And as Jesus passed by from thence, he saw a man, called Matthew, sitting at the place of toll: and he saith unto him, Follow me. And he arose, and followed him.
And it came to pass, as he sat at meat in the house, behold, many publicans and sinners came and sat down with Jesus and his disciples. And when the Pharisees saw it, they said unto his disciples, Why eateth your Teacher with the publicans and sinners? But when he heard it, he said, They that are whole have no need of a physician, but they that are sick. But go ye and learn what this meaneth, I desire mercy, and not sacrifice: for I came not to call the righteous, but sinners.—Matt. 9:9-13.
The Jewish community, religious at the core, had a fringe of people who had failed to live up to the requirements of the Law. They came under the condemnation of the respectable people and of their own conscience, and drifted into the despised and vicious occupations. These were the “publicans and sinners,” the “publicans and harlots,” to whom the Gospels refer. A socially efficient religion would have prompted the good people to establish loving and saving contact with these people. Actually religion so accentuated the social divergence that the Pharisees were shocked when Jesus mingled in a friendly way with this class and even [pg 138] added one of them to his traveling companions. The parables of the lost coin, lost sheep, and prodigal son were spoken in reply to the slur, “This man receiveth sinners, and eateth with them” (Luke 15). The elder brother of the prodigal pictures this loveless and censorious religion.
Jesus crossed the line of demarcation and established social contact and friendliness, through which salvation could come to these religious derelicts. He quoted again the old saying of the prophets, “I desire mercy, and not sacrifice.” God was not as much concerned about correct religious performances as the Pharisees thought, and a great deal more concerned about mercy for the fallen, and the simple human qualities which bring the strong and the weak together.
What experiences have we had of refusal to associate? Was the cleavage along lines of race, wealth, education, morals, or religion?
Has religion with us been an impulse toward men, or away from men?
Seventh Day: Be Useful or Die
And he spake this parable; A certain man had a fig tree planted in his vineyard; and he came seeking fruit thereon, and found none. And he said unto the vinedresser, Behold, these three years I come seeking fruit on this fig tree, and find none: cut it down; why doth it also cumber the ground? And he answering saith unto him, Lord, let it alone this year also, till I shall dig about it, and dung it: and if it bear fruit thenceforth, well; but if not, thou shalt cut it down.—Luke 13:6-9.
Jesus evidently had some interest in scientific agriculture. Both the owner and the vine-dresser in this parable were out for agricultural efficiency. The owner hated to see soil and space wasted; the vine-dresser was reluctant to sacrifice a tree, and proposed better tillage and more fertilizer. Taking this parable in connection with what precedes, we see that [pg 139] Jesus was concerned about the future of his nation and its religion. Both would have to validate their right to exist; God could not have them cumber the ground. They must make good. This is the stern urge of the God whom we know in history and evolution, with the voice of Christ pleading for patience. But it is agreed between them that ultimately the law of fitness must rule. Religion can not bank on claims of antiquity alone. Every generation must find it newly efficient to create the social virtues then needed. Remember that this was spoken by a Jewish patriot and the supreme exponent of the Hebrew religion.
Give historical instances of the permanent downfall or decline of nations. Trace the connection between their fate and their religion.