The Life of Jesus Part 31
It is probable, in fact, that but for the exasperation caused by so many bitter shafts, Jesus might long have remained unnoticed, and have been lost in the dreadful storm which was soon about to overwhelm the whole Jewish nation. The high priesthood and the Sadducees had rather disdained than hated him. The great sacerdotal families, the _Boethusim_, the family of Hanan, were only fanatical in their conservatism. The Sadducees, like Jesus, rejected the "traditions" of the Pharisees.[1] By a very strange singularity, it was these unbelievers who, denying the resurrection, the oral Law, and the existence of angels, were the true Jews. Or rather, as the old Law in its simplicity no longer satisfied the religious wants of the time, those who strictly adhered to it, and rejected modern inventions, were regarded by the devotees as impious, just as an evangelical Protestant of the present day is regarded as an unbeliever in Catholic countries.
At all events, from such a party no very strong reaction against Jesus could proceed. The official priesthood, with its attention turned toward political power, and intimately connected with it, did not comprehend these enthusiastic movements. It was the middle-cla.s.s Pharisees, the innumerable _soferim_, or scribes, living on the science of "traditions," who took the alarm, and whose prejudices and interests were in reality threatened by the doctrine of the new teacher.
[Footnote 1: Jos., _Ant._, XIII. x. 6, XVIII. i. 4.]
One of the most constant efforts of the Pharisees was to involve Jesus in the discussion of political questions, and to compromise him as connected with the party of Judas the Gaulonite. These tactics were clever; for it required all the deep wisdom of Jesus to avoid collision with the Roman authority, whilst proclaiming the kingdom of G.o.d. They wanted to break through this ambiguity, and compel him to explain himself. One day, a group of Pharisees, and of those politicians named "Herodians" (probably some of the _Boethusim_), approached him, and, under pretense of pious zeal, said unto him, "Master, we know that thou art true, and teachest the way of G.o.d in truth, neither carest thou for any man. Tell us, therefore, what thinkest thou? Is it lawful to give tribute unto Caesar, or not?" They hoped for an answer which would give them a pretext for delivering him up to Pilate. The reply of Jesus was admirable. He made them show him the image on the coin: "Render," said he, "unto Caesar the things which are Caesar's; and unto G.o.d the things that are G.o.d's."[1] Profound words, which have decided the future of Christianity! Words of a perfected spiritualism, and of marvellous justness, which have established the separation between the spiritual and the temporal, and laid the basis of true liberalism and civilization!
[Footnote 1: Matt. xxii. 15, and following; Mark xii. 13, and following; Luke xx. 20, and following. Comp. Talm. of Jerus., _Sanhedrim_, ii. 3.]
His gentle and penetrating genius inspired him when alone with his disciples, with accents full of tenderness. "Verily, verily, I say unto you, he that entereth not by the door into the sheepfold, but climbeth up some other way, the same is a thief and a robber. But he that entereth in by the door is the shepherd of the sheep. The sheep hear his voice: and he calleth his own sheep by name, and leadeth them out. He goeth before them, and the sheep follow him; for they know his voice. The thief cometh not, but for to steal, and to kill, and to destroy. But he that is an hireling, and not the shepherd, whose own the sheep are not, seeth the wolf coming, and leaveth the sheep, and fleeth. I am the good shepherd, and know my sheep, and am known of mine; and I lay down my life for the sheep."[1] The idea that the crisis of humanity was close at hand frequently recurred to him.
"Now," said he, "learn a parable of the fig-tree: When his branch is yet tender, and putteth forth leaves, ye know that summer is nigh.
Lift up your eyes, and look on the fields; for they are white already to harvest."[2]
[Footnote 1: John x. 1-16.]
[Footnote 2: Matt. xxiv. 32; Mark xiii. 28; Luke xxi. 30; John iv.
35.]
His powerful eloquence always burst forth when contending with hypocrisy. "The scribes and Pharisees sit in Moses' seat. All, therefore, whatsoever they bid you observe, that observe and do; but do not ye after their works: for they say and do not. 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.
"But all their works they do to be seen of men; they make broad their phylacteries,[1] enlarge the borders of their garments,[2] 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.
Woe unto them!...
[Footnote 1: _Totafoth_ or _tefillin_, plates of metal or strips of parchment, containing pa.s.sages of the Law; which the devout Jews wore attached to the forehead and left arm, in literal fulfilment of the pa.s.sages (_Ex._ xiii. 9; _Deut._ vi. 8, xi. 18.)]
[Footnote 2: _Zizith_, red borders or fringes which the Jews wore at the corner of their cloaks to distinguish them from the pagans (_Num._ xv. 38, 39; _Deut._ xxii. 12.)]
"Woe unto you, scribes and Pharisees, hypocrites! for ye have taken away the key of knowledge, shut up the kingdom of heaven against men![1] for ye neither go in yourselves, neither suffer ye them that are entering to go in. Woe unto you, for ye devour widows' houses, and, for a pretense, make long prayers: therefore ye shall receive the greater d.a.m.nation. Woe unto you, for ye compa.s.s sea and land to make one proselyte; and when he is made, ye make him twofold more the child of h.e.l.l than yourselves! Woe unto you, for ye are as graves which appear not; and the men that walk over them are not aware of them.[2]
[Footnote 1: The Pharisees excluded men from the kingdom of G.o.d by their fastidious casuistry, which rendered entrance into it too difficult, and discouraged the unlearned.]
[Footnote 2: Contact with the tombs rendered any one impure. Great care was, therefore, taken to mark their extent on the ground. Talm.
of Bab., _Baba Bathra_, 58 _a_; _Baba Metsia_, 45 _b_. Jesus here reproached the Pharisees for having invented a number of small precepts which might be violated unwittingly, and which only served to multiply infringements of the law.]
"Ye fools, and blind! for ye pay t.i.the of mint and anise and c.u.mmin, and have omitted the weightier matters of the law, judgment, mercy, and faith: these ought ye to have done, and not to leave the other undone. Ye blind guides, which strain at a gnat, and swallow a camel.
Woe unto you!
"Woe unto you, scribes and Pharisees, hypocrites! for ye make clean the outside of the cup and of the platter;[1] but within they are full of extortion and excess. Thou blind Pharisee,[2] cleanse first that which is within the cup and platter, that the outside of them may be clean also.[3]
[Footnote 1: The purification of vessels was subjected, amongst the Pharisees, to the most complicated laws (Mark vii. 4.)]
[Footnote 2: This epithet, often repeated (Matt. xxiii. 16, 17, 19, 24, 26), perhaps contains an allusion to the custom which certain Pharisees had of walking with closed eyes in affectation of sanct.i.ty.]
[Footnote 3: Luke (xi. 37, and following) supposes, not without reason, that this verse was uttered during a repast, in answer to the vain scruples of the Pharisees.]
"Woe unto you, scribes and Pharisees, hypocrites; for ye are like unto whited sepulchres,[1] which indeed appear beautiful outward, but are within full of dead men's bones, and of all uncleanness. Even so ye also outwardly appear righteous unto men, but within ye are full of hypocrisy and iniquity.
[Footnote 1: The tombs being impure, it was customary to whiten them with lime, to warn persons not to approach them. See p. 315, note 3, and Mishnah, _Maasar hensi_, v. 1; Talm. of Jerus., _Shekalim_, i. 1; _Maasar sheni_, v. 1; _Moed katon_, i. 2; _Sota_, ix. 1; Talm. of Bab., _Moed katon_, 5 _a_. Perhaps there is an allusion to the "dyed Pharisees" in this comparison which Jesus uses.]
"Woe unto you, scribes and Pharisees, hypocrites! because ye build the tombs of the prophets, and garnish the sepulchres of the righteous, and say, 'If we had been in the days of our fathers, we would not have been partakers with them in the blood of the prophets.' Wherefore, ye be witnesses unto yourselves, that ye are the children of them which killed the prophets. Fill ye up then the measure of your fathers.
'Therefore, also,' said the Wisdom of G.o.d,[1] 'I will send unto you prophets, and wise men, and scribes; and some of them ye shall kill and crucify; and some of them shall ye scourge in your synagogues, and persecute them from city to city. That upon you may come all the righteous blood shed upon the earth, from the blood of righteous Abel unto the blood of Zacharias, son of Barachias,[2] whom ye slew between the temple and the altar.' Verily, I say unto you, all these things shall come upon this generation."[3]
[Footnote 1: We are ignorant from what book this quotation is taken.]
[Footnote 2: There is a slight confusion here, which is also found in the Targum of Jonathan (_Lament._ ii. 20), between Zacharias, son of Jehoiadas, and Zacharias, son of Barachias, the prophet. It is the former that is spoken of (2 _Paral._ xxiv. 21.) The book of the Paralipomenes, in which the a.s.sa.s.sination of Zacharias, son of Jehoiadas, is related, closes the Hebrew canon. This murder is the last in the list of murders of righteous men, drawn up according to the order in which they are presented in the Bible. That of Abel is, on the contrary, the first.]
[Footnote 3: Matt. xxiii. 2-36; Mark xii. 38-40; Luke xi. 39-52, xx.
46, 47.]
His terrible doctrine of the subst.i.tution of the Gentiles--the idea that the kingdom of G.o.d was about to be transferred to others, because those for whom it was destined would not receive it,[1] is used as a fearful menace against the aristocracy. The t.i.tle "Son of G.o.d," which he openly a.s.sumed in striking parables,[2] wherein his enemies appeared as murderers of the heavenly messengers, was an open defiance to the Judaism of the Law. The bold appeal he addressed to the poor was still more seditious. He declared that he had "come that they which see not might see, and that they which see might be made blind."[3] One day, his dislike of the temple forced from him an imprudent speech: "I will destroy this temple that is made with hands, and within three days I will build another made without hands."[4] His disciples found strained allegories in this sentence; but we do not know what meaning Jesus attached to it. But as only a pretext was wanted, this sentence was quickly laid hold of. It reappeared in the preamble of his death-warrant, and rang in his ears amidst the last agonies of Golgotha. These irritating discussions always ended in tumult. The Pharisees threw stones at him;[5] in doing which they only fulfilled an article of the Law, which commanded every prophet, even a thaumaturgus, who should turn the people from the ancient worship, to be stoned without a hearing.[6] At other times they called him mad, possessed, Samaritan,[7] and even sought to kill him.[8] These words were taken note of in order to invoke against him the laws of an intolerant theocracy, which the Roman government had not yet abrogated.[9]
[Footnote 1: Matt. viii. 11, 12, xx. 1, and following, xxi. 28, and following, 33, and following, 43, xxii. 1, and following; Mark xii. 1, and following; Luke xx. 9, and following.]
[Footnote 2: Matt. xxi. 37, and following; John x. 36, and following.]
[Footnote 3: John ix. 39.]
[Footnote 4: The most authentic form of this sentence appears to be in Mark xiv. 58, xv. 29. Cf. John ii. 19; Matt. xxvi. 61, xxvii. 40.]
[Footnote 5: John viii. 39, x. 31, xi. 8.]
[Footnote 6: _Deuter._ xiii. 1, and following. Comp. Luke xx. 6; John x. 33; 2 _Cor._ xi. 25.]
[Footnote 7: John x. 20.]
[Footnote 8: John v. 18, vii. 1, 20, 25, 30, viii. 37, 40.]
[Footnote 9: Luke xi. 53, 54.]
CHAPTER XXII.
MACHINATIONS OF THE ENEMIES OF JESUS.
Jesus pa.s.sed the autumn and a part of the winter at Jerusalem. This season is there rather cold. The portico of Solomon, with its covered aisles, was the place where he habitually walked.[1] This portico consisted of two galleries, formed by three rows of columns, and covered by a ceiling of carved wood.[2] It commanded the valley of Kedron, which was doubtless less covered with debris than it is at the present time. The depth of the ravine could not be measured, from the height of the portico; and it seemed, in consequence of the angle of the slopes, as if an abyss opened immediately beneath the wall.[3] The other side of the valley even at that time was adorned with sumptuous tombs. Some of the monuments, which may be seen at the present day, were perhaps those cenotaphs in honor of ancient prophets[4] which Jesus pointed out, when, seated under the portico, he denounced the official cla.s.ses, who covered their hypocrisy or their vanity by these colossal piles.[5]
[Footnote 1: John x. 23.]
[Footnote 2: Jos., _B.J._, V. v. 2. Comp. _Ant._, XV. xi. 5, XX. ix.
7.]
[Footnote 3: Jos., places cited.]
[Footnote 4: See ante, p. 316. I am led to suppose that the tombs called those of Zachariah and of Absalom were monuments of this kind.
Cf. _Itin. a Burdig. Hierus._, p. 153 (edit. Schott.)]
[Footnote 5: Matt. xxiii. 29; Luke xi. 47.]