Philochristus

When the guests and the Pharisees were gone forth, and we were alone with Jesus, we would have questioned him still further concerning this matter; but we were afraid. Howbeit many of the common people, yea and some also of ourselves, expected that on the morrow Jesus should have made an assault on the barracks of the guard in Jericho and on the king’s palace; or, at the least, that he should have suffered us to burn down the house of customs. But Jesus did none of these things: but on the morrow we set forth again to go up to Jerusalem. It was now the sixth day of the month Nisan, and the eighth day before the day of the Passover.

After we had journeyed for about an hour, the way being exceeding steep, and the sun (although it was not long risen) beating with an exceeding heat upon us, by reason of the rocks and cliffs around us and before us; it came to pass that we sat down to rest. And Jesus looked down upon Jericho, and on the palm-trees thereof and on the balsam-groves, and on all the gardens of the place, and then he turned and looked to the right hand upon the country where Jordan floweth into the Dead Sea, and he opened his mouth and taught us concerning the Kingdom of God. For he said that, as in old time the cities of Sodom and Gomorrah had been swallowed up in that same sea of destruction which we saw before our eyes, even so should it be hereafter: and the Kingdom of Heaven should come in a flash, even as the lightning which lighteneth out of the one part under heaven and shineth unto the other part under heaven. But first he said that trouble should come upon the disciples; for the Son of man should be rejected, and the days should come when we should desire to see one of the days of the Son of man, and should not see it. Most of all he lamented that in the darkness of that time there should be division in Israel, yea in every household and in every corner of Israel: “I tell you in that night there shall be two men in one bed; the one shall be taken and the other left. Two women shall be grinding together; the one shall be taken and the other left. Two men shall be in the field; the one shall be taken and the other left.”

Now this seemed quite contrary to the word which Jesus had spoken yesterday. For then Jesus had said that the Kingdom of God was within us; but now he said that it should come like the lightning. Howbeit, these latter words made us rejoice; for now again we were lifted up in our hearts, supposing that Jesus would work some sudden sign, to destroy our enemies in a moment of time. And Judas was now no longer able to constrain himself (for he had been sore displeased, even before, that the question of Azariah had not been answered by Jesus): therefore, when Jesus had made an end of speaking these words, how that “the one shall be taken and the other left,” supposing that now at last he should obtain to know that secret which he had so long desired to know, he leapt up in the vehemence of his desire, and cried aloud to Jesus, “Where, O Master?” But Jesus paused and looked steadfastly at him and said, “Wheresoever the body is, thither will the eagles be gathered together.” Saying these words, Jesus arose and turned his face from the Dead Sea and from the pleasant places of Jericho, and bent himself again to ascend the mountainous way which leadeth up to Bethany and thence to Jerusalem. But Judas remained behind standing in the same place, and there I saw him still standing and musing, long after the rest of the disciples had followed Jesus up the mountainous way.

When Judas at last overtook us, he complained much that Jesus knew in himself what was to come to pass, and yet hid it from his followers. “For,” said he, “we risk our lives for him, yet he trusteth us not.” Now we were displeased at the words of Judas; for we were assured that Jesus did all things for the best. Notwithstanding we were somewhat moved because Jesus thought not fit to tell us beforehand that which was to befall us in Jerusalem and on our journey to Jerusalem. And so it was that, while we were disputing, there was a great clamour in the front of our band, and a cry went up that the Romans were upon us; and straightway there was much stir of men putting themselves in order of defence (those at least that had arms), and certain of the women cried out for fear. And Peter said it was not unlikely that the Romans should fall upon us here; for this was the very place where they had laid ambush for Athronges and slain him; moreover one came running past us saying that he had seen the glittering of their helmets, and that they were lying in wait for us at the corner of the road. Howbeit the report was false; for there were no Romans, but some one had been deceived by the shining of the sun against the rocks, and so had caused all this stir.

Now Jesus was grieved when he saw that some of the disciples were afraid; and he rebuked us, bidding us not to fear destruction of body, but only destruction of soul. He himself also shewed no sign of fear, so that we marvelled at his steadfastness and stoutness of heart. Nevertheless Judas said that it would have been better if Jesus, being a prophet, had forewarned the multitude and had said unto them, “The Romans will not fall upon us save at Bethany, or so many furlongs on this side of Bethany; or, they will not fall upon us to-day, but to-morrow at the seventh hour, naming the place and time exactly:” and this, said Judas, would have been far better than that our band should thus be thrown into a confusion upon a mere rumour.

We said nothing against Judas; for we knew not what to say: neither do I perfectly know even to this day. But Quartus saith that “Jesus knew not all these things exactly, but only generally, and as it were on a large scale; as if a pilot, piloting a vessel into an haven, should know the winds, and the currents, and the shoals, and the aspect and form of the coast, but not all the pebbles upon the strand, nor even the very moment that the ship should come into the harbour. For by certain signs of the times,” said Quartus, “Jesus discerned of that which was to come, even as a wise mariner foretelleth the weather by the clouds, and winds, and the other signs in the heavens. Neither was Jesus like unto a magician or common enchanter, who pretendeth to change the course of things by his enchantment; but he was even as a Son of God, who can read what is in the book of the future, yea, and can shape the future, because he doeth all things in accordance with the invisible laws of God.”

Thus far Quartus; but concerning these things I know not, neither pronounce judgment. But let us return to our journey. Soon after these things, going to John the son of Zebedee, I found him conversing with his mother; and he received me with a constrained countenance not according to his custom. Presently I perceived that his mother desired him to do a certain thing, which he was loth to do. It seemed that Judas had been speaking to her, saying that it was fit that strife should be quenched among the disciples by determining once and for all who should have the first places in the Kingdom; for, said he, until this be settled, there must still be quarrelling among the disciples. For Simon Peter, forsooth, had supposed himself to be chief, because Jesus had blessed him and given unto him a title; but the sons of Zebedee had done no less deeds, and shewn no less zeal, than Peter; and they, as well as Peter, had received a title, having been called Sons of Thunder; wherefore then (said Judas) should they not claim the first places? For himself, he said, he had no thoughts about such high matters; for Jesus loved him not as the rest. Howbeit, he desired that the expedition should not fail owing to the strife among the disciples. Now Jesus had promised that if two or three of his disciples agreed touching anything they should ask, it should be done for them. Therefore he bade the mother of John go with her two sons to Jesus and ask of him a certain favour; and if Jesus granted it, then she was to ask that her two sons might be next to Jesus in the place of honour in the New Kingdom.

When James and John had been at last persuaded by their mother, they made their petition unto Jesus. But Jesus refused it, saying that to sit on his right hand and on his left hand was not his to give, save to those for whom it had been prepared by the Father. For he would do nothing unjustly, nor out of respect for persons; but here, as in all things, he desired to conform himself to the unseen ordinances of the Father. And herein Jesus shewed himself very different from that which he was supposed to be by Jonathan the son of Ezra. For Jonathan supposed that he was misled by his desires, and that whatsoever things seemed to Jesus desirable, these Jesus fancied to be true: but it was not so; for no one ever saw, more clearly than Jesus, that which must needs be. Only he rebelled not against it, but willingly submitted himself to it and embraced it, as being the will of the Father, and therefore very good. For this cause both now and at other times, he spake of all his words and works as being prepared for him; saying that he could neither do nor say anything of himself, but only that which the Father had prepared. Also I marked, both at this time and often before and after, how Jesus joined together in himself virtues that mix not well together in the minds of most. For with most men a nature that judgeth well and wisely is somewhat cold; and they which love warmly, love neither wisely nor well, but are fond. But with Jesus it was not so: for the more he loved men, the more he loved justice and truth; because, as I suppose, his love of men on earth sprang out of his love of Him in heaven whose name is Truth and Justice.

On this same day Jesus spake much concerning that which was to come; and all his words tended to sadness. For he lamented over the divisions among his disciples, and the divisions that should be in the world, saying that it was as if he had not come to bring peace but a sword; yea, and that he had verily come to kindle a fire upon the earth. Moreover of the day of Redemption he spake as though it were a great way off, and the disciples would need to wait long for it, and to watch, and to pray, and to resist many temptations. Howbeit in every parable he spake confidently of a certain day of Decision or Judgment, when the good should be separated from the evil, and the evil should be cast into the fire, but the good should be preserved for everlasting life.

These things he said to all the disciples; but when the Twelve, and we that were always with him, were come to him in the inn where he rested during the heat of the noontide, he spake privately to us concerning our disputings and contentions among ourselves. For he had noted how sorely the rest of the apostles were displeased at John and James; and also at other times he had perceived that we were jealous one of another. Wherefore he besought us (and as it seemed to me there were even tears in his eyes) to be at peace among ourselves. Moreover he spake about himself, saying that he had a cup of sorrow to drink and a baptism of suffering to be baptized withal, and that he had come to give his life a ransom for the multitude. Therefore if any man among us desired to be chief of all and foremost of all, he desired that man to be foremost in serving, and in ministering, and in suffering; even as he also came to be a sufferer and a minister for the multitude.

Then he besought us with great passion and fervency to suffer nothing to come between us and our entrance into the Kingdom, saying that it were better for us to cut off our right hand or pluck out our right eye and so to enter into life, rather than to enter with two eyes and hands into darkness, into the valley of Hinnom, where the worm ceaseth not and the fire is not quenched. Finally, he lamented over the world, how that it was not fit to be a sacrifice to the Father because it was not salted; and he called us the salt of the world: “But if,” said he, “the salt hath lost its savour, wherewith shall the salting be performed?”

Now some of his words were hidden from us, but these last were easy to understand. And we were ashamed of our disputings, and because we were not like unto our Master in singleness of heart. Judas also himself seemed to be moved somewhat at the time: yet, soon after, he spake again as before, saying that it was impossible to obey Jesus, because Jesus said at one time one thing and at another time another; “Wherefore,” added Judas, “inasmuch as our Master will neither plan nor perform aught to do good unto himself, methinks it is meet that we his disciples should strive to do him good, even though it be against his own will.”

CHAPTER XXV

After Jesus had made an end of this exhortation, he set forth on his journey to go towards Bethany, which lay still far up above us. There was in his countenance even such a brightness as we had noted when he came down from the mountain with Peter and James and John. Whereat we marvelled, because he that had but now spoken to us with such a passion of sorrow concerning a cup of suffering and death, seemed to go towards suffering and death like unto one triumphing in glory. Howbeit we feared to ask him further concerning these things; but we followed after him, questioning among ourselves.

Now Judas ceased not cavilling at the exhortation of Jesus, saying that it was not fit that a leader should make himself like a child, nor that whoso would fain be greatest should make himself least; “For,” said Judas, “a leader must lead, not follow; and he must command, not obey; and he must have the forethought of a man to arrange all things orderly, not the afterthought of a child to adventure all things at hazard. Now Jesus, in his former days, when he was like himself, ever took upon himself the part of leader, yea, even a leader greater than Moses; for he was wont to speak in our ears such words as these, It was said to them of old time, Do this, but I say unto you, Do that; and again, Come unto me, and I will give you rest; Take my yoke upon you, and the like. Were not these words the words of a leader? But now what saith he? Even such words as these: ‘I am not a leader, but a follower’; ‘I am not as the greatest, but as the least’; ‘I am not a conqueror, but as one to be vanquished, yea and already vanquished, even as a lamb led to the slaughter.’ Nor doth he give command beforehand, nor warn us how to meet the enemy, nor where to expect the onset. But behold it wanteth but a week or less, and there cometh the Passover; and nothing is settled. Verily we are as sheep without a shepherd.”

Thus spake Judas in the bitterness of his heart, more freely than he had ever spoken before (at least in our presence), and we marvelled at the bitterness of his speech. But Peter rebuked him and said, “Say not such words as these, O Judas, for of a surety Jesus is our leader even unto death; but his ways are not as our ways, and we must have faith in him. Howbeit concerning what is to come to pass on the day after the morrow, somewhat, as I know, is already settled; for he purposeth to enter the Holy City publicly, even before the face of all that dwell in Jerusalem. Now when that cometh to pass, then doubtless he will be moved to perform some mighty work. I say not that he will smite with the sword; for he ever shrinketh from the sword. But perchance he will pray unto the Lord, and the earth will open for our enemies, even as it opened for the children of Korah, or fire will go forth from the presence of our Master himself, and he will consume his enemies with the fervency of his breath. For the mercies of the Lord are manifold, and very many are His paths for the destruction of the wicked.”

When Judas heard mention of the going of Jesus into Jerusalem, he held his peace, thinking (as I perceived from his words afterwards) that this was perchance a sign that Jesus was minded to become a leader indeed. But another, taking up the word spoken by Simon Peter touching the fire from the presence of Jesus, said, “And perchance this fire is even what our Master signifieth, when he saith that the adversaries shall be cast into the fire.” But another said, “Nay, but it is written, the punishment of malefactors shall be fire and worms. Also it is written in the prophet Isaiah that, when all things are made anew, in that day the righteous shall go up to Jerusalem to worship the Lord, ‘and they shall go forth and look upon the carcases of the men that have transgressed against me; for their worm shall not die, neither shall their fire be quenched.’ Therefore it is most certain that, when Jerusalem shall be purified, the adversaries shall be cast forth into the valley of Hinnom, even to the fire and worms; and they shall be an abhorring to all flesh.”

To this the most part agreed. Only Nathanael seemed doubtful; but he said nothing in the hearing of the rest. But when I questioned him concerning the meaning of the words of Jesus, he answered that he knew not for certain what they meant; only he felt assured that Jesus had in his mind not a visible but some kind of invisible fire, which preyeth upon wickedness, even as the fire whereon we look preyeth upon fuel. This seemed to me at that time a hard saying, but now I consent unto it. And to the same effect spake Quartus afterwards, saying, “To Jesus the invisible things were visible, even as those things which are seen with the eyes; yea, they were more visible. Therefore when he looked upon the hearts of men and discerned in them jealousy or malignity or hypocrisy, behold, such men seemed to him as men that are suffering from a sore disease, which disease must be burned away with the fires of God. For as the all-encompassing sunlight bringeth life to them which are whole, but fiery heats to them in whose veins the fever rageth, even so the fire of God (which compasseth all invisible things, so that naught can escape from the flame thereof) purifieth that which will be purified, but consumeth that which is corrupt, according as it is written, ‘The jealousy of the Lord burneth like fire for ever.’ ”

Now Xanthias, the Greek merchant of Alexandria, was wont to say that Jesus would have done well to make distinction between the fire of God and the fires of men; lest his disciples should be led astray by his words, and lest they should suppose that Jesus was speaking of earthly destruction. But if Xanthias had lived unto these days, and had seen how, after the death of our Master, the most part of our nation were given up to darkness and madness, and their city and temple were burned with fire, and they themselves were consumed by hundreds and by thousands, then, as it seemeth to me, he would have perceived that the fire whereof Jesus spake consumeth alike things visible and invisible, and on earth as well as not on earth. Howbeit at this season we understood none of these things, and almost all thought that the Romans and other Gentiles in Jerusalem, and whosoever of our own nation stood up against our Master, should be slain and cast out into the valley of Hinnom to be consumed by fire and worms.

But while we thus disputed among ourselves, behold, we were now come nigh unto the village called Bethany; which lieth high up on the mountain called the Mount of Olives, and looketh, from above, upon the road that goeth down to Jericho. And from Bethany to Jerusalem is but sixteen furlongs or less. Here therefore our journey was at an end; for our Master was to tarry at Bethany, in the house of Mary and Martha, for that night and during the morrow also; for the Sabbath was at hand. But of the rest of our band, some few remained with us; others went forward a little space to Bethphage, which was about a Sabbath day’s journey; others, and these the greater part, hasted to pass into Jerusalem before the Sabbath should have begun; for there wanted but one hour of sunset.

During all that night Jesus said not much to us. Only, while speaking to the women after supper, he discoursed concerning the need of patience, and how the disciples in the New Kingdom must be like unto wise virgins going unto a wedding, which take not only lighted lamps, but also good store of oil that they may keep their lamps alight; but the foolish, which take no oil, have not their lamps alight when the bridegroom arriveth suddenly: wherefore they come too late for the feast and are shut out. Thereby, said Peter, Jesus seemed to mean that he was to leave us for a time and to return suddenly; and whoso was not prepared to meet him should be shut out from the Kingdom. Some other parables Jesus spake to the same effect.

Now concerning these parables Quartus judgeth that Jesus spake in them of his resurrection. “For,” said he, “the meaning of Jesus was, that if the disciples had not prayed unto the Lord, and watched and waited after his death (but contrariwise had given themselves over to idleness and folly, as men desperate), then Jesus would never have appeared to them; and they would have been shut out from the Kingdom.” Others interpret the words, as if Jesus spake of some other coming, which may not perchance be fulfilled in our days. But I incline rather to think that our Master prophesied partly concerning some future coming which is not yet fulfilled; and partly concerning his resurrection and manifestation to us his disciples, soon to be fulfilled; but partly also concerning our nation: how that, after his death, some few should be ready to receive him, but the greater part should be unready; and as for these, darkness should fall upon their hearts, and then the door should be shut, and they should grope around the door, but find no entrance. Which things have indeed come to pass. For at the first, Israel was desirous to enter into the Kingdom, but now the veil is upon their hearts, so that they can no longer have light to enter into the Kingdom, no, not though they desire it.

The morrow, as I have said, was the Sabbath; and all the day, Jesus sat still in the house talking with the women, especially with Mary and Martha the sisters of our host; neither did he go forth all that day, save that he went to the village of Bethphage to see some sick folk. But in the evening he spake to us very kindly, yea, very tenderly, even more than his wont. And though he said not many words, yet all his words were concerning us, not concerning himself; or, if he spake of himself, it was for our sakes, as if he were striving to look into the darkness of that which was to come, so that he might discern what perils awaited us, for to warn us thereof.

As we walked towards Bethphage, it came to pass that Philip said to Jesus (thinking to please him), that certain Greeks which were in Jerusalem desired to see him. Now so it was, that when Philip spake these words, we chanced to be passing through the fields of corn; and the corn was now strong and in ear, for the spring was well advanced. But Jesus stopped at that word Greeks, and looked down at the corn; and then he said that the hour was verily come when he should be glorified: “For,” said he, “except a corn of wheat fall into the ground, it abideth alone: but if it die, it bringeth forth much fruit.” Then he went on to say that, after his death, we need not fear lest we should be left desolate, for a Spirit should strengthen us; and of this Spirit he spake, at one time as coming from himself, but at another time as coming from his Father; moreover it should come to us, he said, by a certain ordinance, which could not be altered. For just as the ear of wheat cometh not unless the corn of wheat first die, even so his Spirit should not come, except he also should first depart from us.

Hereat Judas brake out in hot anger, “Wherefore, then, go we up to Jerusalem, if our going is to be for naught, and if thou art to depart from us, and if we are to be left as sheep without a shepherd?” Jesus rebuked him not, neither answered as we had expected; but said that it could not be that a prophet should perish out of Jerusalem. Hereat one said, “Nay but, O Master, the prophet John perished not in Jerusalem.” But to this Jesus made no answer; but only spake a few words touching the difference between the simplicity of the Galileans and the subtlety of the men of Jerusalem; and he condemned the Scribes of Jerusalem and the priests of the temple, for that they made darkness instead of light, causing all Israel, and even the Galileans, to transgress. He also spake as if Satan reigned in the Holy City, and as if he were shortly going down to do battle there with Satan in Jerusalem. So he seemed to signify that Jerusalem was as it were a field of battle, whereon it was meet and right that a true prophet should die. After this he added, that if he were lifted up in the sight of all men, he should draw all men unto him. This joining together of words diverse in nature, of perishing and lifting up, and of departing and drawing all men unto him, filled us with perplexity; insomuch that Judas said in a low voice that the words of Jesus were like unto oil and vinegar, which cannot be mixed. The rest of us also showed, as I suppose, by our countenances that we understood him not; for he looked kindly on us, and rebuked us not, but said that he had yet many things to say unto us, but we could not bear them now. He also added at another time, this promise, that a Spirit of Truth should come, which should guide us into all the truth.