Onesimus: Memoirs of a Disciple of St. Paul

by Edwin Abbott Abbott

Hence, among some even of the more honorable of the Jews, now to cease to be a Jew seemed all one with beginning to be a coward and a renegade; wherefore they preferred to be more Jewish than before; and, because they could not now observe the Law in such matters as appertained to the Temple, on this very account they observed all other matters of the Law more diligently than before; and, in a word, the Temple being gone, the Law became unto them both Law and Temple also. In former times the unbelieving Jews had spoken against the Church of Christ and blasphemed the brethren, but only on certain occasions; but now they began to make a rule and habit of cursing us with formal curses, so that it became a part of their worship in the synagogue. Of Nero, the deceased Emperor, they ceased now to speak reproachfully, because they esteemed him as an enemy to Vespasianus, or at least, to the saints; and Poppæa, his concubine or wife (a woman of no virtue nor purity) they praised; but the Emperors Vespasianus and Titus were in their eyes as monsters, to be smitten with the plagues of God. Such a spirit of blindness fell upon the greater part of the Jewish nation at this time; wherefore seeing they saw not, and hearing they could not understand, nor be converted to the Lord. Such of the Jews as took a middle course— who were commonly called Ebionites—neither wholly separating themselves from the Church of Christ, nor yet desiring to cast in their lot with the Gentiles, were sorely exercised at this time; and many were the defections and apostasies among them; and the Gospel with them was a Gospel of sorrow rather than of joy. Hereof some judgment may be formed, and some knowledge of the history of the Church in Syria from a certain letter written to me in the seventh year of the Emperor Vespasianus by one Menahem, a foremost teacher among the Ebionites, of which letter I will now set down some parts.

§ 3. OF MENAHEM, THE EBIONITE.

After many lamentations for the evils of Israel, and especially because the Holy City had been destroyed by “Babylon” (meaning Rome) whereby the sacrifice had been made to cease, the letter turns aside to describe the manner of the worship of the Temple in times past and especially the presence and glory of the High Priest: “Alas, how was he honored in the midst of the people in his coming forth from the sanctuary! He was as the morning star before the sun hath risen, and as the moon at the full, yea as the sun shining upon the Temple of the Most High, and as the rainbow giving light in the bright clouds. When he took the portions of the priests’ hands, he himself stood by the altar compassed round with his brethren, even as a cedar of Lebanon compassed round with palm-trees. He stretched out his hand to the cup and poured out the blood of the grape, a sweet-smelling savor unto the Most High King. Then shouted the sons of Aaron, then sounded the silver trumpets, to be heard for a remembrance before the Most High. And the people besought the Most High by prayer before him that is merciful, till the solemnity of the Lord was ended. O Lord, if thou didst so much hate thy people that thou must needs cast them down, yet shouldst thou at the least destroy them with thine own hands and not give them over to Babylon. For what are they that inherit Babylon? Are their deeds more righteous than ours that they should have the dominion over Sion?”

After this Menahem reproached me in his letter that I had made myself one with “him” (meaning Paulus) “who professed to be a Jew and was no Jew;” and he affirmed that Jesus had not come to destroy the Law but to confirm it, and that we blasphemed God because we made Jesus to be even as God, whereas he was a man and of the sons of men, howbeit the deliverer and Messiah. Thence, passing again to the condition of his nation he added this hope that “the hand which now had power“—meaning the Emperor Vespasianus—should be wasted suddenly, and that “Babylon” (that is to say Rome) should be cast down, and that the spoils that she had taken from the nations should be carried back to the cities of the East in the day of vengeance of the Lord. After these things, said he, a time should come when men should hope much but obtain naught, and labor, but not prosper; for the world should be turned back again into the old silence of seven days, even as in the first beginning, so that no man should remain; and, after that, the Judgment should come, and the Lord Jesus should judge the earth and reward his brethren in Israel. But still the strain of trust died away in sorrow, and the thought of the Deliverer was lost in the thought of Israel, and the letter came to an end in these words: “Our psaltery is laid in the ground, our song is put to silence, our rejoicing is at an end; the light of our candlestick is put out, and the ark of our covenant is defiled; our priests are burned with fire, our Levites led captive, our virgins and wives defiled and ravished, our righteous men are carried away, our little ones destroyed, our young men brought into bondage, and our strong men become weak; and the seat of Sion hath now lost her honor, for she is delivered into the hands of them that hate us.”

After this manner wrote Menahem the Ebionite, a good man and devout, and one that loved the Lord Jesus and was himself of a gentle and meek disposition. Wherefore if even in so gentle a nature the thought of Jesus was swallowed up in the thought of the Holy City, much more was this likely to happen with others of his countrymen. And so indeed it was. For each year of troubles now seemed to cast a new veil of ignorance on the hearts of the Jews so that they might not understand the Scriptures, nor discern the will of God, nor be brought into the Church of Christ.

§ 4. HOW THE CHURCH WAS GUIDED AT THIS TIME BY THE SPIRIT OF GOD.

Out of all these evils and troubles one good at least was gained, that there was no longer any danger lest the Church of Christ should become a mere sect of the Jews. For now to all the believers of the uncircumcision, the destruction of the City of Jerusalem seemed to be a sign sent from God that the Law was at an end, and that all things were to be made new in Christ, yea, and wholly new: and it became a common saying that the vesture of the Church was not to be made up out of the rags of the vesture of the Law, patched and botched up to serve new needs; but that it was to be a wholly new garment, woven afresh in one piece, without seam or rent. As for the Jews, they that stayed in the Church, finding themselves now constrained to choose between the old garment and the new, gave themselves with a more single mind to the Gospel; but the greater part went out from us, as I have said. They also that were called Ebionites, who had once had much power in the Church so that they had persuaded many, began now to be lightly esteemed; and whereas in former times they alone seemed to be the Church, and the rest heretics; now the contrary came to pass, and the Ebionites themselves came to be thought heretics—insomuch that the name Ebionites became a reproach among the faithful—and the doctrine of Paulus the Apostle was considered to be the doctrine of all the Churches. From this time forth therefore there was no more fear lest the Lord Jesus should be regarded as a mere prince or prophet in Israel. In old days many had said that he was but as John the Baptist and some (more especially in Ephesus) had been baptized with John’s baptism and no other; but now all men believed that John was far inferior to Jesus, and the traditions of the Church began to teach this more clearly and fully than before. Also because men now perceived that the Kingdom of the Lord Jesus was to include all nations of the earth, and indeed to consist of Gentiles rather than Jews, for this reason there were sought out such parables and discourses of the Lord as taught and explained the calling of the Gentiles into the Church. And all through the Church it was everywhere believed that Jesus was not a mere prophet, but King of kings and Lord of lords.

When great multitudes of Greeks and many other nations had now been brought into the Kingdom of Christ, they began, as was likely and reasonable, to seek out traditions concerning the nature, birth, and parentage of the King and Prophet in so great a Kingdom. The common people among the Gentile brethren believed as a thing of course, that he was divine and of divine parentage. “For if,” said they, “Trophonius and Heracles have been called gods, and if we have been wont to give the name of gods to the emperors, even such as Caius and Claudius and Nero, how shall we deny it the Lord Jesus the King of kings?” Herein the minds of the unlearned were doubtless led to a right conclusion, though a philosopher might justly find fault with the method of it, and might understand differently the “divine parentage” of which they spoke. Nevertheless, from this desire to do honor to the Lord Jesus, there crept into the Church some error. For some began to deny that he was man at all, or born as men are born, affirming it to be monstrous and incredible that a divine being should pass through a mortal womb. Others—but these were but very few in the Gentile churches—favored the old opinion of the Ebionites that Jesus was merely human, although superior to any other of the children of men.

Between these two errors, some denying that the Lord Jesus was divine, and others denying that he was human, the Church was marvellously guided by the hand of the Lord, so that the greater part of the brethren held fast the true belief, namely, that he was both human and divine. For as the most part of the Gentiles revolted against the doctrine of the Ebionites, who would have had Jesus to be a mere prince or prophet of the Jews, so did the common sense of almost all the brethren perceive, as by a heaven-sent instinct, that, howsoever he might be divine, he must also needs be human and able to suffer humanlike, or else be of no avail to bear the sins and sorrows of the children of men. Thus by the Spirit it was revealed even to the simplest and meanest of the brethren that in Christ Jesus, God and man are joined together.

About this time also began the Churches to commit to writing the traditions of the acts of the Lord; and, not long afterwards, certain of the longer discourses of the Lord, having been written down in Greek, were joined to the other tradition and came to be commonly read in the churches; but this happened for the most part toward the end of the reign of Vespasianus, or not much before. For as long as the disciples and apostles of the Lord themselves lived, it had seemed to the saints that there was no need of books, having as it were the words of the Lord Jesus among them. Moreover before the destruction of Jerusalem, the saints for the most part lived in continual expectation of the coming of the Lord, wherefore, hoping soon to have heard his voice from heaven, they were the less careful to record exactly the words he had spoken on earth. But now, during the reign of Vespasianus, when the Church had rest, and peace was everywhere, and the Lord seemed to delay his coming, and one by one the disciples of the Lord fell asleep, and the accounts and traditions of the words and deeds and especially of the birth and rising again of the Lord began to be multiplied with great diversities and not without many errors, then it was revealed to certain of the saints that the time was come when the traditions must be set forth in writing. But all this came to pass at a time when I was far away in Britain; whereof the reason will be set forth in the next chapter.