[pg 124]CHAPTER XIt 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,[pg 125]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[pg 126]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.”6Thereat 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.[pg 127]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[pg 128]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[pg 129]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.“But come, let us reason together as though thou wert altogether right in this matter, having a message from God to us touching the Sabbath. Notwithstanding, is there not a place and a time for delivering a message, and a place and a time for concealing it? There is a time to go forward; but is there not also a time to make a stand? It is good to set thy face toward the light, that thou mayest advance; but it is good also to turn thy face from the light, that thou mayest see whither thou hast advanced. Moreover, why dost thou cause the Pharisees to stumble, and the rich to take offence at thy doctrine? Art thou not the Redeemer of all Israel? Are not the Pharisees also thy brethren, and the rich also sheep of the flock? Why therefore dost thou drive them from the fold and cast them forth into the wilderness? If thou sayest,‘They[pg 130]are weak,’then take pity, O my son, on the weak ones of Israel, yea and perchance on thine own disciples, lest they that may come after thee drink of thy doctrine and die, and the Name of Heaven be profaned.”Now at the first the face of Jesus was not altered toward Jonathan the son of Ezra, and he heard him kindly, yet patiently withal, and as if he knew what the old man would say, before he said it. But when Jonathan begged him for compassion’s sake not to cause the weak ones to stumble, then the fashion of his countenance was changed as if he would have wept, and he seemed to us like one in sore straits, for he changed colour and was silent. Judge, therefore, how great was our astonishment when he stood up and rebuked Jonathan as though his words were from Satan.Perplexity and sore grief fell upon us all, and the old man would have retired abashed. But Jesus took him by the hand and constrained him to stay, and made him sit down by his side and spake kindly unto him. Yet he began to speak again of the words of Jonathan as being a sore temptation, telling us how in former times he had undergone a like temptation from Satan. He had been in the wilderness, he said, and lo, in a moment of time he had been borne to the top of a mountain, whence he saw the kingdoms of the earth and the glory thereof, and Satan said to him,“All these things will I give unto thee, if thou wilt fall down and worship me.”While we marvelled at the words of Jesus, and disputed among ourselves how that temptation in the wilderness could be like unto this temptation, behold, Judas of Kerioth came into the chamber, saying the[pg 131]same things which Barabbas had said, to wit that the Pharisees in Capernaum were laying a snare for Jesus, for to catch him in his teaching, that they might cause the people to stone him. But Jesus gave command that we should pass over on the morrow to the other side of the lake.On the morrow, while we rowed across the lake, I asked Nathanael what seemed to him the nature of the temptation of Satan whereof Jesus had spoken. Nathanael made answer and said,“Thou perceivest that the heart of our Master overfloweth with pity for the miseries of men; and even to redeem them from these miseries he hath been sent by the Lord. Now as for silver and gold, or fame, or wisdom, none of these things can in any wise tempt him once to go aside either to the right hand or to the left from the straight path of Redemption. Howbeit, pity and love can tempt him. Wherefore the only temptation that can befal him is from the Voice that saith, Be pitiful, even though thou transgress in pitying; Do evil that thou mayest do good; Gain power by crooked ways, that thou mayest straighten the paths of salvation for them which wander astray; Wink thou at falsehood, that they which err may be guided towardtruth.Now this Voice, as it seemeth to me, is to our Master the Voice of Satan; and to listen to it is to bow down to Satan. And Satan, perchance, knowing that in this way alone can our Master be tempted, hath caused Jonathan the son of Ezra to tempt him. But I know no more than thou; only such is my conjecture.”While we thus conversed together the boat drew nigh unto the eastern shore. The mountains came[pg 132]down to the water’s edge, so close, and so precipitous withal, that there was scarce space enough to land: and, because the sun still lay low in the east, all was dark before us, though the waters behind us shone fair and bright. But when we were now entering under the shadow of the cliffs, so that we could discern things more clearly, we perceived that there was a margin of shore, but narrow and exceeding rocky, strewn all over with large and small fragments of black rock, which had fallen from the mountain above. Then suddenly there fell on our ears a marvellous strange cry, neither as of a man nor yet as of a wild beast; and while we ceased rowing for to listen, behold, yet another cry, more piercing and strange than the first, and then straightway another: and withal the rocks and cliffs took up the sound and multiplied it, and tossed it this way and that way till all the land seemed alive with the clamour. But Gorgias trembled and said it was an evil spirit, for, said he,“There be burial-places in this part of the coast.”Then Peter cried aloud and said,“I see a form as of a man, lank and lean, coming out from the rocks; and it is naked.”Then some of us bade steer towards another part of the coast; but Jesus commanded to keep on our course.Now when we landed, we perceived that it was a man, but he was one possessed with evil spirits. For he had chains about his body; and he had cut and lanced his flesh with grievous wounds. When he saw us, he took up stones to cast at us, so that we feared to approach him; and certain shepherds from afar off beckoned to us to go back from him. But Jesus went[pg 133]before the rest of us and accosted him. And lo, at the voice of Jesus, the man straightway let the stones fall from his hands; and, for a moment, he stood as one astonied and in a trance. Then he shrieked aloud and made answer to Jesus in two voices, after the manner of those possessed with unclean spirits. For at one time the man spake, and at another the devils. But the devils, speaking in a deep hollow voice, declared that they were swine, and three thousand in number, and that their name was Legion. Moreover they besought Jesus that he would not send them into the abyss (for by this name do the evil spirits use to call that place wherein they must needs wander so long as they have no bodies of men to dwell in), but that he would suffer them to remain in the man’s body. But Jesus drove them out, and the Legion went forth into the abyss, to the number of three thousand, and in the shapes of swine. But Jesus did not suffer the man to accompany him, but bade him return to his friends, and to tell them what great things the Lord had done for him.This mighty work of Jesus I have set down the more exactly, because no such unclean spirit as this was ever cast out by any other exorcist. For other men have been possessed with swine, or toads, or scorpions, or serpents, but not with many in number, seldom with more than seven. But this man was possessed with three thousand swine. For I not only heard him say this to Jesus, but he also repeated it to me; for I conversed with him. He told me also that he himself saw the three thousand swine go forth and run, first upward, and then violently down[pg 134]from the cliff, even to the abyss. Now the man was a Gadarene, a Jew by birth, and a patriot, one of the sect of the Galileans. Howbeit, living in Gadara, which is a Greek city, he had suffered himself to become defiled, and had rejected the Law and the Worship, and had eaten swine’s flesh. But it came to pass that on a certain day, even at the hour of prayer, when he thought on these things, a darkness fell upon his soul, and he saw sights of demons; and sometimes also he saw the sun as though it were red as blood; and he loathed his food as it had been poison. And this continued for the space of six months. But at the end of the six months, on a certain Sabbath, as he stood in the streets of Gadara, so it was that there came a cohort, which is the tenth part of a Roman legion, marching through the town. And he turned and cursed them in the name of the Lord; and lo, as the curse went forth from his mouth, the devils entered into him in the shape of a legion of swine; and they possessed him even to the day when Jesus healed him. All this I heard from the demoniac himself.When Jesus had worked this miracle we all rejoiced greatly; for we thought that whoso could do so mighty a work, to him all things were possible; and we desired Jesus to go back to the other side of the lake, and there to work miracles that he might convince the Pharisees. But we marvelled that Jesus set so little store on his mighty works, insomuch that he even seemed oftentimes unwilling to work them. Many also he wrought in private; and many he would fain have kept secret, but he could not. Now when I asked Nathanael (for he was as it were an interpreter unto me to explain[pg 135]such sayings of Jesus as were hard to understand) for what cause Jesus lightly esteemed his own miracles, he asked me whether I had not noted how the common folk resorted to Jesus as a mere worker of wonders, so that sometimes they even interrupted his discourse, being desirous that Jesus should cease to teach that he might begin to work cures.“Now Jesus,”he said,“doth not desire that men should come to him merely as the healer of their bodies, but as the healer also of their souls.”“For this cause,”said Nathanael,“Jesus often biddeth such as he healeth in Galilee to keep silence, although he suffered the Gadarene in these distant parts to make it known. For he deemeth it his especial work not so much to drive out diseases and evil spirits from the body, as rather to heal the soul, ministering bread to the hungry and wine to them that are athirst, loosing the tongue of the dumb, and causing the deaf to hear, opening the eyes of the blind, and making the lame to leap as a hart in the paths of salvation.”We made no long stay on the eastern side of the lake; but when we came again to Capernaum we found the hearts of the people turned from us. For not only did the chief ruler and the elders of the synagogue watch us, as before, if perchance they could take us at an advantage; but the zeal of the townsmen also seemed to have waxed cold. Scarcely had our boat touched the strand at Capernaum when my uncle Manasseh met me. He took me aside and spake with me very earnestly, saying that he had rebuked his son Baruch for his slackness at business, because poverty[pg 136]was coming upon them as an armed man, by reason of his constant attending on Jesus; and he added,“It is true also of thee as of Baruch,‘He becometh poor that dealeth with a slack hand; but the hand of the diligent maketh rich. He that gathereth in summer is a wise son; but he that sleepeth in harvest is a son that causeth shame.’”“And what said Baruch?”I asked.“He hath consented to my words,”said Manasseh,“and hath promised that he will no longer accompany this Jesus of Nazareth in his wanderings: and do thou the like.”But this I would not do; so we parted in anger.Not a few left Jesus at this time, mostly they of the wealthier sort, as were Baruch and Manasseh; some going back to their vineyards, others to their olive-presses, others to the dye-works and glass-furnaces, whereof there were many in Galilee. But the poorer sort joined themselves to Jesus as much as before, being drawn unto him by the fame of his mighty works. Howbeit they also began to wax impatient that Jesus should give the sign for war. Nor did they give now much heed to the words of Jesus; but they paid regard to him as to some great exorcist and sorcerer, who useth his art for good ends. Therefore the heart of our Master was sad at this time; and he was grieved that the simple folk knew him not: and their words of praise were an abomination to him.Now it came to pass that on the third day after we had returned to Capernaum, the fame of Jesus, how he had driven out the legion of swine into the abyss, having been now noised abroad on our side of the lake, behold, the common people thronged him more than[pg 137]before; insomuch that, when he began to teach the people on the shore after his manner, during the cool of the evening, they pressed in upon him and interrupted him, so that he was not able to continue his discourse. But Jesus, being grieved thereat, gave command to Peter and to Andrew that they should straightway launch a boat; and he went on board. When the people saw it, they made lamentation; but the boat was stayed at about fifty paces from the land; and Jesus sat in the boat and taught us while we stood on the shore.When he opened his mouth, we perceived that he taught after a new fashion. For he no longer said“Do this,”“Do not that”; but he spake in parables. Now almost all the teaching of the Wise is in parables, and Jesus also had before taught in parables; but these parables had been short, and along with the parables there had been added the interpretation thereof. But it was not so now; for the parable was naught but a tale about a certain sower, how he sowed seed on several kinds of ground: of the seeds, some falling on rock were destroyed by birds; others by heat and the shallowness of the soil; others by weeds; but some brought forth fruit.Hereat certain murmured, and Gorgias said aloud,“Doth he think to redeem Sion with a tale? Lo, the prophet John is in prison, and the men of Galilee wait but for a nod from Jesus to rescue him; and our Master rescueth him not, but openeth his mouth in dark sayings.”But the greater number listened all agape, as though spell-bound; for the very voice of Jesus had power to bind the souls of a multitude. Howbeit, when[pg 138]evening, or at the most when the morrow came, the parable had clean vanished out of the minds of the greater part. Notwithstanding some (but these only a very few) stored up the words of Jesus in their hearts, and diligently pondered them.In the evening I went with the rest to Jesus; and we besought him to tell us what the parable might mean, and also why he taught thus in parables. When he had answered, I perceived the meaning of the parable, how that Abuyah the son of Elishah, and Eliezer the son of Arak, were the rocky ground from which the birds picked up the seed; but Baruch, and such as Baruch, were the shallow ground; and Manasseh and the rich merchants and artificers were the fertile ground wherein weeds choked the seed. But still we were fain to know why he spake in parables.When we again questioned him of this, behold, Jesus cried aloud with an exceeding bitter cry, saying, in the words of the Prophet Isaiah:“I heard the voice of the Lord saying, Whom shall I send, and who will go for us? Then said I, Here am I; send me. And the Lord said,‘Go and tell this people, Hear ye indeed, but understand not; and see ye indeed, but perceive not. Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and be converted, and be healed.’”Then were we all sad, and sat silent for a while; for our Master’s face was full of sorrow, and this was, as it were, the first shadow of evil that had fallen upon our path. Moreover we began to fear that, as in the days of Isaiah, so it would be now. The Lord had sent his[pg 139]prophet, even Jesus of Nazareth; but the hearts of the people would be hardened against the words of the prophet; yea, the prophet himself would seem to make the hearts of the people hard and not soft, as it was with Abuyah the son of Elishah and Eliezer the son of Arak, whose hearts were made fat and their ears heavy by the words of Jesus of Nazareth.For we perceived in part his meaning, to wit, not that he desired in truth to shut the eyes of the people, but that he was constrained of the Lord to preach the Gospel, and all pressed to hear it; yet could he in no wise preach it so as to make it plain to all, but only to a few. For behold, he had made trial of the plain way of teaching, and men had thought they had understood him, but they had understood him not; but had esteemed him lightly, as little better than an exorcist. For his words had not pierced into their hearts, but had rested without, as seeds on the wayside; insomuch that they had been carried away by the angels of Satan. Therefore must he now adventure a new path of teaching to the end that, at the least, some few of us might be convinced of our want of understanding, so that we might seek and find the truth; but, to the most, all things should be in darkness, yea, the light itself should be as darkness unto the most.All this the Lord Jesus spake more clearly afterwards, when he perceived the will of the Father that only a few should be chosen, though many were called: but at this time (perchance because it had been but newly revealed to him) he spake more darkly and with a greater bitterness of sorrow. Howbeit when he had lifted up his head and perceived that we also[pg 140]were weighed down with his affliction, then straightway he made himself to be of a cheerful countenance, and comforted us, saying,“Unto you it is given to know the mysteries of the kingdom of God; but unto them that are without, all things are done in parables.”Then he bade us take heed that we taught others even as he had taught us; for, said he,“with what measure ye mete, it shall be measured to you.”He said also,“Take heed how ye hear; for whosoever hath, to him shall be given, and whosoever hath not, from him shall be taken even that which he hath.”These latter words we understood not then; but, as I take it, the meaning of Jesus was twofold; first, that whoso had not faith nor honesty would receive damage (even as Judas received damage, and not advantage) from the doctrine of Jesus; but, secondly, he seemed to mean that the doctrine was, as it were, lent to each of the disciples, as money upon usury; each being bound to traffic with the doctrine in the commerce of his own thoughts, so as to add thereto. In the same way he told us, at another time, that we were to bring forth out of our treasuries things new as well as old; and he also bade us to“be trustworthy bankers.”7For of all things Jesus misliked that we should repeat his words by rote; nor did he even bid us copy his actions exactly (but he even said that a time should come when we should do greater works than he had done); and the like also of his words. For this cause perchance, Jesus spake afterwards to us also, even to us his disciples, sometimes in dark sayings; to the intent that we might ponder, and ask and know the[pg 141]truth. For albeit we often feared to ask him questions (because of our folly and our want of faith), yet did he ever desire us to question him; teaching us that only to them that knock, is the door opened; and only to them that hunger, is given of the bread of Life.When we went forth from the chamber, Gorgias said,“What meaneth the Prophet? Doth he say that whosoever is rich, he shall be made richer? And whosoever is poor, shall he also be made poorer?”Hereat we all smiled; for we knew that our Master spake not of money, but of wisdom: and one made answer to Gorgias to this effect. Then said Judas,“But if Jesus mean wisdom, then how sayeth he‘With what measure ye mete, it shall be measured to you?’”But Jonathan the son of Ezra replied,“Is not this even according to the saying of the Wise,‘Man is born to learn in order to teach?’And again,‘He that learneth the Law and doth not teach it, he it is that despiseth the Name of the Lord.’Therefore the meaning of Jesus is, that if a man teach others what he hath learned, the angels give into his bosom a hundredfold reward.”To this Nathanael agreed, and he added,“The reward is not as a price that is paid, so many shekels for so much teaching; but it is even as the rain cometh from the cloud, or as heat cometh from the fire. Even so doth wisdom come from teaching. For wisdom is not as a dead block that wasteth with the using, but as a living thing that groweth with exercise. But most of all is this true of that kind of wisdom whereof our Master speaketh.”Then Judas said,“But I would to God that our Master would leave off to speak of wisdom and would[pg 142]do somewhat.”And Gorgias said Amen to that. But Simon Peter replied:“It is said,‘Take to thyself a master, and be quit of doubt.’Now my Master is Jesus of Nazareth, and I purpose not to spend the time in doubting, nor to halt between many opinions. For the man that is given to much doubting, to what is he like? He is like unto a ship with many pilots, which attaineth not to the harbour. Therefore have I settled my mind to believe that whatsoever Jesus doeth, that is righteousness, and whatsoever he purposeth, that is wisdom.”To this we agreed, and no more was said. Howbeit many of us could not so far constrain ourselves, but we had some searchings of heart; and passing clouds of trouble sometimes crossed our souls for that the Pharisees were set against us, and because Jesus himself had that day seemed like unto one bearing a burden of the Lord. Notwithstanding on the morrow, when we looked upon his countenance, full of brightness and cheerfulness, and when we heard him speak, after his wont, of the greatness and the glory of the Kingdom that was to come, behold, all our dark thoughts had immediately vanished away.[pg 143]CHAPTER XIAmong them that came to Jesus, a few were outcasts from the synagogues, or, as they were called,“sinners”; and it grieved the chief ruler of the synagogue in Capernaum and the elders of that synagogue that Jesus should receive such people. But Jesus received them gladly, and his anger waxed daily hotter against the rulers of the synagogues and against the Scribes,“because,”said he,“they kept the key of the Kingdom, and yet they would neither enter in themselves nor suffer others to enter in.”He also spake sometimes of a new Key which he must give to his disciples; but this, as yet, he spake not clearly. But as I remember, these words concerning the Scribes were spoken when Jesus first heard of the story of Hannah; which I will set down here, though the matter occurred some days before.There lived in Capernaum a certain woman whose name was Hannah, sister of the mother of Nathanael. This woman was afflicted by Satan, so that she could not stand upright, but was bowed down to the earth. Now it came to pass that on a certain day when Nathanael visited her in her affliction, behold, the Rabbi Eliezer was in her house, questioning her touch[pg 144]ing her sins. And Eliezer had persuaded the woman that she was guilty of many sins; for enquiring whether she had visited any of her acquaintance on the Sabbath, he found that one of them, a widow, old and bed-ridden, lived somewhat more than two thousand paces from her house; wherefore he declared that Hannah had broken the Law in visiting this poor widow on the Sabbath. Moreover he reproved Hannah because she had borne burdens on the Sabbath, in that she had worn ribbons upon her garment during the Sabbath, which ribbons were not sewn to her garment; neither had she observed the Law of the Sabbath as touching things that are not living. Many other like sins did Eliezer reprove in Nathanael’s kinswoman.But when she sought how to be forgiven, he said,“Thou hast not sinned against man, but against God. If a man sin against men, the judge shall judge him: but if a man sin against the Lord, who shall entreat for him? But give of thy substance to the treasury of the synagogue, and I will entreat for thee if perchance the Lord will deal mercifully with thee. Howbeit thou must needs wait till the Day of Atonement: for until that day thou mayest not be forgiven. But in the mean season fast, and eat no pleasant food, nor drink wine: but afflict thy soul before the face of the All-merciful (blessed is He) if perchance He may incline His ear unto thy prayer.”Now when Hannah heard these things, her spirit fainted within her, and she knew not what to do, and she cried aloud to Eliezer,“Alas! the Angel of Death is even now upon my threshold, and my sins weigh heavily upon me. I beseech thee therefore, entreat the[pg 145]Lord for me, that He may forgive me immediately, lest I die unforgiven.”But he made answer, as before, that she must needs wait till the Day of Atonement; and he made ready to depart. Then she caught him by the garment to entreat him; but he would not stay, but went out.On the third day after these things, it came to pass that seven evil spirits entered into Hannah and possessed her in the shapes of swine; and Eliezer heard it, and said that it was a judgment of the Lord. Then was Nathanael sorely grieved, and he came to Jesus and told him everything; both that which Eliezer had said, and how Hannah had cried unto him, and afterwards how the evil spirits had entered into her. But Jesus (as it was reported to me by Nathanael), being exceeding wroth, arose in haste upon hearing of this story; and he went forth straightway to the house of Hannah and cast out the seven devils, and bade her be of good cheer and live in peace. And then it was that he uttered this saying against the Scribes, whereof I made mention above, namely that they kept the key of the Kingdom of God, but would neither enter in themselves, nor suffer others to enter in.Now it happened that, soon after these things, I brought Nathanael to visit the Rabbi Jonathan at his lodging in Capernaum; and we found there the aforesaid Eliezer the son of Arak conversing with him. When Eliezer saw us, he complained sorely of the light-mindedness (so he called it) which our Master manifested in receiving sinners. But Jonathan replied saying that the cause lay in the exceeding gentleness of our Master, because he knew not the evil nature of man.[pg 146]“For,”said he,“from his birth upward, Jesus of Nazareth hath moved in Paradise; and being himself good, pure, and gentle, he believeth that others also are in their thoughts like unto himself, and that they need but a little help to make them in their deeds like unto himself. For he esteemeth of sin as being naught but an infirmity. But time and experience will open his eyes.”Then answered Nathanael and said to Eliezer,“But is it not truly said, O son of Arak, that‘The perfection of wisdom is repentance?’and again,‘When a man hath been wholly wicked, and hath repented at last, the Holy One receiveth him’? Nay, it is added that,‘If a sinner repent, all the transgressions which he hath committed are imputed to him as merits,’and that‘Repentance was created before the world.’How then is our Master wrong in receiving them that repent?”But Eliezer answered, with an austere countenance, that repentance availed nothing without works; and he quoted the saying,“No boor is a sin-fearer; nor is the vulgar pious”; and another saying which warneth men“Not to frequent the company of the unlearned.”“Moreover,”he added,“the All-seeing (blessed is He) alone knoweth the hearts of men, and discerneth the true repentance from the false. Wherefore none can forgive sins but God alone.”Then Nathanael, remembering how great an evil had befallen his kinswoman through the hardness of Eliezer, became exceeding wroth, and brake out into bitter accusations against the Scribes, because they despised the people of the land:“For lo,”he said,“more than half of Israel even now goeth down to the pit of[pg 147]destruction, and ye raise no hand to save them. Yea, when the drowning ones lift up their heads from the waters and cry saying,‘We are alive, help us,’then stand ye on the bank and answer, saying,‘Down, down, ye ought not to be alive, ye are not alive.’For ye say that ye make fences to keep in the Law; but ye make fences indeed to keep out the people from the Law. Wherefore your fences are as offences, and ye are guilty of the blood of half the nation of Israel in the sight of the Lord.”Then Eliezer arose in wrath, and as he went to the door, he turned and looked on Nathanael and said,“Like master, like scholar:”and so he went out. But when he was departed, Jonathan said to us,“Eliezer spake unadvisedly and harshly; yet is there truth in his words. For when we shun the‘unlearned’and the‘vulgar,’or the people of the land, we mean such as have not learned their duties toward God and man, which also are wholly given up to the things of earth. Such men are lovers of self, wallowing in carnal lusts: and are they not to be blamed?”To this Nathanael replied,“True, O my father; and if all the teachers of Israel were as thou art, verily Israel would be blessed. But do not the Scribes cast out many from the synagogues for small matters, even though they perform the weightier duties? Yea, I myself have heard Eliezer say many times,‘Hasten to a light precept’; and I have seen him to be more angered for a light transgression than a heavy one. Also many of them say that a‘vulgar’person is one that repeateth not the daily Krishma, or weareth not phylacteries, or fringes, or doth not wait on the learned.[pg 148]These things do the Scribes exalt, but they pass over justice, mercy, righteousness, and truth.”Jonathan made no answer to this at first; but presently he sighed and said,“Truly we have need of a discerning spirit; and we should pray unto the All-seeing (blessed is He) that we may not make defiled the pure, nor make pure the defiled, and that we may not bind the loosed nor loose the bound.”No one spake further about this matter. But Nathanael sat musing, while I conversed with Jonathan concerning his return to Sepphoris and concerning certain messages which I desired that he should deliver to my mother. Presently we bade farewell to Jonathan and departed.But as we passed through the street together, Nathanael still mused, and, as it seemed to me, was repeating to himself the words of Jonathan,“That we may not bind the loosed nor loose the bound.”Then he turned to me and said,“Joseph, is there not a certain saying touching the destroying of the Evil Nature?”“Yes, of a truth is there,”replied I;“for it is said that it shall come to pass, in the time to come, that the Holy One will bring the Evil Nature, and slay him in the presence of the righteous and in the presence of the wicked.”Then Nathanael smote his hands together for joy, and lifted up his voice and said“Perchance, therefore, in the day of the Redemption of Sion, the Evil Nature shall be utterly destroyed, and we shall no longer pray according to the prayer of Jonathan the son of Ezra, that we may not loose the bound; for all shall be loosed.”While he spake thus, somewhat loudly, behold, a certain Barachiah the son of Zadok heard the last words[pg 149]of Nathanael; and he cried after us and mocked at us and our Nazarene prophet, for so he called Jesus. Now this man was a beggar, crook-backed and lame, and of a malignant disposition, one that took pleasure in slander and mischief: and oftentimes he had thrust himself in the path of Jesus and had besought Jesus to heal him of his deformity. But Jesus would not. So this man called after us, mocking us and imitating the voice of Jesus and saying,“Go in peace, go in peace.”Then I began to question Nathanael why Jesus had not healed this Barachiah: Nathanael answered and said,“Because he hath not faith. Moreover, as thou knowest, Jesus doth not adventure to heal all afflictions and all diseases. And even if the affliction be such as can be healed, yet he healeth not, except there be first faith.”Then I said,“But how doth he discern such as have faith from such as have not faith?”But Nathanael answered,“I know not; and indeed it is a marvel to me to see how he healeth the sick. But he speaketh of these mighty works as being prepared for him beforehand in heaven. And indeed it seemeth to me that whensoever Jesus doeth a mighty work on earth, he seeth it also done, in that instant, in heaven. For he looketh upon the body of the sick man with his eyes; but with his spirit methinks he looketh on the spirit of the man in heaven; and there he seeth a Hand, even the Hand of the Everlasting Arm; and whatsoever the Hand worketh in heaven, even that doth Jesus work on earth; and if he seeth the Hand unloosing the chain from the spirit of the man in heaven, then Jesus unlooseth the chain on earth. But[pg 150]if he seeth that the Hand in heaven moveth not, then his hand also is stayed on earth.”But I said,“When Jesus hath healed the sick, he biddeth them go in peace, as Barachiah but now cried after us. Now if there be no peace in the man’s heart, how can he go in peace? Doth Jesus therefore make peace in the man’s heart? Or is it that he merely seeth peace in the man’s heart, and speaketh aloud that which he seeth?”“Both,”replied Nathanael;“at least, so it seemeth to me. For I judge that Jesus not only discerneth peace, but also maketh peace. Likewise also he seemeth to me to make faith. I know not how it is, but of late a certain Mattathias described to me the manner in which Jesus had dealt with him. Now this Mattathias was afflicted with a disease in his feet, insomuch that he had not walked for these three years: and he was carried by his friends into the presence of Jesus.‘And,’said he,‘before I saw Jesus, I had scarce any hope that he might be able to help me; but when I looked upon Jesus, and saw what a strength shone in his countenance, then I began to have faith, but not much; for still I feared more than I hoped. Yet as Jesus healed first one and then another (for there were many waiting to be healed before me) my faith grew stronger and stronger. But when Jesus was come to the bed whereon I lay, he fixed his eyes steadfastly upon me, so that the brightness thereof passed like purifying fire into my soul; and he looked up unto heaven and then down upon me, and it was as if he had been wrestling with the evil spirit of faithlessness in my heart and had quite driven it out. For now, behold, of a sudden, my doubts and fears and troubles were all clean gone, and[pg 151]my heart was as light as air, and a certain irresistible faith possessed me; insomuch that, though I lay still on my bed, I knew that I had been made whole and that I needed naught save the bidding of Jesus to tell me when to arise. And when the word came, I arose.’Now,”said Nathanael,“thus spake Mattathias to me. But if he spake aright, then methinks Jesus hath a power to create faith in the heart as well as to heal the diseases of the body.”All that night I meditated upon the words of Nathanael and upon the story of Mattathias: for that a prophet should cure diseases seemed possible, though wonderful; but that any one, yea, even though he were the Redeemer of Israel himself, should have power to create peace and faith, this indeed seemed a marvellous and almost an impossible thing. But it came to pass that on the morning of the very next day, as I remember, we went into the house of a certain rich man with Jesus; and a great company was assembled (some because of the mighty work that Jesus had wrought on the Gadarene, but others, of the richer sort, because they desired to abet the plotting of the Pharisees against him), and Jesus was now on the point to speak to the people, when a noise was heard from the roof above. There had been no small stir, even before, near the door of the house, and none had taken heed thereof; but now we looked up, and behold, one sick of the palsy in a bed was let down by ropes, until the bed reached the place where Jesus was; for he sat in the gallery that ran round the court-yard, but we stood in the court-yard below. Now many of us thought that Jesus would not heal one that thus thrust himself into the midst of[pg 152]the people, interrupting his exhortation and doctrine; and some cried out to remove the man, but others cried out Nay. Howbeit, when Jesus gave command that there should be silence, there was silence, even such a silence that men feared almost to breathe; so great was the expectation of all to see what Jesus would do.Then sounded forth these words above the heads of all the congregation, full of pity, yet like unto the sound of a silver trumpet in clearness:“Thy sins be forgiven thee.”I myself was so far off that I heard the words, but could not see the countenance of Jesus. But they that saw him told me that it was even as Nathanael had described unto me the healing of Mattathias. For Jesus fixed his eyes steadfastly on the man, as if he saw, not the man himself, but the man’s angel standing in heaven bound before the throne of God, with the chains of Satan round him, and all the host of heaven looking thereon.“His countenance also shone as the sun: pity and sorrow were there, but pity and sorrow swallowed up in the brightness and glory of joy and triumph; and the sick man’s face gave back the brightness. But when Jesus perceived that the time had come, and that the word of God had gone forth, and that the chains in heaven had been broken, then Jesus spake and broke the chains on earth.”So spake one unto me afterwards, describing the manner of Jesus, how he forgave the palsied man.But after the first silence there arose a great murmuring and the sound of many voices disputing. The voice of Eliezer was clearly heard saying,“This man blasphemeth; who can forgive sins but God alone?”“Yea,”said another,“and sins are forgiven not on earth, but in[pg 153]heaven, at the last day.”But others mocking said that the sick man seemed not yet to have gained much profit, albeit his sins had been forgiven. All this noise and stir ceased at once when Jesus began to speak. He said,“Why reason ye these things in your hearts? Whether is it easier to say to the sick of the palsy,‘Thy sins be forgiven thee,’or to say‘Arise, and take up thy bed and walk’? But that ye may know that the Son of Man hath authority even upon earth to forgive sins”—here he paused and stood up, and behold, the whole of the congregation was constrained to stand up with one consent; insomuch that I saw even Eliezer the son of Arak standing up with the rest, and his face was kindling as the faces of the rest, and the silence was even such as could be felt, and the palsied man himself seemed half to raise himself in his bed in expectation: and, like a shock, there fell on us the word“Arise.”And lo, the man arose at once, and stood straight up, and Jesus said to him,“Take up thy bed, and go thy way into thy house.”And immediately he arose, took up his bed, and went forth whole before them all.Then were all amazed, and glorified God, and some said,“We never saw it in this fashion.”But others praised and magnified the All-merciful because He had given this new authority to men, so as to forgive sins, and this too not hereafter in heaven, but at once and upon earth. But Eliezer and the chief ruler and others of the elders of the synagogue, when they had recovered from their first astonishment, took counsel how they might again catch Jesus in his doctrine. For they said,“None can forgive sins, except God only: therefore it is certain that this man maketh himself God.”Howbeit[pg 154]they veiled their thoughts with a smooth countenance, for fear of the multitude; and going up to Jesus they saluted him before they departed from the synagogue. But Jesus looked wistfully at them, like unto one hoping for good news; for he thought that they would have understood that God had sent him, perceiving the finger of God in the healing of the man that was sick of the palsy. But when he perceived their dissimulation, he was silent until he had come forth from the synagogue: and then I heard him sigh, and he said in a low voice to himself,“For judgment am I come into this world, that those who see may see not.”During the rest of that day Jesus sat musing: and at one time he seemed to be sad, but at another time to rejoice. But even when he was sad, there always appeared a joy beneath the sadness; so that his sadness was but as the cloud that dappleth the side of a mountain, the summit whereof shineth bright in the sunlight. For it was the nature of Jesus always to be cheerful and to rejoice; insomuch that peace and joy seemed to go forth from him to all men and things around him, and from them to come back with increase to him again. But now he was sorrowful, as we gathered, because of the hardness of heart of the Pharisees. For howsoever they might outwardly dissemble, yet did he discern their hearts, that they were inwardly grieved, yea, at the goodness of God; wherefore now indeed, after this second token of their hardness, it seemed to be indeed the will of God that the Good News should be of no avail unto the Scribes, save only to make their eyes blind, and their hearts fat, and their ears hard of hearing. For this cause our Master[pg 155]sorrowed: but for some other cause he rejoiced, or seemed in expectation of some joy to come.But as for the rest of us, we disputed among ourselves touching this new power which Jesus had brought into the world; for it seemed more than human, and such as no prophet before him had ever used or so much as sought from God. Only Judas was silent more than was his custom: and he seemed disturbed and doubtful, as one uncertain of his path and not knowing whether to go forward or backward. For when Nathanael spake about our Master’s authority to forgive sins, and how in the day of Redemption he would destroy the Evil Nature, then Judas at times heard him gladly, as if he earnestly desired that this should be true; but at another time he scoffed and said that“No forgiveness of sins would drive out Herod from Tiberias, nor the Romans from Jerusalem.”
[pg 124]CHAPTER XIt 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,[pg 125]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[pg 126]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.”6Thereat 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.[pg 127]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[pg 128]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[pg 129]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.“But come, let us reason together as though thou wert altogether right in this matter, having a message from God to us touching the Sabbath. Notwithstanding, is there not a place and a time for delivering a message, and a place and a time for concealing it? There is a time to go forward; but is there not also a time to make a stand? It is good to set thy face toward the light, that thou mayest advance; but it is good also to turn thy face from the light, that thou mayest see whither thou hast advanced. Moreover, why dost thou cause the Pharisees to stumble, and the rich to take offence at thy doctrine? Art thou not the Redeemer of all Israel? Are not the Pharisees also thy brethren, and the rich also sheep of the flock? Why therefore dost thou drive them from the fold and cast them forth into the wilderness? If thou sayest,‘They[pg 130]are weak,’then take pity, O my son, on the weak ones of Israel, yea and perchance on thine own disciples, lest they that may come after thee drink of thy doctrine and die, and the Name of Heaven be profaned.”Now at the first the face of Jesus was not altered toward Jonathan the son of Ezra, and he heard him kindly, yet patiently withal, and as if he knew what the old man would say, before he said it. But when Jonathan begged him for compassion’s sake not to cause the weak ones to stumble, then the fashion of his countenance was changed as if he would have wept, and he seemed to us like one in sore straits, for he changed colour and was silent. Judge, therefore, how great was our astonishment when he stood up and rebuked Jonathan as though his words were from Satan.Perplexity and sore grief fell upon us all, and the old man would have retired abashed. But Jesus took him by the hand and constrained him to stay, and made him sit down by his side and spake kindly unto him. Yet he began to speak again of the words of Jonathan as being a sore temptation, telling us how in former times he had undergone a like temptation from Satan. He had been in the wilderness, he said, and lo, in a moment of time he had been borne to the top of a mountain, whence he saw the kingdoms of the earth and the glory thereof, and Satan said to him,“All these things will I give unto thee, if thou wilt fall down and worship me.”While we marvelled at the words of Jesus, and disputed among ourselves how that temptation in the wilderness could be like unto this temptation, behold, Judas of Kerioth came into the chamber, saying the[pg 131]same things which Barabbas had said, to wit that the Pharisees in Capernaum were laying a snare for Jesus, for to catch him in his teaching, that they might cause the people to stone him. But Jesus gave command that we should pass over on the morrow to the other side of the lake.On the morrow, while we rowed across the lake, I asked Nathanael what seemed to him the nature of the temptation of Satan whereof Jesus had spoken. Nathanael made answer and said,“Thou perceivest that the heart of our Master overfloweth with pity for the miseries of men; and even to redeem them from these miseries he hath been sent by the Lord. Now as for silver and gold, or fame, or wisdom, none of these things can in any wise tempt him once to go aside either to the right hand or to the left from the straight path of Redemption. Howbeit, pity and love can tempt him. Wherefore the only temptation that can befal him is from the Voice that saith, Be pitiful, even though thou transgress in pitying; Do evil that thou mayest do good; Gain power by crooked ways, that thou mayest straighten the paths of salvation for them which wander astray; Wink thou at falsehood, that they which err may be guided towardtruth.Now this Voice, as it seemeth to me, is to our Master the Voice of Satan; and to listen to it is to bow down to Satan. And Satan, perchance, knowing that in this way alone can our Master be tempted, hath caused Jonathan the son of Ezra to tempt him. But I know no more than thou; only such is my conjecture.”While we thus conversed together the boat drew nigh unto the eastern shore. The mountains came[pg 132]down to the water’s edge, so close, and so precipitous withal, that there was scarce space enough to land: and, because the sun still lay low in the east, all was dark before us, though the waters behind us shone fair and bright. But when we were now entering under the shadow of the cliffs, so that we could discern things more clearly, we perceived that there was a margin of shore, but narrow and exceeding rocky, strewn all over with large and small fragments of black rock, which had fallen from the mountain above. Then suddenly there fell on our ears a marvellous strange cry, neither as of a man nor yet as of a wild beast; and while we ceased rowing for to listen, behold, yet another cry, more piercing and strange than the first, and then straightway another: and withal the rocks and cliffs took up the sound and multiplied it, and tossed it this way and that way till all the land seemed alive with the clamour. But Gorgias trembled and said it was an evil spirit, for, said he,“There be burial-places in this part of the coast.”Then Peter cried aloud and said,“I see a form as of a man, lank and lean, coming out from the rocks; and it is naked.”Then some of us bade steer towards another part of the coast; but Jesus commanded to keep on our course.Now when we landed, we perceived that it was a man, but he was one possessed with evil spirits. For he had chains about his body; and he had cut and lanced his flesh with grievous wounds. When he saw us, he took up stones to cast at us, so that we feared to approach him; and certain shepherds from afar off beckoned to us to go back from him. But Jesus went[pg 133]before the rest of us and accosted him. And lo, at the voice of Jesus, the man straightway let the stones fall from his hands; and, for a moment, he stood as one astonied and in a trance. Then he shrieked aloud and made answer to Jesus in two voices, after the manner of those possessed with unclean spirits. For at one time the man spake, and at another the devils. But the devils, speaking in a deep hollow voice, declared that they were swine, and three thousand in number, and that their name was Legion. Moreover they besought Jesus that he would not send them into the abyss (for by this name do the evil spirits use to call that place wherein they must needs wander so long as they have no bodies of men to dwell in), but that he would suffer them to remain in the man’s body. But Jesus drove them out, and the Legion went forth into the abyss, to the number of three thousand, and in the shapes of swine. But Jesus did not suffer the man to accompany him, but bade him return to his friends, and to tell them what great things the Lord had done for him.This mighty work of Jesus I have set down the more exactly, because no such unclean spirit as this was ever cast out by any other exorcist. For other men have been possessed with swine, or toads, or scorpions, or serpents, but not with many in number, seldom with more than seven. But this man was possessed with three thousand swine. For I not only heard him say this to Jesus, but he also repeated it to me; for I conversed with him. He told me also that he himself saw the three thousand swine go forth and run, first upward, and then violently down[pg 134]from the cliff, even to the abyss. Now the man was a Gadarene, a Jew by birth, and a patriot, one of the sect of the Galileans. Howbeit, living in Gadara, which is a Greek city, he had suffered himself to become defiled, and had rejected the Law and the Worship, and had eaten swine’s flesh. But it came to pass that on a certain day, even at the hour of prayer, when he thought on these things, a darkness fell upon his soul, and he saw sights of demons; and sometimes also he saw the sun as though it were red as blood; and he loathed his food as it had been poison. And this continued for the space of six months. But at the end of the six months, on a certain Sabbath, as he stood in the streets of Gadara, so it was that there came a cohort, which is the tenth part of a Roman legion, marching through the town. And he turned and cursed them in the name of the Lord; and lo, as the curse went forth from his mouth, the devils entered into him in the shape of a legion of swine; and they possessed him even to the day when Jesus healed him. All this I heard from the demoniac himself.When Jesus had worked this miracle we all rejoiced greatly; for we thought that whoso could do so mighty a work, to him all things were possible; and we desired Jesus to go back to the other side of the lake, and there to work miracles that he might convince the Pharisees. But we marvelled that Jesus set so little store on his mighty works, insomuch that he even seemed oftentimes unwilling to work them. Many also he wrought in private; and many he would fain have kept secret, but he could not. Now when I asked Nathanael (for he was as it were an interpreter unto me to explain[pg 135]such sayings of Jesus as were hard to understand) for what cause Jesus lightly esteemed his own miracles, he asked me whether I had not noted how the common folk resorted to Jesus as a mere worker of wonders, so that sometimes they even interrupted his discourse, being desirous that Jesus should cease to teach that he might begin to work cures.“Now Jesus,”he said,“doth not desire that men should come to him merely as the healer of their bodies, but as the healer also of their souls.”“For this cause,”said Nathanael,“Jesus often biddeth such as he healeth in Galilee to keep silence, although he suffered the Gadarene in these distant parts to make it known. For he deemeth it his especial work not so much to drive out diseases and evil spirits from the body, as rather to heal the soul, ministering bread to the hungry and wine to them that are athirst, loosing the tongue of the dumb, and causing the deaf to hear, opening the eyes of the blind, and making the lame to leap as a hart in the paths of salvation.”We made no long stay on the eastern side of the lake; but when we came again to Capernaum we found the hearts of the people turned from us. For not only did the chief ruler and the elders of the synagogue watch us, as before, if perchance they could take us at an advantage; but the zeal of the townsmen also seemed to have waxed cold. Scarcely had our boat touched the strand at Capernaum when my uncle Manasseh met me. He took me aside and spake with me very earnestly, saying that he had rebuked his son Baruch for his slackness at business, because poverty[pg 136]was coming upon them as an armed man, by reason of his constant attending on Jesus; and he added,“It is true also of thee as of Baruch,‘He becometh poor that dealeth with a slack hand; but the hand of the diligent maketh rich. He that gathereth in summer is a wise son; but he that sleepeth in harvest is a son that causeth shame.’”“And what said Baruch?”I asked.“He hath consented to my words,”said Manasseh,“and hath promised that he will no longer accompany this Jesus of Nazareth in his wanderings: and do thou the like.”But this I would not do; so we parted in anger.Not a few left Jesus at this time, mostly they of the wealthier sort, as were Baruch and Manasseh; some going back to their vineyards, others to their olive-presses, others to the dye-works and glass-furnaces, whereof there were many in Galilee. But the poorer sort joined themselves to Jesus as much as before, being drawn unto him by the fame of his mighty works. Howbeit they also began to wax impatient that Jesus should give the sign for war. Nor did they give now much heed to the words of Jesus; but they paid regard to him as to some great exorcist and sorcerer, who useth his art for good ends. Therefore the heart of our Master was sad at this time; and he was grieved that the simple folk knew him not: and their words of praise were an abomination to him.Now it came to pass that on the third day after we had returned to Capernaum, the fame of Jesus, how he had driven out the legion of swine into the abyss, having been now noised abroad on our side of the lake, behold, the common people thronged him more than[pg 137]before; insomuch that, when he began to teach the people on the shore after his manner, during the cool of the evening, they pressed in upon him and interrupted him, so that he was not able to continue his discourse. But Jesus, being grieved thereat, gave command to Peter and to Andrew that they should straightway launch a boat; and he went on board. When the people saw it, they made lamentation; but the boat was stayed at about fifty paces from the land; and Jesus sat in the boat and taught us while we stood on the shore.When he opened his mouth, we perceived that he taught after a new fashion. For he no longer said“Do this,”“Do not that”; but he spake in parables. Now almost all the teaching of the Wise is in parables, and Jesus also had before taught in parables; but these parables had been short, and along with the parables there had been added the interpretation thereof. But it was not so now; for the parable was naught but a tale about a certain sower, how he sowed seed on several kinds of ground: of the seeds, some falling on rock were destroyed by birds; others by heat and the shallowness of the soil; others by weeds; but some brought forth fruit.Hereat certain murmured, and Gorgias said aloud,“Doth he think to redeem Sion with a tale? Lo, the prophet John is in prison, and the men of Galilee wait but for a nod from Jesus to rescue him; and our Master rescueth him not, but openeth his mouth in dark sayings.”But the greater number listened all agape, as though spell-bound; for the very voice of Jesus had power to bind the souls of a multitude. Howbeit, when[pg 138]evening, or at the most when the morrow came, the parable had clean vanished out of the minds of the greater part. Notwithstanding some (but these only a very few) stored up the words of Jesus in their hearts, and diligently pondered them.In the evening I went with the rest to Jesus; and we besought him to tell us what the parable might mean, and also why he taught thus in parables. When he had answered, I perceived the meaning of the parable, how that Abuyah the son of Elishah, and Eliezer the son of Arak, were the rocky ground from which the birds picked up the seed; but Baruch, and such as Baruch, were the shallow ground; and Manasseh and the rich merchants and artificers were the fertile ground wherein weeds choked the seed. But still we were fain to know why he spake in parables.When we again questioned him of this, behold, Jesus cried aloud with an exceeding bitter cry, saying, in the words of the Prophet Isaiah:“I heard the voice of the Lord saying, Whom shall I send, and who will go for us? Then said I, Here am I; send me. And the Lord said,‘Go and tell this people, Hear ye indeed, but understand not; and see ye indeed, but perceive not. Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and be converted, and be healed.’”Then were we all sad, and sat silent for a while; for our Master’s face was full of sorrow, and this was, as it were, the first shadow of evil that had fallen upon our path. Moreover we began to fear that, as in the days of Isaiah, so it would be now. The Lord had sent his[pg 139]prophet, even Jesus of Nazareth; but the hearts of the people would be hardened against the words of the prophet; yea, the prophet himself would seem to make the hearts of the people hard and not soft, as it was with Abuyah the son of Elishah and Eliezer the son of Arak, whose hearts were made fat and their ears heavy by the words of Jesus of Nazareth.For we perceived in part his meaning, to wit, not that he desired in truth to shut the eyes of the people, but that he was constrained of the Lord to preach the Gospel, and all pressed to hear it; yet could he in no wise preach it so as to make it plain to all, but only to a few. For behold, he had made trial of the plain way of teaching, and men had thought they had understood him, but they had understood him not; but had esteemed him lightly, as little better than an exorcist. For his words had not pierced into their hearts, but had rested without, as seeds on the wayside; insomuch that they had been carried away by the angels of Satan. Therefore must he now adventure a new path of teaching to the end that, at the least, some few of us might be convinced of our want of understanding, so that we might seek and find the truth; but, to the most, all things should be in darkness, yea, the light itself should be as darkness unto the most.All this the Lord Jesus spake more clearly afterwards, when he perceived the will of the Father that only a few should be chosen, though many were called: but at this time (perchance because it had been but newly revealed to him) he spake more darkly and with a greater bitterness of sorrow. Howbeit when he had lifted up his head and perceived that we also[pg 140]were weighed down with his affliction, then straightway he made himself to be of a cheerful countenance, and comforted us, saying,“Unto you it is given to know the mysteries of the kingdom of God; but unto them that are without, all things are done in parables.”Then he bade us take heed that we taught others even as he had taught us; for, said he,“with what measure ye mete, it shall be measured to you.”He said also,“Take heed how ye hear; for whosoever hath, to him shall be given, and whosoever hath not, from him shall be taken even that which he hath.”These latter words we understood not then; but, as I take it, the meaning of Jesus was twofold; first, that whoso had not faith nor honesty would receive damage (even as Judas received damage, and not advantage) from the doctrine of Jesus; but, secondly, he seemed to mean that the doctrine was, as it were, lent to each of the disciples, as money upon usury; each being bound to traffic with the doctrine in the commerce of his own thoughts, so as to add thereto. In the same way he told us, at another time, that we were to bring forth out of our treasuries things new as well as old; and he also bade us to“be trustworthy bankers.”7For of all things Jesus misliked that we should repeat his words by rote; nor did he even bid us copy his actions exactly (but he even said that a time should come when we should do greater works than he had done); and the like also of his words. For this cause perchance, Jesus spake afterwards to us also, even to us his disciples, sometimes in dark sayings; to the intent that we might ponder, and ask and know the[pg 141]truth. For albeit we often feared to ask him questions (because of our folly and our want of faith), yet did he ever desire us to question him; teaching us that only to them that knock, is the door opened; and only to them that hunger, is given of the bread of Life.When we went forth from the chamber, Gorgias said,“What meaneth the Prophet? Doth he say that whosoever is rich, he shall be made richer? And whosoever is poor, shall he also be made poorer?”Hereat we all smiled; for we knew that our Master spake not of money, but of wisdom: and one made answer to Gorgias to this effect. Then said Judas,“But if Jesus mean wisdom, then how sayeth he‘With what measure ye mete, it shall be measured to you?’”But Jonathan the son of Ezra replied,“Is not this even according to the saying of the Wise,‘Man is born to learn in order to teach?’And again,‘He that learneth the Law and doth not teach it, he it is that despiseth the Name of the Lord.’Therefore the meaning of Jesus is, that if a man teach others what he hath learned, the angels give into his bosom a hundredfold reward.”To this Nathanael agreed, and he added,“The reward is not as a price that is paid, so many shekels for so much teaching; but it is even as the rain cometh from the cloud, or as heat cometh from the fire. Even so doth wisdom come from teaching. For wisdom is not as a dead block that wasteth with the using, but as a living thing that groweth with exercise. But most of all is this true of that kind of wisdom whereof our Master speaketh.”Then Judas said,“But I would to God that our Master would leave off to speak of wisdom and would[pg 142]do somewhat.”And Gorgias said Amen to that. But Simon Peter replied:“It is said,‘Take to thyself a master, and be quit of doubt.’Now my Master is Jesus of Nazareth, and I purpose not to spend the time in doubting, nor to halt between many opinions. For the man that is given to much doubting, to what is he like? He is like unto a ship with many pilots, which attaineth not to the harbour. Therefore have I settled my mind to believe that whatsoever Jesus doeth, that is righteousness, and whatsoever he purposeth, that is wisdom.”To this we agreed, and no more was said. Howbeit many of us could not so far constrain ourselves, but we had some searchings of heart; and passing clouds of trouble sometimes crossed our souls for that the Pharisees were set against us, and because Jesus himself had that day seemed like unto one bearing a burden of the Lord. Notwithstanding on the morrow, when we looked upon his countenance, full of brightness and cheerfulness, and when we heard him speak, after his wont, of the greatness and the glory of the Kingdom that was to come, behold, all our dark thoughts had immediately vanished away.[pg 143]CHAPTER XIAmong them that came to Jesus, a few were outcasts from the synagogues, or, as they were called,“sinners”; and it grieved the chief ruler of the synagogue in Capernaum and the elders of that synagogue that Jesus should receive such people. But Jesus received them gladly, and his anger waxed daily hotter against the rulers of the synagogues and against the Scribes,“because,”said he,“they kept the key of the Kingdom, and yet they would neither enter in themselves nor suffer others to enter in.”He also spake sometimes of a new Key which he must give to his disciples; but this, as yet, he spake not clearly. But as I remember, these words concerning the Scribes were spoken when Jesus first heard of the story of Hannah; which I will set down here, though the matter occurred some days before.There lived in Capernaum a certain woman whose name was Hannah, sister of the mother of Nathanael. This woman was afflicted by Satan, so that she could not stand upright, but was bowed down to the earth. Now it came to pass that on a certain day when Nathanael visited her in her affliction, behold, the Rabbi Eliezer was in her house, questioning her touch[pg 144]ing her sins. And Eliezer had persuaded the woman that she was guilty of many sins; for enquiring whether she had visited any of her acquaintance on the Sabbath, he found that one of them, a widow, old and bed-ridden, lived somewhat more than two thousand paces from her house; wherefore he declared that Hannah had broken the Law in visiting this poor widow on the Sabbath. Moreover he reproved Hannah because she had borne burdens on the Sabbath, in that she had worn ribbons upon her garment during the Sabbath, which ribbons were not sewn to her garment; neither had she observed the Law of the Sabbath as touching things that are not living. Many other like sins did Eliezer reprove in Nathanael’s kinswoman.But when she sought how to be forgiven, he said,“Thou hast not sinned against man, but against God. If a man sin against men, the judge shall judge him: but if a man sin against the Lord, who shall entreat for him? But give of thy substance to the treasury of the synagogue, and I will entreat for thee if perchance the Lord will deal mercifully with thee. Howbeit thou must needs wait till the Day of Atonement: for until that day thou mayest not be forgiven. But in the mean season fast, and eat no pleasant food, nor drink wine: but afflict thy soul before the face of the All-merciful (blessed is He) if perchance He may incline His ear unto thy prayer.”Now when Hannah heard these things, her spirit fainted within her, and she knew not what to do, and she cried aloud to Eliezer,“Alas! the Angel of Death is even now upon my threshold, and my sins weigh heavily upon me. I beseech thee therefore, entreat the[pg 145]Lord for me, that He may forgive me immediately, lest I die unforgiven.”But he made answer, as before, that she must needs wait till the Day of Atonement; and he made ready to depart. Then she caught him by the garment to entreat him; but he would not stay, but went out.On the third day after these things, it came to pass that seven evil spirits entered into Hannah and possessed her in the shapes of swine; and Eliezer heard it, and said that it was a judgment of the Lord. Then was Nathanael sorely grieved, and he came to Jesus and told him everything; both that which Eliezer had said, and how Hannah had cried unto him, and afterwards how the evil spirits had entered into her. But Jesus (as it was reported to me by Nathanael), being exceeding wroth, arose in haste upon hearing of this story; and he went forth straightway to the house of Hannah and cast out the seven devils, and bade her be of good cheer and live in peace. And then it was that he uttered this saying against the Scribes, whereof I made mention above, namely that they kept the key of the Kingdom of God, but would neither enter in themselves, nor suffer others to enter in.Now it happened that, soon after these things, I brought Nathanael to visit the Rabbi Jonathan at his lodging in Capernaum; and we found there the aforesaid Eliezer the son of Arak conversing with him. When Eliezer saw us, he complained sorely of the light-mindedness (so he called it) which our Master manifested in receiving sinners. But Jonathan replied saying that the cause lay in the exceeding gentleness of our Master, because he knew not the evil nature of man.[pg 146]“For,”said he,“from his birth upward, Jesus of Nazareth hath moved in Paradise; and being himself good, pure, and gentle, he believeth that others also are in their thoughts like unto himself, and that they need but a little help to make them in their deeds like unto himself. For he esteemeth of sin as being naught but an infirmity. But time and experience will open his eyes.”Then answered Nathanael and said to Eliezer,“But is it not truly said, O son of Arak, that‘The perfection of wisdom is repentance?’and again,‘When a man hath been wholly wicked, and hath repented at last, the Holy One receiveth him’? Nay, it is added that,‘If a sinner repent, all the transgressions which he hath committed are imputed to him as merits,’and that‘Repentance was created before the world.’How then is our Master wrong in receiving them that repent?”But Eliezer answered, with an austere countenance, that repentance availed nothing without works; and he quoted the saying,“No boor is a sin-fearer; nor is the vulgar pious”; and another saying which warneth men“Not to frequent the company of the unlearned.”“Moreover,”he added,“the All-seeing (blessed is He) alone knoweth the hearts of men, and discerneth the true repentance from the false. Wherefore none can forgive sins but God alone.”Then Nathanael, remembering how great an evil had befallen his kinswoman through the hardness of Eliezer, became exceeding wroth, and brake out into bitter accusations against the Scribes, because they despised the people of the land:“For lo,”he said,“more than half of Israel even now goeth down to the pit of[pg 147]destruction, and ye raise no hand to save them. Yea, when the drowning ones lift up their heads from the waters and cry saying,‘We are alive, help us,’then stand ye on the bank and answer, saying,‘Down, down, ye ought not to be alive, ye are not alive.’For ye say that ye make fences to keep in the Law; but ye make fences indeed to keep out the people from the Law. Wherefore your fences are as offences, and ye are guilty of the blood of half the nation of Israel in the sight of the Lord.”Then Eliezer arose in wrath, and as he went to the door, he turned and looked on Nathanael and said,“Like master, like scholar:”and so he went out. But when he was departed, Jonathan said to us,“Eliezer spake unadvisedly and harshly; yet is there truth in his words. For when we shun the‘unlearned’and the‘vulgar,’or the people of the land, we mean such as have not learned their duties toward God and man, which also are wholly given up to the things of earth. Such men are lovers of self, wallowing in carnal lusts: and are they not to be blamed?”To this Nathanael replied,“True, O my father; and if all the teachers of Israel were as thou art, verily Israel would be blessed. But do not the Scribes cast out many from the synagogues for small matters, even though they perform the weightier duties? Yea, I myself have heard Eliezer say many times,‘Hasten to a light precept’; and I have seen him to be more angered for a light transgression than a heavy one. Also many of them say that a‘vulgar’person is one that repeateth not the daily Krishma, or weareth not phylacteries, or fringes, or doth not wait on the learned.[pg 148]These things do the Scribes exalt, but they pass over justice, mercy, righteousness, and truth.”Jonathan made no answer to this at first; but presently he sighed and said,“Truly we have need of a discerning spirit; and we should pray unto the All-seeing (blessed is He) that we may not make defiled the pure, nor make pure the defiled, and that we may not bind the loosed nor loose the bound.”No one spake further about this matter. But Nathanael sat musing, while I conversed with Jonathan concerning his return to Sepphoris and concerning certain messages which I desired that he should deliver to my mother. Presently we bade farewell to Jonathan and departed.But as we passed through the street together, Nathanael still mused, and, as it seemed to me, was repeating to himself the words of Jonathan,“That we may not bind the loosed nor loose the bound.”Then he turned to me and said,“Joseph, is there not a certain saying touching the destroying of the Evil Nature?”“Yes, of a truth is there,”replied I;“for it is said that it shall come to pass, in the time to come, that the Holy One will bring the Evil Nature, and slay him in the presence of the righteous and in the presence of the wicked.”Then Nathanael smote his hands together for joy, and lifted up his voice and said“Perchance, therefore, in the day of the Redemption of Sion, the Evil Nature shall be utterly destroyed, and we shall no longer pray according to the prayer of Jonathan the son of Ezra, that we may not loose the bound; for all shall be loosed.”While he spake thus, somewhat loudly, behold, a certain Barachiah the son of Zadok heard the last words[pg 149]of Nathanael; and he cried after us and mocked at us and our Nazarene prophet, for so he called Jesus. Now this man was a beggar, crook-backed and lame, and of a malignant disposition, one that took pleasure in slander and mischief: and oftentimes he had thrust himself in the path of Jesus and had besought Jesus to heal him of his deformity. But Jesus would not. So this man called after us, mocking us and imitating the voice of Jesus and saying,“Go in peace, go in peace.”Then I began to question Nathanael why Jesus had not healed this Barachiah: Nathanael answered and said,“Because he hath not faith. Moreover, as thou knowest, Jesus doth not adventure to heal all afflictions and all diseases. And even if the affliction be such as can be healed, yet he healeth not, except there be first faith.”Then I said,“But how doth he discern such as have faith from such as have not faith?”But Nathanael answered,“I know not; and indeed it is a marvel to me to see how he healeth the sick. But he speaketh of these mighty works as being prepared for him beforehand in heaven. And indeed it seemeth to me that whensoever Jesus doeth a mighty work on earth, he seeth it also done, in that instant, in heaven. For he looketh upon the body of the sick man with his eyes; but with his spirit methinks he looketh on the spirit of the man in heaven; and there he seeth a Hand, even the Hand of the Everlasting Arm; and whatsoever the Hand worketh in heaven, even that doth Jesus work on earth; and if he seeth the Hand unloosing the chain from the spirit of the man in heaven, then Jesus unlooseth the chain on earth. But[pg 150]if he seeth that the Hand in heaven moveth not, then his hand also is stayed on earth.”But I said,“When Jesus hath healed the sick, he biddeth them go in peace, as Barachiah but now cried after us. Now if there be no peace in the man’s heart, how can he go in peace? Doth Jesus therefore make peace in the man’s heart? Or is it that he merely seeth peace in the man’s heart, and speaketh aloud that which he seeth?”“Both,”replied Nathanael;“at least, so it seemeth to me. For I judge that Jesus not only discerneth peace, but also maketh peace. Likewise also he seemeth to me to make faith. I know not how it is, but of late a certain Mattathias described to me the manner in which Jesus had dealt with him. Now this Mattathias was afflicted with a disease in his feet, insomuch that he had not walked for these three years: and he was carried by his friends into the presence of Jesus.‘And,’said he,‘before I saw Jesus, I had scarce any hope that he might be able to help me; but when I looked upon Jesus, and saw what a strength shone in his countenance, then I began to have faith, but not much; for still I feared more than I hoped. Yet as Jesus healed first one and then another (for there were many waiting to be healed before me) my faith grew stronger and stronger. But when Jesus was come to the bed whereon I lay, he fixed his eyes steadfastly upon me, so that the brightness thereof passed like purifying fire into my soul; and he looked up unto heaven and then down upon me, and it was as if he had been wrestling with the evil spirit of faithlessness in my heart and had quite driven it out. For now, behold, of a sudden, my doubts and fears and troubles were all clean gone, and[pg 151]my heart was as light as air, and a certain irresistible faith possessed me; insomuch that, though I lay still on my bed, I knew that I had been made whole and that I needed naught save the bidding of Jesus to tell me when to arise. And when the word came, I arose.’Now,”said Nathanael,“thus spake Mattathias to me. But if he spake aright, then methinks Jesus hath a power to create faith in the heart as well as to heal the diseases of the body.”All that night I meditated upon the words of Nathanael and upon the story of Mattathias: for that a prophet should cure diseases seemed possible, though wonderful; but that any one, yea, even though he were the Redeemer of Israel himself, should have power to create peace and faith, this indeed seemed a marvellous and almost an impossible thing. But it came to pass that on the morning of the very next day, as I remember, we went into the house of a certain rich man with Jesus; and a great company was assembled (some because of the mighty work that Jesus had wrought on the Gadarene, but others, of the richer sort, because they desired to abet the plotting of the Pharisees against him), and Jesus was now on the point to speak to the people, when a noise was heard from the roof above. There had been no small stir, even before, near the door of the house, and none had taken heed thereof; but now we looked up, and behold, one sick of the palsy in a bed was let down by ropes, until the bed reached the place where Jesus was; for he sat in the gallery that ran round the court-yard, but we stood in the court-yard below. Now many of us thought that Jesus would not heal one that thus thrust himself into the midst of[pg 152]the people, interrupting his exhortation and doctrine; and some cried out to remove the man, but others cried out Nay. Howbeit, when Jesus gave command that there should be silence, there was silence, even such a silence that men feared almost to breathe; so great was the expectation of all to see what Jesus would do.Then sounded forth these words above the heads of all the congregation, full of pity, yet like unto the sound of a silver trumpet in clearness:“Thy sins be forgiven thee.”I myself was so far off that I heard the words, but could not see the countenance of Jesus. But they that saw him told me that it was even as Nathanael had described unto me the healing of Mattathias. For Jesus fixed his eyes steadfastly on the man, as if he saw, not the man himself, but the man’s angel standing in heaven bound before the throne of God, with the chains of Satan round him, and all the host of heaven looking thereon.“His countenance also shone as the sun: pity and sorrow were there, but pity and sorrow swallowed up in the brightness and glory of joy and triumph; and the sick man’s face gave back the brightness. But when Jesus perceived that the time had come, and that the word of God had gone forth, and that the chains in heaven had been broken, then Jesus spake and broke the chains on earth.”So spake one unto me afterwards, describing the manner of Jesus, how he forgave the palsied man.But after the first silence there arose a great murmuring and the sound of many voices disputing. The voice of Eliezer was clearly heard saying,“This man blasphemeth; who can forgive sins but God alone?”“Yea,”said another,“and sins are forgiven not on earth, but in[pg 153]heaven, at the last day.”But others mocking said that the sick man seemed not yet to have gained much profit, albeit his sins had been forgiven. All this noise and stir ceased at once when Jesus began to speak. He said,“Why reason ye these things in your hearts? Whether is it easier to say to the sick of the palsy,‘Thy sins be forgiven thee,’or to say‘Arise, and take up thy bed and walk’? But that ye may know that the Son of Man hath authority even upon earth to forgive sins”—here he paused and stood up, and behold, the whole of the congregation was constrained to stand up with one consent; insomuch that I saw even Eliezer the son of Arak standing up with the rest, and his face was kindling as the faces of the rest, and the silence was even such as could be felt, and the palsied man himself seemed half to raise himself in his bed in expectation: and, like a shock, there fell on us the word“Arise.”And lo, the man arose at once, and stood straight up, and Jesus said to him,“Take up thy bed, and go thy way into thy house.”And immediately he arose, took up his bed, and went forth whole before them all.Then were all amazed, and glorified God, and some said,“We never saw it in this fashion.”But others praised and magnified the All-merciful because He had given this new authority to men, so as to forgive sins, and this too not hereafter in heaven, but at once and upon earth. But Eliezer and the chief ruler and others of the elders of the synagogue, when they had recovered from their first astonishment, took counsel how they might again catch Jesus in his doctrine. For they said,“None can forgive sins, except God only: therefore it is certain that this man maketh himself God.”Howbeit[pg 154]they veiled their thoughts with a smooth countenance, for fear of the multitude; and going up to Jesus they saluted him before they departed from the synagogue. But Jesus looked wistfully at them, like unto one hoping for good news; for he thought that they would have understood that God had sent him, perceiving the finger of God in the healing of the man that was sick of the palsy. But when he perceived their dissimulation, he was silent until he had come forth from the synagogue: and then I heard him sigh, and he said in a low voice to himself,“For judgment am I come into this world, that those who see may see not.”During the rest of that day Jesus sat musing: and at one time he seemed to be sad, but at another time to rejoice. But even when he was sad, there always appeared a joy beneath the sadness; so that his sadness was but as the cloud that dappleth the side of a mountain, the summit whereof shineth bright in the sunlight. For it was the nature of Jesus always to be cheerful and to rejoice; insomuch that peace and joy seemed to go forth from him to all men and things around him, and from them to come back with increase to him again. But now he was sorrowful, as we gathered, because of the hardness of heart of the Pharisees. For howsoever they might outwardly dissemble, yet did he discern their hearts, that they were inwardly grieved, yea, at the goodness of God; wherefore now indeed, after this second token of their hardness, it seemed to be indeed the will of God that the Good News should be of no avail unto the Scribes, save only to make their eyes blind, and their hearts fat, and their ears hard of hearing. For this cause our Master[pg 155]sorrowed: but for some other cause he rejoiced, or seemed in expectation of some joy to come.But as for the rest of us, we disputed among ourselves touching this new power which Jesus had brought into the world; for it seemed more than human, and such as no prophet before him had ever used or so much as sought from God. Only Judas was silent more than was his custom: and he seemed disturbed and doubtful, as one uncertain of his path and not knowing whether to go forward or backward. For when Nathanael spake about our Master’s authority to forgive sins, and how in the day of Redemption he would destroy the Evil Nature, then Judas at times heard him gladly, as if he earnestly desired that this should be true; but at another time he scoffed and said that“No forgiveness of sins would drive out Herod from Tiberias, nor the Romans from Jerusalem.”
[pg 124]CHAPTER XIt 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,[pg 125]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[pg 126]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.”6Thereat 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.[pg 127]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[pg 128]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[pg 129]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.“But come, let us reason together as though thou wert altogether right in this matter, having a message from God to us touching the Sabbath. Notwithstanding, is there not a place and a time for delivering a message, and a place and a time for concealing it? There is a time to go forward; but is there not also a time to make a stand? It is good to set thy face toward the light, that thou mayest advance; but it is good also to turn thy face from the light, that thou mayest see whither thou hast advanced. Moreover, why dost thou cause the Pharisees to stumble, and the rich to take offence at thy doctrine? Art thou not the Redeemer of all Israel? Are not the Pharisees also thy brethren, and the rich also sheep of the flock? Why therefore dost thou drive them from the fold and cast them forth into the wilderness? If thou sayest,‘They[pg 130]are weak,’then take pity, O my son, on the weak ones of Israel, yea and perchance on thine own disciples, lest they that may come after thee drink of thy doctrine and die, and the Name of Heaven be profaned.”Now at the first the face of Jesus was not altered toward Jonathan the son of Ezra, and he heard him kindly, yet patiently withal, and as if he knew what the old man would say, before he said it. But when Jonathan begged him for compassion’s sake not to cause the weak ones to stumble, then the fashion of his countenance was changed as if he would have wept, and he seemed to us like one in sore straits, for he changed colour and was silent. Judge, therefore, how great was our astonishment when he stood up and rebuked Jonathan as though his words were from Satan.Perplexity and sore grief fell upon us all, and the old man would have retired abashed. But Jesus took him by the hand and constrained him to stay, and made him sit down by his side and spake kindly unto him. Yet he began to speak again of the words of Jonathan as being a sore temptation, telling us how in former times he had undergone a like temptation from Satan. He had been in the wilderness, he said, and lo, in a moment of time he had been borne to the top of a mountain, whence he saw the kingdoms of the earth and the glory thereof, and Satan said to him,“All these things will I give unto thee, if thou wilt fall down and worship me.”While we marvelled at the words of Jesus, and disputed among ourselves how that temptation in the wilderness could be like unto this temptation, behold, Judas of Kerioth came into the chamber, saying the[pg 131]same things which Barabbas had said, to wit that the Pharisees in Capernaum were laying a snare for Jesus, for to catch him in his teaching, that they might cause the people to stone him. But Jesus gave command that we should pass over on the morrow to the other side of the lake.On the morrow, while we rowed across the lake, I asked Nathanael what seemed to him the nature of the temptation of Satan whereof Jesus had spoken. Nathanael made answer and said,“Thou perceivest that the heart of our Master overfloweth with pity for the miseries of men; and even to redeem them from these miseries he hath been sent by the Lord. Now as for silver and gold, or fame, or wisdom, none of these things can in any wise tempt him once to go aside either to the right hand or to the left from the straight path of Redemption. Howbeit, pity and love can tempt him. Wherefore the only temptation that can befal him is from the Voice that saith, Be pitiful, even though thou transgress in pitying; Do evil that thou mayest do good; Gain power by crooked ways, that thou mayest straighten the paths of salvation for them which wander astray; Wink thou at falsehood, that they which err may be guided towardtruth.Now this Voice, as it seemeth to me, is to our Master the Voice of Satan; and to listen to it is to bow down to Satan. And Satan, perchance, knowing that in this way alone can our Master be tempted, hath caused Jonathan the son of Ezra to tempt him. But I know no more than thou; only such is my conjecture.”While we thus conversed together the boat drew nigh unto the eastern shore. The mountains came[pg 132]down to the water’s edge, so close, and so precipitous withal, that there was scarce space enough to land: and, because the sun still lay low in the east, all was dark before us, though the waters behind us shone fair and bright. But when we were now entering under the shadow of the cliffs, so that we could discern things more clearly, we perceived that there was a margin of shore, but narrow and exceeding rocky, strewn all over with large and small fragments of black rock, which had fallen from the mountain above. Then suddenly there fell on our ears a marvellous strange cry, neither as of a man nor yet as of a wild beast; and while we ceased rowing for to listen, behold, yet another cry, more piercing and strange than the first, and then straightway another: and withal the rocks and cliffs took up the sound and multiplied it, and tossed it this way and that way till all the land seemed alive with the clamour. But Gorgias trembled and said it was an evil spirit, for, said he,“There be burial-places in this part of the coast.”Then Peter cried aloud and said,“I see a form as of a man, lank and lean, coming out from the rocks; and it is naked.”Then some of us bade steer towards another part of the coast; but Jesus commanded to keep on our course.Now when we landed, we perceived that it was a man, but he was one possessed with evil spirits. For he had chains about his body; and he had cut and lanced his flesh with grievous wounds. When he saw us, he took up stones to cast at us, so that we feared to approach him; and certain shepherds from afar off beckoned to us to go back from him. But Jesus went[pg 133]before the rest of us and accosted him. And lo, at the voice of Jesus, the man straightway let the stones fall from his hands; and, for a moment, he stood as one astonied and in a trance. Then he shrieked aloud and made answer to Jesus in two voices, after the manner of those possessed with unclean spirits. For at one time the man spake, and at another the devils. But the devils, speaking in a deep hollow voice, declared that they were swine, and three thousand in number, and that their name was Legion. Moreover they besought Jesus that he would not send them into the abyss (for by this name do the evil spirits use to call that place wherein they must needs wander so long as they have no bodies of men to dwell in), but that he would suffer them to remain in the man’s body. But Jesus drove them out, and the Legion went forth into the abyss, to the number of three thousand, and in the shapes of swine. But Jesus did not suffer the man to accompany him, but bade him return to his friends, and to tell them what great things the Lord had done for him.This mighty work of Jesus I have set down the more exactly, because no such unclean spirit as this was ever cast out by any other exorcist. For other men have been possessed with swine, or toads, or scorpions, or serpents, but not with many in number, seldom with more than seven. But this man was possessed with three thousand swine. For I not only heard him say this to Jesus, but he also repeated it to me; for I conversed with him. He told me also that he himself saw the three thousand swine go forth and run, first upward, and then violently down[pg 134]from the cliff, even to the abyss. Now the man was a Gadarene, a Jew by birth, and a patriot, one of the sect of the Galileans. Howbeit, living in Gadara, which is a Greek city, he had suffered himself to become defiled, and had rejected the Law and the Worship, and had eaten swine’s flesh. But it came to pass that on a certain day, even at the hour of prayer, when he thought on these things, a darkness fell upon his soul, and he saw sights of demons; and sometimes also he saw the sun as though it were red as blood; and he loathed his food as it had been poison. And this continued for the space of six months. But at the end of the six months, on a certain Sabbath, as he stood in the streets of Gadara, so it was that there came a cohort, which is the tenth part of a Roman legion, marching through the town. And he turned and cursed them in the name of the Lord; and lo, as the curse went forth from his mouth, the devils entered into him in the shape of a legion of swine; and they possessed him even to the day when Jesus healed him. All this I heard from the demoniac himself.When Jesus had worked this miracle we all rejoiced greatly; for we thought that whoso could do so mighty a work, to him all things were possible; and we desired Jesus to go back to the other side of the lake, and there to work miracles that he might convince the Pharisees. But we marvelled that Jesus set so little store on his mighty works, insomuch that he even seemed oftentimes unwilling to work them. Many also he wrought in private; and many he would fain have kept secret, but he could not. Now when I asked Nathanael (for he was as it were an interpreter unto me to explain[pg 135]such sayings of Jesus as were hard to understand) for what cause Jesus lightly esteemed his own miracles, he asked me whether I had not noted how the common folk resorted to Jesus as a mere worker of wonders, so that sometimes they even interrupted his discourse, being desirous that Jesus should cease to teach that he might begin to work cures.“Now Jesus,”he said,“doth not desire that men should come to him merely as the healer of their bodies, but as the healer also of their souls.”“For this cause,”said Nathanael,“Jesus often biddeth such as he healeth in Galilee to keep silence, although he suffered the Gadarene in these distant parts to make it known. For he deemeth it his especial work not so much to drive out diseases and evil spirits from the body, as rather to heal the soul, ministering bread to the hungry and wine to them that are athirst, loosing the tongue of the dumb, and causing the deaf to hear, opening the eyes of the blind, and making the lame to leap as a hart in the paths of salvation.”We made no long stay on the eastern side of the lake; but when we came again to Capernaum we found the hearts of the people turned from us. For not only did the chief ruler and the elders of the synagogue watch us, as before, if perchance they could take us at an advantage; but the zeal of the townsmen also seemed to have waxed cold. Scarcely had our boat touched the strand at Capernaum when my uncle Manasseh met me. He took me aside and spake with me very earnestly, saying that he had rebuked his son Baruch for his slackness at business, because poverty[pg 136]was coming upon them as an armed man, by reason of his constant attending on Jesus; and he added,“It is true also of thee as of Baruch,‘He becometh poor that dealeth with a slack hand; but the hand of the diligent maketh rich. He that gathereth in summer is a wise son; but he that sleepeth in harvest is a son that causeth shame.’”“And what said Baruch?”I asked.“He hath consented to my words,”said Manasseh,“and hath promised that he will no longer accompany this Jesus of Nazareth in his wanderings: and do thou the like.”But this I would not do; so we parted in anger.Not a few left Jesus at this time, mostly they of the wealthier sort, as were Baruch and Manasseh; some going back to their vineyards, others to their olive-presses, others to the dye-works and glass-furnaces, whereof there were many in Galilee. But the poorer sort joined themselves to Jesus as much as before, being drawn unto him by the fame of his mighty works. Howbeit they also began to wax impatient that Jesus should give the sign for war. Nor did they give now much heed to the words of Jesus; but they paid regard to him as to some great exorcist and sorcerer, who useth his art for good ends. Therefore the heart of our Master was sad at this time; and he was grieved that the simple folk knew him not: and their words of praise were an abomination to him.Now it came to pass that on the third day after we had returned to Capernaum, the fame of Jesus, how he had driven out the legion of swine into the abyss, having been now noised abroad on our side of the lake, behold, the common people thronged him more than[pg 137]before; insomuch that, when he began to teach the people on the shore after his manner, during the cool of the evening, they pressed in upon him and interrupted him, so that he was not able to continue his discourse. But Jesus, being grieved thereat, gave command to Peter and to Andrew that they should straightway launch a boat; and he went on board. When the people saw it, they made lamentation; but the boat was stayed at about fifty paces from the land; and Jesus sat in the boat and taught us while we stood on the shore.When he opened his mouth, we perceived that he taught after a new fashion. For he no longer said“Do this,”“Do not that”; but he spake in parables. Now almost all the teaching of the Wise is in parables, and Jesus also had before taught in parables; but these parables had been short, and along with the parables there had been added the interpretation thereof. But it was not so now; for the parable was naught but a tale about a certain sower, how he sowed seed on several kinds of ground: of the seeds, some falling on rock were destroyed by birds; others by heat and the shallowness of the soil; others by weeds; but some brought forth fruit.Hereat certain murmured, and Gorgias said aloud,“Doth he think to redeem Sion with a tale? Lo, the prophet John is in prison, and the men of Galilee wait but for a nod from Jesus to rescue him; and our Master rescueth him not, but openeth his mouth in dark sayings.”But the greater number listened all agape, as though spell-bound; for the very voice of Jesus had power to bind the souls of a multitude. Howbeit, when[pg 138]evening, or at the most when the morrow came, the parable had clean vanished out of the minds of the greater part. Notwithstanding some (but these only a very few) stored up the words of Jesus in their hearts, and diligently pondered them.In the evening I went with the rest to Jesus; and we besought him to tell us what the parable might mean, and also why he taught thus in parables. When he had answered, I perceived the meaning of the parable, how that Abuyah the son of Elishah, and Eliezer the son of Arak, were the rocky ground from which the birds picked up the seed; but Baruch, and such as Baruch, were the shallow ground; and Manasseh and the rich merchants and artificers were the fertile ground wherein weeds choked the seed. But still we were fain to know why he spake in parables.When we again questioned him of this, behold, Jesus cried aloud with an exceeding bitter cry, saying, in the words of the Prophet Isaiah:“I heard the voice of the Lord saying, Whom shall I send, and who will go for us? Then said I, Here am I; send me. And the Lord said,‘Go and tell this people, Hear ye indeed, but understand not; and see ye indeed, but perceive not. Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and be converted, and be healed.’”Then were we all sad, and sat silent for a while; for our Master’s face was full of sorrow, and this was, as it were, the first shadow of evil that had fallen upon our path. Moreover we began to fear that, as in the days of Isaiah, so it would be now. The Lord had sent his[pg 139]prophet, even Jesus of Nazareth; but the hearts of the people would be hardened against the words of the prophet; yea, the prophet himself would seem to make the hearts of the people hard and not soft, as it was with Abuyah the son of Elishah and Eliezer the son of Arak, whose hearts were made fat and their ears heavy by the words of Jesus of Nazareth.For we perceived in part his meaning, to wit, not that he desired in truth to shut the eyes of the people, but that he was constrained of the Lord to preach the Gospel, and all pressed to hear it; yet could he in no wise preach it so as to make it plain to all, but only to a few. For behold, he had made trial of the plain way of teaching, and men had thought they had understood him, but they had understood him not; but had esteemed him lightly, as little better than an exorcist. For his words had not pierced into their hearts, but had rested without, as seeds on the wayside; insomuch that they had been carried away by the angels of Satan. Therefore must he now adventure a new path of teaching to the end that, at the least, some few of us might be convinced of our want of understanding, so that we might seek and find the truth; but, to the most, all things should be in darkness, yea, the light itself should be as darkness unto the most.All this the Lord Jesus spake more clearly afterwards, when he perceived the will of the Father that only a few should be chosen, though many were called: but at this time (perchance because it had been but newly revealed to him) he spake more darkly and with a greater bitterness of sorrow. Howbeit when he had lifted up his head and perceived that we also[pg 140]were weighed down with his affliction, then straightway he made himself to be of a cheerful countenance, and comforted us, saying,“Unto you it is given to know the mysteries of the kingdom of God; but unto them that are without, all things are done in parables.”Then he bade us take heed that we taught others even as he had taught us; for, said he,“with what measure ye mete, it shall be measured to you.”He said also,“Take heed how ye hear; for whosoever hath, to him shall be given, and whosoever hath not, from him shall be taken even that which he hath.”These latter words we understood not then; but, as I take it, the meaning of Jesus was twofold; first, that whoso had not faith nor honesty would receive damage (even as Judas received damage, and not advantage) from the doctrine of Jesus; but, secondly, he seemed to mean that the doctrine was, as it were, lent to each of the disciples, as money upon usury; each being bound to traffic with the doctrine in the commerce of his own thoughts, so as to add thereto. In the same way he told us, at another time, that we were to bring forth out of our treasuries things new as well as old; and he also bade us to“be trustworthy bankers.”7For of all things Jesus misliked that we should repeat his words by rote; nor did he even bid us copy his actions exactly (but he even said that a time should come when we should do greater works than he had done); and the like also of his words. For this cause perchance, Jesus spake afterwards to us also, even to us his disciples, sometimes in dark sayings; to the intent that we might ponder, and ask and know the[pg 141]truth. For albeit we often feared to ask him questions (because of our folly and our want of faith), yet did he ever desire us to question him; teaching us that only to them that knock, is the door opened; and only to them that hunger, is given of the bread of Life.When we went forth from the chamber, Gorgias said,“What meaneth the Prophet? Doth he say that whosoever is rich, he shall be made richer? And whosoever is poor, shall he also be made poorer?”Hereat we all smiled; for we knew that our Master spake not of money, but of wisdom: and one made answer to Gorgias to this effect. Then said Judas,“But if Jesus mean wisdom, then how sayeth he‘With what measure ye mete, it shall be measured to you?’”But Jonathan the son of Ezra replied,“Is not this even according to the saying of the Wise,‘Man is born to learn in order to teach?’And again,‘He that learneth the Law and doth not teach it, he it is that despiseth the Name of the Lord.’Therefore the meaning of Jesus is, that if a man teach others what he hath learned, the angels give into his bosom a hundredfold reward.”To this Nathanael agreed, and he added,“The reward is not as a price that is paid, so many shekels for so much teaching; but it is even as the rain cometh from the cloud, or as heat cometh from the fire. Even so doth wisdom come from teaching. For wisdom is not as a dead block that wasteth with the using, but as a living thing that groweth with exercise. But most of all is this true of that kind of wisdom whereof our Master speaketh.”Then Judas said,“But I would to God that our Master would leave off to speak of wisdom and would[pg 142]do somewhat.”And Gorgias said Amen to that. But Simon Peter replied:“It is said,‘Take to thyself a master, and be quit of doubt.’Now my Master is Jesus of Nazareth, and I purpose not to spend the time in doubting, nor to halt between many opinions. For the man that is given to much doubting, to what is he like? He is like unto a ship with many pilots, which attaineth not to the harbour. Therefore have I settled my mind to believe that whatsoever Jesus doeth, that is righteousness, and whatsoever he purposeth, that is wisdom.”To this we agreed, and no more was said. Howbeit many of us could not so far constrain ourselves, but we had some searchings of heart; and passing clouds of trouble sometimes crossed our souls for that the Pharisees were set against us, and because Jesus himself had that day seemed like unto one bearing a burden of the Lord. Notwithstanding on the morrow, when we looked upon his countenance, full of brightness and cheerfulness, and when we heard him speak, after his wont, of the greatness and the glory of the Kingdom that was to come, behold, all our dark thoughts had immediately vanished away.
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,[pg 125]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[pg 126]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.”6Thereat 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[pg 128]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[pg 129]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.
“But come, let us reason together as though thou wert altogether right in this matter, having a message from God to us touching the Sabbath. Notwithstanding, is there not a place and a time for delivering a message, and a place and a time for concealing it? There is a time to go forward; but is there not also a time to make a stand? It is good to set thy face toward the light, that thou mayest advance; but it is good also to turn thy face from the light, that thou mayest see whither thou hast advanced. Moreover, why dost thou cause the Pharisees to stumble, and the rich to take offence at thy doctrine? Art thou not the Redeemer of all Israel? Are not the Pharisees also thy brethren, and the rich also sheep of the flock? Why therefore dost thou drive them from the fold and cast them forth into the wilderness? If thou sayest,‘They[pg 130]are weak,’then take pity, O my son, on the weak ones of Israel, yea and perchance on thine own disciples, lest they that may come after thee drink of thy doctrine and die, and the Name of Heaven be profaned.”
Now at the first the face of Jesus was not altered toward Jonathan the son of Ezra, and he heard him kindly, yet patiently withal, and as if he knew what the old man would say, before he said it. But when Jonathan begged him for compassion’s sake not to cause the weak ones to stumble, then the fashion of his countenance was changed as if he would have wept, and he seemed to us like one in sore straits, for he changed colour and was silent. Judge, therefore, how great was our astonishment when he stood up and rebuked Jonathan as though his words were from Satan.
Perplexity and sore grief fell upon us all, and the old man would have retired abashed. But Jesus took him by the hand and constrained him to stay, and made him sit down by his side and spake kindly unto him. Yet he began to speak again of the words of Jonathan as being a sore temptation, telling us how in former times he had undergone a like temptation from Satan. He had been in the wilderness, he said, and lo, in a moment of time he had been borne to the top of a mountain, whence he saw the kingdoms of the earth and the glory thereof, and Satan said to him,“All these things will I give unto thee, if thou wilt fall down and worship me.”
While we marvelled at the words of Jesus, and disputed among ourselves how that temptation in the wilderness could be like unto this temptation, behold, Judas of Kerioth came into the chamber, saying the[pg 131]same things which Barabbas had said, to wit that the Pharisees in Capernaum were laying a snare for Jesus, for to catch him in his teaching, that they might cause the people to stone him. But Jesus gave command that we should pass over on the morrow to the other side of the lake.
On the morrow, while we rowed across the lake, I asked Nathanael what seemed to him the nature of the temptation of Satan whereof Jesus had spoken. Nathanael made answer and said,“Thou perceivest that the heart of our Master overfloweth with pity for the miseries of men; and even to redeem them from these miseries he hath been sent by the Lord. Now as for silver and gold, or fame, or wisdom, none of these things can in any wise tempt him once to go aside either to the right hand or to the left from the straight path of Redemption. Howbeit, pity and love can tempt him. Wherefore the only temptation that can befal him is from the Voice that saith, Be pitiful, even though thou transgress in pitying; Do evil that thou mayest do good; Gain power by crooked ways, that thou mayest straighten the paths of salvation for them which wander astray; Wink thou at falsehood, that they which err may be guided towardtruth.Now this Voice, as it seemeth to me, is to our Master the Voice of Satan; and to listen to it is to bow down to Satan. And Satan, perchance, knowing that in this way alone can our Master be tempted, hath caused Jonathan the son of Ezra to tempt him. But I know no more than thou; only such is my conjecture.”
While we thus conversed together the boat drew nigh unto the eastern shore. The mountains came[pg 132]down to the water’s edge, so close, and so precipitous withal, that there was scarce space enough to land: and, because the sun still lay low in the east, all was dark before us, though the waters behind us shone fair and bright. But when we were now entering under the shadow of the cliffs, so that we could discern things more clearly, we perceived that there was a margin of shore, but narrow and exceeding rocky, strewn all over with large and small fragments of black rock, which had fallen from the mountain above. Then suddenly there fell on our ears a marvellous strange cry, neither as of a man nor yet as of a wild beast; and while we ceased rowing for to listen, behold, yet another cry, more piercing and strange than the first, and then straightway another: and withal the rocks and cliffs took up the sound and multiplied it, and tossed it this way and that way till all the land seemed alive with the clamour. But Gorgias trembled and said it was an evil spirit, for, said he,“There be burial-places in this part of the coast.”Then Peter cried aloud and said,“I see a form as of a man, lank and lean, coming out from the rocks; and it is naked.”Then some of us bade steer towards another part of the coast; but Jesus commanded to keep on our course.
Now when we landed, we perceived that it was a man, but he was one possessed with evil spirits. For he had chains about his body; and he had cut and lanced his flesh with grievous wounds. When he saw us, he took up stones to cast at us, so that we feared to approach him; and certain shepherds from afar off beckoned to us to go back from him. But Jesus went[pg 133]before the rest of us and accosted him. And lo, at the voice of Jesus, the man straightway let the stones fall from his hands; and, for a moment, he stood as one astonied and in a trance. Then he shrieked aloud and made answer to Jesus in two voices, after the manner of those possessed with unclean spirits. For at one time the man spake, and at another the devils. But the devils, speaking in a deep hollow voice, declared that they were swine, and three thousand in number, and that their name was Legion. Moreover they besought Jesus that he would not send them into the abyss (for by this name do the evil spirits use to call that place wherein they must needs wander so long as they have no bodies of men to dwell in), but that he would suffer them to remain in the man’s body. But Jesus drove them out, and the Legion went forth into the abyss, to the number of three thousand, and in the shapes of swine. But Jesus did not suffer the man to accompany him, but bade him return to his friends, and to tell them what great things the Lord had done for him.
This mighty work of Jesus I have set down the more exactly, because no such unclean spirit as this was ever cast out by any other exorcist. For other men have been possessed with swine, or toads, or scorpions, or serpents, but not with many in number, seldom with more than seven. But this man was possessed with three thousand swine. For I not only heard him say this to Jesus, but he also repeated it to me; for I conversed with him. He told me also that he himself saw the three thousand swine go forth and run, first upward, and then violently down[pg 134]from the cliff, even to the abyss. Now the man was a Gadarene, a Jew by birth, and a patriot, one of the sect of the Galileans. Howbeit, living in Gadara, which is a Greek city, he had suffered himself to become defiled, and had rejected the Law and the Worship, and had eaten swine’s flesh. But it came to pass that on a certain day, even at the hour of prayer, when he thought on these things, a darkness fell upon his soul, and he saw sights of demons; and sometimes also he saw the sun as though it were red as blood; and he loathed his food as it had been poison. And this continued for the space of six months. But at the end of the six months, on a certain Sabbath, as he stood in the streets of Gadara, so it was that there came a cohort, which is the tenth part of a Roman legion, marching through the town. And he turned and cursed them in the name of the Lord; and lo, as the curse went forth from his mouth, the devils entered into him in the shape of a legion of swine; and they possessed him even to the day when Jesus healed him. All this I heard from the demoniac himself.
When Jesus had worked this miracle we all rejoiced greatly; for we thought that whoso could do so mighty a work, to him all things were possible; and we desired Jesus to go back to the other side of the lake, and there to work miracles that he might convince the Pharisees. But we marvelled that Jesus set so little store on his mighty works, insomuch that he even seemed oftentimes unwilling to work them. Many also he wrought in private; and many he would fain have kept secret, but he could not. Now when I asked Nathanael (for he was as it were an interpreter unto me to explain[pg 135]such sayings of Jesus as were hard to understand) for what cause Jesus lightly esteemed his own miracles, he asked me whether I had not noted how the common folk resorted to Jesus as a mere worker of wonders, so that sometimes they even interrupted his discourse, being desirous that Jesus should cease to teach that he might begin to work cures.“Now Jesus,”he said,“doth not desire that men should come to him merely as the healer of their bodies, but as the healer also of their souls.”
“For this cause,”said Nathanael,“Jesus often biddeth such as he healeth in Galilee to keep silence, although he suffered the Gadarene in these distant parts to make it known. For he deemeth it his especial work not so much to drive out diseases and evil spirits from the body, as rather to heal the soul, ministering bread to the hungry and wine to them that are athirst, loosing the tongue of the dumb, and causing the deaf to hear, opening the eyes of the blind, and making the lame to leap as a hart in the paths of salvation.”
We made no long stay on the eastern side of the lake; but when we came again to Capernaum we found the hearts of the people turned from us. For not only did the chief ruler and the elders of the synagogue watch us, as before, if perchance they could take us at an advantage; but the zeal of the townsmen also seemed to have waxed cold. Scarcely had our boat touched the strand at Capernaum when my uncle Manasseh met me. He took me aside and spake with me very earnestly, saying that he had rebuked his son Baruch for his slackness at business, because poverty[pg 136]was coming upon them as an armed man, by reason of his constant attending on Jesus; and he added,“It is true also of thee as of Baruch,‘He becometh poor that dealeth with a slack hand; but the hand of the diligent maketh rich. He that gathereth in summer is a wise son; but he that sleepeth in harvest is a son that causeth shame.’”“And what said Baruch?”I asked.“He hath consented to my words,”said Manasseh,“and hath promised that he will no longer accompany this Jesus of Nazareth in his wanderings: and do thou the like.”But this I would not do; so we parted in anger.
Not a few left Jesus at this time, mostly they of the wealthier sort, as were Baruch and Manasseh; some going back to their vineyards, others to their olive-presses, others to the dye-works and glass-furnaces, whereof there were many in Galilee. But the poorer sort joined themselves to Jesus as much as before, being drawn unto him by the fame of his mighty works. Howbeit they also began to wax impatient that Jesus should give the sign for war. Nor did they give now much heed to the words of Jesus; but they paid regard to him as to some great exorcist and sorcerer, who useth his art for good ends. Therefore the heart of our Master was sad at this time; and he was grieved that the simple folk knew him not: and their words of praise were an abomination to him.
Now it came to pass that on the third day after we had returned to Capernaum, the fame of Jesus, how he had driven out the legion of swine into the abyss, having been now noised abroad on our side of the lake, behold, the common people thronged him more than[pg 137]before; insomuch that, when he began to teach the people on the shore after his manner, during the cool of the evening, they pressed in upon him and interrupted him, so that he was not able to continue his discourse. But Jesus, being grieved thereat, gave command to Peter and to Andrew that they should straightway launch a boat; and he went on board. When the people saw it, they made lamentation; but the boat was stayed at about fifty paces from the land; and Jesus sat in the boat and taught us while we stood on the shore.
When he opened his mouth, we perceived that he taught after a new fashion. For he no longer said“Do this,”“Do not that”; but he spake in parables. Now almost all the teaching of the Wise is in parables, and Jesus also had before taught in parables; but these parables had been short, and along with the parables there had been added the interpretation thereof. But it was not so now; for the parable was naught but a tale about a certain sower, how he sowed seed on several kinds of ground: of the seeds, some falling on rock were destroyed by birds; others by heat and the shallowness of the soil; others by weeds; but some brought forth fruit.
Hereat certain murmured, and Gorgias said aloud,“Doth he think to redeem Sion with a tale? Lo, the prophet John is in prison, and the men of Galilee wait but for a nod from Jesus to rescue him; and our Master rescueth him not, but openeth his mouth in dark sayings.”But the greater number listened all agape, as though spell-bound; for the very voice of Jesus had power to bind the souls of a multitude. Howbeit, when[pg 138]evening, or at the most when the morrow came, the parable had clean vanished out of the minds of the greater part. Notwithstanding some (but these only a very few) stored up the words of Jesus in their hearts, and diligently pondered them.
In the evening I went with the rest to Jesus; and we besought him to tell us what the parable might mean, and also why he taught thus in parables. When he had answered, I perceived the meaning of the parable, how that Abuyah the son of Elishah, and Eliezer the son of Arak, were the rocky ground from which the birds picked up the seed; but Baruch, and such as Baruch, were the shallow ground; and Manasseh and the rich merchants and artificers were the fertile ground wherein weeds choked the seed. But still we were fain to know why he spake in parables.
When we again questioned him of this, behold, Jesus cried aloud with an exceeding bitter cry, saying, in the words of the Prophet Isaiah:“I heard the voice of the Lord saying, Whom shall I send, and who will go for us? Then said I, Here am I; send me. And the Lord said,‘Go and tell this people, Hear ye indeed, but understand not; and see ye indeed, but perceive not. Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and be converted, and be healed.’”
Then were we all sad, and sat silent for a while; for our Master’s face was full of sorrow, and this was, as it were, the first shadow of evil that had fallen upon our path. Moreover we began to fear that, as in the days of Isaiah, so it would be now. The Lord had sent his[pg 139]prophet, even Jesus of Nazareth; but the hearts of the people would be hardened against the words of the prophet; yea, the prophet himself would seem to make the hearts of the people hard and not soft, as it was with Abuyah the son of Elishah and Eliezer the son of Arak, whose hearts were made fat and their ears heavy by the words of Jesus of Nazareth.
For we perceived in part his meaning, to wit, not that he desired in truth to shut the eyes of the people, but that he was constrained of the Lord to preach the Gospel, and all pressed to hear it; yet could he in no wise preach it so as to make it plain to all, but only to a few. For behold, he had made trial of the plain way of teaching, and men had thought they had understood him, but they had understood him not; but had esteemed him lightly, as little better than an exorcist. For his words had not pierced into their hearts, but had rested without, as seeds on the wayside; insomuch that they had been carried away by the angels of Satan. Therefore must he now adventure a new path of teaching to the end that, at the least, some few of us might be convinced of our want of understanding, so that we might seek and find the truth; but, to the most, all things should be in darkness, yea, the light itself should be as darkness unto the most.
All this the Lord Jesus spake more clearly afterwards, when he perceived the will of the Father that only a few should be chosen, though many were called: but at this time (perchance because it had been but newly revealed to him) he spake more darkly and with a greater bitterness of sorrow. Howbeit when he had lifted up his head and perceived that we also[pg 140]were weighed down with his affliction, then straightway he made himself to be of a cheerful countenance, and comforted us, saying,“Unto you it is given to know the mysteries of the kingdom of God; but unto them that are without, all things are done in parables.”Then he bade us take heed that we taught others even as he had taught us; for, said he,“with what measure ye mete, it shall be measured to you.”He said also,“Take heed how ye hear; for whosoever hath, to him shall be given, and whosoever hath not, from him shall be taken even that which he hath.”These latter words we understood not then; but, as I take it, the meaning of Jesus was twofold; first, that whoso had not faith nor honesty would receive damage (even as Judas received damage, and not advantage) from the doctrine of Jesus; but, secondly, he seemed to mean that the doctrine was, as it were, lent to each of the disciples, as money upon usury; each being bound to traffic with the doctrine in the commerce of his own thoughts, so as to add thereto. In the same way he told us, at another time, that we were to bring forth out of our treasuries things new as well as old; and he also bade us to“be trustworthy bankers.”7For of all things Jesus misliked that we should repeat his words by rote; nor did he even bid us copy his actions exactly (but he even said that a time should come when we should do greater works than he had done); and the like also of his words. For this cause perchance, Jesus spake afterwards to us also, even to us his disciples, sometimes in dark sayings; to the intent that we might ponder, and ask and know the[pg 141]truth. For albeit we often feared to ask him questions (because of our folly and our want of faith), yet did he ever desire us to question him; teaching us that only to them that knock, is the door opened; and only to them that hunger, is given of the bread of Life.
When we went forth from the chamber, Gorgias said,“What meaneth the Prophet? Doth he say that whosoever is rich, he shall be made richer? And whosoever is poor, shall he also be made poorer?”Hereat we all smiled; for we knew that our Master spake not of money, but of wisdom: and one made answer to Gorgias to this effect. Then said Judas,“But if Jesus mean wisdom, then how sayeth he‘With what measure ye mete, it shall be measured to you?’”But Jonathan the son of Ezra replied,“Is not this even according to the saying of the Wise,‘Man is born to learn in order to teach?’And again,‘He that learneth the Law and doth not teach it, he it is that despiseth the Name of the Lord.’Therefore the meaning of Jesus is, that if a man teach others what he hath learned, the angels give into his bosom a hundredfold reward.”To this Nathanael agreed, and he added,“The reward is not as a price that is paid, so many shekels for so much teaching; but it is even as the rain cometh from the cloud, or as heat cometh from the fire. Even so doth wisdom come from teaching. For wisdom is not as a dead block that wasteth with the using, but as a living thing that groweth with exercise. But most of all is this true of that kind of wisdom whereof our Master speaketh.”
Then Judas said,“But I would to God that our Master would leave off to speak of wisdom and would[pg 142]do somewhat.”And Gorgias said Amen to that. But Simon Peter replied:“It is said,‘Take to thyself a master, and be quit of doubt.’Now my Master is Jesus of Nazareth, and I purpose not to spend the time in doubting, nor to halt between many opinions. For the man that is given to much doubting, to what is he like? He is like unto a ship with many pilots, which attaineth not to the harbour. Therefore have I settled my mind to believe that whatsoever Jesus doeth, that is righteousness, and whatsoever he purposeth, that is wisdom.”
To this we agreed, and no more was said. Howbeit many of us could not so far constrain ourselves, but we had some searchings of heart; and passing clouds of trouble sometimes crossed our souls for that the Pharisees were set against us, and because Jesus himself had that day seemed like unto one bearing a burden of the Lord. Notwithstanding on the morrow, when we looked upon his countenance, full of brightness and cheerfulness, and when we heard him speak, after his wont, of the greatness and the glory of the Kingdom that was to come, behold, all our dark thoughts had immediately vanished away.
[pg 143]CHAPTER XIAmong them that came to Jesus, a few were outcasts from the synagogues, or, as they were called,“sinners”; and it grieved the chief ruler of the synagogue in Capernaum and the elders of that synagogue that Jesus should receive such people. But Jesus received them gladly, and his anger waxed daily hotter against the rulers of the synagogues and against the Scribes,“because,”said he,“they kept the key of the Kingdom, and yet they would neither enter in themselves nor suffer others to enter in.”He also spake sometimes of a new Key which he must give to his disciples; but this, as yet, he spake not clearly. But as I remember, these words concerning the Scribes were spoken when Jesus first heard of the story of Hannah; which I will set down here, though the matter occurred some days before.There lived in Capernaum a certain woman whose name was Hannah, sister of the mother of Nathanael. This woman was afflicted by Satan, so that she could not stand upright, but was bowed down to the earth. Now it came to pass that on a certain day when Nathanael visited her in her affliction, behold, the Rabbi Eliezer was in her house, questioning her touch[pg 144]ing her sins. And Eliezer had persuaded the woman that she was guilty of many sins; for enquiring whether she had visited any of her acquaintance on the Sabbath, he found that one of them, a widow, old and bed-ridden, lived somewhat more than two thousand paces from her house; wherefore he declared that Hannah had broken the Law in visiting this poor widow on the Sabbath. Moreover he reproved Hannah because she had borne burdens on the Sabbath, in that she had worn ribbons upon her garment during the Sabbath, which ribbons were not sewn to her garment; neither had she observed the Law of the Sabbath as touching things that are not living. Many other like sins did Eliezer reprove in Nathanael’s kinswoman.But when she sought how to be forgiven, he said,“Thou hast not sinned against man, but against God. If a man sin against men, the judge shall judge him: but if a man sin against the Lord, who shall entreat for him? But give of thy substance to the treasury of the synagogue, and I will entreat for thee if perchance the Lord will deal mercifully with thee. Howbeit thou must needs wait till the Day of Atonement: for until that day thou mayest not be forgiven. But in the mean season fast, and eat no pleasant food, nor drink wine: but afflict thy soul before the face of the All-merciful (blessed is He) if perchance He may incline His ear unto thy prayer.”Now when Hannah heard these things, her spirit fainted within her, and she knew not what to do, and she cried aloud to Eliezer,“Alas! the Angel of Death is even now upon my threshold, and my sins weigh heavily upon me. I beseech thee therefore, entreat the[pg 145]Lord for me, that He may forgive me immediately, lest I die unforgiven.”But he made answer, as before, that she must needs wait till the Day of Atonement; and he made ready to depart. Then she caught him by the garment to entreat him; but he would not stay, but went out.On the third day after these things, it came to pass that seven evil spirits entered into Hannah and possessed her in the shapes of swine; and Eliezer heard it, and said that it was a judgment of the Lord. Then was Nathanael sorely grieved, and he came to Jesus and told him everything; both that which Eliezer had said, and how Hannah had cried unto him, and afterwards how the evil spirits had entered into her. But Jesus (as it was reported to me by Nathanael), being exceeding wroth, arose in haste upon hearing of this story; and he went forth straightway to the house of Hannah and cast out the seven devils, and bade her be of good cheer and live in peace. And then it was that he uttered this saying against the Scribes, whereof I made mention above, namely that they kept the key of the Kingdom of God, but would neither enter in themselves, nor suffer others to enter in.Now it happened that, soon after these things, I brought Nathanael to visit the Rabbi Jonathan at his lodging in Capernaum; and we found there the aforesaid Eliezer the son of Arak conversing with him. When Eliezer saw us, he complained sorely of the light-mindedness (so he called it) which our Master manifested in receiving sinners. But Jonathan replied saying that the cause lay in the exceeding gentleness of our Master, because he knew not the evil nature of man.[pg 146]“For,”said he,“from his birth upward, Jesus of Nazareth hath moved in Paradise; and being himself good, pure, and gentle, he believeth that others also are in their thoughts like unto himself, and that they need but a little help to make them in their deeds like unto himself. For he esteemeth of sin as being naught but an infirmity. But time and experience will open his eyes.”Then answered Nathanael and said to Eliezer,“But is it not truly said, O son of Arak, that‘The perfection of wisdom is repentance?’and again,‘When a man hath been wholly wicked, and hath repented at last, the Holy One receiveth him’? Nay, it is added that,‘If a sinner repent, all the transgressions which he hath committed are imputed to him as merits,’and that‘Repentance was created before the world.’How then is our Master wrong in receiving them that repent?”But Eliezer answered, with an austere countenance, that repentance availed nothing without works; and he quoted the saying,“No boor is a sin-fearer; nor is the vulgar pious”; and another saying which warneth men“Not to frequent the company of the unlearned.”“Moreover,”he added,“the All-seeing (blessed is He) alone knoweth the hearts of men, and discerneth the true repentance from the false. Wherefore none can forgive sins but God alone.”Then Nathanael, remembering how great an evil had befallen his kinswoman through the hardness of Eliezer, became exceeding wroth, and brake out into bitter accusations against the Scribes, because they despised the people of the land:“For lo,”he said,“more than half of Israel even now goeth down to the pit of[pg 147]destruction, and ye raise no hand to save them. Yea, when the drowning ones lift up their heads from the waters and cry saying,‘We are alive, help us,’then stand ye on the bank and answer, saying,‘Down, down, ye ought not to be alive, ye are not alive.’For ye say that ye make fences to keep in the Law; but ye make fences indeed to keep out the people from the Law. Wherefore your fences are as offences, and ye are guilty of the blood of half the nation of Israel in the sight of the Lord.”Then Eliezer arose in wrath, and as he went to the door, he turned and looked on Nathanael and said,“Like master, like scholar:”and so he went out. But when he was departed, Jonathan said to us,“Eliezer spake unadvisedly and harshly; yet is there truth in his words. For when we shun the‘unlearned’and the‘vulgar,’or the people of the land, we mean such as have not learned their duties toward God and man, which also are wholly given up to the things of earth. Such men are lovers of self, wallowing in carnal lusts: and are they not to be blamed?”To this Nathanael replied,“True, O my father; and if all the teachers of Israel were as thou art, verily Israel would be blessed. But do not the Scribes cast out many from the synagogues for small matters, even though they perform the weightier duties? Yea, I myself have heard Eliezer say many times,‘Hasten to a light precept’; and I have seen him to be more angered for a light transgression than a heavy one. Also many of them say that a‘vulgar’person is one that repeateth not the daily Krishma, or weareth not phylacteries, or fringes, or doth not wait on the learned.[pg 148]These things do the Scribes exalt, but they pass over justice, mercy, righteousness, and truth.”Jonathan made no answer to this at first; but presently he sighed and said,“Truly we have need of a discerning spirit; and we should pray unto the All-seeing (blessed is He) that we may not make defiled the pure, nor make pure the defiled, and that we may not bind the loosed nor loose the bound.”No one spake further about this matter. But Nathanael sat musing, while I conversed with Jonathan concerning his return to Sepphoris and concerning certain messages which I desired that he should deliver to my mother. Presently we bade farewell to Jonathan and departed.But as we passed through the street together, Nathanael still mused, and, as it seemed to me, was repeating to himself the words of Jonathan,“That we may not bind the loosed nor loose the bound.”Then he turned to me and said,“Joseph, is there not a certain saying touching the destroying of the Evil Nature?”“Yes, of a truth is there,”replied I;“for it is said that it shall come to pass, in the time to come, that the Holy One will bring the Evil Nature, and slay him in the presence of the righteous and in the presence of the wicked.”Then Nathanael smote his hands together for joy, and lifted up his voice and said“Perchance, therefore, in the day of the Redemption of Sion, the Evil Nature shall be utterly destroyed, and we shall no longer pray according to the prayer of Jonathan the son of Ezra, that we may not loose the bound; for all shall be loosed.”While he spake thus, somewhat loudly, behold, a certain Barachiah the son of Zadok heard the last words[pg 149]of Nathanael; and he cried after us and mocked at us and our Nazarene prophet, for so he called Jesus. Now this man was a beggar, crook-backed and lame, and of a malignant disposition, one that took pleasure in slander and mischief: and oftentimes he had thrust himself in the path of Jesus and had besought Jesus to heal him of his deformity. But Jesus would not. So this man called after us, mocking us and imitating the voice of Jesus and saying,“Go in peace, go in peace.”Then I began to question Nathanael why Jesus had not healed this Barachiah: Nathanael answered and said,“Because he hath not faith. Moreover, as thou knowest, Jesus doth not adventure to heal all afflictions and all diseases. And even if the affliction be such as can be healed, yet he healeth not, except there be first faith.”Then I said,“But how doth he discern such as have faith from such as have not faith?”But Nathanael answered,“I know not; and indeed it is a marvel to me to see how he healeth the sick. But he speaketh of these mighty works as being prepared for him beforehand in heaven. And indeed it seemeth to me that whensoever Jesus doeth a mighty work on earth, he seeth it also done, in that instant, in heaven. For he looketh upon the body of the sick man with his eyes; but with his spirit methinks he looketh on the spirit of the man in heaven; and there he seeth a Hand, even the Hand of the Everlasting Arm; and whatsoever the Hand worketh in heaven, even that doth Jesus work on earth; and if he seeth the Hand unloosing the chain from the spirit of the man in heaven, then Jesus unlooseth the chain on earth. But[pg 150]if he seeth that the Hand in heaven moveth not, then his hand also is stayed on earth.”But I said,“When Jesus hath healed the sick, he biddeth them go in peace, as Barachiah but now cried after us. Now if there be no peace in the man’s heart, how can he go in peace? Doth Jesus therefore make peace in the man’s heart? Or is it that he merely seeth peace in the man’s heart, and speaketh aloud that which he seeth?”“Both,”replied Nathanael;“at least, so it seemeth to me. For I judge that Jesus not only discerneth peace, but also maketh peace. Likewise also he seemeth to me to make faith. I know not how it is, but of late a certain Mattathias described to me the manner in which Jesus had dealt with him. Now this Mattathias was afflicted with a disease in his feet, insomuch that he had not walked for these three years: and he was carried by his friends into the presence of Jesus.‘And,’said he,‘before I saw Jesus, I had scarce any hope that he might be able to help me; but when I looked upon Jesus, and saw what a strength shone in his countenance, then I began to have faith, but not much; for still I feared more than I hoped. Yet as Jesus healed first one and then another (for there were many waiting to be healed before me) my faith grew stronger and stronger. But when Jesus was come to the bed whereon I lay, he fixed his eyes steadfastly upon me, so that the brightness thereof passed like purifying fire into my soul; and he looked up unto heaven and then down upon me, and it was as if he had been wrestling with the evil spirit of faithlessness in my heart and had quite driven it out. For now, behold, of a sudden, my doubts and fears and troubles were all clean gone, and[pg 151]my heart was as light as air, and a certain irresistible faith possessed me; insomuch that, though I lay still on my bed, I knew that I had been made whole and that I needed naught save the bidding of Jesus to tell me when to arise. And when the word came, I arose.’Now,”said Nathanael,“thus spake Mattathias to me. But if he spake aright, then methinks Jesus hath a power to create faith in the heart as well as to heal the diseases of the body.”All that night I meditated upon the words of Nathanael and upon the story of Mattathias: for that a prophet should cure diseases seemed possible, though wonderful; but that any one, yea, even though he were the Redeemer of Israel himself, should have power to create peace and faith, this indeed seemed a marvellous and almost an impossible thing. But it came to pass that on the morning of the very next day, as I remember, we went into the house of a certain rich man with Jesus; and a great company was assembled (some because of the mighty work that Jesus had wrought on the Gadarene, but others, of the richer sort, because they desired to abet the plotting of the Pharisees against him), and Jesus was now on the point to speak to the people, when a noise was heard from the roof above. There had been no small stir, even before, near the door of the house, and none had taken heed thereof; but now we looked up, and behold, one sick of the palsy in a bed was let down by ropes, until the bed reached the place where Jesus was; for he sat in the gallery that ran round the court-yard, but we stood in the court-yard below. Now many of us thought that Jesus would not heal one that thus thrust himself into the midst of[pg 152]the people, interrupting his exhortation and doctrine; and some cried out to remove the man, but others cried out Nay. Howbeit, when Jesus gave command that there should be silence, there was silence, even such a silence that men feared almost to breathe; so great was the expectation of all to see what Jesus would do.Then sounded forth these words above the heads of all the congregation, full of pity, yet like unto the sound of a silver trumpet in clearness:“Thy sins be forgiven thee.”I myself was so far off that I heard the words, but could not see the countenance of Jesus. But they that saw him told me that it was even as Nathanael had described unto me the healing of Mattathias. For Jesus fixed his eyes steadfastly on the man, as if he saw, not the man himself, but the man’s angel standing in heaven bound before the throne of God, with the chains of Satan round him, and all the host of heaven looking thereon.“His countenance also shone as the sun: pity and sorrow were there, but pity and sorrow swallowed up in the brightness and glory of joy and triumph; and the sick man’s face gave back the brightness. But when Jesus perceived that the time had come, and that the word of God had gone forth, and that the chains in heaven had been broken, then Jesus spake and broke the chains on earth.”So spake one unto me afterwards, describing the manner of Jesus, how he forgave the palsied man.But after the first silence there arose a great murmuring and the sound of many voices disputing. The voice of Eliezer was clearly heard saying,“This man blasphemeth; who can forgive sins but God alone?”“Yea,”said another,“and sins are forgiven not on earth, but in[pg 153]heaven, at the last day.”But others mocking said that the sick man seemed not yet to have gained much profit, albeit his sins had been forgiven. All this noise and stir ceased at once when Jesus began to speak. He said,“Why reason ye these things in your hearts? Whether is it easier to say to the sick of the palsy,‘Thy sins be forgiven thee,’or to say‘Arise, and take up thy bed and walk’? But that ye may know that the Son of Man hath authority even upon earth to forgive sins”—here he paused and stood up, and behold, the whole of the congregation was constrained to stand up with one consent; insomuch that I saw even Eliezer the son of Arak standing up with the rest, and his face was kindling as the faces of the rest, and the silence was even such as could be felt, and the palsied man himself seemed half to raise himself in his bed in expectation: and, like a shock, there fell on us the word“Arise.”And lo, the man arose at once, and stood straight up, and Jesus said to him,“Take up thy bed, and go thy way into thy house.”And immediately he arose, took up his bed, and went forth whole before them all.Then were all amazed, and glorified God, and some said,“We never saw it in this fashion.”But others praised and magnified the All-merciful because He had given this new authority to men, so as to forgive sins, and this too not hereafter in heaven, but at once and upon earth. But Eliezer and the chief ruler and others of the elders of the synagogue, when they had recovered from their first astonishment, took counsel how they might again catch Jesus in his doctrine. For they said,“None can forgive sins, except God only: therefore it is certain that this man maketh himself God.”Howbeit[pg 154]they veiled their thoughts with a smooth countenance, for fear of the multitude; and going up to Jesus they saluted him before they departed from the synagogue. But Jesus looked wistfully at them, like unto one hoping for good news; for he thought that they would have understood that God had sent him, perceiving the finger of God in the healing of the man that was sick of the palsy. But when he perceived their dissimulation, he was silent until he had come forth from the synagogue: and then I heard him sigh, and he said in a low voice to himself,“For judgment am I come into this world, that those who see may see not.”During the rest of that day Jesus sat musing: and at one time he seemed to be sad, but at another time to rejoice. But even when he was sad, there always appeared a joy beneath the sadness; so that his sadness was but as the cloud that dappleth the side of a mountain, the summit whereof shineth bright in the sunlight. For it was the nature of Jesus always to be cheerful and to rejoice; insomuch that peace and joy seemed to go forth from him to all men and things around him, and from them to come back with increase to him again. But now he was sorrowful, as we gathered, because of the hardness of heart of the Pharisees. For howsoever they might outwardly dissemble, yet did he discern their hearts, that they were inwardly grieved, yea, at the goodness of God; wherefore now indeed, after this second token of their hardness, it seemed to be indeed the will of God that the Good News should be of no avail unto the Scribes, save only to make their eyes blind, and their hearts fat, and their ears hard of hearing. For this cause our Master[pg 155]sorrowed: but for some other cause he rejoiced, or seemed in expectation of some joy to come.But as for the rest of us, we disputed among ourselves touching this new power which Jesus had brought into the world; for it seemed more than human, and such as no prophet before him had ever used or so much as sought from God. Only Judas was silent more than was his custom: and he seemed disturbed and doubtful, as one uncertain of his path and not knowing whether to go forward or backward. For when Nathanael spake about our Master’s authority to forgive sins, and how in the day of Redemption he would destroy the Evil Nature, then Judas at times heard him gladly, as if he earnestly desired that this should be true; but at another time he scoffed and said that“No forgiveness of sins would drive out Herod from Tiberias, nor the Romans from Jerusalem.”
Among them that came to Jesus, a few were outcasts from the synagogues, or, as they were called,“sinners”; and it grieved the chief ruler of the synagogue in Capernaum and the elders of that synagogue that Jesus should receive such people. But Jesus received them gladly, and his anger waxed daily hotter against the rulers of the synagogues and against the Scribes,“because,”said he,“they kept the key of the Kingdom, and yet they would neither enter in themselves nor suffer others to enter in.”He also spake sometimes of a new Key which he must give to his disciples; but this, as yet, he spake not clearly. But as I remember, these words concerning the Scribes were spoken when Jesus first heard of the story of Hannah; which I will set down here, though the matter occurred some days before.
There lived in Capernaum a certain woman whose name was Hannah, sister of the mother of Nathanael. This woman was afflicted by Satan, so that she could not stand upright, but was bowed down to the earth. Now it came to pass that on a certain day when Nathanael visited her in her affliction, behold, the Rabbi Eliezer was in her house, questioning her touch[pg 144]ing her sins. And Eliezer had persuaded the woman that she was guilty of many sins; for enquiring whether she had visited any of her acquaintance on the Sabbath, he found that one of them, a widow, old and bed-ridden, lived somewhat more than two thousand paces from her house; wherefore he declared that Hannah had broken the Law in visiting this poor widow on the Sabbath. Moreover he reproved Hannah because she had borne burdens on the Sabbath, in that she had worn ribbons upon her garment during the Sabbath, which ribbons were not sewn to her garment; neither had she observed the Law of the Sabbath as touching things that are not living. Many other like sins did Eliezer reprove in Nathanael’s kinswoman.
But when she sought how to be forgiven, he said,“Thou hast not sinned against man, but against God. If a man sin against men, the judge shall judge him: but if a man sin against the Lord, who shall entreat for him? But give of thy substance to the treasury of the synagogue, and I will entreat for thee if perchance the Lord will deal mercifully with thee. Howbeit thou must needs wait till the Day of Atonement: for until that day thou mayest not be forgiven. But in the mean season fast, and eat no pleasant food, nor drink wine: but afflict thy soul before the face of the All-merciful (blessed is He) if perchance He may incline His ear unto thy prayer.”
Now when Hannah heard these things, her spirit fainted within her, and she knew not what to do, and she cried aloud to Eliezer,“Alas! the Angel of Death is even now upon my threshold, and my sins weigh heavily upon me. I beseech thee therefore, entreat the[pg 145]Lord for me, that He may forgive me immediately, lest I die unforgiven.”But he made answer, as before, that she must needs wait till the Day of Atonement; and he made ready to depart. Then she caught him by the garment to entreat him; but he would not stay, but went out.
On the third day after these things, it came to pass that seven evil spirits entered into Hannah and possessed her in the shapes of swine; and Eliezer heard it, and said that it was a judgment of the Lord. Then was Nathanael sorely grieved, and he came to Jesus and told him everything; both that which Eliezer had said, and how Hannah had cried unto him, and afterwards how the evil spirits had entered into her. But Jesus (as it was reported to me by Nathanael), being exceeding wroth, arose in haste upon hearing of this story; and he went forth straightway to the house of Hannah and cast out the seven devils, and bade her be of good cheer and live in peace. And then it was that he uttered this saying against the Scribes, whereof I made mention above, namely that they kept the key of the Kingdom of God, but would neither enter in themselves, nor suffer others to enter in.
Now it happened that, soon after these things, I brought Nathanael to visit the Rabbi Jonathan at his lodging in Capernaum; and we found there the aforesaid Eliezer the son of Arak conversing with him. When Eliezer saw us, he complained sorely of the light-mindedness (so he called it) which our Master manifested in receiving sinners. But Jonathan replied saying that the cause lay in the exceeding gentleness of our Master, because he knew not the evil nature of man.
“For,”said he,“from his birth upward, Jesus of Nazareth hath moved in Paradise; and being himself good, pure, and gentle, he believeth that others also are in their thoughts like unto himself, and that they need but a little help to make them in their deeds like unto himself. For he esteemeth of sin as being naught but an infirmity. But time and experience will open his eyes.”
Then answered Nathanael and said to Eliezer,“But is it not truly said, O son of Arak, that‘The perfection of wisdom is repentance?’and again,‘When a man hath been wholly wicked, and hath repented at last, the Holy One receiveth him’? Nay, it is added that,‘If a sinner repent, all the transgressions which he hath committed are imputed to him as merits,’and that‘Repentance was created before the world.’How then is our Master wrong in receiving them that repent?”But Eliezer answered, with an austere countenance, that repentance availed nothing without works; and he quoted the saying,“No boor is a sin-fearer; nor is the vulgar pious”; and another saying which warneth men“Not to frequent the company of the unlearned.”“Moreover,”he added,“the All-seeing (blessed is He) alone knoweth the hearts of men, and discerneth the true repentance from the false. Wherefore none can forgive sins but God alone.”
Then Nathanael, remembering how great an evil had befallen his kinswoman through the hardness of Eliezer, became exceeding wroth, and brake out into bitter accusations against the Scribes, because they despised the people of the land:“For lo,”he said,“more than half of Israel even now goeth down to the pit of[pg 147]destruction, and ye raise no hand to save them. Yea, when the drowning ones lift up their heads from the waters and cry saying,‘We are alive, help us,’then stand ye on the bank and answer, saying,‘Down, down, ye ought not to be alive, ye are not alive.’For ye say that ye make fences to keep in the Law; but ye make fences indeed to keep out the people from the Law. Wherefore your fences are as offences, and ye are guilty of the blood of half the nation of Israel in the sight of the Lord.”
Then Eliezer arose in wrath, and as he went to the door, he turned and looked on Nathanael and said,“Like master, like scholar:”and so he went out. But when he was departed, Jonathan said to us,“Eliezer spake unadvisedly and harshly; yet is there truth in his words. For when we shun the‘unlearned’and the‘vulgar,’or the people of the land, we mean such as have not learned their duties toward God and man, which also are wholly given up to the things of earth. Such men are lovers of self, wallowing in carnal lusts: and are they not to be blamed?”
To this Nathanael replied,“True, O my father; and if all the teachers of Israel were as thou art, verily Israel would be blessed. But do not the Scribes cast out many from the synagogues for small matters, even though they perform the weightier duties? Yea, I myself have heard Eliezer say many times,‘Hasten to a light precept’; and I have seen him to be more angered for a light transgression than a heavy one. Also many of them say that a‘vulgar’person is one that repeateth not the daily Krishma, or weareth not phylacteries, or fringes, or doth not wait on the learned.[pg 148]These things do the Scribes exalt, but they pass over justice, mercy, righteousness, and truth.”
Jonathan made no answer to this at first; but presently he sighed and said,“Truly we have need of a discerning spirit; and we should pray unto the All-seeing (blessed is He) that we may not make defiled the pure, nor make pure the defiled, and that we may not bind the loosed nor loose the bound.”No one spake further about this matter. But Nathanael sat musing, while I conversed with Jonathan concerning his return to Sepphoris and concerning certain messages which I desired that he should deliver to my mother. Presently we bade farewell to Jonathan and departed.
But as we passed through the street together, Nathanael still mused, and, as it seemed to me, was repeating to himself the words of Jonathan,“That we may not bind the loosed nor loose the bound.”Then he turned to me and said,“Joseph, is there not a certain saying touching the destroying of the Evil Nature?”“Yes, of a truth is there,”replied I;“for it is said that it shall come to pass, in the time to come, that the Holy One will bring the Evil Nature, and slay him in the presence of the righteous and in the presence of the wicked.”Then Nathanael smote his hands together for joy, and lifted up his voice and said“Perchance, therefore, in the day of the Redemption of Sion, the Evil Nature shall be utterly destroyed, and we shall no longer pray according to the prayer of Jonathan the son of Ezra, that we may not loose the bound; for all shall be loosed.”
While he spake thus, somewhat loudly, behold, a certain Barachiah the son of Zadok heard the last words[pg 149]of Nathanael; and he cried after us and mocked at us and our Nazarene prophet, for so he called Jesus. Now this man was a beggar, crook-backed and lame, and of a malignant disposition, one that took pleasure in slander and mischief: and oftentimes he had thrust himself in the path of Jesus and had besought Jesus to heal him of his deformity. But Jesus would not. So this man called after us, mocking us and imitating the voice of Jesus and saying,“Go in peace, go in peace.”
Then I began to question Nathanael why Jesus had not healed this Barachiah: Nathanael answered and said,“Because he hath not faith. Moreover, as thou knowest, Jesus doth not adventure to heal all afflictions and all diseases. And even if the affliction be such as can be healed, yet he healeth not, except there be first faith.”Then I said,“But how doth he discern such as have faith from such as have not faith?”But Nathanael answered,“I know not; and indeed it is a marvel to me to see how he healeth the sick. But he speaketh of these mighty works as being prepared for him beforehand in heaven. And indeed it seemeth to me that whensoever Jesus doeth a mighty work on earth, he seeth it also done, in that instant, in heaven. For he looketh upon the body of the sick man with his eyes; but with his spirit methinks he looketh on the spirit of the man in heaven; and there he seeth a Hand, even the Hand of the Everlasting Arm; and whatsoever the Hand worketh in heaven, even that doth Jesus work on earth; and if he seeth the Hand unloosing the chain from the spirit of the man in heaven, then Jesus unlooseth the chain on earth. But[pg 150]if he seeth that the Hand in heaven moveth not, then his hand also is stayed on earth.”
But I said,“When Jesus hath healed the sick, he biddeth them go in peace, as Barachiah but now cried after us. Now if there be no peace in the man’s heart, how can he go in peace? Doth Jesus therefore make peace in the man’s heart? Or is it that he merely seeth peace in the man’s heart, and speaketh aloud that which he seeth?”“Both,”replied Nathanael;“at least, so it seemeth to me. For I judge that Jesus not only discerneth peace, but also maketh peace. Likewise also he seemeth to me to make faith. I know not how it is, but of late a certain Mattathias described to me the manner in which Jesus had dealt with him. Now this Mattathias was afflicted with a disease in his feet, insomuch that he had not walked for these three years: and he was carried by his friends into the presence of Jesus.‘And,’said he,‘before I saw Jesus, I had scarce any hope that he might be able to help me; but when I looked upon Jesus, and saw what a strength shone in his countenance, then I began to have faith, but not much; for still I feared more than I hoped. Yet as Jesus healed first one and then another (for there were many waiting to be healed before me) my faith grew stronger and stronger. But when Jesus was come to the bed whereon I lay, he fixed his eyes steadfastly upon me, so that the brightness thereof passed like purifying fire into my soul; and he looked up unto heaven and then down upon me, and it was as if he had been wrestling with the evil spirit of faithlessness in my heart and had quite driven it out. For now, behold, of a sudden, my doubts and fears and troubles were all clean gone, and[pg 151]my heart was as light as air, and a certain irresistible faith possessed me; insomuch that, though I lay still on my bed, I knew that I had been made whole and that I needed naught save the bidding of Jesus to tell me when to arise. And when the word came, I arose.’Now,”said Nathanael,“thus spake Mattathias to me. But if he spake aright, then methinks Jesus hath a power to create faith in the heart as well as to heal the diseases of the body.”
All that night I meditated upon the words of Nathanael and upon the story of Mattathias: for that a prophet should cure diseases seemed possible, though wonderful; but that any one, yea, even though he were the Redeemer of Israel himself, should have power to create peace and faith, this indeed seemed a marvellous and almost an impossible thing. But it came to pass that on the morning of the very next day, as I remember, we went into the house of a certain rich man with Jesus; and a great company was assembled (some because of the mighty work that Jesus had wrought on the Gadarene, but others, of the richer sort, because they desired to abet the plotting of the Pharisees against him), and Jesus was now on the point to speak to the people, when a noise was heard from the roof above. There had been no small stir, even before, near the door of the house, and none had taken heed thereof; but now we looked up, and behold, one sick of the palsy in a bed was let down by ropes, until the bed reached the place where Jesus was; for he sat in the gallery that ran round the court-yard, but we stood in the court-yard below. Now many of us thought that Jesus would not heal one that thus thrust himself into the midst of[pg 152]the people, interrupting his exhortation and doctrine; and some cried out to remove the man, but others cried out Nay. Howbeit, when Jesus gave command that there should be silence, there was silence, even such a silence that men feared almost to breathe; so great was the expectation of all to see what Jesus would do.
Then sounded forth these words above the heads of all the congregation, full of pity, yet like unto the sound of a silver trumpet in clearness:“Thy sins be forgiven thee.”I myself was so far off that I heard the words, but could not see the countenance of Jesus. But they that saw him told me that it was even as Nathanael had described unto me the healing of Mattathias. For Jesus fixed his eyes steadfastly on the man, as if he saw, not the man himself, but the man’s angel standing in heaven bound before the throne of God, with the chains of Satan round him, and all the host of heaven looking thereon.“His countenance also shone as the sun: pity and sorrow were there, but pity and sorrow swallowed up in the brightness and glory of joy and triumph; and the sick man’s face gave back the brightness. But when Jesus perceived that the time had come, and that the word of God had gone forth, and that the chains in heaven had been broken, then Jesus spake and broke the chains on earth.”So spake one unto me afterwards, describing the manner of Jesus, how he forgave the palsied man.
But after the first silence there arose a great murmuring and the sound of many voices disputing. The voice of Eliezer was clearly heard saying,“This man blasphemeth; who can forgive sins but God alone?”“Yea,”said another,“and sins are forgiven not on earth, but in[pg 153]heaven, at the last day.”But others mocking said that the sick man seemed not yet to have gained much profit, albeit his sins had been forgiven. All this noise and stir ceased at once when Jesus began to speak. He said,“Why reason ye these things in your hearts? Whether is it easier to say to the sick of the palsy,‘Thy sins be forgiven thee,’or to say‘Arise, and take up thy bed and walk’? But that ye may know that the Son of Man hath authority even upon earth to forgive sins”—here he paused and stood up, and behold, the whole of the congregation was constrained to stand up with one consent; insomuch that I saw even Eliezer the son of Arak standing up with the rest, and his face was kindling as the faces of the rest, and the silence was even such as could be felt, and the palsied man himself seemed half to raise himself in his bed in expectation: and, like a shock, there fell on us the word“Arise.”And lo, the man arose at once, and stood straight up, and Jesus said to him,“Take up thy bed, and go thy way into thy house.”And immediately he arose, took up his bed, and went forth whole before them all.
Then were all amazed, and glorified God, and some said,“We never saw it in this fashion.”But others praised and magnified the All-merciful because He had given this new authority to men, so as to forgive sins, and this too not hereafter in heaven, but at once and upon earth. But Eliezer and the chief ruler and others of the elders of the synagogue, when they had recovered from their first astonishment, took counsel how they might again catch Jesus in his doctrine. For they said,“None can forgive sins, except God only: therefore it is certain that this man maketh himself God.”Howbeit[pg 154]they veiled their thoughts with a smooth countenance, for fear of the multitude; and going up to Jesus they saluted him before they departed from the synagogue. But Jesus looked wistfully at them, like unto one hoping for good news; for he thought that they would have understood that God had sent him, perceiving the finger of God in the healing of the man that was sick of the palsy. But when he perceived their dissimulation, he was silent until he had come forth from the synagogue: and then I heard him sigh, and he said in a low voice to himself,“For judgment am I come into this world, that those who see may see not.”
During the rest of that day Jesus sat musing: and at one time he seemed to be sad, but at another time to rejoice. But even when he was sad, there always appeared a joy beneath the sadness; so that his sadness was but as the cloud that dappleth the side of a mountain, the summit whereof shineth bright in the sunlight. For it was the nature of Jesus always to be cheerful and to rejoice; insomuch that peace and joy seemed to go forth from him to all men and things around him, and from them to come back with increase to him again. But now he was sorrowful, as we gathered, because of the hardness of heart of the Pharisees. For howsoever they might outwardly dissemble, yet did he discern their hearts, that they were inwardly grieved, yea, at the goodness of God; wherefore now indeed, after this second token of their hardness, it seemed to be indeed the will of God that the Good News should be of no avail unto the Scribes, save only to make their eyes blind, and their hearts fat, and their ears hard of hearing. For this cause our Master[pg 155]sorrowed: but for some other cause he rejoiced, or seemed in expectation of some joy to come.
But as for the rest of us, we disputed among ourselves touching this new power which Jesus had brought into the world; for it seemed more than human, and such as no prophet before him had ever used or so much as sought from God. Only Judas was silent more than was his custom: and he seemed disturbed and doubtful, as one uncertain of his path and not knowing whether to go forward or backward. For when Nathanael spake about our Master’s authority to forgive sins, and how in the day of Redemption he would destroy the Evil Nature, then Judas at times heard him gladly, as if he earnestly desired that this should be true; but at another time he scoffed and said that“No forgiveness of sins would drive out Herod from Tiberias, nor the Romans from Jerusalem.”