THE priests and rulers had listened in
silence to Christ's pointed rebukes. They could not refute His charges. But they were only
the more determined to entrap Him, and with this object they sent to Him spies,
"which should 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." They did not
send the old Pharisees whom Jesus had often met, but young men, who were ardent and
zealous, and whom, they thought, Christ did not know. These were accompanied by certain of
the Herodians, who were to hear Christ's words, that they might testify against Him at His
trial. The Pharisees and Herodians had been bitter enemies, but they were now one in
enmity to Christ.
The Pharisees had ever chafed
under the exaction of tribute by the Romans. The payment of tribute they held to be
contrary to the law of God. Now they saw opportunity to lay a snare for Jesus. The spies
came to Him, and with apparent sincerity, as though desiring to know their duty, said,
"Master, we know that Thou sayest and teachest rightly, neither acceptest Thou the
person of any, but teachest the way of God truly: is it lawful for us to give tribute unto
Caesar, or no?"
The words, "We know that
Thou sayest and teachest rightly," had they been sincere, would have been a wonderful
admission. But they were spoken to deceive; nevertheless their testimony was true. The
Pharisees did know that Christ said and taught rightly, and by their own testimony will
they be judged.
Those who put the question to
Jesus thought that they had sufficiently disguised their purpose; but Jesus read their
hearts as an open book, and sounded their hypocrisy. "Why tempt ye Me?" He said;
thus giving them a sign they had not asked, by showing that He read their hidden purpose.
They were still more confused when He added, "Show Me a penny." They brought it,
and He asked them, "Whose image and superscription hath it? They answered and said,
Caesar's." Pointing to the inscription on the coin, Jesus said, "Render
therefore unto Caesar the things which are Caesar's; and unto God the things that are
The spies had expected Jesus
to answer their question directly, in one way or the other. If He should say, It is
unlawful to give tribute to Caesar, He would be reported to the Roman authorities and
arrested for inciting rebellion. But in case He should pronounce it lawful to pay the
tribute, they designed to accuse Him to the people as opposing the law of God. Now they
felt themselves baffled and defeated. Their plans were disarranged. The summary manner in
which their question had been settled left them nothing further to say.
Christ's reply was no
evasion, but a candid answer to the question. Holding in His hand the Roman coin, upon
which were stamped the name and image of Caesar, He declared that since they were living
under the protection of the Roman power, they should render to that power the support it
claimed, so long as this did not conflict with a higher duty. But while peaceably subject
to the laws of the land, they should at all times give their first allegiance to God.
The Saviour's words,
"Render . . . unto God the things that are God's," were a severe rebuke to the
intriguing Jews. Had they faithfully fulfilled their obligations to God, they would not
have become a broken nation, subject to a foreign power. No Roman ensign would have waved
over Jerusalem, no Roman sentinel would have stood at her gates, no Roman governor would
have ruled within her walls. The Jewish nation was then paying the penalty of its apostasy
When the Pharisees heard
Christ's answer, "they marveled, and left Him, and went their way." He had
rebuked their hypocrisy and presumption,
and in doing this He had stated a great
principle, a principle that clearly defines the limits of man's duty to the civil
government and his duty to God. In many minds a vexed question had been settled. Ever
after they held to the right principle. And although many went away dissatisfied, they saw
that the principle underlying the question had been clearly set forth, and they marveled
at Christ's far-seeing discernment.
No sooner were the Pharisees
silenced than the Sadducees came forward with their artful questions. The two parties
stood in bitter opposition to each other. The Pharisees were rigid adherents to tradition.
They were exact in outward ceremonies, diligent in washings, fastings, and long prayers,
and ostentatious in almsgiving. But Christ declared that they made void the law of God by
teaching for doctrines the commandments of men. As a class they were bigoted and
hypocritical; yet among them were persons of genuine piety, who accepted Christ's
teachings and became His disciples. The Sadducees rejected the traditions of the
Pharisees. They professed to believe the greater portion of the Scriptures, and to regard
them as the rule of action; but practically they were skeptics and materialists.
The Sadducees denied the
existence of angels, the resurrection of the dead, and the doctrine of a future life, with
its rewards and punishments. On all these points they differed with the Pharisees. Between
the two parties the resurrection was especially a subject of controversy. The Pharisees
had been firm believers in the resurrection, but in these
discussions their views in
regard to the future state became confused. Death became to them an inexplicable mystery.
Their inability to meet the arguments of the Sadducees gave rise to continual irritation.
The discussions between the two parties usually resulted in angry disputes, leaving them
farther apart than before.
In numbers the Sadducees fell
far below their opponents, and they had not so strong a hold upon the common people; but
many of them were wealthy, and they had the influence which wealth imparts. In their ranks
were included most of the priests, and from among them the high priest was usually chosen.
This was, however, with the express stipulation that their skeptical opinions should not
be made prominent. On account of the numbers and popularity of the Pharisees, it was
necessary for the Sadducees to concede outwardly to their doctrines when holding any
priestly office; but the very fact that they were eligible to such office gave influence
to their errors.
The Sadducees rejected the
teaching of Jesus; He was animated by a spirit which they would not acknowledge as
manifesting itself thus; and His teaching in regard to God and the future life
contradicted their theories. They believed in God as the only being superior to man; but
they argued that an overruling providence and a divine foresight would deprive man of free
moral agency, and degrade him to the position of a slave. It was their belief, that,
having created man, God had left him to himself, independent of a higher influence. They
held that man was free to control his own life and to shape the events of the world; that
his destiny was in his own hands. They denied that the Spirit of God works through human
efforts or natural means. Yet they still held that, through the proper employment of his
natural powers, man could become elevated and enlightened; that by rigorous and austere
exactions his life could be purified.
Their ideas of God molded
their own character. As in their view He had no interest in man, so they had little regard
for one another; there was little union among them. Refusing to acknowledge the influence
of the Holy Spirit upon human action, they lacked His power in their lives. Like the rest
of the Jews, they boasted much of their birthright as children of Abraham, and of their
strict adherence to the requirements of the law; but of the true spirit of the law and the
faith and benevolence of Abraham, they were destitute. Their natural sympathies were
brought within a narrow compass. They believed it possible for all men to secure
comforts and blessings of life; and their hearts were not touched by the wants and
sufferings of others. They lived for themselves.
By His words and His works,
Christ testified to a divine power that produces supernatural results, to a future life
beyond the present, to God as a Father of the children of men, ever watchful of their true
interests. He revealed the working of divine power in benevolence and compassion that
rebuked the selfish exclusiveness of the Sadducees. He taught that both for man's temporal
and for his eternal good, God moves upon the heart by the Holy Spirit. He showed the error
of trusting to human power for that transformation of character which can be wrought only
by the Spirit of God.
This teaching the Sadducees
were determined to discredit. In seeking a controversy with Jesus, they felt confident of
bringing Him into disrepute, even if they could not secure His condemnation. The
resurrection was the subject on which they chose to question Him. Should He agree with
them, He would give still further offense to the Pharisees. Should He differ with them,
they designed to hold His teaching up to ridicule.
The Sadducees reasoned that
if the body is to be composed of the same particles of matter in its immortal as in its
mortal state, then when raised from the dead it must have flesh and blood, and must resume
in the eternal world the life interrupted on earth. In that case they concluded that
earthly relationships would be resumed, husband and wife would be reunited, marriages
consummated, and all things go on the same as before death, the frailties and passions of
this life being perpetuated in the life beyond.
In answer to their questions,
Jesus lifted the veil from the future life. "In the resurrection," He said,
"they neither marry, nor are given in marriage, but are as the angels of God in
heaven." He showed that the Sadducees were wrong in their belief. Their premises were
false. "Ye do err," He added, "not knowing the Scriptures, nor the power of
God." He did not charge them, as He had charged the Pharisees, with hypocrisy, but
with error of belief.
The Sadducees had flattered
themselves that they of all men adhered most strictly to the Scriptures. But Jesus showed
that they had not known their true meaning. That knowledge must be brought home to the
heart by the enlightenment of the Holy Spirit. Their ignorance of the Scriptures and the
power of God He declared to be the cause of their
confusion of faith and darkness of mind.
They were seeking to bring the mysteries of God within the compass of their finite
reasoning. Christ called upon them to open their minds to those sacred truths that would
broaden and strengthen the understanding. Thousands become infidels because their finite
minds cannot comprehend the mysteries of God. They cannot explain the wonderful exhibition
of divine power in His providences, therefore they reject the evidences of such power,
attributing them to natural agencies which they can comprehend still less. The only key to
the mysteries that surround us is to acknowledge in them all the presence and power of
God. Men need to recognize God as the Creator of the universe, One who commands and
executes all things. They need a broader view of His character, and of the mystery of His
Christ declared to His
hearers that if there were no resurrection of the dead, the Scriptures which they
professed to believe would be of no avail. He said, "But as touching the resurrection
of the dead, have ye not read that which was spoken unto you by God, saying, I am the God
of Abraham, and the God of Isaac, and the God of Jacob? God is not the God of the dead,
but of the living." God counts the things that are not as though they were. He sees
the end from the beginning, and beholds the result of His work as though it were now
accomplished. The precious dead, from Adam down to the last saint who dies, will hear the
voice of the Son of God, and will come forth from the grave to immortal life. God will be
their God, and they shall be His people. There will be a close and tender relationship
between God and the risen saints. This condition, which is anticipated in His purpose, He
beholds as if it were already existing. The dead live unto Him.
By the words of Christ the
Sadducees were put to silence. They could not answer Him. Not a word had been spoken of
which the least advantage could be taken for His condemnation. His adversaries had gained
nothing but the contempt of the people.
The Pharisees, however, did
not yet despair of driving Him to speak that which they could use against Him. They
prevailed upon a certain learned scribe to question Jesus as to which of the ten precepts
of the law was of the greatest importance.
The Pharisees had exalted the
first four commandments, which point out the duty of man to his Maker, as of far greater
consequence than the other six, which define man's duty to his fellow man. As the result,
they greatly failed of practical godliness. Jesus had shown the people their great
deficiency, and had taught the necessity of good works, declaring that the tree is known
by its fruits. For this reason He had been charged with exalting the last six commandments
above the first four.
The lawyer approached Jesus
with a direct question, "Which is the first commandment of all?" The answer of
Christ is direct and forcible: "The first of all the commandments is, Hear, O Israel;
The Lord our God is one Lord: and thou shalt love the Lord thy God with all thy heart, and
with all thy soul, and with all thy mind, and with all thy strength: this is the first
commandment." The second is like the first, said Christ; for it flows out of it,
"Thou shalt love thy neighbor as thyself. There is none other commandment greater
than these." "On these two commandments hang all the law and the prophets."
The first four of the Ten
Commandments are summed up in the one great precept, "Thou shalt love the Lord thy
God with all thy heart." The last six are included in the other, "Thou shalt
love thy neighbor as thyself." Both these commandments are an expression of the
principle of love. The first cannot be kept and the second broken, nor can the second be
kept while the first is broken. When God has His rightful place on the throne of the
heart, the right place will be given to our neighbor. We shall love him as ourselves. And
only as we love God supremely is it possible to love our neighbor impartially.
And since all the
commandments are summed up in love to God and man, it follows that not one precept can be
broken without violating this principle. Thus Christ taught His hearers that the law of
God is not so many separate precepts, some of which are of great importance, while others
are of small importance and may with impunity be ignored. Our Lord presents the first four
and the last six commandments as a divine whole, and teaches that love to God will be
shown by obedience to all His commandments.
The scribe who had questioned
Jesus was well read in the law, and he was astonished at His words. He did not expect Him
to manifest so deep and thorough a knowledge of the Scriptures. He had gained a broader
view of the principles underlying the sacred precepts. Before the assembled priests and
rulers he honestly acknowledged that Christ had given the right interpretation to the law,
"Well, Master, Thou hast
said the truth: for there is one God; 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 neighbor as himself, is more than all whole burnt offerings and
The wisdom of Christ's answer
had convicted the scribe. He knew that the Jewish religion consisted in outward ceremonies
rather than inward piety. He had some sense of the worthlessness of mere ceremonial
offerings, and the faithless shedding of blood for expiation of sin. Love and obedience to
God, and unselfish regard for man, appeared to him of more value than all these rites. The
readiness of this man to acknowledge the correctness of Christ's reasoning, and his
decided and prompt response before the people, manifested a spirit entirely different from
that of the priests and rulers. The heart of Jesus went out in pity to the honest scribe
who had dared to face the frowns of the priests and the threats of the rulers to speak the
convictions of his heart. "And when Jesus saw that he answered discreetly, He said
unto him, Thou art not far from the kingdom of God."
The scribe was near to the
kingdom of God, in that he recognized deeds of righteousness as more acceptable to God
than burnt offerings and sacrifices. But he needed to recognize the divine character of
Christ, and through faith in Him receive power to do the works of righteousness. The
ritual service was of no value, unless connected with Christ by living faith. Even the
moral law fails of its purpose, unless it is understood in its relation to the Saviour.
Christ had repeatedly shown that His Father's law contained something deeper than mere
authoritative commands. In the law is embodied the same principle that is revealed in the
gospel. The law points out man's duty and shows him his guilt. To Christ he must look for
pardon and for power to do what the law enjoins.
The Pharisees had gathered
close about Jesus as He answered the question of the scribe. Now turning He put a question
to them: "What think ye of Christ? whose son is He?" This question was designed
to test their belief concerning the Messiah,--to show whether they regarded Him simply as
a man or as the Son of God. A chorus of voices answered, "The Son of David."
This was the title which prophecy had given to the Messiah. When Jesus revealed His
divinity by His mighty miracles, when He healed the sick and raised the dead, the people
had inquired among themselves, "Is not this the Son of David?" The
Syrophoenician woman, blind Bartimaeus, and many others had cried to Him for help,
"Have mercy on me, O Lord, Thou Son of David." Matt. 15:22. While riding into
Jerusalem He had been hailed with the
joyful shout, "Hosanna to the Son of David:
Blessed is He that cometh in the name of the Lord." Matt. 21:9. And the little
children in the temple had that day echoed the glad ascription. But many who called Jesus
the Son of David did not recognize His divinity. They did not understand that the Son of
David was also the Son of God.
In reply to the statement
that Christ was the Son of David, Jesus said, "How then doth David in Spirit [the
Spirit of Inspiration from God] 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? And no man was able to answer Him a word, neither durst any man
from that day forth ask Him any more questions."