[Footnote 1:  Jos., Ant., XIII. x. 6, XVIII. i. 4.]

One of the most constant efforts of the Pharisees was to involve Jesus in the discussion of political questions, and to compromise him as connected with the party of Judas the Gaulonite.  These tactics were clever; for it required all the deep wisdom of Jesus to avoid collision with the Roman authority, whilst proclaiming the kingdom of God.  They wanted to break through this ambiguity, and compel him to explain himself.  One day, a group of Pharisees, and of those politicians named “Herodians” (probably some of the Boethusim), approached him, and, under pretense of pious zeal, said unto him, “Master, we know that thou art true, and teachest the way of God in truth, neither carest thou for any man.  Tell us, therefore, what thinkest thou?  Is it lawful to give tribute unto Caesar, or not?” They hoped for an answer which would give them a pretext for delivering him up to Pilate.  The reply of Jesus was admirable.  He made them show him the image on the coin:  “Render,” said he, “unto Caesar the things which are Caesar’s; and unto God the things that are God’s."[1] Profound words, which have decided the future of Christianity!  Words of a perfected spiritualism, and of marvellous justness, which have established the separation between the spiritual and the temporal, and laid the basis of true liberalism and civilization!

[Footnote 1:  Matt. xxii. 15, and following; Mark xii. 13, and following; Luke xx. 20, and following.  Comp.  Talm. of Jerus., Sanhedrim, ii. 3.]

His gentle and penetrating genius inspired him when alone with his disciples, with accents full of tenderness.  “Verily, verily, I say unto you, he that entereth not by the door into the sheepfold, but climbeth up some other way, the same is a thief and a robber.  But he that entereth in by the door is the shepherd of the sheep.  The sheep hear his voice:  and he calleth his own sheep by name, and leadeth them out.  He goeth before them, and the sheep follow him; for they know his voice.  The thief cometh not, but for to steal, and to kill, and to destroy.  But he that is an hireling, and not the shepherd, whose own the sheep are not, seeth the wolf coming, and leaveth the sheep, and fleeth.  I am the good shepherd, and know my sheep, and am known of mine; and I lay down my life for the sheep."[1] The idea that the crisis of humanity was close at hand frequently recurred to him.  “Now,” said he, “learn a parable of the fig-tree:  When his branch is yet tender, and putteth forth leaves, ye know that summer is nigh.  Lift up your eyes, and look on the fields; for they are white already to harvest."[2]

[Footnote 1:  John x. 1-16.]

[Footnote 2:  Matt. xxiv. 32; Mark xiii. 28; Luke xxi. 30; John iv. 35.]

His powerful eloquence always burst forth when contending with hypocrisy.  “The scribes and Pharisees sit in Moses’ seat.  All, therefore, whatsoever they bid you observe, that observe and do; but do not ye after their works:  for they say and do not.  For they bind heavy burdens and grievous to be borne, and lay them on men’s shoulders; but they themselves will not move them with one of their fingers.