The Politics of Christ

On the way to establish the covenant with the houses of Israel and Judah, and as heir apparent to the throne of David, his movement resembled in every way a political campaign preceding an election. When he then rode up to Jerusalem and a great multitude followed him, who spread their garments in the way, cut down branches from the trees and strewed before him, and sang "Hosanna to the son of David: blessed is he that cometh in the name of the Lord," the entire train appeared as a political and revolutionary movement against the Roman power.

He, of course, did not meddle with the politics of Rome, and why? Because his kingdom, as he said, is not of this world. But when he and his followers proclaimed, "Repent: for the kingdom of heaven is at hand!" it was understood plainly by those who heard it that the Messianic kingdom, with its religion and politics, was meant thereby. A king and a kingdom without politics—public policy, relating to the state-power and citizenship—could not exist. The kingdom of heaven has its administration, its rights and its citizens' privileges similar to the kingdoms of the world. But there Truth is the crowned king and Righteousness is the ruling element.

The kingly movement stopped at the cross and remains in a broken-up state until the great morning movement. Then it becomes revived and is carried out to completeness. This is what we now look for.

From what we now have referred to as constituting the principal mission or movement of the Nazarene, it appears very plainly that fear of the Roman authority actuated the Jews in their judgment and persecution of Christ. In their council, the leaders of the people came to the following resolution:

"If we let him thus alone, all men will believe on him: and the Romans shall come and take away both our place and nation." (John 11: 48.)

The high priest, Caiaphas, added to that resolution the following sentence:

"It is expedient for us, than one man should die for the people, and that the whole nation perish not."

When Pilate, as the judge, could find no real ground, according to the Roman law, for the accusations against, the Nazarene so as to carry out the judgment pronounced on him by his accusers, they threatened to expose Pilate as one not loyal to his lord, the Emperor. They said:

"If thou let this man go, thou art not Caesar's friend: whosoever maketh himself a king speaketh against Cesar." (John 19: 12.)

"In the eyes of the Jewish nation, the Nazarene passed away from the living race as a revolutionist and a spiritual impostor. The Romans, on account of the fact that he was sentenced to be hanged by the Roman governor, considered him a leader of insurrection—an opposer to the civil authority.

At the time of the movement of the morning, when a repetition of all that happened in the movement of the evening, will occur, it will be necessary to have a clear understanding of all the historical facts in the case. No one is prepared for the second coming of Christ without this knowledge.