that were in the crowd had been disciples of John; and they cried aloud that the men of Galilee ought to rise up and deliver the prophet. But Gorgias beckoned with his hand that they should be silent, and when silence was made, he said, “Let us rise up, indeed, but not without a leader. Now the Lord hath sent to us this Jesus of Nazareth: and that he is a prophet sent from God none can deny.” The multitude shouted that it was even so, and one or other uttered praises of Jesus; and a certain man said, “Yea, never man spake as this spake.” But Gorgias answered and said, “It is known to all that I am a soldier, neither do words prevail with me without deeds. Wherefore I also, until yesterday, did but lightly esteem Jesus of Nazareth. But now he hath shown forth his power in deeds. And he that can do such deeds as Jesus hath wrought in our streets, shall he not do even greater deeds than these when the time shall come for them? Yea, doubtless, all things are possible to him. And what will avail squadrons of horse, or legions of foot, against one that can call down fire from heaven, or cause the walls of a city to fall to the ground? Choose we therefore Jesus to be our leader, and no one shall be able to stand against us.”
At this instant Simon Peter came forth, and he confirmed what had been said, to wit, that Jesus of Nazareth was not in the house: but he thought that he was gone forth to be alone. And so it was. For when we had made diligent search for him we found him alone on a mountain, about three miles from the town. We besought him to return; but he answered that he must proclaim the Good News in other villages also, for to that end he had been sent. So Simon Peter and the rest of the disciples accompanied him, and Baruch and I went with them; and for the space of four or five weeks we continued with him, going from town to town in Galilee; and Jesus preached the Good News, and healed the sick; and a great multitude of all sorts was added to our number.
Now the greater part of our band were honest people, hungering and thirsting for the Redemption of Sion: but some were vain men, children of iniquity, seeking the wages of unrighteousness. Especially they that had been formerly soldiers resorted to Jesus, as to a prince or general, like vultures hasting to the prey, supposing that they should gain much spoil if he prevailed against the Romans. And so it was that once when Jesus spake to his disciples, saying that they must be “fishers of men,” then Baruch, being offended by the presence of these children of mammon among us, answered and said, “But must the fishers catch vile fish as well as good?”
Hereat Jesus turned and looked sorrowfully on Baruch, and said, “The kingdom of heaven is like unto a net that was cast into the sea, and gathered of every kind: which, when it was full they drew to shore, and sat down, and gathered the good into vessels, but cast the bad away. So shall it be at the end of the age. The messengers of God shall come forth and sever the wicked from among the just, and shall cast them into the furnace of fire. There shall be wailing and gnashing of teeth.”
Another parable spake he to the same effect, that the tares must needs grow with the wheat till the day of harvest, for not till then can the division be made between good and evil. When we heard this, we grieved thereat; for we had supposed that none save the faithful should have been admitted into the Kingdom, and we marvelled why Jesus should first suffer the bad to enter, and then drive them forth. Howbeit, we besought him that he would give us ordinances which we might observe, to the intent that we might not be cast out of the Kingdom. For some of our number had begun to say that Jesus had come to destroy the Law, so that every one might do what he listed; as though Jesus had said that God loveth the wicked as much as the righteous, even though the wicked abide in wickedness. Thus they brought shame upon us, and they set stumblingblocks in the path of many that had otherwise believed. Moreover the disciples of John the Baptist compared us with themselves, and asked us concerning our laws and customs and prayers; and, when they found that we had none of these things, then they despised us, saying that our Master was not equal to John. For at this time the fame of John the son of Zachariah overshadowed the fame of Jesus; yea, and for some time after this, even after John had been cast into prison. For this cause we intreated Jesus that he would both teach us how to pray, as John also had taught his disciples, and also that he would lay down laws for the new Kingdom, even as Moses had laid down laws for the kingdom in old times.
Jesus hearkened to our petition in silence. Then he said that he must depart from us for a season and go to the top of a certain mountain; but he appointed the third hour of the following day that we should come to him. Certain of the Scribes that followed with us murmured at Jesus, because he had appointed that we should come to him on the mountain: and one, finding fault for that Jesus was often wont to spend the whole night praying alone on some mountain, said, “It is written, ‘Out of the depths have I cried unto thee, O Lord;’ therefore it is good to pray from a low place, and not from a high place.” But Nathanael answered and said that Jesus loved to be alone on the mountain by night, to meditate on the greatness of the Lord and how He hath exalted the Son of man, according as it is written, “I will consider thy heavens, even the works of thy fingers, the moon and stars which thou hast ordained:” and “these very words,” said Nathanael, “I heard the Prophet but yesterday repeat, when we were upon the top of yonder mountain.” Hereat the Scribes murmured the more, saying that it was not written that any prophet in old times thus took counsel with the heavens after the manner of a Chaldean. But Gorgias the son of Philip murmured for another cause, saying that the Prophet ought not thus to mistrust his followers, nor to be so fearful for his own safety, and that it behoved the friends of Jesus to take him by force, if need be, and to make him a king. And to this Judas of Kerioth consented and some others.
But to the most of us the words of Gorgias seemed an abomination; for we knew that Jesus did not depart for fear: for indeed fear was not in him. But he desired to be alone because he wished to pray, and because of the burden of his heart. For it grieved him, more than can be told, to see the misery and wretchedness, yea, and the ignorance and the sinfulness of the mixed multitude which pressed round him. All their pains pained him and all their sufferings he suffered, insomuch that more than once I have heard him saying in a low voice to himself, “For them that are hungry I hunger, and for them that are athirst I thirst, and for them that are sick I am sick.”5
Notwithstanding he was not so much distressed with the pains and diseases of the body as with the pains and diseases of the soul. For the sins of souls seemed to him as real and loathsome as the diseases of the flesh to us; and oftentimes a transgression that would appear slight to us, he counted as a work of Satan; so that whithersoever he moved, he saw sins more than could be seen of common men, yea, a very sea of sinfulness; albeit, underlying the sea of sin and sorrow, he still discerned the Everlasting Arms.
Moreover, because he loved all men with an exceeding great love, for this cause every hour in his life brought unto him a burden passing the power of words to describe. For the sins of men were not unto him as the sins of aliens and strangers, but as the sins of his own brethren: yea, they were even as his own sins; for, although he himself sinned not, neither knew sin, yet what pain cometh from the bearing of a brother’s sin, that he knew full well. Wherefore in him was fulfilled the saying of the prophet Isaiah; who prophesied that the Messiah should be a man of sorrows and acquainted with griefs, and that he should carry our sins and bear our iniquities.
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See Note I.
