The words of Judas were true, that a great gulf now lay between our Master
and the Pharisees; and day by day the gulf grew wider, as I soon
perceived. It chanced that Eliezer the son of Arak knew that I was a
friend of Jonathan; and desiring to draw me away from Jesus, he wrote a
letter to Jonathan begging him to move me that I might return home. This
letter of Eliezer therefore Jonathan sent unto me, and it was to the
following effect:
“From Eliezer the son of Arak to Jonathan the son of Ezra: salutation and
peace. Be it known unto thee, O Jonathan, that this Jesus of Nazareth,
concerning whom we once had hopes that he might be a deep well or
perchance even an ever‐welling spring of the Law, hath proved an empty
vessel and a broken cistern. He profaneth the Sabbath and teacheth others
to profane it; he eateth without the washing of hands; he teacheth that no
man is defiled by that which he toucheth or eateth; in a word, he breaketh
the Law and causeth others to profane it. Yet this in part was known unto
thee even before, and thou didst deceive thyself, and saidst, ‘Perchance
he hath a message from God concerning the Sabbath and concerning the Law.’
Hear, therefore, O son of Ezra, what new thing this blind guide hath taken
upon himself to do. He not only teacheth all people everywhere to abstain
from sacrifice, wresting to his own destruction that hard saying of the
Prophet which saith, ‘I will have mercy and not sacrifice,’ but he also
hath dared to make himself as God, forgiving sins. This he hath done
publicly in the synagogue, before the face of the congregation.
“Now we would fain deal gently with the young man, because he seemed once
to purpose well, and because he hath made unto himself a name for casting
out unclean spirits. Moreover he is befriended not only by the rabble that
knoweth not the Law, but also by a few of the wise and pious, as, for
example, thyself. For this cause we are minded not at once to punish him
in accordance with the law for blasphemy, but to make excuses for him by
saying that he is beside himself.
“And this indeed seemeth to be not unlikely, for he is not as other men
are; for ofttimes he sleepeth not, but watcheth (as I am informed) whole
nights together; and albeit he seeth no vision (which sheweth him to be no
prophet), yet he carrieth himself in such strange fashion as if he saw
visions daily; also he is wroth at small faults and at no faults (as thou
thyself knowest), and yet withal easy to forgive great faults. Moreover of
late he most strangely forsweareth the company of all the pious and
learned, and consorteth publicly with tax‐gatherers and sinners; insomuch
that, but now, having called one Matthew a tax‐gatherer, to be one of his
disciples, afterwards, at a feast in the house of this Matthew, amid mirth
and wine‐bibbing, he took upon himself to forgive the sins of that
Barachiah the son of Zadok, who, as thou knowest, is by all men called the
child of Satan.
“Now therefore, for the sake of the young man Jesus himself, it beseemeth
thee, O Jonathan, to cause this evil to cease, and to warn his friends, if
perchance they may see fit to restrain him. Write therefore, I pray thee,
to his mother Mary, and to his brethren (but I grieve that his father no
longer liveth to restrain him) that they may come and lay hands upon him:
for they will listen to thy voice. We desire also that thou wouldst write
to the young man, thy pupil and friend, Joseph the son of Simeon, that he
may return to Sepphoris, lest he too fall into the pit of destruction
along with this blind guide Jesus. If also thou shouldst inform Joanna,
the mother of Joseph, concerning all these things, she would peradventure
join her voice to thine, that thy pupil might return. But in any case it
were well that the certainty of the madness of this Jesus should be noised
abroad among all thy friends and acquaintances, to the intent that we may
the more easily restrain him.
“Hearken, I pray thee, unto my words, O Jonathan, for I will not hide the
truth from thee, that certain of us judge the young man Jesus of Nazareth
more harshly, saying that he is possessed by Beelzebub. Others also say
that hands should be laid upon him without delay, and that he should be
delivered to Herod. Now if he hearken unto thee and desist from his
consorting with sinners, or if his kinsmen lay gentle hands upon him, then
we are willing that he should suffer few stripes; but if not, many stripes
will be needful. But if he should be delivered to Herod, or if the people
should peradventure take up stones to stone him, who knoweth the end
thereof? Peace be with thee!”
Together with the letter of Eliezer was a letter from Jonathan, who
besought me to send word unto him about the welfare of Jesus; and I could
perceive that, albeit the old man was wroth that any should say that Jesus
was possessed with an unclean spirit, yet even he inclined his ear to
believe that Jesus was beside himself. For after some words touching the
health of my mother, the letter ended thus, “Alas, because of the iniquity
of this generation! For verily Jesus was fit to be the Redeemer of Israel;
but the generation was unfit. He was as the morning star in his joy, and
as the sun in the glory of his brightness; but the night cometh apace, and
the sun must give place to the darkness. Verily, Jesus was of them that
have entered into Paradise, and have tasted of the honey of the highest
heaven. But perchance he hath seen things not vouchsafed to men to see,
even the mystery of the Chariot; and the vision hath been too much for the
eye of man, and with much honey the mind hath been demented.”
When I received these letters, I purposed at once to inform Jesus
concerning the plots of the Pharisees. But he was not at that time at
Capernaum, but at Bethsaida Julias; so I hastened thither. When I was come
thither, Jesus was exhorting the people; and there was a great concourse
to hear him, so that I could not come nigh unto him for the press. But
while I stood afar off, behold, Eliezer the son of Arak advanced towards
him through the midst of the press; and all men made way for him. But he,
making as though he could not advance further, called to Jesus in a loud
voice, so that all men should hear: “Behold, thy mother and thy brethren
stand without, desiring to see thee.”
Now could I see from Eliezer’s countenance and from the manner of his
speech, and from the faces of some of the Scribes that were sitting in the
principal places, yea, and from the faces of some others that were in the
outermost part of the crowd (for they nodded and beckoned each to the
other) that here was indeed the very plot of the Pharisees whereof Eliezer
had made mention in his letter to Jonathan. For the mother and brethren of
Jesus had come with intent to lay hands on him, having been persuaded that
he was beside himself. And immediately all that were in the chamber seemed
to become aware of the plot. For Jesus ceased from his teaching; and many
stood on tiptoe gazing toward that quarter of the crowd where the mother
of Jesus was waiting, and then they gazed back on Jesus again, marking how
he bore himself. So there arose a marvellous great stillness, while every
one waited to hear what Jesus would say: and my heart beat so that I could
even hear the beating thereof. But Jesus said, “Who is my mother, and who
are my brethren?” Then he looked round about on those of his disciples
that sat nigh unto him and he said, “Behold my mother and my brethren. For
whosoever shall do the will of God, the same is my brother and my sister
and mother.”
When he had said these words, then the countenance of Eliezer fell. For he
had hoped either to have found occasion against Jesus (as though he paid
no reverence to his mother, not rising up or going forth to meet her), or
else that the brethren of Jesus should have laid hands on him as he went
forth, and so all men should ever after have esteemed him as one beside
himself. But the words of Jesus manifested that he ceased not to love and
honour his mother, howbeit he loved and honoured others also, even as many
as were in the Family of God, unto whom he was as a brother or as a son;
neither ought he to have forsaken all the Family of God to please the
family of Nazareth; for, had he gone forth to meet them that stood
without, he had forsaken and caused to stumble all them that sat within.
So they perceived what was in the mind of Jesus; and they magnified him
the more.
When the Pharisees perceived that they had not prevailed with the common
people, they began to adventure a second plot. For they procured a certain
Scribe to accuse Jesus in the synagogue, and to say that he cast out
devils through Beelzebub the prince of the devils. The name of the Scribe
was Hezekiah the son of Zachariah, from Jerusalem; even the same Hezekiah
of whom I spake before, when I spake of the meeting of the Galileans in
the valley nigh unto Sepphoris. Howbeit, neither did this plot prevail
with the common people. For the same accusation had been brought by the
Scribes against John the prophet: but in vain. For the people could in no
wise be persuaded that such an one as Jesus was possessed with an unclean
spirit, nor that sick men could be healed and devils driven out by
Beelzebub.
But that which caused most surprise to many of the disciples was to note
how great a wrath was kindled in Jesus by this accusation. It chanced, as
I remember, that we were in a small synagogue in the town called Jotapata.
He had driven out a devil from a young man, and the devil tare the young
man as he passed out of him, so that the young man lay on the ground
lifeless. Jesus, as his manner was, took the young man by the hand for to
help him to arise; and because there seemed no life in him, he stooped
down and embraced him for to lift him up. Now the rest of them that were
with Hezekiah held their peace, albeit against their will; so great was
their marvel at the deed, and so mighty was the presence of Jesus. Only
Hezekiah still hardened his heart. Therefore while Jesus was now lifting
up the youth, of a sudden was heard the voice of Hezekiah crying aloud,
“Thou castest out devils through Beelzebub the prince of the devils:” and
all the people were as men amazed, and stood agape, expecting what Jesus
would do.
Jesus himself, at first, seemed like unto one in a dream, turning his eyes
from the young man (whose life had now returned to him) to the face of
Hezekiah, and from Hezekiah again back to the young man; as though either
he himself had not heard aright, or else Hezekiah had not seen clearly how
great a work had been wrought for the young man. For belike he could
scarce believe that any man in Israel could refrain from rejoicing at the
young man’s deliverance; nor did it seem possible to him that any among
the children of men could suppose that a devil could be cast out save by
the finger of God. But when he perceived that the face of Hezekiah was set
as a rock against him, and that his eyes were as the eyes of one mocking
him; and when he looked round also upon the people, and perceived that
some of them were abashed and shaken in their faith because he had as yet
made no answer, then indeed his countenance was changed against Hezekiah,
and he made answer to him after his folly: that, if it was so indeed, and
if Satan was divided against himself, then let all men rejoice, for
behold, Satan could not stand. But if not, and if he cast out devils by
the hand of God, “Then,” said he, “the Kingdom of God hath come upon you
unawares.”
When he had spoken these words, he stood, as if in pause, and fixed his
eyes on the face of Hezekiah. But he looked upon him no more with anger,
but with a marvellous pity; and behold, his countenance, which was wont to
shine as the sun, became pale and cold to look upon, even as the moon in
her brightness, looking down upon a man drowning in deep waters; and he
added and said, “All manner of sin and blasphemy shall be forgiven unto
men; but the blasphemy against the Holy Spirit shall not be forgiven unto
men. And whosoever speaketh a word against the Son of man, it shall be
forgiven him: but whosoever speaketh against the Holy Spirit, it shall not
be forgiven, neither in this age, nor in the age to come.” Never before
had we seen Jesus so moved. Hezekiah himself was confounded, and gasped
for breath and could not speak, but went out of the synagogue in
confusion; neither was there one in the congregation that went out with
him.
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.