[Footnote 2: For Peter, see ante, p. 174; for Philip, see Papias,
Polycrates, and Clement of Alexandria, quoted by Eusebius, Hist.
Eccl., iii. 30, 31, 39, v. 24.]
Jesus evidently confided secrets to the twelve, which he forbade them to communicate to the world.[1] It seems as if his plan at times was to surround himself with a degree of mystery, to postpone the most important testimony respecting himself till after his death, and to reveal himself completely only to his disciples, confiding to them the care of demonstrating him afterward to the world.[2] "What I tell you in darkness, that speak ye in light; and what ye hear in the ear, that preach ye upon the housetops." This spared him the necessity of too precise declarations, and created a kind of medium between the public and himself. It is clear that there were certain teachings confined to the apostles, and that he explained many parables to them, the meaning of which was ambiguous to the multitude.[3] An enigmatical form and a degree of oddness in connecting ideas were customary in the teachings of the doctors, as may be seen in the sentences of the Pirké Aboth. Jesus explained to his intimate friends whatever was peculiar in his apothegms or in his apologues, and showed them his meaning stripped of the wealth of illustration which sometimes obscured it.[4] Many of these explanations appear to have been carefully preserved.[5]
[Footnote 1: Matt. xvi. 20, xvii. 9; Mark viii. 30, ix. 8.]
[Footnote 2: Matt. x. 26, 27; Mark iv. 21, and following; Luke viii. 17, xii. 2, and following; John xiv. 22.]
[Footnote 3: Matt. xiii. 10, and following, 34 and following; Mark iv. 10, and following, 33, and following; Luke viii. 9, and following; xii. 41.]
[Footnote 4: Matt. xvi. 6, and following; Mark vii. 17-23.]
[Footnote 5: Matt. xiii. 18, and following; Mark vii. 18, and following.]
During the lifetime of Jesus, the apostles preached,[1] but without ever departing far from him. Their preaching, moreover, was limited to the announcement of the speedy coming of the kingdom of God.[2] They went from town to town, receiving hospitality, or rather taking it themselves, according to the custom of the country. The guest in the East has much authority; he is superior to the master of the house, who has the greatest confidence in him. This fireside preaching is admirably adapted to the propagation of new doctrines. The hidden treasure is communicated, and payment is thus made for what is received; politeness and good feeling lend their aid; the household is touched and converted. Remove Oriental hospitality, and it would be impossible to explain the propagation of Christianity. Jesus, who adhered greatly to good old customs, encouraged his disciples to make no scruple of profiting by this ancient public right, probably already abolished in the great towns where there were hostelries.[3] "The laborer," said he, "is worthy of his hire!" Once installed in any house, they were to remain there, eating and drinking what was offered them, as long as their mission lasted.
[Footnote 1: Luke ix. 6.]
[Footnote 2: Luke x. 11.]