Jesus the Christ Part 57

[1087] Matt. 21:16; compare Psalm 8:2; see also Matt. 11:25; 1 Cor.

1:27.

[1088] Matt. 21:23-27; Mark 11:27-33; Luke 20:1-8.

[1089] John 2:18-21; page 156 herein.

[1090] Matt. 21:28-32.

[1091] Note 2, end of chapter.

[1092] Luke 3:12; compare 7:29; see page 123 herein.

[1093] Matt. 3:7.

[1094] Matt. 21:33-41; compare Mark 12:1-9; Luke 20:9-16.

[1095] Note 3, end of chapter.

[1096] Compare Luke 11:47, 48; Matt. 23:29-33.

[1097] Matt. 21:42-44; see also Mark 12:10, 11; Luke 20:17, 18; compare Psalm 118:22; Isa. 28:16; Acts 4:11; Eph. 2:20; 1 Peter 2:6, 7.

[1098] Compare Dan. 2:44, 45; Isa. 60:12.

[1099] Matt. 22:1-10.

[1100] Note 4, end of chapter.

[1101] Compare Matt. 25:10; 2 Cor. 11:2; Eph. 5:32; Rev. 19:7; 21:2, 9.

[1102] Luke 14:16-24; page 450 herein.

[1103] Compare page 416.

[1104] Note 5, end of chapter.

[1105] Matt. 22:14; compare 20:16; see page 481. Note 6, end of chapter.

CHAPTER 31.

THE CLOSE OF OUR LORD'S PUBLIC MINISTRY.

A CONSPIRACY OF PHARISEES AND HERODIANS.[1106]

The Jewish authorities continued unceasingly active in their determined efforts to tempt or beguile Jesus into some act or utterance on which they could base a charge of offense, under either their own or Roman law. The Pharisees counseled together as to "how they might entangle him in his talk"; and then, laying aside their partisan prejudices, they conspired to this end with the Herodians, a political faction whose chief characteristic was the purpose of maintaining in power the family of the Herods,[1107] which policy of necessity entailed the upholding of the Roman power, upon which the Herods depended for their delegated authority. The same incongruous a.s.sociation had been entered into before in an attempt to provoke Jesus to overt speech or action in Galilee; and the Lord had coupled the parties together in His warning to the disciples to beware of the leaven of both.[1108] So, on the last day of our Lord's teaching in public, Pharisees and Herodians joined forces against Him; the one watchful for the smallest technical infringement of the Mosaic law, the other alert to seize upon the slightest excuse for charging Him with disloyalty to the secular powers. Their plans were conceived in treachery, and put into operation as the living embodiment of a lie. Choosing some of their number who had not before appeared in personal antagonism to Jesus, and who were supposed to be unknown to Him, the chief conspirators sent these with instructions to "feign themselves just men, that they might take hold of his words, that so they might deliver him unto the power and authority of the governor."

This delegation of hypocritical spies came asking a question, in pretended sincerity, as though they were troubled in conscience and desired counsel of the eminent Teacher. "Master," said they with fawning duplicity, "we know that thou art true, and teachest the way of G.o.d in truth, neither carest thou for any man: for thou regardest not the person of men." This studied tribute to our Lord's courage and independence of thought and action was truthful in every word; but as uttered by those fulsome dissemblers and in their nefarious intent, it was egregiously false. The honeyed address, however, by which the conspirators attempted to cajole the Lord into unwariness, indicated that the question they were about to submit was one requiring for its proper answer just such qualities of mind as they pretendingly attributed to Him.

"Tell us therefore," they continued, "What thinkest thou? Is it lawful to give tribute unto Caesar, or not?" The question had been chosen with diabolic craft; for of all acts attesting compulsory allegiance to Rome that of having to pay the poll-tax was most offensive to the Jews. Had Jesus answered "Yes," the guileful Pharisees might have inflamed the mult.i.tude against Him as a disloyal son of Abraham; had His answer been "No," the scheming Herodians could have denounced Him as a promoter of sedition against the Roman government. Moreover the question was unnecessary; the nation, both rulers and people had settled it, however grudgingly, for they accepted and circulated among themselves the Roman coinage as a common medium of exchange; and it was a criterion of recognition among the Jews that to make current the coins of any sovereign was to acknowledge his royal authority. "But Jesus perceived their wickedness, and said, Why tempt ye me, ye hypocrites?" All their artful expressions of false adulation were countered by the withering epithet "hypocrites." "Shew me the tribute money," He commanded, and they produced a penny--a Roman denarius bearing the effigy and name of Tiberius Caesar, emperor of Rome. "Whose is this image and superscription?" He asked. They answered "Caesar's." "Then saith he unto them, Render therefore unto Caesar the things which are Caesar's; and unto G.o.d the things that are G.o.d's."[1109]

The reply was a masterly one by whatever standard we gage it; it has become an aphorism in literature and life. It swept away any lingering thought or expectation that in the mind of Him who had so recently ridden into Jerusalem as King of Israel and Prince of Peace, there was even the semblance of aspiration for earthly power or dominion. It established for all time the one righteous basis of relationship between spiritual and secular duties, between church and state. The apostles in later years builded upon this foundation and enjoined obedience to the laws of established governments.[1110]

One may draw a lesson if he will, from the a.s.sociation of our Lord's words with the occurrence of Caesar's image on the coin. It was that effigy with its accompanying superscription that gave special point to His memorable instruction, "Render therefore unto Caesar the things which are Caesar's." This was followed by the further injunction: "and unto G.o.d the things that are G.o.d's." Every human soul is stamped with the image and superscription of G.o.d, however blurred and indistinct the lines may have become through the corrosion or attrition of sin;[1111] and as unto Caesar should be rendered the coins upon which his effigy appeared, so unto G.o.d should be given the souls that bear His image. Render unto the world the stamped pieces that are made legally current by the insignia of worldly powers, and give unto G.o.d and His service, yourselves--the divine mintage of His eternal realm.

Pharisees and Herodians were silenced by the unanswerable wisdom of the Lord's reply to their crafty question. Try as they would, they could not "take hold of his words," and they were put to shame before the people who were witnesses to their humiliation. Marveling at His answer, and unwilling to take the chance of further and possibly greater embarra.s.sment, they "left him, and went their way." Nevertheless these perverted Jews persisted in their base and treacherous purpose, as appears nowhere more glaringly evident than in their utterly false accusation before Pilate--that Jesus was guilty of "forbidding to give tribute to Caesar, saying that he himself is Christ a King."[1112]

SADDUCEES QUESTION ABOUT THE RESURRECTION.[1113]

Next, the Sadducees tried to discomfit Jesus by propounding what they regarded as an involved if not indeed a very difficult question. The Sadducees held that there could be no bodily resurrection, on which point of doctrine as on many others, they were the avowed opponents of the Pharisees.[1114] The question submitted by the Sadducees on this occasion related directly to the resurrection, and was framed to discredit the doctrine by a most unfavorable and grossly exaggerated application thereof. "Master," said the spokesman of the party, "Moses said, If a man die, having no children, his brother shall marry his wife, and raise up seed unto his brother. Now there were with us seven brethren: and the first, when he had married a wife, deceased, and, having no issue, left his wife unto his brother: Likewise the second also, and the third, unto the seventh. And last of all the woman died also. Therefore in the resurrection whose wife shall she be of the seven? for they all had her." It was beyond question that the Mosaic law authorized and required that the living brother of a deceased and childless husband should marry the widow with the purpose of rearing children to the name of the dead, whose family lineage would thus be legally continued.[1115] Such a state of affairs as that presented by the casuistical Sadducees, in which seven brothers in succession had as wife and left as childless widow the same woman, was possible under the Mosaic code relating to levirate marriages; but it was a most improbable instance.

Jesus stopped not, however, to question the elements of the problem as presented to Him; whether the case was a.s.sumed or real mattered not, since the question "Whose wife shall she be?" was based on an utterly erroneous conception. "Jesus answered and said unto them, Ye do err, not knowing the scriptures, nor the power of G.o.d. For in the resurrection they neither marry, nor are given in marriage, but are as the angels of G.o.d in heaven." The Lord's meaning was clear, that in the resurrected state there can be no question among the seven brothers as to whose wife for eternity the woman shall be, since all except the first had married her for the duration of mortal life only, and primarily for the purpose of perpetuating in mortality the name and family of the brother who first died. Luke records the Lord's words as follows in part: "But they which shall be accounted worthy to obtain that world, and the resurrection from the dead, neither marry, nor are given in marriage: Neither can they die any more: for they are equal unto the angels; and are the children of G.o.d, being the children of the resurrection." In the resurrection there will be no marrying nor giving in marriage; for all questions of marital status must be settled before that time, under the authority of the Holy Priesthood, which holds the power to seal in marriage for both time and eternity.[1116]

From the case presented by His treacherous questioners, Jesus turned to the actuality of the resurrection, which was involved in and implied by the inquiry. "But as touching the resurrection of the dead," said He, "have ye not read that which was spoken unto you by G.o.d, saying, I am the G.o.d of Abraham, and the G.o.d of Isaac, and the G.o.d of Jacob? G.o.d is not the G.o.d of the dead, but of the living." This was a direct a.s.sault upon the Sadducean doctrine of negation concerning the literal resurrection of the dead. The Sadducees were distinctively the zealous upholders of the law, wherein Jehovah affirms Himself to be the G.o.d of Abraham, Isaac, and Jacob;[1117] yet they denied the possible resurrection of these patriarchs, and made the exalted t.i.tle, under which the Lord had revealed Himself to Moses, valid only during the brief mortal existence of the progenitors of the Israelitish nation. The declaration that Jehovah is not the G.o.d of the dead but of the living was an unanswerable denunciation of the Sadducean perversion of scripture; and with solemn finality the Lord added: "Ye therefore do greatly err." Certain of the scribes present were impressed by the incontrovertible demonstration of the truth, and exclaimed with approbation: "Master, thou hast well said." The proud Sadducees were confuted and silenced; "and after that they durst not ask him any question at all."

THE GREAT COMMANDMENT.[1118]

The Pharisees, covertly rejoicing over the discomfiture of their rivals, now summoned courage enough to plan another attack of their own. One of their number, a lawyer, by which t.i.tle we may understand one of the scribes who was distinctively also a professor of ecclesiastical law, asked: "Which is the first commandment of all?" or, as Matthew states the question: "Master, which is the great commandment in the law?" The reply was prompt, incisive, and so comprehensive as to cover the requirements of the law in their entirety. With the imperative call to attention with which Moses had summoned Israel to hear and heed,[1119]

the very words of which were written on the phylacteries[1120] which the Pharisees wore as frontlets between their eyes, Jesus answered: "Hear, O Israel; The Lord our G.o.d is one Lord: And thou shalt love the Lord thy G.o.d with all thy heart, and with all thy soul, and with all thy mind, and with all thy strength: this is the first commandment. And the second is like, namely this, Thou shalt love thy neighbour as thyself. There is none other commandment greater than these." Matthew's wording of the concluding declaration is: "On these two commandments hang all the law and the prophets."

The philosophic soundness of the Lord's profound generalization and comprehensive summarizing of the "law and the prophets"[1121] will appeal to all students of human nature. It is a common tendency of man to reach after, or at least to inquire after and marvel about, the superlative. Who is the greatest poet, philosopher, scientist, preacher or statesman? Who stands first and foremost in the community, the nation, or even, as the apostles in their aspiring ignorance asked, in the kingdom of heaven? Which mountain overtops all the rest? Which river is the longest or the largest? Such queries are ever current. The Jews had divided and subdivided the commandments of the law, and had supplemented even the minutest subdivision with rules of their own contriving. Now came the Pharisee asking which of all these requirements was the greatest.[1122] To love G.o.d with all one's heart and soul and mind is to serve Him and keep all His commandments. To love one's neighbor as one's self is to be a brother in the broadest and, at the same time, the most exacting sense of the term. Therefore the commandment to love G.o.d and man is the greatest, on the basis of the simple and mathematical truth that the whole is greater than any part.

What need of the decalog could there be if mankind would obey this first and great and all-embracing commandment? The Lord's reply to the question was convincing even to the learned scribe who had acted as spokesman for his Pharisaic colleagues. The man was honest enough to admit the righteousness and wisdom on which the reply was grounded, and impulsively he voiced acceptance, saying, "Well, Master, thou hast said the truth: for there is one G.o.d; and there is none other but he: And to love him with all the heart, and with all the understanding, and with all the soul, and with all the strength, and to love his neighbour as himself, is more than all whole burnt offerings and sacrifices." Jesus was no whit less prompt than the well-intending scribe in acknowledging merit in the words of an opponent; and to the man He gave the encouraging a.s.surance: "Thou art not far from the kingdom of G.o.d." As to whether the scribe remained firm in purpose and eventually gained entrance into that blessed abode, the scriptural record is silent.

JESUS TURNS QUESTIONER.[1123]

Sadducees, Herodians, Pharisees, lawyers, and scribes, all had in turn met discomfiture and defeat in their efforts to entangle Jesus on questions of doctrine or practise, and had utterly failed to incite Him to any act or utterance on which they could lawfully charge Him with offense. Having so effectually silenced all who had ventured to challenge Him to debate, either covertly or with open intent, that "no man after that durst ask him any question," Jesus in turn became the aggressive interrogator. Turning to the Pharisees, who had cl.u.s.tered together for greater facility in consultation, Jesus began a colloquy which proceeded as follows:

"What think ye of Christ? whose son is he? They say unto him, The son of David. He saith unto them, How then doth David in spirit call him Lord, saying, The Lord said unto my Lord, Sit thou on my right hand, till I make thine enemies thy footstool? If David then call him Lord, how is he his son?" The Lord's citation of David's jubilant and worshipful song of praise, which, as Mark avers, Jesus said was inspired by the Holy Ghost, had reference to the Messianic psalm[1124] in which the royal singer affirmed his own reverent allegiance, and extolled the glorious reign of the promised King of kings, who is specifically called therein "a priest forever after the order of Melchizedek."[1125] Puzzling as was the unexpected question to the erudite Jews, we fail to perceive in it any inexplicable difficulty, since to us, less prejudiced than they who lived in expectation of a Messiah who would be David's son only in the sense of family descent and royal succession in the splendor of temporal rule, the eternal G.o.dship of the Messiah is a fact demonstrated and undeniable. Jesus the Christ is the Son of David in the physical way of lineage by which both Jesus and David are sons of Jacob, Isaac, Abraham, and Adam. But while Jesus was born in the flesh as late in the centuries as the "meridian of time"[1126] He was Jehovah, Lord and G.o.d, before David, Abraham, or Adam was known on earth.[1127]

WICKED SCRIBES AND PHARISEES DENOUNCED.[1128]

The humiliating defeat of the Pharisaic party was made all the more memorable and bitter by the Lord's final denunciation of the system, and His condemnation of its unworthy representatives. Addressing Himself primarily to the disciples, yet speaking in the hearing of the mult.i.tude, He directed the attention of all to the scribes and Pharisees, who, He pointed out, occupied the seat of Moses as doctrinal expounders and official administrators of the law, and who were therefore to be obeyed in their authoritative rule; but against their pernicious example the disciples were forcefully warned. "All therefore whatsoever they bid you observe, that observe and do," said the Lord, "but do not ye after their works; for they say, and do not." Distinction between due observance of official precept and the personal responsibility of following evil example, though it be that of men high in authority, could not have been made plainer. Disobedience to law was not to be excused because of corruption among the law's representatives, nor was wickedness in any individual to be condoned or palliated because of another's villainy.

In explanation of the caution He so openly blazoned against the vices of the rulers, the Lord continued: "For they bind heavy burdens and grievous to be borne, and lay them on men's shoulders; but they themselves will not move them with one of their fingers." Rabbinism had practically superseded the law in the subst.i.tution of mult.i.tudinous rules and exactions, with conditional penalties; the day was filled with traditional observances by which even the trivial affairs of life were enc.u.mbered; yet from bearing these and other grievous burdens hypocritical officials could find excuse for personal exemption.

Their inordinate vanity and their irreverent a.s.sumption of excessive piety were thus stigmatized: "But all their works they do for to be seen of men: they make broad their phylacteries,[1129] and enlarge the borders of their garments, and love the uppermost rooms at feasts, and the chief seats in the synagogues, and greetings in the markets, and to be called of men, Rabbi, Rabbi." The high-sounding t.i.tle, Rabbi, signifying Master, Teacher, or Doctor, had eclipsed the divinely recognized sanct.i.ty of priesthood; to be a rabbi of the Jews was regarded as vastly superior to being a priest of the Most High G.o.d.[1130] "But be not ye called Rabbi," said Jesus to the apostles and the other disciples present, "for one is your Master, even Christ; and all ye are brethren. And call no man your father upon the earth: for one is your Father, which is in heaven. Neither be ye called masters: for one is your Master, even Christ."[1131]

Those upon whom would rest the responsibility of building the Church He had founded were not to aspire to worldly t.i.tles nor the honors of men; for those chosen ones were brethren, and their sole purpose should be the rendering of the greatest possible service to their one and only Master. As had been so strongly impressed on earlier occasions, excellence or supremacy in the apostolic calling, and similarly in the duties of discipleship or membership in the Church of Christ, was and is to be achieved through humble and devoted service alone; therefore said the Master again, "he that is greatest among you shall be your servant.

And whosoever shall exalt himself shall be abased; and he that shall humble himself shall be exalted."

From the mixed mult.i.tude of disciples and unbelievers, comprizing many of the common people who listened in glad eagerness to learn,[1132]

Jesus turned to the already abashed yet angry rulers, and deluged them with a veritable torrent of righteous indignation, through which flashed the lightning of scorching invective, accompanied by thunder peals of divine anathema.