The Life of Jesus Part 20

[Footnote 2: Mark xi. 16.]

[Footnote 3: Matt. xxi. 12, and following; Mark xi. 15, and following; Luke xix. 45, and following; John ii. 14, and following.]

[Footnote 4: _Itin. a Burdig. Hierus._, p. 152 (edit. Schott); S.

Jerome, in _Is._ i. 8, and in Matt. xxiv. 15.]

[Footnote 5: Ammia.n.u.s Marcellinus, xxiii. 1.]

[Footnote 6: Eutychius, _Ann._, II. 286, and following (Oxford 1659).]

The pride of the Jews completed the discontent of Jesus, and rendered his stay in Jerusalem painful. In the degree that the great ideas of Israel ripened, the priesthood lost its power. The inst.i.tution of synagogues had given to the interpreter of the Law, to the doctor, a great superiority over the priest. There were no priests except at Jerusalem, and even there, reduced to functions entirely ritual, almost, like our parish priests, excluded from preaching, they were surpa.s.sed by the orator of the synagogue, the casuist, and the _sofer_ or scribe, although the latter was only a layman. The celebrated men of the Talmud were not priests; they were learned men according to the ideas of the time. The high priesthood of Jerusalem held, it is true, a very elevated rank in the nation; but it was by no means at the head of the religious movement. The sovereign pontiff, whose dignity had already been degraded by Herod,[1] became more and more a Roman functionary,[2] who was frequently removed in order to divide the profits of the office. Opposed to the Pharisees, who were very warm lay zealots, the priests were almost all Sadducees, that is to say, members of that unbelieving aristocracy which had been formed around the temple, and which lived by the altar, while they saw the vanity of it.[3] The sacerdotal caste was separated to such a degree from the national sentiment and from the great religious movement which dragged the people along, that the name of "Sadducee" (_sadoki_), which at first simply designated a member of the sacerdotal family of Sadok, had become synonymous with "Materialist" and with "Epicurean."

[Footnote 1: Jos., _Ant._, XV. iii. 1, 3.]

[Footnote 2: Ibid., XVIII. ii.]

[Footnote 3: _Acts_ iv. 1, and following, v. 17; Jos., _Ant._, XX. ix.

1; _Pirke Aboth_, i. 10.]

A still worse element had begun, since the reign of Herod the Great, to corrupt the high-priesthood. Herod having fallen in love with Mariamne, daughter of a certain Simon, son of Boethus of Alexandria, and having wished to marry her (about the year 28 B.C.), saw no other means of enn.o.bling his father-in-law and raising him to his own rank than by making him high-priest. This intriguing family remained master, almost without interruption, of the sovereign pontificate for thirty-five years.[1] Closely allied to the reigning family, it did not lose the office until after the deposition of Archelaus, and recovered it (the year 42 of our era) after Herod Agrippa had for some time re-enacted the work of Herod the Great. Under the name of _Boethusim_,[2] a new sacerdotal n.o.bility was formed, very worldly, and little devotional, and closely allied to the Sadokites. The _Boethusim_, in the Talmud and the rabbinical writings, are depicted as a kind of unbelievers, and always reproached as Sadducees.[3] From all this there resulted a miniature court of Rome around the temple, living on politics, little inclined to excesses of zeal, even rather fearing them, not wishing to hear of holy personages or of innovators, for it profited from the established routine. These epicurean priests had not the violence of the Pharisees; they only wished for quietness; it was their moral indifference, their cold irreligion, which revolted Jesus. Although very different, the priests and the Pharisees were thus confounded in his antipathies. But a stranger, and without influence, he was long compelled to restrain his discontent within himself, and only to communicate his sentiments to the intimate friends who accompanied him.

[Footnote 1: Jos., _Ant._ XV. ix. 3, XVII. vi. 4, xiii. 1, XVIII. i.

1, ii. 1, XIX. vi. 2, viii. 1.]

[Footnote 2: This name is only found in the Jewish doc.u.ments. I think that the "Herodians" of the gospel are the _Boethusim_.]

[Footnote 3: The treatise of _Aboth Nathan_, 5; _Soferim_, iii., hal.

5; Mishnah, _Menachoth_, x. 3; Talmud of Babylon, _Shabbath_, 118 _a_.

The name of _Boethusim_ is often changed in the Talmudic books with that of the Sadducees, or with the word _Minim_ (heretics). Compare Thosiphta, _Joma_, i., with the Talm. of Jerus., the same treatise, i.

5, and Talm. of Bab., same treatise, 19 _b_; Thos. _Sukka_, iii. with the Talm. of Bab., same treatise, 43 _b_; Thos. ibid., further on, with the Talm. of Bab., same treatise, 48 _b_; Thos. _Rosh ha.s.shana_, i. with Mishnah, same treatise ii. 1; Talm. of Jerus., same treatise, ii. 1; and Talm. of Bab., same treatise, 22 _b_; Thos. _Menachoth_, x.

with Mishnah, same treatise, x. 3; Talm. of Bab., same treatise, 65 _a_; Mishnah, _Chagigah_, ii. 4; and Megillath Taanith, i.; Thos.

_Iadaim_, ii. with Talm. of Jerus.; _Baba Bathra_, viii. 1; Talm. of Bab., same treatise, 115 _b_; and Megillath Taanith, v.]

Before his last stay, which was by far the longest of all that he made at Jerusalem, and which was terminated by his death, Jesus endeavored, however, to obtain a hearing. He preached; people spoke of him; and they conversed respecting certain deeds of his which were looked upon as miraculous. But from all that, there resulted neither an established church at Jerusalem nor a group of Hierosolymite disciples. The charming teacher, who forgave every one provided they loved him, could not find much sympathy in this sanctuary of vain disputes and obsolete sacrifices. The only result was that he formed some valuable friendships, the advantage of which he reaped afterward.

He does not appear at that time to have made the acquaintance of the family of Bethany, which, amidst the trials of the latter months of his life, brought him so much consolation. But very early he attracted the attention of a certain Nicodemus, a rich Pharisee, a member of the Sanhedrim, and a man occupying a high position in Jerusalem.[1] This man, who appears to have been upright and sincere, felt himself attracted toward the young Galilean. Not wishing to compromise himself, he came to see Jesus by night, and had a long conversation with him.[2] He doubtless preserved a favorable impression of him, for afterward he defended Jesus against the prejudices of his colleagues,[3] and, at the death of Jesus, we shall find him tending with pious care the corpse of the master.[4] Nicodemus did not become a Christian; he had too much regard for his position to take part in a revolutionary movement which as yet counted no men of note amongst its adherents. But he evidently felt great friendship for Jesus, and rendered him service, though unable to rescue him from a death which even at this period was all but decreed.

[Footnote 1: It seems that he is referred to in the Talmud. Talm. of Bab., _Taanith_, 20 _a_; _Gittin_, 56 _a_; _Ketuboth_, 66 _b_; treatise _Aboth Nathan_, vii.; Midrash Rabba, _Eka_, 64 _a_. The pa.s.sage _Taanith_ identifies him with Bouna, who, according to _Sanhedrim_ (see ante, p. 212, note 2), was a disciple of Jesus. But if Bouna is the Banou of Josephus, this identification will not hold good.]

[Footnote 2: John iii. 1, and following, vii. 50. We are certainly free to believe that the exact text of the conversation is but a creation of John's.]

[Footnote 3: John vii. 50, and following.]

[Footnote 4: John xix. 39.]

As to the celebrated doctors of the time, Jesus does not appear to have had any connection with them. Hillel and Shammai were dead; the greatest authority of the time was Gamaliel, grandson of Hillel. He was of a liberal spirit, and a man of the world, not opposed to secular studies, and inclined to tolerance by his intercourse with good society.[1] Unlike the very strict Pharisees, who walked veiled or with closed eyes, he did not scruple to gaze even upon Pagan women.[2] This, as well as his knowledge of Greek, was tolerated because he had access to the court.[3] After the death of Jesus, he expressed very moderate views respecting the new sect.[4] St. Paul sat at his feet,[5] but it is not probable that Jesus ever entered his school.

[Footnote 1: Mishnah, _Baba Metsia_, v. 8; Talm. of Bab., _Sota_, 49 _b_.]

[Footnote 2: Talm. of Jerus., _Berakoth_, ix. 2.]

[Footnote 3: Pa.s.sage _Sota_, before cited, and _Baba Kama_, 83 _a_.]

[Footnote 4: _Acts_ v. 34, and following.]

[Footnote 5: _Acts_ xxii. 3.]

One idea, at least, which Jesus brought from Jerusalem, and which henceforth appears rooted in his mind, was that there was no union possible between him and the ancient Jewish religion. The abolition of the sacrifices which had caused him so much disgust, the suppression of an impious and haughty priesthood, and, in a general sense, the abrogation of the law, appeared to him absolutely necessary. From this time he appears no more as a Jewish reformer, but as a destroyer of Judaism. Certain advocates of the Messianic ideas had already admitted that the Messiah would bring a new law, which should be common to all the earth.[1] The Essenes, who were scarcely Jews, also appear to have been indifferent to the temple and to the Mosaic observances. But these were only isolated or unavowed instances of boldness. Jesus was the first who dared to say that from his time, or rather from that of John,[2] the Law was abolished. If sometimes he used more measured terms,[3] it was in order not to offend existing prejudices too violently. When he was driven to extremities, he lifted the veil entirely, and declared that the Law had no longer any force. On this subject he used striking comparisons. "No man putteth a piece of new cloth into an old garment, neither do men put new wine into old bottles."[4] This was really his chief characteristic as teacher and creator. The temple excluded all except Jews from its enclosure by scornful announcements. Jesus had no sympathy with this. The narrow, hard, and uncharitable Law was only made for the children of Abraham.

Jesus maintained that every well-disposed man, every man who received and loved him, was a son of Abraham.[5] The pride of blood appeared to him the great enemy which was to be combated. In other words, Jesus was no longer a Jew. He was in the highest degree revolutionary; he called all men to a worship founded solely on the fact of their being children of G.o.d. He proclaimed the rights of man, not the rights of the Jew; the religion of man, not the religion of the Jew; the deliverance of man, not the deliverance of the Jew.[6] How far removed was this from a Gaulonite Judas or a Matthias Margaloth, preaching revolution in the name of the Law! The religion of humanity, established, not upon blood, but upon the heart, was founded. Moses was superseded, the temple was rendered useless, and was irrevocably condemned.

[Footnote 1: _Orac. Sib._, book iii. 573, and following, 715, and following, 756-58. Compare the Targum of Jonathan, Isa. xii. 3.]

[Footnote 2: Luke xvi. 16. The pa.s.sage in Matt. xi. 12, 13, is less clear, but can have no other meaning.]

[Footnote 3: Matt. v. 17, 18 (Cf. Talm. of Bab., _Shabbath_, 116 _b_).

This pa.s.sage is not in contradiction with those in which the abolition of the Law is implied. It only signifies that in Jesus all the types of the Old Testament are realized. Cf. Luke xvi. 17.]

[Footnote 4: Matt. ix. 16, 17; Luke v. 36, and following.]

[Footnote 5: Luke xix. 9.]

[Footnote 6: Matt. xxiv. 14, xxviii. 19; Mark xiii. 10, xvi. 15; Luke xxiv. 47.]

CHAPTER XIV.

INTERCOURSE OF JESUS WITH THE PAGANS AND THE SAMARITANS.

Following out these principles, Jesus despised all religion which was not of the heart. The vain practices of the devotees,[1] the exterior strictness, which trusted to formality for salvation, had in him a mortal enemy. He cared little for fasting.[2] He preferred forgiveness to sacrifice.[3] The love of G.o.d, charity and mutual forgiveness, were his whole law.[4] Nothing could be less priestly. The priest, by his office, ever advocates public sacrifice, of which he is the appointed minister; he discourages private prayer, which has a tendency to dispense with his office.

[Footnote 1: Matt. xv. 9.]

[Footnote 2: Matt. ix. 14, xi. 19.]

[Footnote 3: Matt. v. 23, and following, ix. 13, xii. 7.]

[Footnote 4: Matt. xxii. 37, and following; Mark xii. 28, and following; Luke x. 25, and following.]

We should seek in vain in the Gospel for one religious rite recommended by Jesus. Baptism to him was only of secondary importance;[1] and with respect to prayer, he prescribes nothing, except that it should proceed from the heart. As is always the case, many thought to subst.i.tute mere good-will for genuine love of goodness, and imagined they could win the kingdom of heaven by saying to him, "Rabbi, Rabbi." He rebuked them, and proclaimed that his religion consisted in doing good.[2] He often quoted the pa.s.sage in Isaiah, which says: "This people honor me with their lips, but their heart is far from me."[3]

[Footnote 1: Matt. iii. 15; 1 _Cor._ i. 17.]

[Footnote 2: Matt. vii. 21; Luke vi. 46.]

[Footnote 3: Matt. xv. 8; Mark vii. 6. Cf. Isaiah xxix. 13.]