THE CLOSE OF OUR LORD'S PUBLIC MINISTRY.
A CONSPIRACY OF PHARISEES AND HERODIANS.[1106]
The Jewish authorities continued unceasingly active in their determined efforts to tempt or beguile Jesus into some act or utterance on which they could base a charge of offense, under either their own or Roman law. The Pharisees counseled together as to "how they might entangle him in his talk"; and then, laying aside their partisan prejudices, they conspired to this end with the Herodians, a political faction whose chief characteristic was the purpose of maintaining in power the family of the Herods,[1107] which policy of necessity entailed the upholding of the Roman power, upon which the Herods depended for their delegated authority. The same incongruous association had been entered into before in an attempt to provoke Jesus to overt speech or action in Galilee; and the Lord had coupled the parties together in His warning to the disciples to beware of the leaven of both.[1108] So, on the last day of our Lord's teaching in public, Pharisees and Herodians joined forces against Him; the one watchful for the smallest technical infringement of the Mosaic law, the other alert to seize upon the slightest excuse for charging Him with disloyalty to the secular powers. Their plans were conceived in treachery, and put into operation as the living embodiment of a lie. Choosing some of their number who had not before appeared in personal antagonism to Jesus, and who were supposed to be unknown to Him, the chief conspirators sent these with instructions to "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."
This delegation of hypocritical spies came asking a question, in pretended sincerity, as though they were troubled in conscience and desired counsel of the eminent Teacher. "Master," said they with fawning duplicity, "we know that thou art true, and teachest the way of God in truth, neither carest thou for any man: for thou regardest not the person of men." This studied tribute to our Lord's courage and independence of thought and action was truthful in every word; but as uttered by those fulsome dissemblers and in their nefarious intent, it was egregiously false. The honeyed address, however, by which the conspirators attempted to cajole the Lord into unwariness, indicated that the question they were about to submit was one requiring for its proper answer just such qualities of mind as they pretendingly attributed to Him.
"Tell us therefore," they continued, "What thinkest thou? Is it lawful to give tribute unto Cæsar, or not?" The question had been chosen with diabolic craft; for of all acts attesting compulsory allegiance to Rome that of having to pay the poll-tax was most offensive to the Jews. Had Jesus answered "Yes," the guileful Pharisees might have inflamed the multitude against Him as a disloyal son of Abraham; had His answer been "No," the scheming Herodians could have denounced Him as a promoter of sedition against the Roman government. Moreover the question was unnecessary; the nation, both rulers and people had settled it, however grudgingly, for they accepted and circulated among themselves the Roman coinage as a common medium of exchange; and it was a criterion of recognition among the Jews that to make current the coins of any sovereign was to acknowledge his royal authority. "But Jesus perceived their wickedness, and said, Why tempt ye me, ye hypocrites?" All their artful expressions of false adulation were countered by the withering epithet "hypocrites." "Shew me the tribute money," He commanded, and they produced a penny—a Roman denarius bearing the effigy and name of Tiberius Cæsar, emperor of Rome. "Whose is this image and superscription?" He asked. They answered "Cæsar's." "Then saith he unto them, Render therefore unto Cæsar the things which are Cæsar's; and unto God the things that are God's."[1109]
The reply was a masterly one by whatever standard we gage it; it has become an aphorism in literature and life. It swept away any lingering thought or expectation that in the mind of Him who had so recently ridden into Jerusalem as King of Israel and Prince of Peace, there was even the semblance of aspiration for earthly power or dominion. It established for all time the one righteous basis of relationship between spiritual and secular duties, between church and state. The apostles in later years builded upon this foundation and enjoined obedience to the laws of established governments.[1110]
One may draw a lesson if he will, from the association of our Lord's words with the occurrence of Cæsar's image on the coin. It was that effigy with its accompanying superscription that gave special point to His memorable instruction, "Render therefore unto Cæsar the things which are Cæsar's." This was followed by the further injunction: "and unto God the things that are God's." Every human soul is stamped with the image and superscription of God, however blurred and indistinct the lines may have become through the corrosion or attrition of sin;[1111] and as unto Cæsar should be rendered the coins upon which his effigy appeared, so unto God should be given the souls that bear His image. Render unto the world the stamped pieces that are made legally current by the insignia of worldly powers, and give unto God and His service, yourselves—the divine mintage of His eternal realm.
Pharisees and Herodians were silenced by the unanswerable wisdom of the Lord's reply to their crafty question. Try as they would, they could not "take hold of his words," and they were put to shame before the people who were witnesses to their humiliation. Marveling at His answer, and unwilling to take the chance of further and possibly greater embarrassment, they "left him, and went their way." Nevertheless these perverted Jews persisted in their base and treacherous purpose, as appears nowhere more glaringly evident than in their utterly false accusation before Pilate—that Jesus was guilty of "forbidding to give tribute to Cæsar, saying that he himself is Christ a King."[1112]
SADDUCEES QUESTION ABOUT THE RESURRECTION.[1113]
Next, the Sadducees tried to discomfit Jesus by propounding what they regarded as an involved if not indeed a very difficult question. The Sadducees held that there could be no bodily resurrection, on which point of doctrine as on many others, they were the avowed opponents of the Pharisees.[1114] The question submitted by the Sadducees on this occasion related directly to the resurrection, and was framed to discredit the doctrine by a most unfavorable and grossly exaggerated application thereof. "Master," said the spokesman of the party, "Moses said, If a man die, having no children, his brother shall marry his wife, and raise up seed unto his brother. Now there were with us seven brethren: and the first, when he had married a wife, deceased, and, having no issue, left his wife unto his brother: Likewise the second also, and the third, unto the seventh. And last of all the woman died also. Therefore in the resurrection whose wife shall she be of the seven? for they all had her." It was beyond question that the Mosaic law authorized and required that the living brother of a deceased and childless husband should marry the widow with the purpose of rearing children to the name of the dead, whose family lineage would thus be legally continued.[1115] Such a state of affairs as that presented by the casuistical Sadducees, in which seven brothers in succession had as wife and left as childless widow the same woman, was possible under the Mosaic code relating to levirate marriages; but it was a most improbable instance.