Concerning the new power of the Forgiveness of Sins.

Philochristus: Memoirs of a Disciple of the Lord by Edwin Abbott Abbott is part of the HackerNoon Books Series. You can jump to any chapter in this book . Concerning the new power of the Forgiveness of Sins. here Concerning the new power of the Forgiveness of Sins. Among them that came to Jesus, a few were outcasts from the synagogues, or, as they were called, “sinners”; and it grieved the chief ruler of the synagogue in Capernaum and the elders of that synagogue that Jesus should receive such people. But Jesus received them gladly, and his anger waxed daily hotter against the rulers of the synagogues and against the Scribes, “because,” said he, “they kept the key of the Kingdom, and yet they would neither enter in themselves nor suffer others to enter in.” He also spake sometimes of a new Key which he must give to his disciples; but this, as yet, he spake not clearly. But as I remember, these words concerning the Scribes were spoken when Jesus first heard of the story of Hannah; which I will set down here, though the matter occurred some days before. There lived in Capernaum a certain woman whose name was Hannah, sister of the mother of Nathanael. This woman was afflicted by Satan, so that she could not stand upright, but was bowed down to the earth. Now it came to pass that on a certain day when Nathanael visited her in her affliction, behold, the Rabbi Eliezer was in her house, questioning her touching her sins. And Eliezer had persuaded the woman that she was guilty of many sins; for enquiring whether she had visited any of her acquaintance on the Sabbath, he found that one of them, a widow, old and bed-ridden, lived somewhat more than two thousand paces from her house; wherefore he declared that Hannah had broken the Law in visiting this poor widow on the Sabbath. Moreover he reproved Hannah because she had borne burdens on the Sabbath, in that she had worn ribbons upon her garment during the Sabbath, which ribbons were not sewn to her garment; neither had she observed the Law of the Sabbath as touching things that are not living. Many other like sins did Eliezer reprove in Nathanael’s kinswoman. But when she sought how to be forgiven, he said, “Thou hast not sinned against man, but against God. If a man sin against men, the judge shall judge him: but if a man sin against the Lord, who shall entreat for him? But give of thy substance to the treasury of the synagogue, and I will entreat for thee if perchance the Lord will deal mercifully with thee. Howbeit thou must needs wait till the Day of Atonement: for until that day thou mayest not be forgiven. But in the mean season fast, and eat no pleasant food, nor drink wine: but afflict thy soul before the face of the All-merciful (blessed is He) if perchance He may incline His ear unto thy prayer.” Now when Hannah heard these things, her spirit fainted within her, and she knew not what to do, and she cried aloud to Eliezer, “Alas! the Angel of Death is even now upon my threshold, and my sins weigh heavily upon me. I beseech thee therefore, entreat the Lord for me, that He may forgive me immediately, lest I die unforgiven.” But he made answer, as before, that she must needs wait till the Day of Atonement; and he made ready to depart. Then she caught him by the garment to entreat him; but he would not stay, but went out. On the third day after these things, it came to pass that seven evil spirits entered into Hannah and possessed her in the shapes of swine; and Eliezer heard it, and said that it was a judgment of the Lord. Then was Nathanael sorely grieved, and he came to Jesus and told him everything; both that which Eliezer had said, and how Hannah had cried unto him, and afterwards how the evil spirits had entered into her. But Jesus (as it was reported to me by Nathanael), being exceeding wroth, arose in haste upon hearing of this story; and he went forth straightway to the house of Hannah and cast out the seven devils, and bade her be of good cheer and live in peace. And then it was that he uttered this saying against the Scribes, whereof I made mention above, namely that they kept the key of the Kingdom of God, but would neither enter in themselves, nor suffer others to enter in. Now it happened that, soon after these things, I brought Nathanael to visit the Rabbi Jonathan at his lodging in Capernaum; and we found there the aforesaid Eliezer the son of Arak conversing with him. When Eliezer saw us, he complained sorely of the light-mindedness (so he called it) which our Master manifested in receiving sinners. But Jonathan replied saying that the cause lay in the exceeding gentleness of our Master, because he knew not the evil nature of man. “For,” said he, “from his birth upward, Jesus of Nazareth hath moved in Paradise; and being himself good, pure, and gentle, he believeth that others also are in their thoughts like unto himself, and that they need but a little help to make them in their deeds like unto himself. For he esteemeth of sin as being naught but an infirmity. But time and experience will open his eyes.” Then answered Nathanael and said to Eliezer, “But is it not truly said, O son of Arak, that ‘The perfection of wisdom is repentance?’ and again, ‘When a man hath been wholly wicked, and hath repented at last, the Holy One receiveth him’? Nay, it is added that, ‘If a sinner repent, all the transgressions which he hath committed are imputed to him as merits,’ and that ‘Repentance was created before the world.’ How then is our Master wrong in receiving them that repent?” But Eliezer answered, with an austere countenance, that repentance availed nothing without works; and he quoted the saying, “No boor is a sin-fearer; nor is the vulgar pious”; and another saying which warneth men “Not to frequent the company of the unlearned.” “Moreover,” he added, “the All-seeing (blessed is He) alone knoweth the hearts of men, and discerneth the true repentance from the false. Wherefore none can forgive sins but God alone.” Then Nathanael, remembering how great an evil had befallen his kinswoman through the hardness of Eliezer, became exceeding wroth, and brake out into bitter accusations against the Scribes, because they despised the people of the land: “For lo,” he said, “more than half of Israel even now goeth down to the pit of destruction, and ye raise no hand to save them. Yea, when the drowning ones lift up their heads from the waters and cry saying, ‘We are alive, help us,’ then stand ye on the bank and answer, saying, ‘Down, down, ye ought not to be alive, ye are not alive.’ For ye say that ye make fences to keep in the Law; but ye make fences indeed to keep out the people from the Law. Wherefore your fences are as offences, and ye are guilty of the blood of half the nation of Israel in the sight of the Lord.” Then Eliezer arose in wrath, and as he went to the door, he turned and looked on Nathanael and said, “Like master, like scholar:” and so he went out. But when he was departed, Jonathan said to us, “Eliezer spake unadvisedly and harshly; yet is there truth in his words. For when we shun the ‘unlearned’ and the ‘vulgar,’ or the people of the land, we mean such as have not learned their duties toward God and man, which also are wholly given up to the things of earth. Such men are lovers of self, wallowing in carnal lusts: and are they not to be blamed?” To this Nathanael replied, “True, O my father; and if all the teachers of Israel were as thou art, verily Israel would be blessed. But do not the Scribes cast out many from the synagogues for small matters, even though they perform the weightier duties? Yea, I myself have heard Eliezer say many times, ‘Hasten to a light precept’; and I have seen him to be more angered for a light transgression than a heavy one. Also many of them say that a ‘vulgar’ person is one that repeateth not the daily Krishma, or weareth not phylacteries, or fringes, or doth not wait on the learned. These things do the Scribes exalt, but they pass over justice, mercy, righteousness, and truth.” Jonathan made no answer to this at first; but presently he sighed and said, “Truly we have need of a discerning spirit; and we should pray unto the All-seeing (blessed is He) that we may not make defiled the pure, nor make pure the defiled, and that we may not bind the loosed nor loose the bound.” No one spake further about this matter. But Nathanael sat musing, while I conversed with Jonathan concerning his return to Sepphoris and concerning certain messages which I desired that he should deliver to my mother. Presently we bade farewell to Jonathan and departed. But as we passed through the street together, Nathanael still mused, and, as it seemed to me, was repeating to himself the words of Jonathan, “That we may not bind the loosed nor loose the bound.” Then he turned to me and said, “Joseph, is there not a certain saying touching the destroying of the Evil Nature?” “Yes, of a truth is there,” replied I; “for it is said that it shall come to pass, in the time to come, that the Holy One will bring the Evil Nature, and slay him in the presence of the righteous and in the presence of the wicked.” Then Nathanael smote his hands together for joy, and lifted up his voice and said “Perchance, therefore, in the day of the Redemption of Sion, the Evil Nature shall be utterly destroyed, and we shall no longer pray according to the prayer of Jonathan the son of Ezra, that we may not loose the bound; for all shall be loosed.” While he spake thus, somewhat loudly, behold, a certain Barachiah the son of Zadok heard the last words of Nathanael; and he cried after us and mocked at us and our Nazarene prophet, for so he called Jesus. Now this man was a beggar, crook-backed and lame, and of a malignant disposition, one that took pleasure in slander and mischief: and oftentimes he had thrust himself in the path of Jesus and had besought Jesus to heal him of his deformity. But Jesus would not. So this man called after us, mocking us and imitating the voice of Jesus and saying, “Go in peace, go in peace.” Then I began to question Nathanael why Jesus had not healed this Barachiah: Nathanael answered and said, “Because he hath not faith. Moreover, as thou knowest, Jesus doth not adventure to heal all afflictions and all diseases. And even if the affliction be such as can be healed, yet he healeth not, except there be first faith.” Then I said, “But how doth he discern such as have faith from such as have not faith?” But Nathanael answered, “I know not; and indeed it is a marvel to me to see how he healeth the sick. But he speaketh of these mighty works as being prepared for him beforehand in heaven. And indeed it seemeth to me that whensoever Jesus doeth a mighty work on earth, he seeth it also done, in that instant, in heaven. For he looketh upon the body of the sick man with his eyes; but with his spirit methinks he looketh on the spirit of the man in heaven; and there he seeth a Hand, even the Hand of the Everlasting Arm; and whatsoever the Hand worketh in heaven, even that doth Jesus work on earth; and if he seeth the Hand unloosing the chain from the spirit of the man in heaven, then Jesus unlooseth the chain on earth. But if he seeth that the Hand in heaven moveth not, then his hand also is stayed on earth.” But I said, “When Jesus hath healed the sick, he biddeth them go in peace, as Barachiah but now cried after us. Now if there be no peace in the man’s heart, how can he go in peace? Doth Jesus therefore make peace in the man’s heart? Or is it that he merely seeth peace in the man’s heart, and speaketh aloud that which he seeth?” “Both,” replied Nathanael; “at least, so it seemeth to me. For I judge that Jesus not only discerneth peace, but also maketh peace. Likewise also he seemeth to me to make faith. I know not how it is, but of late a certain Mattathias described to me the manner in which Jesus had dealt with him. Now this Mattathias was afflicted with a disease in his feet, insomuch that he had not walked for these three years: and he was carried by his friends into the presence of Jesus. ‘And,’ said he, ‘before I saw Jesus, I had scarce any hope that he might be able to help me; but when I looked upon Jesus, and saw what a strength shone in his countenance, then I began to have faith, but not much; for still I feared more than I hoped. Yet as Jesus healed first one and then another (for there were many waiting to be healed before me) my faith grew stronger and stronger. But when Jesus was come to the bed whereon I lay, he fixed his eyes steadfastly upon me, so that the brightness thereof passed like purifying fire into my soul; and he looked up unto heaven and then down upon me, and it was as if he had been wrestling with the evil spirit of faithlessness in my heart and had quite driven it out. For now, behold, of a sudden, my doubts and fears and troubles were all clean gone, and my heart was as light as air, and a certain irresistible faith possessed me; insomuch that, though I lay still on my bed, I knew that I had been made whole and that I needed naught save the bidding of Jesus to tell me when to arise. And when the word came, I arose.’ Now,” said Nathanael, “thus spake Mattathias to me. But if he spake aright, then methinks Jesus hath a power to create faith in the heart as well as to heal the diseases of the body.” All that night I meditated upon the words of Nathanael and upon the story of Mattathias: for that a prophet should cure diseases seemed possible, though wonderful; but that any one, yea, even though he were the Redeemer of Israel himself, should have power to create peace and faith, this indeed seemed a marvellous and almost an impossible thing. But it came to pass that on the morning of the very next day, as I remember, we went into the house of a certain rich man with Jesus; and a great company was assembled (some because of the mighty work that Jesus had wrought on the Gadarene, but others, of the richer sort, because they desired to abet the plotting of the Pharisees against him), and Jesus was now on the point to speak to the people, when a noise was heard from the roof above. There had been no small stir, even before, near the door of the house, and none had taken heed thereof; but now we looked up, and behold, one sick of the palsy in a bed was let down by ropes, until the bed reached the place where Jesus was; for he sat in the gallery that ran round the court-yard, but we stood in the court-yard below. Now many of us thought that Jesus would not heal one that thus thrust himself into the midst of the people, interrupting his exhortation and doctrine; and some cried out to remove the man, but others cried out Nay. Howbeit, when Jesus gave command that there should be silence, there was silence, even such a silence that men feared almost to breathe; so great was the expectation of all to see what Jesus would do. Then sounded forth these words above the heads of all the congregation, full of pity, yet like unto the sound of a silver trumpet in clearness: “Thy sins be forgiven thee.” I myself was so far off that I heard the words, but could not see the countenance of Jesus. But they that saw him told me that it was even as Nathanael had described unto me the healing of Mattathias. For Jesus fixed his eyes steadfastly on the man, as if he saw, not the man himself, but the man’s angel standing in heaven bound before the throne of God, with the chains of Satan round him, and all the host of heaven looking thereon. “His countenance also shone as the sun: pity and sorrow were there, but pity and sorrow swallowed up in the brightness and glory of joy and triumph; and the sick man’s face gave back the brightness. But when Jesus perceived that the time had come, and that the word of God had gone forth, and that the chains in heaven had been broken, then Jesus spake and broke the chains on earth.” So spake one unto me afterwards, describing the manner of Jesus, how he forgave the palsied man. But after the first silence there arose a great murmuring and the sound of many voices disputing. The voice of Eliezer was clearly heard saying, “This man blasphemeth; who can forgive sins but God alone?” “Yea,” said another, “and sins are forgiven not on earth, but in heaven, at the last day.” But others mocking said that the sick man seemed not yet to have gained much profit, albeit his sins had been forgiven. All this noise and stir ceased at once when Jesus began to speak. He said, “Why reason ye these things in your hearts? Whether is it easier to say to the sick of the palsy, ‘Thy sins be forgiven thee,’ or to say ‘Arise, and take up thy bed and walk’? But that ye may know that the Son of Man hath authority even upon earth to forgive sins”—here he paused and stood up, and behold, the whole of the congregation was constrained to stand up with one consent; insomuch that I saw even Eliezer the son of Arak standing up with the rest, and his face was kindling as the faces of the rest, and the silence was even such as could be felt, and the palsied man himself seemed half to raise himself in his bed in expectation: and, like a shock, there fell on us the word “Arise.” And lo, the man arose at once, and stood straight up, and Jesus said to him, “Take up thy bed, and go thy way into thy house.” And immediately he arose, took up his bed, and went forth whole before them all. Then were all amazed, and glorified God, and some said, “We never saw it in this fashion.” But others praised and magnified the All-merciful because He had given this new authority to men, so as to forgive sins, and this too not hereafter in heaven, but at once and upon earth. But Eliezer and the chief ruler and others of the elders of the synagogue, when they had recovered from their first astonishment, took counsel how they might again catch Jesus in his doctrine. For they said, “None can forgive sins, except God only: therefore it is certain that this man maketh himself God.” Howbeit they veiled their thoughts with a smooth countenance, for fear of the multitude; and going up to Jesus they saluted him before they departed from the synagogue. But Jesus looked wistfully at them, like unto one hoping for good news; for he thought that they would have understood that God had sent him, perceiving the finger of God in the healing of the man that was sick of the palsy. But when he perceived their dissimulation, he was silent until he had come forth from the synagogue: and then I heard him sigh, and he said in a low voice to himself, “For judgment am I come into this world, that those who see may see not.” During the rest of that day Jesus sat musing: and at one time he seemed to be sad, but at another time to rejoice. But even when he was sad, there always appeared a joy beneath the sadness; so that his sadness was but as the cloud that dappleth the side of a mountain, the summit whereof shineth bright in the sunlight. For it was the nature of Jesus always to be cheerful and to rejoice; insomuch that peace and joy seemed to go forth from him to all men and things around him, and from them to come back with increase to him again. But now he was sorrowful, as we gathered, because of the hardness of heart of the Pharisees. For howsoever they might outwardly dissemble, yet did he discern their hearts, that they were inwardly grieved, yea, at the goodness of God; wherefore now indeed, after this second token of their hardness, it seemed to be indeed the will of God that the Good News should be of no avail unto the Scribes, save only to make their eyes blind, and their hearts fat, and their ears hard of hearing. For this cause our Master sorrowed: but for some other cause he rejoiced, or seemed in expectation of some joy to come. But as for the rest of us, we disputed among ourselves touching this new power which Jesus had brought into the world; for it seemed more than human, and such as no prophet before him had ever used or so much as sought from God. Only Judas was silent more than was his custom: and he seemed disturbed and doubtful, as one uncertain of his path and not knowing whether to go forward or backward. For when Nathanael spake about our Master’s authority to forgive sins, and how in the day of Redemption he would destroy the Evil Nature, then Judas at times heard him gladly, as if he earnestly desired that this should be true; but at another time he scoffed and said that “No forgiveness of sins would drive out Herod from Tiberias, nor the Romans from Jerusalem.” About HackerNoon Book Series: We bring you the most important technical, scientific, and insightful public domain books. This book is part of the public domain. Edwin Abbott Abbott (2015). Philochristus: Memoirs of a Disciple of the Lord. Urbana, Illinois: Project Gutenberg. Retrieved https://www.gutenberg.org/cache/epub/48843/pg48843-images.html This eBook is for the use of anyone anywhere at no cost and with almost no restrictions whatsoever. You may copy it, give it away or re-use it under the terms of the Project Gutenberg License included with this eBook or online at , located at . www.gutenberg.org https://www.gutenberg.org/policy/license.html

Concerning the new power of the Forgiveness of Sins.

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