Kitabı oxu: «Jesus the Christ», səhifə 34

THE LORD'S DEATH AND RESURRECTION AGAIN PREDICTED. ⁸⁰⁵

From the locality whereat the last miracle was wrought, Jesus departed with the Twelve, and passed through Galilee toward Capernaum. It is probable that they traveled by the less frequented roads, as He desired that His return should not be publicly known. He had gone into comparative retirement for a season, primarily it seems in quest of opportunity to more thoroughly instruct the apostles in their preparation for the work, which within a few months they would be left to carry on without His bodily companionship. They had solemnly testified that they knew Him to be the Christ; to them therefore He could impart much that the people in general were wholly unprepared to receive. The particular theme of His special and advanced instruction to the Twelve was that of His approaching death and resurrection; and this was dwelt upon again and again, for they were slow or unwilling to comprehend.

"Let these sayings sink down into your ears" was His forceful prelude on this occasion, in Galilee. Then followed the reiterated prediction, spoken in part in the present tense as though already begun in fulfilment: "The Son of man is delivered into the hands of men, and they shall kill him; and after that he is killed, he shall rise the third day." We read with some surprize that the apostles still failed to understand. Luke's comment is: "But they understood not this saying, and it was hid from them, that they perceived it not: and they feared to ask him of that saying." The thought of what the Lord's words might mean, even in its faintest outline, was terrifying to those devoted men; and their failure to comprehend was in part due to the fact that the human mind is loath to search deeply into anything it desires not to believe.

THE TRIBUTE MONEY—SUPPLIED BY A MIRACLE. ⁸⁰⁶

Jesus and His followers were again in Capernaum. There Peter was approached by a collector of the temple tax, who asked: "Doth not your Master pay tribute?"⁸⁰⁷ Peter answered "Yes." It is interesting to find that the inquiry was made of Peter and not directly of Jesus; this circumstance may be indicative of the respect in which the Lord was held by the people at large, and may suggest the possibility of doubt in the collector's mind as to whether Jesus was amenable to the tax, since priests and rabbis generally claimed exemption.

The annual capitation tax here referred to amounted to half a shekel or a didrachm, corresponding to about thirty-three cents in our money; and this had been required of every male adult in Israel since the days of the exodus; though, during the period of captivity the requirement had been modified.⁸⁰⁸ This tribute, as prescribed through Moses, was originally known as "atonement money," and its payment was in the nature of a sacrifice to accompany supplication for ransom from the effects of individual sin. At the time of Christ the annual contribution was usually collected between early March and the Passover. If Jesus was subject to this tax, He was at this time several weeks in arrears.

The conversation between Peter and the tax-collector had occurred outside the house. When Peter entered, and was about to inform the Master concerning the interview, Jesus forestalled him, saying: "What thinkest thou, Simon? of whom do the kings of the earth take custom or tribute? of their own children, or of strangers? Peter saith unto him, Of strangers. Jesus saith unto him, Then are the children free."

Peter must have seen the inconsistency of expecting Jesus, the acknowledged Messiah, to pay atonement money, or a tax for temple maintenance, inasmuch as the temple was the House of God, and Jesus was the Son of God, and particularly since even earthly princes were exempted from capitation dues. Peter's embarrassment over his inconsiderate boldness, in pledging payment for his Master without first consulting Him, was relieved however by Jesus, who said: "Notwithstanding, lest we should offend them, go thou to the sea, and cast an hook, and take up the fish that first cometh up; and when thou hast opened his mouth, thou shalt find a piece of money: that take, and give unto them for me and thee."

The money was to be paid, not because it could be rightfully demanded of Jesus, but lest non-payment give offense and furnish to His opponents further excuse for complaint. The "piece of money," which Jesus said Peter would find in the mouth of the first fish that took his bait, is more correctly designated by the literal translation "stater,"⁸⁰⁹ indicating a silver coin equivalent to a shekel, or two didrachms, and therefore the exact amount of the tax for two persons. "That take, and give unto them for me and thee" said Jesus. It is notable that He did not say "for us." In His associations with men, even with the Twelve, who of all were nearest and dearest to Him, our Lord always maintained His separate and unique status, in every instance making the fact apparent that He was essentially different from other men. This is illustrated by His expressions "My Father and your Father," "My God and your God,"⁸¹⁰ instead of our Father and our God. He reverently acknowledged that He was the Son of God in a literal sense that did not apply to any other being.

While the circumstances of the finding of the stater in the fish are not detailed, and the actual accomplishment of the miracle is not positively recorded, we cannot doubt that what Jesus had promised was realized, as otherwise there would appear no reason for introducing the incident into the Gospel narrative. The miracle is without a parallel or even a remotely analogous instance. We need not assume that the stater was other than an ordinary coin that had fallen into the water, nor that it had been taken by the fish in any unusual way. Nevertheless, the knowledge that there was in the lake a fish having a coin in its gullet, that the coin was of the denomination specified, and that that particular fish would rise, and be the first to rise to Peter's hook, is as incomprehensible to man's finite understanding as are the means by which any of Christ's miracles were wrought. The Lord Jesus held and holds dominion over the earth, the sea, and all that in them is, for by His word and power were they made.

The Lord's purpose in so miraculously supplying the money should be studiously considered. The assumption that superhuman power had to be invoked because of a supposed condition of extreme poverty on the part of Jesus and Peter is unwarranted. Even if Jesus and His companions had been actually penniless, Peter and his fellow fishermen could easily have cast their net, and, with ordinary success have obtained fish enough to sell for the needed amount. Moreover, we find no instance of a miracle wrought by the Lord for personal gain or relief of His own need, however pressing. It appears probable, that by the means employed for obtaining the money, Jesus intentionally emphasized His exceptional reasons for redeeming Peter's pledge that the tax would be paid. The Jews, who did not know Jesus as the Messiah, but only as a Teacher of superior ability and a Man of unusual power, might have taken offense had He refused to pay the tribute required of every Jew. On the other hand, to the apostles and particularly to Peter who had been the mouth-piece of all in the great confession, the payment of the tax in ordinary course and without explanation by Jesus might have appeared as an admission that He was subject to the temple, and therefore less than He had claimed and less than they had confessed Him to be. His catechization of Peter had clearly demonstrated that He maintained His right as the King's Son, and yet would condescend to voluntarily give what could not be righteously demanded. Then, in conclusive demonstration of His exalted status, He provided the money by the utilization of knowledge such as no other man possessed.

AS A LITTLE CHILD. ⁸¹¹

On the way to Capernaum the apostles had questioned among themselves, as they supposed beyond the Master's hearing; questioning had led to argument, and argument to disputation. The matter about which they were so greatly concerned was as to who among them should be the greatest in the kingdom of heaven. The testimony they had received convinced them beyond all doubt, that Jesus was the long-awaited Christ, and this had been supplemented and confirmed by His unqualified acknowledgment of His Messianic dignity. With minds still tinctured by the traditional expectation of the Messiah as both spiritual Lord and temporal King, and remembering some of the Master's frequent references to His kingdom and the blessed state of those who belonged thereto, and furthermore realizing that His recent utterances indicated a near crisis or climax in His ministry, they surrendered themselves to the selfish contemplation of their prospective stations in the new kingdom, and the particular offices of trust, honor, and emolument each most desired. Who of them was to be prime minister; who would be chancellor, who the commander of the troops? Personal ambition had already engendered jealousy in their hearts.

When they were together with Jesus in the house at Capernaum, the subject was brought up again. Mark tells us that Jesus asked: "What was it that ye disputed among yourselves by the way?" and that they answered not, because, as may be inferred, they were ashamed. From Matthew's record it may be understood that the apostles submitted the question for the Master's decision. The apparent difference of circumstance is unimportant; both accounts are correct; Christ's question to them may have eventually brought out their questions to Him. Jesus, comprehending their thoughts and knowing their unenlightened state of mind on the matter that troubled them, gave them an illustrated lesson. Calling a little child, whom He lovingly took into His arm, He said: "Verily I say unto you, Except ye be converted, and become as little children, ye shall not enter into the kingdom of heaven. Whosoever therefore shall humble himself as this little child, the same is greatest in the kingdom of heaven. And whoso shall receive one such little child in my name receiveth me. But whoso shall offend one of these little ones which believe in me, it were better for him that a millstone were hanged about his neck, and that he were drowned in the depth of the sea." With this lesson we may profitably associate a later teaching, that little children are typical of the kingdom of heaven.⁸¹²

Even the apostles were in need of conversion;⁸¹³ respecting the matter at issue their hearts were turned, partly at least, from God and His kingdom. They had to learn that genuine humility is an attribute essential to citizenship in the community of the blessed; and that the degree of humility conditions whatsoever there is akin to rank in the kingdom; for therein the humblest shall be greatest.

Christ would not have had His chosen representatives become childish; far from it, they had to be men of courage, fortitude, and force; but He would have them become childlike. The distinction is important. Those who belong to Christ must become like children in obedience, truthfulness, trustfulness, purity, humility and faith. The child is an artless, natural, trusting believer; the childish one is careless, foolish, and neglectful. In contrasting these characteristics, note the counsel of Paul: "Brethren, be not children in understanding: howbeit in malice be ye children, but in understanding be men."⁸¹⁴ Children as such, and children as types of adults who are true believers, are closely associated in this lesson. Whosoever shall offend, that is cause to stumble or go astray, one such child of Christ, incurs guilt so great that it would have been better for him had he met death even by violence before he had so sinned.

Dwelling upon offenses, or causes of stumbling, the Lord continued: "Woe unto the world because of offences! for it must needs be that offences come; but woe to that man by whom the offence cometh!" Then, repeating some of the precious truths embodied in His memorable Sermon on the Mount,⁸¹⁵ He urged the overcoming of evil propensities whatever the sacrifice. As it is better that a man undergo surgical treatment though he lose thereby a hand, a foot, or an eye, than that his whole body be involved and his life forfeited, so is it commended that he cut off, tear away, or root out from his soul the passions of evil, which, if suffered to remain shall surely bring him under condemnation. In that state his conscience shall gnaw as an undying worm, and his remorse shall be as a fire that cannot be quenched. Every human soul shall be tested as by fire; and as the flesh of the altar sacrifices had to be seasoned with salt, as a type of preservation from corruption,⁸¹⁶ so also the soul must receive the saving salt of the gospel; and that salt must be pure and potent, not a dirty mixture of inherited prejudice and unauthorized tradition that has lost whatever saltness it may once have had. "Have salt in yourselves, and have peace one with another," was the Lord's admonition to the disputing Twelve.⁸¹⁷

As applicable to children of tender years, and to child-like believers young and old, the Savior gave to the apostles this solemn warning and profound statement of fact: "Take heed that ye despise not one of these little ones; for I say unto you, That in heaven their angels do always behold the face of my Father which is in heaven." The mission of the Christ was presented as that of saving those who are temporarily lost, and who, but for His aid would be lost forever. In elucidation of His meaning, the Teacher presented a parable which has found place among the literary treasures of the world.

THE PARABLE OF THE LOST SHEEP. ⁸¹⁸

"How think ye? if a man have an hundred sheep, and one of them be gone astray, doth he not leave the ninety and nine, and goeth into the mountains, and seeketh that which is gone astray? And if so be that he find it, verily I say unto you, he rejoiceth more of that sheep, than of the ninety and nine which went not astray. Even so it is not the will of your Father which is in heaven, that one of these little ones should perish."

In this effective analogy the saving purpose of Christ's mission is made prominent. He is verily the Savior. The shepherd is portrayed as leaving the ninety and nine, pastured or folded in safety we cannot doubt, while he goes alone into the mountains to seek the one that has strayed. In finding and bringing back the wayward sheep, he has more joy than that of knowing the others are yet safe. In a later version of this splendid parable, as addressed to the murmuring Pharisees and scribes at Jerusalem, the Master said of the shepherd on his finding the lost sheep:

"And when he hath found it, he layeth it on his shoulders, rejoicing. And when he cometh home, he calleth together his friends and neighbours, saying unto them, Rejoice with me; for I have found my sheep which was lost. I say unto you, that likewise joy shall be in heaven over one sinner that repenteth, more than over ninety and nine just persons, which need no repentance."⁸¹⁹

Many have marveled that there should be greater rejoicing over the recovery of one stray sheep, or the saving of a soul that had been as one lost, than over the many who have not been in such jeopardy. In the safe-folded ninety and nine the shepherd had continued joy; but to him came a new accession of happiness, brighter and stronger because of his recent grief, when the lost was brought back to the fold. To this parable in connection with others of analogous import we shall recur in a later chapter.

"IN MY NAME." ⁸²⁰

In continuation of the lesson illustrated by the little child, Jesus said: "Whosoever shall receive this child in my name receiveth me: and whosoever shall receive me receiveth him that sent me: for he that is least among you all, the same shall be great." It may have been Christ's reference to deeds done in His name that prompted John to interject a remark at this point: "Master, we saw one casting out devils in thy name, and he followeth not us: and we forbad him, because he followeth not us. But Jesus said, Forbid him not: for there is no man which shall do a miracle in my name, that can lightly speak evil of me. For he that is not against us is on our part." The young apostle had allowed his zeal for the Master's name to lead to intolerance. That the man who had attempted to do good in the name of Jesus was evidently sincere, and that his efforts were acceptable to the Lord we cannot doubt; his act was essentially different from the unrighteous assumptions for which some others were afterward rebuked;⁸²¹ he was certainly a believer in Christ, and may have been one of the class from which the Lord was soon to select and commission special ministers and the Seventy.⁸²² In the state of divided opinion then existing among the people concerning Jesus, it was fair to say that all who were not opposed to Him were at least tentatively on His side. On other occasions He asserted that those who were not with Him were against Him.⁸²³

MY BROTHER AND I. ⁸²⁴

The proper method of adjusting differences between brethren and the fundamental principles of Church discipline were made subjects of instruction to the Twelve. The first step is thus prescribed: "Moreover if thy brother shall trespass against thee, go and tell him his fault between thee and him alone: if he shall hear thee, thou hast gained thy brother." The rule of the rabbis was that the offender must make the first advance; but Jesus taught that the injured one should not wait for his brother to come to him, but go himself, and seek to adjust the difficulty; by so doing he might be the means of saving his brother's soul. If the offender proved to be obdurate, the brother who had suffered the trespass was to take two or three others with him, and again try to bring the transgressor to repentant acknowledgment of his offense; such a course provided for witnesses, by whose presence later misrepresentation would be guarded against.

Extreme measures were to be adopted only after all gentler means had failed. Should the man persist in his obstinacy, the case was to be brought before the Church, and in the event of his neglect or refusal to heed the decision of the Church, he was to be deprived of fellowship, thereby becoming in his relationship to his former associates "as an heathen man and a publican." In such state of non-membership he would be a fit subject for missionary effort; but, until he became repentant and manifested willingness to make amends, he could claim no rights or privileges of communion in the Church. Continued association with the unrepentant sinner may involve the spread of his disaffection, and the contamination of others through his sin. Justice is not to be dethroned by Mercy. The revealed order of discipline in the restored Church is similar to that given to the apostles of old.⁸²⁵

The authority of the Twelve to administer the affairs of Church government was attested by the Lord's confirming to them as a body the promise before addressed to Peter: "Verily I say unto you, Whatsoever ye shall bind on earth shall be bound in heaven: and whatsoever ye shall loose on earth shall be loosed in heaven."⁸²⁶ Through unity of purpose and unreserved sincerity they would have power with God, as witness the Master's further assurance: "Again I say unto you, That if two of you shall agree on earth as touching any thing that they shall ask, it shall be done for them of my Father which is in heaven. For where two or three are gathered together in my name, there am I in the midst of them." Peter here broke in with a question: "Lord, how oft shall my brother sin against me, and I forgive him? till seven times?" He would fain have some definite limit set, and he probably considered the tentative suggestion of seven times as a very liberal measure, inasmuch as the rabbis prescribed a triple forgiveness only.⁸²⁷ He may have chosen seven as the next number above three having a special Pharisaical significance. The Savior's answer was enlightening: "Jesus saith unto him, I say not unto thee, Until seven times: but, Until seventy times seven." This reply must have meant to Peter as it means to us, that to forgiveness man may set no bounds; the forgiveness, however, must be merited by the recipient.⁸²⁸ The instruction was made memorable by the following story.