Читать книгу Jesus the Christ - James Edward Talmage - Страница 12

Unto Moses, with whom the Lord spake "face to face, as a man speaketh unto his friend,"144 the course of the human race, both as then past and future, was made known; and the coming of the Redeemer was recognized by him as the event of greatest import in all the happenings to which the earth and its inhabitants would be witness. The curse of God had aforetime fallen upon the wicked, and upon the earth because of them, "For they would not hearken unto his voice, nor believe on his Only Begotten Son, even him whom he declared should come in the meridian of time, who was prepared from before the foundation of the world."145 In this scripture appears the earliest mention of the expressive and profoundly significant designation of the period in which the Christ should appear—the meridian of time. If the expression be regarded as figurative, be it remembered the figure is the Lord's.

The term "meridian", as commonly used, conveys the thought of a principal division of time or space146 thus we speak of the hours before the daily noon as ante-meridian (a.m.) and those after noon as post-meridian (p.m.). So the years and the centuries of human history are divided by the great event of the birth of Jesus Christ. The years preceding that epoch-making occurrence are now designated as time Before Christ (B.C.); while subsequent years are each specified as a certain Year of our Lord, or, as in the Latin tongue, Anno Domini (A.D.). Thus the world's chronology has been adjusted and systematized with reference to the time of the Savior's birth; and this method of reckoning is in use among all Christian nations. It is instructive to note that a similar system was adopted by the isolated branch of the house of Israel that had been brought from the land of Palestine to the western continent; for from the appearance of the promised sign among the people betokening the birth of Him who had been so abundantly predicted by their prophets, the Nephite reckoning of the years, starting with the departure of Lehi and his colony from Jerusalem, was superseded by the annals of the new era.147

The occasion of the Savior's advent was preappointed; and the time thereof was specifically revealed through authorized prophets on each of the hemispheres. The long history of the Israelitish nation had unfolded a succession of events that found a relative culmination in the earthly mission of the Messiah. That we may the better comprehend the true significance of the Lord's life and ministry while in the flesh, some consideration should be given to the political, social, and religious condition of the people amongst whom He appeared and with whom He lived and died. Such consideration involves at least a brief review of the antecedent history of the Hebrew nation. The posterity of Abraham through Isaac and Jacob had early come to be known by the title in which they took undying pride and found inspiring promise, Israelites, or the children of Israel.148 Collectively they were so designated throughout the dark days of their bondage in Egypt;149 so during the four decades of the exodus and the return to the land of promise,150 and on through the period of their prosperity as a mighty people under the administration of the judges, and as a united monarchy during the successive reigns of Saul, David, and Solomon.151

Immediately following the death of Solomon, about 975 B.C. according to the most generally accepted chronology, the nation was disrupted by revolt. The tribe of Judah, part of the tribe of Benjamin, and small remnants of a few other tribes remained true to the royal succession, and accepted Rehoboam, son of Solomon, as their king; while the rest, usually spoken of as the Ten Tribes, broke their allegiance to the house of David, and made Jeroboam, an Ephraimite, their king. The Ten Tribes retained the title Kingdom of Israel though also known as Ephraim.152 Rehoboam and his adherents were distinctively called the Kingdom of Judah. For about two hundred and fifty years the two kingdoms maintained their separate autonomy; then, about 722 or 721 B.C., the independent status of the Kingdom of Israel was destroyed, and the captive people were transported to Assyria by Shalmanezer and others. Subsequently they disappeared so completely as to be called the Lost Tribes. The Kingdom of Judah was recognized as a nation for about one hundred and thirty years longer; then, about 588 B.C., it was brought into subjection by Nebuchadnezzar, through whom the Babylonian captivity was inaugurated. For three score years and ten Judah was kept in exile and virtual bondage, in consequence of their transgression as had been predicted through Jeremiah.153 Then the Lord softened the hearts of their captors, and their restoration was begun under the decree of Cyrus the Persian, who had subdued the Babylonian kingdom. The Hebrew people were permitted to return to Judea, and to enter upon the work of rebuilding the temple at Jerusalem.154

A great company of the exiled Hebrews availed themselves of this opportunity to return to the lands of their fathers, though many elected to remain in the country of their captivity, preferring Babylon to Israel. The "whole congregation" of the Jews who returned from the Babylonian exile were but "forty and two thousand three hundred and three score, beside their servants and their maids, of whom there were seven thousand three hundred thirty and seven." The relatively small size of the migrating nation is further shown by the register of their beasts of burden.155 While those who did return strove valiantly to reestablish themselves as the house of David, and to regain some measure of their former prestige and glory, the Jews were never again a truly independent people. In turn they were preyed upon by Greece, Egypt, and Syria; but about 164-163 B.C., the people threw off, in part at least, the alien yoke, as a result of the patriotic revolt led by the Maccabees, the most prominent of whom was Judas Maccabeus. The temple service, which had been practically abolished through the proscription of victorious foes, was reestablished.156 In the year 163 B.C., the sacred structure was rededicated, and the joyful occasion was thereafter celebrated in annual festival as the Feast of Dedication.157 During the reign of the Maccabees, however, the temple fell into an almost ruinous condition, more as a result of the inability of the reduced and impoverished people to maintain it than through any further decline of religious zeal. In the hope of insuring a greater measure of national protection, the Jews entered into an unequal alliance with the Romans and eventually became tributary to them, in which condition the Jewish nation continued throughout the period of our Lord's ministry. In the meridian of time Rome was virtually mistress of the world. When Christ was born Augustus Cæsar158 was emperor of Rome, and the Idumean, Herod,159 surnamed the Great, was the vassal king of Judea.

Some semblance of national autonomy was maintained by the Jews under Roman dominion, and their religious ceremonials were not seriously interfered with. The established orders in the priesthood were recognized, and the official acts of the national council, or Sanhedrin,160 were held to be binding by Roman law; though the judicial powers of this body did not extend to the infliction of capital punishment without the sanction of the imperial executive. It was the established policy of Rome to allow to her tributary and vassal peoples freedom in worship so long as the mythological deities, dear to the Romans, were not maligned nor their altars desecrated.161

Needless to say, the Jews took not kindly to alien domination, though for many generations they had been trained in that experience, their reduced status having ranged from nominal vassalage to servile bondage. They were already largely a dispersed people. All the Jews in Palestine at the time of Christ's birth constituted but a small remnant of the great Davidic nation. The Ten Tribes, distinctively the aforetime kingdom of Israel, had then long been lost to history, and the people of Judah had been widely scattered among the nations.

In their relations with other peoples the Jews generally endeavored to maintain a haughty exclusiveness, which brought upon them Gentile ridicule. Under Mosaic law Israel had been required to keep apart from other nations; they attached supreme importance to their Abrahamic lineage as children of the covenant, "an holy people unto the Lord," whom He had chosen "to be a special people unto himself, above all people that are upon the face of the earth".162 Judah had experienced the woful effects of dalliance with pagan nations, and, at the time we are now considering, a Jew who permitted himself unnecessary association with a Gentile became an unclean being requiring ceremonial cleansing to free him from defilement. Only in strict isolation did the leaders find hope of insuring the perpetuity of the nation.

It is no exaggeration to say that the Jews hated all other peoples and were reciprocally despized and contemned by all others. They manifested especial dislike for the Samaritans, perhaps because this people persisted in their efforts to establish some claim of racial relationship. These Samaritans were a mixed people, and were looked upon by the Jews as a mongrel lot, unworthy of decent respect. When the Ten Tribes were led into captivity by the king of Assyria, foreigners were sent to populate Samaria.163 These intermarried with such Israelites as had escaped the captivity; and some modification of the religion of Israel, embodying at least the profession of Jehovah worship, survived in Samaria. The Samaritan rituals were regarded by the Jews as unorthodox, and the people as reprobate. At the time of Christ the enmity between Jew and Samaritan was so intense that travelers between Judea and Galilee would make long detours rather than pass through the province of Samaria which lay between. The Jews would have no dealings with the Samaritans.164

The proud feeling of self-sufficiency, the obsession for exclusiveness and separation—so distinctively a Jewish trait at that time—was inculcated at the maternal knee and emphasized in synagog and school. The Talmud,165 which in codified form post-dates the time of Christ's ministry, enjoined all Jews against reading the books of alien nations, declaring that none who so offended could consistently hope for Jehovah's favor.166 Josephus gives his endorsement to similar injunction, and records that wisdom among the Jews meant only familiarity with the law and ability to discourse thereon.167 A thorough acquaintanceship with the law was demanded as strongly as other studies were discountenanced. Thus the lines between learned and unlearned came to be rigidly drawn; and, as an inevitable consequence those who were accounted learned, or so considered themselves, looked down upon their unscholarly fellows as a class distinct and inferior.168

Long before the birth of Christ, the Jews had ceased to be a united people even in matters of the law, though the law was their chief reliance as a means of maintaining national solidarity. As early as four score years after the return from the Babylonian exile, and we know not with accuracy how much earlier, there had come to be recognized, as men having authority, certain scholars afterward known as scribes, and honored as rabbis169 or teachers. In the days of Ezra and Nehemiah these specialists in the law constituted a titled class, to whom deference and honor were paid. Ezra is designated "the priest, the scribe, even a scribe of the words of the commandments of the Lord, and of his statutes to Israel".170 The scribes of those days did valuable service under Ezra, and later under Nehemiah, in compiling the sacred writings then extant; and in Jewish usage those appointed as guardians and expounders of the law came to be known as members of the Great Synagog, or Great Assembly, concerning which we have little information through canonical channels. According to Talmudic record, the organization consisted of one hundred and twenty eminent scholars. The scope of their labors, according to the admonition traditionally perpetuated by themselves, is thus expressed: Be careful in judgment; set up many scholars, and make a hedge about the law. They followed this behest by much study and careful consideration of all traditional details in administration; by multiplying scribes and rabbis unto themselves; and, as some of them interpreted the requirement of setting up many scholars, by writing many books and tractates; moreover, they made a fence or hedge about the law by adding numerous rules, which prescribed with great exactness the officially established proprieties for every occasion.

Scribes and rabbis were exalted to the highest rank in the estimation of the people, higher than that of the Levitical or priestly orders; and rabbinical sayings were given precedence over the utterances of the prophets, since the latter were regarded as but messengers or spokesmen, whereas the living scholars were of themselves sources of wisdom and authority. Such secular powers as Roman suzerainty permitted the Jews to retain were vested in the hierarchy, whose members were able thus to gather unto themselves practically all official and professional honors. As a natural result of this condition, there was practically no distinction between Jewish civil and ecclesiastical law, either as to the code or its administration. Rabbinism comprized as an essential element the doctrine of the equal authority of oral rabbinical tradition with the written word of the law. The aggrandizement implied in the application of the title "Rabbi" and the self-pride manifest in welcoming such adulation were especially forbidden by the Lord, who proclaimed Himself the one Master; and, as touching the interpretation of the title held by some as "father", Jesus proclaimed but one Father and He in heaven: "But be not ye called Rabbi: for one is your Master, even Christ; and all ye are brethren. And call no man your father upon the earth: for one is your Father, which is in heaven. Neither be ye called masters: for one is your Master, even Christ."171

The scribes, whether so named or designated by the more distinguishing appellation, rabbis, were repeatedly denounced by Jesus, because of the dead literalism of their teachings, and the absence of the spirit of righteousness and virile morality therefrom; and in such denunciations the Pharisees are often coupled with the scribes. The judgment of the Christ upon them is sufficiently expressed by His withering imprecation: "Woe unto you, scribes and Pharisees, hypocrites!"172

The origin of the Pharisees is not fixed by undisputed authority as to either time or circumstance; though it is probable that the sect or party had a beginning in connection with the return of the Jews from the Babylonian captivity. New ideas and added conceptions of the meaning of the law were promulgated by Jews who had imbibed of the spirit of Babylon; and the resulting innovations were accepted by some and rejected by others. The name "Pharisee" does not occur in the Old Testament, nor in the Apocrypha, though it is probable that the Assideans mentioned in the books of the Maccabees173 were the original Pharisees. By derivation the name expresses the thought of separatism; the Pharisee, in the estimation of his class, was distinctively set apart from the common people, to whom he considered himself as truly superior as the Jews regarded themselves in contrast with other nations. Pharisees and scribes were one in all essentials of profession, and rabbinism was specifically their doctrine.

In the New Testament the Pharisees are often mentioned as in opposition to the Sadducees; and such were the relations of the two parties that it becomes a simpler matter to contrast one with the other than to consider each separately. The Sadducees came into existence as a reactionary organization during the second century B.C., in connection with an insurgent movement against the Maccabean party. Their platform was that of opposition to the ever-increasing mass of traditional lore, with which the law was not merely being fenced or hedged about for safety, but under which it was being buried. The Sadducees stood for the sanctity of the law as written and preserved, while they rejected the whole mass of rabbinical precept both as orally transmitted and as collated and codified in the records of the scribes. The Pharisees formed the more popular party; the Sadducees figured as the aristocratic minority. At the time of Christ's birth the Pharisees existed as an organized body numbering over six thousand men, with Jewish women very generally on their side in sympathy and effort;174 while the Sadducees were so small a faction and of such limited power that, when they were placed in official positions, they generally followed the policy of the Pharisees as a matter of incumbent expediency. The Pharisees were the Puritans of the time, unflinching in their demand for compliance with the traditional rules as well as the original law of Moses. In this connection note Paul's confession of faith and practise when arraigned before Agrippa—"That after the most straitest sect of our religion I lived a Pharisee."175 The Sadducees prided themselves on strict compliance with the law, as they construed it, irrespective of all scribes or rabbis. The Sadducees stood for the temple and its prescribed ordinances, the Pharisees for the synagog and its rabbinical teachings. It is difficult to decide which were the more technical if we judge each party by the standard of its own profession. By way of illustration: the Sadducees held to the literal and full exaction of the Mosaic penalty—an eye for an eye and a tooth for a tooth176—while the Pharisees contended on the authority of rabbinical dictum, that the wording was figurative, and that therefore the penalty could be met by a fine in money or goods.

Pharisees and Sadducees differed on many important if not fundamental matters of belief and practise, including the preexistence of spirits, the reality of a future state involving reward and punishment, the necessity for individual self-denial, the immortality of the soul, and the resurrection from the dead; in each of which the Pharisees stood for the affirmative while the Sadducees denied.177 Josephus avers—the doctrine of the Sadducees is that the soul and body perish together; the law is all that they are concerned to observe.178 They were "a skeptical school of aristocratic traditionalists; adhering only to the Mosaic law."179

Among the many other sects and parties established on the ground of religious or political differences, or both, are the Essenes, the Nazarites, the Herodians and the Galileans. The Essenes were characterized by professions of ultra-piety; they considered even the strictness of Pharisaic profession as weak and insufficient; they guarded membership in their order by severe exactions extending through a first and a second novitiate; they were forbidden even to touch food prepared by strangers; they practised strict temperance and rigid self-denial, indulged in hard labor—preferably that of agriculture, and were forbidden to trade as merchants, to take part in war, or to own or employ slaves.180 Nazarites are not named in the New Testament, though of specific record in the earlier scriptures;181 and from sources other than scriptural we learn of their existence at and after the time of Christ. The Nazarite was one of either sex who was bound to abstinence and sacrifice by a voluntary vow for special service to God; the period of the vow might be limited or for life. While the Essenes cultivated an ascetic brotherhood, the Nazarites were devoted to solitary discipline.

The Herodians constituted a politico-religious party who favored the plans of the Herods under the professed belief that through that dynasty alone could the status of the Jewish people be maintained and a reestablishment of the nation be secured. We find mention of the Herodians laying aside their partisan antipathies and acting in concert with the Pharisees in the effort to convict the Lord Jesus and bring Him to death.182 The Galileans or people of Galilee were distinguished from their fellow Israelites of Judea by greater simplicity and less ostentatious devotion in matters pertaining to the law. They were opposed to innovations, yet were generally more liberal or less bigoted than some of the professedly devout Judeans. They were prominent as able defenders in the wars of the people, and won for themselves a reputation for bravery and patriotism. They are mentioned in connection with certain tragical occurrences during our Lord's lifetime.183

The authority of the priesthood was outwardly acknowledged by the Jews at the time of Christ; and the appointed order of service for priest and Levite was duly observed. During the reign of David, the descendants of Aaron, who were the hereditary priests in Israel, had been divided into twenty-four courses,184 and to each course the labors of the sanctuary were alloted in turn. Representatives of but four of these courses returned from the captivity, but from these the orders were reconstructed on the original plan. In the days of Herod the Great the temple ceremonies were conducted with great display and outward elaborateness, as an essential matter of consistency with the splendor of the structure, which surpassed in magnificence all earlier sanctuaries.185 Priests and Levites, therefore, were in demand for continuous service, though the individuals were changed at short intervals according to the established system. In the regard of the people the priests were inferior to the rabbis, and the scholarly attainments of a scribe transcended in honor that pertaining to ordination in the priesthood. The religion of the time was a matter of ceremony and formality, of ritual and performance; it had lost the very spirit of worship, and the true conception of the relationship between Israel and Israel's God was but a dream of the past.

Such in brief were the principal features of the world's condition, and particularly as concerns the Jewish people, when Jesus the Christ was born in the meridian of time.