christ, or Messiah, is to be in David’s line. That is the answer that they give.​—Matthew 9:27; 12:23; John 7:42.

Jesus asks: “How is it, then, that David under inspiration calls him Lord, saying, ‘Jehovah said to my Lord: “Sit at my right hand until I put your enemies beneath your feet”’? If, then, David calls him Lord, how is he his son?”​—Matthew 22:43-45.

The Pharisees remain silent, for they are hoping for a human descendant of David who might liberate them from Roman domination. But drawing on David’s words recorded at Psalm 110:1, 2, Jesus establishes that the Messiah is to be more than a human ruler. He is David’s Lord, and after sitting at God’s right hand, he will exercise power. Jesus’ reply silences his opposers.

The disciples and many others have been listening. Now Jesus addresses them, warning about the scribes and the Pharisees. Those men have “seated themselves in the seat of Moses” to teach God’s Law. Jesus instructs his listeners: “All the things they tell you, do and observe, but do not do according to their deeds, for they say but they do not practice what they say.”​—Matthew 23:2, 3.

Jesus then gives examples of their hypocrisy, saying: “They broaden the scripture-containing cases that they wear as safeguards.” Some Jews wore on the forehead or on the arm these relatively small cases containing short passages from the Law. The Pharisees enlarge theirs to give the impression that they are zealous about the Law. Also, they “lengthen the fringes of their garments.” The Israelites were to make fringes on their garments, but the Pharisees make sure that their fringes are quite long. (Numbers 15:38-40) They do all of this “to be seen by men.”​—Matthew 23:5.

Even Jesus’ disciples could be affected by a desire for prominence, so he counsels them: “Do not you be called Rabbi, for one is your Teacher, and all of you are brothers. Moreover, do not call anyone your father on earth, for one is your Father, the heavenly One. Neither be called leaders, for your Leader is one, the Christ.” How, then, should the disciples view themselves and act? Jesus tells them: “The greatest one among you must be your minister. Whoever exalts himself will be humbled, and whoever humbles himself will be exalted.”​—Matthew 23:8-12.

Next, Jesus pronounces a series of woes on the hypocritical scribes and Pharisees: “Woe to you, scribes and Pharisees, hypocrites! because you shut up the Kingdom of the heavens before men; for you yourselves do not go in, neither do you permit those on their way in to go in.”​—Matthew 23:13.

Jesus condemns the Pharisees’ lack of spiritual values, as shown by the arbitrary distinctions they make. For example, they say: “If anyone swears by the temple, it is nothing; but if anyone swears by the gold of the temple, he is under obligation.” They thus show their moral blindness, for they put more emphasis on the gold of the temple than on the spiritual value of Jehovah’s place of worship. And they “have disregarded the weightier matters of the Law, namely, justice and mercy and faithfulness.”​—Matthew 23:16, 23; Luke 11:42.

Jesus calls these Pharisees “blind guides, who strain out the gnat but gulp down the camel!” (Matthew 23:24) They strain a gnat from their wine because that insect is ceremonially unclean. Yet, the way they disregard weightier matters of the Law is like swallowing a camel, also a ceremonially unclean animal, only far larger.​—Leviticus 11:4, 21-24.

During Jesus’ last appearance at the temple, he continues to expose the hypocrisy of the scribes and Pharisees, openly calling them hypocrites. He uses illustrative language, saying: “You cleanse the outside of the cup and of the dish, but inside they are full of greediness and self-indulgence. Blind Pharisee, cleanse first the inside of the cup and of the dish, so that the outside of it may also become clean.” (Matthew 23:25, 26) While the Pharisees are scrupulous when it comes to ceremonial cleanness and outward appearance, they are neglecting the inner person and are failing to purify their figurative heart.

Their hypocrisy is also manifest in their willingness to build and decorate tombs for the prophets. Yet, as Jesus mentions, they “are sons of those who murdered the prophets.” (Matthew 23:31) This they have proved in their efforts to kill Jesus.​—John 5:18; 7:1, 25.

Jesus then points to what awaits these religious leaders if they do not repent: “Serpents, offspring of vipers, how will you flee from the judgment of Gehenna?” (Matthew 23:33) The nearby Valley of Hinnom is used for burning garbage, a graphic image of the permanent destruction awaiting the wicked scribes and Pharisees.

Jesus’ disciples will represent him as “prophets and wise men and public instructors.” How will they be treated? Addressing the religious leaders, Jesus says: “Some of [my disciples] you will kill and execute on stakes, and some of them you will scourge in your synagogues and persecute from city to city, so that there may come upon you all the righteous blood spilled on earth, from the blood of righteous Abel to the blood of Zechariah . . . whom you murdered.” He warns: “Truly I say to you, all these things will come upon this generation.” (Matthew 23:34-36) That proves to be the case in 70 C.E. when the Roman armies destroy Jerusalem and many thousands of Jews perish.

Contemplating this frightful situation distresses Jesus. He says with sadness: “Jerusalem, Jerusalem, the killer of the prophets and stoner of those sent to her​—how often I wanted to gather your children together the way a hen gathers her chicks under her wings! But you did not want it. Look! Your house is abandoned to you.” (Matthew 23:37, 38) Those hearing these words must wonder what “house” he means. Could he possibly be referring to the magnificent temple there in Jerusalem, which God seems to be protecting?

Then Jesus adds: “I say to you, you will by no means see me from now until you say, ‘Blessed is the one who comes in Jehovah’s name!’” (Matthew 23:39) He is quoting from the prophetic words of Psalm 118:26: “Blessed is the one who comes in the name of Jehovah; we bless you from the house of Jehovah.” Clearly, once this material temple is destroyed, no one will be coming to it in God’s name.

Jesus now moves to a section of the temple where there are trumpet-shaped treasury chests. People can put contributions in the small openings at the top. Jesus sees various Jews doing just that, the rich “dropping in many coins” as gifts. Then Jesus observes a poor widow who drops in “two small coins of very little value.” (Mark 12:41, 42) No doubt Jesus knows how pleased God is with her gift.

Calling his disciples over, Jesus says: “Truly I say to you that this poor widow put in more than all the others who put money into the treasury chests.” How is that so? He explains: “They all put in out of their surplus, but she, out of her want, put in everything she had, all she had to live on.” (Mark 12:43, 44) How she differs in thought and deed from the religious leaders!

As Nisan 11 progresses, Jesus leaves the temple for the last time.