How Jesus went down to Jerusalem, as a king, to wage war against Satan in the Temple

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

How Jesus went down to Jerusalem, as a king, to wage war against Satan in the Temple

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The following extract exhibits examples of tautology and lengthiness

Concerning the casting out of unclean Spirits; and of the nature of the Redemption of Israel;

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

Concerning the new power of the Forgiveness of Sins.

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