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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 God's."
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 from God.
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
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
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
the 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 agencies.
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
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
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, saying:
"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 sacrifices."
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."
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