p. 6 | Rights by A. J. Bristol

Review and Herald Publishing Association · Takoma Park Station, Washington, D. C. · Jul 4, 1907

Rights

By A. J. Bristol

At this season Americans are forcibly reminded of their blessed heritage of civil and religious liberty. And upon the day of which this paper bears date, in every city and town, village and hamlet, will be heard again those memorable words, “That all men are created equal; that they are endowed by their Creator with certain inalienable rights; that among these are life, liberty, and the pursuit of happiness.”

It is well to be thus reminded of the great and just principles upon which our government was founded, and to have recounted again the struggles of our forefathers in securing for us such liberty as we now enjoy; for we might almost as truly say of them, as Peter did of the prophets, “that not unto themselves, but unto us they did minister the[se] things.”

But by whatever means God has overruled in the affairs of men and nations in the past “that the word of the Lord may have free course,” yet as individuals there is greater need that we be encouraged to “resist not him that is evil,” than that we should be urged to defend our rights. Since the hearts of men are selfish, there is often strife because each of two parties considers his rights to have been violated by the other.

Many scriptures could be quoted to show the course a Christian should pursue when his domain of “rights” has been invaded; but we will content ourselves with noticing what Jesus did on one occasion when he clearly intimates that an unjust demand had been made upon him. The record is found in Matt. 17: 24-27.

“And when they were come to Capernaum, they that received the half-shekel came to Peter, and said, Doth not your teacher pay the half-shekel? He saith, Yea.” It will be noticed that this half-shekel was the price of the annual ransom which was required of each individual numbered above twenty years, and was applied for the service of the congregation in the temple. Ex. 30: 11-16. “But the Levites were not numbered among the children of Israel” (Num. 2: 33), and so, as God’s ministers, being they were exempt from paying this tribute. Likewise prophets were exempt, but the refusal of any one else to pay was considered an act of disloyalty to the temple.

So Peter, quick to resent any insinuation of disloyalty on the part of his Master, when asked, immediately replied that Jesus would pay, thereby virtually admitting that Jesus was not even a prophet, much less the Son of God, which Peter had recently so strongly affirmed.

After they reach the house, Jesus clearly shows that he is under no obligation to pay the half-shekel, by asking, “What thinkest thou, Simon? the kings of the earth, from whom do they receive toll or tribute? from their sons, or from strangers? And when he said, From strangers, Jesus said unto him, Therefore the sons are free.” Surely then the Son of God was free from the tribute required to maintain the service of the temple, which to him was simply his Father’s house.

But he does not vehemently denounce the duplicity of the Jews in trying to entangle him, neither does he stoutly refuse to pay the amount. He does not even upbraid Peter for thus placing him in a compromising position. Instead, his concern seems to be for those who clearly are at fault, for he said to Peter, “Lest we cause them to stumble, go thou to the sea, and cast a hook, and take up the fish that first cometh up; and when thou hast opened his mouth, thou shalt find a shekel: that take, and give unto them for me and thee.” So a miracle was wrought to satisfy this unjust claim.

Nor should we think he used this means of providing it simply to save the draft on their treasury of a sum equal to about seventy-five cents. Had it not been that by so doing he would have virtually denied his mission as a teacher sent of God, Jesus would have asked Judas to furnish the required shekel, although in purchasing power it was the equivalent of about ten dollars at the present time.

Where the violation of a principle is involved in an unjust demand, the Christian will choose “to obey God rather than man;” still, by his example in this experience, Jesus has taught us that where no principle is sacrificed, it is better to yield to an unjust demand than to be drawn into useless controversy concerning our rights, lest we cause some one to stumble.

A. J. Bristol.