The Life of Jesus Part 8

[Footnote 1: The discourses which the fourth Gospel attributes to Jesus contain some germs of theology. But these discourses being in absolute contradiction with those of the synoptical Gospels, which represent, without any doubt, the primitive _Logia_, ought to count simply as doc.u.ments of apostolic history, and not as elements of the life of Jesus.]

[Footnote 2: See Matt. ix. 9, and other a.n.a.logous accounts.]

[Footnote 3: See, for example, John xxi. 15, and following.]

Doubtless, Jesus did not attain at first this high affirmation of himself. But it is probable that, from the first, he regarded his relations.h.i.+p with G.o.d as that of a son with his father. This was his great act of originality; in this he had nothing in common with his race.[1] Neither the Jew nor the Mussulman has understood this delightful theology of love. The G.o.d of Jesus is not that tyrannical master who kills us, d.a.m.ns us, or saves us, according to His pleasure.

The G.o.d of Jesus is our Father. We hear Him in listening to the gentle inspiration which cries within us, "Abba, Father."[2] The G.o.d of Jesus is not the partial despot who has chosen Israel for His people, and specially protects them. He is the G.o.d of humanity. Jesus was not a patriot, like the Maccabees; or a theocrat, like Judas the Gaulonite.

Boldly raising himself above the prejudices of his nation, he established the universal fatherhood of G.o.d. The Gaulonite maintained that we should die rather than give to another than G.o.d the name of "Master;" Jesus left this name to any one who liked to take it, and reserved for G.o.d a dearer name. Whilst he accorded to the powerful of the earth, who were to him representatives of force, a respect full of irony, he proclaimed the supreme consolation--the recourse to the Father which each one has in heaven--and the true kingdom of G.o.d, which each one bears in his heart.

[Footnote 1: The great soul of Philo is in sympathy here, as on so many other points, with that of Jesus. _De Confus. Ling._, -- 14; _De Migr. Abr._, -- 1; _De Somniis_, ii. -- 41; _De Agric. Noe_, -- 12; _De Mutatione Nominum_, -- 4. But Philo is scarcely a Jew in spirit.]

[Footnote 2: Galatians iv. 6.]

This name of "kingdom of G.o.d," or "kingdom of heaven,"[1] was the favorite term of Jesus to express the revolution which he brought into the world.[2] Like almost all the Messianic terms, it came from the book of Daniel. According to the author of this extraordinary book, the four profane empires, destined to fall, were to be succeeded by a fifth empire, that of the saints, which should last forever.[3] This reign of G.o.d upon earth naturally led to the most diverse interpretations. To Jewish theology, the "kingdom of G.o.d" is most frequently only Judaism itself--the true religion, the monotheistic wors.h.i.+p, piety.[4] In the later periods of his life, Jesus believed that this reign would be realized in a material form by a sudden renovation of the world. But doubtless this was not his first idea.[5]

The admirable moral which he draws from the idea of G.o.d as Father, is not that of enthusiasts who believe the world is near its end, and who prepare themselves by asceticism for a chimerical catastrophe; it is that of men who have lived, and still would live. "The kingdom of G.o.d is within you," said he to those who sought with subtlety for external signs.[6] The realistic conception of the Divine advent was but a cloud, a transient error, which his death has made us forget. The Jesus who founded the true kingdom of G.o.d, the kingdom of the meek and the humble, was the Jesus of early life[7]--of those chaste and pure days when the voice of his Father re-echoed within him in clearer tones. It was then for some months, perhaps a year, that G.o.d truly dwelt upon the earth. The voice of the young carpenter suddenly acquired an extraordinary sweetness. An infinite charm was exhaled from his person, and those who had seen him up to that time no longer recognized him.[8] He had not yet any disciples, and the group which gathered around him was neither a sect nor a school; but a common spirit, a sweet and penetrating influence was felt. His amiable character, accompanied doubtless by one of those lovely faces[9] which sometimes appear in the Jewish race, threw around him a fascination from which no one in the midst of these kindly and simple populations could escape.

[Footnote 1: The word "heaven" in the rabbinical language of that time is synonymous with the name of "G.o.d," which they avoided p.r.o.nouncing.

Compare Matt. xxi. 25; Luke xv. 18, xx. 4.]

[Footnote 2: This expression occurs on each page of the synoptical Gospels, the Acts of the Apostles, and St. Paul. If it only appears once in John (iii. 3, 5), it is because the discourses related in the fourth Gospel are far from representing the true words of Jesus.]

[Footnote 3: Dan. ii. 44, vii. 13, 14, 22, 27.]

[Footnote 4: Mishnah, _Berakoth_, ii. 1, 3; Talmud of Jerusalem, _Berakoth_, ii. 2; _Kiddus.h.i.+n_, i. 2; Talm. of Bab., _Berakoth_, 15 _a_; _Mekilta_, 42 _b_; _Siphra_, 170 _b_. The expression appears often in the _Medras.h.i.+m_.]

[Footnote 5: Matt. vi. 33, xii. 28, xix. 12; Mark xii. 34; Luke xii.

31.]

[Footnote 6: Luke xvii. 20, 21.]

[Footnote 7: The grand theory of the revelation of the Son of Man is in fact reserved, in the synoptics, for the chapters which precede the narrative of the Pa.s.sion. The first discourses, especially in Matthew, are entirely moral.]

[Footnote 8: Matt. xiii. 54 and following; Mark vi. 2 and following; John v. 43.]

[Footnote 9: The tradition of the plainness of Jesus (Justin, _Dial.

c.u.m Tryph._, 85, 88, 100) springs from a desire to see realized in him a pretended Messianic trait (Isa. liii. 2).]

Paradise would, in fact, have been brought to earth if the ideas of the young Master had not far transcended the level of ordinary goodness beyond which it has not been found possible to raise the human race. The brotherhood of men, as sons of G.o.d, and the moral consequences which result therefrom, were deduced with exquisite feeling. Like all the rabbis of the time, Jesus was little inclined toward consecutive reasonings, and clothed his doctrine in concise aphorisms, and in an expressive form, at times enigmatical and strange.[1] Some of these maxims come from the books of the Old Testament. Others were the thoughts of more modern sages, especially those of Antigonus of Soco, Jesus, son of Sirach, and Hillel, which had reached him, not from learned study, but as oft-repeated proverbs.

The synagogue was rich in very happily expressed sentences, which formed a kind of current proverbial literature.[2] Jesus adopted almost all this oral teaching, but imbued it with a superior spirit.[3] Exceeding the duties laid down by the Law and the elders, he demanded perfection. All the virtues of humility--forgiveness, charity, abnegation, and self-denial--virtues which with good reason have been called Christian, if we mean by that that they have been truly preached by Christ, were in this first teaching, though undeveloped. As to justice, he was content with repeating the well-known axiom--"Whatsoever ye would that men should do to you, do ye even so to them."[4] But this old, though somewhat selfish wisdom, did not satisfy him. He went to excess, and said--"Whosoever shall smite thee on thy right cheek, turn to him the other also. And if any man will sue thee at the law, and take away thy coat, let him have thy cloak also."[5] "If thy right eye offend thee, pluck it out, and cast it from thee."[6] "Love your enemies, do good to them that hate you, pray for them that persecute you."[7] "Judge not, that ye be not judged."[8] "Forgive, and ye shall be forgiven."[9] "Be ye therefore merciful as your Father also is merciful."[10] "It is more blessed to give than to receive."[11] "Whosoever shall exalt himself shall be abased; and he that shall humble himself shall be exalted."[12]

[Footnote 1: The _Logia_ of St. Matthew joins several of these axioms together, to form lengthened discourses. But the fragmentary form makes itself felt notwithstanding.]

[Footnote 2: The sentences of the Jewish doctors of the time are collected in the little book ent.i.tled, _Pirke Aboth_.]

[Footnote 3: The comparisons will be made afterward as they present themselves. It has been sometimes supposed that--the compilation of the Talmud being later than that of the Gospels--parts may have been borrowed by the Jewish compilers from the Christian morality. But this is inadmissible--a wall of separation existed between the Church and the Synagogue. The Christian and Jewish literature had scarcely any influence on one another before the thirteenth century.]

[Footnote 4: Matt. vii. 12; Luke vi. 31. This axiom is in the book of _Tobit_, iv. 16. Hillel used it habitually (Talm. of Bab., _Shabbath_, 31 _a_), and declared, like Jesus, that it was the sum of the Law.]

[Footnote 5: Matt. v. 39, and following; Luke vi. 29. Compare Jeremiah, _Lamentations_ iii. 30.]

[Footnote 6: Matt. v. 29, 30, xviii. 9; Mark ix. 46.]

[Footnote 7: Matt. v. 44; Luke vi. 27. Compare Talmud of Babylon, _Shabbath_, 88 _b_; _Joma_, 23 _a_.]

[Footnote 8: Matt. vii. 1; Luke vi. 37. Compare Talmud of Babylon, _Kethuboth_, 105 _b_.]

[Footnote 9: Luke vi. 37. Compare _Lev._ xix. 18; _Prov._ xx. 22; _Ecclesiasticus_ xxviii. 1, and following.]

[Footnote 10: Luke vi. 36; Siphre, 51 _b_ (Sultzbach, 1802).]

[Footnote 11: A saying related in _Acts_ xx. 35.]

[Footnote 12: Matt. xxiii. 12; Luke xiv. 11, xviii. 14. The sentences quoted by St. Jerome from the "Gospel according to the Hebrews"

(Comment. in _Epist. ad Ephes._, v. 4; in Ezek. xviii.; _Dial. adv.

Pelag._, iii. 2), are imbued with the same spirit.]

Upon alms, pity, good works, kindness, peacefulness, and complete disinterestedness of heart, he had little to add to the doctrine of the synagogue.[1] But he placed upon them an emphasis full of unction, which made the old maxims appear new. Morality is not composed of more or less well-expressed principles. The poetry which makes the precept loved, is more than the precept itself, taken as an abstract truth.

Now it cannot be denied that these maxims borrowed by Jesus from his predecessors, produce quite a different effect in the Gospel to that in the ancient Law, in the _Pirke Aboth_, or in the Talmud. It is neither the ancient Law nor the Talmud which has conquered and changed the world. Little original in itself--if we mean by that that one might recompose it almost entirely by the aid of older maxims--the morality of the Gospels remains, nevertheless, the highest creation of human conscience--the most beautiful code of perfect life that any moralist has traced.

[Footnote 1: _Deut._ xxiv., xxv., xxvi., &c.; Isa. lviii. 7; _Prov._ xix. 17; _Pirke Aboth_, i.; Talmud of Jerusalem, _Peah_, i. 1; Talmud of Babylon, _Shabbath_, 63 _a_.]

Jesus did not speak against the Mosaic law, but it is clear that he saw its insufficiency, and allowed it to be seen that he did so. He repeated unceasingly that more must be done than the ancient sages had commanded.[1] He forbade the least harsh word;[2] he prohibited divorce,[3] and all swearing;[4] he censured revenge;[5] he condemned usury;[6] he considered voluptuous desire as criminal as adultery;[7]

he insisted upon a universal forgiveness of injuries.[8] The motive on which he rested these maxims of exalted charity was always the same.... "That ye may be the children of your Father which is in heaven: for He maketh His sun to rise on the evil and the good. For if ye love them which love you, what reward have ye? do not even the publicans the same? And if ye salute your brethren only, what do ye more than others? do not even the publicans so? Be ye therefore perfect, even as your Father which is in heaven is perfect."[9]

[Footnote 1: Matt. v. 20, and following.]

[Footnote 2: Matt. v. 22.]

[Footnote 3: Matt. v. 31, and following. Compare Talmud of Babylon, _Sanhedrim_, 22 _a_.]

[Footnote 4: Matt. v. 33, and following.]

[Footnote 5: Matt. v. 38, and following.]

[Footnote 6: Matt. v. 42. The Law prohibited it also (_Deut._ xv. 7, 8), but less formally, and custom authorized it (Luke vii. 41, and following).]

[Footnote 7: Matt. xxvii. 28. Compare Talmud, _Ma.s.seket Kalla_ (edit.

Furth, 1793), fol. 34 _b_.]

[Footnote 8: Matt. v. 23, and following.]

[Footnote 9: Matt. v. 45, and following. Compare _Lev._ xi. 44, xix.

2.]

A pure wors.h.i.+p, a religion without priests and external observances, resting entirely on the feelings of the heart, on the imitation of G.o.d,[1] on the direct relation of the conscience with the heavenly Father, was the result of these principles. Jesus never shrank from this bold conclusion, which made him a thorough revolutionist in the very centre of Judaism. Why should there be mediators between man and his Father? As G.o.d only sees the heart, of what good are these purifications, these observances relating only to the body?[2] Even tradition, a thing so sacred to the Jews, is nothing compared to sincerity.[3] The hypocrisy of the Pharisees, who, in praying, turned their heads to see if they were observed, who gave their alms with ostentation, and put marks upon their garments, that they might be recognized as pious persons--all these grimaces of false devotion disgusted him. "They have their recompense," said he; "but thou, when thou doest thine alms, let not thy left hand know what thy right hand doeth, that thy alms may be in secret, and thy Father, which seeth in secret, Himself shall reward thee openly."[4] "And when thou prayest, thou shalt not be as the hypocrites are: for they love to pray standing in the synagogues, and in the corners of the streets, that they may be seen of men. Verily I say unto you, They have their reward. But thou, when thou prayest, enter into thy closet; and when thou hast shut thy door, pray to thy Father which is in secret; and thy Father, which seeth in secret, shall reward thee openly. But when ye pray, use not vain repet.i.tions, as the heathen do: for they think that they shall be heard for their much speaking. Your Father knoweth what things ye have need of before ye ask Him."[5]

[Footnote 1: Compare Philo, _De Migr. Abr._, -- 23 and 24; _De Vita Contemp._, the whole.]

[Footnote 2: Matt. xv. 11, and following; Mark vii. 6, and following.]