Whether Christ Should Have Preached to the Jews Without Offending
Them?
Objection 1: It would seem that Christ should have preached to the
Jews without offending them. For, as Augustine says (De Agone Christ.
xi): "In the Man Jesus Christ, a model of life is given us by the Son
of God." But we should avoid offending not only the faithful, but
even unbelievers, according to 1 Cor. 10:32: "Be without offense to
the Jews, and to the Gentiles, and to the Church of God." Therefore
it seems that, in His teaching, Christ should also have avoided
giving offense to the Jews.
Obj. 2: Further, no wise man should do anything that will hinder the
result of his labor. Now through the disturbance which His teaching
occasioned among the Jews, it was deprived of its results; for it is
written (Luke 11:53, 54) that when our Lord reproved the Pharisees
and Scribes, they "began vehemently to urge Him, end to oppress His
mouth about many things; lying in wait for Him, and seeking to catch
something from His mouth, that they might accuse Him." It seems
therefore unfitting that He should have given them offense by His
teaching.
Obj. 3: Further, the Apostle says (1 Tim. 5:1): "An ancient man
rebuke not; but entreat him as a father." But the priests and princes
of the Jews were the elders of that people. Therefore it seems that
they should not have been rebuked with severity.
_On the contrary,_ It was foretold (Isa. 8:14) that Christ would be
"for a stone of stumbling and for a rock of offense to the two houses
of Israel."
_I answer that,_ The salvation of the multitude is to be preferred to
the peace of any individuals whatsoever. Consequently, when certain
ones, by their perverseness, hinder the salvation of the multitude,
the preacher and the teacher should not fear to offend those men, in
order that he may insure the salvation of the multitude. Now the
Scribes and Pharisees and the princes of the Jews were by their
malice a considerable hindrance to the salvation of the people, both
because they opposed themselves to Christ's doctrine, which was the
only way to salvation, and because their evil ways corrupted the
morals of the people. For which reason our Lord, undeterred by their
taking offense, publicly taught the truth which they hated, and
condemned their vices. Hence we read (Matt. 15:12, 14) that when the
disciples of our Lord said: "Dost Thou know that the Pharisees, when
they heard this word, were scandalized?" He answered: "Let them
alone: they are blind and leaders of the blind; and if the blind lead
the blind, both fall into the pit."
Reply Obj. 1: A man ought so to avoid giving offense, as neither by
wrong deed or word to be the occasion of anyone's downfall. "But if
scandal arise from truth, the scandal should be borne rather than the
truth be set aside," as Gregory says (Hom. vii in Ezech.).
Reply Obj. 2: By publicly reproving the Scribes and Pharisees, Christ
promoted rather than hindered the effect of His teaching. Because
when the people came to know the vices of those men, they were less
inclined to be prejudiced against Christ by hearing what was said of
Him by the Scribes and Pharisees, who were ever withstanding His
doctrine.
Reply Obj. 3: This saying of the Apostle is to be understood of those
elders whose years are reckoned not only in age and authority, but
also in probity; according to Num. 11:16: "Gather unto Me seventy men
of the ancients of Israel, whom thou knowest to be ancients . . . of
the people." But if by sinning openly they turn the authority of
their years into an instrument of wickedness, they should be rebuked
openly and severely, as also Daniel says (Dan. 13:52): "O thou that
art grown old in evil days," etc.
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