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 would work no sign in heaven; and concerning his temptation and wherefore he denied to work signs in heaven. here How Jesus would work no sign in heaven; and concerning his temptation and wherefore he denied to work signs in heaven. Gorgias the son of Philip exceeded the rest of us in his rejoicing at the return of Jesus, and in the largeness of his expectation, saying that it could not be that our Master, when he adventured to work a sign, would suffer himself to be surpassed by any, albeit the most cunning magicians. “Now,” said he, “I have heard an Alexandrine say that there are certain magicians which, in the middle of the market-place, in return for a few obols, will drive out demons and diseases, and call up the souls of heroes, and costly banquets, tables, dishes, and dainties, all as though ready for a feast; all which at the magician’s wand shall vanish away. If therefore a common magician can do such things for hire, how much more can Jesus do greater things than these for the Redemption of Israel!” Judas also spake after the same manner, and he said that perchance it was well done of Jesus not to work a sign in heaven at first; for had he worked the sign too early, it would have been counted cheap, and would have been despised. “Much wiser,” continued he, “to hold the sign back till the people crave for it, and till the Pharisees (supposing forsooth that he cannot do it) venture to promise obedience to Jesus on the condition that he work a sign in heaven. For thus shall they be taken in their own snare.” Only John was doubtful, saying to Judas, “Hast thou then forgotten how once in our presence our Master said he should work no sign in heaven?” But Judas replied that our Master had more than once changed his course, suiting it to the needs of the time; “And,” said he, “when he shall once perceive that the Redemption of Sion dependeth upon the working of a sign in heaven, then, trust me, the sign will not long be wanting. And so strongly am I assured thereof, that it would even seem to me to be a friendly deed to tell the Pharisees how Jesus hath said that he will never work the sign, and in this way to move them to ask Jesus to work the sign; to the intent that they may dig a pit for Jesus and fall into it themselves.” Now this he spake jesting; but (as I afterwards learned) Judas had indeed moved the Pharisees even, as he said, to ask Jesus to work a sign in heaven. And Judas it was that had sent to Eliezer that message whereof I have before made mention. But these things Judas did, not because he desired (at that time) to harm Jesus, but wishing to help him, and supposing that he should help him by forcing him to do that which, of himself, Jesus would not do. Howbeit of all these things we, at this present, knew nothing; and we took the words of Judas as if spoken in jest. But John shook his head and made no answer. It was in the winter, in the month called Chisleu, that we returned to Capernaum. But it came to pass, on the first Sabbath day after that we had returned, we went into the synagogue after our custom, and Jesus taught the people; and the hand of the Lord was present among them, and the people were very attentive to hear him. But when he had ended his words there rose up Abuyah the son of Elishah; and he spake after the manner of the Galileans, saying that it was not right that Israel should be any more divided against itself, but that all should confess that Jesus was the Anointed or Christ, if indeed he could shew that he was the Christ. “But the proof,” said he, “is, as we all know, the working of a sign in heaven. For signs on earth and in the deep, false prophets can work; but not in heaven. Now, therefore, this is the sum of the matter: thou wouldst have us, the Scribes and teachers of Israel, to believe in thee and to follow thee. Our answer is, Work a sign in heaven such as Elias worked, and straightway we follow thee.” While Abuyah was speaking his last words, a hesitation and a gasping overcame him, so that he was almost speechless. For he was abashed by the aspect of Jesus and by the stillness of the multitude. And, to say the truth, when Abuyah spake those words, “such as Elias worked,” we held our breath; expecting when the fire of heaven should come down, as in the days of Elias, and should consume Abuyah, and Eliezer, and all the enemies of Jesus; or else we thought that the earth should have opened and swallowed them up, as the earth swallowed up Korah and his fellows. But when Eliezer had ended all his words, and no gulf yawned nor fire came down from heaven, then indeed our hearts sank within us. But Abuyah and Eliezer began to be of good cheer; for they perceived that they had been well advised, and that Jesus would work no sign in heaven. When Jesus made answer to Abuyah, the people listened to him and were silent; but their hearts no longer inclined unto him as before. For indeed his words were not easy to understand. But he bade the Pharisees note the signs of the times, even as they noted the signs of the weather, and therein, he said, they should find proof enough. Moreover he spake those same strange words which he had spoken before to us privately, to wit, that they should have no sign but the sign of the prophet Jonah. Having said these words he departed from the synagogue; and at sunset, finding that the hearts of all men were turned from him, he gave command once again to launch the boat and to pass over unto the other side. Never before were the minds of the disciples so troubled as now: for we had all been assured, in the very depth of our hearts, that Jesus had even for this cause returned to Capernaum, because he purposed now at last to work a sign in heaven. Neither could we in any way understand why he should thus suffer the slanderers to triumph, delaying so long the Redemption of Sion. Judas especially inflamed our grief, saying that all was now lost, and that one sign in heaven would have been better worth than a thousand discourses about the Kingdom of Heaven. But suddenly we were silent; for we heard the voice of Jesus speaking; and he told us that he had formerly been tempted in a like fashion, even as the Pharisee had tempted him; for he had been led by the Spirit into a wilderness, and there in some vision the Evil Spirit had placed him upon the battlements of the Holy Temple, bidding him cast himself down as a sign unto the multitudes of them which were walking in the courts of the Temple; and the Evil One had said unto him, “If thou be the Son of God, cast thyself down: for it is written, He shall give His angels charge concerning thee; and in their hands they shall bear thee up, lest at any time thou dash thy foot against a stone.” But Jesus had made answer, saying, “It is written again, Thou shalt not tempt the Lord thy God.” Now therefore we all understood (after a dark fashion, and, as it were, obliquely) that Jesus esteemed the temptation to perform a sign in heaven to be a temptation from Satan. But why he so esteemed it, was hid from the most of us, and we feared to ask him thereof. When Jesus lay down on the sleeping-cushion, I questioned Nathanael why Jesus would work no sign in heaven. “For,” said I, “signs on earth and in the bodies of men he daily worketh; as but now, when he raised up the daughter of Jairus (all men supposing her to be dead): and again, at another time, albeit he neither said nor did aught, a woman was healed, though she did but touch him, and that too in a throng: so powerful was the mere garment of our Master to work healing. And when Jesus perceived the woman (discerning the pressure of her hand, albeit in the midst of the throng), then, as thou rememberest, he was neither wroth nor chid the woman for thus, as it were, stealing a miracle; but bade her go in peace, and be healed of her disease. Wherefore then worketh he no sign in heaven? Did not Moses and Elias work signs in heaven? Yet our Master is greater than they.” To these words Nathanael made no answer for a while; but at last he said, “Concerning Moses and Elias, and concerning what they did or did not, I am not able to speak. But as touching Jesus of Nazareth, thus much I know, that he lightly esteemeth all signs, both in heaven and in earth, except they reveal the mercifulness of God. For he teacheth that heaven and earth shall pass away, but his words shall remain for ever. And assuredly he seemeth to me to be greater than Moses and Elias, yea, though he should work no sign at all. For he moveth upon the face of the earth like unto the Son of God, and looketh upon all things that are, as being the servants of his Father. But seeing that they are the servants of his Father, he loveth them; yea, he cherisheth even the flowers of the fields; the sky also, and the winds, and the waters seem to him as the ministers of his Father; and the more he loveth the Father, the more he loveth his Father’s servants; neither will he check them nor chide them save according to his Father’s will, but submitteth himself unto them even more willingly than others submit themselves. For this cause he endureth to be cold, and an-hungered, and athirst, and homeless; neither doth he chide the frost, nor stamp on the ground to make the wheat spring up for him; nor strike waters from the rock; nor bid the stones come together at his word for to build him an house.” “But is not this patience,” asked I, “the condition of a slave?” “Yes, truly is it,” replied Nathanael, “but what saith our Master? He that is to be greatest among men must be as he that is least; he that is to rule must be as he that ministereth; he that is to be king over all must be as the slave of all. Only it is needful that we serve not unwillingly, but willingly. But whoso serveth the Lord in all things willingly, he is no slave, but a son. “For this cause, in part methinks, Jesus calleth himself the Son of man; as if to shew that he is willingly subject to all the fleshly weaknesses wherewith the All-Wise hath encompassed the souls of men to the end that they may depend on Him. For he teacheth that he, being the weakness of man, shall be made strength and exalted to the very throne of God, and we with him; so that we shall reign with God, and the Kingdom of God shall also be a Kingdom of man, according as it is said, ‘What is man that thou art mindful of him, and the son of man that thou visitest him? Thou madest him to have dominion over the works of thy hands: thou hast put all things in subjection under his feet.’ ” “Yea, but,” said I, “the Psalmist speaketh only of the things of the earth, to wit, the ‘sheep and oxen and the beasts of the field, the fowl of the air, and the fish of the sea, and whatsoever passeth through the paths of the seas.’ ” But to this Nathanael made answer, “In the Kingdom of God the Son of man shall be Lord over all things in heaven and earth, not on earth merely; yea, over death itself, and over the Evil Nature in man. For this cause, even as an earnest of that which is to come, our Master checketh and chideth diseases and devils in them which be possessed. For our Master hateth the devils and diseases even as he hateth the sins of men, esteeming them as the work of Satan, and not as the work of his Father. But the course and appointed order of the world he esteemeth as the vesture of God, whereof he would not disturb one single fold.” Now herein Nathanael spake truly. For once only (as I have heard) did Jesus so much as appear to adventure to alter the course of the world. It was on a winter evening, and the disciples were on the lake; but I was not with them. A great storm had suddenly come down on them (as storms are wont to come down from the mountains round about the lake) and the boat was now well-nigh filled with the waves and like to sink. Then the disciples lifted up their voices for fear, and ran to Jesus as he slept upon the cushion, and besought him, saying, “Master, carest thou not that we perish?” Then he arose in grief for them, as it seemed, that they should, after so cowardly a fashion, tremble before the winds; and he opened his mouth to rebuke them. “And all this while,” said Matthew (for he was present), “the winds yet raged, and the waves beat in upon the deck, and in another instant, methought, we had been all dead men. But Jesus, noting this, turned himself from us toward the sea, and then (as if it were revealed to him that he, being the safety of the world, could not be wrecked by any turbulence of winds or waves, and therefore that the storm was to cease), behold, he stretched out his hands to the tempest, praying; and straightway the storm seemed to abate a little; and then, perceiving the will of the Father, he stood up like some great king or emperor, and rebuked the storm, bidding it be still; and immediately there was a great calm.” Now on this only occasion did our Master appear to change the course of the world; and methinks, even here, he did it only in appearance. For he spake as he was moved by the Holy Spirit, it being revealed to him that the storm must needs cease lest the fortunes of the world should be shipwrecked, if the Son of man should perish. But if Xanthias findeth fault with this story, saying that on this only occasion our Master spake after the manner of a Mænad, and not worthily of himself, to this I reply that, if Jesus of Nazareth was the Son of God (as I doubt not), then it was fit that he should feel faith, yea, a singular faith in God his Father. And if Caius Cæsar, the first Emperor, could be assured that he was not to be drowned, saying to the boatmen that they must be of good cheer because they carried Cæsar and his Fortune; how much more might the true Emperor of men be assured that the Fortune of mankind should not be shipwrecked, yea, and rather than this should come to pass, that the storm must cease? For this cause I incline not to the opinion of Xanthias; who saith that Jesus rebuked not the storm, but the disciples, bidding them not be fearful and of little faith. And, though I was not myself present, yet was the matter reported to me afterwards by one that had heard the relation thereof from Matthew the son of Levi, as I said above. While I spake with Nathanael, there came into my mind certain words of my Greek friend, whom I had met at Capernaum (I mean the Alexandrine merchant), how he had praised Jesus in that he breathed a spirit of soberness and peace, so that, wheresover he might be, he seemed happy and at home; and I told this to Nathanael. But he said, “Thy friend said well; for to Jesus the world is as a great instrument of music giving forth sounds which we hear not, but he both heareth and enjoyeth. And well I remember how once, in the presence of Jesus, there arose a dispute between a musician and another, concerning the sense of hearing and the sense of sight; and the other said, jesting at the musician, ‘To believe thee, the sun should have a voice if it is to be perfect.’ ‘Nay,’ said the musician, ‘but the sun hath indeed a voice to those which have ears to hearken; for when it riseth in the east, it is not a large round shining shekel, but it is a minister of God and crieth with ten thousand times ten thousand voices, Holy, Holy, Holy is the Lord God Almighty.’ And thereat Jesus smiled and said that it was even so, and that in the time to come there would dwell this power of sound not in the lights of heaven alone, but also in the earth, and all that therein is; insomuch that the vine-twigs and grape-clusters should have voices of their own and commune with the children of men.” 9 By this time we had reached the coast, and we went forth from the vessel, and took our way to a little village lying in the road which leadeth unto Cæsarea Philippi. And as Nathanael had been sent on before the rest to prepare lodging for us, I could find no more occasion that day to converse with him. But my mind was still beating on the dark saying of Jesus touching the temptation of Satan, and I still assayed to understand why Jesus would not work a sign in heaven: for the words of Nathanael had not sufficed to make the matter clear unto me. Only concerning the sign in heaven, thus much was revealed unto me, that I myself was not drawn unto Jesus by his signs and wonders, but by reason of my love for him and trust in him; and the same was true also of the other disciples. Moreover Jesus desired that men should be drawn unto him in this way, by love and trust, and by feeling that he was needful to them, and not by being astonished at signs and wonders. Further I questioned myself and said, “If Jesus had caused the sun to stop still, would Abuyah the son of Elishah, and Eliezer the son of Arak, and the chief ruler of the synagogue straightway have loved Jesus and trusted in him, as Jesus desireth his disciples to love and trust in him?” Now I knew that they might have obeyed him and followed him, but they could not have loved him. For Jesus was light: but they loved darkness. Wherefore Jesus could not redeem them nor deliver them, even though he had worked a sign in heaven. For he could not deliver them which loved him not; no, not though he had worked ten thousand signs in heaven. 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 would work no sign in heaven; and concerning his temptation

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