the unseen world and other essays-第15章
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damental tendency of His nature。〃 From this conception of God； observes Zeller； flowed naturally all the moral teaching of Jesus； the insistence upon spiritual righteousness instead of the mere mechanical observance of Mosaic precepts； the call to be perfect even as the Father is perfect； the principle of the spiritual equality of men before God； and the equal duties of all men toward each other。
＇20＇ 〃The biographers ＇of Becket＇ are commonly rather careless as to the order of time。 Each 。。。。 recorded what struck him most or what he best knew； one set down one event and another； and none of them paid much regard to the order of details。〃Freeman； Historical Essays； 1st series； p。 94。
How far； in addition to these vitally important lessons； Jesus may have taught doctrines of an ephemeral or visionary character； it is very difficult to decide。 We are inclined to regard the third gospel as of some importance in settling this point。 The author of that gospel represents Jesus as decidedly hostile to the rich。 Where Matthew has 〃Blessed are the poor in spirit；〃 Luke has 〃Blessed are ye poor。〃 In the first gospel we read； 〃Blessed are they who hunger and thirst after righteousness； for they will be filled〃； but in the third gospel we find； 〃Blessed are ye that hunger now； for ye will be filled〃； and this assurance is immediately followed by the denunciation； 〃Woe to you that are rich； for ye have received your consolation！ Woe to you that are full now； for ye will hunger。〃 The parable of Dives and Lazarus illustrates concretely this view of the case； which is still further corroborated by the account； given in both the first and the third gospels； of the young man who came to seek everlasting life。 Jesus here maintains that righteousness is insufficient unless voluntary poverty be superadded。 Though the young man has strictly fulfilled the greatest of the commandments；to love his neighbour as himself；he is required； as a needful proof of his sincerity； to distribute all his vast possessions among the poor。 And when he naturally manifests a reluctance to perform so superfluous a sacrifice； Jesus observes that it will be easier for a camel to go through the eye of a needle than for a rich man to share in the glories of the anticipated Messianic kingdom。 It is difficult to escape the conclusion that we have here a very primitive and probably authentic tradition； and when we remember the importance which； according to the 〃Acts；〃 the earliest disciples attached to the principle of communism； as illustrated in the legend of Ananias and Sapphira； we must admit strong reasons for believing that Jesus himself held views which tended toward the abolition of private property。 On this point； the testimony of the third evangelist singly is of considerable weight； since at the time when he wrote； the communistic theories of the first generation of Christians had been generally abandoned； and in the absence of any dogmatic motives； he could only have inserted these particular traditions because he believed them to possess historical value。 But we are not dependent on the third gospel alone。 The story just cited is attested by both our authorities； and is in perfect keeping with the general views of Jesus as reported by the first evangelist。 Thus his disciples are enjoined to leave all； and follow him； to take no thought for the morrow； to think no more of laying up treasures on the earth； for in the Messianic kingdom they shall have treasures in abundance； which can neither be wasted nor stolen。 On making their journeys； they are to provide neither money； nor clothes； nor food； but are to live at the expense of those whom they visit； and if any town refuse to harbour them； the Messiah； on his arrival； will deal with that town more severely than Jehovah dealt with the cities of the plain。 Indeed； since the end of the world was to come before the end of the generation then living （Matt。 xxiv。 34； 1 Cor。 xv。 51…56； vii。 29）； there could be no need for acquiring property or making arrangements for the future； even marriage became unnecessary。 These teachings of Jesus have a marked Essenian character； as well as his declaration that in the Messianic kingdom there was to be no more marriage； perhaps no distinction of sex （Matt。 xxii。 30）。 The sect of Ebionites； who represented the earliest doctrine and practice of Christianity before it had been modified by Paul； differed from the Essenes in no essential respect save in the acknowledgment of Jesus as the Messiah； and the expectation of his speedy return to the earth。
How long； or with what success； Jesus continued to preach the coming of the Messiah in Galilee； it is impossible to conjecture。 His fellow…townsmen of Nazareth appear to have ridiculed him in his prophetical capacity； or； if we may trust the third evangelist； to have arisen against him with indignation； and made an attempt upon his life。 To them he was but a carpenter； the son of a carpenter （Matt。 xiii。 55； Mark vi。 3）； who told them disagreeable truths。 Our author represents his teaching in Galilee to have produced but little result； but the gospel narratives afford no definite data for deciding this point。 We believe the most probable conclusion to be that Jesus did attract many followers； and became famous throughout Galilee； for Herod is said to have regarded him as John the Baptist risen from the grave。 To escape the malice of Herod； Jesus then retired to Syro…Phoenicia； and during this eventful journey the consciousness of his own Messiahship seems for the first time to have distinctly dawned upon him （Matt。 xiv。 1； 13； xv。 21； xvi。 13…20）。 Already； it appears； speculations were rife as to the character of this wonderful preacher。 Some thought he was John the Baptist； or perhaps one of the prophets of the Assyrian period returned to the earth。 Some； in accordance with a generally…received tradition； supposed him to be Elijah； who had never seen death； and had now at last returned from the regions above the firmament to announce the coming of the Messiah in the clouds。 It was generally admitted； among enthusiastic hearers； that he who spake as never man spake before must have some divine commission to execute。 These speculations； coming to the ears of Jesus during his preaching in Galilee； could not fail to excite in him a train of self…conscious reflections。 To him also must have been presented the query as to his own proper character and functions； and； as our author acutely demonstrates； his only choice lay between a profitless life of exile in Syro…Phoenicia； and a bold return to Jewish territory in some pronounced character。 The problem being thus propounded； there could hardly be a doubt as to what that character should be。 Jesus knew well that he was not John the Baptist； nor； however completely he may have been dominated by his sublime enthusiasm； was it likely that he could mistake himself for an ancient prophet arisen from the lower world of shades； or for Elijah descended from the sky。 But the Messiah himself he might well be。 Such indeed was the almost inevitable corollary from his own conception of Messiahship。 We have seen that he had； probably from the very outset； discarded the traditional notion of a political Messiah； and recognized the truth that the happiness of a people lies not so much in political autonomy as in the love of God and the sincere practice of righteousness。 The people were to be freed from the bondage of sin； of meaningless formalism； of consecrated hypocrisy；a bondage more degrading than the payment of tribute to the emperor。 The true business of the Messiah； then； was to deliver his people from the former bondage； it might be left to Jehovah； in his own good time； to deliver them from the latter。 Holding these views； it was hardly possible that it should not sooner or later occur to Jesus that he himself was the person destined to discharge this glorious function； to liberate his countrymen from the thraldom of Pharisaic ritualism； and to inaugurate the real Messianic kingdom of spiritual righteousness。 Had he not already preached the advent of this spiritual kingdom； and been instrumental in raising many to loftier conceptions of duty； and to a higher and purer life？ And might he not now； by a grand attack upon Pharisaism in its central stronghold； destroy its prestige in the eyes of the people； and cause Israel to adopt a nobler religious and ethical doctrine？ The temerity of such a purpose detracts nothing from its sublimity。 And if that purpose should be accomplished； Jesus would really have performed the legitimate work of the Messiah。 Thus； from his own point of view； Jesus was thoroughly consistent and rational in announcing himself as the expected Deliverer； and in the eyes of the impartial historian his course is fully justified。
〃From that time；〃 says the first evangelist； 〃Jesus began to show to his disciples that he must go to Jerusalem； and suffer many things from the elders and chief priests and scribes； and be put to death； and rise again on the third day。〃 Here we have； obviously； the knowledge of the writer； after the event； reflected back and attributed to Jesus。 It is of course impossible that Jesus should have predicted with such definiteness his approaching death； nor is it very likely that he entertained any hope of being raised from the grave 〃on the third day。〃 To a man in that age and country； the conception of a return from the lower world of shades was not a difficult one to frame； and it may well be that Jesus' sense of his own exalted position was sufficiently great to inspire him with the confidence that； even in case of temporary failure； Jehovah would rescue him from the grave and send him back with larger powers to carry out the purpose of his mission。 But the difficulty of distinguishing between his own words and the interpretation put upon them by his disciples becomes here insuperable； and there will always be room for the hypothesis that Jesus had in view no posthumous career of his own； but only expressed his unshaken confidence in the success of his enterprise； even after and in spite of his death。
At all events； the possibility of his death must now have been often in his mind。 He was undertaking a wellnigh desperate task；to overthrow the Pharisees in Jerusalem itself。 No other alternative was left him。 And here we believe Mr。 F。 W。 Newman to be singularly at fault in pronouncing this attempt of Jesus upon Jerusalem a foolhardy attempt。 According to Mr。 Newman； no man has any business to rush upon certain death； and it is only a crazy fanatic who will do so。＇21＇ But such 〃glittering generalizations〃 will here help us but little。 The historic data show that to go to Jerusalem； even at the risk of death； was absolutely necessary to the realization of Jesus' Messianic project。 Mr。 Newman certainly would not have had him drag out an inglorious and baffled existence in Syro…Phoenicia。 If the Messianic kingdom was to be fairly inaugurated； there was work to be done in Jerusalem； and Jesus must go there as one in authority； cost what it might。 We believe him to have gone there in a spirit of grand and careless bravery； yet seriously and soberly； and under the influence of no fanatical delusion。 He knew the risks； but deliberately chose to incur them； that the will of J
