The Life of Jesus Part 16

[Footnote 1: Matt. v. 3-10; Luke vi. 20-25.]

His preaching was gentle and pleasing, breathing Nature and the perfume of the fields. He loved the flowers, and took from them his most charming lessons. The birds of heaven, the sea, the mountains, and the games of children, furnished in turn the subject of his instructions. His style had nothing of the Grecian in it, but approached much more to that of the Hebrew parabolists, and especially of sentences from the Jewish doctors, his contemporaries, such as we read them in the "_Pirke Aboth_." His teachings were not very extended, and formed a species of sorites in the style of the Koran, which, joined together, afterward composed those long discourses which were written by Matthew.[1] No transition united these diverse pieces; generally, however, the same inspiration penetrated them and made them one. It was, above all, in parable that the master excelled. Nothing in Judaism had given him the model of this delightful style.[2] He created it. It is true that we find in the Buddhist books parables of exactly the same tone and the same character as the Gospel parables;[3] but it is difficult to admit that a Buddhist influence has been exercised in these. The spirit of gentleness and the depth of feeling which equally animate infant Christianity and Buddhism, suffice perhaps to explain these a.n.a.logies.

[Footnote 1: This is what the [Greek: Logia kuriaka] were called.

Papias, in Eusebius, _H.E._, iii. 39.]

[Footnote 2: The apologue, as we find it in _Judges_ ix. 8, and following, 2 _Sam._ xii. 1, and following, only resembles the Gospel parable in form. The profound originality of the latter is in the thought with which it is filled.]

[Footnote 3: See especially the _Lotus of the Good Law_, chap. iii.

and iv.]

A total indifference to exterior life and the vain appanage of the "comfortable," which our drearier countries make necessary to us, was the consequence of the sweet and simple life lived in Galilee. Cold climates, by compelling man to a perpetual contest with external nature, cause too much value to be attached to researches after comfort and luxury. On the other hand, the countries which awaken few desires are the countries of idealism and of poesy. The accessories of life are there insignificant compared with the pleasure of living. The embellishment of the house is superfluous, for it is frequented as little as possible. The strong and regular food of less generous climates would be considered heavy and disagreeable. And as to the luxury of garments, what can rival that which G.o.d has given to the earth and the birds of heaven? Labor in climates of this kind appears useless; what it gives is not equal to what it costs. The animals of the field are better clothed than the most opulent man, and they do nothing. This contempt, which, when it is not caused by idleness, contributes greatly to the elevation of the soul, inspired Jesus with some charming apologues: "Lay not up for yourselves treasures upon earth," said he, "where moth and rust doth corrupt, and where thieves break through and steal, but lay up for yourselves treasures in heaven, where neither moth nor rust doth corrupt, and where thieves do not break through nor steal: for where your treasure is, there will your heart be also.[1] No man can serve two masters: for either he will hate the one and love the other; or else he will hold to one and despise the other. Ye cannot serve G.o.d and Mammon.[2] Therefore I say unto you, take no thought for your life, what ye shall eat, or what ye shall drink; nor yet for your body, what ye shall put on. Is not the life more than meat, and the body than raiment? Behold the fowls of the air: for they sow not, neither do they reap, nor gather into barns; yet your heavenly Father feedeth them. Are ye not much better than they? Which of you by taking thought can add one cubit unto his stature? And why take ye thought for raiment? Consider the lilies of the field, how they grow; they toil not, neither do they spin; and yet I say unto you, That even Solomon in all his glory was not arrayed like one of these. Wherefore, if G.o.d so clothe the gra.s.s of the field, which to-day is, and to-morrow is cast into the oven, shall he not much more clothe you, O ye of little faith? Therefore take no thought, saying, What shall we eat? or, What shall we drink? or, Wherewithal shall we be clothed? For after all these things do the Gentiles seek; for your heavenly Father knoweth that ye have need of all these things. But seek ye first the kingdom of G.o.d,[3] and his righteousness; and all these things shall be added unto you. Take therefore no thought for the morrow: for the morrow shall take thought of the things of itself. Sufficient unto the day is the evil thereof."[4]

[Footnote 1: Compare Talm. of Bab., _Baba Bathra_, 11 _a_.]

[Footnote 2: The G.o.d of riches and hidden treasures, a kind of Plutus in the Phoenician and Syrian mythology.]

[Footnote 3: I here adopt the reading of Lachmann and Tischendorf.]

[Footnote 4: Matt. vi. 19-21, 24-34. Luke xii. 22-31, 33, 34, xvi. 13.

Compare the precepts in Luke x. 7, 8, full of the same simple sentiment, and Talmud of Babylon, _Sota_, 48 _b_.]

This essentially Galilean sentiment had a decisive influence on the destiny of the infant sect. The happy flock, relying on the heavenly Father for the satisfaction of its wants, had for its first principle the regarding of the cares of life as an evil which choked the germ of all good in man.[1] Each day they asked of G.o.d the bread for the morrow.[2] Why lay up treasure? The kingdom of G.o.d is at hand. "Sell that ye have and give alms," said the master. "Provide yourselves bags which wax not old, a treasure in the heavens that faileth not."[3]

What more foolish than to heap up treasures for heirs whom thou wilt never behold?[4] As an example of human folly, Jesus loved to cite the case of a man who, after having enlarged his barns and ama.s.sed wealth for long years, died before having enjoyed it![5] The brigandage which was deeply rooted in Galilee,[6] gave much force to these views. The poor, who did not suffer from it, would regard themselves as the favored of G.o.d; whilst the rich, having a less sure possession, were the truly disinherited. In our societies, established upon a very rigorous idea of property, the position of the poor is horrible; they have literally no place under the sun. There are no flowers, no gra.s.s, no shade, except for him who possesses the earth. In the East, these are gifts of G.o.d which belong to no one. The proprietor has but a slender privilege; nature is the patrimony of all.

[Footnote 1: Matt. xiii. 22; Mark iv. 19; Luke viii. 14.]

[Footnote 2: Matt. vi. 11; Luke xi. 3. This is the meaning of the word [Greek: epiousios].]

[Footnote 3: Luke xii. 33, 34.]

[Footnote 4: Luke xii. 20.]

[Footnote 5: Luke xii. 16, and following.]

[Footnote 6: Jos., _Ant._, XVII. x. 4, and following: _Vita_, 11, etc.]

The infant Christianity, moreover, in this only followed the footsteps of the Essenes, or Therapeutae, and of the Jewish sects founded on the monastic life. A communistic element entered into all these sects, which were equally disliked by Pharisees and Sadducees. The Messianic doctrine, which was entirely political among the orthodox Jews, was entirely social amongst them. By means of a gentle, regulated, contemplative existence, leaving its share to the liberty of the individual, these little churches thought to inaugurate the heavenly kingdom upon earth. Utopias of a blessed life, founded on the brotherhood of men and the wors.h.i.+p of the true G.o.d, occupied elevated souls, and produced from all sides bold and sincere, but short-lived attempts to realize these doctrines.

Jesus, whose relations with the Essenes are difficult to determine (resemblances in history not always implying relations), was on this point certainly their brother. The community of goods was for some time the rule in the new society.[1] Covetousness was the cardinal sin.[2] Now it must be remarked that the sin of covetousness, against which Christian morality has been so severe, was then the simple attachment to property. The first condition of becoming a disciple of Jesus was to sell one's property and to give the price of it to the poor. Those who recoiled from this extremity were not admitted into the community.[3] Jesus often repeated that he who has found the kingdom of G.o.d ought to buy it at the price of all his goods, and that in so doing he makes an advantageous bargain. "The kingdom of heaven is like unto treasure hid in a field; the which when a man hath found, he hideth, and for joy thereof goeth and selleth all that he hath and buyeth that field. Again, the kingdom of heaven is like unto a merchantman seeking goodly pearls; who, when he had found one pearl of great price, went and sold all that he had and bought it."[4] Alas!

the inconveniences of this plan were not long in making themselves felt. A treasurer was wanted. They chose for that office Judas of Kerioth. Rightly or wrongly, they accused him of stealing from the common purse;[5] it is certain that he came to a bad end.

[Footnote 1: _Acts_ iv. 32, 34-37; v. 1, and following.]

[Footnote 2: Matt. xiii. 22; Luke xii. 15, and following.]

[Footnote 3: Matt. xix. 21; Mark x. 21, and following, 29, 30; Luke xviii. 22, 23, 28.]

[Footnote 4: Matt. xiii. 44-46.]

[Footnote 5: John xii. 6.]

Sometimes the master, more versed in things of heaven than those of earth, taught a still more singular political economy. In a strange parable, a steward is praised for having made himself friends among the poor at the expense of his master, in order that the poor might in their turn introduce him into the kingdom of heaven. The poor, in fact, becoming the dispensers of this kingdom, will only receive those who have given to them. A prudent man, thinking of the future, ought therefore to seek to gain their favor. "And the Pharisees also," says the evangelist, "who were covetous, heard all these things: and they derided him."[1] Did they also hear the formidable parable which follows? "There was a certain rich man, which was clothed in purple and fine linen, and fared sumptuously every day: and there was a certain beggar named Lazarus, which was laid at his gate, full of sores, and desiring to be fed with the crumbs which fell from the rich man's table: moreover the dogs came and licked his sores. And it came to pa.s.s, that the beggar died, and was carried by the angels into Abraham's bosom: the rich man also died, and was buried;[2] and in h.e.l.l he lifted up his eyes, being in torments, and seeth Abraham afar off, and Lazarus in his bosom. And he cried and said, Father Abraham, have mercy on me, and send Lazarus that he may dip the tip of his finger in water, and cool my tongue; for I am tormented in this flame.

But Abraham said, Son, remember that thou in thy lifetime receivedst thy good things; and likewise Lazarus evil things: but now he is comforted and thou art tormented."[3] What more just? Afterward this parable was called that of the "wicked rich man." But it is purely and simply the parable of the "rich man." He is in h.e.l.l because he is rich, because he does not give his wealth to the poor, because he dines well, while others at his door dine badly. Lastly, in a less extravagant moment, Jesus does not make it obligatory to sell one's goods and give them to the poor except as a suggestion toward greater perfection. But he still makes this terrible declaration: "It is easier for a camel to go through the eye of a needle than for a rich man to enter into the kingdom of G.o.d."[4]

[Footnote 1: Luke xvi. 1-14.]

[Footnote 2: See the Greek text.]

[Footnote 3: Luke xvi. 19-25. Luke, I am aware, has a very decided communistic tendency (comp. vi. 20, 21, 25, 26), and I think he has exaggerated this shade of the teaching of Jesus. But the features of the [Greek: Logia] of Matthew are sufficiently significant.]

[Footnote 4: Matt. xix. 24; Mark x. 25; Luke xviii. 25. This proverbial phrase is found in the Talmud (Bab., _Berakoth_, 55 _b_, _Baba metsia_, 38 _b_) and in the Koran (Sur., vii. 38.) Origen and the Greek interpreters, ignorant of the Semitic proverb, thought that it meant a cable ([Greek: kamilos]).]

An admirable idea governed Jesus in all this, as well as the band of joyous children who accompanied him and made him for eternity the true creator of the peace of the soul, the great consoler of life. In disengaging man from what he called "the cares of the world," Jesus might go to excess and injure the essential conditions of human society; but he founded that high spiritualism which for centuries has filled souls with joy in the midst of this vale of tears. He saw with perfect clearness that man's inattention, his want of philosophy and morality, come mostly from the distractions which he permits himself, the cares which besiege him, and which civilization multiplies beyond measure.[1] The Gospel, in this manner, has been the most efficient remedy for the weariness of ordinary life, a perpetual _sursum corda_, a powerful diversion from the miserable cares of earth, a gentle appeal like that of Jesus in the ear of Martha--"Martha, Martha, thou art careful and troubled about many things; but one thing is needful." Thanks to Jesus, the dullest existence, that most absorbed by sad or humiliating duties, has had its glimpse of heaven. In our busy civilizations the remembrance of the free life of Galilee has been like perfume from another world, like the "dew of Hermon,"[2] which has prevented drought and barrenness from entirely invading the field of G.o.d.

[Footnote 1: Matt. xiii. 22.]

[Footnote 2: Psalm cx.x.xiii. 3.]

CHAPTER XI.

THE KINGDOM OF G.o.d CONCEIVED AS THE INHERITANCE OF THE POOR.

These maxims, good for a country where life is nourished by the air and the light, and this delicate communism of a band of children of G.o.d reposing in confidence on the bosom of their Father, might suit a simple sect constantly persuaded that its Utopia was about to be realized. But it is clear that they could not satisfy the whole of society. Jesus understood very soon, in fact, that the official world of his time would by no means adopt his kingdom. He took his resolution with extreme boldness. Leaving the world, with its hard heart and narrow prejudices on one side, he turned toward the simple.

A vast subst.i.tution of cla.s.ses would take place. The kingdom of G.o.d was made--1st, for children, and those who resemble them; 2d, for the outcasts of this world, victims of that social arrogance which repulses the good but humble man; 3d, for heretics and schismatics, publicans, Samaritans, and Pagans of Tyre and Sidon. An energetic parable explained this appeal to the people and justified it.[1] A king has prepared a wedding feast, and sends his servants to seek those invited. Each one excuses himself; some ill-treat the messengers. The king, therefore, takes a decided step. The great people have not accepted his invitation. Be it so. His guests shall be the first comers; the people collected from the highways and byways, the poor, the beggars, and the lame; it matters not who, the room must be filled. "For I say unto you," said he, "that none of those men which were bidden shall taste of my supper."

[Footnote 1: Matt. xxii. 2, and following; Luke xiv. 16, and following. Comp. Matt. viii. 11, 12, xxi. 33, and following.]

Pure _Ebionism_--that is, the doctrine that the poor (_ebionim_) alone shall be saved, that the reign of the poor is approaching--was, therefore, the doctrine of Jesus. "Woe unto you that are rich," said he, "for ye have received your consolation. Woe unto you that are full, for ye shall hunger. Woe unto you that laugh now, for ye shall mourn and weep."[1] "Then said he also to him that bade him, When thou makest a dinner or a supper, call not thy friends, nor thy brethren, neither thy kinsmen, nor thy rich neighbors, lest they also bid thee again, and a recompense be made thee. But when thou makest a feast, call the poor, the maimed, the lame, the blind: and thou shalt be blessed; for they cannot recompense thee; for thou shalt be recompensed at the resurrection of the just."[2] It is perhaps in an a.n.a.logous sense that he often repeated, "Be good bankers"[3]--that is to say, make good investments for the kingdom of G.o.d, in giving your wealth to the poor, conformably to the old proverb, "He that hath pity upon the poor, lendeth unto the Lord."[4]

[Footnote 1: Luke vi. 24, 25.]

[Footnote 2: Luke xiv. 12, 14.]

[Footnote 3: A saying preserved by very ancient tradition, and much used, Clement of Alexandria, _Strom._ i. 28. It is also found in Origen, St. Jerome, and a great number of the Fathers of the Church.]

[Footnote 4: Prov. xix. 17.]

This, however, was not a new fact. The most exalted democratic movement of which humanity has preserved the remembrance (the only one, also, which has succeeded, for it alone has maintained itself in the domain of pure thought), had long disturbed the Jewish race. The thought that G.o.d is the avenger of the poor and the weak, against the rich and the powerful, is found in each page of the writings of the Old Testament. The history of Israel is of all histories that in which the popular spirit has most constantly predominated. The prophets, the true, and, in one sense, the boldest tribunes, had thundered incessantly against the great, and established a close relation, on the one hand, between the words "rich, impious, violent, wicked," and, on the other, between the words "poor, gentle, humble, pious."[1]

Under the Seleucidae, the aristocrats having almost all apostatized and gone over to h.e.l.lenism, these a.s.sociations of ideas only became stronger. The Book of Enoch contains still more violent maledictions than those of the Gospel against the world, the rich, and the powerful.[2] Luxury is there depicted as a crime. The "Son of man," in this strange Apocalypse, dethrones kings, tears them from their voluptuous life, and precipitates them into h.e.l.l.[3] The initiation of Judea into secular life, the recent introduction of an entirely worldly element of luxury and comfort, provoked a furious reaction in favor of patriarchal simplicity. "Woe unto you who despise the humble dwelling and inheritance of your fathers! Woe unto you who build your palaces with the sweat of others! Each stone, each brick, of which it is built, is a sin."[4] The name of "poor" (_ebion_) had become a synonym of "saint," of "friend of G.o.d." This was the name that the Galilean disciples of Jesus loved to give themselves; it was for a long time the name of the Judaizing Christians of Batanea and of the Hauran (Nazarenes, Hebrews) who remained faithful to the tongue, as well as to the primitive instructions of Jesus, and who boasted that they possessed amongst themselves the descendants of his family.[5] At the end of the second century, these good sectaries, having remained beyond the reach of the great current which had carried away all the other churches, were treated as heretics (_Ebionites_), and a pretended heretical leader (_Ebion_) was invented to explain their name.[6]

[Footnote 1: See, in particular, Amos ii. 6; Isa. lxiii. 9; Ps. xxv.

9, x.x.xvii. 11, lxix. 33; and, in general, the Hebrew dictionaries, at the words: