CHAPTERS 127 - 162 JERUSALEM
127. 1.Jesus departed from the desert and entered into Jerusalem; whereupon all the people ran to the Temple to see him. So after the reading of the psalms Jesus mounted up on the pinnacle where the scribe used to mount, and, having beckoned for silence with his hand, he said : "Blessed be the holy name of God, O brethren, who has created us of the clay of the earth, and not of flaming spirit. For when we sin we find mercy before God, which Satan will never find, because through his pride he is incorrigible, saying that he is always noble, for that he is flaming spirit.
2. Have you heard, brethren, that which our father David says of our God, that he remembers that we are dust and that our spirit goes and returns not again, wherefore he has had mercy upon us? Blessed are they that know these words, for they will not sin against their Lord eternally, seeing that after the sin they repent, wherefore their sin abides not. Woe to them that extol themselves, for they shall be humbled to the burning coals of hell. Tell me, brethren, what is the cause for self-exaltation? Is there, perhaps, any good here upon earth? No, assuredly, for as says Solomon, the prophet of God: "Everything that is under the sun is vanity." But if the things of the world do not give us cause to extol ourselves in our heart, much less does our life give us cause; for it is burdened with many miseries, since all the creatures inferior to man fight against us.
3. O, how many have been slain by the burning heat of summer; how many have been slain by the frost and cold of winter; how many have been slain by lightning and by hail; how many have been drowned in the sea by the fury of winds; how many have died of pestilence, of famine, or because they have been devoured of wild beasts, bitten of serpents, choked by food! O hapless man, who extols himself having so much to weigh him down, being laid wait for by all the creatures in every place! But what shall I say of the flesh and the sense that desire only iniquity; of the world, that offers nought but sin; of the wicked, who, serving Satan, persecute whosoever would live according to the Law of God? Certain it is, brethren, that if man, as says our father David, with his eyes should consider eternity, he would not sin.
4. To extol oneself in one's heart is but to lock up the pity and mercy of God, that he pardon not. For our father David says that our God remembers that we are but dust and that our spirit goes and returns not again. Whoever extols himself, then, denies that he is dust, and hence, not knowing his need, he asks not help, and so angers God his helper. As God lives, in whose presence my soul stands, God would pardon Satan if Satan should know his own misery, and ask mercy of his Creator, who is blessed for evermore.
128. 1. Accordingly, brethren, I, a man, dust and clay, that walk upon the earth, say to you: Do penance and know your sins. I say, brethren, that Satan, by means of the Roman soldiery, deceived you when you said that I was God. Wherefore, beware that you believe them not, seeing they are fallen under the curse of God, serving the false and lying Gods; even as our father David invokes a curse upon them, saying: The Gods of the nations are silver and gold, the work of their hands; that have eyes and see not, have ears and hear not, have noses and smell not, have a mouth and eat not, have a tongue and speak not, have hands and touch not, have feet and walk not. Wherefore said David our father, praying our living God, Like to them be they that make them and they that trust in them.2. O pride unheard of, this pride of man, who being created by God out of earth forgets his condition and would fain make God at his own pleasure! Wherein he silently mocks God, as though he should say: There is no use in serving God. For so do their works show. To this did Satan desire to reduce you, O brethren, in making you believe me to be God; because, I not being able to create a fly, and being passable and mortal, I can give you nothing of use, seeing that I myself have need of everything. How, then, could I help you in all things, as it is proper to God to do? Shall we, then, who have for our God the great God who has created the universe with his word, mock at the Gentiles and their Gods?
The Pharisee & the Publican3. There were two men who came up here into the Temple to pray: the one was a Pharisee and the other a publican. The Pharisee drew near to the sanctuary, and praying with his face uplifted said: "I give you thanks, O Lord my God, because I am not as other men, sinners, who do every wickedness, and particularly as this publican; for I fast twice in the week and give tithes of all I possess.' The publican remained afar off, bowed down to the earth, and beating his breast he said with bent head: 'Lord, I am not worthy to look upon the heaven nor upon your sanctuary, for I have sinned much; have mercy upon me!'
4. Truly I say to you, the publican went down from the Temple in better case than the Pharisee, for that our God justified him, forgiving him his sin. But the Pharisee went down in worse case than the publican, because our God rejected him, having his works in abomination.
129. 1. Shall the axe, perhaps, boast itself at having cut down the forest where a man has made a garden? No, assuredly, for the man has done all, yes and [made] the axe, with his hands. And you, O man, shall you boast yourself of having done anything that is good, seeing our God created you of clay and works in you all good that is wrought? And why do you despise your neighbour? Do you not know that if God had not preserved you from Satan you would be worse than Satan? 2. Do you not know that one single sin changed the fair angel into the most repulsive demon? And that the most perfect man that has come into the world, which was Adam, it changed into a wretched being, subjecting him to what we suffer, together with all his offspring? What decree, then, have you, in virtue whereof you may live at your own pleasure without any fear? Woe to you, O clay, for because you have exalted yourself above God who created you you shall be abased beneath the feet of Satan who lays wait for you."
IN SIMON THE LEPER'S HOUSE 3. And having said this, Jesus prayed, lifting up his hands to the Lord, and the people said: "So be it! So be it!" When he had finished his prayer he descended from the pinnacle. Whereupon there were brought to him many sick folk whom he made whole, and he departed from the Temple. Thereupon Simon, a leper whom Jesus had cleansed, invited him to eat bread. The priests and scribes, who hated Jesus, reported to the Roman soldiers that which Jesus had said against their Gods. For indeed they were seeking how to kill him, but found it not, because they feared the people.
Mary, the Public Sinner5. * Jesus, having entered the house of Simon, sat down to the table. And while he was eating, behold a woman named Mary, a public sinner, entered into the house, and flung herself upon the ground behind Jesus' feet, and washed them with her tears, anointed them with precious ointment, and wiped them with the hairs of her head. Simon was scandalized, with all that sat at meat, and they said in their hearts: "If this man were a prophet he would know who and of what sort is this woman, and would not suffer her to touch him." Then Jesus said: "Simon, I have a thing to say to you." Simon answered: "Speak, O Master, for I desire your word."
The Man with Two Debtors130. 1. * Jesus said: "There was a man who had two debtors. The one owed to his creditor fifty pence, the other five hundred. Whereupon, when neither of them had wherewithal to pay, the owner, moved with compassion, forgave the debt to each. Which of them would love his creditor most?" Simon answered: "He to whom was forgiven the greater debt."
2. Jesus said: "You have well said; I say to you, therefore, behold this woman and yourself; for you were both debtors to God, the one for leprosy of the body, the other for leprosy of the soul, which is sin. God our Lord, moved with compassion through my prayers, has willed to heal your body and her soul. You, therefore, love me little, because you have received little as a gift. And so, when I entered your house you did not kiss me nor anoint my head. But this woman, lo! straightway on entering your house she placed herself at my feet, which she has washed with her tears and anointed with precious ointment. Wherefore truly I say to you, many sins are forgiven her, because she has loved much." And turning to the woman he said: "Go your way in peace, for the Lord our God has pardoned your sins; but see you sin no more. Your faith has saved you."
John in the House of Herod131. 1. His disciples drew near to Jesus after the nightly prayer, and said: "O Master, how must we do to escape pride?" Jesus answered: "Have you seen a poor man invited to a prince's house to eat bread?" John answered: "I have eaten bread in Herod's house. For before I knew you I went to fish, and used to sell the fish to the family of Herod. Whereupon, one day when he was feasting, I having brought thither a fine fish, he made me stay and eat there." Then Jesus said: "Now how did you eat bread with infidels? God pardon you, O John! But tell me, how did you bear yourself at the table? Did you seek to have the most honourable place? Did you ask for the most delicate food? Did you speak when you were not questioned at the table? Did you account yourself more worthy than the others to sit at table?"
2. John answered: "As God lives, I did not dare to lift up my eyes, seeing myself, a poor fisherman, ill-clad, sitting among the king's barons. Whereupon, when the king gave me a little piece of flesh, I thought that the world had fallen upon my head, for the greatness of the favour that the king did to me. And truly I say that, if the king had been of our Law, I should have been fain to serve him all the days of my life." Jesus cried out: "Hold your peace, John, for I fear lest God should cast us into the abyss, even like Abiram, for our pride!"
3. The disciples trembled with fear at the words of Jesus; when he said again: "Let us fear God, that He cast us not into the abyss for our pride. O brethren, have you heard of John what is done in the house of a prince? Woe to the men that come into the world, for as they live in pride they shall die in contempt and shall go into confusion. For this world is a house where God feasts men, wherein have eaten all the holy ones and prophets of God. And truly I say to you, everything that a man receives, he receives it from God. Wherefore man ought to bear himself with deepest humility; knowing his own vileness and the greatness of God, with the great bounty by which he nourishes us. Therefore it is not lawful for man to say: 'Ah, why is this done and this said in the world?' but rather to account himself, as in truth he is, unworthy to stand in the world at God's board. As God lives, in whose presence my soul stands, there is nothing so small received here in the world from [the hand of] God, but that in return man ought to spend his life for love of God.
4. As God lives, you sinned not, O John, in eating with Herod, for it was of God's disposition you did so, in order that you might be our teacher and [the teacher] of every one that fears God. So do," said Jesus to his disciples, "that you may live in the world as John lived in the house of Herod when he ate bread with him, for so shall you be in truth free from all pride."
THE SHORE OF THE SEA OF GALILEE132. 1. Jesus walking along the sea of Galilee was surrounded by a great multitude of folk, wherefore he went into a little boat which lay a little off from the shore by itself, and anchored so near the land that the voice of Jesus might be heard. Whereupon they all drew near to the sea, and sitting down awaited his word. He then opened his mouth and said:
Parable of the Sower2."Behold, the sower went out to sow, whereupon as he sowed some of the seed fell upon the road, and this was trodden under foot of men and eaten up of birds; some fell upon the stones, whereupon when it sprang up, because it had no moisture, it was burnt up by the sun; some fell in the hedges, whereupon when it grew up the thorns chocked the seed; and some fell on good ground, whereupon it. bare fruit, even to thirty, sixty, and an one hundredfold."
Parable of the Tares3. Again Jesus said: "Behold, the father of a family sowed good seed in his field: whereupon, as the servants of the good man slept, the enemy of the man their master came and sowed tares over the good seed. Whereupon, when the corn sprang up, there was seen sprung up among the corn a great quantity of tares. The servants came to their master and said: "O Sir, did you not sow good seed in your field? Wherefore then is there sprung up therein a great quantity of tares?" The master answered: 'Good seed did I sow, but while men slept the enemy of man came and sowed tares over the corn.'
4. Said the servants: "Will you that we go and pull up the tares from among the corn?" The master answered: "Do not so, for you would pull up the corn therewith; but wait till the time of harvest comes. For then shall you go and pull up the tares from among the corn and cast them into the fire to be burned, but the corn you shall put into my granary.' "
Parable of the Figs 5. Again Jesus said: "There went forth many men to sell figs. But when they arrived at the market-place, behold, men sought not good figs but fair leaves. Therefore the men were not able to sell their figs. And seeing this, an evil citizen said: 'Surely I may become rich.' Whereupon he called together his two sons and [said]: 'Go you and gather a great quantity of leaves with bad figs.' And these they sold for their weight in gold, for the men were mightily pleased with leaves. Whereupon the men, eating the figs, became sick with a grievous sickness."
Parable of the Fountain6. Again Jesus said: "Behold a citizen has a fountain, from which all the neighbouring citizens take water to wash off their uncleanness; but the citizen suffers his own clothes to putrefy."
Parable of the Apples7. Again Jesus said: "There went forth two men to sell apples. The one chose to sell the peel of the apple for its weight in gold, not caring for the substance of the apples. The other desired to give the apples away, receiving only a little bread for his journey. But men bought the peel of the apples for its weight in gold, not caring for him who was fain to give them, no even despising him."
THE HOUSE OF
THE WIDOW'S SON IN NAIN8. And thus on that day Jesus spoke to the crowd in parables. Then having dismissed them, he went with his disciples to Nain, where he had raised to life the widow's son; who, with his mother, received him into his house and ministered to him.
The Parables Interpreted 133. 1. His disciples drew near to Jesus and asked him, saying: "O Master, tell us the meaning of the parables which you spoke to the people." Jesus answered: "The hour of prayer draws near; wherefore when the evening prayer is ended I will tell you the meaning of the parables." When the prayer was ended, the disciples came near to Jesus and he said to them: 'The man who sows seed upon the road, upon the stones, upon the thorns, upon the good ground, is he who teaches the word of God, which falls upon a great number of men.
2. It falls upon the road when it comes to the ears of sailors and merchants, who by reason of the long journeys which they make, and the variety of nations with whom they have dealings, have the word of God removed from their memory by Satan. It falls upon the stones when it comes to the ears of courtiers, for by reason of the great anxiety these have to serve the body of a prince the word of God to does not sink into them. Wherefore, albeit they have some memory thereof, as soon as they have any tribulation the word of God goes out of their memory: for, seeing they serve not God, they cannot hope for help from God.
3. It falls among the thorns when it comes to the ears of them that love their own life, whereupon, though the word of God grow upon them, when carnal desires grow up they choke the good seed of the word of God, for carnal comforts cause [men] to forsake the word of God. That which falls on good ground is when the word of God comes to the ears of him who fears God, whereupon it brings forth fruit of eternal life. Truly I say to you, that in every condition when man fears God the word of God will bear fruit in him.
4. 'Of that father of a family, I tell you truly that he is God our Lord; father of all things, for that he has created all things. But he is not a father after the manner of nature, for that he is incapable of motion, without which generation is impossible. It is, then, our God, whose is this world; and the field where he sows is mankind, and the seed is the word of God. So when the teachers are negligent in preaching the word of God, through being occupied in the business of the world, Satan sows error in the heart of men, whence are come countless sects of wicked doctrine.
5. 'The holy ones and prophets cry: "O Sir, gave you not, then, good doctrine to men? Wherefore, then, be there so many errors?" God answers: 'I have given good doctrine to men, but while men have been given up to vanity Satan has sowed errors to bring to nothing my Law.' The holy ones say: 'O Sir, we will disperse these errors by destroying men."
6. God answers: 'Do not so, for the faithful are so closely joined to the infidels by kinship that the faithful will be lost with the infidel. But wait until the Judgment, for at that time shall the infidels be gathered by my angels and shall be cast out with Satan into hell, while the good faithful ones shall come to my kingdom.' Surely, many infidel fathers shall beget faithful sons, for whose sake God waits for the world to repent.
134. 1. They that bear good figs are the true teachers who preach good doctrine, but the world, which takes pleasure in lies, seeks from the teachers leaves of fine words and flattery. The which seeing, Satan joins himself with the flesh and the sense, and brings a large supply of leaves; that is, a quantity of earthly things, in which he covers up sin; the which receiving, man becomes sick and ready for eternal death.2. The citizen who has the water and gives his water to others to wash off their uncleanness, but suffers his own garments to become putrefied, is the teacher who to others preaches penitence and himself abides still in sin. O wretched man, because not the angels but his own tongue writes upon the air the punishment that is fitting for him! If one had the tongue of an elephant, and the rest of his body were as small as an ant, would not this thing be monstrous? Yes, surely. Now I say to you, truly, that he is more monstrous who preaches penitence to others, but himself repents not of his sins.
3. Those two men that sell apples are the one, he who preaches for love of God, wherefore he flatters none, but' preaches in truth, seeking only a poor man's livelihood. As God lives, in whose presence my soul stands, such a man is not received by the world, but rather despised. But he who sells the peel for its weight in gold, and gives the apple away, he it is who preaches to please men: and, so flattering the world, he ruins the soul that follows his flattery. Ah! how many have perished for this cause!'
4. Then answered he who writes and said: "How should one listen to the word of God; and how should one know him that preaches for love of God?" Jesus answered: "He that preaches should be listened to as though God were speaking when he preaches good doctrine; because God is speaking through his mouth. But he that reproves not sins, having respect of persons, flattering particular men, should be avoided as an horrible serpent, for in truth he poisons the human ear. Understand you? Truly I say to you, even as a wounded man has no need of fine bandages to bind up his wounds, but rather of a good ointment, so also has a sinner no need of fine words, but rather of good reproofs, in order that he may cease to sin.'
The Seven Centres of Hell135. 1. Then said Peter: "O Master, tell us how the lost shall be tormented, and how long they shall be in hell, in order that man may flee from sin." Jesus answered: 'O Peter, it is a great thing that you have asked, nevertheless, if God please, I will answer you. Know you, therefore, that hell is one, yet has seven centres one below another;. Hence, even as sin is of seven kinds, for as seven gates of hell has Satan generated it: so are there seven punishments therein.
[PRIDE] 2. For the proud, that is the loftiest in heart, shall be plunged into the lowest centre, passing through all the centres above it, and suffering in them all the pains that are therein. And as here he seeks to be higher than God, in wishing to do after his own manner, contrary to that which God commands, and not wishing to recognize anyone above him: even so there shall he be put under the feet of Satan and his devils, who shall trample him down as the grapes are trampled when wine is made, and he shall be ever derided and scorned of devils.
[ENVY] 3. 'The envious, who here chaffs at the good of his neighbour and rejoices at his misfortune, shall go down to the sixth Centre, and there shall be chafed by the fangs of a great number of infernal serpents. And it shall seem to him that all things in hell rejoice at his torment, and mourn that he be not gone down to the seventh centre. For although the damned are incapable of any joy, yet the justice of God shall cause that it shall so seem to the wretched envious man, as when one seems in a dream to be spurned by some one and feels torment thereby even so shall be the object set before the wretched envious man. For where there is no gladness at all it shall seem to him that every one rejoices at his misfortune, and mourns that he has no worse.
[COVETOUSNESS] 4. The covetous shall go down to the fifth Centre, where he shall suffer extreme poverty, as the rich feast suffered. And the demons, for greater torment, shall offer him that which he desires, and when he shall have it in his hands other devils with violence shall snatch it from his hands with these words: "Remember that you would not give for love of God; so God wills not that you now receive. Oh unhappy man! Now shall he find himself in that condition when he shall remember past abundance and behold the penury of the present; and that with the goods that then he may not have he could have acquired eternal delights!
[LUST] 5. To the fourth centre shall go the lustful, where they that have transformed the way given them by God shall be as corn that is cooked in the burning dung of the devil. And there shall they be embraced by horrible infernal serpents. And they that shall have sinned with harlots, all these acts of impurity shall be transformed for them into union with the infernal furies; which are demons like women, whose hair is serpents, whose eyes are flaming sulphur, whose mouth is poisonous, whose tongue is gull whose body is all girt with barbed hooks like those wherewith they catch the silly fish, whose claws are like those of gryphons, whose nails are razors, the nature of whose generative organs is fire. Now with these shall all the lustful enjoy the infernal embers which shall be their bed.
[SLOTH] 6. To the third centre shall go down the slothful who will not work now. Here are built cities and immense palaces, which as soon as they are finished must needs be pulled down straightway, because a single stone is not placed aright. And these enormous stones are laid upon the shoulders of the slothful, who has not his hands free to cool his body as he walks and to ease the burden, seeing that sloth has taken away the power of his arms. and his legs are fettered with infernal serpents. And, what is worse, behind him are the demons, who push him, and make him fall to earth many times beneath the weight; nor does any help him to lift it up: no, it being too much to lift, a double amount is laid upon him.
[GLUTTONY] 7. To the second centre shall go down the gluttonous. Now here there is dearth of food, to such a degree that there shall be nought to eat but live scorpions and live serpents, which give such torment that it would be better never to have been born than to eat such food. There are offered to them indeed by the demons, in appearance, delicate meats; but for that they have their hands and feet bound with fetters of fire, they cannot put out a hand on the occasion when the meat appears to them. But what is worse, those very scorpions which he eats that they may devour his belly, not being able to come forth speedily, rend the secret parts of the glutton. And when they are come forth foul and unclean, filthy as they are, they are eaten over again.
[WRATH] 8. The wrathful goes down to the first centre, where he is insulted by all the devils and by as many of the damned as go down lower than he. They spurn him and smite him, making him lie down upon the road where they pass, planting their feet upon his throat. Yet is he not able to defend himself, for that he has his hands and feet bound. And what is worse, he is not able to give vent to his wrath by insulting others, seeing that his tongue is fastened by a hook, like that which he uses who sells flesh. In this accursed place shall there be a general punishment, common to all the centres, like the mixture of various grains make a loaf. For fire, ice, thunderstorms, lightning, sulphur, heat, cold, wind, frenzy, terror, shall all be united by the justice of God, and in such wise that the cold shall not temper, the heat nor the fire the ice, but each shall give torment to the wretched sinner.
136. 1. In this accursed spot shall abide the infidels for evermore: insomuch that if the world were filled with grains of millet, and a single bird once in a hundred years should take away a single grain to empty the world if when it should be empty the infidels were to go into paradise, they would rest delighted. But there is not this hope, because their torment cannot have an end, seeing that they were not willing for the love of God to put an end to their sin. But the faithful shall have comfort, because their torment shall have an end.' The disciples were affrighted, hearing this, and said: 'So then the faithful must go into hell?'
The Intercession of Muhammad 2. Jesus answered: 'Every one, be he who he may, must go into hell. It is true, however, that the holy ones and prophets of God shall go there to behold, not suffering any punishment and the righteous, only suffering fear. And what shall I say? I tell you that thither shall come [even] the Messenger of God, to behold the justice of God. Thereupon hell shall tremble at his presence. And because he has human flesh, all those that have human flesh and shall be under punishment, so long as the Messenger of God shall abide to behold hell, so long shall they abide without punishment. But he shall abide there [only] so long as it takes to shut and open the eyes. And this shall God do in order that every creature may know that he has received benefit from the Messenger of God.
3. When he shall go there all the devils shall shriek, and seek to hide themselves beneath the burning embers, saying one to another: "Fly, fly, for here comes Muhammad ;our enemy!" Hearing which, Satan shall smite himself upon the face with both his hands, and screaming shall say: "You are more noble than I, in my despite, and this is unjustly done!" As for the faithful, who are in seventy-two grades, those of the two last grades, who shall have had the faith without good works, the one being sad at good works, and the other delighting in evil, they shall abide in hell seventy thousand years.
4. After those years shall the angel Gabriel come into hell, and shall hear them say: "O Muhammad, where are your promises made to us, saying that those who have your faith shall not abide in hell for evermore?" Then the angel of God shall return to paradise, and having approached with reverence the Messenger of God shall narrate to him what he has heard. Then shall his Messenger speak to God and say: "Lord, my God, remember the promise made to me your servant, concerning them that have received my faith, that they shall not abide for evermore in hell." God shall answer: "Ask what you will, O my friend, for I will give you all that you ask."
137. 1. Then shall the Messenger of God say: "O Lord, there are of the faithful who have been in hell seventy thousand years. Where, O Lord, is your mercy? I pray you, Lord, to free them from those bitter punishments." Then shall God command the four favourite angels of God; that they go to hell and take out every one that has the faith of his Messenger, and lead him into paradise. And this they shall do. And such shall be the advantage of the faith of God's Messenger;, that those that shall have believed in him, even though they have not done any good works, seeing they died in this faith, shall go into paradise after the punishment of which I have spoken.'
The Miracle of the Harvest138. 1. * When morning was come, early, all the men of the city, with the women and children, came to the house where Jesus was with his disciples, and sought him saying: "Sir, have mercy upon us, because this year the worms have eaten the corn, and we shall not receive any bread this year in our land."
2. Jesus answered: "O what fear is yours! Do you not know that Elijah, the servant of God, while the persecution of Ahab continued for three years, did not see bread, nourishing himself only with herbs and wild fruits? David our father, the prophet of God, ate wild fruits and herbs for two years, [while] being persecuted [by] Saul, [and] twice only did he eat bread."
3. The men answered: "Sir, they were prophets of God, nourished with spiritual delight, and therefore they endured well; but how shall these little ones fare?" and they showed him the multitude of their children. Then Jesus had compassion on their misery, and said: "How long is it until harvest?" They answered: "Twenty days."
4. Then Jesus said: "See that for these twenty days we give ourselves to fasting and prayer; for God will have mercy upon you. Truly I say to you, God has caused this dearth because here began the madness of men and the sin of Israel when they said that I was God, or Son of God." When they had fasted for nineteen days, on the morning of the twentieth day, they beheld the fields and hills covered with ripe corn. They ran to Jesus, and recounted everything to him. And when he had heard it Jesus gave thanks to God, and said: "Go, brethren, gather the bread which God has given." They gathered so much corn that they did not know where to store it; and this thing was cause of plenty in Israel.
Jesus is Missing for Fifteen Days 5. The citizens took council to set up Jesus as their king knowing which he fled from them and the disciples strove fifteen days to find him.
Jesus Foretells His Betrayal 139. 1. Jesus was found by him who writes, and by James with John. And they, weeping, said: "O Master, why did you flee from us? We have sought you mourning; yes, all the disciples seek you weeping." Jesus answered: "I fled because I knew that a host of devils is preparing for me that which in a short time you shall see. For, the chief priests with the elders of the people shall rise against me and [they] shall wrest authority to kill me from the Roman governor, because they shall fear that I wish to usurp kingship over Israel. Moreover, I shall be sold and betrayed by one of my disciples, as Joseph was sold into Egypt.
2. But the just God shall make him fall, as says the prophet David: He shall make him fall into the pit who spreads a snare for his neighbour. For God shall save me from their hands, and shall take me out of the world." The three disciples were afraid; but Jesus comforted them saying: "Do not be afraid, for none of you shall betray me." [And the three disciples] received some consolation [from this].
DAMASCUS Jesus and the Thirty-Six Disciples
Go to Damascus3. The day following there came, two by two, thirty-six of Jesus' disciples; and he abode in Damascus awaiting the others. And they mourned every one, for they knew that Jesus must depart from the world. Wherefore he opened his mouth and said: "He who walks without knowing where he goes is surely unhappy; but more unhappy is he who is able and knows how to reach a good hostelry, yet desires and wills to abide on the miry road, in the rain, and in peril of robbers.
4. Tell me, brethren, is this world our native country? Surely not, seeing that the first man was cast out into the world into exile and there he suffers the punishment of his error. [Is there] an exile who does not aspire to return to his own rich country when he finds himself in poverty? Assuredly reason denies it, but experience proves it, because the lovers of the world will not think upon death. No, when one speaks to them [of death] they will not [heed] his speech.
Of Meditation upon Death140. 1. Believe, O men, that I [have] come into the world with a privilege which no man has had, nor will even the Messenger of God have it; seeing that our God did not create man to set him in the world, but rather to place him in paradise. It is certain that he who has no hope of receiving anything from the Romans, because they are of a law that is foreign to him, is not willing to leave his own country with all that he has, never to return, and go to live in Rome. And much less would he do so when he found himself to have offended Caesar. Even so I tell you truly, and Solomon, God's prophet, cries with me: O death, how bitter is the remembrance of you to them that have rest in their riches!
2. I do not say this because I have to die now, for I am sure that I shall live even near to the end of the world. But I will speak to you of this [matter] in order that you may learn to die. As God lives, everything that is done amiss, even once, shows that to work a thing well it is necessary to exercise oneself in that [thing]. Have you seen the soldiers, how in time of peace they exercise themselves with one another as if they were at war? How shall a man who has not learned to die well die a good death?
3. The death of the holy is precious in the sight of the Lord, said the prophet David. Do you know why [such a death is precious]? I will tell you. It is because, even as all rare things are precious, so the death of them that die well, being rare, is precious in the sight of God our creator. Whenever a man begins anything, not only is he [aiming] to finish [it], but he takes pains that his design may have a good conclusion.
s4. O miserable man, that prizes his [clothes] more than himself; for when he cuts the cloth he measures it carefully before he cuts it; and when it is cut he sews it with care. But his life - which is born to die, since [only he] who is not born does not die - [why] will men not measure their life by death? Have you seen them that build [and] how they lay every stone with the foundation in view, measuring if it is straight [so] that the wall will not fall down? O wretched man! for the building of his life will fall with great ruin because he does not look not to the foundation of death!
141. 1. Tell me: when a man is born, how is he born? Surely, he is born naked. And when he is laid dead beneath the ground, what advantage has he? A mean linen cloth in which he is wound: and this is the reward which the world gives him. If the means in every work must be proportionate to the beginning and the end in order that the work is brought to a good end, what end shall the man have who desires earthly riches? He shall die, as says David, prophet of God: "The sinner shall die a most evil death."2. 'If a man sewing cloth should thread beams instead of thread in the needle, how would the work attain [its end]? Surely he would work in vain, and be despised of his neighbours. Now man sees not that he is doing this continually when he gathered earthly goods. For death is the needle, wherein the beams of earthly goods cannot be threaded. Nevertheless in his madness he strives continually to make the work succeed, but in vain.
3. 'And whoever believes not this at my word, let him gaze upon the tombs, for there shall he find the truth. He who would fain become wise beyond all others in the fear of God, let him study the book of the tomb, for there shall he find the true doctrine for his salvation. For he will know to beware of the world, the flesh, and the sense, when he sees that man's flesh is reserved to be food of worms.
4. 'Tell me, if there were a road which was of such condition that walking in the midst thereof a man should go safely, but walking on the edges he would break his head; what would you say if you saw men opposing one another, and striving in emulation to get nearest to the edge and kill themselves? What amazement would be yours! Assuredly you would say: "They are mad and frenzied, and if they are not frenzied they are desperate." 'Even so is it true,' answered the disciples.
5. Then Jesus wept and said: 'Even so, truly, are the lovers of the world. For if they lived according to reason, which holds a middle place in man, they would follow the Law of God, and would be saved from eternal death. But because they follow the flesh and the world they are frenzied, and cruel enemies of their own selves, striving to live more arrogantly and more lasciviously than one another.'
Judas Confers with the Priests142. 1. Judas, the traitor, when he saw that Jesus was fled, lost the hope of becoming powerful in the world, for he carried Jesus' purse, wherein was kept all that was given him for love of God. He hoped that Jesus would become king of Israel, and so he himself would be a powerful man. Wherefore, having lost this hope, he said within himself: 'If this man were a prophet, he would know that I steal his money; and so he would lose patience and cast me out of his service, knowing that I believe not in him. And if he were a wise man he would not flee from the honour that God wills to give him. Wherefore it will be better that I make arrangement with the chief priests and with the scribes and Pharisees, and see how to give him up into their hands, for so shall I be able to obtain something good.'
2. Whereupon, having made his resolution, he gave notice to the scribes and Pharisees how the matter had passed in Nain. And they took counsel with the high priest, saying: 'What shall we do if this man become king? Surely we shall fare badly; because he is fain to reform the worship of God after the ancient custom, for he cannot away with our traditions. Now how shall we fare under the sovereignty of such a man? Surely we shall all perish with our children: for being cast out of our office we shall have to beg our bread.
3. 'We now, praised be God, have a king and a governor that are alien to our Law, who care not for our Law, even as we care not for theirs. And so we are able to do whatsoever we list; for, even though we sin, our God is so merciful that he is appeased with sacrifice and fasting. But if this man become king he will not be appeased unless he shall see the worship of God according as Moses wrote; and what is worse, he says that the Messiah shall not come of the seed of David (as one of his chief disciples has told us), but says that he shall come of the seed of Ishmael, and that the promise was made in Ishmael and not in Isaac.
4. 'What then shall the fruit be if this man be suffered to live? Assuredly the Ishmaelites shall come into repute with the Romans, and they shall give them our country in possession; and so shall Israel again be subjected to slavery as it was aforetime.' Wherefore, having heard the proposal, the high priest gave answer that he must needs treat with Herod and with the governor, 'because the people are so inclined towards him that without the soldiery we shall not be able to do anything; and may it please God that with the soldiery we may accomplish this business.' Wherefore, having taken counsel among themselves, they plotted to seize him by night, when the governor and Herod should agree thereto.
The Disciples Arrive in Damascus 143. 1. Then all the disciples came to Damascus, by the will of God. And on that day Judas the traitor, more than any other, made show of having suffered grief at Jesus' absence, at which Jesus said: "Let every one beware of him who without occasion labours to give you tokens of love." And God took away our understanding, that we might not know to what end he said this. After the coming of all the disciples, Jesus said: "Let us return into Galilee, for the angel of God has said to me that I must go there."
THE HOUSE OF ZACCHAEUS
IN NAZARETH
Zacchaeus in the Sycamore Tree
2. So one sabbath morning, Jesus came to Nazareth. When the citizens recognized Jesus, everyone desired to see him. A publican named Zacchaeus, who was of small stature, not being able to see Jesus because of the great multitude, climbed to the top of a sycamore, and there waited for Jesus to pass that place when he went to the synagogue. Jesus then, having come to that place, lifted up his eyes and said: "Come down, Zacchaeus, for today I will abide in your house." The man came down and received him with gladness, making a splendid feast.
The Pharisees Question the Disciples
3. The Pharisees murmured, saying to Jesus' disciples: "Why [has] your master gone in to eat with publicans and sinners?" Jesus answered: "Why does the physician [enter] into a house? Tell me, and I will tell you why I am come in here." They answered: "To heal the sick." "You say the truth," said Jesus, "for [those who are] whole have no need of medicine, only the sick.
144. 1. As God lives, in whose presence my soul stands, God sends his prophets and servants into the world in order that sinners may repent; and he sends [them] not for the sake of the righteous, because they had no need of repentance, even as he that is clean has no need of the bath. But truly I say to you, if you were true Pharisees you would be glad that I should have gone in to sinners for their salvation. Tell me, do you know your origin and how the world began to receive Pharisees? I will tell you, seeing that you do not know it, so hearken to my words.
The Origin of the Pharisees2. Enoch, a friend of God, who walked with God in truth, making no account of the world, was translated into paradise; and there he abides until the Judgment (for when the end of the world draws near he shall return to help the world with Elijah and one other). And so men, having knowledge of this, through desire of paradise, began to seek God their creator. For 'Pharisee' strictly means 'seeks God' in the language of Canaan, for there did this name begin [as a] way of deriding good men, since the Canaanites were given up to idolatry, which is the worship of human hands.
3. Whereupon the Canaanites, beholding those of our people that were separated from the world to serve God, when they saw such an one, said in derision 'Pharisee!' that is, 'He seeks God'; as much as to say: 'O madman, you have no statues of idols and adore the wind; look to your fate and come and serve our Gods.' Truly I say to you," said Jesus, "all the saints and prophets of God have been Pharisees not in name, as you are, but in very deed. For in all their acts they sought God their creator, and for love of God they forsook cities and their own goods, selling [their goods] and giving to the poor for love of God."
145. 1. As God lives, in the time of Elijah, friend and prophet of God, there were twelve mountains inhabited by seventeen thousand Pharisees; and so it was that [even] in so great a number there was not found a single reprobate, but all were elect of God. But now, when Israel has more than a hundred thousand Pharisees, may it please God that out of every thousand there be one elect!"2. The Pharisees answered in indignation: "So then we are all reprobate, and you hold our religion in reprobation!" Jesus answered: "I do not hold the religion of the true Pharisees in reprobation but in approbation and for that I am ready to die. But come, let us see if you are [true] Pharisees. Elijah, the friend of God, at the prayer of his disciple Elisha, wrote a little book in which he included all human wisdom with the Law of God our Lord."
3. The Pharisees were confounded when they heard the name of the book of Elijah, because they knew that, through their traditions, no one observed such doctrine. They [claimed they had] to depart under pretext of business to be done. Then Jesus said: "If you were [true] Pharisees you would forsake all other business to attend to this; for the Pharisee seeks God alone." So they tarried in confusion to listen to Jesus, who said again.:
The Little Book of Elijah4. "Elijah, servant of God" (for so begins the little Book), "to all them that desire to walk with God their creator, writes this: Whoever desires to learn much, they (sic) fear God little, because he who fears God is content to know only that which God wills. They that seek fair words do not seek God, who does nothing but reprove our sins They that desire to seek God, let them shut fast the doors and windows of their house, for the master does not suffer himself to be found outside his house [in a place] where he is not loved. Therefore guard your senses and guard your heart, because God is not found outside of us, in this world in which he is hated.
5. They that wish to do good works, let them attend to their own selves, for [there is no profit] in gaining the whole world and losing one's own soul. They that wish to teach others, let them live better than others, because nothing can be learned from him who knows less than ourselves. How shall the sinner amend his life when he hears one worse than he teaching him They that seek God, let him (sic) flee the conversation of men; because Moses being alone upon Mount Sinai found him and spoke with God, as does a friend who speaks with a friend. They that seek God, shall come forth [to where] there are men of the world only once in [every] thirty days for in respect of the business of him that seeks God works for two years can be done in one day.
6. When he walks, let him not look save at his own feet When he speaks, let him not speak save that which is necessary When they eat, let them rise from the table still hungry; thinking every day not to attain to the next; spending their time as one draws his breath Let one garment, of the skin of beasts, suffice Let the lump of earth sleep on the naked earth [and] for every night let two hours of sleep suffice Let him hate no one save himself; condemn no one save himself In prayer, let them stand in such fear as if they were at the Judgment to come.
7. Now do this in the service of God, with the Law that God has given you through Moses, for in this way you shall find God [so] that in every time and place you shall feel that you are in God and God [is] in you."
8. This is the little book of Elijah, O Pharisees. Again I say to you that if you were [true] Pharisees you would have had joy that I [have] entered in here, because God has mercy upon sinners."
The Prodigal Son146. 1. Then Zacchaeus said: "Sir, behold I will give, for love of God, fourfold all that I have received by usury." Then Jesus said: "This day has salvation come to this house. Truly, truly, many publicans, harlots, and sinners shall go into the kingdom of God, and they that account themselves righteous shall go into eternal flames." Hearing this, the Pharisees departed in indignation.
2. Then Jesus said to them that were converted to repentance, and to his disciples: " There was a father who had two sons, and the younger said: 'Father, give me my portion of goods'; and his father gave it [to] him. And he, having received his portion, departed and went into a far country, where he wasted all his substance with harlots, living luxuriously. After this there arose a mighty famine in that country, such that the wretched man went to serve a citizen, who set him to feed swine in his property. And while feeding them he assuaged his hunger in company with the swine, eating acorns.
3. But when he came to himself he said: 'Oh, how many in my father's house [are] feasting in abundance, and I perish here with hunger! I will arise, therefore, and will go to my father, and will say to him: 'Father, I have sinned in heaven against you; do with me as you do to one of your servants.' The poor man went, and it came to pass that his father saw him coming from afar off, and was moved to compassion over him. So he went forth to meet him, and having come up to him he embraced him and kissed him.
4. The son bowed himself down, saying: 'Father, I have sinned in heaven against you, do to me as to one of your servants, for I am not worthy to be called your son.' The father answered: 'Son,do not say so, for you are my son, and I will not suffer you to be in the condition of my slave.' And he called his servants and said: 'Bring new robes here and clothe my son, and give him new [garments]; give him the ring on his finger, and kill the fatted calf and we will make merry. For [this] son [of mine] was dead but has now come to life again; he was lost and now is found.'
147. 1. While they were making merry in the house, the elder son came home, and hearing that they were making merry within, he marvelled and called one of the servants, asking him why they were making merry in this way. The servant answered him: 'Your brother [has] come [home] and your father has killed the fatted calf, and they are feasting.' The elder son was greatly angered when he heard this, and would not go into the house. Therefore his father came out to him and said to him: 'Son, your brother [has] come. Come therefore and rejoice with him.'2. The [elder] son answered with indignation: 'I have always served you with good service, and you never gave me a lamb to eat with my friends. But as for this worthless fellow that departed from you, wasting all his portion with harlots, now that he is come you have killed the fatted calf!" The father answered: 'Son, you are always with me and everything is yours; but this one was dead and is alive again, was lost and now is found; [that is why] we must rejoice.' The elder son was more angry, and said: 'You can go and triumph [but] I will not eat at the table of fornicators." And he departed from his father without receiving even a piece of money. As God lives," said Jesus, "even so is there rejoicing among the angels of God over one sinner that repents."
3. And when they had eaten he departed for he [was going] to Judea. The disciples said: "Master, do not go to Judea, for we know that the Pharisees have taken counsel with the high priest against you." Jesus answered: "I knew it before they did it, but I do not fear, for they cannot do anything contrary to the will of God. Let them do all that they desire, for I do not fear them but [rather] fear God.
The Story of the Two Hermit Pharisees 148. 1. 'Tell me now: the Pharisees of today, are they [really] Pharisees? are they servants of God? Surely not! Yes, and I say to you truly, that there is nothing worse here upon earth than [when] a man covers himself with [the] profession and garb of religion [in order] to cover his wickedness. I will tell you one single example of the Pharisees of old time, in order that you may know the present ones. After the departure of Elijah, because of the great persecution by idolaters, that holy congregation of Pharisees was dispersed. For in that same time of Elijah more than ten thousand prophets who were true Pharisees were slain in one year.
2. Two Pharisees went into the mountains to dwell there, and one [of them] abode fifteen years knowing nothing of his neighbour, although they were but one hour's journey apart. See then if they were inquisitive! It came to pass that there arose a drought on those mountains, and so both set themselves to search for water, and so they found each other. The more aged [one] said - for it was their custom that the eldest should speak before every other, and they held it a great sin for a young man to speak before an old one - the elder, therefore, said: 'Where do you dwell, brother?' He answered, pointing out the dwelling with his finger: 'I dwell here' (for they were near to the dwelling of the younger.)
3. The elder said: 'How long [have] you dwelt here, brother?' The younger answered: 'Fifteen years.' The elder said: 'Perhaps you came [here] when Ahab slew the servants of God?' 'Even so,' replied the younger. The elder said: 'O brother, do you know who is now king of Israel?' The younger answered: 'It is God that is King of Israel, for the idolaters are not kings but persecutors of Israel.' 'It is true,' said the elder, "but I meant to say, who is it that now persecutes Israel?'
4. The younger answered: 'The sins of Israel persecute Israel, because, if they had not sinned, [God] would not have raised the idolatrous princes up against Israel.' Then the elder said: 'Who is that infidel prince whom God has sent for the chastisement of Israel?' The younger answered: 'How should I know, seeing [that for] these fifteen years I have not seen any man except you, and I do not know how to read so no letters are sent to me?' The elder said: '[But] how new are your sheepskins! Who has given them to you, if you have not seen any man?'
149. 1. The younger answered: 'He who kept the raiment of the people of Israel good for forty years in the wilderness has kept my skins even as you see [them].' Then the elder perceived that the younger was more perfect than he, for every year he had had dealings with men. So, in order that he might have [the benefit of] his conversation, he said: 'Brother, you do not know how to read, [but] I know how to read, and I have in my house the psalms of David. Come, then, that I may give you a reading each day and make plain to you what David says.' The younger answered: 'Let us go now.'2. The elder said: 'O brother, it is now two days since I have drunk water; therefore let us seek a little water.' The younger replied: 'O brother, it is now two months since I have drunk water. Let us go, therefore, and see what God says by his prophet David: the Lord is able to give us water.' [And so] they returned to the dwellings of the elder, at the door of which they found a spring of fresh water. The elder said: 'O brother, you are a holy one of God; God has given this spring for your sake.'
3. The younger answered: 'O brother, you say this in humility; but it is certain that if God had done this for my sake he would have made a spring close to my dwelling [so] that I should not [have to] depart [in search of it]. For I confess to you that I sinned against you. When you said that for two days you did not drink [and that] you sought water, and I had been for two months without drinking, I felt an exaltation within me, as though I were better than you.' Then the elder said: 'O brother, you said the truth, therefore you did not sin.'
4. The younger said: 'O brother, you have forgotten what our father Elijah said, that he who seeks God ought to condemn himself alone. Surely he did not write it that we might [only] know it, but rather that we might observe it.' The more aged [of the two], perceiving the truth and righteousness of his companion, said: 'It is true; and our God has pardoned you.' And having said this he took the Psalms, and read that which our father David says: I will set a watch over my mouth that my tongue decline not to words of iniquity, excusing with excuse my sin. And here the aged man made a discourse upon the tongue, and the younger departed. [After this] there were fifteen more years before they found one another, because the younger changed his dwelling.
5. Accordingly, when he had found him again, the elder [Pharisee] said: 'O brother, why have you not returned to any dwelling?' The younger answered: 'Because I have not yet learned well what you said to me.' Then the elder said: 'How can this be, seeing [that] fifteen years have past?' The younger replied: 'As for the words, I learned them in a single hour and have never forgotten them; but I have not yet observed them. To what purpose is it, then, to learn too much, and not to observe it? Our God does not seek that our intellect should be good, but rather our heart. So, on the Day of Judgment, he will not ask us what we have learned, but what we have done.'
150. 1. 'The elder answered: "O brother, say not so, for you despise knowledge, which our God wills to be prized." 'The younger replied: "Now, how shall I speak now so as not to fall into sin: for your word is true, and mine also. I say, then, that they who know the commandments of God written in the Law ought to observe those [first] if they would afterwards learn more. And all that a man learns, let it be observe it, and not [merely] to know it." 'Said the elder: "O brother, tell me, with whom have you spoken, that you know you have not learned all that I said?"2. 'The younger answered: "O brother, I speak with myself. Every day I place myself before the judgment of God, to give account of myself. And ever do I feel within myself one that excuses my faults." 'Said the elder: "O brother, what faults have you, who are perfect ? The younger answered: "O brother, say not so, for that I stand between two great faults: the one is that I do not know myself to be the greatest of sinners, the other that I do not desire to do penance for it more than other men."
3. 'The elder answered: "Now, how shouldst you know yourself to be the greatest of sinners, if you are the most perfect [of men]?" 'The younger replied: "The first word that my master said to me when I took the habit of a Pharisee was this: that I ought to consider the goodness of others and my own iniquity for if I should do so I should perceive myself to be the greatest of sinners. 'Said the elder: "O brother, whose goodness or whose faults consider you on these mountains, seeing there are no men here?"
4. 'The younger answered: "I ought to consider the obedience of the sun and the planets, for they serve their Creator better than I. But them I condemn, either because they give not light as I desire, or because their heat is too great, or there is too much or too little rain upon the ground." 'Whereupon, hearing this, the elder said: "Brother, where have you learned this doctrine, for I am now ninety years old, for seventy-five years whereof I have been a Pharisee?" 'The younger answered: "O brother, you say this in humility, for you are a holy one of God. Yet I answer you that God our creator looks not on time, but looks on the heart: wherefore David, being fifteen years; old, younger than six other his brethren, was chosen king of Israel, and became a prophet of God our Lord."
151. 1. 'This man was a true Pharisee,' said Jesus to his disciples; and may it please God that we be able on the day of judgment to have him for our friend.'
The Leaven of the Pharisees 2. Jesus then embarked on a ship, and the disciples were sorry that they had forgotten to bring bread. Jesus rebuked them, saying: "Beware of the leaven of the Pharisees of our day, for a little leaven mars a mass of meal." Then said the disciples one to another: 'Now what leaven have we, if we have not even any bread?'
3. Then Jesus said: 'O men of little faith, have you then forgotten what God wrought in Nain, where there was no sign of corn? And how many ate and were satisfied with five loaves and two fishes? The leaven of the Pharisee is want of faith in God, and thought of self, which has corrupted not only the Pharisees of this day, but has corrupted Israel. For the simple folk, not knowing how to read, do that which they see the Pharisees do, because they hold them for holy ones.
4. 'Know you what is the true Pharisee? He is the oil of human nature. For even as oil rests at the top of every liquor, so the goodness of the true Pharisee rests at the top of all human goodness. He is a living book, which God gives to the world; for everything that he says and does is according to the Law of God. Wherefore, who does as he does observes the Law of God. The true Pharisee is salt that suffers not human flesh to be putrefied by sin; for every one who sees him is brought to repentance. He is a light that lightens the pilgrims' way, for every one that considers his poverty with his penitence perceives that in this world we ought not to shut up our heart. 'But he that makes the oil rancid, corrupts the book, putrefies the salt, extinguishes the light - this man is a false Pharisee. If, therefore, you would not perish, beware that you do not as does the Pharisee today.?
THE TEMPLE IN JERUSALEM Jesus & the Soldiers in the Temple
152. 1. Jesus having come to Jerusalem, and having entered one sabbath day into the Temple, the soldiers drew near to tempt him and take him, and they said: "Master, is it lawful to wage war?" Jesus answered: "Our faith tells us that our life is a continual warfare upon the earth."
2. Said the soldiers: "So would you convert us to your faith, and wish that we should forsake the multitude of Gods (for Rome alone has twenty-eight thousand Gods that are seen) and should follow your God who is one only and for that he cannot be seen, it is not known where he is, and perhaps he is but vanity." Jesus answered: "If I had created you, as our God has created you, I would seek to convert you."
3. They answered: "Now how has your God created us, seeing it is not known where he is? Show us your God, and we will become Jews." Then Jesus said: "If you had eyes to see him I would show him to you, but since you are blind, I cannot show you him." The soldiers answered: "Surely, the honour which this people pays you must have taken away your understanding. For every one of us has two eyes in his head, and you say we are blind."
4. Jesus answered: "The carnal eyes can only see things gross and external: you therefore will only be able to see your Gods of wood and silver and gold that cannot do anything. But we of Judah have spiritual eyesight which are the fear and the faith of our God, wherefore we can see our God in every place." The soldiers answered: "Beware how you speak, for if you pour contempt on our Gods we will give you into the hand of Herod, who will take vengeance for our Gods, who are omnipotent."
5. Jesus answered: "If they are omnipotent as you say, pardon me, for I will worship them." The soldiers rejoiced at hearing this, and began to extol their idols. Then Jesus said: "[In this matter] we need not words but deeds; cause therefore that your Gods create one fly, and I will worship them." The soldiers were dismayed at hearing this, and knew not what to say, wherefore Jesus said: "Assuredly, seeing they make not a single fly afresh, I will not for them forsake that God who has created everything with a single word; whose name alone affrights armies."
6. The soldiers answered: "Now let us see this; for we are fain to take you," and they were fain to stretch forth their hands against Jesus. Then Jesus said: "Adonai Sabaoth!" Whereupon straightway the soldiers were rolled out of the Temple as one rolls casks of wood when they are washed to refill them with wine; insomuch that now their head and now their feet struck the ground, and that without any one touching them. And they were so affrighted and fled in such wise that they were never more seen in Judea.
Concerning Robbers 153. 1. The priests and Pharisees murmured among themselves and said: "He has the wisdom of *Baal and Ashtaroth, and so in the power of Satan has he done this." Jesus opened his mouth and said: "Our God commanded that we should not steal our neighbour's goods. But this single precept has been so violated and abused that it has filled the world with sin, and such [ sin] as shall never be remitted as other sins are remitted: seeing that for every other sin, if a man bewail it and commit it no more, and fast with prayer and almsgiving, our God, mighty and merciful, forgives. But this sin is of such a kind that it shall never be remitted,, except that which is wrongly taken be restored.
2. Then said a scribe: 'O master, how has robbery filled all the world with sin? Assuredly now, by the grace of God, there are but few robbers, and they cannot show themselves but they are immediately hanged by the soldiery.' Jesus answered: 'Whoso knows not the goods, they (sic) cannot know the robbers;. No, I say to you truly that many rob who know not what they do, and therefore their sin is greater than that of the others, for the disease that is not known is not healed.'
3. Then the Pharisees drew near to Jesus and said: 'O master, since you alone in Israel know the truth, teach you us.' Jesus answered: 'I say not that I alone in Israel know the truth, for this word "alone" appertains to God alone and not to others. For he is the truth, who alone knows the truth. Wherefore, I should say so I should be a greater robber, for I should be stealing the honour of God. And in saying that I alone knew God I should be falling into greater ignorance than all. You, therefore, committed a grievous sin in saying that I alone know the truth. And I tell you that, if you said this to tempt me, your sin is greater still.'
4. Then Jesus, seeing that all held their peace, said again: 'Though I be not alone in Israel knowing the truth, I alone will speak; wherefore hearken to me, since you have asked me. 'All things created belong to the Creator, in such wise that nothing can lay claim to anything. Thus soul, sense, flesh, time, goods, and honour, all are God's possessions, so that if a man receive them not as God wills he becomes a robber. And in like manner, if he spend them contrary to that which God wills, he is likewise a robber. I say, therefore, to you that, as God lives, in whose presence my soul stands, when you take time, saying: "Tomorrow I will do thus, I will say such a thing, I will go to such a place," and not saying: "If God will," you are robbers: And you are greater robbers when you spend the better part of your time in pleasing yourselves and not in pleasing God, and spend the worse part in God's service: then are you robbers indeed. 'Whoso commits sin, be he of what fashion he will, is a robber; for he steals time and the soul and his own life, which ought to serve God, and gives it to *Satan, the enemy of God.'
154. 1. 'The man, therefore, who has honour, and life, and goods - when his possessions are stolen, the robber shall be hanged; when his life is taken, the murderer shall be beheaded. And this is just, for God has so commanded. But when a neighbour's honour is taken away, why is not the robber crucified? Are goods, forsooth, better than honour? Has God, perhaps, commanded that he who takes goods shall be punished and he that takes life with goods shall be punished, but he that takes away honour shall go free? Surely not; for by reason of their murmuring our fathers entered not into the land of promise, but only their children. And for this sin the serpents slew about seventy thousand of our people.
2. As God lives, in whose presence my soul stands, he that steals honour is worthy of greater punishment than he that robs a man of goods and of life. And he that hearkens to the murmurer is likewise guilty, for the one receives Satan on his tongue and the other in his ears." The Pharisees were consumed [with rage] at hearing this, because they were not able to condemn his speech. Then there drew near to Jesus a doctor, and said to him: 'Good master, tell me, wherefore God did not grant corn and fruit to our fathers? Knowing that they must needs fall, surely he should have allowed them corn, or not have suffered men to see it.'
3. Jesus answered: 'Man, you call me good, but you err, for God alone is good. And much more do you err in asking why God has not done according to your brain. Yet I will answer you all. I tell you, then, that God our creator in his working conforms not himself to us, wherefore it is not lawful for the creature to seek his own way and convenience, but rather the honour of God his creator, in order that the creature may depend on the Creator and not the Creator on the creature. As God lives, in whose presence my soul stands, if God had granted everything to man, man would not have known himself to be God's servant; and so he would have accounted himself lord of paradise. Wherefore the Creator, who is blessed for evermore, forbade him the food, in order that man might remain subject to him.
4. And truly I say to you, that whoever has the light of his eyes clear sees everything clear, and draws light even out of darkness itself; but the blind does not so. Wherefore I say that, if man had not sinned, neither I nor you would have known the mercy of God and his righteousness. And if God had made man incapable of sin he would have been equal to God in that matter; wherefore the blessed God created man good and righteous, but free to do that which he pleases in regard to his own life and salvation or damnation.' The doctor was astounded when he heard this, and departed in confusion.
155. 1. Then the high-priest called two old priests secretly and sent them to Jesus, who was gone out of the Temple, and was sitting in Solomon's porch, waiting to pray the midday prayer. And near him he had his disciples with a great multitude of people.
2. The priests drew near to Jesus and said: 'Master, wherefore did man eat corn and fruit? Did God will that he should eat it, or no?' And this they said tempting him; for if he said: 'God willed it,' they would answer: 'Why did he forbid it?' and if he said: 'God willed it not,' they would say: 'Then man has more power than God, since he works contrary to the will of God.' Jesus answered: 'Your question is like a road over a mountain, which has a precipice on the right hand and on the left: but I will walk in the middle.'
3. When they heard this the priests were confounded, perceiving that he knew their heart. Then Jesus said: 'Every man, for that he has need, works everything for his own use. But God, who has no need of anything, wrought according to his good pleasure. Wherefore in creating man he created him free in order that he might know that God had no need of him; Verbi gratia, as does a King, who to display his riches, and in order that his slaves may love him more, gives freedom to his slaves.
4. God, then, created man free in order that he might love his Creator much the more and might know his bounty. For although God is omnipotent, not having need of man, having created him by his omnipotence, he left him free by his bounty, in such wise that he could resist evil and do good. For although God had power to hinder sin, he would not contradict his own bounty (for God has no contradiction) in order that, his omnipotence and bounty having wrought in man, he should not contradict sin in man, I say, in order that in man might work the mercy of God and his righteousness. And in token that I speak the truth, I tell you that the high-priest has sent you to tempt me, and this is the fruit of his priesthood.'
5. The old men departed and recounted all to the high-priest, who said: 'This fellow has the devil at his back, who recounts everything to him; for he aspires to the kingship over Israel; but God will see to that.'
The Man Born Blind 156. 1. When he had made the midday prayer, Jesus, as he went out of the Temple, found one blind from his mother's womb. His disciples asked him saying: "Master, who sinned in this man, his father or his mother, that he was born blind?'
2. Jesus answered: "Neither his father nor his mother sinned in him, but God created him so, for a testimony of the Gospel. And having called the blind man up to him he spat on the ground and made clay and placed it upon the eyes of the blind man and said to him: 'Go to the pool of Siloam and wash you!'
3. The blind man went, and having washed received light; whereupon, as he returned home, many who met him said: 'If this man were blind I should say for certain that it was he who was wont to sit at the beautiful gate of the Temple;.' Others said: 'It is he, but how has he received light?' And they accosted him saying: 'Are you the blind man that was wont to sit at the beautiful gate of the Temple?'
4. He answered: 'I am he and wherefore?' They said: 'Now how did you receive your sight?' He answered:, 'A man made clay, spitting on the ground, and this clay he placed upon my eyes and said to me: "Go and wash you in the pool of Siloam;." I went and washed, and now I see: blessed be the God of Israel!' When the man born blind was come again to the beautiful gate of the Temple, all Jerusalem was filled with the matter. Wherefore he was brought to the chief of the priests, who was conferring with the priests and the Pharisees against Jesus.
5. The high priest asked him, saying: 'Man, wast you born blind?' 'Yes,' he replied. 'Now give glory of God,' said the high-priest, 'and tell us what prophet has appeared to you in a dream and given you light. Was it our father Abraham;, or Moses ;the servant of God, or some other prophet? For others could not do such a thing.
6. The man born blind replied: 'Neither Abraham nor Moses, nor any prophet have I seen in a dream and been healed by him, but as I sat at the gate of the Temple a man made me come near to him and, having made clay of earth with his spittle, put some of that clay upon my eyes and sent me to the pool of Siloam to wash; whereupon I went, and washed me, and returned with the light of my eyes.'
7. The high-priest asked him the name of that man. The man born blind answered: 'He told me not his name, but a man who saw him called me and said: "Go and wash you as that man has said, for he is Jesus the Nazarene;, a prophet and an holy one of the God of Israel."' Then said the high-priest: 'Did he heal you perhaps today, that is, the Sabbath;?' The blind man answered: 'Today he healed me.' Said the high-priest: 'Behold now, how that this fellow is a sinner, seeing he keeps not the Sabbath!'
157. 1. The blind man answered: 'Whether he is a sinner I know not; but this I know, that whereas I was blind, he has enlightened me.' The Pharisees did not believe this; so they said to the high priest: 'Send for his father and mother, for they will tell us the truth.' They sent, therefore, for the father and mother of the blind man, and when they were come the high-priest questioned them saying: 'Is this man your son?'2. They answered: 'He is truly our son.' Then said the high-priest: 'He says that he was born blind, and now he sees; how has this thing befallen?' The father and mother of the man born blind replied: 'Truly he was born blind, but how he may have received the light, we know not; he is of age, ask him and he will tell you the truth.' Thereupon they were dismissed, and the high-priest said again to the man born blind: 'Give glory to God, and speak the truth.'
3. (Now the father and mother of the blind man were afraid to speak, because a decree had gone forth from the Roman senate that no man might contend for Jesus, the prophet of the Jews, under pain of death: this decree had the governor obtained wherefore they said: 'He is of age, ask him.')
4. The high-priest, then, said to the man born blind: 'Give glory to God and speak the truth, for we know this man, whom you say to have healed you, that he is a sinner.' The man born blind answered: 'Whether he be a sinner, I know not; but this I know, that I saw not and he has enlightened me. Surely, from the beginning of the world to this hour, there has never yet been enlightened one who was born blind; and God would not hearken to sinners.' Said the Pharisees: 'Now what did he when he enlightened you?'
5. Then the man born blind marvelled at their unbelief, and said: 'I have told you, and wherefore ask you me again? Would you also become his disciples?' The high-priest then reviled him saying: 'You were altogether born in sin, and would you teach us? Begone, and become you disciple of such a man! for we are disciples of Moses;, and we know that God has spoken to Moses, but as for this man, we know not whence he is.' And they cast him out of the synagogue ;and Temple;, forbidding him to make prayer with the clean among Israel.
158. 1. The man born blind went to find Jesus, who comforted him saying: 'At no time have you been so blessed as you are now, for you are blest of our God who spoke through David, our father and his prophet, against the friends of the world, saying: "They curse and I bless"; and by Micah the prophet he said: "I curse your blessing." For earth is not so contrary to air, water to fire, light to darkness, cold to heat, or love to hate, as is the will that God has contrary to the will of the world.'
The Three Worlds 2. The disciples accordingly asked him, saying: 'Lord, great are your words; tell us, therefore, the meaning, for as yet we understand not." Jesus answered: "When you shall know the world, you shall see that I have spoken the truth, and so shall you know the truth in every prophet. 'Know you, then, that there be three kinds of worlds comprehended in a single name;: the one stands for the heavens and the earth, with water, air and fire, and all the things that are inferior to man. Now this world in all things follows the will of God, for, as says David;, prophet of God: "God has given them a precept which they transgress not."
3. 'The second stands for all men, even as the "house of such an one" stands not for the walls, but for the family. Now this world, again, loves God; because by nature they long after God, forasmuch as according to nature every one longs after God, even though they err in seeking God. And know you wherefore all long after God? Because they long every one after an infinite good without any evil, and this is God alone. Therefore the merciful God has sent his prophets to this world for its salvation.
4. 'The third world is men's fallen condition of sinning, which has transformed itself into a law contrary to God, the creator of the world. This makes man become like to the demons, God's enemies. And this world our God hates so sore that if the prophets had loved this world what think you? - assuredly God would have taken from them their prophecy. And what shall I say As God lives, in whose presence my soul stands, when the Messenger of God shall come to the world, if he should conceive love towards this evil world, assuredly God would take away from him all that he gave him when he created him, and would make him reprobate: so greatly is God contrary to this world."
159. 1. The disciples answered: "O master, exceeding great are your words, therefore have mercy upon us, for we understand them not." Jesus said: "Think you perhaps that God has created his Messenger to be a rival, who should be fain to make himself equal with God? Assuredly not, but rather as his good slave, who should not will that which his Lord wills not. You are not able to understand this because you know not what a thing is sin. Wherefore hearken to my words.2. Truly, truly, I say to you, sin cannot arise in man save as a contradiction of God, seeing that only is sin which God wills not: insomuch that all that God wills is most alien from sin. Accordingly, if our high-priests and priests, with the Pharisees, persecuted me because the people of Israel has called me God, they would be doing a thing pleasing to God, and God would reward them; but because they persecute me for a contrary reason, since they will not have me say the truth, how they have contaminated the Book of Moses; and that of David;, prophets and friends of God, by their traditions, and therefore hate me and desire my death therefore God has them in abomination.
3. "Tell me, Moses slew men and Ahab slew men, is this in each case murder? Assuredly not; for Moses slew the men to destroy idolatry and to preserve the worship of the true God, but Ahab slew the men to destroy the worship of the true God and to preserve idolatry. Wherefore to Moses the slaying of men was converted into sacrifice, while to Ahab it was converted into sacrilege: insomuch that one and the same work produced these two contrary effects.
4. "As God lives, in whose presence my soul stands, if Satan had spoken to the angels in order to see how they loved God, he would not have been rejected of God, but because he sought to turn them away from God, therefore is he reprobate."
5. Then answered he who writes : "How, then, is to be understood that which was said in Micaiah the prophet, concerning the lie which God ordained to be spoken by the mouth of false prophets, as is written in the book of the kings of Israel?" Jesus answered: "O Barnabas, recite briefly all that befell, that we may see the truth clearly."
Barnabas Recounts the Story of
The Prophet Micaiah
160. 1. Then said he who writes: "Daniel the prophet, describing the history of the kings of Israel and their tyrants, writes thus: "The king of Israel joined himself with the king of Judah to fight against the sons of Belial (that is, reprobates) who were the Ammonites. Now Jehoshaphat, king of Judah, and Ahab, king of Israel, being seated both on a throne in Samaria, there stood before them four hundred false prophets, who said to the king of Israel: "Go up against the Ammonites, for God will give them into your hands, and you shall scatter Ammon."2. Then said Jehoshaphat: "Is there here any prophet of the God of our fathers?" Ahab answered: "There is one only, and he is evil, for he always predicts evil concerning me; and him I hold in prison." And this he said, to wit, "there is only one," because as many as were found had been slain by decree of Ahab;, so that the prophets, even as you have said, O Master, were fled to the mountain tops where men dwelt not.
3. Then said Jehoshaphat: "Send for him here, and let us see what he says." Ahab therefore commanded that Micaiah be sent for hither, who came with fetters on his feet, and his face bewildered like a man that lives between life and death. Ahab asked him, saying: "Speak, Micaiah;, in the name of God. Shall we go up against the Ammonites? Will God give their cities into our hands?" Micaiah answered: "Go up, go up, for prosperously shall you go up, and still more prosperously come down!"
4. Then the false prophets praised Micaiah as a true prophet of God, and broke off the fetters from his feet. Jehoshaphat, who feared our God, and had never bowed his knees before the idols, asked Micaiah, saying: "For the love of the God of our fathers, speak the truth, as you have seen the issue of this war." Micaiah answered: "O Jehoshaphat, I fear your face where. fore I tell you that I have seen the people of Israel as sheep without a shepherd." Then Ahab, smiling, said to Jehoshaphat;: "I told you that this fellow predicts only evil, but you did not believe it., Then said they both: "Now how know you this, O Micaiah?"
5. "Micaiah answered: "Methought there assembled a council of the angels in the presence of God, and I heard God say thus: "Who will deceive Ahab that he may go up against Ammon and be slain?" Whereupon one said one thing and another said another. Then came an angel and said: "Lord, I will fight against Ahab, and will go to his false prophets and will put the lie into their mouth, and so shall he go up and be slain." And hearing this, God said: "Now go and do so, for you shall prevail".'
6. 'Then were the false prophets enraged, and their chief smote Micaiah's cheek, saying: "O reprobate of God, when did the angel of truth depart from us and come to you? Tell us, when came to us the angel that brought the lie?" Micaiah answered: "You shall know when you shall flee from house to house for fear of being slain, having deceived your king."
7. 'Then Ahab was wroth, and said: "Seize Micaiah, and the fetters which he had upon his feet place on his neck, and keep him on barley bread and water until my return, for now I know not what death I would inflict on him".They went up, then, and according to the word of Micaiah the matter befell. For the king of the Ammonites said to his servants: "See that you fight not against the king of Judah, nor against the princes of Israel, but slay the king of Israel, Ahab, my enemy."' Then Jesus said: "Stop there, Barnabas; for it is enough for our purpose."
161. 1. "Have you heard all?" said Jesus. The disciples answered: "Yes, Lord." Whereupon Jesus said: "Lying is indeed a sin, but murder is a greater, because the lie is a sin that appertains to him that speaks, but the murder, while it appertains to him that commits it, is such that it destroys also the dearest thing that God has here upon earth, that is, man. And lying can be remedied by saying the contrary of that which has been said; whereas murder has no remedy, seeing it is not possible to give life again to the dead. Tell me, then, did Moses the servant of God sin in slaying all whom he slew?"2. The disciples answered: "God forbid; God forbid that Moses should have sinned in obeying God who commanded him!" Then Jesus said: "And I say, God forbid that that angel should have sinned who deceived Ahab's false prophets with the lie; for even as God receives the slaughter of men as sacrifice, so received he the lie for praise. Truly, truly, I say to you, that even as the child errs which causes its shoes to be made by the measure of a giant, even so errs he who would subject God to the law, as he himself as man is subject to the law. When, therefore, you shall believe that only to be sin which God wills not, you will find the truth, even as I have told you. Wherefore, because God is not composite nor changeable, so also is he unable to will and not will a single thing; for so would he have contradiction in himself, and consequently pain, and would not be infinitely blessed."
The Words of Amos Interpreted 3. Philip answered: 'But how is that saying of the prophet Amos to be understood, that "there is not evil in the city that God has not done?" Jesus answered: 'Now here see, Philip, how great is the danger of resting in the letter, as do the Pharisees, who have invented for themselves the "predestination of God in the elect," in such wise that they come to say in fact that God is unrighteous, a deceiver and a liar and a hater of judgment (which shall fall upon them).
4. Wherefore I say that here Amos the prophet of God speaks of the evil which the world calls evil: for if he had used the language of the righteous he would not have been understood by the world. For all tribulations are good, either for that they purge the evil that we have done, or are good because they restrain us from doing evil, or are good because they make man to know the condition of this life, in order that we may love and long for life eternal.
5. Accordingly, had the prophet Amos said: "There is no good in the city but what God has wrought it," he had given occasion for despair to the afflicted, as they beheld themselves in tribulation and sinners living in prosperity. And, what is worse, many, believing Satan to have such sovereignty over man, would have feared Satan and done him service, so as not to suffer tribulation. Amos therefore did as does the Roman interpreter, who considers not his words [as one] speaking in the presence of the high-priest, but consider the will and the business of the Jew that knows not to speak the Hebrew tongue.
162. 1. 'If Amos had said: "There is no good in the city but what God has done it," as God lives, in whose presence my soul stands, he would have made a grievous error, for the world holds not for good ought save the iniquities and sins that are done in the way of vanity. Whereupon men would have wrought much more iniquitously, believing that there be not any sin or wickedness "which God has not done, "at hearing whereof the earth trembles."2. And when Jesus had said this, straightway there arose a great earthquake, in so much that every one fell as dead. Jesus raised them up, saying: 'Now see if I have told you the truth. Let this, then, suffice you, that Amos, when he said that "God has done evil in the city talking with the world," spoke of tribulations, which sinners alone call evil. Let us come now to predestination, of which you desire to know, and whereof I will speak to you near Jordan on the other side, tomorrow, if God will.'
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