Concerning the fire of the Lord; and of the parables of watching; and of the Holy Spirit;

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 here. Concerning the fire of the Lord; and of the parables of watching; and of the Holy Spirit; and how Quartus urgeth that Jesus knew not all things beforehand.

Concerning the fire of the Lord; and of the parables of watching; and of the Holy Spirit; and how Quartus urgeth that Jesus knew not all things beforehand.

After Jesus had made an end of this exhortation, he set forth on his journey to go towards Bethany, which lay still far up above us. There was in his countenance even such a brightness as we had noted when he came down from the mountain with Peter and James and John. Whereat we marvelled, because he that had but now spoken to us with such a passion of sorrow concerning a cup of suffering and death, seemed to go towards suffering and death like unto one triumphing in glory. Howbeit we feared to ask him further concerning these things; but we followed after him, questioning among ourselves.

Now Judas ceased not cavilling at the exhortation of Jesus, saying that it was not fit that a leader should make himself like a child, nor that whoso would fain be greatest should make himself least; “For,” said Judas, “a leader must lead, not follow; and he must command, not obey; and he must have the forethought of a man to arrange all things orderly, not the afterthought of a child to adventure all things at hazard. Now Jesus, in his former days, when he was like himself, ever took upon himself the part of leader, yea, even a leader greater than Moses; for he was wont to speak in our ears such words as these, It was said to them of old time, Do this, but I say unto you, Do that; and again, Come unto me, and I will give you rest; Take my yoke upon you, and the like. Were not these words the words of a leader? But now what saith he? Even such words as these: ‘I am not a leader, but a follower’; ‘I am not as the greatest, but as the least’; ‘I am not a conqueror, but as one to be vanquished, yea and already vanquished, even as a lamb led to the slaughter.’ Nor doth he give command beforehand, nor warn us how to meet the enemy, nor where to expect the onset. But behold it wanteth but a week or less, and there cometh the Passover; and nothing is settled. Verily we are as sheep without a shepherd.”

Thus spake Judas in the bitterness of his heart, more freely than he had ever spoken before (at least in our presence), and we marvelled at the bitterness of his speech. But Peter rebuked him and said, “Say not such words as these, O Judas, for of a surety Jesus is our leader even unto death; but his ways are not as our ways, and we must have faith in him. Howbeit concerning what is to come to pass on the day after the morrow, somewhat, as I know, is already settled; for he purposeth to enter the Holy City publicly, even before the face of all that dwell in Jerusalem. Now when that cometh to pass, then doubtless he will be moved to perform some mighty work. I say not that he will smite with the sword; for he ever shrinketh from the sword. But perchance he will pray unto the Lord, and the earth will open for our enemies, even as it opened for the children of Korah, or fire will go forth from the presence of our Master himself, and he will consume his enemies with the fervency of his breath. For the mercies of the Lord are manifold, and very many are His paths for the destruction of the wicked.”

When Judas heard mention of the going of Jesus into Jerusalem, he held his peace, thinking (as I perceived from his words afterwards) that this was perchance a sign that Jesus was minded to become a leader indeed. But another, taking up the word spoken by Simon Peter touching the fire from the presence of Jesus, said, “And perchance this fire is even what our Master signifieth, when he saith that the adversaries shall be cast into the fire.” But another said, “Nay, but it is written, the punishment of malefactors shall be fire and worms. Also it is written in the prophet Isaiah that, when all things are made anew, in that day the righteous shall go up to Jerusalem to worship the Lord, ‘and they shall go forth and look upon the carcases of the men that have transgressed against me; for their worm shall not die, neither shall their fire be quenched.’ Therefore it is most certain that, when Jerusalem shall be purified, the adversaries shall be cast forth into the valley of Hinnom, even to the fire and worms; and they shall be an abhorring to all flesh.”

To this the most part agreed. Only Nathanael seemed doubtful; but he said nothing in the hearing of the rest. But when I questioned him concerning the meaning of the words of Jesus, he answered that he knew not for certain what they meant; only he felt assured that Jesus had in his mind not a visible but some kind of invisible fire, which preyeth upon wickedness, even as the fire whereon we look preyeth upon fuel. This seemed to me at that time a hard saying, but now I consent unto it. And to the same effect spake Quartus afterwards, saying, “To Jesus the invisible things were visible, even as those things which are seen with the eyes; yea, they were more visible. Therefore when he looked upon the hearts of men and discerned in them jealousy or malignity or hypocrisy, behold, such men seemed to him as men that are suffering from a sore disease, which disease must be burned away with the fires of God. For as the all-encompassing sunlight bringeth life to them which are whole, but fiery heats to them in whose veins the fever rageth, even so the fire of God (which compasseth all invisible things, so that naught can escape from the flame thereof) purifieth that which will be purified, but consumeth that which is corrupt, according as it is written, ‘The jealousy of the Lord burneth like fire for ever.’ ”

Now Xanthias, the Greek merchant of Alexandria, was wont to say that Jesus would have done well to make distinction between the fire of God and the fires of men; lest his disciples should be led astray by his words, and lest they should suppose that Jesus was speaking of earthly destruction. But if Xanthias had lived unto these days, and had seen how, after the death of our Master, the most part of our nation were given up to darkness and madness, and their city and temple were burned with fire, and they themselves were consumed by hundreds and by thousands, then, as it seemeth to me, he would have perceived that the fire whereof Jesus spake consumeth alike things visible and invisible, and on earth as well as not on earth. Howbeit at this season we understood none of these things, and almost all thought that the Romans and other Gentiles in Jerusalem, and whosoever of our own nation stood up against our Master, should be slain and cast out into the valley of Hinnom to be consumed by fire and worms.

But while we thus disputed among ourselves, behold, we were now come nigh unto the village called Bethany; which lieth high up on the mountain called the Mount of Olives, and looketh, from above, upon the road that goeth down to Jericho. And from Bethany to Jerusalem is but sixteen furlongs or less. Here therefore our journey was at an end; for our Master was to tarry at Bethany, in the house of Mary and Martha, for that night and during the morrow also; for the Sabbath was at hand. But of the rest of our band, some few remained with us; others went forward a little space to Bethphage, which was about a Sabbath day’s journey; others, and these the greater part, hasted to pass into Jerusalem before the Sabbath should have begun; for there wanted but one hour of sunset.

During all that night Jesus said not much to us. Only, while speaking to the women after supper, he discoursed concerning the need of patience, and how the disciples in the New Kingdom must be like unto wise virgins going unto a wedding, which take not only lighted lamps, but also good store of oil that they may keep their lamps alight; but the foolish, which take no oil, have not their lamps alight when the bridegroom arriveth suddenly: wherefore they come too late for the feast and are shut out. Thereby, said Peter, Jesus seemed to mean that he was to leave us for a time and to return suddenly; and whoso was not prepared to meet him should be shut out from the Kingdom. Some other parables Jesus spake to the same effect.

Now concerning these parables Quartus judgeth that Jesus spake in them of his resurrection. “For,” said he, “the meaning of Jesus was, that if the disciples had not prayed unto the Lord, and watched and waited after his death (but contrariwise had given themselves over to idleness and folly, as men desperate), then Jesus would never have appeared to them; and they would have been shut out from the Kingdom.” Others interpret the words, as if Jesus spake of some other coming, which may not perchance be fulfilled in our days. But I incline rather to think that our Master prophesied partly concerning some future coming which is not yet fulfilled; and partly concerning his resurrection and manifestation to us his disciples, soon to be fulfilled; but partly also concerning our nation: how that, after his death, some few should be ready to receive him, but the greater part should be unready; and as for these, darkness should fall upon their hearts, and then the door should be shut, and they should grope around the door, but find no entrance. Which things have indeed come to pass. For at the first, Israel was desirous to enter into the Kingdom, but now the veil is upon their hearts, so that they can no longer have light to enter into the Kingdom, no, not though they desire it.

The morrow, as I have said, was the Sabbath; and all the day, Jesus sat still in the house talking with the women, especially with Mary and Martha the sisters of our host; neither did he go forth all that day, save that he went to the village of Bethphage to see some sick folk. But in the evening he spake to us very kindly, yea, very tenderly, even more than his wont. And though he said not many words, yet all his words were concerning us, not concerning himself; or, if he spake of himself, it was for our sakes, as if he were striving to look into the darkness of that which was to come, so that he might discern what perils awaited us, for to warn us thereof.

As we walked towards Bethphage, it came to pass that Philip said to Jesus (thinking to please him), that certain Greeks which were in Jerusalem desired to see him. Now so it was, that when Philip spake these words, we chanced to be passing through the fields of corn; and the corn was now strong and in ear, for the spring was well advanced. But Jesus stopped at that word Greeks, and looked down at the corn; and then he said that the hour was verily come when he should be glorified: “For,” said he, “except a corn of wheat fall into the ground, it abideth alone: but if it die, it bringeth forth much fruit.” Then he went on to say that, after his death, we need not fear lest we should be left desolate, for a Spirit should strengthen us; and of this Spirit he spake, at one time as coming from himself, but at another time as coming from his Father; moreover it should come to us, he said, by a certain ordinance, which could not be altered. For just as the ear of wheat cometh not unless the corn of wheat first die, even so his Spirit should not come, except he also should first depart from us.

Hereat Judas brake out in hot anger, “Wherefore, then, go we up to Jerusalem, if our going is to be for naught, and if thou art to depart from us, and if we are to be left as sheep without a shepherd?” Jesus rebuked him not, neither answered as we had expected; but said that it could not be that a prophet should perish out of Jerusalem. Hereat one said, “Nay but, O Master, the prophet John perished not in Jerusalem.” But to this Jesus made no answer; but only spake a few words touching the difference between the simplicity of the Galileans and the subtlety of the men of Jerusalem; and he condemned the Scribes of Jerusalem and the priests of the temple, for that they made darkness instead of light, causing all Israel, and even the Galileans, to transgress. He also spake as if Satan reigned in the Holy City, and as if he were shortly going down to do battle there with Satan in Jerusalem. So he seemed to signify that Jerusalem was as it were a field of battle, whereon it was meet and right that a true prophet should die. After this he added, that if he were lifted up in the sight of all men, he should draw all men unto him. This joining together of words diverse in nature, of perishing and lifting up, and of departing and drawing all men unto him, filled us with perplexity; insomuch that Judas said in a low voice that the words of Jesus were like unto oil and vinegar, which cannot be mixed. The rest of us also showed, as I suppose, by our countenances that we understood him not; for he looked kindly on us, and rebuked us not, but said that he had yet many things to say unto us, but we could not bear them now. He also added at another time, this promise, that a Spirit of Truth should come, which should guide us into all the truth.

Now so it was that, while Jesus was saying these words, we were now drawing nigh unto Bethphage, and we spake concerning the going into Jerusalem on the morrow. And it came to pass that Matthew, looking upon an ass (which was standing in the village at the back of a house where two ways met), made mention of a certain prophecy which saith that the Messiah shall come into Jerusalem, not as an Egyptian nor as an Assyrian (for they ride in chariots or on horses), but as one of the princes of our nation, who used to ride on asses; and the words were these, “Rejoice greatly, O daughter of Sion; shout, O daughter of Jerusalem; behold, thy king cometh unto thee. He is meek and having salvation, lowly and riding upon an ass, and a colt, the foal of an ass.” Now Jesus overheard these words, but said nothing; yet, as it seemed to me, he took note thereof.

When we returned to the house, Jesus gave command for the morrow, that we should rise early to go down into Jerusalem with him, and that certain of the disciples should go before the rest into Jerusalem, even to our friends and companions there, for to instruct them concerning the time of the going down of Jesus, that they might come forth to meet us. Hereat we rejoiced greatly: and all the teaching of Jesus concerning his death and departure, and concerning the days of trouble and of parting, quite vanished away; and even Judas was glad. And now our minds began to be set once more, and even more than before, upon the Kingdom, and upon our places in the Kingdom. So when we lay down on the supper couches, our tongues still harped thereon; and our disputings were so loud that Jesus could not but hear them. Then was he sore displeased that we should thus think of ourselves when he was to depart from us; and he opened his mouth to speak. But he spake not; for it was as if no words could avail to pierce the hardness of our hearts. Howbeit, when supper was ended and I was gone forth from the chamber, then, as it was reported to me by some (but others say that it happened on another evening), he arose from the table, and girded himself as a servant, and would wash the feet of all the disciples; and when they would have resisted, he constrained them; but when he had made an end, he said, “I have given you an example that ye should do as I have done to you.”

After this manner therefore that Sabbath ended; but throughout the whole of the Sabbath and all the evening after, yea and on the morrow, and during all the days before his suffering, Jesus, as it now appeareth unto me, was wholly bent upon serving us, and upon helping us, thinking ever of our needs and our weaknesses, and how we should fare without him, and how he could strengthen us so that we might be ready when he suddenly came back to us. For our sakes also, as I judge, he made entry after that public and solemn fashion into Jerusalem, to the intent that no man might hereafter reproach any of us and say, “Thy master was no Messiah; for he dared not show himself as Messiah before the face of the people; neither did he claim allegiance, but only professed himself a servant; nor did he manifest bravery, but hid himself from his enemies even to the last.”

For this cause do I in no wise assent to the saying of Xanthias, that the going in of Jesus into Jerusalem was not worthy of him. For, as I judge, he did it for our sakes, and not for his own; yea, and for the sake of the whole world; that it might be on record for ever how that the Son of man, though he were the humblest of men, did nevertheless claim for himself the allegiance of all them that were in the city, yea, and of all that were in the inhabited world; as if he were at once the king and the servant of mankind.

But as touching that other saying (not of Xanthias, but of the Scribe Hezekiah) that, “If Jesus had been a prophet indeed, he should have prophesied unto his disciples the whole manner of his death, and the manner of his resurrection, and the manner of the giving of the Holy Spirit,” concerning this I say nothing, as one doubtful and waiting for the truth. But Quartus is perchance herein too bold (though he speak out of his great love for the Lord Jesus) in saying that our Master “knew not little matters that were to come, but only great matters. And so he knew that the fire of heaven would fall on Jerusalem, but when it would fall, this was hidden from him. Likewise, he knew that he must die; for unless he died his Spirit would not come; but when the Spirit should come, this too was hidden from him.

“Yea and even as touching his own death and rising again; that he should go unto the Father he knew, and that he should come again he knew; but on what day he should come again, and at what hour he should manifest himself to his disciples, this he knew not. And even for this cause, perchance,” saith Quartus (who was not present in Jerusalem when the Lord suffered and rose again), “he was so earnest with you that ye should give your minds to watching and praying in the hour when he should be taken from you; to the intent that, when he came suddenly back to you from the grave (manifesting himself to you in the night, whether in the first watch, or at midnight, or at cockcrow, or whensoever it might be) he might not find you given over to surfeit and drunkenness, and to the thoughts and cares of this present world; and so your hearts should be closed against the sight of him, and he should not be able to reveal himself unto you. For if, when Jesus died, ye had given yourselves over to despair and recklessness, then though Jesus himself had stood before you, coming from his grave, yet would ye none the more have seen him.”

Against these words of Quartus there standeth, as it were, in opposition, a certain prophecy of Jesus, wherein he was wont to declare to us that he should be raised from the dead in three days, limiting the time exactly. And true it is that Jesus made often mention of certain words of the prophet Hosea which speak thus about being revived in three days: “Come and let us return unto the Lord: for he hath torn and he will heal us; he hath smitten, and he will bind us up. After two days will he revive us: in the third day he will raise us up, and we shall live in his sight.” Now because of this prophecy, which was very often in the mouth of Jesus, it hath been supposed by many that Jesus knew for certain that he should die on the day of the Passover, and that he should lie in the grave two days, and be raised up on the third day.

But to this Quartus yieldeth not. For he saith that the words “two days” and “three days” were used by the prophet Hosea to signify only “a short time,” even as the Romans also, and men of other nations, speak of “the day after the morrow,” or “in a day or two,” when they mean “a short time hence”; or even as the Hebrew tongue, speaking of past time, useth “the third day” to signify “some time ago.” Moreover Quartus urgeth that, if Jesus had known of the day and hour, he would assuredly not have harrowed our souls with a needless sorrow, but would have told them to us; and he thinketh that Jesus spake concerning his coming from the grave, when he said that the day of the coming of the Son of man was not known to any, neither to the angels, nor even to the Son himself, but only to the Father.

“Therefore in my judgment,” saith Quartus, “when Jesus spake about the fire which should consume his enemies, and concerning his death and lifting up or glorifying, and concerning his departing and coming again, and concerning the giving of the Holy Spirit, he knew indeed that all these things must needs come to pass, because they were according to the pattern and ordinance of things invisible; but when, and where, and how they should come to pass, he knew not. Neither did he hide that which he knew, cloaking it from you his disciples, for to keep you in ignorance and in suspense; but he spake as he knew, and all that he knew, so far as ye could understand it.”

Thus wrote Quartus to me; and sometimes I incline to his words, but at other times I do not. Howbeit, to whichsoever opinion I incline, it mattereth little; for whether Jesus knew little or much of that which was to come (and he himself told us that he knew not all), my love for him is the same: save that sometimes it seemeth to me as if he were almost more lovable and more divine, going forth into the darkness of death in trust and faith, and knowing not everything that was to betide him, than if he had had the descents and ascents and all the paths of Hades marked out for him exactly beforehand as in a chart.

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