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Who Is the Greatest?
ON returning to Capernaum, Jesus did not repair to the well-known resorts where He had
taught the people, but with His disciples quietly sought the house that was to be His
temporary home. During the remainder of His stay in Galilee it was His object to instruct
the disciples rather than to labor for the multitudes.
On the journey through Galilee, Christ had again tried to prepare the minds of His
disciples for the scenes before Him. He told them that He was to go up to Jerusalem to be
put to death and to rise again. And He added the strange and solemn announcement that He
was to be betrayed into the hands of His enemies. The disciples did not even now
comprehend His words. Although the shadow of a great sorrow fell upon them, a spirit of
rivalry found a place in their hearts. They disputed among themselves which should be
accounted greatest in the kingdom. This strife they thought to conceal from Jesus, and
they did not, as usual, press close to His side, but loitered behind, so that He was in
advance of them as they entered Capernaum. Jesus read their thoughts, and He longed to
counsel and instruct them. But for this He awaited a quiet hour, when their hearts should
be open to receive His words.
Soon after they reached the town, the collector of the temple revenue came to Peter with
the question, "Doth not your Master pay tribute?"
This tribute was not a civil tax, but a religious contribution, which every Jew was
required to pay annually for the support of the temple. A refusal to pay the tribute would
be regarded as disloyalty to the temple,--in the estimation of the rabbis a most grievous
sin. The Saviour's attitude toward the rabbinical laws, and His plain reproofs to the
defenders of tradition, afforded a pretext for the charge that He was seeking to overthrow
the temple service. Now His enemies saw an opportunity of casting discredit upon Him. In
the collector of the tribute they found a ready ally.
Peter saw in the collector's question an insinuation touching Christ's loyalty to the
temple. Zealous for his Master's honor, he hastily answered, without consulting Him, that
Jesus would pay the tribute.
But Peter only partially comprehended the purpose of his questioner. There were some
classes who were held to be exempt from the payment of the tribute. In the time of Moses,
when the Levites were set apart for the service of the sanctuary, they were given no
inheritance among the people. The Lord said, "Levi hath no part nor inheritance with
his brethren; the Lord is his inheritance." Deut. 10:9. In the days of Christ the
priests and Levites were still regarded as especially devoted to the temple, and were not
required to make the annual contribution for its support. Prophets also were exempted from
this payment. In requiring the tribute from Jesus, the rabbis were setting aside His claim
as a prophet or teacher, and were dealing with Him as with any commonplace person. A
refusal on His part to pay the tribute would be represented as disloyalty to the temple;
while, on the other hand, the payment of it would be taken as justifying their rejection
of Him as a prophet.
Only a little before, Peter had acknowledged Jesus as the Son of God; but he now missed an
opportunity of setting forth the character of his Master. By his answer to the collector,
that Jesus would pay the tribute, he had virtually sanctioned the false conception of Him
to which the priests and rulers were trying to give currency.
When Peter entered the house, the Saviour made no reference to what had taken place, but
inquired, "What thinkest thou, Simon? of whom do the kings of the earth take custom
or tribute? of their own children, or of strangers?" Peter answered, "Of
strangers." And Jesus said, "Then are the children free." While the people
of a country are taxed for the maintenance of their king, the monarch's own children are
exempt. So Israel, the professed people of God, were required to
maintain His service; but Jesus, the Son of God, was under no such obligation. If priests
and Levites were exempt because of their connection with the temple, how much more He to
whom the temple was His Father's house.
If Jesus had paid the tribute without a protest, He would virtually have acknowledged the
justice of the claim, and would thus have denied His divinity. But while He saw good to
meet the demand, He denied the claim upon which it was based. In providing for the payment
of the tribute He gave evidence of His divine character. It was made manifest that He was
one with God, and therefore was not under tribute as a mere subject of the kingdom.
"Go thou to the sea," He directed Peter, "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."
Though He had clothed His divinity with humanity, in this miracle He revealed His glory.
It was evident that this was He who through David had declared, "Every beast of the
forest is Mine, and the cattle upon a thousand hills. I know all the fowls of the
mountains; and the wild beasts of the field are Mine. If I were hungry, I would not tell
thee: for the world is Mine, and the fullness thereof." Ps. 50:10-12.
While Jesus made it plain that He was under no obligation to pay the tribute, He entered
into no controversy with the Jews in regard to the matter; for they would have
misinterpreted His words, and turned them against Him. Lest He should give offense by
withholding the tribute, He did that which He could not justly be required to do. This
lesson would be of great value to His disciples. Marked changes were soon to take place in
their relation to the temple service, and Christ taught them not to place themselves
needlessly in antagonism to established order. So far as possible, they were to avoid
giving occasion for misinterpretation of their faith. While Christians are not to
sacrifice one principle of truth, they should avoid controversy whenever it is possible to
When Christ and the disciples were alone in the house, while Peter was gone to the sea,
Jesus called the others to Him, and asked, "What was it that ye disputed among
yourselves by the way?" The presence of Jesus, and His question, put the matter in an
entirely different light from that in which it had appeared to them while they were
by the way. Shame and self-condemnation kept them silent. Jesus had told them that He was
to die for their sake, and their selfish ambition was in painful contrast to His unselfish
When Jesus told them that He was to be put to death and to rise again, He was trying to
draw them into conversation in regard to the great test of their faith. Had they been
ready to receive what He desired to make known to them, they would have been saved bitter
anguish and despair. His words would have brought consolation in the hour of bereavement
and disappointment. But although He had spoken so plainly of what awaited Him, His mention
of the fact that He was soon to go to Jerusalem again kindled their hope that the kingdom
was about to be set up. This had led to questioning as to who should fill the highest
offices. On Peter's return from the sea, the disciples told him of the Saviour's question,
and at last one ventured to ask Jesus, "Who is the greatest in the kingdom of
The Saviour gathered His disciples about Him, and said to them, "If any man desire to
be first, the same shall be last of all, and servant of all." There was in these
words a solemnity and impressiveness which the disciples were far from comprehending. That
which Christ discerned they could not see. They did not understand the nature of Christ's
kingdom, and this ignorance was the apparent cause of their contention. But the real cause
lay deeper. By explaining the nature of the kingdom, Christ might for the time have
quelled their strife; but this would not have touched the underlying cause. Even after
they had received the fullest knowledge, any question of precedence might have renewed the
trouble. Thus disaster would have been brought to the church after Christ's departure. The
strife for the highest place was the outworking of that same spirit which was the
beginning of the great controversy in the worlds above, and which had brought Christ from
heaven to die. There rose up before Him a vision of Lucifer, the "son of the
morning," in glory surpassing all the angels that surround the throne, and united in
closest ties to the Son of God. Lucifer had said, "I will be like the Most High"
(Isa. 14:12, 14); and the desire for self-exaltation had brought strife into the heavenly
courts, and had banished a multitude of the hosts of God. Had Lucifer really desired to be
like the Most High, he would never have deserted his appointed place in heaven; for the
spirit of the Most High is manifested in unselfish ministry. Lucifer desired God's power,
but not His character. He sought for himself the highest
place, and every being who is actuated by his spirit will do the same. Thus alienation,
discord, and strife will be inevitable. Dominion becomes the prize of the strongest. The
kingdom of Satan is a kingdom of force; every individual regards every other as an
obstacle in the way of his own advancement, or a steppingstone on which he himself may
climb to a higher place.
While Lucifer counted it a thing to be grasped to be equal with God, Christ, the Exalted
One, "made Himself of no reputation, and took upon Him the form of a servant, and was
made in the likeness of men: and being found in fashion as a man, He humbled Himself, and
became obedient unto death, even the death of the cross." Phil. 2:7, 8. Now the cross
was just before Him; and His own disciples were so filled with self-seeking--the very
principle of Satan's kingdom--that they could not enter into sympathy with their Lord, or
even understand Him as He spoke of His humiliation for them.
Very tenderly, yet with solemn emphasis, Jesus tried to correct the evil. He showed what
is the principle that bears sway in the kingdom of heaven, and in what true greatness
consists, as estimated by the standard of the courts above. Those who were actuated by
pride and love of distinction were thinking of themselves, and of the rewards they were to
have, rather than how they were to render back to God the gifts they had received. They
would have no place in the kingdom of heaven, for they were identified with the ranks of
Before honor is humility. To fill a high place before men, Heaven chooses the worker who,
like John the Baptist, takes a lowly place before God. The most childlike disciple is the
most efficient in labor for God. The heavenly intelligences can co-operate with him who is
seeking, not to exalt self, but to save souls. He who feels most deeply his need of divine
aid will plead for it; and the Holy Spirit will give unto him glimpses of Jesus that will
strengthen and uplift the soul. From communion with Christ he will go forth to work for
those who are perishing in their sins. He is anointed for his mission; and he succeeds
where many of the learned and intellectually wise would fail.
But when men exalt themselves, feeling that they are a necessity for the success of God's
great plan, the Lord causes them to be set aside. It is made evident that the Lord is not
dependent upon them. The work does not stop because of their removal from it, but goes
forward with greater power.
It was not enough for the disciples of Jesus to be instructed as to the nature of His
kingdom. What they needed was a change of heart that would bring them into harmony with
its principles. Calling a little child to Him, Jesus set him in the midst of them; then
tenderly folding the little one in His arms He said, "Except ye be converted, and
become as little children, ye shall not enter into the kingdom of heaven." The
simplicity, the self-forgetfulness, and the confiding love of a little child are the
attributes that Heaven values. These are the characteristics of real greatness.
Again Jesus explained to the disciples that His kingdom is not characterized by earthly
dignity and display. At the feet of Jesus all these distinctions are forgotten. The rich
and the poor, the learned and the ignorant, meet together, with no thought of caste or
worldly preeminence. All meet as blood-bought souls, alike dependent upon One who has
redeemed them to God.
The sincere, contrite soul is precious in the sight of God. He places His own signet upon
men, not by their rank, not by their wealth, not by their intellectual greatness, but by
their oneness with Christ. The Lord of glory is satisfied with those who are meek and
lowly in heart. "Thou hast also given me," said David, "the shield of Thy
salvation: . . . and Thy gentleness"--as an element in the human
character--"hath made me great." Ps. 18:35.
"Whosoever shall receive one of such children in My name," said Jesus,
"receiveth Me: and whosoever shall receive Me, receiveth not Me, but Him that sent
Me." "Thus saith the Lord, The heaven is My throne, and the earth is My
footstool: . . . but to this man will I look, even to him that is poor and of a contrite
spirit, and trembleth at My word." Isa. 66:1, 2.
The Saviour's words awakened in the disciples a feeling of self-distrust. No one had been
specially pointed out in the reply; but John was led to question whether in one case his
action had been right. With the spirit of a child he laid the matter before Jesus.
"Master," he said, "we saw one casting out devils in Thy name, and he
followeth not us: and we forbade him, because he followeth not us."
James and John had thought that in checking this man they had had in view their Lord's
honor; they began to see that they were jealous for their own. They acknowledged their
error, and accepted the reproof of Jesus, "Forbid him not: for there is no man which
shall do a miracle in My name, that can lightly speak evil of Me." None who showed
themselves in any way friendly to Christ were to be repulsed. There were many who had been
deeply moved by the character and the work of Christ, and whose hearts were opening to Him
in faith; and the disciples, who could not read motives, must be careful not to discourage
these souls. When Jesus was no longer personally among them, and the work was left in
their hands, they must not indulge a narrow, exclusive spirit, but manifest the same
far-reaching sympathy which they had seen in their Master.
The fact that one does not in all things conform to our personal ideas or opinions will
not justify us in forbidding him to labor for God. Christ is the Great Teacher; we are not
to judge or to command, but in humility each is to sit at the feet of Jesus, and learn of
Him. Every soul whom God has made willing is a channel through which Christ will reveal
His pardoning love. How careful we should be lest we discourage one of God's light
bearers, and thus intercept the rays that He would have shine to the world!
Harshness or coldness shown by a disciple toward one whom Christ was drawing--such an act
as that of John in forbidding one to work miracles in Christ's name--might result in
turning the feet into the path of the enemy, and causing the loss of a soul. Rather than
for one to do this, said Jesus, "it is better for him that a millstone were hanged
about his neck, and he were cast into the sea." And He added, "If thy hand cause
thee to stumble, cut it off: it is good for thee to enter into life maimed, rather than
having thy two hands to go into hell, into the unquenchable fire. And if thy foot cause
thee to stumble, cut it off: it is good for thee to enter into life halt, rather than
having thy two feet to be cast into hell." Mark 9:43-45, R. V.
Why this earnest language, than which none can be stronger? Because "the Son of man
is come to save that which was lost." Shall His disciples show less regard for the
souls of their fellow men than the Majesty of heaven has shown? Every soul has cost an
infinite price, and how terrible is the sin of turning one soul away from Christ, so that
for him the Saviour's love and humiliation and agony shall have been in vain.
"Woe unto the world because of occasions of stumbling! for it must needs be that the
occasions come." Matt. 18:7, R. V. The world, inspired by Satan, will surely oppose
the followers of Christ, and seek to destroy their faith; but woe to him who has taken
Christ's name, and yet is found
doing this work. Our Lord is put to shame by those who claim to serve Him, but who
misrepresent His character; and multitudes are deceived, and led into false paths.
Any habit or practice that would lead into sin, and bring dishonor upon Christ, would
better be put away, whatever the sacrifice. That which dishonors God cannot benefit the
soul. The blessing of heaven cannot attend any man in violating the eternal principles of
right. And one sin cherished is sufficient to work the degradation of the character, and
to mislead others. If the foot or the hand would be cut off, or even the eye would be
plucked out, to save the body from death, how much more earnest should we be to put away
sin, that brings death to the soul!
In the ritual service, salt was added to every sacrifice. This, like the offering of
incense, signified that only the righteousness of Christ could make the service acceptable
to God. Referring to this practice, Jesus said, "Every sacrifice shall be salted with
salt." "Have salt in yourselves, and have peace one with another." All who
would present themselves "a living sacrifice, holy, acceptable unto God" (Rom.
12:1), must receive the saving salt, the righteousness of our Saviour. Then they become
"the salt of the earth," restraining evil among men, as salt preserves from
corruption. Matt. 5:13. But if the salt has lost its savor; if there is only a profession
of godliness, without the love of Christ, there is no power for good. The life can exert
no saving influence upon the world. Your energy and efficiency in the upbuilding of My
kingdom, Jesus says, depend upon your receiving of My Spirit. You must be partakers of My
grace, in order to be a savor of life unto life. Then there will be no rivalry, no
self-seeking, no desire for the highest place. You will have that love which seeks not her
own, but another's wealth.
Let the repenting sinner fix his eyes upon "the Lamb of God, which taketh away the
sin of the world" (John 1:29); and by beholding, he becomes changed. His fear is
turned to joy, his doubts to hope. Gratitude springs up. The stony heart is broken. A tide
of love sweeps into the soul. Christ is in him a well of water springing up unto
everlasting life. When we see Jesus, a Man of Sorrows and acquainted with grief, working
to save the lost, slighted, scorned, derided, driven from city to city till His mission
was accomplished; when we behold Him in Gethsemane, sweating great drops of blood, and on
the cross dying in agony,--when we see this, self will no longer clamor to be recognized.
Looking unto Jesus, we shall be ashamed of our coldness, our lethargy, our self-seeking.
We shall be willing to be anything or nothing, so that we may do heart service for the
Master. We shall rejoice to bear the cross after Jesus, to endure trial, shame, or
persecution for His dear sake.
"We then that are strong ought to bear the infirmities of the weak, and not to please
ourselves." Rom. 15:1. No soul who believes in Christ, though his faith may be weak,
and his steps wavering as those of a little child, is to be lightly esteemed. By all that
has given us advantage over another,--be it education and refinement, nobility of
character, Christian training, religious experience,--we are in debt to those less
favored; and, so far as lies in our power, we are to minister unto them. If we are strong,
we are to stay up the hands of the weak. Angels of glory, that do always behold the face
of the Father in heaven, joy in ministering to His little ones. Trembling souls, who have
many objectionable traits of character, are their special charge. Angels are ever present
where they are most needed, with those who have the hardest battle with self to fight, and
whose surroundings are the most discouraging. And in this ministry Christ's true followers
If one of these little ones shall be overcome, and commit a wrong against you, then it is
your work to seek his restoration. Do not wait for him to make the first effort for
reconciliation. "How think ye?" said Jesus; "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 the spirit of meekness, "considering thyself, lest thou also be tempted,"
(Gal. 6:1), go to the erring one, and "tell him his fault between thee and him
alone." Do not put him to shame by exposing his fault to others, nor bring dishonor
upon Christ by making public the sin or error of one who bears His name. Often the truth
must be plainly spoken to the erring; he must be led to see his error, that he may reform.
But you are not to judge or to condemn. Make no attempt at self-justification. Let all
your effort be for his recovery. In treating the wounds of the soul, there is need of the
most delicate touch, the finest sensibility. Only the love that flows from the Suffering
One of Calvary can avail here. With pitying tenderness, let brother deal with brother,
knowing that if you succeed, you will "save a soul from death," and "hide a
multitude of sins." James 5:20.
But even this effort may be unavailing. Then, said Jesus, "take with thee one or two
more." It may be that their united influence will prevail where that of the first was
unsuccessful. Not being parties to the trouble, they will be more likely to act
impartially, and this fact will give their counsel greater weight with the erring one.
If he will not hear them, then, and not till then, the matter is to be brought before the
whole body of believers. Let the members of the church, as the representatives of Christ,
unite in prayer and loving entreaty that the offender may be restored. The Holy Spirit
will speak through His servants, pleading with the wanderer to return to God. Paul the
apostle, speaking by inspiration, says, "As though God did beseech you by us: we pray
you in Christ's stead, be ye reconciled to God." 2 Cor. 5:20. He who rejects this
united overture has broken the tie that binds him to Christ, and thus has severed himself
from the fellowship of the church. Henceforth, said Jesus, "let him be unto thee as
an heathen man and a publican." But he is not to be regarded as cut off from the
mercy of God. Let him not be despised or neglected by his former brethren, but be treated
with tenderness and compassion, as one of the lost sheep that Christ is still seeking to
bring to His fold.
Christ's instruction as to the treatment of the erring repeats in more specific form the
teaching given to Israel through Moses: "Thou shalt not hate thy brother in thine
heart: thou shalt in anywise rebuke thy neighbor, that thou bear not sin for him."
Lev. 19:17, margin. That is, if one neglects the duty Christ has enjoined, of trying to
restore those who are in error and sin, he becomes a partaker in the sin. For evils that
we might have checked, we are just as responsible as if we were guilty of the acts
But it is to the wrongdoer himself that we are to present the wrong. We are not to make it
a matter of comment and criticism among ourselves; nor even after it is told to the
church, are we at liberty to repeat it to others. A knowledge of the faults of Christians
will be only a cause of stumbling to the unbelieving world; and by dwelling upon these
things, we ourselves can receive only harm; for it is by beholding that we become changed.
While we seek to correct the errors of a brother, the Spirit of Christ will lead us to
shield him, as far as possible, from the criticism of even his own brethren, and how much
more from the censure of the unbelieving world. We ourselves are erring, and need Christ's
pity and forgiveness, and just as we wish Him to deal with us, He bids us deal with one
"Whatsoever ye shall bind on earth shall be bound in heaven: and whatsoever ye shall
loose on earth shall be loosed in heaven." You are acting as the ambassadors of
heaven, and the issues of your work are for eternity.
But we are not to bear this great responsibility alone. Wherever His word is obeyed with a
sincere heart, there Christ abides. Not only is He present in the assemblies of the
church, but wherever disciples, however few, meet in His name, there also He will be. And
He says, "If two of you shall agree on earth as touching anything that they shall
ask, it shall be done for them of My Father which is in heaven."
Jesus says, " My Father which is in heaven," as reminding His disciples that
while by His humanity He is linked with them, a sharer in their trials, and sympathizing
with them in their sufferings, by His divinity He is connected with the throne of the
Infinite. Wonderful assurance! The heavenly intelligences unite with men in sympathy and
labor for the saving of that which was lost. And all the power of heaven is brought to
combine with human ability in drawing souls to Christ.
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