We are expressly told that this parable was given for the benefit of certain ones who trusted in their self-righteousness as an assurance of justification before God. It was not addressed to the Pharisees nor to the publicans specifically. The two characters are types of widely separated classes. There may have been much of the Pharisaic spirit of self-complacency among the disciples and some of it even among the Twelve. A Pharisee and a publican went up to the temple to pray. The Pharisee prayed "with himself"; his words can hardly be construed as a prayer to God. That he stood while praying was not an impropriety, for the standing attitude was usual in prayer; the publican also stood. The Pharisee thanked God that he was so much better than other men; he was true to his class, a separatist who looked with disdain upon all who were not like him. That he was not like "this publican" was made a point of special thanksgiving. His boast, that he fasted twice a week and gave tithes of all that he possessed, was a specification of worthiness above what was required by the law as then administered; he thus implied that God was his debtor.[986] The publican, standing afar off, was so oppressed by his consciousness of sin and his absolute need of divine help, that he cast down his eyes and smote upon his breast, craving mercy as a penitent sinner. The Pharisee departed, justified in his own conscience and before man, prouder than ever; the other went down to his house justified before God though still a despized publican. The parable is applicable to all men; its moral was summed up in a repetition of our Lord's words spoken in the house of the chief Pharisee: "For every one that exalteth himself shall be abased; and he that humbleth himself shall be exalted."[987]
ON MARRIAGE AND DIVORCE.[988]
While wending His way by short stages toward Jerusalem, and while still "beyond" or on "the farther side" of Jordan, and therefore in Perean territory, Jesus was met by a body of Pharisees, who had come with the deliberate purpose of inciting Him to say or do something on which they could base an accusation. The question they had agreed to submit related to marriage and divorce, and no subject had been more vehemently contested in their own schools and among their own rabbis.[989] The crafty questioners may have hoped that Jesus would denounce the adulterous state in which Herod Antipas was then living, and so bring upon Himself the fury of Herodias, to which the Baptist had already died a victim. "Is it lawful for a man to put away his wife for every cause?" they asked. Jesus cited the original and eternal law of God in the matter; and indicated the only rational conclusion to be drawn therefrom: "Have ye not read, that he which made them at the beginning made them male and female, and said, For this cause shall a man leave father and mother, and shall cleave to his wife: and they twain shall be one flesh? Wherefore they are no more twain, but one flesh. What therefore God hath joined together, let not man put asunder."[990] God had provided for honorable marriage, and had made the relation between husband and wife paramount even to that of children to parents; the severing of such a union was an invention of man, not a command of God. The Pharisees had a ready rejoinder: "Why did Moses then command to give a writing of divorcement, and to put her away?" Be it remembered that Moses had not commanded divorce, but had required that in case a man should separate from his wife he give her a bill of divorcement.[991] Jesus made this fact plain, saying: "Moses because of the hardness of your hearts suffered you to put away your wives: but from the beginning it was not so."
The higher requirement of the gospel followed: "And I say unto you, Whosoever shall put away his wife, except it be for fornication, and shall marry another, committeth adultery: and whoso marrieth her which is put away doth commit adultery."[992] The Mosaic provision had been but permissive, and was justified only because of existing unrighteousness. Strict compliance with the doctrine enunciated by Jesus Christ is the only means by which a perfect social order can be maintained. It is important to note, however, that in His reply to the casuistical Pharisees, Jesus announced no specific or binding rule as to legal divorces; the putting away of a wife, as contemplated under the Mosaic custom, involved no judicial investigation or action by an established court. In our Lord's day the prevailing laxity in the matter of marital obligation had produced a state of appalling corruption in Israel; and woman, who by the law of God had been made a companion and partner with man, had become his slave. The world's greatest champion of woman and womanhood is Jesus the Christ.[993]
The Pharisees retired foiled in purpose and convicted in conscience. The Lord's strict construction of the marriage bond was startling even to some of the disciples; these came to Him privately, saying that if a man was so bound it would be better not to marry at all. Such a broad generalization the Lord disapproved except so far as it might apply in special cases. True, there were some who were physically incapacitated for marriage; others voluntarily devoted themselves to a celibate life, and some few adopted celibacy "for the kingdom of heaven's sake," that thereby they might be free to render all their time and energy to the Lord's service. But the disciples' conclusion that "it is not good to marry" was true only in the exceptional instances stated. Marriage is honorable;[994] for neither man without woman nor woman without man can be perfect in the Lord's sight.[995]
JESUS AND THE LITTLE ONES.[996]
The next event of record is one of surpassing sweetness, rich in precept and invaluable in example. Mothers brought their little children to Jesus, reverently desiring that the lives of those little ones be brightened by a sight of the Master and be blessed by a touch of His hand or a word from His lips. The circumstance appears in appropriate sequence to that of the Lord's instructions concerning the sacredness of marriage and the sanctity of the home. The disciples, zealous that their Master be not troubled unnecessarily, and conscious of the continuous demands on His time and attention, rebuked those who had so ventured to trespass. Even the disciples seem to have been yet under the influence of the traditional conception that women and children were of inferior status, and that for such to seek the Lord's attention was an act of presumption. Jesus was displeased over the misdirected zeal of His followers, and rebuked them. Then He uttered that memorable sentence of infinite tenderness and divine affection: "Suffer the little children to come unto me, and forbid them not: for of such is the kingdom of God." Taking the children one by one into His arms, He laid His hands upon them and blessed them.[997] Then said He: "Verily I say unto you, Whosoever shall not receive the kingdom of God as a little child, he shall not enter therein."[998]
"ONE THING THOU LACKEST."[999]
Jesus was accosted on the way by a young man, who came running to meet or overtake Him, and who knelt at His feet, inquiring: "Good Master, what shall I do that I may inherit eternal life?" The question was asked in earnestness; the questioner was in very different spirit from that of the lawyer who made a similar inquiry with the purpose of tempting the Master.[1000] Jesus said: "Why callest thou me good? there is none good but one, that is, God." This remark was no denial of sinlessness on the Savior's part; the young man had called Him "good" by way of polite compliment rather than in recognition of His Godship, and Jesus declined to acknowledge the distinction when applied in that sense. The Lord's remark must have deepened the young man's conception as to the seriousness of his question. Then said Jesus: "If thou wilt enter into life, keep the commandments." To the further inquiry, as to which commandments were meant, Jesus cited the prohibitions against murder, adultery, theft, and the bearing of false witness, and the requirements as to honoring parents, and loving one's neighbor as one's self. In simplicity and without pride or sense of self-righteousness, the young man said: "All these things have I kept from my youth up: what lack I yet?" His evident sincerity appealed to Jesus, who looked upon him lovingly and said: "One thing thou lackest: go thy way, sell whatsoever thou hast, and give to the poor, and thou shalt have treasure in heaven: and come, take up the cross, and follow me."[1001]
The young man was disappointed and saddened. He had probably expected to hear the great Teacher prescribe some one special observance, by which excellence could be achieved. Luke tells us that the young man was a ruler; this may mean that he was a presiding official in the local synagog or possibly a Sanhedrist. He was well versed in the law, and had been strict in obedience thereto. He desired to advance in good works and make clear his title to an eternal heritage. But the Master prescribed what he had least expected; "And he was sad at that saying, and went away grieved: for he had great possessions." In his way, he yearned for the kingdom of God, yet more devotedly he loved his great possessions. To give up wealth, social position, and official distinction, was too great a sacrifice; and the necessary self-denial was a cross too heavy for him to bear, even though treasure in heaven and life eternal were offered him. Love of worldly things was this man's besetting weakness; Jesus diagnosed his case and prescribed a suitable remedy. We are not warranted in saying that the same treatment would be best in all cases of spiritual defection; but where the symptoms indicate the need, it may be employed with confidence as to the cure.