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We read in the Mishnah (Kidd. iv. 14) as follows: "Rabbi Meir said: Let a man always teach his son a cleanly and a light trade; and let him pray to Him whose are wealth and riches; for there is no trade which has not both poverty and riches, and neither does poverty come from the trade nor yet riches, but everything according to one's deserving (merit). Rabbi Simeon, the son of Eleazer, said: Hast thou all thy life long seen a beast or a bird which has a trade? Still they are nourished, and that without anxious care. And if they, who are created only to serve me, shall not I expect to be nourished without anxious care, who am created to serve my Maker? Only that if I have been evil in my deeds, I forfeit my support. Abba Gurjan of Zadjan said, in name of Abba Gurja: Let not a man bring up his son to be a donkey-driver, nor a camel-driver, nor a barber, nor a sailor, nor a shepherd, nor a pedlar; for their occupations are those of thieves. In his name, Rabbi Jehudah said: Donkey-drivers are mostly wicked; camel- drivers mostly honest; sailors mostly pious; the best among physicians is for Gehenna, and the most honest of butchers a companion of Amalek. Rabbi Nehorai said: I let alone every trade of this world, and teach my son nothing but the Thorah (the law of God); for a man eats of the fruit of it in this world (as it were, lives upon earth on the interest), while the capital remaineth for the world to come. But what is left over (what remains) in every trade (or worldly employment) is not so. For, if a man fall into ill- health, or come to old age or into trouble (chastisement), and is no longer able to stick to his work, lo! he dies of hunger. But the Thorah is not so, for it keeps a man from evil in youth, and in old age gives him both a hereafter and the hopeful waiting for it. What does it say about youth? 'They that wait upon the Lord shall renew strength.' And what about old age? 'They shall still bring forth fruit in old age.' And this is what is said of Abraham our father: 'And Abraham was old, and Jehovah blessed Abraham in all things.' But we find that Abraham our father kept the whole Thorah--the whole, even to that which had not yet been given--as it is said, 'Because that Abraham obeyed My voice, and kept My charge, My commandments, My statutes, and My laws.'"
If this quotation has been long, it will in many respects prove instructive; for it not only affords a favorable specimen of Mishnic teaching, but gives insight into the principles, the reasoning, and the views of the Rabbis. At the outset, the saying of Rabbi Simeon--which, however, we should remember, was spoken nearly a century after the time when our Lord had been upon earth--reminds us of His own words (Matt 6:26): "Behold the fowls of the air: for they sow not, neither do they reap, nor gather into barns; yet your heavenly Father feedeth them. Are ye not much better than they?" It would be a delightful thought, that our Lord had thus availed Himself of the better thinking and higher feeling in Israel; so to speak, polished the diamond and made it sparkle, as He held it up in the light of the kingdom of God. For here also it holds true, that the Savior came not in any sense to "destroy," but to "establish the law." All around the scene of His earthly ministry the atmosphere was Jewish; and all that was pure, true, and good in the nation's life, teaching, and sayings He made His own. On every page of the gospels we come upon what seems to waken the echoes of Jewish voices; sayings which remind us of what we have heard among the sages of Israel. And this is just what we should have expected, and what gives no small confirmation of the trustworthiness of these narratives as the record of what had really taken place. It is not a strange scene upon which we are here introduced; nor among strange actors; nor are the surroundings foreign. Throughout we have a life-picture of the period, in which we recognise the speakers from the sketches of them drawn elsewhere, and whose mode of speaking we know from contemporary literature. The gospels could not have set aside, they could not even have left out, the Jewish element. Otherwise they would not have been true to the period, nor to the people, nor to the writers, nor yet to that law of growth and development which always marks the progress of the kingdom of God. In one respect only all is different. The gospels are most Jewish in form, but most anti-Jewish in spirit--the record of the manifestation among Israel of the Son of God, the Savior of the world, as the "King of the Jews."
This influence of the Jewish surroundings upon the circumstances of the gospel history has a most important bearing. It helps us to realise what Jewish life had been at the time of Christ, and to comprehend what might seem peculiarities in the gospel narrative. Thus--to come to the subject of this chapter--we now understand how so many of the disciples and followers of the Lord gained their living by some craft; how in the same spirit the Master Himself condescended to the trade of His adoptive father; and how the greatest of His apostles throughout earned his bread by the labor of his hands, probably following, like the Lord Jesus, the trade of his father. For it was a principle, frequently expressed, if possible "not to forsake the trade of the father"--most likely not merely from worldly considerations, but because it might be learned in the house; perhaps even from considerations of respect for parents. And what in this respect Paul practised, that he also preached. Nowhere is the dignity of labor and the manly independence of honest work more clearly set forth than in his Epistles. At Corinth, his first search seems to have been for work (Acts 18:3); and through life he steadily forbore availing himself of his right to be supported by the Church, deeming it his great "reward" to "make the Gospel of Christ without charge" (1 Cor 9:18). Nay, to quote his impassioned language, he would far rather have died of hard work than that any man should deprive him of this "glorying." And so presently at Ephesus "these hands" minister not only unto his own necessities, but also to them that were with him; and that for the twofold reason of supporting the weak, and of following the Master, however "afar off," and entering into this joy of His, "It is more blessed to give than to receive" (Acts 20:34,35). Again, so to speak, it does one's heart good when coming in contact with that Church which seemed most in danger of dreamy contemplativeness, and of unpractical, of not dangerous, speculations about the future, to hear what a manly, earnest tone also prevailed there. Here is the preacher himself! Not a man-pleaser, but a God-server; not a flatterer, nor covetous, nor yet seeking glory, nor courting authority, like the Rabbis. What then? This is the sketch as drawn from life at Thessalonica, so that each who had known him must have recognised it: most loving, like a nursing mother, who cherisheth her own children, so in tenderness willing to impart not only the Gospel of God, but his own life. Yet, with it all, no mawkishness, no sentimentality; but all stern, genuine reality; and the preacher himself is "laboring night and day," because he would not be chargeable to any of them, while he preached unto them the gospel of God (1 Thess 2:9). "Night and day," hard, unremitting, uninteresting work, which some would have denounced or despised as secular! But to Paul that wretched distinction, the invention of modern superficialism and unreality, existed not. For to the spiritual nothing is secular, and to the secular nothing is spiritual. Work night and day, and then as his rest, joy, and reward, to preach in public and in private the unsearchable riches of Christ, Who had redeemed him with His precious blood. And so his preaching, although one of its main burdens seems to have been the second coming of the Lord, was in no way calculated to make the hearers apocalyptic dreamers, who discussed knotty points and visions of the future, while present duty lay unheeded as beneath them, on a lower platform. There is a ring of honest independence, of healthy, manly piety, of genuine, self-denying devotion to Christ, and also of a practical life of holiness, in this admonition (1 Thess 4:11,12): "Make it your ambition to be quite, to do your own" (each one for himself, not meddling with others' affairs), "and to work with your hands, as we commanded you, that ye may walk decorously towards them without, and have no need of any one" (be independent of all men). And, very significantly, this plain, practical religion is placed in immediate conjunction with the hope of the resurrection and of the coming again of our Lord (vv 13-18). The same admonition, "to work, and eat their own bread," comes once again, only in stronger language, in the Second Epistle to the Thessalonians, reminding them in this of his own example, and of his command when with them, "that, if any would not work, neither should he eat"; at the same time sternly rebuking "some who are walking disorderly, who are not at all busy, but are busybodies" (we have here tried to reproduce the play on the words in the original).
Now, we certainly do not pretend to find a parallel to St. Paul among even the best and the noblest of the Rabbis. Yet Saul of Tarsus was a Jew, not merely trained at the feet of the great Gamaliel, "that sun in Israel," but deeply imbued with the Jewish spirit and lore; insomuch that long afterwards, when he is writing of the deepest mysteries of Christianity, we catch again and again expressions that remind us of some that occur in the earliest record of that secret Jewish doctrine, which was only communicated to the most select of the select sages. *
* We mean the book Jezirah. It is curious that this should have never been noticed. The coincidences are not in substance, but in modes of expression.