But now to return to the words of Jesus. He ended his discourse with warning. First he warned us to beware of the common saying, “Give judgment according to the greater number”; for he said that the path to destruction is broad, and many go thereby. He bade us also try teachers and prophets by their works. Last of all, he spake very earnestly against certain which pretended to obey him but obeyed him not. We were the salt of the earth, he said, but if we lost our savour, how could the world be salted, and to what end could we serve, but to be cast out and trampled under foot? Whoso heard him and obeyed him not, such an one he likened unto a foolish shepherd (and even as he [pg 113]spake, there was nigh, within a bow-shot of us, a sheep-cote that had been cast down by the swollen waters of the brook) which built his house upon the sand, so that it fell: but whoso heard and obeyed, he likened him unto a wise shepherd, which built his house upon a rock so that it fell not. This parable Jesus did not at this time interpret to us, but afterwards he made it clear. For even as the Psalmists of Israel spake often of a certain Rock of Salvation, even so was it afterwards a common saying with Jesus both that each citizen of the New Kingdom must build his house upon a Rock, and that the Kingdom itself must be founded on a Rock, so that the gates of Hades or Destruction should not prevail against it. Howbeit what this Rock might be, we did not as yet understand; for he had not at this time revealed it unto us.
CHAPTER IX
When Jesus had ended all these words, he came down from the mountain, and we followed, reasoning much among ourselves. Baruch spake first, complaining that the new Law was full of hard sayings. “For,” said he, “when the Prophet proclaimed a blessing on the poor and hungry, that was easy to understand, and I rejoiced thereat: but afterwards, when he bade us bless them that cursed us, and do good to those that injured us, yea, and turn the left cheek to him that had smitten us on the right, and give our coat to him that had taken away our cloak, then indeed his doctrine seemed too wonderful for the mind of man to fathom.” Then a certain Essene (who at that time followed with us) made answer and said, “This world is but as a vestibule before the world to come: therefore the Prophet’s intent is to instruct us how to prepare ourselves at the vestibule so that we may find grace to come into the King’s presence: and his words enjoin on us to abstain from all earthly cares and pleasures, and to withdraw ourselves from the cities of men.” But to this Simon Peter made answer that Jesus had taught us to live in the sight of all men, like a city on an hill or like a candle on a candlestick: moreover, he had promised that we should inherit the earth.
But here Eliezer the son of Arak could no longer constrain himself. “I marvel,” he said, “that we listen so long without first asking this Prophet by what authority he sayeth these things, or what sign he can work in Heaven to prove his authority. For other teachers received of teachers before them; as, for example, Hillel and Shammai received from Shemaiah and Abtalion; and Shemaiah and Abtalion received from Jehudah the son of Tabai, and Simeon the son of Shatach; and so on successively; but this teacher maketh mention of no teachers from whom he hath received his doctrine: neither worketh he any sign in Heaven. But whence doth he draw his knowledge about the Unapproachable (blessed is He)? Even from the creatures; even from the weeds of the field, and the silly birds that are caught in the snare of the fowler; from the senseless rain and from the shining of the sun; yea, and from the nature of the heart of man, which is evil from his youth! But how much better than all these is the Law, whereby was created all that is; according as it is said, ‘Beloved are the children of Israel, in that there was given to them the instrument by which the world was created.’ ”
No answer was made to the words of Eliezer: but Barabbas took up the words of Baruch, and said, “If we are to turn the left cheek to him which hath smitten the right, and if we are to do good unto them which do us harm, who shall cause injustice to cease in the world? For verily the unjust will wax fat in their injustice and will go on from oppression to oppression.” But said Judas of Kerioth, “Listen unto me, O foolish ones, and take counsel from me: for is it not even as I foretold? [pg 116]Did not I say unto you that the Prophet would not at this time make laws that should endure for ever, but only ordinances for a season, till we had gained the upper hand? Wherefore ye must know that it is in the mind of the Prophet to draw unto himself the hearts of all people by fair words and gentle dealing: but when the time is come for different policy, then we shall take fresh counsel according to our needs. But now hearken. Did not the Prophet prophesy woe to the rich and the powerful? These are the Romans; and in foretelling woe to them, he foretold woe against the Romans. Again, did he not prophesy blessing for the poor? And we are poor: and in every city of Israel the poor are the greater part, and will fight on our side, and will have a part in our blessing. I grant, he said not that we should be judges and princes: but he promised that we should have that for which we asked; and is not this enough for us? Yea, and albeit he mentioned not expressly money, or lands, or houses, yet he said that our reward should be great. But if persecution or the shedding of some of our blood must needs come before our success, who is so fainthearted and womanish as to draw back for such a cause? Therefore, I say, be of good heart; and though there be some dark sayings of the Prophet, let us be content to stand fast on those sayings which are plain. But as touching the words of Eliezer, we all know in our hearts that Jesus is not a man as other men, but that he is a leader sent from God; and howsoever he teacheth, and whithersoever he leadeth, it is our wisdom to obey him and to follow him.”
The words of Judas pleased us: and we all agreed [pg 117]to them. Only a certain Alexandrine (whose name was Quartus) said to Baruch that he judged not that the words of Jesus were intended to be merely transitory ordinances. Now this Quartus was a man of no common understanding and discernment; and inasmuch as his father had been a Greek and had caused him to be trained in the Greek learning and philosophy, he spake with more art and subtlety than most of my companions. Howbeit he lacked not faith and the love of righteousness; and, his mother being of our nation, he had been circumcised, and had conformed himself to the worship of Israel; but having been bred up in the schools of the Greeks and in the school of Philo, he was at all times desirous to compare the teaching of other philosophers with the teaching of Jesus. He was a merchant, and his business brought him oftentimes to Capernaum, where I had met him; but I had also met him before in the house of my uncle at Alexandria. So when I overheard Quartus saying these words to my cousin, I questioned him how he interpreted the sayings of Jesus, and in particular, that saying concerning the turning of the cheek to the smiter.
Then said Quartus unto me, after some pause, “Be not displeased if I speak in a parable. Many times in Capernaum have I seen mariners (such as know not your waters) grievously tossed by a storm while they strove to enter into the harbour by a straight course, and toiling hard for many hours, but all to no purpose; but others (which know the secret) leave the straight course on one side, and stand far out to Taricheæ. Thence floweth a current toward Capernaum, strong at all times; but in stormy weather it cannot be resisted. [pg 118]Falling into this current therefore, the wise mariner needeth but to row softly, or scarce at all, and lo, he entereth into Capernaum as it were upon wings. Now even such a wise mariner doth Jesus seem unto me.”
I marvelled at his words. But Quartus perceived that I understood him not; and he continued, “I speak as one groping in the dark. But the meaning of my parable is this: The lake is the world; the vessel is Israel; and Capernaum is redemption. Other pilots have striven to guide Israel to redemption by dint of force, but they have failed: Jesus is the true pilot, and knoweth the currents and streams in the nature of men and things; and by his wisdom he thinketh to guide us aright.”