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Outline end Exposition D u t y to G o v e r nm e n t . (Mk. 12:13-17) I. ■ HE Pharisees and Herodians as trappers snare their prey. The com plainants came, therefore, not for good but for harm, blinded by Satan (cf. 2 Cor. 4:4). They acknowledged that Jesus taught “the way of God in truth.” Like many today, they would admit that He was the truest religious teach er the world lias ever heard, yet re fuse to accept what He taught. By their rejection of Him they were self- condemned. Their snare was in the question, “Is it lawful to give tribute to Caesar, or not?” If Jesus said “No,” the Herodians could accuse Him to the government; if He said “Yes,” the Pharisees would accuse Him to the people, the Jews. The answer of Jesus put them all in , their proper places (cf. vs, 15-17). He asked to see a piece of money. The current coin bore the image of an alien governor, instead of the image •of God’s chosen king: The very fact that the people must pay tribute to Caesar revealed they were in bondage, when they should have been a free people. “Bender to Caesar,” commanded the Lord. Jesus, “the things that are Cae sar’s”—Caesar being the name of the Office. In other words, the state had a claim upon these individuals as citi zens, and Christ taught submission to the office, not merely to, the man in the office. On the other hand, God had a claim upon >'them as human beings who bore His image; therefore they should render to God their whole selves. The principle Jesus taught is that -every citizen should render the coin of the realm to the government in the form. of taxes imposed. He should also give himself entirely to God, n. D u t y to C it iz e n s (Rom. 13:8-10) The relation of Christians to Christ is not a legal one. But the relation of BLACKBO ARD LE SSON
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Dr. Frank H. Guernsey
OPTOMETRIST
711 Park Central Bldg. 412 West Sixth Street, Near Hill
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joined against the Lord Jesus, to “catch him , in his words;” The word “catch” here means to snare,
VAndike 1928
Los Angeles, 14
Christians to other citizens is a bind ing obligation. Love can take the le gal requirements and transform them into pleasures. God asks more than the state does; the latter says, “Thou shalt hot injure anyone”; God says in effect, “Thou shalt do good to ev eryone.” “Owe no man anything, but to love one another.” „Christianity is, or should be, ethical in the highest de gree. Therefore, the payment ctf just debts should be of first .consideration for every Christian. At the same time, in a spiritual sense', the Christian’s debts are never paid; he, like Paul, must ever say, “I am debtor” to all" men „(Rom. 1:14). The second table of the law is quot ed (vs. 9, 10). This is man’s relation to man, as the first is man’s relation to God. Alas, many think that fulfill ing the second table is all that is re quired, and to be right with man means being right with God. III. D u t y to t h e L ord (1 Pet. 2:13-17) Submission to the state should be rendered “for the Lord’s sake.” Our Lord had to rebuke the Pharisees be cause they thought earthly relation ships could be abrogated (cf. Mk. 7:5-13). The reason for submission isf that Christians are living for Christ’s sake in this relationship as in all others on earth; the purpose is to silence the ignorance of foolish men who com plain of Qiristian liberty; and the character is “as free,” that is, in the liberty of the sons of God. Therefore, there should be honor to all men, because all bear the image of God; love of the brotherhood in Christ, be cause they are of the same nature; fear of God, holding Him in reverence and trust, because He is the Creator of all men; and honor for the king, because pf the office he'fills under God’s appointment. Every duty of a Christian is lifted to spiritual heights when the-Lord is seen in each one, and they are under taken as unto Him rather than unto men. Points and Problems 1. "And they send unto him certain of the Pharisees and of the Herodians, to catch him in his words" (Mk.
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