The Crown and the Cross: The Life of Christ (15 page)

“As Moses lifted up the serpent in the wilderness,” Jesus said, “even so must the Son of Man be lifted up. For God so loved the world, that He gave His only begotten Son, that whoever believes in Him should not perish but have everlasting life. For God did not send His Son into the world to condemn the world, but that the world through Him might be saved.”

To a Pharisee, whose testimony could destroy Him, Jesus had revealed the eternal truth of His mission on earth and His divine nature in a way which could not be misunderstood. If Nicodemus returned to the Great Sanhedrin and testified that Jesus had named Himself the Son of God, Caiaphas and his followers would then have all they needed to destroy Him, for few who had authority in Israel would believe that the Son of God could be a despised Galilean or, even worse, a Nazarene.

As He saw the light of comprehension dawning in the eyes of the lawyer, Jesus added these clarifying words: “He who believes in Him is not condemned; but he who does not believe is condemned already, because he has not believed in the name of the only begotten Son of God. And this is the condemnation, that the light has come into the world, and men loved darkness rather than light, because their deeds were evil. For everyone practicing evil hates the light and does not come to the light, lest his deeds should be exposed. But he who does truth comes to the light, that his deeds may be clearly seen, that they have been done in God.”

Jesus’ faith in Nicodemus was not misplaced; ever afterwards this high-ranking official was His devoted follower and friend.

It was Jesus’ custom to teach in the synagogue of Capernaum whenever He was in that city. Upon His return from Jerusalem He entered the building on the Sabbath to enjoy the service of worship He loved, and to teach here where He had so many friends and devoted followers. The critics who had followed Him from Jerusalem were also there, hoping to convict Him of a frank violation of the Law of Moses inside the synagogue where it might be possible to arouse the emotions of the worshipers to the point where they would immediately condemn Him. These men watched closely as the people entered the synagogue, and when a man with a withered hand appeared, they felt they had the pretext they needed.

As was the custom when there was a visiting rabbi, members of the congregation were allowed to ask questions concerning the Law after the sermon was finished. A lawyer from Jerusalem rose and asked, “Is it lawful to heal on the Sabbath day?”

Knowing this to be a trap, Jesus swept the congregation with His eyes and noted the man with the withered hand sitting near the front. The afflicted man had no part in the scheme himself, and when Jesus asked him to stand up, he rose to his feet rather reluctantly.

Everyone could see the withered hand and Jesus turned to the lawyer who had asked the question. “I ask you,” He said, “is it lawful on the Sabbath to do good or to do evil, to save life or to kill?” Turning to the listeners, Jesus added, “What man is there among you who has one sheep, and if it falls into a pit on the Sabbath, will not lay hold of it and lift it out? Of how much more value then is a man than a sheep?”

The lawyer could not refute Him, and Jesus spoke to the afflicted man. “Stretch out your hand,” He commanded.

A murmur of awe rose from the people when they saw that the palsied hand was now completely whole although Jesus had not touched him. No one could doubt that He had actually healed the afflicted man, yet He could not be accused of breaking the Sabbath for He had performed no work.

The rising favor with which the great mass of the people in Galilee regarded Jesus, in addition to their growing conviction that He was at the very least a prophet sent from God and perhaps actually the Messiah, inevitably brought Him to the attention of the agents of Herod Antipas. Jesus had not attacked the tetrarch, as had John the Baptist, so they limited their activities to following Him and listening for any utterances which might be treasonable to Herod or to Rome.

As for John, he had continued to denounce Herod, and when Herodias increased her nagging, the harried tetrarch finally ordered the arrest of the Baptist, using the excuse that the crowds who listened to him might be excited to revolt.

Shut up in Herod’s border castle of Machaerus among the hills overlooking the Sea of Judgment, John was quickly forgotten by many who had listened to him and deserted by most of his disciples. Word of his arrest came to Jesus following His return from Jerusalem. With the messenger who had cried in the wilderness, “Make straight the way of the Lord,” now silenced, Jesus began with increasing boldness to preach to a sinful people the message, “The time is fulfilled, and the kingdom of God is at hand. Repent, and believe in the gospel.”

And seeing the multitudes, He went up on a mountain.

Matthew 5:1

There was a new urgency to Jesus’ mission. John the Baptist had been arrested. Herod Antipas, through his agents in Galilee, had joined forces with the scribes and the chief priests in Jerusalem to oppose Him. He was in constant danger now of being imprisoned and silenced as John had been, and He could no longer act alone as teacher and healer. The time had come to send out disciples to preach His doctrine and heal the sick in His name.

From those who were closest to Him Jesus chose twelve men. They were no longer to be simply followers and listeners; now He gave them a part of His own authority as the Son of God.

For the ordination of the Twelve Jesus chose a mountain known as the Horns of Hattin, near a road leading from Tiberias to Akka on the seacoast. Here ancient volcanoes had long since cooled but the black basalt blocks and boulders characteristic of the area were everywhere. The mountaintop had once been the site of a city said to have been Madon, but it was now a ruin. Its vantage point afforded a sweeping view of the lake to the east and the countryside extending northwestward toward Nazareth. From a small flat area at the summit, the ground sloped gradually to the south, so that there was space enough for the people to gather, which they did as soon as the sun rose across the lake.

There were Simon, James, and John, the three who had followed Jesus almost from the beginning. To them and to Andrew, Simon’s brother, also chosen as one of the Twelve, He had spoken earlier on the shore of the lake, telling them He would make them fishers of men.

Levi (or Matthew) had been chosen as he sat at the customhouse and had followed Jesus ever since. In time, others had gradually entered the circle. There were Philip and Bartholomew (also called Nathanael) who had come to Jesus at Bethabara after His baptism by John. A close friend of Matthew’s named Thomas, sometimes called Didymus because he was one of a pair of twins, had also joined the group.

The sons of Zebedee were Jesus’ cousins, their mother Salome being a sister to Mary, and three of the others were relatives of His family through Joseph. These included James (often called the son of Alphaeus to distinguish him from James, the son of Zebedee), Judas (usually called Lebbaeus from his hearty nature, but sometimes Thaddeus), and another Simon who, since he had belonged to the Zealot party, was called Zelotes to distinguish him from the tall fisherman of Galilee who was already a close intimate of Jesus.

All these men were Galileans, most of them almost members of Jesus’ own household, since they were either related to His family or were friends of long standing. The only member of the Twelve not a Galilean was Judas, a native of Kerioth, a town of Judea. To Judas of Kerioth (referred to sometimes as Judas Iscariot from the words
Ish Kerioth
, a man of Kerioth), was given the thankless task of handling the common purse and making provision for the material needs of Jesus and His disciples.

When, on the morning after a night of prayer, the disciples came to Jesus on the site of ancient Madon, followed by a great number of people, He called those He had chosen to sit in a half-circle at His feet. Speaking directly to them but heard also by the people on the slope, He charged the Twelve with the doctrine which they would manifest abroad as His representatives.

Jesus opened this most important discourse with a set of simple precepts which put into words the way men everywhere could live in peace, respect, and love for each other:

Blessed are the poor in spirit, for theirs is the kingdom of heaven.

Blessed are those who mourn, for they shall be comforted.

Blessed are the meek, for they shall inherit the earth.

Blessed are those who hunger and thirst for righteousness, for they shall be filled.

Blessed are the merciful, for they shall obtain mercy.

Blessed are the pure in heart, for they shall see God.

Blessed are the peacemakers, for they shall be called the sons of God.

Blessed are those who are persecuted for righteousness’ sake, for theirs is the kingdom of heaven.

Blessed are you when they revile and persecute you, and say all kinds of evil against you falsely for My sake.

Rejoice and be exceedingly glad, for great is your reward in heaven, for so they persecuted the prophets who were before you.

Now He turned His eyes upon a group of scribes and Pharisees who sat just below the disciples, waiting to twist His words into false meanings. He regarded them broodingly for a moment before He turned again to the Twelve.

“You are the salt of the earth,” He said, His voice now warm and tender. “But if the salt loses its flavor, how shall it be seasoned? It is then good for nothing but to be thrown out and trampled underfoot by men. You are the light of the world. A city that is set on a hill cannot be hidden.”

From the Horns of Hattin everyone could see the Decapolis city of Hippos, its white Grecian columns shining upon a hilltop across the lake to the east. They were all familiar with His reference, for there was a saying in the lake region that Hippos could not be hidden.

“Nor do they light a lamp and put it under a basket, but on a lampstand, and it gives light to all who are in the house. Let your light so shine before men, that they may see your good works and glorify your Father in heaven.”

His voice was like a sensitive musical instrument, swelling to full timbre when He wished to drive home a point and dropping to a normal tone when He spoke for only a few to hear.

“Do not think that I came to destroy the Law or the Prophets,” He assured His listeners. “I did not come to destroy but to fulfill. For assuredly, I say to you, till heaven and earth pass away, one jot or one tittle will by no means pass from the law till all is fulfilled.”

A murmur arose from the crowd at this assurance of His own devotion to the Law of Moses, for His enemies claimed that Jesus sought to destroy that Law, a crime for which He could be punished by death. Now He was admitting the primacy of the Law of Moses, as it had first been handed down, but not the mass of interpretations by the scribes and Pharisees which had put an unbearable burden upon the people.

“For I say to you”—Jesus’ voice rose now so that His detractors could not fail to hear— “that unless your righteousness exceeds the righteousness of the scribes and Pharisees, you will by no means enter the kingdom of heaven.”

He paused and looked around Him at the faces of the Twelve sitting at His feet amid the ruins of the city which had once occupied this commanding hilltop. No one listening could fail to understand that He was denouncing the false righteousness of the Pharisees.

“You have heard that it was said to those of old, ‘You shall not murder, and whosoever murders will be in danger of the judgment,’” He said, pursuing a new line of thought. “But I say to you that whoever is angry with his brother without a cause shall be in danger of the judgment. And whoever shall say, ‘You fool!’ will be in danger of hell-fire. Therefore, if you bring your gift to the altar, and there remember that your brother has something against you, leave your gift there before the altar, and go your way. First be reconciled to your brother, and then come and offer your gift.

“You have heard that it was said to those of old, ‘You shall not commit adultery.’ But I say to you that whoever looks at a woman to lust for her has already committed adultery with her in his heart. If your right eye causes you to sin, pluck it out and cast it from you; for it is more profitable for you that one of your members perish, than for your whole body to be cast into hell. And if your right hand causes you to sin, cut it off and cast it from you; for it is more profitable for you that one of your members should perish, than for your whole body to be cast into hell.”

The crowd was hushed under the hypnotic spell of His voice as He continued to speak.

“You have heard that it was said, ‘An eye for an eye and a tooth for a tooth.’ But I tell you not to resist an evil person. But whoever slaps you on your right cheek, turn the other to him als0. If anyone wants to sue you and take away your tunic, let him have your cloak also. And whoever compels you to go one mile, go with him two.”

The reference was to a Roman law which required civilians to carry baggage and supplies whenever the legions were on the march, but no man could be forced to carry this burden more than a mile. This law had always been a source of resentment to the Jews who prided themselves on being slaves to no man. Now Jesus was telling them to humble themselves and go another mile, a truly astonishing thing for a Jew and a command any man would find it hard to obey without resentment.

“You have heard that it was said, ‘You shall love your neighbor and hate your enemy,’” Jesus continued, taking no notice of the murmur of anger that came from the crowd. “But I say to you, love your enemies, bless those who curse you, do good to those who hate you, and pray for those who despitefully use you and persecute you, that you may be sons of your Father in heaven; for He makes His sun rise on the evil and on the good, and sends rain on the just and on the unjust. For if you love those who love you, what reward have you? Do not even the tax collectors do the same? And if you greet your brethren only, what do you do more than others? Do not even the tax collectors do so? Love your enemies and do good to them and lend, hoping for nothing again. Your reward shall then be great and you shall be sons of the Most High, for He is kind toward the unthankful and evil. Be merciful, even as your Father is merciful.”

On the slope below, people were beginning to grumble. As they saw it, the doctrine Jesus was now teaching laid upon them a burden fully as heavy as the Pharisees’ interpretations of the Law. But Jesus continued.

“Be perfect therefore as your Father in heaven is perfect. Take heed that you do not your righteousness before men to be seen by them. Else you will have no reward from your Father who is in heaven. And when you do your alms, do not sound a trumpet before you as the hypocrites do in the synagogue and in the streets that they may have glory of men. But when you do alms, let not your left hand know what your right hand does, so your alms will be in secret and your Father who sees in secret Himself, will reward you openly.

“And when you pray, be not as the hypocrites are, for they love to pray standing in the synagogues and on the corners of the streets, that they may be seen by men. When you pray, enter into your closet and when you have shut the door, pray to your Father who is in secret. And your Father who sees in secret will reward you openly.

“When you pray do not use vain repetitions, as the heathen do, for they think they shall be heard for their much speaking. Do not be like them, for your Father knows what things you need before you ask Him. Pray therefore after this manner:

“Our Father who is in heaven,

Hallowed be Your name,

Your Kingdom come,

Your will be done,

In earth as it is in heaven.

Give us this day our daily bread,

And forgive us our trespasses, as we forgive those who trespass against us.

And lead us not into temptation, but deliver us from evil,

For Yours is the kingdom, and the power, and the glory forever. Amen.”

His voice softened as He explained the prayer. “If you forgive men their trespasses, your heavenly Father will forgive your trespasses. Judge not and you shall not be judged. Condemn not and you shall not be condemned. Forgive and you shall be forgiven. Give and it shall be given unto you, good measure, pressed down and running over shall men give. For with the same measure that you mete, it shall be measured to you again.”

Once more He had laid a heavy burden upon those who would obey Him. They must be the first to forgive, but in the nature of man that was hard to do. Jesus understood this because He was a man like them and tempted as they were, so He now spoke a parable to make His meaning clear.

“As you would that men should do to you, do you also to them likewise,” He said, putting man’s whole duty to God into one simple precept. “Can the blind lead the blind? Shall they not both fall into the same ditch? The disciple is not above his master, but everyone that is perfect shall be as his master. Why do you see the speck in your brother’s eye but do not consider the beam in your own eye? Cast the beam first out of your own eye and then you will see clearly how to pull out the mote that is in your brother’s eye.”

He paused, then continued with another parable. “A good tree does not bring forth corrupt fruit, neither does a corrupt tree bring forth good fruit. Every tree is known by its own fruit for men do not gather figs from thorns nor grapes from a bramble. A good man out of the good treasures of his heart brings forth that which is good. And an evil man out of the evil treasures of his heart brings forth that which is evil.”

He turned somber eyes then upon His disciples. “Whoever comes to Me and hears My sayings and does them is like a man who built a house and dug deep and laid the foundation on a rock. When the flood rose, the stream beat vehemently upon that house but could not shake it for it was founded upon a rock. But he that hears and does not is like a man that built a house on the surface without a foundation; the stream beat vehemently against it and immediately it fell and the ruin of that house was great.”