‘Tell me: when a man is born, how is he born? Surely, he is born naked. And when he is laid dead beneath the ground, what advantage hath he? A mean linen cloth, wherein he is wound: and this is the reward which the world giveth him.
‘Now if the means in every work must needs be proportionate to the beginning and the end, in order that the work be brought to a good end, what end shall the man have who desireth earthly riches? He shall die, as saith David, prophet of God: “The sinner shall die a most evil death.”
‘If a man sewing cloth should thread beams instead of thread in the needle, how would the work attain its end? Of a surety he would work in vain, and be despised of his neighbours. Now man seeth not that he is doing this continually when he gathereth earthly goods. For death is the needle, wherein the beams of earthly goods cannot be threaded. Nevertheless in his madness he striveth continually to make the work succeed, but in vain.
‘And whoso believeth not this at my word, let him gaze upon the tombs, for there shall he find the truth. He who would fain become wise beyond all others in the fear of God, let him study the book of the tomb, for there shall he find the true doctrine for his salvation. For he will know to beware of the world, the flesh, and the sense, when he seeth that man’s flesh is reserved to be food of worms.
‘Tell me, if there were a road which was of such condition that walking in the midst thereof a man should go safely, but walking on the edges he would break his head; what would ye say if ye saw men opposing one another, and striving in emulation to get nearest to the edge and kill themselves? What amazement would be yours! Assuredly ye would say: “They are mad and frenzied, and if they are not frenzied they are desperate.”’
‘Even so is it true,’ answered the disciples.
Then Jesus wept and said: ‘Even so, verily, are the lovers of the world. For if they lived according to reason, which holdeth a middle place in man, they would follow the law of God, and would be saved from eternal death. But because they follow the flesh and the world they are frenzied, and cruel enemies of their own selves, striving to live more arrogantly and more lasciviously than one another.’
Judas, the traitor, when he saw that Jesus was fled, lost the hope of becoming powerful in the world, for he carried Jesus’ purse, wherein was kept all that was given him for love of God. He hoped that Jesus would become king of Israel, and so he himself would be a powerful man. Wherefore, having lost his hope, he said within himself: ‘If this man were a prophet, he would know that I steal his money; and so he would lose patience and cast me out of his service, knowing that I believe not in him. And if he were a wise man he would not flee from the honour that God willeth to give him. Wherefore it will be better that I make arrangement with the chief priests and with the scribes and Pharisees, and see how to give him up into their hands, for so shall I be able to obtain something good.’ Whereupon, having made this resolution, he gave notice to the scribes and Pharisees how the matter had passed in Nain. And they took counsel with the high priest, saying: ‘What shall we do if this man become king? Of a surety we shall fare badly; because he is fain to reform the worship of God after the ancient custom, for he cannot away with our traditions. Now how shall we fare under the sovereignty of such a man? Surely we shall all perish with our children: for being cast out of our office we shall have to beg our bread.
‘We now, praised be God, have a king and a governor that are alien to our law, who care not for our law, even as we care not for theirs. And so we are able to do whatsoever we list, for, even though we sin, our God is so merciful that He is appeased with sacrifice and fasting. But if this man become king he will not be appeased unless he shall see the worship of God according as Moses wrote; and what is worse, he saith that the Messiah shall not come of the seed of David (as one of his chief disciples hath told us), but saith that he shall come of the seed of Ishmael, and that the promise was made in Ishmael and not in Isaac.
‘What then shall the fruit be if this man be suffered to live? Assuredly the Ishmaelites shall come into repute with the Romans, and they shall give them our country in possession; and so shall Israel again be subjected to slavery as it was aforetime.’ Wherefore, having heard the proposal, the high priest gave answer that he must needs treat with Herod and with the governor, ‘because the people are so inclined towards him that without the soldiery we shall not be able to do anything; and may it please God that with the soldiery we may accomplish this business.’
Wherefore, having taken counsel among themselves, they plotted to seize him by night, when the governor and Herod should agree thereto.
Then came all the disciples to Damascus, by the will of God. And on that day Judas the traitor, more than any other, made show of having suffered grief at Jesus’ absence. Wherefore Jesus said: ‘Let every one beware of him who without occasion laboureth to give thee tokens of love.’
And God took away our understanding, that we might not know to what end he said this.
After the coming of all the disciples, Jesus said: ‘Let us return into Galilee, for thus hath the angel of God said unto me, that I needs must go thither.’ Whereupon, one sabbath morning, Jesus came to Nazareth. When the citizens recognized Jesus, everyone disired to see him. Whereupon a publican, by name Zacchaeus, who was of small stature, not being able to see Jesus by reason of the great multitude, climbed to the top of a sycamore, and there waited for Jesus to pass that place when he went to the synagogue. Jesus then, having come to that place, lifted up his eyes and said: ‘Come down, Zacchaeus, for to-day I will abide in thy house.’
The man came down and received him with gladness, making a splendid feast.
The Pharisees murmured, saying to Jesus’ disciples: ‘Wherefore is your master gone in to eat with publicans and sinners?’
Jesus answered: ‘For what cause doth the physician [enter] into an house? Tell me, and I will tell you wherefore I am come in hither.’ They answered: ‘To heal the sick.’
‘Ye say the truth,’ said Jesus, ‘for the whole have no need of medicine, only the sick.’
‘As God liveth, in whose presence my soul standeth, God sendeth his prophets and servants into the world in order that sinners may repent; and he sendeth not for the sake of the righteous, because they have no need of repentance, even as he that is clean hath no need of the bath. But verily I say unto you, if ye were true Pharisees ye would be glad that I should have gone in to sinners for their salvation.
‘Tell me, know ye your origin, and wherefore the world began to receive Pharisees? Surely I will tell you, seeing that ye know it not. Wherefore hearken to my words.
‘Enoch, a friend of God, who walked with God in truth, making no account of the world, was translated into paradise; and there he abideth until the judgment (for when the end of the world draweth nigh he shall return to the world with Elijah and one other). And so men, having knowledge of this, through desire of paradise, began to seek God their creator. For “Pharisee” strictly meaneth “seeketh God” in the language of Canaan, for there did this name begin by way of deriding good men, seeing that the Canaanites were given up to idolatry, which is the worship of human hands.
‘Whereupon the Canaanites beholding those of our people that were separated from the world to serve God, in derision when they saw such an one, said “Pharisee!” that is, “He seeketh God”; as much as to say: “O mad fellow, thou hast no statues of idols and adorest the wind; wherefore look to thy fate and come and serve our gods.”
‘Verily I say unto you,’ said Jesus, ‘all the saints and prophets of God have been Pharisees not in name, as you are, but in very deed. For in all their acts they sought God their creator, and for love of God they forsook cities and their own goods, selling these and giving to the poor for love of God.’
‘As God liveth, in the time of Elijah, friend and prophet of God, there were twelve mountains inhabited by seventeen thousand Pharisees; and so it was that in so great a number there was not found a single reprobate, but all were elect of God. But now, when Israel hath more than a hundred thousand Pharisees, may it please God that out of every thousand there be one elect!’
The Pharisees answered in indignation: ‘So then we are all reprobate, and thou holdest our religion in reprobation!’
Jesus answered: ‘I hold not in reprobation but in approbation the religion of true Pharisees, and for that I am ready to die. But come, let us see if ye be Pharisees. Elijah, the friend of God, at the prayer of his disciple Elisha, wrote a little book wherein he included all human wisdom with the law of God our Lord.’
The Pharisees were confounded when they heard the name of the book of Elijah, because they knew that, through their traditions no one observed such doctrine. Wherefore they were fain to depart under pretext of business to be done.
Then said Jesus: ‘If ye were Pharisees ye would forsake all other business to attend to this; for the Pharisee seeketh God alone. Wherefore in confusion they tarried to listen to Jesus, who said again: ‘“Elijah, servant of God” (for so beginneth the little Book). “to all them that desire to walk with God their creator, writeth this. Whoso desireth to learn much, they (sic) fear God little, because he who feareth God is content to know only that which God willeth.
“They that seek fair words seek not God, who doth naught but reprove our sins.
“They that desire to seek God, let them shut fast the doors and windows of their house, for the master suffereth not himself to be found outside his house, [in a place] where he is not loved. Guard therefore your senses and guard your heart, because God is not found outside of us, in this world wherein he is hated.
“They that wish to do good works, let them attend to their own selves, for it booteth not to gain the whole world and lose one’s own soul.
“They that wish to teach others, let them live better than others, because nothing can be learned from him who knoweth less than ourselves. How, then, shall the sinner amend his life when he heareth one worse than he teaching him?
“They that seek God, let him (sic) flee the conversation of men; because Moses being alone upon mount Sinai found him and spake with God, as doth a friend who speaketh with a friend.
“They that seek God, once only in thirty days shall they come forth where be men of the world; for in one day can be done works for two years in respect of the business of him that seeketh God.
“When he walketh, let him not look save at his own feet.
“When he speaketh, let him not speak save that which is necessary.
“When they eat, let them rise from the table still hungry; thinking every day not to attain to the next; spending their time as one draweth his breath.
“Let one garment, of the skin of beasts, suffice.
“Let the lump of earth sleep on the naked earth; for every night let two hours of sleep suffice.
“Let him hate no one save himself; condemn no one save himself.
“In prayer, let them stand in such fear as if they were at the judgment to come.
‘Now do this in the service of God, with the law that God hath given you through Moses, for in such wise shall ye find God that in every time and placed ye shall feel that ye are in God and God in you.”
‘This is the little book of Elijah, O Pharisees, wherefore again I say unto you that if ye were Pharisees ye would have had joy that I am entered in here, because God hath mercy upon sinners.’
Then said Zacchaeus: ‘Sir, behold I will give, for love of God, fourfold all that I have received by usury.’
Then said Jesus: ‘This day hath salvation come to this house. Verily, verily, many publicans, harlots, and sinners shall go into the kingdom of God, and they that account themselves righteous shall go into eternal flames.’
Hearing this, the Pharisees departed in indignation. Then said Jesus to them that were converted to repentance, and to his disciples: ‘There was a father who had two sons, and the younger said: “Father, give me my portion of goods”; and his father gave it him. And he, having received his portion, departed and went into a far country, whereupon he wasted all his substance with harlots, living luxuriously. After this there arose a mighty famine in that country, insomuch that the wretched man went to serve a citizen, who set him to feed swine in his property. And while feeding them he assuaged his hunger in company with the swine, eating acorns. But when he came to himself he said: “Oh, how many in my father’s house have abundance in feasting, and I perish here with hunger! I will arise, therefore, and will go to my father, and will say unto him: Father, I have sinned in heaven against thee; do with me as thou doest unto one of thy servants.”
‘The poor man went, whereupon it came to pass that his father saw him coming from afar off, and was moved to compassion over him. So he went forth to meet him, and having come up to him he embraced him and kissed him.
‘The son bowed himself down, saying: “Father, I have sinned in heaven against thee, do unto me as unto one of thy servants, for I am not worthy to be called thy son.”
‘The father answered: “Son, say not so, for thou art my son, and I will not suffer thee to be in the condition of my slave.” And he called his servants and said: “Bring hither new robes and clothe this my son, and give him new hosen, give him the ring on his finger, and straightway kill the fatted calf and we will make merry. For this my son was dead and is now come to life again, he was lost and now is found.”
‘While they were making merry in the house, behold the elder son came home, and he, hearing that they were making merry within, marvelled, and having called one of the servants, he asked him wherefore they were in such wise making merry.
‘The servant answered him: “Thy brother is come and thy father hath killed the fatted calf, and they are feasting.” The elder son was greatly angered when he heard this, and would not go into the house. Therefore came his father out to him and said to him: “Son, thy brother is come, come thou therefore and rejoice with him.”
‘The son answered with indignation: “I have ever served thee with good service, and yet thou never gavest me a lamb to eat with my friends. But as for this worthless fellow that departed from thee, wasting all his portion with harlots, now that he is come thou hast killed the fatted calf.”
‘The father answered: “Son, thou art ever with me and everything is thine; but this one was dead and is alive again, was lost and now is found, therefore we needs must rejoice.”
‘The elder son was the more angry, and said: “Go thou and triumph, for I will not eat at the table of fornicators.” And he departed from his father without receiving even a piece of money.
‘As God liveth,’ said Jesus, ‘even so is there rejoicing among the angels of God over one sinner that repenteth.’
And when they had eaten he departed, for that he was fain to go to Judaea. Whereupon the disciples said: ‘Master, go not unto Judaea, for we know that the Pharisees have taken counsel with the high priest against thee.’
Jesus answered: ‘I knew it before they did it, but I do not fear, for they cannot do anything contrary to the will of God. Wherefore let them do all that they desire; for I fear not them, but fear God.
‘Tell me now; the Pharisees of to-day—are they Pharisees? Are they servants of God? Assuredly not. Yea, and I say unto you verily, that there is no worse thing here upon earth than this, that a man cover himself with profession and garb of religion to cover his wickedness. I will tell you one single example of the Pharisees of old time, in order that ye may know the present ones. After the departure of Elijah, by reason of the great persecution by idolaters, that holy congregation of Pharisees was dispersed. For in that same time of Elijah there were slain in one year more than ten thousand prophets that were true Pharisees.
‘Two Pharisees went into the mountains to dwell there; and the one abode fifteen years knowing nought of his neighbour, although they were but one hour’s journey apart. See, then, if they were inquisitive! It came to pass that there arose a drought on those mountains, and thereupon both set themselves to search for water, and so they found each other. Whereupon the more aged said (for it was their custom that the eldest should speak before every other, and they held it a great sin for a young man to speak before an old one)—the elder, therefore, said: “Where dwellest thou, brother?”
‘He answered, pointing out the dwelling with his finger: “Here dwell”; for they were nigh to the dwelling of the younger.
‘Said the elder: “How long is it, brother, that thou hast dwelt here?”
‘The younger answered: “Fifteen years.”
‘Said the elder: “Perchance thou camest when Ahab slew the servants of God?”
‘“Even so,” replied the younger.
‘Said the elder: “O brother, knowest thou who is now king of Israel?”
‘The younger answered: “It is God that is King of Israel, for the idolaters are not kings but persecutors of Israel.”
‘“It is true,” said the elder, “but I meant to say, who is it that now persecuteth Israel?”
‘The younger answered: “The sins of Israel persecute Israel, because, if they had not sinned, [God] would not have raised up against Israel the idolatrous princes.”
‘Then said the elder: “Who is that infidel prince whom God hath sent for the chastisement of Israel?”
‘The younger answered: “Now how should I know, seeing these fifteen years I have seen no man save thee, and I know not how to read, wherefore no letters be sent unto me?”
‘Said the elder: “Now, how new thy sheepskin be! Who hath given them to thee, if thou hast not seen any man?”
‘The younger answered: “He who kept good the raiment of the people oflsrael for forty years in the wilderness hath kept my skins even as thou seest.”
‘Then the elder perceived that the younger was more perfect than he, for he had every year had dealings with men. Whereupon, in order that he might have [the benefit of] his conversation, he said: “Brother, thou knowest not how to read, and I know how to read, and I have in my house the psalms of David. Come, then, that I may each day give thee a reading and make plain to thee what David saith.”
‘The younger answered: “Let us go now.”
‘Said the elder: “O brother, it is now two days since I have drunk water; let us therefore seek a little water.”
‘The younger replied: “O brother, it is now two months since I have drunk water. Let us go, therefore, and see what God saith by his prophet David: the Lord is able to give us water.”
‘Whereupon they returned to the dwelling of the elder, at the door whereof they found a spring of fresh water.
Said the elder: “O brother, thou art an holy one of God; for thy sake hath God given this spring.”
‘The younger answered: “O brother, in humility sayest thou this; but certain it is that if God had done this for my sake he would have made a spring close to my dwelling, that I should not depart in search thereof. For I confess to thee that I sinned against thee. When thou saidst that for two days that thou didst not drink thou soughtest water and I had been for two months without drink, whereupon I felt an exaltation within me, as though I were better than thou.”
‘Then said the elder: “O brother, thou saidst the truth, therefore thou didst not sin.”
‘Said the younger: “O brother, thou hast forgotten what our father Elijah said, that he who seeketh God ought to condemn himself alone. Assuredly he wrote it not that we might know it, but rather that we might observe it.”
‘Said the more aged, perceiving the truth and righteousness of his companion: “It is true; and our God hath pardoned thee.”
‘And having said this he took the Psalms, and read that which our father David saith: “I will set a watch over my mouth that my tongue decline not to words of iniquity, excusing with excuse my sin.” And here the aged man made a discourse upon the tongue, and the younger departed. Whereupon they were fifteen years more ere they found one another, because the younger changed his dwelling.
‘Accordingly, when he had found him again, the elder said: “O brother, wherefore returnedst thou not to my dwelling?”
‘The younger answered: “Because I have not yet learned well what thou saidst to me.”
‘Then said the elder: “How can this be, seeing fifteen years are past?”
‘The younger replied: “As for the words, I learned them in a single hour and have never forgotten them; but I have not yet observed them. To what purpose is it, then, to learn too much, and not to observe it? Our God seeketh not that our intellect should be good, but rather our heart. So, on the day of judgment, he will not ask us what we have learned, but what we have done.”
‘The elder answered: “O brother, say not so, for thou despisest knowledge, which our God willeth to be prized.”
‘The younger replied: “Now, how shall I speak now so as not to fall into sin: for thy word is true, and mine also. I say, then, that they who know the commandments of God written in the Law ought to observe those [first] if they would afterwards learn more. And all that a man learneth, let it be to observe it, and not [merely] to know it.”
‘Said the elder: “O brother, tell me, with whom hast thou spoken, that thou knowest thou hast not learned all that I said?”
‘The younger answered: “O brother, I speak with myself. Every day I place myself before the judgment of God, to give account of myself. And ever do I feel within myself one that excuseth my faults.”
‘Said the elder: “O brother, what faults hast thou, who art perfect?”
‘The younger answered: “O brother, say not so, for that I stand between two great faults; the one is that I do not know myself to be the greatest of sinners, the other that I do not desire to do penance for it more than other men.”
‘The elder answered: “Now, how shouldst thou know thyself to be the greatest of sinners, if thou art the most perfect [of men]?”
‘The younger replied: “The first word that my master said to me when I took the habit of a Pharisee was this: that I ought to consider the goodness of others and mine own iniquity for if I should do so I should perceive myself to be the greatest of sinners.”
‘Said the elder: “O brother, whose goodness or whose faults considerest thou on these mountains, seeing there are no men here?’’
‘The younger answered: “I ought to consider the obedience of the sun and the planets, for they serve their Creator better than I. But them I condemn, either because they give not light as I desire, or because their heat is too great, or there is too much or too little rain upon the ground.”
‘Whereupon, hearing this, the elder said: “Brother, where hast thou learned this doctrine, for I am now ninety years old, for seventy-five years whereof I have been a Pharisee?”
‘The younger answered: “O brother, thou sayest this in humility, for thou art a holy one of God. Yet I answer thee that God our creator looketh not on time, but looketh on the heart: wherefore David, being fifteen years old, younger than six other his brethren, was chosen king of Israel, and became a prophet of God our Lord.”’
‘This man was a true Pharisee,’ said Jesus to his disciples: ‘and may it please God that we be able on the day of judgment to have him for our friend.
Jesus then embarked on a ship, and the disciples were sorry that they had forgotten to bring bread. Jesus rebuked them, saying: ‘Beware of the leaven of the Pharisees of our day, for a little leaven marreth a mass of meal.’
Then said the disciples one to another: ‘Now what leaven have we, if we have not even any bread?’
Then said Jesus: ‘O men of little faith, have ye then forgotten what God wrought in Nain, where there was no sign of corn? And how many ate and were satisfied with five loaves and two fishes? The leaven of the Pharisee is want of faith in God, and thought of self, which hath corrupted not only the Pharisees of this day, but hath corrupted Israel. For the simple folk, not knowing how to read, do that which they see the Pharisees do, because they hold them for holy ones.
‘Know ye what is the true Pharisee? He is the oil of human nature. For even as oil resteth at the top of every liquor, so the goodness of the true Pharisee resteth at the top of all human goodness. He is a living book, which God giveth to the world; for everything that he saith and doeth is according to the law of God. Wherefore, whoso doeth as he doeth observeth the law of God. The true Pharisee is salt that suffereth not human flesh to be putrefied by sin; for every one who seeth him is brought to repentance. He is a light that lighteneth the pilgrims’ way, for every one that considereth his poverty with his penitence perceiveth that in this world we ought not to shut up our heart.
‘But he that maketh the oil rancid, corrupteth the book, putrefieth the salt, extinguisheth the light—this man is a false Pharisee. If, therefore, ye would not perish, beware that ye do not as do the Pharisee to-day.’
Jesus having come to Jerusalem, and having entered one Sabbath day into the Temple, the soldiers drew nigh to tempt him and take him, and they said: ‘Master, is it lawful to wage war?’
Jesus answered: ‘Our faith telleth us that our life is a continual warfare upon the earth.’
Said the soldiers: ‘So wouldst thou fain convert us to thy faith, and wouldst that we should forsake the multitude of gods (for Rome alone hath twenty-eight thousand gods that are seen) and should follow thy god who is one only and for that he cannot be seen, it is not known where he is, and perchance he is but vanity.’
Jesus answered: ‘If I had created you, as our God hath created you, I would seek to convert you.’
They answered: ‘Now how hath thy God created us, seeing it is not known where he is? Show us thy God, and we will become Jews.’
Then said Jesus: ‘If ye had eyes to see him I could show him to you, but since ye are blind, I cannot show you him.’
The soldiers answered: ‘Of a surety, the honour which this people payeth thee must have taken away thine understanding. For every one of us hath two eyes in his head, and thou sayest we are blind.’
Jesus answered: ‘The carnal eyes can only see things gross and external: ye therefore will only be able to see your gods of wood and silver and gold that cannot do anything. But we of Judah have spiritual eyes, which are the fear and the faith of our God, wherefore we can see our God in every place.’
The soldiers answered: ‘Beware how thou speakest, for if thou pour contempt on our gods we will give thee into the hand of Herod, who will take vengeance for our gods, who are omnipotent.’
Jesus answered: ‘If they are omnipotent as ye say, pardon me, for I will worship them.’
The soldiers rejoiced at hearing this, and began to extol their idols. Then said Jesus: ‘Herein is not need of words but of deeds; cause therefore that your Gods create one fly, and I will worship them.’
The soldiers were dismayed at hearing this, and wist not what to say, wherefore Jesus said:
‘Assuredly, seeing they make not a single fly afresh, I will not for them forsake that God who hath created everything with a single word; whose name alone affrighteth armies.’
The soldiers answered: ‘Now let us see this; for we are fain to take thee,’ and they were fain to stretch forth their hands against Jesus.
Then said Jesus: ‘Adonai Sabaoth!’ Whereupon straight-way the soldiers were rolled out of the Temple as one rolleth casks of wood when they are washed to refill them with wine; insomuch that now their head and now their feet struck the ground, and that without anyone touching them.
And they were so affrighted and fled in such wise that they were never more seen in Judaea.
The priests and Pharisees murmured among themselves and said: ‘He hath the wisdom of Baal and Ashtaroth, and so in the power of Satan hath he done this.’
Jesus opened his mouth and said: ‘Our God commanded that we should not steal our neighbour’s goods. But this single precept hath been so violated and abused that it hath filled the world with sin, and such [sin] as shall never be remitted as other sins are remitted: seeing that for every other sin, if a man bewail it and commit it no more, and fast with prayer and almsgiving, our God, mighty and merciful, forgiveth. But this sin is of such a kind that it shall never be remitted, except that which is wrongly taken be restored.
Then said a scribe: ‘O master, how hath robbery filled all the world with sin? Assuredly now, by the grace of God, there are but few robbers, and they cannot show themselves but they are immediately hanged by the soldiery.’
Jesus answered: ‘Whoso knoweth not the goods, they (sic) cannot know the robbers. Nay, I say unto you verily that many rob who know not what they do, and therefore their sin is greater than that of the others, for the disease that is not known is not healed.’
Then the Pharisees drew near to Jesus and said, ‘O master, since thou alone in Israel knowest the truth, teach thou us.’
Jesus answered: ‘I say not that I alone in Israel know the truth, for this word “alone” appertaineth to God alone and not to others. For he is the truth, who alone knoweth the truth. Wherefore, if I should say so I should be a greater robber, for I should be stealing the honour of God. And in saying that I alone knew God I should be falling into greater ignorance than all. Ye, therefore, committed a grievous sin in saying that I alone know the truth. And I tell you that, if ye said this to tempt me, your sin is greater still.’
Then Jesus, seeing that all held their peace, said again: ‘Though I be not alone in Israel knowing the truth, I alone will speak; wherefore hearken to me, since ye have asked me.
‘All things created belong to the Creator, in such wise that nothing can lay claim to anything. Thus soul, sense, flesh, time, goods, and honour, all are God’s possessions, so that if a man receive them not as God willeth he becometh a robber. And in like manner, if he spend them contrary to that which God willeth, he is likewise a robber. I say, therefore, unto you that, as God liveth in whose presence my soul standeth, when ye take time, saying: “To-morrow I will do thus, I will say such a thing, I will go to such a place,” and not saying: “If God will,” ye are robbers: And ye are greater robbers when ye spend the better part of your time in pleasing yourselves and not in pleasing God, and spend the worse part in God’s service: then are ye robbers indeed.
‘Whoso committeth sin, be he of what fashion he will, is a robber; for he stealeth time and the soul and his own life, which ought to serve God, and giveth it to Satan, the enemy of God.’
‘The man, therefore, who hath honour, and life, and goods—when his possessions are stolen, the robber shall be hanged; when his life is taken, the murderer shall be beheaded. And this is just, for God hath so commanded. but when a neighbour’s honour is taken away, why is not the robber crucified? Are goods, forsooth, better than honour? Hath God, forsooth, commanded that he who taketh goods shall be punished and he that taketh life with goods shall be punished, but he that taketh away honour shall go free? Surely not; for by reason of their murmuring our fathers entered not into the land of promise; but only their children. And for this sin the serpents slew about seventy thousand of our people.
‘As God liveth in whose presence my soul standeth, he that stealeth honour is worthy of greater punishment than he that robbeth a man of goods and of life. And he that hearkeneth to the murmurer is likewise guilty, for the one receiveth Satan on his tongue and the other in his ears.’
The Pharisees were consumed [with rage] at hearing this, because they were not able to condemn his speech.
Then there drew nigh to Jesus a doctor, and said to him: ‘Good master, tell me, wherefore God did not grant corn and fruit to our fathers? Knowing that they must needs fall, surely he should have allowed them corn, or not have suffered men to see it.’
Jesus answered: ‘Man, thou callest me good, but thou errest, for God alone is good. And much more dost thou err in asking why God hath not done according to thy brain. Yet I will answer thee all. I tell thee, then, that God our creator in his working conformeth not himself to us, wherefore it is not lawful for the creature to seek his own way and convenience, but rather the honour of God his creator, in order that the creature may depend on the Creator and not the Creator on the creature. As God liveth in whose presence my soul standeth, if God had granted everything to man, man would not have known himself to be God’s servant; and so he would have accounted himself lord of paradise. Wherefore the Creator, who is blessed for evermore, forbade him the food, in order that man might remain subject to him.
And verily I say unto you, that whoso hath the light of his eyes clear seeth everything clear, and draweth light even out of darkness itself; but the blind doeth not so. Wherefore I say that, if man had not sinned, neither I nor thou would have known the mercy of God and his righteousness. And if God had made man incapable of sin he would have been equal to God in that matter; wherefore the blessed God created man good and righteous, but free to do that which he pleaseth in regard to his own life and salvation or damnation.’
The doctor was astounded when he heard this, and departed in confusion.
Then the high-priest called two old priests secretly and sent them to Jesus, who was gone out of the temple, and was sitting in Solomon’s porch, waiting to pray the midday prayer. And near him he had his disciples with great multitude of people.
The priests drew near to Jesus and said: ‘Master, wherefore did man eat corn and fruit? Did God will that he should eat it, or no?’ And this they said tempting him; for if he said: ‘God willed it,’ they would answer: ‘Why did he forbid it?’ and if he said: ‘God willed it not,’ they would say: ‘Then man hath more power than God, since he worketh contrary to the will of God.’
Jesus answered: ‘Your question is like a road over a mountain, which hath a precipice on the right hand and on the left: but I will walk in the middle.’
When they heard this the priests were confounded, perceiving that he knew their heart.
Then said Jesus: ‘Every man, for that he hath need, worketh everything for his own use. But God, who hath no need of anything, wrought according to his good pleasure. Wherefore in creating man he created him free in order that he might know that God had no need of him; Verbi gratia, as doth a King, who to display his riches, and in order that his slaves may love him more, giveth freedom to his slaves.
God, then, created man free in order that he might love his Creator much the more and might know his bounty. For although God is omnipotent, not having need of man, having created him by his omnipotence, he left him free by his bounty, in such wise that he could resist evil and do good. For although God had power to hinder sin, he would not contradict his own bounty (for God hath no contradiction) in order that, his omnipotence and bounty having wrought in man, he should not contradict sin in man, I say, in order that in man might work the mercy of God and his righteousness. And in token that I speak the truth, I tell you that the high-priest hath sent you to tempt me, and this is the fruit of his priesthood.’
The old men departed and recounted all to the high-priest, who said: ‘This fellow hath the devil at his back, who recounteth everything to him; for he aspireth to the kingship over Israel; but God will see to that.’
When he had made the midday prayer, Jesus, as he went out of the temple, found one blind from his mother’s womb. His disciples asked him saying: ‘Master, who sinned in this man, his father or his mother, that he was born blind?’
Jesus answered: ‘Neither his father nor his mother sinned in him, but God created him so, for a testimony of the Gospel.’ And having called the blind man up to him he spat on the ground and made clay and placed it upon the eyes of the blind man and said to him: ‘Go to the pool of Siloam and wash thee!’
The blind man went, and having washed received light; whereupon, as he returned home, many who met him said: ‘If this man were blind I should say for certam that it was he who was wont to sit at the beautiful gate of the temple.’ Others said: ‘It is he, but how hath he received light?’ And they accosted him saying: ‘Art thou the blind man that was wont to sit at the beautiful gate of the temple?’
He answered: ‘I am he—and wherefore?’
They said: ‘Now how didst thou receive thy sight?’
He answered: ‘A man made clay, spitting on the ground, and this clay he placed upon mine eyes and said to me: “Go and wash thee in the pool of Siloam.” I went and washed, and now I see: blessed be the God of Israel!’
When the man born blind was come again to the beautiful gate of the temple, all Jerusalem was filled with the matter. Wherefore he was brought unto the chief of the priests, who was conferring with the priests and the Pharisees against Jesus.
The high-priest asked him, saying: ‘Man, wast thou born blind?’
‘Yea,’ he replied.
‘Now give glory of God,’ said the high-priest, ‘and tell us what prophet hath appeared to thee in a dream and given thee light. Was it our father Abraham, or Moses the servant of God, or some other prophet? For others could not do such a thing.
The man born blind replied: ‘Neither Abraham nor Moses, nor any prophet have I seen in a dream and been healed by him, but as I sat at the gate of the temple a man made me come near to him and, having made clay of earth with his spittle, put some of that clay upon mine eyes and sent me to the pool of Siloam to wash; whereupon I went, and washed me, and returned with the light of mine eyes.’
The high-priest asked him the name of that man.
The man born blind answered: ‘He told me not his name, but a man who saw him called me and said: “Go and wash thee as that man hath said, for he is Jesus the Nazarene, a prophet and an holy one of the God of Israel.”’
Then said the high-priest: ‘Did he heal thee perchance to-day, that is, the Sabbath?’
The blind man answered: ‘To-day he healed me.’
Said the high-priest: ‘Behold now, how that this fellow is a sinner, seeing he keepeth not the Sabbath!’
The blind man answered: ‘Whether he is a sinner I know not; but this I know, that whereas I was blind, he hath enlightened me.’
The Pharisees did not believe this: so they said to the high priest: ‘Send for his father and mother, for they will tell us the truth.’ They sent, therefore, for the father and mother of the blind man, and when they were come the high-priest questioned them saying: ‘Is this man your son?’
They answered: ‘He is verily our son.’
Then said the high-priest: ‘He saith that he was born blind, and now he seeth; how hath this thing befallen?’
The father and mother of the man born blind replied ‘Verily he was born blind, but how he may have received the light, we know not; he is of age, ask him and he will tell you the truth.’
Thereupon they were dismissed, and the high-priest said again to the man born blind: ‘Give glory to God, and speak the truth.’
(Now the father and mother of the blind man were afraid to speak, because a decree had gone forth from the Roman senate that no man might contend for Jesus, the prophet of the Jews, under pain of death: this decree had the governor obtained—wherefore they said: ‘He is of age, ask him.’)
The high-priest, then said to the man born blind: ‘Give glory to God and speak the truth, for we know this man, whom thou sayest to have healed thee, that he is a sinner.’
The man born blind answered: ‘Whether he be a sinner, I know not; but this I know, that I saw not and he hath enlightened me. Of a surety, from the beginning of the world to this hour, there hath never yet been enlightened one who was born blind; and God would not hearken to sinners.’
Said the Pharisees: ‘Now what did he when he enlightened thee?’
Then the man born blind marvelled at their unbelief, and said: ‘I have told you, and wherefore ask ye me again? Would ye also become his disciples?’
The high-priest then reviled him saying: ‘Thou wast altogether born in sin, and wouldst thou teach us? Begone, and become thou disciple of such a man! for we are disciples of Moses, and we know that God hath spoken to Moses, but as for this man, we know not whence he is.’ And they cast him out of the synagogue and temple, forbidding him to make prayer with the clean among Israel.
The man born blind went to find Jesus, who comforted him saying: ‘At no time hast thou been so blessed as thou art now, for thou art blest of our God who spake through David, our father and his prophet, against the friends of the world, saying: “They curse and I bless”; and by Micah the prophet he said: “I curse your blessing.” For earth is not so contrary to air, water to fire, light to darkness, cold to heat, or love to hate, as is the will that God hath contrary to the will of the world.’
The disciples accordingly asked him, saying: ‘Lord, great are thy words; tell us, therefore, the meaning, for as yet we understand not.’
Jesus answered: “When ye shall know the world, ye shall see that I have spoken the truth, and so shall ye know the truth in every prophet.
‘Know ye, then, that there be three kinds of worlds comprehended in a single name: the one standeth for the heavens and the earth, with water, air and fire, and all the things that are inferior to man. Now this world in all things followeth the will of God, for, as saith David, prophet of God: “God hath given them a precept which they transgress not.”
‘The second standeth for all men, even as the “house of such an one” standeth not for the walls, but for the family. Now this world, again, loveth God; because by nature they long after God, forasmuch as according to nature every one longeth after God, even though they err in seeking God. And know ye wherefore all long after God? Because they long every one after an infinite good without any evil, and this is God alone. Therefore the merciful God hath sent his prophets to this world for its salvation.
‘The third world is man’s fallen condition of sinning, which hath transformed itself into a law contrary to God, the creator of the world. This maketh man become like unto the demons, God’s enemies. And this world our God hateth so sore that if the prophets had loved this world—what think ye? Assuredly God would have taken from them their prophecy. And what shall I say? As God liveth, in whose presence my soul standeth, when the messenger of God shall come to the world, if he should conceive love towards this evil world, assuredly, God would take away from him all that he gave him when he created him, and would make him reprobate: so greatly is God contrary to this world.’
The disciples answered: ‘O master, exceeding great are thy words, therefore have mercy upon us, for we understand them not.’
Said Jesus: ‘Think ye perchance that God hath created his messenger to be a rival, who should be fain to make himself equal with God? Assuredly not, but rather as his good slave, who should not will that which his Lord willeth not. Ye are not able to understand this because ye know not what a thing is sin. Wherefore hearken unto my words, Verily, verily, I say unto you, sin cannot arise in man save as a contradiction of God, seeing that that only is sin which God willeth not: insomuch that all that God willeth is most alien from sin. Accordingly, if our high-priests and priests, with the Pharisees, persecuted me because the people of Israel hath called me God, they would be doing a thing pleasing to God, and God would reward them; but because they persecute me for a contrary reason, since they will not have me say the truth, how they have contaminated the book of Moses, and that of David, prophets and friends of God, by their traditions, and therefore hate me and desire my death—therefore God hath them in abomination.
‘Tell me—Moses slew men and Ahab slew men—is this in each case murder? Assuredly not; for Moses slew the men to destroy idolatry and to preserve the worship of the true God, but Ahab slew the men to destroy the worship of the true God and to preserve idolatry. Wherefore to Moses the slaying of men was converted into sacrifice, while to Ahab it was converted into sacrilege: insomuch that one and the same work produced these two contrary effects.
‘As God liveth, in whose presence my soul standeth, if Satan had spoken to the angels in order to see how they loved God, he would not have been rejected of God, but because he sought to turn them away from God, therefore is he reprobate.’
Then answered he who writeth: ‘How, then, is to be understood that which was said in Micaiah the prophet, concerning the lie which God ordained to be spoken by the mouth of false prophets, as is written in the book of the kings of Israel?’
Jesus answered: ‘O Barnabas, recite briefly all that befell, that we may see the truth clearly.’
Then said he who writeth: ‘Daniel the prophet, describing the history of the kings of Israel and their tyrants, writeth thus “The king of Israel joined himself with the king of Judah to fight against the sons of Belial (that is, reprobates) who were the Ammonites. Now Jehoshaphat, king of Judah, and Ahab, king of Israel, being seated both on a Throne in Samaria, there stood before them four hundred false prophets, who said to the king of Israel: ‘Go up against the Ammonites, for God will give them into thy hands, and thou shalt scatter Ammon.’
‘“Then said Jehoshaphat: ‘Is there here any prophet of the God of our fathers?’
‘“Ahab answered: ‘There is one only, and he is evil, for he always predicteth evil concerning me; and him I hold in prison.’ And this he said, to wit, ‘There is only one,’ because as many as were found had been slain by decree of Ahab, so that the prophets, even as thou hast said, O Master, were fled to the mountain tops where men dwelt not.
‘“Then said Jehoshaphat: ‘Send for him here, and let us see what he saith.’
‘“Ahab therefore commanded that Micaiah be sent for thither, who came with fetters on his feet, and his face bewildered like a man that liveth between life and death.
‘“Ahab asked him, saying: ‘Speak, Micaiah, in the name of God. Shall we go up against the Ammonites? Will God give their cities into our hands?’
‘“Micaiah answered: ‘Go up, go up, for prosperously shalt thou go up, and still more prosperously come down!’
‘“Then the false prophets praised Micaiah as a true prophet of God, and broke off the fetters from his feet.
‘“Jehoshaphat, who feared our God, and had never bowed his knees before the idols, asked Micaiah, saying: ‘For the love of God of our fathers, speak the truth, as thou hast seen the issue of this war.’
‘“Micaiah answered: ‘O Jehoshaphat, I fear thy face wherefore I tell thee that I have seen the people of Israel as sheep without a shepherd.’
‘“Then Ahab, smiling, said to Jehoshaphat: ‘I told thee that this fellow predicteth only evil, but thou didst not believe it.’
‘“Then said they both: ‘Now how knowest thou this, O Micaiah?’
‘“Micaiah answered: ‘Methought there assembled a council of the angels in the presence of God, and I heard God say thus: ”Who will deceive Ahab that he may go up against Ammon and be slain?“ Whereupon one said one thing and another said another. Then came an angel and said: “Lord, I will fight against Ahab, and will go to his false prophets and will put the lie into their mouth, and so shall he go up and be slain.” And hearing this, God said: “Now go and do so, for thou shalt prevail.”
‘“Then were the false prophets enraged, and their chief smote Micaiah’s cheek, saying: ‘O reprobate of God, when did the angel of truth depart from us and come to thee? Tell us, when came to us the angel that brought the lie?’
‘“Micaiah answered: ‘Thou shalt know when thou shalt flee from house to house for fear of being slain, having deceived thy king.’
‘“Then Ahab was wroth, and said: ‘Seize Micaiah, and the fetters which he had upon his feet place on his neck, and keep him on barley bread and water until my return, for now I know not what death I would inflict on him.’
‘“They went up, then, and according to the word of Micaiah the matter befell. For the king of the Ammonites said to his servants: ‘See that ye fight not against the king of Judah, nor against the princes of Israel, but slay the king of Israel, Ahab, mine enemy.’”’
Then said Jesus: ‘Stop there, Barnabas: for it is enough for our purpose.’