| 4. Jesus Insistence on Obedience | ||||
The fundamental tendency and consequences of this Jewish ethic of obedience must be kept in mind by any one who desires to understand Jesus preaching of the will of God and who would comprehend its agreement with Jewish religion as well as its divergence. He will then also understand its difference from the Greek ideal of man and from the modern rationalistic ethic of autonomy or the recent ethic of value, This can be put in a sentence�the ethic of Jesus, exactly like the Jewish, is an ethic of obedience, and the single though fundamental difference is that Jesus has conceived radically the idea of obedience. But what this means must now be considered, and illustrated by the words of Jesus. | ||||
Jesus sees the conduct of man from the view-point of the obedience which man owes to God. Two parables show this plainly: | ||||
"Which of you says to his ploughman or herdsman, when he comes home from the field, Come here and sit down at the table? Does he not say instead, Get my dinner ready, put on an apron, and wait on me; afterward you can eat and drink ! He will surely not thank the servant because he did what was ordered. So you must say, when you have done all that was ordered, We are servants, we have done only our proper work." (Luke17:7-10) | ||||
"The Kingdom of Heaven is like a farmer who went out early in the morning to hire workmen for his vineyard. When he had agreed to pay them a silver piece a day, he sent them into his vineyard. | ||||
"And at the third hour he went out and saw others standing idle in the market place and said to them, Go also into the vineyard, and I will give you what is right. And they went. | ||||
"Again he went out at the sixth hour and at the ninth, and did the same. Finally he went out at the eleventh hour, and found others standing there, and said to them, Why do you stand here all day doing nothing? They said, No one has hired us. He said, You too go into the vineyard. | ||||
"In the evening the owner of the vineyard said to his overseer, Call the workmen and pay them, beginning with the latest comers. Then came those of the eleventh hour, and each received a silver piece. When the first came, they thought they would receive more; but they also each received a silver piece. Then they grumbled against the farmer and said, These last have worked only an hour, and you have paid them the same as us who have worked the whole day and borne the heat. But he answered, My friend, I do you no wrong; did you not agree to work for a silver piece ? Take what belongs to you and go. I choose to give these last as much as I give you. Can I not do what I want with my own money ? Are you envious because I am generous ?" (Matt. 20:1-15) | ||||
Both parables express as strongly as possible the conviction that man can have no claim on God. And to this extent Jesus is completely in agreement with those rabbis who present the fundamental ideas of the Jewish ethic. But the obligation to a purely formal authority which must be blindly obeyed receives from Jesus a transformation which goes beyond anything known to us in contemporary rabbinic criticism. | ||||
This divergence is shown in his use of Old Testament Scripture. Its authority is absolute for him as for the rabbis. And that which distinguishes him is not merely the sureness with which, in questions as to the way of life or the chief commandment, he chooses from the Law the ethical commands as alone binding; (Mark 10:19, 12:29-31 ) for even on this point Jewish teachers stand beside him. But in contrast to the scribal assumption that all passages of Scripture are equally binding and that apparent contradictions are to be reconciled, Jesus sets one passage against another. Though it is written in the Law of Moses that the husband can divorce his wife with a bill of divorcement, on the other hand it is written, "God created them man and woman; therefore a man shall leave father and mother, and the two shall be one flesh. What God has joined, man must not separate." That, and not Moses law of divorce, is God s will; Moses wrote this only "because of your hard-heartedness." (Mark 10:2-9) Clearly then it is not the formal authority which is binding on men; if a man can make such distinctions in Scripture, evidently the insight to recognize what is demanded by God is attributed to him. It is also clear that the content of the command is not a matter of indifference, but it is the content itself which determines whether a word of Scripture is God s command or not. This view, which distinguishes critically between the essential and the non-essential in Scripture, is expressed in the saying: | ||||
"Woe to you, scribes and Pharisees! You tithe mint, anise, and cummin, and ignore the most important part of the law�justice, mercy, and truth. These men must do and not leave out the other. You blind guides, who strain out a moth and swallow a camel!" (Matt. 23: 23, 24) | ||||
Although the form of these words is conservative (do this, and do not leave that out), yet the formal, external authority of Scripture is evidently given up. This becomes fully clear from a series of controversial sayings and scenes of conflict; these received their detailed formulation from the early church, but here the attitude of the church is the best witness for the teaching of Jesus. The practices of external cleansing are called hypocrisy, with a quotation from the prophet Isaiah: "This people honors me with their lips, but their heart is far from me. They worship me in vain, with their teaching of the precepts of men." (Mark 7:6-7) The scribes have nullified the word of God; for it is commanded, "Honor your father and your mother: and whoever reviles father and mother shall be put to death." Now if any one by oath withdraws the property which he owes to his parents from secular use and declares it holy, the scribes hold this oath to be more sacred than the duty of a son. (Mark 7 :9-13) | ||||
In such polemic Jesus apparently intends to attack merely a particular scribal interpretation of the Old Testament. Actually he opposes not only a whole group of Old Testament laws, but the Old Testament itself as formal legal authority. The whole law of purification is nullified by the saying, "There is nothing which comes into a man from without which defiles him; it is what comes out of a man which defiles him." (Mark 7 : 15) | ||||
What God s will is, is not stated by an external authority, so that the content of the command is a matter of indifference, but man is trusted and expected to see for himself what God commands. God s requirements are intrinsically intelligible. And here the idea of obedience is first radically conceived. For so long as obedience is only subjection to an authority which man does not understand, it is no true obedience; something in man still remains outside and does not submit, is not bound by the command of God. Criticism can still arise: in itself this does not concern me, in itself these things are indifferent�but I choose to obey. In this kind of decision a man stands outside of his action, he is not completely obedient. Radical obedience exists only when a man inwardly assents to what is required of him, when the thing commanded is seen as intrinsically God s command; when the whole man stands behind what he does; or better, when the whole man is in what he does, when he is not doing something obediently, but is essentially obedient. | ||||
There is also one more point of difference. With the attitude that obedience is subjection to a formal authority to which the self can be subordinated without being essentially obedient, a neutral position is possible. Man is so to speak only accidentally or occasionally claimed by God, and it is possible to suppose that he might not be so claimed, that this demand of God probably sometimes ceases because it is not an essential element of the human self before God. Indeed this position is not only possible but actual, for instance when a man finds himself in a situation to which no rule in the Scripture, the formal authority, applies. Hence according to the rabbinical view, man is in the happy position of being able to do more than is expected, to do works of supererogation, that is, to do something pleasing to God where nothing in particular is commanded by God. Hence too there are situations in which it is possible for a man to do nothing�neutral situations. And just this Jesus expressly denies. To the accusation that he was breaking the Sabbath to help a man, he answered, "Ought a man to do good or evil on the Sabbath? save a life, or kill?" The implication is that there is no third way besides doing good or doing evil; to do nothing in this case would be equivalent to doing evil. There is therefore no neutral position; obedience is radically conceived and involves man s whole being. This means that the whole man is under the necessity of decision; there is no neutrality for him, he has to decide between the only two possibilities which there are for his life, between good and evil. | ||||
But it may be asked, is not this demand of radical obedience contradicted by the thought of reward, which Jesus uses quite simply as the basis for the requirement, as threat or promise? He promises for example a reward in heaven; (Matt. 6 :19, 20; Mark 10 :21, and elsewhere) he threatens with the fire of hell. (Matt. 10 :28; Mark 9:43-47, and elsewhere) | ||||
The thought of reward stands in a peculiarly paradoxical, perhaps contradictory, relation to the demand for obedience. But it is absolutely clear that Jesus demanded obedience without any secondary motive. The parables of the servant who had no claim to the thanks of his master and of the workmen in the vineyard (Luke 17:7-10, Matt. 20:1-15) distinctly oppose all human calculation of rewards from God, expressly deny that man can have any sort of claim before God. But Jesus is wholly certain that man does receive reward or punishment from God. And the words in which Jesus speaks of these possibilities are meant to call men s attention to the consequences of their conduct. These consequences cannot serve as the motive in the exact sense, where the idea of obedience is completely carried through. How would the command to love, for example, be possible? For love with the secondary motive of reward, love with a backward look on one s own achievement, would not be love. Jesus attitude is indeed paradoxical; he promises reward to those who are obedient without thought of reward. | ||||
But the idea of reward he holds firmly. Here too he recognizes only an Either-Or; either reward from man or reward from God, but reward awaits every right action. (Matt. 6:1-4, 5-8, 16-18) In this respect Jesus again differentiates his thought sharply from the idealistic ethic. He knows nothing of doing good for good s sake; the idea that every good deed is its own reward is foreign to him. For with this idea the humanistic conception of man is again presupposed, the conviction of the intrinsic worth of the human. According to Jesus view man does not win value for himself, but if he is obedient God rewards him, gives him more than he has. This can be made clear from the fact that in the relation between man and man the actual reward for kindness shown is not the kindness itself, but the joy and gratitude which are awakened by it and enrich the giver. This reward can evidently never become the motive of the act, and nevertheless we should misunderstand and fail to appreciate what happens between man and man, if we did not see that for the kindness of man this reward is promised. So also the man who is obedient is enriched by God. At this point Jesus conception is opposed to a specifically ascetic attitude, that is, to the belief that self-annihilation is the behavior demanded of men by God. Self-denial and sacrifice are indeed required of man; but God is not represented as a selfish tyrant whose requirement means death for man. His demand means life; behind the demand stands the promise. | ||||
From the requirement of radical obedience Jesus gains the right to brand as incomplete and hypocritical the conventional piety, which gives itself airs and prides itself on its correctness. For where the thought of obedience is not taken completely in earnest and a man sees his obedience always as his own achievement, there the spirit of self-righteousness and pride enters in. And even if the religious man makes no claim on God, still he looks down on those who cannot show the same correctness of external obedience. So Jesus rebukes the people who give their alms in the synagogues and on the streets, who stand and pray on the street corners, who when they fast show mournful faces in order that their piety may be seen ( Matt. 6 :2, 5, 16)�the people who exhibit themselves as good before men; God however sees the heart, and what is honored by men is an abomination before God. (Luke 16:15) | ||||
"Woe to you, scribes and Pharisees, hypocrites! | ||||
In these words there is expressed the scorn of men who reckon their fidelity to the Law as a noteworthy achievement, who in spite of all submission to the Law are yet not inwardly obedient. The words are therefore, quite apart from the question of how far they actually apply to the character of scribal religion, an assertion of the demand for complete obedience. | ||||
And in truth just this demand for complete obedience which involves the whole man takes a heavy burden from man, however paradoxical this sounds; for he is now set free from the endless and useless task of searching for commands and prohibitions which he must know in order to act rightly; from the fear of having failed here and there because he did not know the scriptural precept or its right interpretation; from the contempt which was felt for the people who did not know the Law. As long as the Old Testament is the formal authority, and scribal explanation and exegesis must mediate its meaning for all practical situations of life, only the scribe can really be obedient, and whoever belongs to the "people who do not know the Law" is inevitably obliged to be a sinner. | ||||
From Rabbi Hillel this saying is preserved: "There is no uneducated man [that is, no one not a scribe] who fears sin. Not one of the people of the land [that is, no one who belongs to the common people] is religious." Jesus denounces the scribes who pile heavy burdens on men, which they themselves will not raise a finger to lift. (Matt. 23 :4) | ||||
"Woe to you, scribes and Pharisees, hypocrites! | ||||
Jesus knows that he is called to sinners as the physician to the sick. (Mark 2:I7) He clearly implies that they have a better understanding of the will of God than the impeccable. Perhaps this is the point of the saying, "I praise Thee, Father, Lord of heaven and earth, that Thou hast hidden this from the wise and clever and hast revealed it to the simple. Yes, Father, so hast Thou decreed" (Matt. 11 :25, 26) His opponents reproached him with being a friend of tax collectors and sinners. (Matt. 11:19, cf. Mark 2 :16) His church received the impression of him which it expressed by putting into his mouth these words (probably originally from some wisdom book, describing the God-given Wisdom): | ||||
"Come to me, all you weary and burdened, | ||||
The obedience for which Jesus asks is easy, because it frees a man from dependence on a formal authority, and therefore frees him also from the judgment of the men whose profession it is to explain this authority. Such obedience is easy, because it depends on the judgment and responsibility of the one concerned. Of course from another angle it is all the more difficult. For to the weak man it is a relief to have the judgment of good and evil and all responsibility taken away from him. And this burden is just what Jesus puts upon men; he teaches men to see themselves as called to decision�decision between good and evil, decision for God s will or for their own will. | ||||
The liberation which Jesus brings does not consist in teaching man to recognize the good as the law of his own human nature, in preaching autonomy in the modern sense. The good is the will of God, not the self-realization of humanity, not man s endowment. The divergence of Jesus from Judaism is in thinking out the idea of obedience radically to the end, not in setting it aside. His ethic also is strictly opposed to every humanistic ethic and value ethic; it is an ethic of obedience. He sees the meaning of human action not in the development toward an ideal of man which is founded on the human spirit; nor in the realization of an ideal human society through human action. He has no so-called individual or social ethics; the concept of an ideal or end is foreign to him. The concepts of personality and its virtues and of humanity are also foreign to him; he sees only the individual man standing before the will of God. Conduct moreover is not significant because a value is achieved or realized through action; the action as such is obedience or disobedience; thus Jesus has no system of values. | ||||
This really means that Jesus teaches no ethics at all in the sense of an intelligible theory valid for all men concerning what should be done and left undone. Such a theory, whether it be idealistic or utilitarian, can proceed only from a well-defined view of man as a being with particular capacities and particular ends. Such a theory makes man even though it be the ideal man�the measure of human action; and it looks upon man as essentially secure, controlling all the possibilities of action. Jesus sees man and his life very differently�as absolutely insecure before what confronts him. A man cannot control beforehand the possibilities upon which he must act; he cannot in the moment of decision fall back upon principles, upon a general ethical theory which can relieve him of responsibility for the decision; rather, every moment of decision is essentially new. For man does not meet the crisis of decision armed with a definite standard; he stands on no firm base, but rather alone in empty space. This it is which shows the requirement of the good to be actually the demand of God�not the demand of something divine in man, but the demand of God who is beyond man. | ||||
This view also parts company with the idea of development, according to which the moral judgment of man develops or the man himself develops and perfects himself. Here there is no relative standard, only the absolute. The decision is an absolute Either-Or; the good which is here required is not a relative good, which on a higher level of development can be replaced by something better�it is the will of God. And man in this situation does not decide whether he will climb higher or sink lower, but whether he is righteous or a sinner. To be a sinner does not mean to stand on a relatively low level of morality, but means to be rejected of God. It is thus clear that Jesus has no such concept as "morality." The concepts "morality" and "moral development," however much meaning and justification they may have in other connections, are excluded for Jesus, because he sees man in the crisis of decision, and because for him the concepts "good" and "bad" depend upon the will of God. | ||||
Hence it is misleading to set Jesus moral teaching as an "ethic of intention" over against the Jewish "ethic of works." For the former phrase fits the moral teaching of Jesus as little as the latter is a correct characterization of the Jewish ethic. So far as the obedience demanded is intention, "intention" applies equally to the ethic of the rabbis and to that of Jesus. The more radical conception of obedience held by Jesus involves of course a clearer conception of this intention. Meanwhile, the significance of obedience is not that it is a habit of man s inner life, an attribute of man which gives him as such a moral quality. With Jesus as in Judaism, obedience is bound up with the crisis of decision in which man stands; obedience is actual only in the moment of action, and if one wishes to call obedience an intention, he must at the same time hold fast the fact that this obedience presupposes the authority of God. Man can be obedient only in answer to this authority; as soon as man is considered as existing for himself alone, he cannot be obedient. | ||||