Part 25

The first announces the end of the Jewish kingdom, the punishment of Jerusalem, the destruction of the Temple; the second the end of the old world, the reappearance of Jesus, the judgment of the merciful and of the merciless, the beginning of the New Kingdom. The first prophecy given is close at hand—this generation shall not pass before these things shall have arrived—and is local and limited, since it is concerned only with Judea and especially with Judea’s metropolis. The hour and the day of the second are not known because certain events, slow to take place but essential, must precede this end, which, unlike the other, will be universal.

The first, as a matter of fact, was fulfilled to the letter, detail by detail, about forty years after the crucifixion, while many who had known Jesus were still living; the second coming, the triumphal Parusia, is still awaited by those who believe what He said on that day, “Heaven and earth shall pass away: but my words shall not pass away.”

A few years after Jesus’ death the signs of the first prophecy began to be seen. False prophets, false Christs, false apostles, swarmed in Judea, as snakes come out of their holes when dog-days arrive. Before Pontius Pilate was exiled, an impostor showed himself in Samaria, who promised to recover the sacred vessels of the Tabernacle hidden by Moses on Mount Gerizim. The Samaritans believed that such a discovery would be the prelude to the coming of the Messiah, and a great mob gathered threateningly on the mountain until it was dispersed by Roman swords.

Under Cuspius Fadus, the procurator who governed from 44 to 66, there arose a certain Theudas, who gave himself out for a great personage and promised great prodigies. Four hundred men followed him, but he was captured and decapitated, and those who had believed him dispersed. After him came an Egyptian Jew, who succeeded in gathering four thousand desperate men, and camping on the Mount of Olives announcing that at a sign from him the walls of Jerusalem would fall. The Procurator Felix attacked him and drove him out into the desert.

In the meantime, in Samaria, arose the notorious Simon Magus, he who bewitched people with his prodigies and incantations and announced himself as the Power of God. This man, seeing the miracles of Peter, wished to turn Christian, imagining that the Gospel was only one of those Oriental mysteries into which an initiation gave new powers. Repelled by Peter, Magus became the father of heresies. He believed that Ennœa first came from God and that it is now imprisoned in human beings: according to him Ennœa (or, the first conception of the Deity), was incarnate in Helen of Tyre, a prostitute who followed him everywhere; and faith in him and in Helen was a necessary condition of salvation. Cerinthus, the first Gnostic, was one of his followers, against whom John wrote his Gospel—and Menander, who boasted that he was Saviour of the world. Another Elxai mixed up the old and new Covenant, told stories of many incarnations besides those of Christ, and swaggered about with his followers, boasting of his magic powers. Hegesippus says that a certain Tebutis through jealousy of Simon, second Bishop of Jerusalem, formed a sect that recognized Jesus as Messiah, but in everything else was faithful to the old Judaism. Paul, in the Epistle to Timothy, puts the “Saints” on guard against Hymeneus, and Phyletus and Alexander. For such are false prophets, deceitful workers transforming themselves into the apostles of Christ, “who twisted truth and sowed the evil seed of heresy in the early church.” A Dositheus had himself called Christ, and a certain Nicholas began with his errors the sect of the Nicolaitans, condemned by John in the Apocalypse: and the Zealots fomented incessant tumults, claiming that the Romans and all the heathen should be driven out in order that God might return to triumph with His own people.

The second sign, the persecution, arrived promptly. The Disciples had scarcely begun to preach the Gospel in Jerusalem when Peter and John were thrown into prison: freed, they were captured again, and beaten and commanded to speak no more in the name of Jesus. Stephen, one of the most ardent of the neophytes, was taken by the priests outside the city and stoned.

Under the rule of Agrippa the tribulations began afresh. In 42 Herod’s descendant had James the Greater, the brother of John, killed by the sword; and for a third time Peter was imprisoned. In 62 James the righteous, called the brother of Our Lord, was thrown from the terrace of the Temple and killed. In 50 Claudius exiled the Christian Jews from Rome, “Impulsore Chrestus tumultuantes.” In 58, on account of the conversion of Pomponia Græcina, the war against converts began in the capital of the Empire. In 64 the burning of Rome, desired and executed by Nero, was the pretext for the first great persecution. An innumerable multitude of Christians obtained their martyrdom in Rome and in the Provinces. Many were crucified: others wrapped in the “tunica molesta” lighted up the nocturnal amusement of the Cæsar: others wrapped in animal skins were given as food to dogs: many, enforced actors in cruel comedies, made a spectacle for amphitheaters and were devoured by lions. Peter died on the cross, nailed head downward. Paul ended under the ax a life which since his conversion had been one long torment. Ten years before his death in 57 he had been flogged five times by the Jews, beaten three times with rods by the Romans, three times imprisoned, three times shipwrecked, stoned and left for dead at Lystra. The greater part of the other Disciples met with similar fates. Thomas met a martyr’s death in India, Andrew was crucified at Patras, Bartholomew was crucified in Armenia. Simon the Zealot and Matthew, like their Master, ended their lives on the cross.

Nor were there lacking wars and rumors of wars. When Jesus was killed, the “peace of Augustus” still existed, but very soon nations rise against nations and kingdoms against kingdoms. Under Nero the Britons rebel and massacre the Romans, the Parthians revolt and force the legions to pass under the yoke; Armenia and Syria murmur against foreign government; Gaul rises with Julius Vindex, Nero is near his end, the Spanish and Gallic legions proclaim Galba Emperor; Nero, fleeing from the Golden House, succeeds in being abject even in suicide. Galba enters Rome, but brings no peace; Nymphidius Sabinus at Rome, Capito in Germany, Clodius Macer in Africa, dispute the power with him. All are dissatisfied with him: on the 15th of January, 69, the Prætorians kill him and proclaim Otho. But the German legions had already proclaimed Vitellius and move on Rome. Conquered at Bedriacum Otho commits suicide, but Vitellius does not rule long either; the Syrian legions choose Vespasian, who sends Antonius Primus into Italy. The followers of Vitellius are defeated at Cremona and at Rome; Vitellius, the voracious hog, is killed on the 20th of December, 69. In the meanwhile insurrection breaks out in the north, with the Batavians, with Claudius Civilus, and the insurrection of the Jews is not stamped out in the east. In less than two years Italy is invaded twice, Rome taken twice, two Emperors kill themselves; two are killed. And there are wars and rumors of wars on the Rhine and on the Danube, on the Po and on the Tiber, on the banks of the North Sea, at the feet of Atlas and of Tabor.

The other afflictions announced by Jesus accompany in these years the upheaval of the Empire. Caligula the Mad complained because in his reign nothing horrible happened: he desired famines, pestilences and earthquakes. The degenerate and incestuous epileptic did not have his wish, but in the time of Claudius a series of poor crops brought famine even to Rome. Under Nero pestilence was added to the famine, and at Rome alone in one autumn the treasury of Venus Libitina registered thirty thousand deaths.

In 61 and 62 earthquakes shook Asia, Achaia, and Macedonia: especially the cities of Hierapolis, Laodicea and Colossæ were greatly damaged. In 63 it was Italy’s turn: at Naples, Nocera and Pompeii the earth shook. All the Campagna was a prey to terror. And as if this were not enough, three years later, in 66, the Campagna was devastated by cloudbursts, which destroyed the crops and rendered more threatening the prospects of famine. And while Galba was entering Rome (68) the earth shook under his feet with a terrible roar. All the signs were fulfilled: now had come the fullness of time for the punishment of Judea.

JUDEA OVERCOME

The earthquake which shook Jerusalem on the Friday of Golgotha was like a signal for the Jewish outbreak. For forty years the country of the god-killers had no peace, not even the peace of defeat and slavery, up to the day, when of the Temple not one stone was left upon another.

Pilate, Cuspius Fadus and Agrippa had been forced to disperse the bands of the false Messiahs. Under the Roman procurator, Tiberius Alexander, the conflict began with the raging sect of the Zealots and ended with the crucifixion of the leaders, James and Simon, sons of Judas the Galilean. The procurator, Ventidius Cumanus, 48-52, did not have a day’s peace: the Zealots and their allies, the Sicarii, did not lay down their arms. Under the procurator Felix the disorders knew no truce: under Albinus the flames of the revolt flared out more boldly. Finally at the time of Gessius Florus, 64-66, the last procurator of Judea, the fire, which for some time had been flickering, spread all over the country. The Zealots took possession of the Temple: Florus was obliged to flee, Agrippa, who went as peace-maker, was stoned, Jerusalem fell into the power of Menahem, another son of Judas the Galilean. Zealots and Sicarii now in power massacred the non-Jews and also those among the Jews who seemed tepid to their fanatic eyes.

And then finally came the abomination predicted by Daniel and recorded by Christ. The prophecy of Daniel had already been fulfilled when Antiochus IV Epiphanes had profaned the Temple by placing there the statue of Olympian Jove. In 39 Caligula the Mad, who had set himself up as God and had himself adored as God in various places, had sent the order to the procurator Petronius to put the imperial statue in the Temple, but he died before the order was executed. But Jesus was alluding to something quite other than statues. The holy place during the great rebellion occupied by the Sicarii had become a refuge for assassins, and the great courts were soaked with blood, even with priestly blood. And the Holy City underwent also the abomination of desolation, when in December of 66 Cestius Gallus, at the head of forty thousand men, came to crush the insurgents, camped around Jerusalem with those imperial insignia which the Jews held in horror as idolatrous, and which through a concession of the Emperors had not till then been introduced into the city.

But Cestius Gallus, finding more resistance than he had anticipated, retreated and the retreat was turned into flight to the great jubilation of the Zealots, who saw in this victory a sign of divine help.

In those days, between the first and second assault, when already the double abomination had contaminated the city, the Christians of Jerusalem, obeying the prophecy of Jesus, fled to Pela, beyond the Jordan. But Rome had no intention of giving way to the Jews. The command of the punitive expedition was given to Titus Flavius Vespasian, who, gathering an army at Ptolemais in 67, advanced against Galilee and conquered it. While the Romans were taking up winter quarters, John of Gischala, one of the heads of the Zealots, having taken refuge in Jerusalem at the head of a band of Idumeans, overturned the aristocratic government and the city was full of uproar and blood.

Vespasian, going to Rome to become Emperor, gave the command to his son Titus, who on Easter Day in the year 70, came up before Jerusalem and began the siege. Horrible days began. Even at the height of danger, the Zealots, carried away by wild frenzy, quarreled among themselves, and split up into factions, who fought for the control of the city.

John of Gischala occupied the Temple, Simon Bar Giora the city, and their partisans cut the throats of those whom the Romans had not yet killed. In the meantime Titus had taken possession of two lines of wall and of a part of the city: on the fifth of July the Tower of Antonia fell into his power. To the horror of fratricidal massacre and of the siege was added that of hunger. The famine was so great that mothers were seen, so says Josephus, to kill their children and eat them. On the 10th of August the Temple was taken and burned, the Zealots succeeding in shutting themselves up into the upper city, but conquered by hunger they were obliged to surrender on the 7th of September.

The prophecies of Jesus had been fulfilled: the city by Titus’ order was laid waste: and of the Temple already swept by fire, there remained not one stone upon another. The Jews who had survived hunger and the swords of the Sicarii were massacred by the victorious soldiery. Those who still remained were deported into Egypt to work in mines, and many were killed for the amusement of the crowd in the Amphitheaters of Cæsarea and Berytus. Some hundreds of the handsomest were taken prisoners to Rome to figure in the triumphal procession of Vespasian and Titus, and there Simon Bar Giora and other heads of the Zealots were executed before the idols which they hated.

“Verily I say unto you, This generation shall not pass, till all these things be fulfilled.” It was the seventieth year of the Christian era and His generation had not yet gone down into the tomb when these things happened. One at least of those who heard Him on the Mount of Olives, John, was witness of the destruction of Jerusalem and of the ruin of the Temple. Within the destined time the words of Jesus were fulfilled, syllable by syllable, with atrocious exactness, by a story of blood and fire.

THE PARUSIA

The end of the god-killing people, the partial and local ending, had taken place. According to the sentence of Christ, the statues of the Temple were scattered among the ruined walls and the faithful of the Temple had met their death by torture or were scattered among other nations.

The second prophecy is left. When shall the Son of Man come on the clouds of Heaven, preceded by darkness, announced by angels’ trumpets? Jesus says that no one can be sure of the day of His coming. The Son of Man is likened to lightning which flashes suddenly in the east, to a thief who comes by stealth in the night, to a master who has gone far away and returns suddenly to take his servants by surprise. We must be vigilant and ready. Purify your hearts, because you do not know when He may come; and woe to him who is not ready to appear before Him. Take heed to yourselves lest at any time your hearts be overcharged with surfeiting, and drunkenness, and the cares of this life; and so that day come upon you unawares, for as a snare shall it come upon all them that dwell on the face of the whole earth.

But if Jesus does not announce the day, He tells us what things must be fulfilled before that day. These things are two: the Gospel of the Kingdom shall be preached to all the nations and the Gentiles shall no longer tread down Jerusalem. These two conditions are fulfilled in our own time and perhaps the great day approaches. There are no longer in the world any civilized nations or barbarous tribes where the descendants of the Apostles have not preached the Gospel: since 1918 the Moslems have no longer trodden down Jerusalem and there is talk of a reëstablishment of the Jewish State. According to the words of Hosea, the end of the time shall be near when the sons of Israel, left so long without altar and without King, shall be converted to the Son of David and shall turn, trembling, towards God’s goodness.

If the words of the second prophecy are true, as the words of the first prophecy were shown to be true, the Second Coming cannot be far distant. Once again in these years nations have risen against nations, the earth has quaked, destroying many lives, and pestilences, famines and seditions have decimated nations. For more than a century the words of Christ have been translated and preached in all languages. Soldiers who believe in Christ, although they are not all faithful to the heirs of Peter, are in command over that city, which after its downfall was in the power of the Romans, the Persians, the Egyptians and the Turks. And still men do not think of Jesus and His promise. They live as if the world were always going to continue as it has been, and they work and mortify themselves only for their earthly and carnal interests.

“For as in the days that were before the flood, they were eating and drinking, marrying and given in marriage, until the day that Noah entered into the ark, And knew not until the flood came, and took them all away: so shall also the coming of the Son of man be. Likewise also, as it was in the days of Lot; they did eat, they drank, they bought, they sold, they planted, they builded; But the same day that Lot went out of Sodom it rained fire and brimstone from heaven and destroyed them all. Even thus shall it be in the day when the Son of man is revealed.”

The same thing happens in our day in spite of the wars and the pestilences which have cut down millions of lives in a few years. People eat and drink, marry and have children, buy and sell, write and play. And no one thinks of the Divine Thief who will come suddenly in the night, no one waits for the Real Master, who will return unexpectedly, no one looks at the sky to see if lightning is flashing from the east.

The apparent life of the living is like the delirious dream of a fatal fever. They seem awake because they hurry about without rest, occupied by those possessions which are clay and poison. They never look up to Heaven—they fear only their brothers. Perhaps they are waiting to be awakened in the last hour by those dead of old, who will rise up at the approach of the Resurrected Christ.

UNWELCOME

While Jesus was condemning the Temple and Jerusalem, those maintained by the Temple and the lords of Jerusalem were preparing His condemnation.

All those who possessed, taught and commanded were waiting only for the right moment to assassinate Him, without danger to themselves. Every man who had a name, dignity, a school, a shop, a sacred office, a little authority was against Him. He came to oppose them and they opposed Him. With the idiocy natural to those in power they believed that they would save themselves by putting Him to death, and they did not know it was exactly His death which was needed as the beginning of their punishment.

To have an idea of the hatred which the upper classes of Jerusalem felt towards Jesus, priestly hatred, scholastic hatred and commercial hatred, we must remember that the Holy City apparently lived by faith, but in reality on the Faithful. Only in the Jewish metropolis could valid and acceptable offerings be made to the Old God, and therefore every year, especially on great feast days, streams of Israelites poured in there from the Tetrarchates of Palestine and from all the provinces of the Empire. The Temple was not only the one legitimate sanctuary of the Jews, but for those who were attached to it and for all the others who lived at its feet, it was the great nourishing breast which fed the Capital with the products of the victims, the offerings, the tithes and, above all, with the profits accompanying the continual influx of visitors. Josephus says that at Jerusalem on special occasions there were gathered together as many as three million pilgrims.

The stationary population depended all the year round on the Temple: business for the animal-sellers, dealers in victuals, money-changers, inn-keepers, and even artisans depended on the fortunes of the Temple. The priestly caste, which without the Levites (and there were a great crowd of them) numbered in Christ’s lifetime twenty thousand descendants of Aaron—got their living from the tithes in kind, from the taxes of the Temple, from the payments for the first-born—even the first-born of men paid five shekels a head!—and got their food from the flesh of the sacrificial animals, of which only the fat was burned. They were the ones who had the pick of herds and crops; even their bread was given them by the people, for the head of every Jewish family was obliged to hand over to the priests the twenty-fourth part of the bread which was baked in his house. Many of them, as we have seen, made money on the raising of the animals which the Faithful were obliged to buy for their offerings; others were associated with money-changers, and it is not impossible that some of them were really bankers, because people readily deposited their savings in the strong-boxes of the Temple.

A net-work of self-interest thus bound to the Herodian edifice all the inhabitants of Jerusalem, down to the vendors at fairs and the sandal-makers. The priests lived on the Temple and many of them were merchants and rich men: the rich needed the Temple to increase their profits and keep the common people respectful: the merchants did business with the rich people who had money to spend, with the priests who were their associates and with the pilgrims from every part of the world drawn towards the Temple: the working men and the poor lived from the scraps and leavings which fell from the tables of the rich, the priests, the merchants and the pilgrims.

Religion was thus the greatest and perhaps the only business in Jerusalem: any one who attacked religion, its representatives, its visible monument (which was the most famous and fruitful seat of religion), was necessarily considered an enemy of the people of Jerusalem, and especially of the prosperous and well-to-do.

Jesus with His Gospel threatened directly the positions and fees of these classes. If all the prescriptions of the Law were to be reduced to the practice of love, there would be no more place for the Scribes and Doctors of the Law who made their living out of their teachings. If God did not wish animal sacrifices and asked only for purity of soul and secret prayer, the priests might as well shut the doors of the Sanctuary and learn a new profession: those who did business in oxen and calves and sheep and lambs and kids and doves and sparrows would have seen their business slacken and perhaps disappear. If to be loved by God you needed to transform your life, if it were not enough to wash your drinking-cups and punctually pay your tithes, the doctrine and the authority of the Pharisees would be reduced to nothing. If in short the Messiah had come and had declared the Primacy of the Temple fallen and sacrifices useless, the capital of the cult would, from one day to the next, have lost its prestige and with the passage of time would have become an obscure settlement of impoverished men.

As a matter of course, Jesus, who preferred fishermen, if they were pure and loving, to members of the Sanhedrin; who took the part of the poor against the rich, who valued ignorant children more than Scribes, blear-eyed over the mysteries of the Scriptures, drew down on His head the hatred of the Levites, the merchants and the Doctors. The Temple, the Academy and the Bank were against Him: when the victim was ready they would call the somewhat reluctant, but nevertheless acquiescent Roman sword, to sacrifice Him to their peace of mind.

For some time the life of Jesus had not been safe. The Pharisees said that Herod had sought to kill Him from the days of His last sojourn in Galilee. Perhaps it was the knowledge of this that sent Him into Cæsarea Philippi, outside Galilee, where He predicted His passion.