But the prophetic teaching was obscured in part by the nationalism of the prophets themselves, who exalted Israel as at once God’s instrument and the peculiar object of his love; and in part by the triumph of a legal-ritualistic sacrificial system. In the downfall of Jerusalem, the experiences of the exile in Babylon, and the return to Judaea, the nation was transformed into a church. Apart from the brief Maccabaean period, the intense patriotism of the people centred in the ecclesiastical organization. As a result, cult and organization and code hardened, forming a shell which proved strong enough to resist all disintegrating tendencies. Inevitably the freedom, spirituality and universality of the prophetic teaching were obscured. In the 1st century A.D. the national and priestly elements controlled; doubtless many individuals still were faithful to the purer prophetic message, though also zealous for the system of ritual and sacrifice, but for the ruling majority ritualistic service was the chief thing, justice, purity and mercy being subordinate. Hence in their view all who did not participate in the national worship and conform to the national usages were outcasts. The triumph of Israel was to be accomplished by the miraculous power of a Messiah who should descend out of heaven. His coming was delayed, in part by the opposition of demons, in part by the failure of the people to obey the law. This law embraced both moral and ceremonial elements derived from varied sources, but in the apprehension of the people it was all alike regarded as of divine origin. It was to be obeyed without question and without inquiry as to its meaning, because established by God. It was contained in the Sacred Scriptures (see [Bible]: Old Testament), which had been revealed by God supernaturally, and its meaning was set forth by schools of learned men whose interpretations were authoritative. The conception of salvation was mingled with ideas derived from the East during and after the period of captivity. The priesthood held still the ancient ideas. Salvation was for the nation, and the individual was not necessarily participant in it. Life after death was disbelieved or held as the existence of shades. There could be no resurrection of the body and no immortality (in the Greek sense). With these beliefs were associated a certain worldliness and want of fervour. The more actively and aggressively religious party, on the other hand, adopted the belief in the resurrection of the body, and in the individual’s participation in the Messiah’s kingdom; all the pious would have their share in it, while the wicked would be outcast. But these doctrines were variously conceived. By some the Messianic kingdom was thought of as permanent, by others as intermediary, the external kingdom being transcendent. So too some thought of a literal resurrection of the body of flesh and blood, while others thought that it would be transformed. The rudiments of some of these ideas can be found in the prophets, but their development took place after the exile, and indeed for the most part after the conclusion of the writings accounted canonical. Thus too the belief in a kingdom of demons held a large place in the mind of the people, though the references to such evil beings are almost absent from the sacred writings of the Old Testament. Again it is to the East that we must look for the origin of these ideas.
Jesus completed the prophetic teachings. He employed the old phraseology and imagery, but he was conscious that he used them in a new sense, and that he preached a new gospel of great joy. Jesus was not a historian, a critic or a The teaching of Jesus. theologian. He used the words of common men in the sense in which common men understood them. He did not employ the Old Testament as now reconstructed by scholarship or judged by criticism, but in its simple and obvious and traditional sense. And his background is the intellectual and religious thinking of his time. The ideas of demons and of the future, of the Bible and many other traditional conceptions, are taken over without criticism. So the idea of God which he sets forth is not that of a theologian or a metaphysician, but that of the unlearned man which even the child could understand. Yet though thus speaking in untechnical language, he revolutionized his terms and filled them with new meaning. His emphasis is his own, and the traditional material affords merely the setting for his thought. He was not concerned with speculative questions about God, nor with abstract theories of his relationship to the soul and to the world. God’s continual presence, his fatherly love, his transcendent righteousness, his mercy, his goodness, were the facts of immediate experience. Not in proofs by formal logic but in the reality of consciousness was the certainty of God. Thus religion was freed from all particular and national elements in the simplest way. For Jesus did not denounce these elements, nor argue against them, nor did he seek converts outside of Israel, but he set forth communion with God as the most certain fact of man’s experience and as simple reality made it accessible to every one. Thus his teaching contains the note of universality—not in terms and proclamations but as plain matter of fact. His way for others to this reality is likewise plain and level to the comprehension of the unlearned and of children.
For him repentance is put first, for how vastly changed is the conception of the religious life! The intricacies of ritual and theology are ignored, and ancient laws which contradict the fundamental beliefs are unhesitatingly abrogated or denied. He seizes upon the most spiritual passages of the prophets, and revives and deepens them. He sums up his teaching in supreme love to God and a love for fellow-man like that we hold for ourselves (Mark xii. 29-31). This supreme love to God is a complete oneness with him in will, a will which is expressed in service to our fellow-men in the simplest and most natural relationship (Luke x. 25-37). Thus religion is ethical through and through, as God’s inner nature, expressed in forgiveness, mercy, righteousness and truth, is not something transcendental, but belongs to the realm of daily life. We become children of God and he our Father in virtue of a moral likeness (Matt. v. 43-48), while of any metaphysical, or (so to speak) physical relationship to God Jesus says nothing. With this clearly understood, man is to live in implicit trust in the divine love, power, knowledge and forgiveness. Hence he attains salvation, being delivered from sin and fear and death, for the divine attributes are not ontological entities to be discussed and defined in the schools, but they are realities, entering into the practical daily life. Indeed they are to be repeated in us also, so that we are to forgive our brethren as we ask to be forgiven (Matt. vi. 12; Luke xi. 4).
As religion thus becomes thoroughly ethical, so is the notion of the Messianic kingdom transformed. Its essential characteristic is the doing of the Father’s will on earth as in heaven. Jesus uses parable after parable to establish its meaning. It is a seed cast into the ground which grows and prospers (Matt. xiii. 31-32). It is a seed sown in good ground and bringing forth fruit, or in bad ground and fruitless (Luke viii. 5-8; Mark iv. 1-32). It is a pearl of great price for which a man should sell all that he possesses (Matt. xiii. 44-46). It is not come “with observation,” so that men shall say “lo here and lo there” (Luke xvii. 20-21). It is not of this world, and does not possess the characteristics or the glory of the kingdom of the earth (Luke xxii. 24-26; Mark x. 13-16). It is already present among men (Luke xvii. 21). Together with these statements in our sources are still mingled fragments of the more ordinary cataclysmic, apocalyptic conceptions, which in spite of much ingenious exegesis, cannot be brought into harmony with Christ’s predominant teaching, but remain as foreign elements in the words of the Master, possibly brought back through his disciples, or, more probably, used by Jesus uncritically—a part of the current religious imagery in which he shared.
It is often declared that in these teachings there is nothing new, and indeed analogies can be found for many sayings; yet nowhere else do we gain so strong an impression of originality. The net result is not only new but revolutionary; His originality. so was it understood by the Pharisees. They and Jesus spoke indeed the same words and appealed to the same authorities, but they rightly saw in him a revolutionist who threatened the existence of their most cherished hopes. The Messianic kingdom which they sought was opposed point by point to the kingdom of which he spoke, and their God and his Father—though called by the same sacred name—were different. Hence almost from the beginning of his public ministry they constantly opposed him, the conflict deepening into complete antagonism.
Jesus has already been termed unique, one of the common people yet separated from them, and this description applies to the breadth, depth and reality of his sympathy. In the meagre records of his life there is evidence that he deemed no form of suffering humanity foreign to himself. This was not a mere sentiment, nor was his sympathy superficial, for it constituted the essential characteristic of his personality—“He went about doing good.” In him the will of the Father for the redemption of the race was incarnate. This led him into the society of those outcasts who were condemned and rejected by the respectable and righteous classes. In contemptuous condemnation he was called the friend of the outcasts (Matt. xi. 19; Mark ii. 16-17), and on his part he proclaimed that these sinners would enter into the Kingdom of Heaven before the self-righteous saints (Matt. xxi. 31). Even the most repulsive forms of disease and sin drew from him only loving aid, while he recognized in all other men who laboured for the welfare of their fellows the most intimate relationship to himself. These constituted his family, and these were they whom his Father will bless.
Jesus recognized his unique position; he could not be ignorant of his powers. Even the prophets had spoken in the name of God; they accepted neither book nor priesthood as authoritative, but uttered their truth as they were inspired to speak, and commanded men to listen and obey. As in Jesus the whole prophetic line culminates, so does its consciousness. Reverent toward the Holy Scriptures, he spoke not as their expositor but with a divine power which invests his words with immediate and full authority. The prophets use the formula, “Thus saith the Lord,” but he goes beyond them and speaks in his own name, “Amen, I say unto you.” He knew himself as greater than the prophets, indeed as him of whom the prophets spoke—the Messiah. Only through this self-consciousness can we explain his mission and the career of his disciples. The prophets up to John foretold the coming of the kingdom (Matt. xi. 11-13; Luke xvi. 16), but Jesus opened its doors and made possible entrance into it. Where he is there it is, and hence those who follow him are God’s children, and those who refuse his message are left outside in darkness. He is to sit as enthroned, judge and king, and by him is men’s future to be determined (Matt. xxv. 31 f.; Mark xiii. 26). Indeed it was his presence more than his teaching which created his church. Great as were his words, greater was his personality. His disciples misunderstood what he said, but they trusted and followed him. By him they felt themselves freed from sin and fear—and under the influence of a divine power.
Though his claims to authoritative pre-eminence thus took him out of the class of prophets and put him even above Elijah and Moses (Mark ix. 2-7; Luke vii. 28; Luke x. 23-24), and though naturally this self-assertion seemed His Messianic claims. blasphemous to those who did not accept him, yet as he had transformed the traditional notion of the kingdom, so did he the current thought of the Messiah. The pre-eminence was not to be of rank and glory but of service and self-sacrifice. In his kingdom there can be no strife for precedence, since its King comes not to be ministered unto but to minister and to give his life in the service of others (Mark ix. 33 f., x. 42-45). The formal acknowledgment of the Messiah’s worth and position matters little, for to call him Lord does not ensure entrance into his kingdom (Matt. vii. 21-23). It is those who fail to recognize the spirit of sympathy and self-sacrificing service as divine and blaspheme redeeming love, who are in danger of eternal sin (Mark iii. 28-29). All who do the will of the Father, i.e. who serve their fellows, are the brethren of Christ, even though they do not call him Lord (Mark iii. 31-35; Matt. vii. 21): and those are blessed who minister to the needy even though ignorant of any relation to himself (Matt. xxv. 37-40). Finally, membership in his own selected company, or a place in the chosen people, is not of prime importance (Mark ix. 38-40; Luke xiii. 24-30).
Jesus also refuses to conform to the current ideas as to the establishment of the kingdom. He wrought miracles, it is true, because of his divine sympathy and compassion, but he refused to show miraculous signs as a proof of his Messianic character (Mark viii. 12). The tradition of the people implied a sudden appearance of the Messiah, but Jesus made no claims to a supernatural origin and was content to be known as the son of Joseph and Mary (Mark vi. 3-4). His kingdom is not to be set up by wonders and miraculous powers, nor is it to be established by force (Matt. xxvi. 52). Such means would contradict its fundamental character, for as the kingdom of loving service it can be established only by loving service. And as God is love, he can be revealed not by prodigies of power but only by a love which is faithful unto death.
Even the disciples of Jesus could not grasp the simplicity and profundity of his message; still less could his opponents. When the crisis came, he alone remained unshaken in his faith. He was accused of blasphemy to the ecclesiastical authorities and of insurrection to the civil rulers. He was condemned and crucified. His followers were scattered every man to his own place as sheep without a shepherd. Of his work nothing remained, not a written word, nor more than the rudiments of an organization. The decisive event, which turned defeat into victory and re-established courage and faith, was the resurrection of Jesus from the dead and his reappearance to his disciples. Our sources will not permit the precise determination of the order or the nature of these appearances, but in any case from them arose the faith which was the basis of the Christian Church and the starting-point of its theology.