Philochristus

But now to return to the words of Jesus. He ended his discourse with warning. First he warned us to beware of the common saying, “Give judgment according to the greater number”; for he said that the path to destruction is broad, and many go thereby. He bade us also try teachers and prophets by their works. Last of all, he spake very earnestly against certain which pretended to obey him but obeyed him not. We were the salt of the earth, he said, but if we lost our savour, how could the world be salted, and to what end could we serve, but to be cast out and trampled under foot? Whoso heard him and obeyed him not, such an one he likened unto a foolish shepherd (and even as he spake, there was nigh, within a bow-shot of us, a sheep-cote that had been cast down by the swollen waters of the brook) which built his house upon the sand, so that it fell: but whoso heard and obeyed, he likened him unto a wise shepherd, which built his house upon a rock so that it fell not. This parable Jesus did not at this time interpret to us, but afterwards he made it clear. For even as the Psalmists of Israel spake often of a certain Rock of Salvation, even so was it afterwards a common saying with Jesus both that each citizen of the New Kingdom must build his house upon a Rock, and that the Kingdom itself must be founded on a Rock, so that the gates of Hades or Destruction should not prevail against it. Howbeit what this Rock might be, we did not as yet understand; for he had not at this time revealed it unto us.

CHAPTER IX

When Jesus had ended all these words, he came down from the mountain, and we followed, reasoning much among ourselves. Baruch spake first, complaining that the new Law was full of hard sayings. “For,” said he, “when the Prophet proclaimed a blessing on the poor and hungry, that was easy to understand, and I rejoiced thereat: but afterwards, when he bade us bless them that cursed us, and do good to those that injured us, yea, and turn the left cheek to him that had smitten us on the right, and give our coat to him that had taken away our cloak, then indeed his doctrine seemed too wonderful for the mind of man to fathom.” Then a certain Essene (who at that time followed with us) made answer and said, “This world is but as a vestibule before the world to come: therefore the Prophet’s intent is to instruct us how to prepare ourselves at the vestibule so that we may find grace to come into the King’s presence: and his words enjoin on us to abstain from all earthly cares and pleasures, and to withdraw ourselves from the cities of men.” But to this Simon Peter made answer that Jesus had taught us to live in the sight of all men, like a city on an hill or like a candle on a candlestick: moreover, he had promised that we should inherit the earth.

But here Eliezer the son of Arak could no longer constrain himself. “I marvel,” he said, “that we listen so long without first asking this Prophet by what authority he sayeth these things, or what sign he can work in Heaven to prove his authority. For other teachers received of teachers before them; as, for example, Hillel and Shammai received from Shemaiah and Abtalion; and Shemaiah and Abtalion received from Jehudah the son of Tabai, and Simeon the son of Shatach; and so on successively; but this teacher maketh mention of no teachers from whom he hath received his doctrine: neither worketh he any sign in Heaven. But whence doth he draw his knowledge about the Unapproachable (blessed is He)? Even from the creatures; even from the weeds of the field, and the silly birds that are caught in the snare of the fowler; from the senseless rain and from the shining of the sun; yea, and from the nature of the heart of man, which is evil from his youth! But how much better than all these is the Law, whereby was created all that is; according as it is said, ‘Beloved are the children of Israel, in that there was given to them the instrument by which the world was created.’ ”

No answer was made to the words of Eliezer: but Barabbas took up the words of Baruch, and said, “If we are to turn the left cheek to him which hath smitten the right, and if we are to do good unto them which do us harm, who shall cause injustice to cease in the world? For verily the unjust will wax fat in their injustice and will go on from oppression to oppression.” But said Judas of Kerioth, “Listen unto me, O foolish ones, and take counsel from me: for is it not even as I foretold? Did not I say unto you that the Prophet would not at this time make laws that should endure for ever, but only ordinances for a season, till we had gained the upper hand? Wherefore ye must know that it is in the mind of the Prophet to draw unto himself the hearts of all people by fair words and gentle dealing: but when the time is come for different policy, then we shall take fresh counsel according to our needs. But now hearken. Did not the Prophet prophesy woe to the rich and the powerful? These are the Romans; and in foretelling woe to them, he foretold woe against the Romans. Again, did he not prophesy blessing for the poor? And we are poor: and in every city of Israel the poor are the greater part, and will fight on our side, and will have a part in our blessing. I grant, he said not that we should be judges and princes: but he promised that we should have that for which we asked; and is not this enough for us? Yea, and albeit he mentioned not expressly money, or lands, or houses, yet he said that our reward should be great. But if persecution or the shedding of some of our blood must needs come before our success, who is so fainthearted and womanish as to draw back for such a cause? Therefore, I say, be of good heart; and though there be some dark sayings of the Prophet, let us be content to stand fast on those sayings which are plain. But as touching the words of Eliezer, we all know in our hearts that Jesus is not a man as other men, but that he is a leader sent from God; and howsoever he teacheth, and whithersoever he leadeth, it is our wisdom to obey him and to follow him.”

The words of Judas pleased us: and we all agreed to them. Only a certain Alexandrine (whose name was Quartus) said to Baruch that he judged not that the words of Jesus were intended to be merely transitory ordinances. Now this Quartus was a man of no common understanding and discernment; and inasmuch as his father had been a Greek and had caused him to be trained in the Greek learning and philosophy, he spake with more art and subtlety than most of my companions. Howbeit he lacked not faith and the love of righteousness; and, his mother being of our nation, he had been circumcised, and had conformed himself to the worship of Israel; but having been bred up in the schools of the Greeks and in the school of Philo, he was at all times desirous to compare the teaching of other philosophers with the teaching of Jesus. He was a merchant, and his business brought him oftentimes to Capernaum, where I had met him; but I had also met him before in the house of my uncle at Alexandria. So when I overheard Quartus saying these words to my cousin, I questioned him how he interpreted the sayings of Jesus, and in particular, that saying concerning the turning of the cheek to the smiter.

Then said Quartus unto me, after some pause, “Be not displeased if I speak in a parable. Many times in Capernaum have I seen mariners (such as know not your waters) grievously tossed by a storm while they strove to enter into the harbour by a straight course, and toiling hard for many hours, but all to no purpose; but others (which know the secret) leave the straight course on one side, and stand far out to Taricheæ. Thence floweth a current toward Capernaum, strong at all times; but in stormy weather it cannot be resisted. Falling into this current therefore, the wise mariner needeth but to row softly, or scarce at all, and lo, he entereth into Capernaum as it were upon wings. Now even such a wise mariner doth Jesus seem unto me.”

I marvelled at his words. But Quartus perceived that I understood him not; and he continued, “I speak as one groping in the dark. But the meaning of my parable is this: The lake is the world; the vessel is Israel; and Capernaum is redemption. Other pilots have striven to guide Israel to redemption by dint of force, but they have failed: Jesus is the true pilot, and knoweth the currents and streams in the nature of men and things; and by his wisdom he thinketh to guide us aright.”

“But what,” I asked, “are these streams and currents?” Again Quartus was silent for a while, and longer than before, so that by this time we were almost come down from the mountain; but at last he said unto me, “What seemeth to thee the strongest current in the nature of men?” But, when I held my peace, not knowing what to answer, he spake again very earnestly, “Thou art a student of the sayings of the Wise, O Joseph, and canst answer with discerning. Tell me, then, on what standeth the earth?” Then I replied according to the saying, “Upon the pillars; and the pillars upon the waters.” “Yea,” replied Quartus; “and after these cometh the wind; and what after the wind?” Then I said, “Beneath the wind is the storm, and beneath the storm is the arm of the Holy One; for it is said, ‘Underneath are the Everlasting Arms.’ ” Then said Quartus, “It is so; and verily the foundations of earth are the Everlasting Arms of the Father in Heaven: but if the Fatherhood of God be the strongest thing on earth, and if this be the mightiest stream or current in the nature of men, then how may we best sail with that current?” I remembered the words which Jesus had spoken that we were to become as little children; so I answered, “I suppose, by approaching Him as children.”

Here Judas interrupted us and said, “Nay, but wisdom is the strongest thing in the world, for it is written of wisdom, ‘The Lord possessed me in the beginning of His way, before His works of old. When He appointed the foundations of the earth, then I was by Him as one brought up with Him.’ ” “Thou sayest well,” said Quartus, “but what human wisdom is like unto that wisdom which revealeth God to men? Now as no child can understand his father unless he love his father, so no man can know God (who is our Father in Heaven) unless he love Him; but whoso loveth, understandeth; therefore to love God is the highest wisdom of man.” Then Judas scoffed at him and said, “This is nothing but repeating in new words the old saying of the Law, ‘Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind, and with all thy strength.’ What! do ye then deem our Master to be naught but a merchant that retaileth old wares as if they were new?” So he left us and went on before.

But Quartus continued, “Judas saith truly that the new Law aimeth at the same mark as the old Law. But the means are diverse. For the old Law worketh by purifications and feasts and sabbaths; but the new Law belike worketh in part by these means, but in greater part by other means. And, as I judge, Jesus goeth toward the end of the old Law; but by a path that is new, yea, altogether new. For I have myself heard him say that the redeemers of old were like unto thieves and robbers, using force and violence; but he himself cometh not like a thief over the wall, but like the true shepherd through the door of the fold, that is to say, through the path of Redemption which God hath appointed. Now this path is kindness or love. And Jesus saith that the former redeemers failed of their purpose, for they thought to redeem men by force; but he will not fail, for he purposeth to redeem men by gentleness. And he saith that God ordaineth strength out of babes and sucklings, and that the spirit of childhood is the conquering spirit of the world. Rememberest thou not how our teacher Philo said some things not much unlike to these, teaching that the highest revelation of God is through love? Howbeit, none methinks, save Jesus only, can reveal this revelation. For Philo testifieth of that which is behind the veil; but Jesus of Nazareth hath power to lift up the veil.”

By this time we had overtaken the others, whom we found all sitting, and Jesus in the midst of them. By the side of Jesus was a man bearing in his arms a little child. He was come forth from a house nigh to the place where Jesus sat, bringing a cup of water for Jesus to drink. While Jesus was drinking, the father still kept his eyes upon the child in his arms, and his face was full of compassion and tenderness; for the child was very sickly. We soon perceived that it was the same man that had denied to give us guidance in the morning; but at first we knew him not; pity and love had so transformed his countenance. Now it came to pass that when Jesus had given back the cup to the man, he laid his hands on the child and blessed him. And as he blessed him, his face shone as with the glory of the Lord; and the little one also seemed to rejoice and to partake in the brightness of our Master’s countenance.

We both stood still, beholding Jesus. Then said Quartus unto me, “Did not Eliezer the son of Arak say truly, that ‘Jesus looketh upon the book of the world as well as upon the book of the Law, and seeth in all things God’? For even as Elias the Prophet loved to commune with God on the tops of mountains, and in deserts, and in caves, and received revelations of the Lord from earthquakes and fires, but most of all from the still small voice; even so doth our Master look upon all things that are, yea even on the smallest things that live or grow, and from all, he heareth a still small voice that speaketh of the Father. Yea, and there is yet more than this. For whithersoever he turneth his face, methinks he giveth of his love to all things, whether they be the flowers of the field, or the birds, or the mountains, or the children of men: and because he thus giveth, it is given to him again; yea, wisdom and joy and peace are given back to him, even from things that have not life; but most of all from the children of men, which are made in the image of God. Therefore said I that Jesus seemeth as the wise mariner of whom we spake but now; for, by the Word of God in himself, he hath haply hit upon a certain current in the nature of created things, whereby he will easily prevail over the blasts of all opposing storms, and be carried into the haven of God, both he and all they that put their trust in him.”

“Thy words are fair,” I replied, “but they do not persuade me. That the love of children doth bind husband and wife together, and that the bond of families is the bond of nations, this I deny not. Perchance also the love that parents have to their children may have lifted up the hearts of many in Israel, during many generations, to the true God. But how we are to take Jerusalem or thrust forth the Romans from Syria by becoming as little children, this passeth my understanding. Or dost thou not believe that Jesus will lead us against the Romans in Jerusalem?”

“I know not,” replied Quartus (who spoke as one musing, and not giving heed to my question); “but what troubleth me most of all is the fear lest the knowledge of Jesus may haply perish with him; for if he hath (as I judge that he hath) a certain inborn power of winning men over to his will by kindness and gentleness, then, as it seemeth to me, this power may be likened unto the fabled ring of Solomon, which gave unto the owner well nigh whatsoever he desired. But there is this difference. The ring could be delivered from one man to another; but the art or secret of Jesus is, in all likelihood, not able to be delivered to them that shall come after; but it will perish with him. And then what becometh of his Kingdom of God?”

As long as Quartus was speaking I heard him gladly: but when he had ceased, his words seemed like mist in the morning sun; but the words of Judas seemed as the solid ground from which the mist rolleth away. For what Quartus said was hard to understand; but the words of Judas seemed according to reason, and very plain to be understood; to wit, that the ordinances given on the mountain of blessing were transitory, and that we were still to wait for the New Law: and to this I agreed, and not I only, but the most part of the disciples.

CHAPTER X

It came to pass, not many days afterwards (about a month after the Feast of the Harvest), that we journeyed to Capernaum; and Nathanael, and Gorgias the son of Philip, and I, had been sent on before to prepare a lodging. Now when we were standing at the door of the house where we were to lodge, we heard a sound as of many feet; and, looking up, Gorgias said, “See, hither cometh the Tetrarch’s Thracian guard.” I looked and saw a band of about three hundred men, of a wild and savage aspect, bearing targets and girt with scimitars. But Gorgias, noting as I suppose the anger in my countenance, answered, “These dogs (may the Lord destroy them root and branch!) are swift indeed to shed the blood of women and children, but they are as naught compared with the Romans. Could’st thou but see a Roman legion how they march, these would seem unto thee but as jackals at the lion’s tail. Mark but how the dogs straggle. But when the Romans march, the spears in their hands all point one way, and the swords by their sides hang all after one fashion, and even their stakes and tools (which they carry behind their backs) do all swing to one time, and their feet, arms, and heads, yea, even to the winking of their eyes, go all together after the manner of a five-banked corn-ship of Alexandria, with her five hundred oars all keeping time; and when they charge, they charge like ten thousand elephants clad in iron. Moreover, they add to their power so much wisdom, that when they halt for the night, each man setteth up his stake in the ground, and taketh his spade, and diggeth his portion of trench before his stake, and behold, the solitary place becometh in a trice a fortified city, with streets and walls and ditches. Verily these Roman swine are all as children of Satan; but a Roman legion is as Satan himself.” By this time our Master had arrived; so I was silent. But when he went into the house, I remained without, musing; for the words of Jesus came into my mind again, concerning the entering into the Kingdom; and methought it would be very hard to overthrow these Thracians, and much more the Romans, by becoming as little children.

While I thought on these things there came to the door of the house Jonathan the son of Ezra; for he knew that I was coming to Capernaum, and he had appointed to meet me there. When he had greeted me in loving terms, he said that he desired to speak with me touching Jesus of Nazareth; “For,” said he, “I hear that he turneth from him the minds of many, in that he observeth not the Sabbath.” I could not deny this; for indeed Jesus had oftentimes, during our journey in Galilee, broken the Sabbath. Sometimes he had healed the sick on the Sabbath; and but lately on the Sabbath before the Feast of the Harvest, he had healed one that had an impediment in his speech; and when certain of the Pharisees had blamed it, he had said aloud, before all the people, that it was right to do good on the Sabbath, but not to do evil. Moreover, he had not rebuked them that carried the sick to him on the Sabbath, though the bearing of burdens be forbidden. Once, indeed, he had even commanded a sick man to carry with him the bed whereon he lay. I therefore held my peace, but Jonathan added, “Even though he cure the sick on the Sabbath, yet why need he offend the learned and the pious by bidding the sick bear burdens on the day of rest? Moreover, if he desire to go more than a Sabbath day’s journey on some errand of mercy, why doth he not use the device of meat, so that he may keep the letter of the Law? Therefore, speak thou unto him, as one that loveth him; and warn him that the Pharisees are wroth.”

Then there came into my mind how, on the last Sabbath day, Jesus had passed by a house in a certain village, which was the house of a poor widow; and a great storm of wind and rain, which had arisen in the night, had washed away some part of the wall thereof, so that the rest was in danger to fall. And behold, a man, a mason by trade, was working diligently to repair the breach. When we saw it we were ready to take up stones for to stone him; but Jesus forbade us, and said to the man, “Man, if thou knowest what thou doest, blessed art thou; but if thou knowest not what thou doest, cursed art thou.”6 Thereat we all marvelled, and there was much questioning among us. But when we had considered the matter, we perceived no more but this; that Jesus would not have us to observe the Sabbath as the Scribes observed it.

I therefore replied that I durst not speak to Jesus, nor did I believe that he would give heed to my speech: for that I thought he brake the Sabbath, not out of heedlessness, but of set purpose. Jonathan was astonished at these words, but I continued, “Not that our Master aimeth at breaking the Sabbath: but if a sick man needeth to be healed, he thinketh it right that the Sabbath should be broken for the sick man’s sake.” Then Jonathan said, “Then what new rule doth he teach? Doth he suffer you to go four thousand paces or even five thousand paces on the Sabbath, instead of two thousand, which the Law alloweth?” But I replied, “Neither four thousand paces, nor five thousand; for our Master maketh no rules. But, as it seemeth to me, there is in him a certain spirit from God which prompteth him to do this or that, and forbiddeth him to do otherwise: and if the spirit of kindness say unto him ‘Go,’ then he will go and bid us go, though it be ten thousand or twenty thousand paces; and this, even on the Sabbath. For, in fine, he saith that the Sabbath is made for man, and not man for the Sabbath.”

Hereat Jonathan was sorely grieved, and said, “If this be so, I fear lest counsel be of no avail.” But after that he had weighed the matter, he said, “Even though he be a prophet, and have a message from God, yet are there seasons and ways of delivering a message; and in these matters the experience and counsel of old age may have weight. Therefore I will adventure to speak to him.” I was glad that he had thus determined: for many of us had desired to speak with Jesus. Yet I feared lest Jonathan might not prevail. For I had noted that Jesus at first brake the Sabbath, only when a kindness compelled; but when the Scribes and Pharisees were wroth, and strove to place the yoke on his neck, so as to cause him to cease from good works on the Sabbath, then he not only rebelled against it, but made as if he would break the yoke from off the necks of all, especially the poorer sort, to whom the Sabbath was rather a burden than a joy. For the more the Pharisees raged against him, the more he made war against the Sabbath. Therefore I did not forebode well for Jonathan: howbeit, I accompanied him into the presence of Jesus.

When we entered into the house, behold, Barabbas was with Jesus, beseeching him that he would not go into the synagogue on the next Sabbath: “For,” said he, “the chief ruler of the synagogue hath a plot against thee, and desireth to question thee touching the Sabbath, that he may raise up a tumult of the people against thee. For all the Pharisees and elders of the synagogue are wroth with thee for the sake of the Sabbath, saying that thou dost both break it and teach others also to break it.”

Hereon Jonathan, finding his occasion, spake to the same effect, saying that all the Scribes in the country round about Sepphoris had been turned away from Jesus because it had been noised abroad that he observed not the Sabbath. So he besought Jesus to consider his course well: “Despise not instruction from an elder, O my son, even though thou art a prophet. Art thou confident in thine heart that it is a spirit from God, and not a spirit from Satan, that tempteth thee thus to break the Sabbath? Bethink thee also how thou wilt cause the people of the land to go astray. For the simple walk by rules, and straighten their path by ordinances. But lo, thou takest away rules and ordinances; and what dost thou leave in the place thereof? I have heard from Eliezer the son of Arak that a certain man was working even at his handicraft on the Sabbath day, and thou sawest him, and didst not rebuke him: but didst say, that if he had knowledge of that which he did, he was blessed; but if he had not that knowledge, he was accursed. Whence, O my son, should the simple and unlearned gain this knowledge whereof thou speakest? But if thou sayest, ‘I am a prophet and will give them this knowledge,’ then remember that thou too art mortal, and as the grass of the field; and when thou shalt pass away, thy knowledge shall perish with thee, unless it be set forth in rules. But thou givest no rules to thy disciples.