On the morrow (which was the first day of the week), some of us rose
earlier than the rest, and went down to Jerusalem to carry word to the
other disciples and to such as were friendly among the Galileans (for many
of them favoured us at this time, and a great number of them had come up
to the Feast) that they might come forth from the city to meet Jesus and
to welcome him. But the rest of us stayed with Jesus in Bethany. About the
second hour of the day, when we were now about to set forth, Jesus sent
Matthew the tax‐gatherer, and another, to the village over against us,
bidding them bring the ass whereof we had taken note yesterday; and if any
man said aught, Matthew was to make answer that “the Master hath need of
him.” When the ass was brought, Jesus mounted thereon, and we set forth at
once; and it was now about the third hour of the day.
When Bethany was by this time out of our sight, as we went by the road
that lieth between the Tombs of the Prophets and the Mount of Offence,
suddenly we heard a shouting as of a mixed multitude, and presently we
discerned a great crowd of the disciples coming over the brow of the hill
towards us, with many hundreds of the Galileans, all waving palm‐branches
in their hands, and hailing Jesus as the son of David. Now Jesus was
riding before our band, upon the ass; but when the two bands met, there
was a great shouting for joy; and the former band turned round and went on
as vanguard, but our band marched on behind. Presently, as we drew near to
the descent of the Mount of Olives, when we began to descry that quarter
of the Holy City which men called the City of David, the shouting became
louder, and so it continued, even there where the road descendeth so that
the Holy City is no longer seen.
But when at last we attained unto the summit of the Mount Olivet, so that
the whole of the city was seen at once spread out before our eyes, with
all the roofs, and towers, and pinnacles thereof, and the gilded
battlements of the temple, shining like fire in the sun, then indeed the
splendour of the sight so lifted up our hearts that we were even beside
ourselves for admiration; and looking unto Jesus as the King of all this
glory, we cried even louder than before unto him as our King and
Conqueror, like unto David of old. But Jesus neither now nor at any time
during the entering into Jerusalem seemed at all lifted up by our
salutations and praises; nor yet, on the other hand, was he of a gloomy or
sad countenance as though he foreboded evil and ruin. Rather he was as one
waiting and expecting, looking perchance for some sign of the will of the
Lord, in case it might yet please Him to turn the hearts of the Pharisees,
that they might be converted and live. Therefore also when he looked on
the glory of Jerusalem below his feet, he was neither astonished at the
beauty thereof, nor did he (at least at this time) weep or lament over it:
but he gazed at it, as it were in suspense and questioning his own spirit;
if perchance it might be the Lord’s pleasure to manifest Himself to the
daughter of Sion, and to stay His hand from destroying the beautiful city;
or whether that could not be, but evil must take his course.
But we, at this time, perceived naught of that which was in our Master’s
mind; but we lifted up our voices and shouted amain, hailing him as Son of
David, and crying, “Hosanna to the Son of David! Blessed is He that cometh
in the name of the Lord! Blessed is the kingdom that cometh of our father
David!” Some also cast their palm‐branches down in the road before him,
and others strewed their garments in the path to do him honour. After this
fashion therefore, shouting, and singing, and praising God, the whole
multitude of us came down from the mountain into the valley below.
When we drew nigh unto the gate of the city, we saw that only some few of
the citizens were come forth to welcome us. For the most part feared
Jesus, lest he should bring down the wrath of the Romans upon the Holy
City; neither knew they him as the Galileans knew him. But instead of the
citizens, there stood a great throng of children gathered together before
the gate; and when they heard the voices of the disciples and the voices
of the Galileans, immediately they also took up the cry, and sang
“Hosanna, Hosanna,” in a clear shrill voice, after the manner of children,
so that their song sounded forth quite distinctly, and above all the noise
and shouting of the multitude. Now of the Pharisees, none had gone forth
from the city to welcome Jesus; but certain of the younger among them,
desirous to look on the coming in of Jesus, as on a show in a theatre (and
perchance willing, by the manifesting of their contempt of him, to overawe
and to control the multitude of pilgrims), were come as far as the gate;
and there they stood, over against the children, waiting the coming of
Jesus, and with many gestures and beckonings signifying their displeasure.
When therefore they heard the sound of the singing, they straightway
rebuked the children, and would have them to hold their peace: but when
the children would not, then turned the Pharisees in sore displeasure to
Jesus, and bade him constrain them.
Now Jesus all this while had seemed rapt in other matters; even as if he
heard not the shouting nor the singing, neither understood the meaning
thereof; but as if he heard other voices which we could not hear, and
which, even for him, were not easy to understand. And when he drew nigh
unto the gate of the city, and beheld the Pharisees, how they stood all
together, and made no sign of welcome; then he looked up (methinks as I
now remember it) with a wistful countenance to the gate, as though he
partly expected that the very stones should cry out from the wall
(according to the saying of the prophet Habakkuk), as if bearing witness
against the unbelief of the Pharisees. Even thus looked Jesus, as he drew
nigh to the gate, and there seemed as it were a shadow of doubt and
expectancy upon his face; and just then it was that the Pharisees thrust
themselves in his way and bade him stop the brawling of the children, for
so they termed it.
Now for an instant Jesus seemed scarce to understand the intent of the
Pharisees, nor even the meaning of their words. But when he perceived it,
and when he turned his face toward the children (who all this time ceased
not from their singing, but cried Hosanna, Hosanna, even louder than
before), then his mind seemed to come back to earth, and his countenance
became clearer, and he smiled for joy; for methought in the voices of
those simple children he acknowledged the very voice of the Father in
Heaven speaking by His little ones on earth, and showing unto him how that
there must be no sign of fire from Heaven, nor no mighty work of any
visible sort; but only strength through weakness, and wisdom through
simplicity, and the Kingdom of God through little children, according to
the eternal ordinance.
This behaviour of Jesus, though we understood it not then, yet was it
partly interpreted to us, even at that time, by the answer which he made
unto the Pharisees, saying unto them, “Verily I say unto you, if these
should hold their peace, the very stones should cry out.” Moreover,
afterwards, when they would have had him rebuke them in the Temple, and
when they said unto him, “Hearest thou what these say?” then Jesus spake
unto them yet more clearly, and said, “Yea, have ye never read, ‘Out of
the mouths of babes and sucklings Thou hast perfected praise’?”
When we came to the foot of Mount Moriah, we arrayed ourselves to enter
into the temple, and we went in by the gate called Shushan. But lo, the
courts of the temple and all the ways which lead into the courts were
crowded with oxen and doves, and drovers and money‐changers; and it was
more like unto a market‐place or shambles than to a temple of the Lord:
even as I had beheld it two years before, when I came to offer sacrifice
during my mother’s sickness, yea, and worse also. For during the week
before the Passover, almost the whole of the Jewish nation was wont to
assemble in Jerusalem for to offer sacrifice, even as many (so it hath
been reported to me, but it is well nigh past belief) as three hundred
myriads; wherefore, though there should be but one lamb slain for a score
of pilgrims, yet the number of beasts to be sacrificed at one time must
needs be many thousands, not less than one hundred and fifty thousand.
When Jesus looked around on all this stir and traffic, he was sore
displeased, and his anger was very hot, yea, such as I had seldom noted
the like in him before; and he bade the merchants and money‐changers take
their wares hence. But when they would not, he made unto himself a scourge
of cords and drove them before him; and the disciples and the people did
the same, and overthrew the tables of the money‐changers, and thrust out
them which sold doves. And Jesus said unto the Pharisees, “It is written,
My house shall be called the House of Prayer; but ye have made it a den of
thieves.”
When Jesus spake these words, the Pharisees were exceeding wrath, and
certain of their servants ran forward as if they would have laid hands on
Jesus. Howbeit, Hezekiah the Scribe (the same of whom I have often made
mention above) checked them, lest there should have been a tumult of the
people. But it was plain to all men that they would fain have destroyed
Jesus, only they feared the people. Therefore Jesus made no long stay for
that day in the temple, but gave commandment to return to Bethany (for he
would not tarry in Jerusalem by night lest the chief priests and Pharisees
should lay hands upon him); and certain of the disciples accompanied us to
the gate of the city, but not many.
While we were going through the streets of the city toward the gate, we
conversed concerning that which had happened, and especially concerning
the driving out of the merchants and the money‐lenders; and most said that
it was well done, for the presence of them that bought and sold defiled
the House of the Lord. But a certain Greek, of Philip’s acquaintance (one
of them that had desired Philip that they might see Jesus), said that it
was not well done of our Master, thus with his own hand to drive out them
that bought and sold: “For,” said he, “it is not the part of a philosopher
to use violence, nor to be moved by passion to anything that is against
seemliness and dignity, nor to take upon himself the part of a common
door‐keeper.” Not much was said in answer at that time, for other thoughts
possessed our minds; only John said that our Master did well to be angry,
because he saw his Father’s House defiled. Nevertheless oftentimes, since
that day, the words of the Greek have come into my mind, and also other
like words of Xanthias, how that “towards the end of his life, Jesus of
Nazareth was driven out of the bounds of his patience by the persecution
of enemies; so that he became bitter and somewhat austere.”
But my judgment is not so. For to me it seemeth that all through those
days of tarrying in Jerusalem and in Bethany, our Master was neither
bitter nor austere. But he had ever before his eyes the thought of us his
disciples; and he was ever musing on our desolation, (which should fall
upon us when he should be parted from us), and how we should fare,
contending without him against the Pharisees and against all other evil.
Therefore he desired to leave it, as it were, on record, that the worst
kind of sacrilege is the sacrilege of them which handle sacred things
without the feeling thereof. And, as he had entered into Jerusalem like
one having authority, so he desired perchance (for our sakes) to manifest
himself, in the temple also, as one to whom obedience was due. Again,
whereas Xanthias saith that Jesus, ever before in Galilee, taught us to
endure evil, and not to put down evil by force, as now in Jerusalem; “The
former rule,” saith Quartus, “applieth only to the brethren that live in
the midst of them that know not the truth. But wheresoever a nation or a
congregation, shall recognise a certain law” (as our nation did in the
worship of the temple), “there perchance the breaking of the law is not to
be suffered, and the law is to be maintained, even by force. For it is one
thing to avenge oneself, but another to avenge a law.” After this manner
wrote Quartus; but, in any case, Xanthias was assuredly wrong in saying
that Jesus was “embittered by persecution;” unless it be bitter to call
Satan Satan. For he was gentle and tender and very loving even to the
last.
Howbeit at this time our thoughts were full of other matters, so that we
were the less bent on defending our Master against the friend of Philip.
For we were something downcast, and Judas even more than the rest, because
nothing had come of our entering into Jerusalem; but, as Judas phrased it,
all our great purposes had ended in naught. “For,” said Judas, “the Lord
hath given occasions, but we have used them not. For first, when we
entered in at this same gate this morning, then I looked that Jesus should
have given the word to disarm the guard that kept watch therein. But
afterwards, when we had entered into the city and all the citizens were
gathered to us, then at least I hoped to have heard him give commandment
to assail the Fort of Antonia; or else I expected that he would have
worked some sign in heaven, to have turned every one to our side, and so
to have driven out the Gentiles without shedding of blood. But now we have
gained nothing. Nay, we have lost everything. For we shall not again
gather the multitude thus round us. And as for the Pharisees, he hath now
so angered them that, even were he to work an hundred signs in heaven, I
doubt they would not now accept him.” Hereupon John said that we must have
patience and trust in Jesus; but Judas made answer that the time had
passed for patience, and that other courses must be tried.
For the space of two days, namely, the second day of the week, and
likewise the third day, Jesus resorted to the temple daily, and taught the
people there: but the more he saw of the temple, and of the priests
therein, and likewise of the Pharisees and Sadducees (who disputed with
him daily in the temple), so much the more his heart loathed the
abominations which he discerned, insomuch that he seemed like unto one
contending against Satan himself, enthroned in the Holy Place; and his
words against the Pharisees in those days were as if he desired that they
should be engraven in fiery letters upon the hearts of all that heard him,
for ever. So hot was the vehemency of his passion against them; yet not
against them, but against the Satan in their hearts, who through them
reigned over Israel. For whatsoever Jesus had noted of evil in the
teaching of the Scribes in Galilee, and whatsoever of blindness and
narrowness, yea, and of persecution and malignity; all this, and much more
did he note in the Scribes of Jerusalem; insomuch that the Holy City and
the temple itself now seemed to him to have become a very source of evil,
poisoning the waters of life for the whole of the people.
At the first, the Pharisees began to lay snares to take him at an
advantage before the face of all the people; but he answered them
according to their folly, proving to all the people that they knew not the
foundations of truth. When they asked him by what authority he did that
which he did, he would not tell them; but they must first tell him whether
the baptism of John were from heaven or no; which question they feared to
answer. As to the giving of tribute, he said that the denarius (which had
on it the image of Cæsar) spake, of itself, that they that used it should
give Cæsar his due. But when he gave back unto the Pharisee the denarius,
saying these words, “Render therefore to Cæsar the things which are
Cæsar’s,” then he paused for an instant, and afterwards added, “and to God
the things that are God’s.” This he said, not as though some things
belonged to Cæsar and not to God; but as though each man, in giving unto
Cæsar his dues, must bear in mind that he was thereby giving to God his
dues also; for a time might come when it might be a defrauding of God to
give Cæsar tribute; but, at that time, to have refused tribute to Cæsar,
would have been to refuse God His dues. So he bade them obey the signs of
the times, yet so as never to defraud God; nor would he lay down any rule,
as they had desired, but pointed to the foundations of righteousness,
which lie in the heart and not in the hands. The like also he did in
saying that the love of God and of man was the chief commandment of the
Law. But concerning the Sadducees and their doctrine, that there is no
resurrection, he said that the second life differeth from the first as
much as angels differ from men; so that the bands whereby we are bound
together here, will not be the same as will bind us together there.
Howbeit he said not that there should be no bands hereafter, nor that
these present bands should vanish; but only that they should be different,
and not carnal, but spiritual. Moreover he questioned the Pharisees
concerning their expectations of the Messiah and their interpretations of
the Scriptures; and they could not make answer to his questions.
But all these were only as the beginnings of the conflict. For presently
the Pharisees began to wax more vehement in their disputations and to
reveal their hatred of him more clearly. And when Jesus looked upon their
faces, he discerned his own death instant therein. So he turned and spake
to the people in parables, likening Israel to an estate let out to greedy
husbandmen, which killed the servants of their lord, and last of all slew
his son also, when he came to receive of the fruits of the land. Again, he
likened the Kingdom of Heaven to a wedding feast, and the Pharisees to
murderous people, subjects of a king; who would not come to the wedding of
the king’s son, but slew his servants that invited them. Then one in the
crowd, a Galilean by birth, and a man of loose life, cried aloud, “That is
well said, O prophet; for we, that are poor, shall enter into the Kingdom;
but the rich shall not enter.” But Jesus straightway continued his parable
and described an unworthy guest, admitted indeed to the feast, but soon
cast out, because he had come in not having on a wedding garment.
Thus all the day was spent in contention; but in the evening, at Bethany,
Jesus spake unto us very tenderly concerning the Holy Spirit (the mention
whereof was at this time daily more and more upon his lips), and how this
Spirit should abide with us for ever and be always our guide and helper.
Moreover he encouraged us to be of good cheer, saying that, though the
world were against us, yet he had overcome the world: and that he could
give us a peace that should last for ever. Likewise he began at this time
to say more oft and more clearly (for he had said the like before once or
twice in dark sayings) that, besides his little flock (for so he was wont
lovingly to call us), there should be yet other flocks gathered unto him,
and there should be one fold, and one shepherd. Now of all this we
understood not much at that season; for our hearts were not yet opened to
it. Howbeit his words were sweet to the ear, yea, and they reached to our
very souls; insomuch that we were drawn unto him even more than before,
and loved him with an exceeding love: but still it was hidden from us that
our Master was shortly to depart.
But as concerning the Pharisees, Jesus told us that the wrath of the Lord
must needs fall upon them. And he likened them unto a fig‐tree which
(after the manner of fig‐trees) should, by course of nature, put forth
fruit first and leaves afterwards; but this fig‐tree, he said, putteth
forth leaves but no fruits. Therefore the Lord, seeking fruit, goeth unto
the tree, rising up early in the morning; and he looketh on it, and behold
there are leaves, but no fruits. Then was the Lord wroth, and breathed
upon the tree, and said unto it, “No man eat fruit of thee hereafter for
ever:” and lo, when He returned and came by the same path again in the
evening, the tree had withered away. When we heard these things,
straightway there came into our minds another parable which our Master had
spoken in former times concerning a barren tree; how the owner thereof
cometh to the gardener and saith, “Lo, these two years I come seeking
fruit and find none. Cut it down.” But the gardener besought the Lord that
it might not be cut down till another year should pass, if perchance it
might in the meantime bear fruit. Thence we perceived, comparing the two
parables together, that Jesus discerned the wrath of God now nearer at
hand. For before, there was mention of hope and of a respite of two years;
but now there was to be no hope and no respite.
But most strange it was to us to note how the worship and splendour of the
temple, caused him no pleasure, but rather displeasure. Yet so it was. For
on the second day of the week, when he was going forth from the city in
the evening, a certain citizen of Jerusalem besought the disciples that
they would shew him the buildings of the temple; “For,” said he, “it were
a shame that Jesus of Nazareth should have been now two whole days in
Jerusalem and not to have seen these sights.” But when the disciples moved
him to see these things, he seemed like unto one constraining himself to
look upon them that he might do us a pleasure: and when he had looked
round upon them all, then he was silent for a while, and we perceived that
they pleased him not. At last he opened his mouth and said unto us, “See
ye not all these things? verily I say unto you there shall not be left
here one stone upon another that shall not be thrown down.”
But when another spake of the many years during which the temple had been
a‐building, Jesus answered that, even though the temple were destroyed to‐
day, the Lord could raise up the true temple in three days. Now whether by
“three days,” he meant three days exactly, or “two or three days,”
according to the common phrase, concerning this matter, it has been
disputed sufficiently above. But when he spake of the true temple,
assuredly he meant, not the temple of Herod, but that invisible temple set
upon a rock, whereof he had before spoken to Simon Peter; and this temple
seemed to him at all times one with himself: therefore said he that the
true temple would be raised up, meaning the Son of man, and, in himself,
the Church or Congregation of mankind.
But all this was hid from us at that time, save that we understood Jesus
to set no store by the temple of Herod, in that he discerned the fire of
God’s wrath impending over it. And to us, as I remember, yea even to us
that had daily converse with Jesus, it seemed strange that he should so
set at naught that same temple which he had himself cleansed. For
throughout all the land of Israel, the temple, being but one (and not
many, as in Gentile countries), and very full of most ancient memories,
because it presented and signified to us the former temple of Solomon and
the tabernacle of Moses, this temple, I say, albeit Herod the Idumæan had
built it, nevertheless seemed to us, in Israel, very holy, and well nigh
one with Israel itself. And for this cause Xanthias blameth the saying of
Jesus touching the temple, how that it should be thrown down: for saith
Xanthias, the casting down of the temple must needs have seemed to the
common folk in Israel all one with the casting down of Israel itself even
as the Romans took it ill when, in after days, Gaius Cæsar desired of his
gods that the Roman people might have had but one neck that he might have
destroyed it at a blow. Wherefore Xanthias findeth fault with this saying
of Jesus, as not politic, nor discreet.
But, in my judgment, Jesus spake herein not truthfully only, but also
expediently; yea and expediently for all time; bearing witness, as it
were, even now to all the churches, lest perchance the service of the Lord
become the service of Satan: as it was in the temple of Herod. For all
things therein seemed unto him to savour of hypocrisy, being done to
obtain praise and admiration of men, but not to lift up the heart unto the
Lord; so that the very splendour and brightness hid, instead of revealing,
Him whose name is the Truth. Therefore when he was led to the treasury and
bidden to mark how great gifts the rich men cast therein, he stood awhile
watching; then turning round to us, he pointed to a certain poor widow
(who had cast in no more than two mites, or a farthing), and he said,
“This poor widow hath cast in more than all they which have cast into the
treasury.” Many other like words he said at this time: and, in fine, he
ceased after the first day to speak concerning the purifying of the
temple, nor would he any more call it his Father’s house; for he perceived
that it was become a den of thieves and that the purifying must be by
fire. But that which most of all made us at that time to marvel, was, that
he spake of the Chief Priests and Pharisees as murderers. But hereby he
meant, as I judge, not only that they desired to slay him, but also that
they were slaying the souls of all Israel by giving unto the people a
doctrine and a worship, that were as poison to the hearts of mankind.
Wherefore, as a man might discern with the eye the spots of blood upon the
hand of a murderer, even so (but with much more clearness) did our Master
discern the blood of Israel upon the souls of the Priests and Scribes in
the temple; insomuch that the temple itself appeared even as a great
slaughter‐house, and the worshippers as murdered men, and the priests, as
butchers girt for the slaughter of Truth.
Therefore on the last day, even on the third day of the week, when the sun
was nigh setting, and the time was now at hand that Jesus should depart
from the temple, and he knew he should enter it no more; behold, he stood
up in the presence of all the people, and poured forth denunciation
against the Pharisees as being verily the children of Satan. Some of them
he charged with love of gain; and he bade the multitude especially to
beware of those Scribes who devour widows’ houses and wring forth gifts
for the synagogues, and for a pretence make long prayers. These, he said,
should receive even greater condemnation than the rest. But even against
them that cared not for money, yea even against all the Pharisees, he
brought grievous accusations.
For he said they had quenched the spirit of life within their hearts, so
that Satan had taken possession of them and used them as his tools. For
this cause they could not distinguish between small things and great,
between the purifying of the outside and the inside, between that which
sanctifieth and that which is sanctified; and they esteemed the tithing of
mint and anise and cummin of more avail than mercy, judgment, and truth.
Also he said they had made the interpretation of the Law into a gainful
profession, doing whatsoever they did for to be honoured and admired of
men. Therefore he spared not to call them, not only fools and blind, but
also hypocrites. For he said that they knew in their own hearts that they
had no sight and no knowledge, yet they professed to see and to know; and
they had cast out their own consciences, yet would they fain appear able
to judge between right and wrong. Thus they presented one appearance to
men, which look only on the outside; but another appearance to God, who
discerneth the inside; and therefore he called them actors in masks, or
hypocrites; he likened them also unto whited sepulchres, hiding death
within them. For they hated the Spirit of life, and they lived by rules
and precepts which work death; and they would neither enter into life
themselves, nor suffer the people of the land to enter in; and they feared
and hated prophets and prophecies, and would fain destroy them; and they
had hated John the prophet while he lived, and now they hated Jesus, even
to the death: and this, while they professed to repent of the persecutions
of the prophets by our forefathers, and to build monuments to their
memory, saying, “If we had been in the days of our fathers, we would not
have been partakers with them in the blood of the prophets.”
After this, he turned round, to go forth for the last time from the
temple. But as he came to the steps, he looked back upon all the
Pharisees, and upon all their friends (who stood all gathered together
behind him, watching him depart), and he pronounced a curse upon them; as
though it needs must be that they must yet continue their course; and
Satan must accomplish his purpose in them, and must be revealed in all his
wickedness working through the Pharisees his bondsmen; and the judgment of
the Lord must needs fall upon these servants of Satan: “Fill ye up the
measure of your fathers. Ye serpents, ye generation of vipers, how can ye
escape the damnation of hell? Wherefore behold, I send unto you prophets
and wise men and scribes: and some of them ye shall kill and crucify: and
some of them shall ye scourge in your synagogues and persecute from city
to city. That upon you may come all the righteous blood shed upon the
earth, from the blood of righteous Abel unto the blood of Zachariah son of
Barachiah, whom ye slew between the temple and the altar. Verily I say
unto you, all these things shall come upon this generation.”