Introduction
First Peter 2:21 tells us that Christ is our example, that we might follow in his steps. Sheldon’s book “In His Steps” was a pioneering study in this material and, while not so conclusive as one might have wished, promoted an ideal that is biblical in the specific concept. In the light of this passage the life of the Lord becomes a pattern for us in honest ways. Our previous study attempted to survey the Lord’s emotional life as a guide to our feelings and emotional expressions. [2] This study continues with a look at our Lord’s public life—a perfect life lived that we might have a perfect example to aid in our own ways of public life. The Lord walked among the populace benefiting others and demonstrating holiness, not in a showy or boisterous way, but in a conduct that was impeccable (Acts 10:38).
This study visualizes three aspects of his public life. Each is distinct, but together they show the fullness of his life as a public figure. We refer to:
- His Social Life
- His Political Life
- His Religious Life
The Lord’s Social Life
Christ’s social life is summarily noted by Luke in Luke 2:52: “And Jesus increased in wisdom and stature and in favor with God and man.” The note in Acts 10:38 that he “went about doing good” shows us that he was a “people oriented” Savior whom we find ministering to both the masses and individuals. He was executing a divine commitment as a commissioned person! To see his social life in a fuller perspective, we may study the following categories that show his performance as a public figure:
- Personal friendships
- Social occasions: weddings, formal invitations
- Casual visitations
- Responses to calls for needs
- Teaching sessions
Personal Friendships
In this category we include the Lord’s family ties as well as community friendships. The family ties seem secure as far as we can trace them, even though his siblings did not believe in the earlier days. The family sequence begins in Matthew 1:18 and continues through John 19:27. Some fraternal relationships are mentioned later in the authorship notes of the epistles. The early family life is seen in Matthew 2 and his relationship with his parents is succinctly stated in Luke 2:51: “And He went down with them and came to Nazareth, and He continued in subjection to them.” That he had a sibling gathering is affirmed in Matthew 13:55–56: “Is not this the carpenter’s son? Is not His mother called Mary, and His brothers, James and Joseph and Simon and Judas? And His sisters, are they not all with us?” (cf. Matt. 12:46–50). The spiritual nature of the family is not given great space, and the doubtings of siblings is not drawn out into firm detail until John flatly states that his brethren did not believe in him (John 7:5). When we read this, we are reminded of the Lord’s assessment in Matthew 13:57 that “a prophet is not without honor except in his hometown and in his own household.” There is no reason, however, to assume an unpleasant or antagonistic domestic life. The ultimate evidence shows a closeness to his mother and a strong acceptance among his brothers. Tradition tells us that Joseph died well before the great work of our Lord and that Jesus succeeded him in the family trade. Certainly his respect for his mother shows a closeness in the family structure. It is certainly worth noting that the Lord’s family teaches us the practicality of “sticking together.”
We find that our Lord had strong personal friendships with the apostles (John 15:13–15) and with other persons in the community. Lazarus is a good example, and while it is not stated explicitly, it appears this was true of Nicodemus and Joseph of Arimathea. Many of those for whom the Lord provided great help and relief demonstrated an affection for him that spoke well of his friendship. Mary Magdalene was such a person. It was no accident that he was epitomized as a friend of publicans and sinners (Matt. 19:11). His loving character molded friendships with people in all walks of life. The gospel song “What a Friend We Have in Jesus” says it very well!
Social Occasions
The social side of our Lord’s involvement with people is seen in his attendance at formal occasions. Apart from the temple visit during his boyhood days (Luke 2:42–50), we find him at the wedding in Cana of Galilee in John 2:1–11. We do not know who was being married, but our Lord was a participant in the observant crowd, and it has been suggested that it might have been the wedding of someone in his mother’s family. As a guest he performed a special favor for the hosting party. We do not know more than the simple fact of his attendance at this wedding, but in later ministry he often used weddings for illustrations of divine truth (cf. Matt. 22:1–14; 25:1–13). These passages show us that he was familiar with the customs and practices of such occasions and was likely more than a casual visitor at such affairs.
Beyond this he is frequently seen as a dinner guest at special meals. Some of these were associated with spiritual gatherings (John 13:2), and others appear to have simply been family affairs. Among these latter are the dinners of Matthew 9:10 (where Matthew comes to our attention) and the gathering at the home of Mary and Martha (Luke 10:38–42). Notable is the dinner of John 12:2 and, while a dinner invitation is not specifically mentioned, it seems that it was a part of the meeting at the home of Zacchaeus (Luke 19:1–10). Because of these occasions the Lord was erroneously charged by the Pharisees of compromising his status by associating with sinners and publicans. The Lord corrected this assertion by emphasizing the fact that he was not reaching out to the righteous, but to sinners. His social life was lived for the blessing of people, and in his association with others his societal standards were beyond reproach.
Casual Visitation
This category shows the Lord “just passing by” or simply acting in an incident that “just happened.” In the Gospels we can see the hand of the Lord working and know that everything was perfect in his program, even though in our eyes it does appear that some things were just coincidental. An example is seen in Matthew 4:18–22. The Lord was walking by the Sea of Galilee and, seeing two fishermen, called to them to come and follow him. He promised that they would be fishers of men! They reacted promptly. Shortly thereafter he called two other fishermen, and they joined his entourage as well. These were the foundation stages of the Apostolate. We do not know what power was in his voice, but suddenly his call made other things irrelevant.
Another providential occasion is seen in John 4 when the Lord met the Samaritan woman at the well of Sychar (Jacob’s well). We are told that Jesus “needed” to go through Samaria (v. 4), that he arrived at the well about the sixth hour (v. 6), and that he wanted to quench his thirst. The Samaritan woman came to draw water, and Jesus asked for a drink. The discussion that followed led her to know Christ, and her testimony in the nearby town caused a great turning of people to God. The Lord’s recognition of her presence and his civility toward her showed an understanding of her need. The presentation of truth followed. This was a casual incident that just happened. There are many such incidences recorded in the Gospels, and no doubt there were many others of which we have no knowledge. Many blessings resulted from these unplanned occasions. Other examples are seen in the feedings of the five thousand (Matt. 14:15) and the feeding of the four thousand (Matt. 15:32).
Socially speaking, the Lord did not shun the crowds. He did resort at times to a private place for prayer, meditation, and perhaps rest! But he was never the remote hermit—he was essentially open, and the warmth of his social inclination was a large part of his magnetic attraction to others. That mankind would turn against him, as foretold in Isaiah 53, is a comment on man’s blindness and sinfulness.
A somewhat different meeting of a “casual” nature is witnessed in Luke 8. The Lord’s teaching in parables did not occur at a prearranged theological conference. The Lord had traveled through many cities and territories and had a considerable following, which included representatives from almost every degree of social order. The parable of the sower sets forth the biblical teaching on sowing and reaping. His ministry in his recent travels set a pattern for witness. As he and his disciples went forth sowing the word, some rejected him, some responded superficially or temporarily, and some were true disciples who brought forth fruit.
This aspect of the Lord’s life has been very important to me. When I was young, I was unbelievably anti-social. I loved my family but hated to go anywhere that was not a family gathering. I preferred to be left alone—with a book, perhaps, or just a landscape to consider. I had friends at school but never had any desire to visit them in their homes. I had my own games and dreams, and I did not want them to be disturbed. When I came into the family of God, I realized that the Christian life involved a social commitment to others, but for me it came slowly. Living on a farm, I had all the company I needed with the creatures that I cared for. But I saw in Scripture that the Lord went about meeting others and befriending others. I did not give in quickly, but I did realize that if one wanted to help people, one had to be with people. I began going to proper parties and social affairs, and in a respectful way I had a good time. If, I thought, Jesus could go to someone’s wedding, I could do that too, and it would not compromise my personality. Today many friends think of me as an excited social participant. Alas! That is not totally true, but the Master has set an example, and a mere person can hardly think his opinions to be more important than those of the Son of Man. His service to others directs our entrance into the society about us for the service of God. These are not illegitimate areas of life for us. We follow the example of the Lord who did no sin but was a friend to sinners.
Responses to Needs
A great part of the Lord’s social life was the response to particular needs and problems. The Gospels are replete with these, and I have chosen only a few to show how our Lord served individual and community needs. Matthew 8 provides very specific material. In verse 2 a leper came worshipping and asking to be cleansed. Jesus touched him and he was healed. In verse 5 a centurion was seeking the Lord’s help for a sick servant. This man showed a tremendous confidence in the Lord, and the servant was healed by his word. When the Lord came to Peter’s house, he found Peter’s mother-in-law smitten with a fever. He healed her, even though no request is noted in the text (vv. 14–15). Many who were sick or afflicted came to him, and he healed them all, fulfilling the prophecy of Isaiah 53:4 (vv. 16–17). Leaving Capernaum by boat over the Sea of Galilee, the Lord’s party encountered a big storm. The frightened apostles awoke the sleeping Jesus and lamented their desperate situation. The Lord responded by calming the sea (vv. 23–27). Shortly thereafter two demon-possessed men were cleansed by the Lord. The demons were cast out in spite of their objections, and it is apparent that the seriousness of these men’s trouble was the only thing needed for Jesus to help them (vv. 28–34).
These are examples of his public life in ministry to society as he met needs for which a call is given and needs that he himself observed. His public life is a great challenge to us to be servants of truth. There is no end to the examples of the Lord Jesus moving among the people of his day and bringing blessing. It goes without saying that this is an inspiring challenge for believers today.
Ministry and Teaching
A great deal of our Lord’s public life was occupied with teaching. Some of the teaching was devoted to the masses, some to the disciples, some to stated individuals, and some was also given explicitly to those who opposed him and his message. I am not going to analyze the content of the teaching nor the teaching forms the Lord used. But the point must be made that the Lord was constantly pointing to the truth and the adequacy of the revelation given by God in his Word. At times he lectured, at times he dialogued, and at times he gave individual notes. But in almost every situation he opened the minds of others to a fuller understanding of truth. The Gospels record much of the ministry, but we understand that what is written in Scripture is only a fraction of his total teaching. What we have is what God has deemed to be necessary and meaningful to us in order that we might know him and understand his will.
The “Sermon on the Mount” (Matthew 5–7) is a classic example of ministry to a wide group, while the discussion in the upper room in John 14–16 indicates a more select company. His teaching stressed eternal life and godly living with commitment to the divine will. He avoided unnecessary debates and party spirits. He rebuked and gave praise as needed. He dealt with particular items and general situations as well. To analyze any of these sessions in detail is beyond the point of this paper, but to see our Lord as a motivator and guide among all classes is exactly the point. While the Lord took occasion for rest, prayer, etc, he was regularly with the people. The Savior who delivers from sin introduces all who believe into the family of God.
We must note, however, that the Lord’s social presence never obscured the reality of his person and his purpose in completing the will of God. The divine purpose was primary, and the social contacts better enabled him to fulfill that purpose. In our day some have seen the “social gospel” as a mandate to improve the world at the expense of the exclusive truth of the saving message. If we follow his example, we must go to society for the explicit purpose of telling about the grace of God and the joy of forgiveness. Mere social adjustments without the gospel actually make man’s problems greater, since they obscure the real need of being reconciled to God.
Our Lord’s social life was exemplary and encourages us to be faithful while in the world but not of the world. We cannot do all the things the Lord did, but we learn from his practice and manner what we can do for the glory of God. Our social lives will be more meaningful and responsible if we follow the example of Christ moving among and witnessing to the world. We will be better neighbors, friends, citizens, and representatives of our Lord if we profit by his conduct and commit ourselves to a life ideology that mirrors his.
The Lord’s Political Life
While this feature is also a part of his social presentation, I am treating the Lord’s relationships with governmental authorities, both civil and religious, as a special item. There is not a lot of detail in this area, but what is given has serious application to the Lord’s people in every age. As a member of Palestinian society, the Lord was subjected to the governmental order, as were all the people of that time. He was the Lord of Glory, but in a temporal sense he was subject to the decrees and legal enactments of the established authority. In this study I am not suggesting that the Lord was a political figure, office candidate, or any such thing, but his attitude and attention to the order of the state is interesting and instructive. We would first look at his relationship with the civil orders.
The Hebrew people had long lost their independence because of their defiance of and disobedience to the Lord. Israel, the northern kingdom, following the rebellion against Rehoboam, had its ending when conquered by Assyria in the eighth century bc, and Judah had followed in the Babylonian captivity which began at the end of the seventh century and the beginning of the sixth. The Jewish remnant was placed under the rule of others and did not see itself as an independent entity. In our Lord’s time the Jews were ruled by Rome, with rulers appointed by Rome and laws enacted by Rome. The office of high priest had been compromised by bribes and grafts, while the laws of everyday life were manipulated by Roman appointees and Hebrew collaborators. Foreigners were masters in the land from the time that the Lord had allowed the captivity. The Lord Jesus lived under the “Pax Romana” on the civic side and directives of bodies such as the Sanhedrin on the religious side. In both spheres he is shown to be a perfect citizen. He did challenge religious abuse and unbelief, but he did not instigate revolution or law-breaking. He lived a perfect life under a pagan rule in a society where the truth of God was often trampled under-foot. In both of these governmental situations he is a meaningful example to us who live in a different age but often under similar circumstances.
The decree of Caesar Augustus in Luke 2:1–3 is the first legal act that relates our Lord to the civic authority. It specifically dealt with his parents. Joseph and Mary returned to Bethlehem in spite of her pregnancy and the ardors of the trip, where they were required to pay their taxes. We see no more of our Lord’s interaction with governmental authorities until Matthew 22:17. [3] When queried about paying taxes to Caesar, the Lord did not give a legal opinion but stated the concept of giving to Caesar what belongs to Caesar and giving to God what belongs to God! Caesar’s inscription was on the coin. It could be given to him. The Lord’s response was not a digression into the matter of rightful taxation, but a notice that the state has made a demand that may be properly fulfilled.
Besides this we see little of the Lord’s association with the state until we come to the time of the cross. We know that he had healed a nobleman’s son and a centurion’s servant, but these were beneficial acts meeting needs of individuals and were not related to the political or ecclesiastical orders. We see his arrest in John 18:3ff and his presence before Pilate in John 18:29 and note the following discussion. He spoke to Pilate civilly and intelligently. He was the picture of integrity before the authority. Pilate found no fault in him, but to please a rebellious segment of some under his jurisdiction he gave the order of execution. The Lord accepted that judgment, and as a sheep before its shearers, he yielded himself. He made no political speeches, no charges of outrage, but stood with respect as an honorable citizen yielded to the authorities of his time. A complete study of church and state cannot be made here, but the Lord’s impeccable deportment in the governmental activity is apparent at this juncture.
With the religious leaders there is a great deal more to be said. They had a measure of civil authority as well, and the Romans allowed them great liberty to keep the peace. Our Lord knew them to be, in many cases, blind leaders of the blind, so he challenged them for truth in spiritual affairs. In Matthew 20:18–19 he predicted the role that they would play in his crucifixion and death, and in Matthew 23 he chastised them with very strong language. The antagonism they had against him is shown in Mark 11:27–33 where the priestly officers challenged his authority. The question concerning tribute to Caesar was meant to be a trap to create antagonism with either Rome or the people (Mark 12:13–27). There was continual conflict with the rabbinical officials because they feared the popularity of Jesus with the people. There were some religious leaders who understood and honored Jesus, but they constituted a suspected minority. [4]
Our Lord’s greatest conflict with the religious leaders came when he corrected their interpretations of the law of God. The scribes in particular saw themselves as the masters of understanding the Word of God. Jesus found them guilty of false interpretations and/or applications. A prime example is seen in Matthew 15:1, where Jesus showed how the tradition of the Pharisees and scribes allowed them to contradict the Scriptures. Similarly in Mark 12:18–27 he showed the folly of the interpretation of the Sadducees in their rejection of the resurrection. John 8:1–11 finds the religionists culpable in their use of the law in the account of the woman taken in adultery. Jesus often challenged their understanding of the sabbatical law and this led to frequent conflicts (cf. Luke 6:1–11; 13:10–17). A corrective in the marriage ideal is given in Matthew 19:3–9 in the discussion about divorce. These corrective concepts did not endear Jesus to the religious authorities. He did not attempt to bait them for disputations, but he performed healings and gave teachings to show what the real intentions of God were in the law. Those who thought they knew so much were not happy at being exposed in their ignorance.
One of the best-known conflicts with the religious leaders was the cleansing of the temple. The initial cleansing is recorded in John 2:12–22. This was a rejection of what the Jewish community leaders had allowed, and the temple was seen as a “den of thieves.” Jesus frequented the temple and often taught in that sacred place, but he did not accept the practices that made the temple a place of business instead of a place of prayer for all people. It was the only place where his anger at unrighteousness took such a physical turn.
In conclusion, the political life of the Lord may be summarized in this order: as a member of society he was orderly and cooperative in matters of law. He was respectful of authority and accepted civil decisions. With regard to religious authority, he challenged lack of integrity and strongly opposeed liturgical abuse. The Lord showed respect for the law (Matt. 5:17–20; 8:4 etc.), but he spoke with righteous indignation at those who mishandled the law for their own hypocritical purposes.
The Lord’s Religious Life
Any life that is subject to public scrutiny may be studied minutely, even relating to very personal matters. One’s religious practices easily fall into this category, and our attention is now on the Lord’s public (visible) life in matters “religious.” His private life will be seen in another essay, but his public life in the religious world is plain and becomes significant for us as we follow in his steps. His enemies tried to find fault with him but were unable to do so. He did not sin, nor did he fail in anything given by God. He was the perfect servant in every capacity, and if our public lives reflected him more completely, our civilization would be much advanced. In the area of religion we view his public practices in three categories:
- His Orthodox Commitment
- His Religious Practices (Liturgical included)
- His Faithfulness in Spiritual Obligations
His Orthodox Commitment: Participation in Prescribed Worship
Faithful attention to the biblically prescribed services was a mark of the Lord’s life. He was not a sectarian, for those divisions among the Jewish people came late in Israel’s history and were ideologically self-serving. He observed the Passover in John 2:13 shortly after his first miracle, and on this occasion many believed on him. John 7 found him at the Feast of Tabernacles preaching to the multitudes (7:14). Celebration of the Passover with the disciples was the setting for the ministry in John 13. While the details for the preparation of the Passover are sketchy in Matthew 26:17–18, it is plain that the Lord honored the feasts of the Old Testament as prescribed by God. His enemies did accuse him of violating the Sabbath—an accusation he satisfied with correct exegesis—but they were not successful in finding a complaint against him of violating the biblical orders.
His Religious Practices
The Lord was likewise committed to the temple. On two occasions (Mark 11:15–16; John 2:13) he sought its purity by cleansing it of disgraceful practices. He was in its confines regularly teaching (Mark 14:49) and made it a focal spot for his work. It is evident that he was annoyed by the hypocrisies of the temple leaders, but he himself respected the temple and sought to make it what God had intended it to be.
In addition, the Lord showed his orthodoxy in his respect for the Word of God. He used the Word of God to authenticate his ministry, as may be seen by his citation of Psalm 110:1 in Matthew 22:44 in his dispute with the Pharisees. Similarly, in the synagogue in Nazareth, he cited the Scripture of Isaiah 61:1–2 saying, “Today this Scripture has been fulfilled in your hearing” (Luke 4:18–21). Isaiah seems to have been a favorite source for the citation of Scripture. In Matthew 13:14–15 he quoted Isaiah 6:9–10 to show the reason for his teaching in parables.
A second point which shows the respect he gave to the Word of God is his insistence that the Scriptures be followed in their prescriptive teaching. After healing a leper in Luke 5:13, he ordered him to “go and show yourself to the priest and make an offering for your cleansing, just as Moses commanded, as a testimony to them” (v. 14). It involved a long and somewhat complicated procedure, but it was prescribed by Moses at the command of God, and our Savior would not abrogate or ignore it!
A third aspect of his honoring the Word of God is found in the fact that he saw the law of God as the source of truth for the great issues of life. In Luke 10:25 when a lawyer asked about eternal life, the Lord turned him to the law and used the Word of God as the authority for his teaching. In Matthew 22:36 the Lord was asked which was the most important commandment. He answered by citing Deuteronomy 6:5, “You shall love the Lord your God with all your heart, and with all your soul, and with all your mind.” Luke 18: 18–30 is further evidence of the Lord’s dependence on the Word of God for meeting the needs of mankind. The rich young ruler asked him what he must do to inherit eternal life. Our Lord cited some of the ten commandments, not to say that he might gain eternal life by keeping these commandments, but to show him that he had not kept the commandments of God.
The Lord’s respect for the integrity of the Word of God led him to insist that it be interpreted correctly. When the Sadducees sought to ridicule the doctrine of the resurrection by using an illustration of a woman who had had each of seven brothers successively as her husband, the response of Jesus was direct and to the point: “You are mistaken, not understanding the Scriptures nor the power of God.”
As noted earlier, the Lord was accused of violating the Sabbath, but he responded to these charges by showing the real meaning of the Word of God. In Mathew 12:1–8 the disciples were accused of breaking the Sabbath because they were picking and eating grain as they walked through the grainfields on the Sabbath. Jesus answered by showing that the Sabbath did not cancel the ordinary responsibilities of life. The priests who served in the temple on the Sabbath were technically breaking the Sabbath, and yet they were innocent (Matt. 12:5). The purpose of the Sabbath was for the benefit of man (Mark 2:27). He continued his demonstration of the meaning of the Sabbath by healing a man with a withered arm on the Sabbath (Matt. 12:13). His point of emphasis was that “it is lawful to do good on the Sabbath” (12:12). Jesus’ respect for the institutes of the law gave a public understanding of justice and mercy.
His Faithfulness in Spiritual Obligations
As we look at the ministry of the Lord Jesus, we are struck by his faithfulness and his performance of spiritual obligations in every area. He respected the law of God and pointed out its meaning as a standard of purity. But he understood the law at the level of its intended meaning and not in the superficial way of the scribes and Pharisees. An example may be seen in John 8: 1–11 in the account of the woman taken in the very act of adultery. They brought her to Christ to accuse her, but they did not bring the man! This was a trap to see if the Lord, who was known for his grace, would be willing to violate the prescribed penalties of the law. In all of his public dealings the Lord overcame his foes and their false accusations while at the same time maintaining his faithfulness to God and his Word. His life and ministry was a balance of grace and truth (John 1:17) and presented a true revelation of the character of God (John 1:18).
As a rule our public lives are less monitored and scrutinized than his was. Sometimes we are challenged in regard to our ethics, our integrity, and even our spiritual position. Compromise is sometimes easy. That which is detrimental to our testimony should be overcome, but it is often not easy! If we follow our Lord as we have seen him in his public life, we will honor the Word of God and be characterized by integrity and truth. We will also be an encouragement and blessing to those about us as we seek to meet their needs and minister to them.
Conclusion
The public life of Christ is exemplary, and we have been reminded of the authority of his example as Peter declared: “Christ also suffered for you, leaving you an example for you to follow in His steps” (1 Pet. 2:21). Under his tutelage we have the pattern of truth and meaningful productivity, serving God and man.
Notes
- Tom Taylor is Emeritus Associate Professor of Church History and Old Testament at Biblical Theological Seminary in Hatfield, Pennsylvania. Well-known and much loved in evangelical circles, he has an active preaching ministry in radio, writing, and Bible conferences.
- Tom V. Taylor, “The Emotional Life of our Lord,” EmJ 16 (Summer 2007): 59-74.
- The temple-tax account of Matthew 17 is more related to the religious authorities and differs from the tribute tax for Caesar in Matthew 22.
- An example would be Nicodemus (John 7:50–52; 19:38–52).
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