Kitabı oku: «Philochristus», sayfa 11

But when the congregation had departed I went to Nathanael and questioned him concerning this matter. For even from the first, Nathanael had a discerning spirit, able to discern matters wherein I groped as in darkness; but moreover of late I had noted how he had seemed to grow in wisdom and discernment, so that it was a marvel to see how great a change had come to pass in how short a time: and he was to me, as it were, an interpreter of the words of Jesus. So I asked Nathanael what Jesus meant by the words “blasphemy against the Holy Spirit,” and why that sin was above all other sins so that it could not be forgiven.

“For,” said I, “Jesus was blasphemed as a gluttonous man and as a wine-bibber, not many days past, in this very place, and I noted well (but thou wast not with us) with what a calmness, yea, even to mirth, Jesus endured the charge. For we chanced to be passing through this very street, and the children were coming forth from the school and sporting after their manner; and Jesus sat him down on the stone yonder and watched them at their sports. And behold, the children had divided themselves into two companies, a small company and a large company; and the small company had pipes and tabors, and were to play thereon; but the others were to conform themselves to the music of their fellows. But when they were now beginning, the larger company could not agree among themselves, and (after the manner of wanton children) they knew not their own minds. So when the pipers piped merry music they would not dance, but cried out for sad music; but when the pipers piped sadly, then they would not beat their breasts, nor make as if they were in the house of mourning, but stopped their ears and called for merry music: whereat the pipers were vexed, and complained of the inconstancy of their fellows. Then do I right well remember how Jesus noted it all, and smiled thereat. And turning to us, he said, still smiling (though with some touch of sadness), that this generation was like unto those children: for he had come piping merry music, and John the Prophet had come piping sad music, but the men of this generation would listen to neither; for they said that John had a devil, and that he himself was a gluttonous man and a winebibber, a friend of publicans and sinners. Now wherefore, thinkest thou, did Jesus endure so lightly to be blasphemed as a gluttonous man and a winebibber, but endured not to hear the words of Hezekiah? And what is this sin against the Holy Spirit?”

While I was saying these words, standing beneath the olive-grove on the side of the hill which looketh on Jotapata, Nathanael sat down upon the grass; and I sat down likewise. Then he said to me, “Not many days gone by, I heard Jesus speak concerning the Holy Spirit; and his words were on this wise. As in each man the man’s breath or spirit is the life of the body, so in each man there is a certain holy breath or spirit which is the life of his soul; whence also cometh every good thought and deed unto the man. Moreover thou seest that the air which we breathe, and which is the breath of our bodies, is but a part of that great sea of air which embraceth the whole earth so that there is nothing hidden from the touch thereof; insomuch that the same air or breath which is coming towards us from yonder mountain top, making the terebinth-trees to bow, and which even now rustleth in the olive-trees above us, even this is our breath and our life. Now I have heard Jesus say that there is a likeness between this breath of our bodies and the breath or spirit of our souls. For as the wind bloweth where it listeth, and we hear the sound thereof, but know not whence it cometh nor whither it goeth, even so it is with the spirit of our souls, the spirit of goodness, which is the Holy Spirit of God.”

Then I said, “But how shall we obtain this Holy Spirit? Or is it indeed needful that we should obtain it, seeing that we have it already? Or do some have it, but others have it not?” Nathanael answered and said, “All have it. But some have little, and none much; and Jesus hath come that we may have it abundantly. But how we shall obtain it, this I know not now. But this I know, that Jesus hath the Holy Spirit in himself, and that he will impart it to us. For I heard him say that no man can enter into the Kingdom of God unless he is born again of the Holy Spirit.”

Then he paused, and said, “Is there not, O Joseph, a certain saying touching the Shekinah, how that it dwelleth not with one man, but with many?” And I replied, “Yea, but with one also; for it is said, ‘When ten sit and are occupied in words of the Law, the Shekinah is among them, for it is said, God standeth in the congregation of the mighty. And whence dwelleth it even with two? Because it is said, Then they that feared the Lord spake often one to another. And whence even with one? Because it is said, In all places where I record my name I will come unto thee and bless thee.’ ” Nathanael smiled and said, “Our Master also teacheth that the presence of the Holy Spirit is with two or three, whensoever they are gathered together in his name. But this doctrine he foundeth not on words of Scripture; but methinks he seeth that there is a certain Spirit of Goodness or Kindness which passeth from one man to his neighbour and gathereth strength as it passeth. But when a man is alone and without neighbours, it cannot in this way gather strength. For it is a Spirit of Love. Wherefore, as it seemeth to me, our Master teacheth that the Holy Spirit is present, in some sort, in the intercourse between man and man, whensoever men do aught together as the children of God.”

“But yet,” said I, “I would fain know why Hezekiah the Scribe was thus rebuked, and why the blasphemy against the Holy Spirit is not forgiven.” Then said Nathanael, “All men have within themselves some portion of the Spirit of God; even as we now have some portion of that great wind and breath of heaven which here in Jotapata is rustling in the olive-branches, and yonder at Capernaum is driving the fishing-boats, and out in the Great Sea is speeding the ships of Tarshish on their path. Now if thou closest thy mouth and thy nostrils against the winds of heaven and sayest, ‘The air is as poison to me, I will not breathe it,’ behold, thou perishest. Even so is it with the Holy Spirit. Every man that cometh into the world, hath in him some portion of the Holy Spirit. For the spirit which is in him breatheth of the Holy Spirit, and dependeth and liveth thereon. But if he shall say knowingly in his heart, ‘I will not breathe thereof; I will call good evil, and the Holy Spirit I will call unholy’; then lo, his spirit dieth within him, and he can no more enter into the life of God.”

Then I said, “Is not the sin of Hezekiah less than the sin of Barachiah the son of Zadok, who cursed Jesus?” And Nathanael replied, “No, for Barachiah cursed Jesus in his anger and in his haste, knowing not the truth: but Hezekiah saith in his heart, ‘Lo, the truth is not pleasing unto me, therefore I will not look upon it; nay, it is hateful, therefore I will call it evil.’ ”

Then I mused for a space, and afterwards I questioned Nathanael yet again and said, “Thou hast said that in the Day of Redemption the Holy One (blessed is He) will slay the Evil Nature of men. Therefore at the great day what thinkest thou of them which have blasphemed the Holy Spirit? Will they also perish together with the Evil Nature? Or will there be yet another age after the age that is to come, so that even the wicked may yet be in the end redeemed? For Jesus said that they should not be forgiven, neither in this age nor in the age to come.” But Nathanael could not answer this question; and we feared to ask Jesus concerning the matter.

While we thus spake together, behold, Barabbas stood before us: and he saluted us and besought us that we would sup at his house; for he dwelt at Jotapata. But I asked him for what cause he had been absent from us of late, and where he had been, and what the people of Jotapata said touching the words of Hezekiah the Scribe. Touching the cause of his absence he made no answer; but as concerning the people, he said that the men of Jotapata were of one mind, that Hezekiah had spoken for envy. “Nor is it possible,” said he, “that a man should believe that Jesus hath a devil, unless he himself should have a devil. For they which have devils say and do all things without forethought and with distraction, as if divided against themselves; but in Jesus there is the contrary from these: for he doth all things with forethought, yea, and perchance” (these words he uttered with some show of anger) “with more than enough of forethought.”

Now Barabbas spake with something of austerity, which was not usual with him. Moreover I marvelled at those words which he had said touching “too much of forethought.” Therefore I asked him again where he had been of late, and why he had forsaken the disciples. But he answered with still more of passion than before, “Because I am weary of these idle wanderings about Galilee, which bring forth no fruit. Not to sit on stools at the feet of a Scribe did I and my friends join ourselves to Jesus of Nazareth. Why tarrieth he so long idle? Why is his hand so backward to smite the oppressor?” But I bade him be of good cheer, for the hour was not yet come, and Jesus would know better than we the season fit for our uprising.

But he replied, still in great heat, “Thou wouldst fain know where I have tarried these twenty days. Well, I will tell thee. I have but even now come from Machærus, where I have tarried these two weeks and more, nigh unto the fort called the Black Castle, wherein John the Prophet is imprisoned. With the Prophet himself I had no speech; for he is kept in close durance, insomuch that he pineth, as I hear, for lack of air and freedom. This I heard from one of the guard, who is a kinsman of mine. Moreover my kinsman told me that had it not been for Chuza the Steward, the Prophet had been slain ten days ago. For the Tetrarch, after supper, being heavy with wine, was moved by the adulteress, even by Herodias, to write letters that John should be beheaded. Howbeit Chuza took order that the letter should be stayed for that time, and won the Tetrarch from his purpose. But what surety have we that the adulterous woman may not win the Tetrarch to write even such another letter to-morrow? And when John shall feel the left hand of the Thracian gripping his hair and the Thracian scimitar (may it be accursed!) hacking at his neck, will he not then cry unto the Lord in his sore agony and say, ‘Jesus of Nazareth hath forsaken me: Jesus of Nazareth is guilty of my blood’? For this cause do we Galileans begin no more to trust your Master, because he speaketh many fair words, but we see not from him any doing of deeds.”

His words so troubled me that I knew not what to say; Nathanael also was silent. But I besought Barabbas to trust in Jesus because of his mighty works, and because of his Gospel, which surely was a message from God. “Certainly,” I began, “Jesus of Nazareth will not suffer the Prophet to die as a dog dieth.” But, even while I spake, it came into my mind that the ways of Jesus were not as the ways of other men; neither could I foretell what Jesus would do, or not do, save only I knew that he would do right. So I paused, and added, “or, if otherwise – .” But Barabbas, at that word “if,” brake away from us, and was departing in fury. Howbeit, remembering himself, he returned and constrained himself, and courteously besought us to tarry with him that night. But we could not; for we were to pass on to another town, and not to tarry at Jotapata. So we bade him farewell.

As we journeyed eastward, I looked back now and then to the high rock whereon the tower of Jotapata is built: for it was exceeding high, being indeed one of the fire-stations whence the new moon was wont to be proclaimed. And as the sun was now sinking towards the west behind the rock, the castle seemed to stand up very clear, and easy to be seen against the red sky. But as often as I looked thereat, the words of Barabbas would come again and again into my mind; and there rose up before me the black castle of Machærus and the face of the prophet shut up in chains and darkness, and waiting for a deliverer. Then it seemed to me that the shadows of evil were encompassing our own Master also. For the Pharisees had set their faces against him; and though he had avoided their first snares, yet I knew full well that they were even now making others ready. Yea, Eliezer himself had confessed as much; for he had said in his letter to Jonathan that, if other means failed, it was purposed to deliver Jesus over to Herod. And now behold, the Galileans also were like to sever themselves from Jesus and to desert him. So all things seemed full of danger, and there appeared no path of deliverance.

In my dejection there came one upon another into my mind all the dark sayings of Jesus, and especially the words which he had spoken to us in the house of Matthew the tax-gatherer, that “The days should come when the bridegroom should be taken away from the children of the bridechamber, and then should they fast in those days.” So I marvelled and pondered what those words might mean, “the bridegroom should be taken away.” But they were too deep for me to understand, and I was as one wading in them and out of my depth; nor could I light upon anything solid in them save only this, that they appeared to prophesy some evil.

CHAPTER XIV

On the third or fourth day after that we had seen Barabbas, we came to Bethsaida. And behold, as Jesus was exhorting the people, there came into the synagogue two disciples of John the Prophet. And the principal Scribe of the place brought the men in, saying that they had a message from the Prophet to Jesus of Nazareth. Then all men held their peace and expected what the message should be; and I remembered the words of Barabbas concerning John, and my mind presaged that the prophet had sent to bid Jesus release him. But the Scribe (for he knew what the message was, and desired to discredit Jesus) said aloud that the message was a strange one, not fit for the ear of the common multitude; therefore it should be reserved for the ear of Jesus alone. But all the people listened the more intently; and Jesus gave command that the messengers should deliver their message aloud, and they did so. Now the words of the message were these, “John the Prophet hath sent us to thee from the prison of Herod, saying, ‘Art thou he that should come, or must we look for another?’ ”

When we heard these words we all looked that Jesus should either rebuke the Prophet for his want of faith, or else make some comfortable answer, saying that he would come with speed and deliver the Prophet from his bonds. Howbeit Jesus made no answer, but continued his exhortation; and he drove out certain unclean spirits, and forgave sins. But when he had ended these things, he called to the disciples of John, and he repeated to them those passages of the prophets which describe the signs of Redemption, and in particular the prophecy of Isaiah: how the ears of the deaf shall be unstopped to hear the tidings of Redemption, and the eyes of the blind shall be opened to discern the truth of the Lord; and the lame man shall leap as a hart in the paths of salvation; and the tongue of the dumb shall sing the praises of the Lord. And he said unto the two messengers, “Go and show John the things which ye do hear and see: the blind receive their sight, and the lame walk; the lepers are cleansed, and the deaf hear; the dead are raised up, and the poor have the gospel preached to them.” Then he added these words, “Blessed is he who shall not be offended in me.”

When the messengers were departed, Jesus spake to the people concerning John, saying that John (howbeit he might have changed and fallen from his first estate, seeming to be, for the time, unstable as a reed or pliant as a courtier) was, none the less, truly a prophet, yea, and the greatest of prophets, inasmuch as he was sent by God as the herald of the Redeemer. Then he added thereto a certain saying which filled us all with amazement: yea, and even now after forty years, though I be enlightened with the Holy Spirit, yet can I not choose but be amazed thereat. For the words were these: “Verily I say unto you, among them that are born of women, there hath not risen a greater than John the Baptist: notwithstanding he that is least in the Kingdom of Heaven is greater than he.”

When the congregation brake up, many of the people said among themselves that this was an hard saying. Others asked what Jesus meant by dividing them that were “born of women” from them that are in the Kingdom of Heaven; and whether the former meant the living and the latter meant the dead. Now I understood (for Nathanael had instructed me) that Jesus put a difference between them which are born of flesh and blood, and them which are born of the Spirit; wherefore I partly perceived the meaning of his saying, namely, that the kingdom of the Law and of the Prophets now had an end, and that the kingdom of the Spirit of God was at hand; and that the greatest in the former kingdom was less than the least in the latter. Likewise I understood Jesus to say that the sending of this message and the moving of Jesus to take up the arms of the flesh argued in John a certain nature of flesh; as if he thereby shewed himself to be born not of the New Kingdom, but of the Old Kingdom of flesh and blood, albeit the greatest therein. Yet for all this, that such an one as Jesus of Nazareth, whose gentleness and meekness (albeit mixed at all times with a certain royal carriage and demeanour) for the most part exceeded the meekness of a little child, should notwithstanding seem to rate so low the greatest of all the prophets of Israel, and exalt so high the meanest of all the citizens in the Kingdom that was to come (which also seemed perforce to include a certain magnifying of himself as being chief in that Kingdom); this, I say, for all my poising and pondering, still perplexed and distracted my mind, as a thing new and strange, and (I had almost said) monstrous to human reason.

I desired to question Nathanael the son of Zebedee concerning these things; but I could not. For having noted the face of one of my mother’s household in the congregation, and fearing lest he might have some message touching my mother’s health, I hasted to seek the man out: and it proved even as I feared, for my mother was indeed sick, and had sent, desiring that I would come to see her. Therefore I went to Jesus at once, and besought him that he would suffer me to go to my mother. As I went to Jesus, I met Eliezer the son of Arak, and would have passed him. But he, noting that I was somewhat moved, stayed me, and having questioned me, he said, “If thou art wise, thou wilt not go to Jesus: for but now, he forbade one of his disciples to bid farewell to his parents, and another he would not so much as suffer to bury the dead body of his father. For he rageth like a young lion taken in the net of the hunter; and whoso leaveth his side, though it be for an hour, seemeth to him a traitor. Be persuaded, therefore, and quit this Jesus of Nazareth, and his rabble of sinners, and come unto the side of the learned, and thou shalt have eminence among us.”

Now I could not indeed deny that Jesus had forbidden certain of his disciples to leave him; but he had done it for their advantage, and because he knew that it would have been ill for them to leave him. Therefore I answered Eliezer with the same proverb which the ruler of the synagogue had said to Jesus, that it was better to be the tail of the lion than the head of the fox; and so I left him. For he spake out of a malignant heart, and not because he loved me. Moreover, I knew that if Jesus should say, Go not, it would be well said; for I trusted him in all things.

I found Jesus surrounded by many disciples, who had been asking him questions concerning John the Prophet, and concerning the manner of his deliverance. For all we at that time were assured in our minds that John would be delivered: for men counted John the son of Zachariah and Jesus of Nazareth as yoke-fellows in Israel, and the safety of one seemed to depend on the safety of the other, and the salvation of Israel on both. And indeed I myself have often marvelled that Jesus was not moved to adventure to deliver John. But, as I judge, he rejected all such motions as temptations of Satan, because he knew that he had not been sent to smite with the sword but only with the breath of his mouth. Wherefore, if he were tempted at all, it was rather, as I suppose, that he should die with John than that he should fight that John might live. And at this time, methinks, it came into his mind that if indeed it was ordained that John the Prophet should be slain, and perchance he himself also, then was it high time that new labourers should be sent into the harvest of the Lord, to take the places of them that were to pass away. Howbeit, concerning these things I can but conjecture; but, as I remember, when I came to Jesus, he was looking at the young corn in the fields around very intently, and as if he espied in the sight more than others could see. Presently he said to them which sat next to him, “Say ye not, There are yet four months and then cometh the harvest? Behold, I say unto you, Lift up your eyes, and look on the fields, for they are white already to harvest. And he that reapeth receiveth wages and gathereth fruit unto life eternal; that both he that soweth and he that reapeth may rejoice together.” Then Judas said to them which sat nigh unto him, that these words signified that John should be delivered at once, and that a levy was to be made throughout all Galilee: and he added aloud, looking to Jesus, that, “The reapers were ready,” or words to that effect. But Jesus answered and said, “The harvest truly is plenteous, but the labourers are few: pray ye therefore the Lord of the harvest, that he will send forth labourers into his harvest.”

Then I spake to Jesus and told him that I desired to go and see my mother. But I thought perchance that he would have restrained me, if it were so indeed that a levy was to be made throughout all Galilee. But he restrained me not, but bade me go in peace and blessed me, and spake comfortable words to me; and wished me to comfort my mother.

On the next day I came to Sepphoris, and behold my mother was grievously sick and nigh unto death. But when I took her by the hand and delivered to her the message of Jesus, saying that he bade her be of good cheer, even in that instant her strength came back to her, and her disease abated; and on the fourth day it departed, so that she rose from her bed. But when the day came that I should depart, so it was that my mother desired me to go first to Tiberias, there to collect certain debts which were owing to her now many days. To this I agreed, nothing loth, for it seemed to me that by passing through Tiberias to Capernaum I might bring unto Jesus the newest tidings touching the doings of Herod, and perchance also touching the state of John the Prophet. For there were certain of mine acquaintance in the house of Chuza, the king’s steward, who lived in Tiberias nigh unto the royal palace. So I set out for Tiberias first. But when I reached the city, it being now about the tenth hour of the day, I found the people gathered together in the Greek quarter by twos and by threes in the streets; and in our part of the city, instead of rejoicings (which I had expected, because the Feast of Purim was at this time), there were everywhere signs of lamentation and mourning. So I saluted one of them that passed by, and asked him what these things might mean. But he glanced at my mule (which I had borrowed, for more speed, of a Greek in Sepphoris; for not many in Galilee, except Gentiles, use to ride on mules), and he said, “I perceive that thou art but a sojourner here, else wouldst thou surely have known these tidings which are in the mouths of all the people, since the eighth hour of the day, touching John the Prophet.” Then I said, “What tidings?” He answered “That he is dead, slain with the sword; and they say that his head hath been given to Herodias on a charger. But why speak I of things that concern me not?” So saying he looked at me, as I had been a spy (for the spies of Herod were everywhere in Galilee at this time, and most of all in Tiberias); and so he passed on.

Straightway I hasted on to come to the Greek quarter, seeking the house of Chuza. But on my way thither I passed the royal palace; and at the gate thereof were certain of the Thracian guard keeping watch. Now as I passed them, one of the soldiers called to his companion and said, “But wherefore dost thou keep guard to-day?” And the other said, “I keep guard in the place of Thrasymachus who is gone with three centuries to Capernaum.” “And wherefore to Capernaum?” said the first. “There is like to be a tumult in the town,” replied the sentinel, “because of the beheading of this John in Machærus; and they say that the rabble will set some leader at their head, who is to be arrested.” “Nay,” said the other, “and sayest thou arrested? I would have no arresting, but make quick despatch with these leaders of the rabble. But hath Herod heard of this leader?” “Not so,” said the other, “for he is busy in the south with the army; but our general meaneth to take order that Herod shall never hear of him.” With that he laughed, and made a sign to signify beheading, drawing his hand across his throat; then he bade his fellow go carry some message for him, for he should be busy that day; “For,” said he, “the cohort hath not been gone one full hour yet, and will not be here again these six hours or more, for they mean not to take him by force publicly, but will arrest the man quietly at nightfall.”

When I heard these things, my spirit fainted, and there was no strength in me; but when I came to myself, it seemed best to journey forwards at once to Capernaum if perchance I might prevent the coming of the Thracian guard and give the alarm to Jesus. So I turned the mule’s head straightway toward the city gate, and rode on the way that leadeth to Capernaum. But she was sore wearied by reason of the length of the journey, and could scarce carry me. Howbeit after the space of an hour’s riding I came up with the rear of the Thracians: but I perceived that I could not pass them. For a certain merchant riding on a fresh mule had passed out from the city gate before me, and behold, they had stayed him, and suffered him not to pass; but he rode behind with the rear. Now when I saw this, I smote my hands together, for I saw that I could be of no avail to my Master. And by this time the houses of Capernaum, that is to say the quay and the houses near the quay, were in sight, and not far off. For one headland only remained between us and the headland whereon the town standeth; and when the Thracians should have passed round that first headland, there were but six furlongs between them and the market-place of Capernaum. But the sun was now nigh setting and the barbarians began to quicken their pace.

Therefore I cried unto the Lord in sore distress and left my mule and climbed up to a rock whence I could watch what befel, and there I offered up prayers to the All-Powerful, who alone is able to save. Now behold, by this time the Thracians had passed round the first headland, and the last of them were out of my sight, so that I could see nothing but the quay of Capernaum and two or three fishing-boats riding at anchor just off the quay: and there seemed no signs of tumult; for there was no man stirring there. And presently began the helmets of the Thracians to shine again before mine eyes as their front guard drew near unto the town, and still no man perceived them; for the cliff lay between them and the town, and there were still none save two or three sailors on the quay. Then I took off the covering from my head and waved it in the air that the sailors perchance might take note of it: but they took no note.

Now by this time there was but about a space of two furlongs between the front of the column of the Thracians and the quay of Capernaum, and I could hear the captain give the word of command (albeit not in a loud voice) to hasten their march that they might enter the town the more quickly (for darkness was now falling upon the lake); and as the word of command sounded across the water even to my ears in the stillness of the evening, behold, the Thracians hastened their march so that they began to run. Now I held my breath, for I could not so much as pray for very trouble; when lo, a great noise of shouting from the other side of the headland, even from Capernaum; and at the same time a great concourse of people upon the quay, and immediately a long galley appeared, which rowed forth very swiftly toward the eastward side of the lake. Then the barbarians halted, even without the word of command; for they knew that the bird was escaped from the snare of the fowlers: and the noise of their cursing and clamour came up even unto mine ears as I sat upon my place of watching. But I glorified the God of Israel; and gave thanks to Him whose mercy endureth for ever.