LITMIR.BIZ

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derision. With right judgment, therefore, Jesus determined upon seeking out those who did not belong to, or had been expelled from the community for their religious offenses, and who had either not been allowed or had not desired to return to it. They were publicans and tax-gatherers, shunned by the patriots, as promoters of Roman interests, who turned their backs upon the Law, and led a wild, unshackled life, heedless alike of the past and of the future. There existed in Judæa many who had no knowledge of the great healing truths of Judaism, who were ignorant of its laws, and indifferent as to the glorious history of its past or its possible future. These were known as transgressors of the Law (Abrianim), or sinners as they were called, the friends of Herod and of Rome. There were also ignorant, poor handicraftsmen and menials (Am ha-Arez), who were seldom able to visit the Judæan capital, or listen to Judæan teachings, which, indeed, they would probably not have understood. It was not for them that Sinai had flamed, or the prophets had uttered their cry of warning; for the teachers of the Law, more intent upon expounding doctrine than upon reforming their hearers, failed to make the Law and the prophets intelligible to those classes, and consequently did not draw them within their fold. It was to these outcasts that Jesus turned, to snatch them out of their torpor, their ignorance and ungodliness. He felt within himself the call to save "the lost sheep of the house of Israel." "They that be whole need not a physician, but they that are sick" (Matthew ix. 12).

      Intent upon the lofty mission which he had undertaken—to turn the ignorant and the godless, the sinner and the publican to repentance, and by virtue of the Essene mode of living to prepare them for the approaching Messianic time—Jesus first sought his native town of Nazareth. But there, where he had been known from his infancy, and where the carpenter's son was not considered to possess superior sanctity but only inferior knowledge, he was met with derision and contempt. When, on the Sabbath, he spoke in the synagogue about repentance, the listeners said to each other, "Is that not the son of Joseph the carpenter, and his mother and sisters, are they not all with us?" and they said to him, "Physician, heal thyself," and listened not to him. The ignominious treatment he received in his own birthplace caused him to utter the proverb, "The preacher is least regarded in his own country." He left Nazareth, never to return.

      A better result followed the teaching of Jesus in the town of Capernaum (Kefar Nahum), which was situated on the western coast of the Sea of Tiberias. The inhabitants of that delightfully situated town differed as much from the Nazarenes as their mild, fertile land from a rough and wild mountain gorge. In Capernaum there were doubtless a greater number of men steeped in effeminacy and vice, and there existed, probably, a wider gap between the rich and the poor. But just on that account Jesus had more scope to work there, and an easier access was found for the earnest, penetrating words which he poured forth from the depths of his soul. Many belonging to the lowest classes attached themselves to Jesus and followed him. Among his first disciples in Capernaum were Simon, called Kephas or Petrus (rock), and his brother Andrew, the sons of Jonah, both fishermen, the first, in some degree, a law-breaker, and also the two sons of a certain Zebedee, Jacob and John. He was also followed by a rich publican, called sometimes Matthew, sometimes Levi, in whose house Jesus often tarried, bringing with him companions from the classes then looked down upon with the greatest contempt. Women likewise of doubtful repute were among his followers, the most conspicuous of the number being a native of the town of Magdala, near Tiberias, Mary Magdalene, from whom seven devils (according to the language of the time) had to be driven out. Jesus converted these abandoned sinners into remorseful penitents. It was, doubtless, an unheard-of thing at that time for a teacher of Judaism to hold intercourse with women at all, more especially with any of that description.

      He, however, by word and example raised the sinner and the publican, and filled the hearts of those poor, neglected, thoughtless beings with the love of God, transforming them into dutiful children of their heavenly Father. He animated them with his own piety and fervor, and improved their conduct by the hope he gave them of being able to enter the kingdom of heaven. That was the greatest miracle that Jesus performed. Above all things, he taught his male and female disciples the Essene virtues of self-abnegation and humility, of the contempt of riches, of charity and the love of peace. He said to his followers, "Provide neither gold nor silver nor brass for your purses, neither two coats, neither shoes" (Matthew x. 9). He bade them become sinless as little children, and declared they must be as if born again if they would become members of the approaching kingdom of heaven. The law of brotherly love and forbearance he carried to the extent of self-immolation. "If you receive a blow on one cheek, turn the other one likewise, and if one takes your cloak, give him likewise your shirt." He taught the poor that they should not take heed for meat or drink or raiment, but pointed to the birds in the air and the lilies in the fields that were fed and clothed yet "they toil not, neither do they spin." He taught the rich how to distribute alms—"Let not thy left hand know what thy right hand doeth." He admonished the hypocrite, and bade him pray in the secrecy of his closet, placing before him a short form of prayer—"Our Father which art in heaven," which may possibly have been in use among the Essenes.

      Jesus made no attack upon Judaism itself, he had no idea of becoming the reformer of Jewish doctrine or the propounder of a new law; he sought merely to redeem the sinner, to call him to a good and holy life, to teach him that he is a child of God, and to prepare him for the approaching Messianic time. He insisted upon the unity of God, and was far from attempting to change in the slightest degree the Jewish conception of the Deity. To the question once put to him by an expounder of the Law, "What is the essence of Judaism?" he replied, "'Hear, O Israel, our God is one' and 'Thou shalt love thy neighbor as thyself.' These are the chief commandments" (Mark xii. 28). His disciples, who had remained true to Judaism, promulgated the declaration of their Master—"I am not come to destroy, but to fulfill; till heaven and earth pass, one jot or one tittle shall in nowise pass from the Law till all be fulfilled" (Matthew v. 17). He must have kept the Sabbath holy, for those of his followers who were attached to Judaism strictly observed the Sabbath, which they would not have done had their master disregarded it. It was only the Shammaitic strictness in the observance of the Sabbath, which forbade even the healing of the sick on that day, that Jesus protested against, declaring that it was lawful to do good on the Sabbath. Jesus made no objection to the existing custom of sacrifice, he merely demanded—and in this the Pharisees agreed with him—that reconciliation with one's fellow-man should precede any act of religious atonement. Even fasting found no opponent in him, so far as it was practised without ostentation or hypocrisy. He wore on his garments the fringes ordered by the Law, and he belonged so thoroughly to Judaism that he shared the narrow views held by the Judæans at that period, and thoroughly despised the heathen world. He was animated by that feeling when he said, "Give not that which is holy unto the dogs, neither cast ye your pearls before swine, lest they trample them under their feet and turn again and rend you."

      The merit of Jesus consists especially in his efforts to impart greater inner force to the precepts of Judaism, in the enthusiasm with which he obeyed them himself, in his ardor to make the Judæans turn to God with filial love as children to their father, in his fervent upholding of the brotherhood of men, in his insistence that moral laws be placed in the foreground, and in his endeavors to have them accepted by those who had been hitherto regarded as the lowest and most degraded of human beings.

      It was not to be expected, however, that through his teaching alone Jesus could attract devoted followers, or achieve great results; something more was required—something strange and wonderful to startle and inflame. His appearance, his mystical character, his earnest zeal produced, doubtless, a powerful effect, but to awaken in the dull and cold a lasting enthusiasm, to gain the confidence of the masses and to kindle their faith, it was necessary to appeal to their imagination by strange circumstances and marvelous surroundings. The Christian chronicles abound in extraordinary events and descriptions of miraculous cures performed by Jesus. Though these stories may in part be due to an inclination to exaggerate and idealize, they must doubtless have had some foundation in fact. Miraculous cures—such, for example, as the exorcism of those possessed by demons—belonged so completely to the personality of Jesus that his followers boasted more of the exercise of that power than of the purity and holiness of their conduct. If we are to credit the historical accounts of that period, the people also admired Jesus more for the command he displayed over demons and Satan than for his moral greatness. It was indeed on account of the possession of such power that he was first considered a supernatural

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