The Unseen World and Other Essays [39]
proof of his sincerity, to distribute all his vast possessions among the poor. And when he naturally manifests a reluctance to perform so superfluous a sacrifice, Jesus observes that it will be easier for a camel to go through the eye of a needle than for a rich man to share in the glories of the anticipated Messianic kingdom. It is difficult to escape the conclusion that we have here a very primitive and probably authentic tradition; and when we remember the importance which, according to the "Acts," the earliest disciples attached to the principle of communism, as illustrated in the legend of Ananias and Sapphira, we must admit strong reasons for believing that Jesus himself held views which tended toward the abolition of private property. On this point, the testimony of the third evangelist singly is of considerable weight; since at the time when he wrote, the communistic theories of the first generation of Christians had been generally abandoned, and in the absence of any dogmatic motives, he could only have inserted these particular traditions because he believed them to possess historical value. But we are not dependent on the third gospel alone. The story just cited is attested by both our authorities, and is in perfect keeping with the general views of Jesus as reported by the first evangelist. Thus his disciples are enjoined to leave all, and follow him; to take no thought for the morrow; to think no more of laying up treasures on the earth, for in the Messianic kingdom they shall have treasures in abundance, which can neither be wasted nor stolen. On making their journeys, they are to provide neither money, nor clothes, nor food, but are to live at the expense of those whom they visit; and if any town refuse to harbour them, the Messiah, on his arrival, will deal with that town more severely than Jehovah dealt with the cities of the plain. Indeed, since the end of the world was to come before the end of the generation then living (Matt. xxiv. 34; 1 Cor. xv. 51-56, vii. 29), there could be no need for acquiring property or making arrangements for the future; even marriage became unnecessary. These teachings of Jesus have a marked Essenian character, as well as his declaration that in the Messianic kingdom there was to be no more marriage, perhaps no distinction of sex (Matt. xxii. 30). The sect of Ebionites, who represented the earliest doctrine and practice of Christianity before it had been modified by Paul, differed from the Essenes in no essential respect save in the acknowledgment of Jesus as the Messiah, and the expectation of his speedy return to the earth.
How long, or with what success, Jesus continued to preach the coming of the Messiah in Galilee, it is impossible to conjecture. His fellow-townsmen of Nazareth appear to have ridiculed him in his prophetical capacity; or, if we may trust the third evangelist, to have arisen against him with indignation, and made an attempt upon his life. To them he was but a carpenter, the son of a carpenter (Matt. xiii. 55; Mark vi. 3), who told them disagreeable truths. Our author represents his teaching in Galilee to have produced but little result, but the gospel narratives afford no definite data for deciding this point. We believe the most probable conclusion to be that Jesus did attract many followers, and became famous throughout Galilee; for Herod is said to have regarded him as John the Baptist risen from the grave. To escape the malice of Herod, Jesus then retired to Syro-Phoenicia, and during this eventful journey the consciousness of his own Messiahship seems for the first time to have distinctly dawned upon him (Matt. xiv. 1, 13; xv. 21; xvi. 13-20). Already, it appears, speculations were rife as to the character of this wonderful preacher. Some thought he was John the Baptist, or perhaps one of the prophets of the Assyrian period returned to the earth. Some, in accordance with a generally-received tradition, supposed him to be Elijah, who had never seen death, and had now at last returned from the regions above the firmament to announce the coming of
How long, or with what success, Jesus continued to preach the coming of the Messiah in Galilee, it is impossible to conjecture. His fellow-townsmen of Nazareth appear to have ridiculed him in his prophetical capacity; or, if we may trust the third evangelist, to have arisen against him with indignation, and made an attempt upon his life. To them he was but a carpenter, the son of a carpenter (Matt. xiii. 55; Mark vi. 3), who told them disagreeable truths. Our author represents his teaching in Galilee to have produced but little result, but the gospel narratives afford no definite data for deciding this point. We believe the most probable conclusion to be that Jesus did attract many followers, and became famous throughout Galilee; for Herod is said to have regarded him as John the Baptist risen from the grave. To escape the malice of Herod, Jesus then retired to Syro-Phoenicia, and during this eventful journey the consciousness of his own Messiahship seems for the first time to have distinctly dawned upon him (Matt. xiv. 1, 13; xv. 21; xvi. 13-20). Already, it appears, speculations were rife as to the character of this wonderful preacher. Some thought he was John the Baptist, or perhaps one of the prophets of the Assyrian period returned to the earth. Some, in accordance with a generally-received tradition, supposed him to be Elijah, who had never seen death, and had now at last returned from the regions above the firmament to announce the coming of