Paper 160 Rodan of Alexandria
160:0.1 (1772.1) ON SUNDAY morning, September 18, Andrew announced that no work would be planned for the coming week. All of the apostles, except Nathaniel and Thomas, went home to visit their families or to sojourn with friends. This week Jesus enjoyed a period of almost complete rest, but Nathaniel and Thomas were very busy with their discussions with a certain Greek philosopher from Alexandria named Rodan. This Greek had recently become a disciple of Jesus through the teaching of one of Abner’s associates who had conducted a mission at Alexandria. Rodan was now earnestly engaged in the task of harmonizing his philosophy of life with Jesus’ new religious teachings, and he had come to Magadan hoping that the Master would talk these problems over with him. He also desired to secure a firsthand and authoritative version of the gospel from either Jesus or one of his apostles. Though the Master declined to enter into such a conference with Rodan, he did receive him graciously and immediately directed that Nathaniel and Thomas should listen to all he had to say and tell him about the gospel in return. 1. Rodan’s Greek Philosophy
160:1.1 (1772.2) Early Monday morning, Rodan began a series of ten addresses to Nathaniel, Thomas, and a group of some two dozen believers who chanced to be at Magadan. These talks, condensed, combined, and restated in modern phraseology, present the following thoughts for consideration:
160:1.2 (1772.3) Human life consists in three great drives—urges, desires, and lures. Strong character, commanding personality, is only acquired by converting the natural urge of life into the social art of living, by transforming present desires into those higher longings which are capable of lasting attainment, while the commonplace lure of existence must be transferred from one’s conventional and established ideas to the higher realms of unexplored ideas and undiscovered ideals.
160:1.3 (1772.4) The more complex civilization becomes, the more difficult will become the art of living. The more rapid the changes in social usage, the more complicated will become the task of character development. Every ten generations mankind must learn anew the art of living if progress is to continue. And if man becomes so ingenious that he more rapidly adds to the complexities of society, the art of living will need to be remastered in less time, perhaps every single generation. If the evolution of the art of living fails to keep pace with the technique of existence, humanity will quickly revert to the simple urge of living—the attainment of the satisfaction of present desires. Thus will humanity remain immature; society will fail in growing up to full maturity.
160:1.4 (1773.1) Social maturity is equivalent to the degree to which man is willing to surrender the gratification of mere transient and present desires for the entertainment of those superior longings the striving for whose attainment affords the more abundant satisfactions of progressive advancement toward permanent goals. But the true badge of social maturity is the willingness of a people to surrender the right to live peaceably and contentedly under the ease-promoting standards of the lure of established beliefs and conventional ideas for the disquieting and energy-requiring lure of the pursuit of the unexplored possibilities of the attainment of undiscovered goals of idealistic spiritual realities.
160:1.5 (1773.2) Animals respond nobly to the urge of life, but only man can attain the art of living, albeit the majority of mankind only experience the animal urge to live. Animals know only this blind and instinctive urge; man is capable of transcending this urge to natural function. Man may elect to live upon the high plane of intelligent art, even that of celestial joy and spiritual ecstasy. Animals make no inquiry into the purposes of life; therefore they never worry, neither do they commit suicide. Suicide among men testifies that such beings have emerged from the purely animal stage of existence, and to the further fact that the exploratory efforts of such human beings have failed to attain the artistic levels of mortal experience. Animals know not the meaning of life; man not only possesses capacity for the recognition of values and the comprehension of meanings, but he also is conscious of the meaning of meanings—he is self-conscious of insight.
160:1.6 (1773.3) When men dare to forsake a life of natural craving for one of adventurous art and uncertain logic, they must expect to suffer the consequent hazards of emotional casualties—conflicts, unhappiness, and uncertainties—at least until the time of their attainment of some degree of intellectual and emotional maturity. Discouragement, worry, and indolence are positive evidence of moral immaturity. Human society is confronted with two problems: attainment of the maturity of the individual and attainment of the maturity of the race. The mature human being soon begins to look upon all other mortals with feelings of tenderness and with emotions of tolerance. Mature men view immature folks with the love and consideration that parents bear their children.
160:1.7 (1773.4) Successful living is nothing more or less than the art of the mastery of dependable techniques for solving common problems. The first step in the solution of any problem is to locate the difficulty, to isolate the problem, and frankly to recognize its nature and gravity. The great mistake is that, when life problems excite our profound fears, we refuse to recognize them. Likewise, when the acknowledgment of our difficulties entails the reduction of our long-cherished conceit, the admission of envy, or the abandonment of deep-seated prejudices, the average person prefers to cling to the old illusions of safety and to the long-cherished false feelings of security. Only a brave person is willing honestly to admit, and fearlessly to face, what a sincere and logical mind discovers.
160:1.8 (1773.5) The wise and effective solution of any problem demands that the mind shall be free from bias, passion, and all other purely personal prejudices which might interfere with the disinterested survey of the actual factors that go to make up the problem presenting itself for solution. The solution of life problems requires courage and sincerity. Only honest and brave individuals are able to follow valiantly through the perplexing and confusing maze of living to where the logic of a fearless mind may lead. And this emancipation of the mind and soul can never be effected without the driving power of an intelligent enthusiasm which borders on religious zeal. It requires the lure of a great ideal to drive man on in the pursuit of a goal which is beset with difficult material problems and manifold intellectual hazards.
160:1.9 (1774.1) Even though you are effectively armed to meet the difficult situations of life, you can hardly expect success unless you are equipped with that wisdom of mind and charm of personality which enable you to win the hearty support and co-operation of your fellows. You cannot hope for a large measure of success in either secular or religious work unless you can learn how to persuade your fellows, to prevail with men. You simply must have tact and tolerance.
160:1.10 (1774.2) But the greatest of all methods of problem solving I have learned from Jesus, your Master. I refer to that which he so consistently practices, and which he has so faithfully taught you, the isolation of worshipful meditation. In this habit of Jesus’ going off so frequently by himself to commune with the Father in heaven is to be found the technique, not only of gathering strength and wisdom for the ordinary conflicts of living, but also of appropriating the energy for the solution of the higher problems of a moral and spiritual nature. But even correct methods of solving problems will not compensate for inherent defects of personality or atone for the absence of the hunger and thirst for true righteousness.
160:1.11 (1774.3) I am deeply impressed with the custom of Jesus in going apart by himself to engage in these seasons of solitary survey of the problems of living; to seek for new stores of wisdom and energy for meeting the manifold demands of social service; to quicken and deepen the supreme purpose of living by actually subjecting the total personality to the consciousness of contacting with divinity; to grasp for possession of new and better methods of adjusting oneself to the ever-changing situations of living existence; to effect those vital reconstructions and readjustments of one’s personal attitudes which are so essential to enhanced insight into everything worth while and real; and to do all of this with an eye single to the glory of God—to breathe in sincerity your Master’s favorite prayer, “Not my will, but yours, be done.”
160:1.12 (1774.4) This worshipful practice of your Master brings that relaxation which renews the mind; that illumination which inspires the soul; that courage which enables one bravely to face one’s problems; that self-understanding which obliterates debilitating fear; and that consciousness of union with divinity which equips man with the assurance that enables him to dare to be Godlike. The relaxation of worship, or spiritual communion as practiced by the Master, relieves tension, removes conflicts, and mightily augments the total resources of the personality. And all this philosophy, plus the gospel of the kingdom, constitutes the new religion as I understand it.
160:1.13 (1774.5) Prejudice blinds the soul to the recognition of truth, and prejudice can be removed only by the sincere devotion of the soul to the adoration of a cause that is all-embracing and all-inclusive of one’s fellow men. Prejudice is inseparably linked to selfishness. Prejudice can be eliminated only by the abandonment of self-seeking and by substituting therefor the quest of the satisfaction of the service of a cause that is not only greater than self, but one that is even greater than all humanity—the search for God, the attainment of divinity. The evidence of maturity of personality consists in the transformation of human desire so that it constantly seeks for the realization of those values which are highest and most divinely real.
160:1.14 (1774.6) In a continually changing world, in the midst of an evolving social order, it is impossible to maintain settled and established goals of destiny. Stability of personality can be experienced only by those who have discovered and embraced the living God as the eternal goal of infinite attainment. And thus to transfer one’s goal from time to eternity, from earth to Paradise, from the human to the divine, requires that man shall become regenerated, converted, be born again; that he shall become the re-created child of the divine spirit; that he shall gain entrance into the brotherhood of the kingdom of heaven. All philosophies and religions which fall short of these ideals are immature. The philosophy which I teach, linked with the gospel which you preach, represents the new religion of maturity, the ideal of all future generations. And this is true because our ideal is final, infallible, eternal, universal, absolute, and infinite.
160:1.15 (1775.1) My philosophy gave me the urge to search for the realities of true attainment, the goal of maturity. But my urge was impotent; my search lacked driving power; my quest suffered from the absence of certainty of directionization. And these deficiencies have been abundantly supplied by this new gospel of Jesus, with its enhancement of insights, elevation of ideals, and settledness of goals. Without doubts and misgivings I can now wholeheartedly enter upon the eternal venture. 2. The Art of Living
160:2.1 (1775.2) There are just two ways in which mortals may live together: the material or animal way and the spiritual or human way. By the use of signals and sounds animals are able to communicate with each other in a limited way. But such forms of communication do not convey meanings, values, or ideas. The one distinction between man and the animal is that man can communicate with his fellows by means of symbols which most certainly designate and identify meanings, values, ideas, and even ideals.
160:2.2 (1775.3) Since animals cannot communicate ideas to each other, they cannot develop personality. Man develops personality because he can thus communicate with his fellows concerning both ideas and ideals.
160:2.3 (1775.4) It is this ability to communicate and share meanings that constitutes human culture and enables man, through social associations, to build civilizations. Knowledge and wisdom become cumulative because of man’s ability to communicate these possessions to succeeding generations. And thereby arise the cultural activities of the race: art, science, religion, and philosophy.
160:2.4 (1775.5) Symbolic communication between human beings predetermines the bringing into existence of social groups. The most effective of all social groups is the family, more particularly the two parents. Personal affection is the spiritual bond which holds together these material associations. Such an effective relationship is also possible between two persons of the same sex, as is so abundantly illustrated in the devotions of genuine friendships.
160:2.5 (1775.6) These associations of friendship and mutual affection are socializing and ennobling because they encourage and facilitate the following essential factors of the higher levels of the art of living:
160:2.6 (1775.7) 1. Mutual self-expression and self-understanding. Many noble human impulses die because there is no one to hear their expression. Truly, it is not good for man to be alone. Some degree of recognition and a certain amount of appreciation are essential to the development of human character. Without the genuine love of a home, no child can achieve the full development of normal character. Character is something more than mere mind and morals. Of all social relations calculated to develop character, the most effective and ideal is the affectionate and understanding friendship of man and woman in the mutual embrace of intelligent wedlock. Marriage, with its manifold relations, is best designed to draw forth those precious impulses and those higher motives which are indispensable to the development of a strong character. I do not hesitate thus to glorify family life, for your Master has wisely chosen the father-child relationship as the very cornerstone of this new gospel of the kingdom. And such a matchless community of relationship, man and woman in the fond embrace of the highest ideals of time, is so valuable and satisfying an experience that it is worth any price, any sacrifice, requisite for its possession.
160:2.7 (1776.1) 2. Union of souls—the mobilization of wisdom. Every human being sooner or later acquires a certain concept of this world and a certain vision of the next. Now it is possible, through personality association, to unite these views of temporal existence and eternal prospects. Thus does the mind of one augment its spiritual values by gaining much of the insight of the other. In this way men enrich the soul by pooling their respective spiritual possessions. Likewise, in this same way, man is enabled to avoid that ever-present tendency to fall victim to distortion of vision, prejudice of viewpoint, and narrowness of judgment. Fear, envy, and conceit can be prevented only by intimate contact with other minds. I call your attention to the fact that the Master never sends you out alone to labor for the extension of the kingdom; he always sends you out two and two. And since wisdom is superknowledge, it follows that, in the union of wisdom, the social group, small or large, mutually shares all knowledge.
160:2.8 (1776.2) 3. The enthusiasm for living. Isolation tends to exhaust the energy charge of the soul. Association with one’s fellows is essential to the renewal of the zest for life and is indispensable to the maintenance of the courage to fight those battles consequent upon the ascent to the higher levels of human living. Friendship enhances the joys and glorifies the triumphs of life. Loving and intimate human associations tend to rob suffering of its sorrow and hardship of much of its bitterness. The presence of a friend enhances all beauty and exalts every goodness. By intelligent symbols man is able to quicken and enlarge the appreciative capacities of his friends. One of the crowning glories of human friendship is this power and possibility of the mutual stimulation of the imagination. Great spiritual power is inherent in the consciousness of wholehearted devotion to a common cause, mutual loyalty to a cosmic Deity.
160:2.9 (1776.3) 4. The enhanced defense against all evil. Personality association and mutual affection is an efficient insurance against evil. Difficulties, sorrow, disappointment, and defeat are more painful and disheartening when borne alone. Association does not transmute evil into righteousness, but it does aid in greatly lessening the sting. Said your Master, “Happy are they who mourn”—if a friend is at hand to comfort. There is positive strength in the knowledge that you live for the welfare of others, and that these others likewise live for your welfare and advancement. Man languishes in isolation. Human beings unfailingly become discouraged when they view only the transitory transactions of time. The present, when divorced from the past and the future, becomes exasperatingly trivial. Only a glimpse of the circle of eternity can inspire man to do his best and can challenge the best in him to do its utmost. And when man is thus at his best, he lives most unselfishly for the good of others, his fellow sojourners in time and eternity.
160:2.10 (1777.1) I repeat, such inspiring and ennobling association finds its ideal possibilities in the human marriage relation. True, much is attained out of marriage, and many, many marriages utterly fail to produce these moral and spiritual fruits. Too many times marriage is entered by those who seek other values which are lower than these superior accompaniments of human maturity. Ideal marriage must be founded on something more stable than the fluctuations of sentiment and the fickleness of mere sex attraction; it must be based on genuine and mutual personal devotion. And thus, if you can build up such trustworthy and effective small units of human association, when these are assembled in the aggregate, the world will behold a great and glorified social structure, the civilization of mortal maturity. Such a race might begin to realize something of your Master’s ideal of “peace on earth and good will among men.” While such a society would not be perfect or entirely free from evil, it would at least approach the stabilization of maturity. 3. The Lures of Maturity
160:3.1 (1777.2) The effort toward maturity necessitates work, and work requires energy. Whence the power to accomplish all this? The physical things can be taken for granted, but the Master has well said, “Man cannot live by bread alone.” Granted the possession of a normal body and reasonably good health, we must next look for those lures which will act as a stimulus to call forth man’s slumbering spiritual forces. Jesus has taught us that God lives in man; then how can we induce man to release these soul-bound powers of divinity and infinity? How shall we induce men to let go of God that he may spring forth to the refreshment of our own souls while in transit outward and then to serve the purpose of enlightening, uplifting, and blessing countless other souls? How best can I awaken these latent powers for good which lie dormant in your souls? One thing I am sure of: Emotional excitement is not the ideal spiritual stimulus. Excitement does not augment energy; it rather exhausts the powers of both mind and body. Whence then comes the energy to do these great things? Look to your Master. Even now he is out in the hills taking in power while we are here giving out energy. The secret of all this problem is wrapped up in spiritual communion, in worship. From the human standpoint it is a question of combined meditation and relaxation. Meditation makes the contact of mind with spirit; relaxation determines the capacity for spiritual receptivity. And this interchange of strength for weakness, courage for fear, the will of God for the mind of self, constitutes worship. At least, that is the way the philosopher views it.
160:3.2 (1777.3) When these experiences are frequently repeated, they crystallize into habits, strength-giving and worshipful habits, and such habits eventually formulate themselves into a spiritual character, and such a character is finally recognized by one’s fellows as a mature personality. These practices are difficult and time-consuming at first, but when they become habitual, they are at once restful and timesaving. The more complex society becomes, and the more the lures of civilization multiply, the more urgent will become the necessity for God-knowing individuals to form such protective habitual practices designed to conserve and augment their spiritual energies.
160:3.3 (1778.1) Another requirement for the attainment of maturity is the co-operative adjustment of social groups to an ever-changing environment. The immature individual arouses the antagonisms of his fellows; the mature man wins the hearty co-operation of his associates, thereby many times multiplying the fruits of his life efforts.
160:3.4 (1778.2) My philosophy tells me that there are times when I must fight, if need be, for the defense of my concept of righteousness, but I doubt not that the Master, with a more mature type of personality, would easily and gracefully gain an equal victory by his superior and winsome technique of tact and tolerance. All too often, when we battle for the right, it turns out that both the victor and the vanquished have sustained defeat. I heard the Master say only yesterday that the “wise man, when seeking entrance through the locked door, would not destroy the door but rather would seek for the key wherewith to unlock it.” Too often we engage in a fight merely to convince ourselves that we are not afraid.
160:3.5 (1778.3) This new gospel of the kingdom renders a great service to the art of living in that it supplies a new and richer incentive for higher living. It presents a new and exalted goal of destiny, a supreme life purpose. And these new concepts of the eternal and divine goal of existence are in themselves transcendent stimuli, calling forth the reaction of the very best that is resident in man’s higher nature. On every mountaintop of intellectual thought are to be found relaxation for the mind, strength for the soul, and communion for the spirit. From such vantage points of high living, man is able to transcend the material irritations of the lower levels of thinking—worry, jealousy, envy, revenge, and the pride of immature personality. These high-climbing souls deliver themselves from a multitude of the crosscurrent conflicts of the trifles of living, thus becoming free to attain consciousness of the higher currents of spirit concept and celestial communication. But the life purpose must be jealously guarded from the temptation to seek for easy and transient attainment; likewise must it be so fostered as to become immune to the disastrous threats of fanaticism. 4. The Balance of Maturity
160:4.1 (1778.4) While you have an eye single to the attainment of eternal realities, you must also make provision for the necessities of temporal living. While the spirit is our goal, the flesh is a fact. Occasionally the necessities of living may fall into our hands by accident, but in general, we must intelligently work for them. The two major problems of life are: making a temporal living and the achievement of eternal survival. And even the problem of making a living requires religion for its ideal solution. These are both highly personal problems. True religion, in fact, does not function apart from the individual.
160:4.2 (1778.5) The essentials of the temporal life, as I see them, are:
160:4.3 (1778.6) 1. Good physical health.
160:4.4 (1778.7) 2. Clear and clean thinking.
160:4.5 (1778.8) 3. Ability and skill.
160:4.6 (1778.9) 4. Wealth—the goods of life.
160:4.7 (1778.10) 5. Ability to withstand defeat.
160:4.8 (1778.11) 6. Culture—education and wisdom.
160:4.9 (1779.1) Even the physical problems of bodily health and efficiency are best solved when they are viewed from the religious standpoint of our Master’s teaching: That the body and mind of man are the dwelling place of the gift of the Gods, the spirit of God becoming the spirit of man. The mind of man thus becomes the mediator between material things and spiritual realities.
160:4.10 (1779.2) It requires intelligence to secure one’s share of the desirable things of life. It is wholly erroneous to suppose that faithfulness in doing one’s daily work will insure the rewards of wealth. Barring the occasional and accidental acquirement of wealth, the material rewards of the temporal life are found to flow in certain well-organized channels, and only those who have access to these channels may expect to be well rewarded for their temporal efforts. Poverty must ever be the lot of all men who seek for wealth in isolated and individual channels. Wise planning, therefore, becomes the one thing essential to worldly prosperity. Success requires not only devotion to one’s work but also that one should function as a part of some one of the channels of material wealth. If you are unwise, you can bestow a devoted life upon your generation without material reward; if you are an accidental beneficiary of the flow of wealth, you may roll in luxury even though you have done nothing worth while for your fellow men.
160:4.11 (1779.3) Ability is that which you inherit, while skill is what you acquire. Life is not real to one who cannot do some one thing well, expertly. Skill is one of the real sources of the satisfaction of living. Ability implies the gift of foresight, farseeing vision. Be not deceived by the tempting rewards of dishonest achievement; be willing to toil for the later returns inherent in honest endeavor. The wise man is able to distinguish between means and ends; otherwise, sometimes overplanning for the future defeats its own high purpose. As a pleasure seeker you should aim always to be a producer as well as a consumer.
160:4.12 (1779.4) Train your memory to hold in sacred trust the strength-giving and worth-while episodes of life, which you can recall at will for your pleasure and edification. Thus build up for yourself and in yourself reserve galleries of beauty, goodness, and artistic grandeur. But the noblest of all memories are the treasured recollections of the great moments of a superb friendship. And all of these memory treasures radiate their most precious and exalting influences under the releasing touch of spiritual worship.
160:4.13 (1779.5) But life will become a burden of existence unless you learn how to fail gracefully. There is an art in defeat which noble souls always acquire; you must know how to lose cheerfully; you must be fearless of disappointment. Never hesitate to admit failure. Make no attempt to hide failure under deceptive smiles and beaming optimism. It sounds well always to claim success, but the end results are appalling. Such a technique leads directly to the creation of a world of unreality and to the inevitable crash of ultimate disillusionment.
160:4.14 (1779.6) Success may generate courage and promote confidence, but wisdom comes only from the experiences of adjustment to the results of one’s failures. Men who prefer optimistic illusions to reality can never become wise. Only those who face facts and adjust them to ideals can achieve wisdom. Wisdom embraces both the fact and the ideal and therefore saves its devotees from both of those barren extremes of philosophy—the man whose idealism excludes facts and the materialist who is devoid of spiritual outlook. Those timid souls who can only keep up the struggle of life by the aid of continuous false illusions of success are doomed to suffer failure and experience defeat as they ultimately awaken from the dream world of their own imaginations.
160:4.15 (1780.1) And it is in this business of facing failure and adjusting to defeat that the far-reaching vision of religion exerts its supreme influence. Failure is simply an educational episode—a cultural experiment in the acquirement of wisdom—in the experience of the God-seeking man who has embarked on the eternal adventure of the exploration of a universe. To such men defeat is but a new tool for the achievement of higher levels of universe reality.
160:4.16 (1780.2) The career of a God-seeking man may prove to be a great success in the light of eternity, even though the whole temporal-life enterprise may appear as an overwhelming failure, provided each life failure yielded the culture of wisdom and spirit achievement. Do not make the mistake of confusing knowledge, culture, and wisdom. They are related in life, but they represent vastly differing spirit values; wisdom ever dominates knowledge and always glorifies culture. 5. The Religion of the Ideal
160:5.1 (1780.3) You have told me that your Master regards genuine human religion as the individual’s experience with spiritual realities. I have regarded religion as man’s experience of reacting to something which he regards as being worthy of the homage and devotion of all mankind. In this sense, religion symbolizes our supreme devotion to that which represents our highest concept of the ideals of reality and the farthest reach of our minds toward eternal possibilities of spiritual attainment.
160:5.2 (1780.4) When men react to religion in the tribal, national, or racial sense, it is because they look upon those without their group as not being truly human. We always look upon the object of our religious loyalty as being worthy of the reverence of all men. Religion can never be a matter of mere intellectual belief or philosophic reasoning; religion is always and forever a mode of reacting to the situations of life; it is a species of conduct. Religion embraces thinking, feeling, and acting reverently toward some reality which we deem worthy of universal adoration.
160:5.3 (1780.5) If something has become a religion in your experience, it is self-evident that you already have become an active evangel of that religion since you deem the supreme concept of your religion as being worthy of the worship of all mankind, all universe intelligences. If you are not a positive and missionary evangel of your religion, you are self-deceived in that what you call a religion is only a traditional belief or a mere system of intellectual philosophy. If your religion is a spiritual experience, your object of worship must be the universal spirit reality and ideal of all your spiritualized concepts. All religions based on fear, emotion, tradition, and philosophy I term the intellectual religions, while those based on true spirit experience I would term the true religions. The object of religious devotion may be material or spiritual, true or false, real or unreal, human or divine. Religions can therefore be either good or evil.
160:5.4 (1780.6) Morality and religion are not necessarily the same. A system of morals, by grasping an object of worship, may become a religion. A religion, by losing its universal appeal to loyalty and supreme devotion, may evolve into a system of philosophy or a code of morals. This thing, being, state, or order of existence, or possibility of attainment which constitutes the supreme ideal of religious loyalty, and which is the recipient of the religious devotion of those who worship, is God. Regardless of the name applied to this ideal of spirit reality, it is God.
160:5.5 (1781.1) The social characteristics of a true religion consist in the fact that it invariably seeks to convert the individual and to transform the world. Religion implies the existence of undiscovered ideals which far transcend the known standards of ethics and morality embodied in even the highest social usages of the most mature institutions of civilization. Religion reaches out for undiscovered ideals, unexplored realities, superhuman values, divine wisdom, and true spirit attainment. True religion does all of this; all other beliefs are not worthy of the name. You cannot have a genuine spiritual religion without the supreme and supernal ideal of an eternal God. A religion without this God is an invention of man, a human institution of lifeless intellectual beliefs and meaningless emotional ceremonies. A religion might claim as the object of its devotion a great ideal. But such ideals of unreality are not attainable; such a concept is illusionary. The only ideals susceptible of human attainment are the divine realities of the infinite values resident in the spiritual fact of the eternal God.
160:5.6 (1781.2) The word God, the idea of God as contrasted with the ideal of God, can become a part of any religion, no matter how puerile or false that religion may chance to be. And this idea of God can become anything which those who entertain it may choose to make it. The lower religions shape their ideas of God to meet the natural state of the human heart; the higher religions demand that the human heart shall be changed to meet the demands of the ideals of true religion.
160:5.7 (1781.3) The religion of Jesus transcends all our former concepts of the idea of worship in that he not only portrays his Father as the ideal of infinite reality but positively declares that this divine source of values and the eternal center of the universe is truly and personally attainable by every mortal creature who chooses to enter the kingdom of heaven on earth, thereby acknowledging the acceptance of sonship with God and brotherhood with man. That, I submit, is the highest concept of religion the world has ever known, and I pronounce that there can never be a higher since this gospel embraces the infinity of realities, the divinity of values, and the eternity of universal attainments. Such a concept constitutes the achievement of the experience of the idealism of the supreme and the ultimate.
160:5.8 (1781.4) I am not only intrigued by the consummate ideals of this religion of your Master, but I am mightily moved to profess my belief in his announcement that these ideals of spirit realities are attainable; that you and I can enter upon this long and eternal adventure with his assurance of the certainty of our ultimate arrival at the portals of Paradise. My brethren, I am a believer, I have embarked; I am on my way with you in this eternal venture. The Master says he came from the Father, and that he will show us the way. I am fully persuaded he speaks the truth. I am finally convinced that there are no attainable ideals of reality or values of perfection apart from the eternal and Universal Father.
160:5.9 (1781.5) I come, then, to worship, not merely the God of existences, but the God of the possibility of all future existences. Therefore must your devotion to a supreme ideal, if that ideal is real, be devotion to this God of past, present, and future universes of things and beings. And there is no other God, for there cannot possibly be any other God. All other gods are figments of the imagination, illusions of mortal mind, distortions of false logic, and the self-deceptive idols of those who create them. Yes, you can have a religion without this God, but it does not mean anything. And if you seek to substitute the word God for the reality of this ideal of the living God, you have only deluded yourself by putting an idea in the place of an ideal, a divine reality. Such beliefs are merely religions of wishful fancy.
160:5.10 (1782.1) I see in the teachings of Jesus, religion at its best. This gospel enables us to seek for the true God and to find him. But are we willing to pay the price of this entrance into the kingdom of heaven? Are we willing to be born again? to be remade? Are we willing to be subject to this terrible and testing process of self-destruction and soul reconstruction? Has not the Master said: “Whoso would save his life must lose it. Think not that I have come to bring peace but rather a soul struggle”? True, after we pay the price of dedication to the Father’s will, we do experience great peace provided we continue to walk in these spiritual paths of consecrated living.
160:5.11 (1782.2) Now are we truly forsaking the lures of the known order of existence while we unreservedly dedicate our quest to the lures of the unknown and unexplored order of the existence of a future life of adventure in the spirit worlds of the higher idealism of divine reality. And we seek for those symbols of meaning wherewith to convey to our fellow men these concepts of the reality of the idealism of the religion of Jesus, and we will not cease to pray for that day when all mankind shall be thrilled by the communal vision of this supreme truth. Just now, our focalized concept of the Father, as held in our hearts, is that God is spirit; as conveyed to our fellows, that God is love.
160:5.12 (1782.3) The religion of Jesus demands living and spiritual experience. Other religions may consist in traditional beliefs, emotional feelings, philosophic consciousness, and all of that, but the teaching of the Master requires the attainment of actual levels of real spirit progression.
160:5.13 (1782.4) The consciousness of the impulse to be like God is not true religion. The feelings of the emotion to worship God are not true religion. The knowledge of the conviction to forsake self and serve God is not true religion. The wisdom of the reasoning that this religion is the best of all is not religion as a personal and spiritual experience. True religion has reference to destiny and reality of attainment as well as to the reality and idealism of that which is wholeheartedly faith-accepted. And all of this must be made personal to us by the revelation of the Spirit of Truth.
160:5.14 (1782.5) And thus ended the dissertations of the Greek philosopher, one of the greatest of his race, who had become a believer in the gospel of Jesus.
The Urantia Book
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Paper 161 Further Discussions with Rodan
161:0.1 (1783.1) ON SUNDAY, September 25, a.d. 29, the apostles and the evangelists assembled at Magadan. After a long conference that evening with his associates, Jesus surprised all by announcing that early the next day he and the twelve apostles would start for Jerusalem to attend the feast of tabernacles. He directed that the evangelists visit the believers in Galilee, and that the women’s corps return for a while to Bethsaida.
161:0.2 (1783.2) When the hour came to leave for Jerusalem, Nathaniel and Thomas were still in the midst of their discussions with Rodan of Alexandria, and they secured the Master’s permission to remain at Magadan for a few days. And so, while Jesus and the ten were on their way to Jerusalem, Nathaniel and Thomas were engaged in earnest debate with Rodan. The week prior, in which Rodan had expounded his philosophy, Thomas and Nathaniel had alternated in presenting the gospel of the kingdom to the Greek philosopher. Rodan discovered that he had been well instructed in Jesus’ teachings by one of the former apostles of John the Baptist who had been his teacher at Alexandria. 1. The Personality of God
161:1.1 (1783.3) There was one matter on which Rodan and the two apostles did not see alike, and that was the personality of God. Rodan readily accepted all that was presented to him regarding the attributes of God, but he contended that the Father in heaven is not, cannot be, a person as man conceives personality. While the apostles found themselves in difficulty trying to prove that God is a person, Rodan found it still more difficult to prove he is not a person.
161:1.2 (1783.4) Rodan contended that the fact of personality consists in the coexistent fact of full and mutual communication between beings of equality, beings who are capable of sympathetic understanding. Said Rodan: “In order to be a person, God must have symbols of spirit communication which would enable him to become fully understood by those who make contact with him. But since God is infinite and eternal, the Creator of all other beings, it follows that, as regards beings of equality, God is alone in the universe. There are none equal to him; there are none with whom he can communicate as an equal. God indeed may be the source of all personality, but as such he is transcendent to personality, even as the Creator is above and beyond the creature.”
161:1.3 (1783.5) This contention greatly troubled Thomas and Nathaniel, and they had asked Jesus to come to their rescue, but the Master refused to enter into their discussions. He did say to Thomas: “It matters little what idea of the Father you may entertain as long as you are spiritually acquainted with the ideal of his infinite and eternal nature.”
161:1.4 (1784.1) Thomas contended that God does communicate with man, and therefore that the Father is a person, even within the definition of Rodan. This the Greek rejected on the ground that God does not reveal himself personally; that he is still a mystery. Then Nathaniel appealed to his own personal experience with God, and that Rodan allowed, affirming that he had recently had similar experiences, but these experiences, he contended, proved only the reality of God, not his personality.
161:1.5 (1784.2) By Monday night Thomas gave up. But by Tuesday night Nathaniel had won Rodan to believe in the personality of the Father, and he effected this change in the Greek’s views by the following steps of reasoning:
161:1.6 (1784.3) 1. The Father in Paradise does enjoy equality of communication with at least two other beings who are fully equal to himself and wholly like himself—the Eternal Son and the Infinite Spirit. In view of the doctrine of the Trinity, the Greek was compelled to concede the personality possibility of the Universal Father. (It was the later consideration of these discussions which led to the enlarged conception of the Trinity in the minds of the twelve apostles. Of course, it was the general belief that Jesus was the Eternal Son.)
161:1.7 (1784.4) 2. Since Jesus was equal with the Father, and since this Son had achieved the manifestation of personality to his earth children, such a phenomenon constituted proof of the fact, and demonstration of the possibility, of the possession of personality by all three of the Godheads and forever settled the question regarding the ability of God to communicate with man and the possibility of man’s communicating with God.
161:1.8 (1784.5) 3. That Jesus was on terms of mutual association and perfect communication with man; that Jesus was the Son of God. That the relation of Son and Father presupposes equality of communication and mutuality of sympathetic understanding; that Jesus and the Father were one. That Jesus maintained at one and the same time understanding communication with both God and man, and that, since both God and man comprehended the meaning of the symbols of Jesus’ communication, both God and man possessed the attributes of personality in so far as the requirements of the ability of intercommunication were concerned. That the personality of Jesus demonstrated the personality of God, while it proved conclusively the presence of God in man. That two things which are related to the same thing are related to each other.
161:1.9 (1784.6) 4. That personality represents man’s highest concept of human reality and divine values; that God also represents man’s highest concept of divine reality and infinite values; therefore, that God must be a divine and infinite personality, a personality in reality although infinitely and eternally transcending man’s concept and definition of personality, but nevertheless always and universally a personality.
161:1.10 (1784.7) 5. That God must be a personality since he is the Creator of all personality and the destiny of all personality. Rodan had been tremendously influenced by the teaching of Jesus, “Be you therefore perfect, even as your Father in heaven is perfect.”
161:1.11 (1784.8) When Rodan heard these arguments, he said: “I am convinced. I will confess God as a person if you will permit me to qualify my confession of such a belief by attaching to the meaning of personality a group of extended values, such as superhuman, transcendent, supreme, infinite, eternal, final, and universal. I am now convinced that, while God must be infinitely more than a personality, he cannot be anything less. I am satisfied to end the argument and to accept Jesus as the personal revelation of the Father and the satisfaction of all unsatisfied factors in logic, reason, and philosophy.” 2. The Divine Nature of Jesus
161:2.1 (1785.1) Since Nathaniel and Thomas had so fully approved Rodan’s views of the gospel of the kingdom, there remained only one more point to consider, the teaching dealing with the divine nature of Jesus, a doctrine only so recently publicly announced. Nathaniel and Thomas jointly presented their views of the divine nature of the Master, and the following narrative is a condensed, rearranged, and restated presentation of their teaching:
161:2.2 (1785.2) 1. Jesus has admitted his divinity, and we believe him. Many remarkable things have happened in connection with his ministry which we can understand only by believing that he is the Son of God as well as the Son of Man.
161:2.3 (1785.3) 2. His life association with us exemplifies the ideal of human friendship; only a divine being could possibly be such a human friend. He is the most truly unselfish person we have ever known. He is the friend even of sinners; he dares to love his enemies. He is very loyal to us. While he does not hesitate to reprove us, it is plain to all that he truly loves us. The better you know him, the more you will love him. You will be charmed by his unswerving devotion. Through all these years of our failure to comprehend his mission, he has been a faithful friend. While he makes no use of flattery, he does treat us all with equal kindness; he is invariably tender and compassionate. He has shared his life and everything else with us. We are a happy community; we share all things in common. We do not believe that a mere human could live such a blameless life under such trying circumstances.
161:2.4 (1785.4) 3. We think Jesus is divine because he never does wrong; he makes no mistakes. His wisdom is extraordinary; his piety superb. He lives day by day in perfect accord with the Father’s will. He never repents of misdeeds because he transgresses none of the Father’s laws. He prays for us and with us, but he never asks us to pray for him. We believe that he is consistently sinless. We do not think that one who is only human ever professed to live such a life. He claims to live a perfect life, and we acknowledge that he does. Our piety springs from repentance, but his piety springs from righteousness. He even professes to forgive sins and does heal diseases. No mere man would sanely profess to forgive sin; that is a divine prerogative. And he has seemed to be thus perfect in his righteousness from the times of our first contact with him. We grow in grace and in the knowledge of the truth, but our Master exhibits maturity of righteousness to start with. All men, good and evil, recognize these elements of goodness in Jesus. And yet never is his piety obtrusive or ostentatious. He is both meek and fearless. He seems to approve of our belief in his divinity. He is either what he professes to be, or else he is the greatest hypocrite and fraud the world has ever known. We are persuaded that he is just what he claims to be.
161:2.5 (1785.5) 4. The uniqueness of his character and the perfection of his emotional control convince us that he is a combination of humanity and divinity. He unfailingly responds to the spectacle of human need; suffering never fails to appeal to him. His compassion is moved alike by physical suffering, mental anguish, or spiritual sorrow. He is quick to recognize and generous to acknowledge the presence of faith or any other grace in his fellow men. He is so just and fair and at the same time so merciful and considerate. He grieves over the spiritual obstinacy of the people and rejoices when they consent to see the light of truth.
161:2.6 (1786.1) 5. He seems to know the thoughts of men’s minds and to understand the longings of their hearts. And he is always sympathetic with our troubled spirits. He seems to possess all our human emotions, but they are magnificently glorified. He strongly loves goodness and equally hates sin. He possesses a superhuman consciousness of the presence of Deity. He prays like a man but performs like a God. He seems to foreknow things; he even now dares to speak about his death, some mystic reference to his future glorification. While he is kind, he is also brave and courageous. He never falters in doing his duty.
161:2.7 (1786.2) 6. We are constantly impressed by the phenomenon of his superhuman knowledge. Hardly does a day pass but something transpires to disclose that the Master knows what is going on away from his immediate presence. He also seems to know about the thoughts of his associates. He undoubtedly has communion with celestial personalities; he unquestionably lives on a spiritual plane far above the rest of us. Everything seems to be open to his unique understanding. He asks us questions to draw us out, not to gain information.
161:2.8 (1786.3) 7. Recently the Master does not hesitate to assert his superhumanity. From the day of our ordination as apostles right on down to recent times, he has never denied that he came from the Father above. He speaks with the authority of a divine teacher. The Master does not hesitate to refute the religious teachings of today and to declare the new gospel with positive authority. He is assertive, positive, and authoritative. Even John the Baptist, when he heard Jesus speak, declared that he was the Son of God. He seems to be so sufficient within himself. He craves not the support of the multitude; he is indifferent to the opinions of men. He is brave and yet so free from pride.
161:2.9 (1786.4) 8. He constantly talks about God as an ever-present associate in all that he does. He goes about doing good, for God seems to be in him. He makes the most astounding assertions about himself and his mission on earth, statements which would be absurd if he were not divine. He once declared, “Before Abraham was, I am.” He has definitely claimed divinity; he professes to be in partnership with God. He well-nigh exhausts the possibilities of language in the reiteration of his claims of intimate association with the heavenly Father. He even dares to assert that he and the Father are one. He says that anyone who has seen him has seen the Father. And he says and does all these tremendous things with such childlike naturalness. He alludes to his association with the Father in the same manner that he refers to his association with us. He seems to be so sure about God and speaks of these relations in such a matter-of-fact way.
161:2.10 (1786.5) 9. In his prayer life he appears to communicate directly with his Father. We have heard few of his prayers, but these few would indicate that he talks with God, as it were, face to face. He seems to know the future as well as the past. He simply could not be all of this and do all of these extraordinary things unless he were something more than human. We know he is human, we are sure of that, but we are almost equally sure that he is also divine. We believe that he is divine. We are convinced that he is the Son of Man and the Son of God.
161:2.11 (1787.1) When Nathaniel and Thomas had concluded their conferences with Rodan, they hurried on toward Jerusalem to join their fellow apostles, arriving on Friday of that week. This had been a great experience in the lives of all three of these believers, and the other apostles learned much from the recounting of these experiences by Nathaniel and Thomas.
161:2.12 (1787.2) Rodan made his way back to Alexandria, where he long taught his philosophy in the school of Meganta. He became a mighty man in the later affairs of the kingdom of heaven; he was a faithful believer to the end of his earth days, yielding up his life in Greece with others when the persecutions were at their height. 3. Jesus’ Human and Divine Minds
161:3.1 (1787.3) Consciousness of divinity was a gradual growth in the mind of Jesus up to the occasion of his baptism. After he became fully self-conscious of his divine nature, prehuman existence, and universe prerogatives, he seems to have possessed the power of variously limiting his human consciousness of his divinity. It appears to us that from his baptism until the crucifixion it was entirely optional with Jesus whether to depend only on the human mind or to utilize the knowledge of both the human and the divine minds. At times he appeared to avail himself of only that information which was resident in the human intellect. On other occasions he appeared to act with such fullness of knowledge and wisdom as could be afforded only by the utilization of the superhuman content of his divine consciousness.
161:3.2 (1787.4) We can understand his unique performances only by accepting the theory that he could, at will, self-limit his divinity consciousness. We are fully cognizant that he frequently withheld from his associates his foreknowledge of events, and that he was aware of the nature of their thinking and planning. We understand that he did not wish his followers to know too fully that he was able to discern their thoughts and to penetrate their plans. He did not desire too far to transcend the concept of the human as it was held in the minds of his apostles and disciples.
161:3.3 (1787.5) We are utterly at a loss to differentiate between his practice of self-limiting his divine consciousness and his technique of concealing his preknowledge and thought discernment from his human associates. We are convinced that he used both of these techniques, but we are not always able, in a given instance, to specify which method he may have employed. We frequently observed him acting with only the human content of consciousness; then would we behold him in conference with the directors of the celestial hosts of the universe and discern the undoubted functioning of the divine mind. And then on almost numberless occasions did we witness the working of this combined personality of man and God as it was activated by the apparent perfect union of the human and the divine minds. This is the limit of our knowledge of such phenomena; we really do not actually know the full truth about this mystery.
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Paper 162 At the Feast of Tabernacles
162:0.1 (1788.1) WHEN Jesus started up to Jerusalem with the ten apostles, he planned to go through Samaria, that being the shorter route. Accordingly, they passed down the eastern shore of the lake and, by way of Scythopolis, entered the borders of Samaria. Near nightfall Jesus sent Philip and Matthew over to a village on the eastern slopes of Mount Gilboa to secure lodging for the company. It so happened that these villagers were greatly prejudiced against the Jews, even more so than the average Samaritans, and these feelings were heightened at this particular time as so many were on their way to the feast of tabernacles. These people knew very little about Jesus, and they refused him lodging because he and his associates were Jews. When Matthew and Philip manifested indignation and informed these Samaritans that they were declining to entertain the Holy One of Israel, the infuriated villagers chased them out of the little town with sticks and stones.
162:0.2 (1788.2) After Philip and Matthew had returned to their fellows and reported how they had been driven out of the village, James and John stepped up to Jesus and said: “Master, we pray you to give us permission to bid fire come down from heaven to devour these insolent and impenitent Samaritans.” But when Jesus heard these words of vengeance, he turned upon the sons of Zebedee and severely rebuked them: “You know not what manner of attitude you manifest. Vengeance savors not of the outlook of the kingdom of heaven. Rather than dispute, let us journey over to the little village by the Jordan ford.” Thus because of sectarian prejudice these Samaritans denied themselves the honor of showing hospitality to the Creator Son of a universe.
162:0.3 (1788.3) Jesus and the ten stopped for the night at the village near the Jordan ford. Early the next day they crossed the river and continued on to Jerusalem by way of the east Jordan highway, arriving at Bethany late Wednesday evening. Thomas and Nathaniel arrived on Friday, having been delayed by their conferences with Rodan.
162:0.4 (1788.4) Jesus and the twelve remained in the vicinity of Jerusalem until the end of the following month (October), about four and one-half weeks. Jesus himself went into the city only a few times, and these brief visits were made during the days of the feast of tabernacles. He spent a considerable portion of October with Abner and his associates at Bethlehem. 1. The Dangers of the Visit to Jerusalem
162:1.1 (1788.5) Long before they fled from Galilee, the followers of Jesus had implored him to go to Jerusalem to proclaim the gospel of the kingdom in order that his message might have the prestige of having been preached at the center of Jewish culture and learning; but now that he had actually come to Jerusalem to teach, they were afraid for his life. Knowing that the Sanhedrin had sought to bring Jesus to Jerusalem for trial and recalling the Master’s recently reiterated declarations that he must be subject to death, the apostles had been literally stunned by his sudden decision to attend the feast of tabernacles. To all their previous entreaties that he go to Jerusalem he had replied, “The hour has not yet come.” Now, to their protests of fear he answered only, “But the hour has come.”
162:1.2 (1789.1) During the feast of tabernacles Jesus went boldly into Jerusalem on several occasions and publicly taught in the temple. This he did in spite of the efforts of his apostles to dissuade him. Though they had long urged him to proclaim his message in Jerusalem, they now feared to see him enter the city at this time, knowing full well that the scribes and Pharisees were bent on bringing about his death.
162:1.3 (1789.2) Jesus’ bold appearance in Jerusalem more than ever confused his followers. Many of his disciples, and even Judas Iscariot, the apostle, had dared to think that Jesus had fled in haste into Phoenicia because he feared the Jewish leaders and Herod Antipas. They failed to comprehend the significance of the Master’s movements. His presence in Jerusalem at the feast of tabernacles, even in opposition to the advice of his followers, sufficed forever to put an end to all whisperings about fear and cowardice.
162:1.4 (1789.3) During the feast of tabernacles, thousands of believers from all parts of the Roman Empire saw Jesus, heard him teach, and many even journeyed out to Bethany to confer with him regarding the progress of the kingdom in their home districts.
162:1.5 (1789.4) There were many reasons why Jesus was able publicly to preach in the temple courts throughout the days of the feast, and chief of these was the fear that had come over the officers of the Sanhedrin as a result of the secret division of sentiment in their own ranks. It was a fact that many of the members of the Sanhedrin either secretly believed in Jesus or else were decidedly averse to arresting him during the feast, when such large numbers of people were present in Jerusalem, many of whom either believed in him or were at least friendly to the spiritual movement which he sponsored.
162:1.6 (1789.5) The efforts of Abner and his associates throughout Judea had also done much to consolidate sentiment favorable to the kingdom, so much so that the enemies of Jesus dared not be too outspoken in their opposition. This was one of the reasons why Jesus could publicly visit Jerusalem and live to go away. One or two months before this he would certainly have been put to death.
162:1.7 (1789.6) But the audacious boldness of Jesus in publicly appearing in Jerusalem overawed his enemies; they were not prepared for such a daring challenge. Several times during this month the Sanhedrin made feeble attempts to place the Master under arrest, but nothing came of these efforts. His enemies were so taken aback by Jesus’ unexpected public appearance in Jerusalem that they conjectured he must have been promised protection by the Roman authorities. Knowing that Philip (Herod Antipas’s brother) was almost a follower of Jesus, the members of the Sanhedrin speculated that Philip had secured for Jesus promises of protection against his enemies. Jesus had departed from their jurisdiction before they awakened to the realization that they had been mistaken in the belief that his sudden and bold appearance in Jerusalem had been due to a secret understanding with the Roman officials.
162:1.8 (1789.7) Only the twelve apostles had known that Jesus intended to attend the feast of tabernacles when they had departed from Magadan. The other followers of the Master were greatly astonished when he appeared in the temple courts and began publicly to teach, and the Jewish authorities were surprised beyond expression when it was reported that he was teaching in the temple.
162:1.9 (1790.1) Although his disciples had not expected Jesus to attend the feast, the vast majority of the pilgrims from afar who had heard of him entertained the hope that they might see him at Jerusalem. And they were not disappointed, for on several occasions he taught in Solomon’s Porch and elsewhere in the temple courts. These teachings were really the official or formal announcement of the divinity of Jesus to the Jewish people and to the whole world.
162:1.10 (1790.2) The multitudes who listened to the Master’s teachings were divided in their opinions. Some said he was a good man; some a prophet; some that he was truly the Messiah; others said he was a mischievous meddler, that he was leading the people astray with his strange doctrines. His enemies hesitated to denounce him openly for fear of his friendly believers, while his friends feared to acknowledge him openly for fear of the Jewish leaders, knowing that the Sanhedrin was determined to put him to death. But even his enemies marveled at his teaching, knowing that he had not been instructed in the schools of the rabbis.
162:1.11 (1790.3) Every time Jesus went to Jerusalem, his apostles were filled with terror. They were the more afraid as, from day to day, they listened to his increasingly bold pronouncements regarding the nature of his mission on earth. They were unaccustomed to hearing Jesus make such positive claims and such amazing assertions even when preaching among his friends. 2. The First Temple Talk
162:2.1 (1790.4) The first afternoon that Jesus taught in the temple, a considerable company sat listening to his words depicting the liberty of the new gospel and the joy of those who believe the good news, when a curious listener interrupted him to ask: “Teacher, how is it you can quote the Scriptures and teach the people so fluently when I am told that you are untaught in the learning of the rabbis?” Jesus replied: “No man has taught me the truths which I declare to you. And this teaching is not mine but His who sent me. If any man really desires to do my Father’s will, he shall certainly know about my teaching, whether it be God’s or whether I speak for myself. He who speaks for himself seeks his own glory, but when I declare the words of the Father, I thereby seek the glory of him who sent me. But before you try to enter into the new light, should you not rather follow the light you already have? Moses gave you the law, yet how many of you honestly seek to fulfill its demands? Moses in this law enjoins you, saying, ‘You shall not kill’; notwithstanding this command some of you seek to kill the Son of Man.”
162:2.2 (1790.5) When the crowd heard these words, they fell to wrangling among themselves. Some said he was mad; some that he had a devil. Others said this was indeed the prophet of Galilee whom the scribes and Pharisees had long sought to kill. Some said the religious authorities were afraid to molest him; others thought that they laid not hands upon him because they had become believers in him. After considerable debate one of the crowd stepped forward and asked Jesus, “Why do the rulers seek to kill you?” And he replied: “The rulers seek to kill me because they resent my teaching about the good news of the kingdom, a gospel that sets men free from the burdensome traditions of a formal religion of ceremonies which these teachers are determined to uphold at any cost. They circumcise in accordance with the law on the Sabbath day, but they would kill me because I once on the Sabbath day set free a man held in the bondage of affliction. They follow after me on the Sabbath to spy on me but would kill me because on another occasion I chose to make a grievously stricken man completely whole on the Sabbath day. They seek to kill me because they well know that, if you honestly believe and dare to accept my teaching, their system of traditional religion will be overthrown, forever destroyed. Thus will they be deprived of authority over that to which they have devoted their lives since they steadfastly refuse to accept this new and more glorious gospel of the kingdom of God. And now do I appeal to every one of you: Judge not according to outward appearances but rather judge by the true spirit of these teachings; judge righteously.”
162:2.3 (1791.1) Then said another inquirer: “Yes, Teacher, we do look for the Messiah, but when he comes, we know that his appearance will be in mystery. We know whence you are. You have been among your brethren from the beginning. The deliverer will come in power to restore the throne of David’s kingdom. Do you really claim to be the Messiah?” And Jesus replied: “You claim to know me and to know whence I am. I wish your claims were true, for indeed then would you find abundant life in that knowledge. But I declare that I have not come to you for myself; I have been sent by the Father, and he who sent me is true and faithful. By refusing to hear me, you are refusing to receive Him who sends me. You, if you will receive this gospel, shall come to know Him who sent me. I know the Father, for I have come from the Father to declare and reveal him to you.”
162:2.4 (1791.2) The agents of the scribes wanted to lay hands upon him, but they feared the multitude, for many believed in him. Jesus’ work since his baptism had become well known to all Jewry, and as many of these people recounted these things, they said among themselves: “Even though this teacher is from Galilee, and even though he does not meet all of our expectations of the Messiah, we wonder if the deliverer, when he does come, will really do anything more wonderful than this Jesus of Nazareth has already done.”
162:2.5 (1791.3) When the Pharisees and their agents heard the people talking this way, they took counsel with their leaders and decided that something should be done forthwith to put a stop to these public appearances of Jesus in the temple courts. The leaders of the Jews, in general, were disposed to avoid a clash with Jesus, believing that the Roman authorities had promised him immunity. They could not otherwise account for his boldness in coming at this time to Jerusalem; but the officers of the Sanhedrin did not wholly believe this rumor. They reasoned that the Roman rulers would not do such a thing secretly and without the knowledge of the highest governing body of the Jewish nation.
162:2.6 (1791.4) Accordingly, Eber, the proper officer of the Sanhedrin, with two assistants was dispatched to arrest Jesus. As Eber made his way toward Jesus, the Master said: “Fear not to approach me. Draw near while you listen to my teaching. I know you have been sent to apprehend me, but you should understand that nothing will befall the Son of Man until his hour comes. You are not arrayed against me; you come only to do the bidding of your masters, and even these rulers of the Jews verily think they are doing God’s service when they secretly seek my destruction.
162:2.7 (1792.1) “I bear none of you ill will. The Father loves you, and therefore do I long for your deliverance from the bondage of prejudice and the darkness of tradition. I offer you the liberty of life and the joy of salvation. I proclaim the new and living way, the deliverance from evil and the breaking of the bondage of sin. I have come that you might have life, and have it eternally. You seek to be rid of me and my disquieting teachings. If you could only realize that I am to be with you only a little while! In just a short time I go to Him who sent me into this world. And then will many of you diligently seek me, but you shall not discover my presence, for where I am about to go you cannot come. But all who truly seek to find me shall sometime attain the life that leads to my Father’s presence.”
162:2.8 (1792.2) Some of the scoffers said among themselves: “Where will this man go that we cannot find him? Will he go to live among the Greeks? Will he destroy himself? What can he mean when he declares that soon he will depart from us, and that we cannot go where he goes?”
162:2.9 (1792.3) Eber and his assistants refused to arrest Jesus; they returned to their meeting place without him. When, therefore, the chief priests and the Pharisees upbraided Eber and his assistants because they had not brought Jesus with them, Eber only replied: “We feared to arrest him in the midst of the multitude because many believe in him. Besides, we never heard a man speak like this man. There is something out of the ordinary about this teacher. You would all do well to go over to hear him.” And when the chief rulers heard these words, they were astonished and spoke tauntingly to Eber: “Are you also led astray? Are you about to believe in this deceiver? Have you heard that any of our learned men or any of the rulers have believed in him? Have any of the scribes or the Pharisees been deceived by his clever teachings? How does it come that you are influenced by the behavior of this ignorant multitude who know not the law or the prophets? Do you not know that such untaught people are accursed?” And then answered Eber: “Even so, my masters, but this man speaks to the multitude words of mercy and hope. He cheers the downhearted, and his words were comforting even to our souls. What can there be wrong in these teachings even though he may not be the Messiah of the Scriptures? And even then does not our law require fairness? Do we condemn a man before we hear him?” And the chief of the Sanhedrin was wroth with Eber and, turning upon him, said: “Have you gone mad? Are you by any chance also from Galilee? Search the Scriptures, and you will discover that out of Galilee arises no prophet, much less the Messiah.”
162:2.10 (1792.4) The Sanhedrin disbanded in confusion, and Jesus withdrew to Bethany for the night. 3. The Woman Taken in Adultery
162:3.1 (1792.5) It was during this visit to Jerusalem that Jesus dealt with a certain woman of evil repute who was brought into his presence by her accusers and his enemies. The distorted record you have of this episode would suggest that this woman had been brought before Jesus by the scribes and Pharisees, and that Jesus so dealt with them as to indicate that these religious leaders of the Jews might themselves have been guilty of immorality. Jesus well knew that, while these scribes and Pharisees were spiritually blind and intellectually prejudiced by their loyalty to tradition, they were to be numbered among the most thoroughly moral men of that day and generation.
162:3.2 (1793.1) What really happened was this: Early the third morning of the feast, as Jesus approached the temple, he was met by a group of the hired agents of the Sanhedrin who were dragging a woman along with them. As they came near, the spokesman said: “Master, this woman was taken in adultery—in the very act. Now, the law of Moses commands that we should stone such a woman. What do you say should be done with her?”
162:3.3 (1793.2) It was the plan of Jesus’ enemies, if he upheld the law of Moses requiring that the self-confessed transgressor be stoned, to involve him in difficulty with the Roman rulers, who had denied the Jews the right to inflict the death penalty without the approval of a Roman tribunal. If he forbade stoning the woman, they would accuse him before the Sanhedrin of setting himself up above Moses and the Jewish law. If he remained silent, they would accuse him of cowardice. But the Master so managed the situation that the whole plot fell to pieces of its own sordid weight.
162:3.4 (1793.3) This woman, once comely, was the wife of an inferior citizen of Nazareth, a man who had been a troublemaker for Jesus throughout his youthful days. The man, having married this woman, did most shamefully force her to earn their living by making commerce of her body. He had come up to the feast at Jerusalem that his wife might thus prostitute her physical charms for financial gain. He had entered into a bargain with the hirelings of the Jewish rulers thus to betray his own wife in her commercialized vice. And so they came with the woman and her companion in transgression for the purpose of ensnaring Jesus into making some statement which could be used against him in case of his arrest.
162:3.5 (1793.4) Jesus, looking over the crowd, saw her husband standing behind the others. He knew what sort of man he was and perceived that he was a party to the despicable transaction. Jesus first walked around to near where this degenerate husband stood and wrote upon the sand a few words which caused him to depart in haste. Then he came back before the woman and wrote again upon the ground for the benefit of her would-be accusers; and when they read his words, they, too, went away, one by one. And when the Master had written in the sand the third time, the woman’s companion in evil took his departure, so that, when the Master raised himself up from this writing, he beheld the woman standing alone before him. Jesus said: “Woman, where are your accusers? did no man remain to stone you?” And the woman, lifting up her eyes, answered, “No man, Lord.” And then said Jesus: “I know about you; neither do I condemn you. Go your way in peace.” And this woman, Hildana, forsook her wicked husband and joined herself to the disciples of the kingdom. 4. The Feast of Tabernacles
162:4.1 (1793.5) The presence of people from all of the known world, from Spain to India, made the feast of tabernacles an ideal occasion for Jesus for the first time publicly to proclaim his full gospel in Jerusalem. At this feast the people lived much in the open air, in leafy booths. It was the feast of the harvest ingathering, and coming, as it did, in the cool of the autumn months, it was more generally attended by the Jews of the world than was the Passover at the end of the winter or Pentecost at the beginning of summer. The apostles at last beheld their Master making the bold announcement of his mission on earth before all the world, as it were.
162:4.2 (1794.1) This was the feast of feasts, since any sacrifice not made at the other festivals could be made at this time. This was the occasion of the reception of the temple offerings; it was a combination of vacation pleasures with the solemn rites of religious worship. Here was a time of racial rejoicing, mingled with sacrifices, Levitical chants, and the solemn blasts of the silvery trumpets of the priests. At night the impressive spectacle of the temple and its pilgrim throngs was brilliantly illuminated by the great candelabras which burned brightly in the court of the women as well as by the glare of scores of torches standing about the temple courts. The entire city was gaily decorated except the Roman castle of Antonia, which looked down in grim contrast upon this festive and worshipful scene. And how the Jews did hate this ever-present reminder of the Roman yoke!
162:4.3 (1794.2) Seventy bullocks were sacrificed during the feast, the symbol of the seventy nations of heathendom. The ceremony of the outpouring of the water symbolized the outpouring of the divine spirit. This ceremony of the water followed the sunrise procession of the priests and Levites. The worshipers passed down the steps leading from the court of Israel to the court of the women while successive blasts were blown upon the silvery trumpets. And then the faithful marched on toward the Beautiful Gate, which opened upon the court of the gentiles. Here they turned about to face westward, to repeat their chants, and to continue their march for the symbolic water.
162:4.4 (1794.3) On the last day of the feast almost four hundred and fifty priests with a corresponding number of Levites officiated. At daybreak the pilgrims assembled from all parts of the city, each carrying in the right hand a sheaf of myrtle, willow, and palm branches, while in the left hand each one carried a branch of the paradise apple—the citron, or the “forbidden fruit.” These pilgrims divided into three groups for this early morning ceremony. One band remained at the temple to attend the morning sacrifices; another group marched down below Jerusalem to near Maza to cut the willow branches for the adornment of the sacrificial altar, while the third group formed a procession to march from the temple behind the water priest, who, to the sound of the silvery trumpets, bore the golden pitcher which was to contain the symbolic water, out through Ophel to near Siloam, where was located the fountain gate. After the golden pitcher had been filled at the pool of Siloam, the procession marched back to the temple, entering by way of the water gate and going directly to the court of the priests, where the priest bearing the water pitcher was joined by the priest bearing the wine for the drink offering. These two priests then repaired to the silver funnels leading to the base of the altar and poured the contents of the pitchers therein. The execution of this rite of pouring the wine and the water was the signal for the assembled pilgrims to begin the chanting of the Psalms from 113 to 118 inclusive, in alternation with the Levites. And as they repeated these lines, they would wave their sheaves at the altar. Then followed the sacrifices for the day, associated with the repeating of the Psalm for the day, the Psalm for the last day of the feast being the eighty-second, beginning with the fifth verse. 5. Sermon on the Light of the World
162:5.1 (1794.4) On the evening of the next to the last day of the feast, when the scene was brilliantly illuminated by the lights of the candelabras and the torches, Jesus stood up in the midst of the assembled throng and said:
162:5.2 (1795.1) “I am the light of the world. He who follows me shall not walk in darkness but shall have the light of life. Presuming to place me on trial and assuming to sit as my judges, you declare that, if I bear witness of myself, my witness cannot be true. But never can the creature sit in judgment on the Creator. Even if I do bear witness about myself, my witness is everlastingly true, for I know whence I came, who I am, and whither I go. You who would kill the Son of Man know not whence I came, who I am, or whither I go. You only judge by the appearances of the flesh; you do not perceive the realities of the spirit. I judge no man, not even my archenemy. But if I should choose to judge, my judgment would be true and righteous, for I would judge not alone but in association with my Father, who sent me into the world, and who is the source of all true judgment. You even allow that the witness of two reliable persons may be accepted—well, then, I bear witness of these truths; so also does my Father in heaven. And when I told you this yesterday, in your darkness you asked me, ‘Where is your Father?’ Truly, you know neither me nor my Father, for if you had known me, you would also have known the Father.
162:5.3 (1795.2) “I have already told you that I am going away, and that you will seek me and not find me, for where I am going you cannot come. You who would reject this light are from beneath; I am from above. You who prefer to sit in darkness are of this world; I am not of this world, and I live in the eternal light of the Father of lights. You all have had abundant opportunity to learn who I am, but you shall have still other evidence confirming the identity of the Son of Man. I am the light of life, and every one who deliberately and with understanding rejects this saving light shall die in his sins. Much I have to tell you, but you are unable to receive my words. However, he who sent me is true and faithful; my Father loves even his erring children. And all that my Father has spoken I also proclaim to the world.
162:5.4 (1795.3) “When the Son of Man is lifted up, then shall you all know that I am he, and that I have done nothing of myself but only as the Father has taught me. I speak these words to you and to your children. And he who sent me is even now with me; he has not left me alone, for I do always that which is pleasing in his sight.”
162:5.5 (1795.4) As Jesus thus taught the pilgrims in the temple courts, many believed. And no man dared to lay hands upon him. 6. Discourse on the Water of Life
162:6.1 (1795.5) On the last day, the great day of the feast, as the procession from the pool of Siloam passed through the temple courts, and just after the water and the wine had been poured down upon the altar by the priests, Jesus, standing among the pilgrims, said: “If any man thirst, let him come to me and drink. From the Father above I bring to this world the water of life. He who believes me shall be filled with the spirit which this water represents, for even the Scriptures have said, ‘Out of him shall flow rivers of living waters.’ When the Son of Man has finished his work on earth, there shall be poured out upon all flesh the living Spirit of Truth. Those who receive this spirit shall never know spiritual thirst.”
162:6.2 (1795.6) Jesus did not interrupt the service to speak these words. He addressed the worshipers immediately after the chanting of the Hallel, the responsive reading of the Psalms accompanied by waving of the branches before the altar. Just here was a pause while the sacrifices were being prepared, and it was at this time that the pilgrims heard the fascinating voice of the Master declare that he was the giver of living water to every spirit-thirsting soul.
162:6.3 (1796.1) At the conclusion of this early morning service Jesus continued to teach the multitude, saying: “Have you not read in the Scripture: ‘Behold, as the waters are poured out upon the dry ground and spread over the parched soil, so will I give the spirit of holiness to be poured out upon your children for a blessing even to your children’s children’? Why will you thirst for the ministry of the spirit while you seek to water your souls with the traditions of men, poured from the broken pitchers of ceremonial service? That which you see going on about this temple is the way in which your fathers sought to symbolize the bestowal of the divine spirit upon the children of faith, and you have done well to perpetuate these symbols, even down to this day. But now has come to this generation the revelation of the Father of spirits through the bestowal of his Son, and all of this will certainly be followed by the bestowal of the spirit of the Father and the Son upon the children of men. To every one who has faith shall this bestowal of the spirit become the true teacher of the way which leads to life everlasting, to the true waters of life in the kingdom of heaven on earth and in the Father’s Paradise over there.”
162:6.4 (1796.2) And Jesus continued to answer the questions of both the multitude and the Pharisees. Some thought he was a prophet; some believed him to be the Messiah; others said he could not be the Christ, seeing that he came from Galilee, and that the Messiah must restore David’s throne. Still they dared not arrest him. 7. The Discourse on Spiritual Freedom
162:7.1 (1796.3) On the afternoon of the last day of the feast and after the apostles had failed in their efforts to persuade him to flee from Jerusalem, Jesus again went into the temple to teach. Finding a large company of believers assembled in Solomon’s Porch, he spoke to them, saying:
162:7.2 (1796.4) “If my words abide in you and you are minded to do the will of my Father, then are you truly my disciples. You shall know the truth, and the truth shall make you free. I know how you will answer me: We are the children of Abraham, and we are in bondage to none; how then shall we be made free? Even so, I do not speak of outward subjection to another’s rule; I refer to the liberties of the soul. Verily, verily, I say to you, everyone who commits sin is the bond servant of sin. And you know that the bond servant is not likely to abide forever in the master’s house. You also know that the son does remain in his father’s house. If, therefore, the Son shall make you free, shall make you sons, you shall be free indeed.
162:7.3 (1796.5) “I know that you are Abraham’s seed, yet your leaders seek to kill me because my word has not been allowed to have its transforming influence in their hearts. Their souls are sealed by prejudice and blinded by the pride of revenge. I declare to you the truth which the eternal Father shows me, while these deluded teachers seek to do the things which they have learned only from their temporal fathers. And when you reply that Abraham is your father, then do I tell you that, if you were the children of Abraham, you would do the works of Abraham. Some of you believe my teaching, but others seek to destroy me because I have told you the truth which I received from God. But Abraham did not so treat the truth of God. I perceive that some among you are determined to do the works of the evil one. If God were your Father, you would know me and love the truth which I reveal. Will you not see that I come forth from the Father, that I am sent by God, that I am not doing this work of myself? Why do you not understand my words? Is it because you have chosen to become the children of evil? If you are the children of darkness, you will hardly walk in the light of the truth which I reveal. The children of evil follow only in the ways of their father, who was a deceiver and stood not for the truth because there came to be no truth in him. But now comes the Son of Man speaking and living the truth, and many of you refuse to believe.
162:7.4 (1797.1) “Which of you convicts me of sin? If I, then, proclaim and live the truth shown me by the Father, why do you not believe? He who is of God hears gladly the words of God; for this cause many of you hear not my words, because you are not of God. Your teachers have even presumed to say that I do my works by the power of the prince of devils. One near by has just said that I have a devil, that I am a child of the devil. But all of you who deal honestly with your own souls know full well that I am not a devil. You know that I honor the Father even while you would dishonor me. I seek not my own glory, only the glory of my Paradise Father. And I do not judge you, for there is one who judges for me.
162:7.5 (1797.2) “Verily, verily, I say to you who believe the gospel that, if a man will keep this word of truth alive in his heart, he shall never taste death. And now just at my side a scribe says this statement proves that I have a devil, seeing that Abraham is dead, also the prophets. And he asks: ‘Are you so much greater than Abraham and the prophets that you dare to stand here and say that whoso keeps your word shall not taste death? Who do you claim to be that you dare to utter such blasphemies?’ And I say to all such that, if I glorify myself, my glory is as nothing. But it is the Father who shall glorify me, even the same Father whom you call God. But you have failed to know this your God and my Father, and I have come to bring you together; to show you how to become truly the sons of God. Though you know not the Father, I truly know him. Even Abraham rejoiced to see my day, and by faith he saw it and was glad.”
162:7.6 (1797.3) When the unbelieving Jews and the agents of the Sanhedrin who had gathered about by this time heard these words, they raised a tumult, shouting: “You are not fifty years of age, and yet you talk about seeing Abraham; you are a child of the devil!” Jesus was unable to continue the discourse. He only said as he departed, “Verily, verily, I say to you, before Abraham was, I am.” Many of the unbelievers rushed forth for stones to cast at him, and the agents of the Sanhedrin sought to place him under arrest, but the Master quickly made his way through the temple corridors and escaped to a secret meeting place near Bethany where Martha, Mary, and Lazarus awaited him. 8. The Visit with Martha and Mary
162:8.1 (1797.4) It had been arranged that Jesus should lodge with Lazarus and his sisters at a friend’s house, while the apostles were scattered here and there in small groups, these precautions being taken because the Jewish authorities were again becoming bold with their plans to arrest him.
162:8.2 (1797.5) For years it had been the custom for these three to drop everything and listen to Jesus’ teaching whenever he chanced to visit them. With the loss of their parents, Martha had assumed the responsibilities of the home life, and so on this occasion, while Lazarus and Mary sat at Jesus’ feet drinking in his refreshing teaching, Martha made ready to serve the evening meal. It should be explained that Martha was unnecessarily distracted by numerous needless tasks, and that she was cumbered by many trivial cares; that was her disposition.
162:8.3 (1798.1) As Martha busied herself with all these supposed duties, she was perturbed because Mary did nothing to help. Therefore she went to Jesus and said: “Master, do you not care that my sister has left me alone to do all of the serving? Will you not bid her to come and help me?” Jesus answered: “Martha, Martha, why are you always anxious about so many things and troubled by so many trifles? Only one thing is really worth while, and since Mary has chosen this good and needful part, I shall not take it away from her. But when will both of you learn to live as I have taught you: both serving in co-operation and both refreshing your souls in unison? Can you not learn that there is a time for everything—that the lesser matters of life should give way before the greater things of the heavenly kingdom?” 9. At Bethlehem with Abner
162:9.1 (1798.2) Throughout the week that followed the feast of tabernacles, scores of believers forgathered at Bethany and received instruction from the twelve apostles. The Sanhedrin made no effort to molest these gatherings since Jesus was not present; he was throughout this time working with Abner and his associates in Bethlehem. The day following the close of the feast, Jesus had departed for Bethany, and he did not again teach in the temple during this visit to Jerusalem.
162:9.2 (1798.3) At this time, Abner was making his headquarters at Bethlehem, and from that center many workers had been sent to the cities of Judea and southern Samaria and even to Alexandria. Within a few days of his arrival, Jesus and Abner completed the arrangements for the consolidation of the work of the two groups of apostles.
162:9.3 (1798.4) Throughout his visit to the feast of tabernacles, Jesus had divided his time about equally between Bethany and Bethlehem. At Bethany he spent considerable time with his apostles; at Bethlehem he gave much instruction to Abner and the other former apostles of John. And it was this intimate contact that finally led them to believe in him. These former apostles of John the Baptist were influenced by the courage he displayed in his public teaching in Jerusalem as well as by the sympathetic understanding they experienced in his private teaching at Bethlehem. These influences finally and fully won over each of Abner’s associates to a wholehearted acceptance of the kingdom and all that such a step implied.
162:9.4 (1798.5) Before leaving Bethlehem for the last time, the Master made arrangements for them all to join him in the united effort which was to precede the ending of his earth career in the flesh. It was agreed that Abner and his associates were to join Jesus and the twelve in the near future at Magadan Park.
162:9.5 (1798.6) In accordance with this understanding, early in November Abner and his eleven fellows cast their lot with Jesus and the twelve and labored with them as one organization right on down to the crucifixion.
162:9.6 (1798.7) In the latter part of October Jesus and the twelve withdrew from the immediate vicinity of Jerusalem. On Sunday, October 30, Jesus and his associates left the city of Ephraim, where he had been resting in seclusion for a few days, and, going by the west Jordan highway directly to Magadan Park, arrived late on the afternoon of Wednesday, November 2.
162:9.7 (1799.1) The apostles were greatly relieved to have the Master back on friendly soil; no more did they urge him to go up to Jerusalem to proclaim the gospel of the kingdom.
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Paper 163 Ordination of the Seventy at Magadan
163:0.1 (1800.1) A FEW days after the return of Jesus and the twelve to Magadan from Jerusalem, Abner and a group of some fifty disciples arrived from Bethlehem. At this time there were also assembled at Magadan Camp the evangelistic corps, the women’s corps, and about one hundred and fifty other true and tried disciples from all parts of Palestine. After devoting a few days to visiting and the reorganization of the camp, Jesus and the twelve began a course of intensive training for this special group of believers, and from this well-trained and experienced aggregation of disciples the Master subsequently chose the seventy teachers and sent them forth to proclaim the gospel of the kingdom. This regular instruction began on Friday, November 4, and continued until Sabbath, November 19.
163:0.2 (1800.2) Jesus gave a talk to this company each morning. Peter taught methods of public preaching; Nathaniel instructed them in the art of teaching; Thomas explained how to answer questions; while Matthew directed the organization of their group finances. The other apostles also participated in this training in accordance with their special experience and natural talents. 1. Ordination of the Seventy
163:1.1 (1800.3) The seventy were ordained by Jesus on Sabbath afternoon, November 19, at the Magadan Camp, and Abner was placed at the head of these gospel preachers and teachers. This corps of seventy consisted of Abner and ten of the former apostles of John, fifty-one of the earlier evangelists, and eight other disciples who had distinguished themselves in the service of the kingdom.
163:1.2 (1800.4) About two o’clock on this Sabbath afternoon, between showers of rain, a company of believers, augmented by the arrival of David and the majority of his messenger corps and numbering over four hundred, assembled on the shore of the lake of Galilee to witness the ordination of the seventy.
163:1.3 (1800.5) Before Jesus laid his hands upon the heads of the seventy to set them apart as gospel messengers, addressing them, he said: “The harvest is indeed plenteous, but the laborers are few; therefore I exhort all of you to pray that the Lord of the harvest will send still other laborers into his harvest. I am about to set you apart as messengers of the kingdom; I am about to send you to Jew and gentile as lambs among wolves. As you go your ways, two and two, I instruct you to carry neither purse nor extra clothing, for you go forth on this first mission for only a short season. Salute no man by the way, attend only to your work. Whenever you go to stay at a home, first say: Peace be to this household. If those who love peace live therein, you shall abide there; if not, then shall you depart. And having selected this home, remain there for your stay in that city, eating and drinking whatever is set before you. And you do this because the laborer is worthy of his sustenance. Move not from house to house because a better lodging may be offered. Remember, as you go forth proclaiming peace on earth and good will among men, you must contend with bitter and self-deceived enemies; therefore be as wise as serpents while you are also as harmless as doves.
163:1.4 (1801.1) “And everywhere you go, preach, saying, ‘The kingdom of heaven is at hand,’ and minister to all who may be sick in either mind or body. Freely you have received of the good things of the kingdom; freely give. If the people of any city receive you, they shall find an abundant entrance into the Father’s kingdom; but if the people of any city refuse to receive this gospel, still shall you proclaim your message as you depart from that unbelieving community, saying, even as you leave, to those who reject your teaching: ‘Notwithstanding you reject the truth, it remains that the kingdom of God has come near you.’ He who hears you hears me. And he who hears me hears Him who sent me. He who rejects your gospel message rejects me. And he who rejects me rejects Him who sent me.”
163:1.5 (1801.2) When Jesus had thus spoken to the seventy, he began with Abner and, as they knelt in a circle about him, laid his hands upon the head of every man.
163:1.6 (1801.3) Early the next morning Abner sent the seventy messengers into all the cities of Galilee, Samaria, and Judea. And these thirty-five couples went forth preaching and teaching for about six weeks, all of them returning to the new camp near Pella, in Perea, on Friday, December 30. 2. The Rich Young Man and Others
163:2.1 (1801.4) Over fifty disciples who sought ordination and appointment to membership in the seventy were rejected by the committee appointed by Jesus to select these candidates. This committee consisted of Andrew, Abner, and the acting head of the evangelistic corps. In all cases where this committee of three were not unanimous in agreement, they brought the candidate to Jesus, and while the Master never rejected a single person who craved ordination as a gospel messenger, there were more than a dozen who, when they had talked with Jesus, no more desired to become gospel messengers.
163:2.2 (1801.5) One earnest disciple came to Jesus, saying: “Master, I would be one of your new apostles, but my father is very old and near death; could I be permitted to return home to bury him?” To this man Jesus said: “My son, the foxes have holes, and the birds of heaven have nests, but the Son of Man has nowhere to lay his head. You are a faithful disciple, and you can remain such while you return home to minister to your loved ones, but not so with my gospel messengers. They have forsaken all to follow me and proclaim the kingdom. If you would be an ordained teacher, you must let others bury the dead while you go forth to publish the good news.” And this man went away in great disappointment.
163:2.3 (1801.6) Another disciple came to the Master and said: “I would become an ordained messenger, but I would like to go to my home for a short while to comfort my family.” And Jesus replied: “If you would be ordained, you must be willing to forsake all. The gospel messengers cannot have divided affections. No man, having put his hand to the plough, if he turns back, is worthy to become a messenger of the kingdom.”
163:2.4 (1801.7) Then Andrew brought to Jesus a certain rich young man who was a devout believer, and who desired to receive ordination. This young man, Matadormus, was a member of the Jerusalem Sanhedrin; he had heard Jesus teach and had been subsequently instructed in the gospel of the kingdom by Peter and the other apostles. Jesus talked with Matadormus concerning the requirements of ordination and requested that he defer decision until after he had thought more fully about the matter. Early the next morning, as Jesus was going for a walk, this young man accosted him and said: “Master, I would know from you the assurances of eternal life. Seeing that I have observed all the commandments from my youth, I would like to know what more I must do to gain eternal life?” In answer to this question Jesus said: “If you keep all the commandments—do not commit adultery, do not kill, do not steal, do not bear false witness, do not defraud, honor your parents—you do well, but salvation is the reward of faith, not merely of works. Do you believe this gospel of the kingdom?” And Matadormus answered: “Yes, Master, I do believe everything you and your apostles have taught me.” And Jesus said, “Then are you indeed my disciple and a child of the kingdom.”
163:2.5 (1802.1) Then said the young man: “But, Master, I am not content to be your disciple; I would be one of your new messengers.” When Jesus heard this, he looked down upon him with a great love and said: “I will have you to be one of my messengers if you are willing to pay the price, if you will supply the one thing which you lack.” Matadormus replied: “Master, I will do anything if I may be allowed to follow you.” Jesus, kissing the kneeling young man on the forehead, said: “If you would be my messenger, go and sell all that you have and, when you have bestowed the proceeds upon the poor or upon your brethren, come and follow me, and you shall have treasure in the kingdom of heaven.”
163:2.6 (1802.2) When Matadormus heard this, his countenance fell. He arose and went away sorrowful, for he had great possessions. This wealthy young Pharisee had been raised to believe that wealth was the token of God’s favor. Jesus knew that he was not free from the love of himself and his riches. The Master wanted to deliver him from the love of wealth, not necessarily from the wealth. While the disciples of Jesus did not part with all their worldly goods, the apostles and the seventy did. Matadormus desired to be one of the seventy new messengers, and that was the reason for Jesus’ requiring him to part with all of his temporal possessions.
163:2.7 (1802.3) Almost every human being has some one thing which is held on to as a pet evil, and which the entrance into the kingdom of heaven requires as a part of the price of admission. If Matadormus had parted with his wealth, it probably would have been put right back into his hands for administration as treasurer of the seventy. For later on, after the establishment of the church at Jerusalem, he did obey the Master’s injunction, although it was then too late to enjoy membership in the seventy, and he became the treasurer of the Jerusalem church, of which James the Lord’s brother in the flesh was the head.
163:2.8 (1802.4) Thus always it was and forever will be: Men must arrive at their own decisions. There is a certain range of the freedom of choice which mortals may exercise. The forces of the spiritual world will not coerce man; they allow him to go the way of his own choosing.
163:2.9 (1802.5) Jesus foresaw that Matadormus, with his riches, could not possibly become an ordained associate of men who had forsaken all for the gospel; at the same time, he saw that, without his riches, he would become the ultimate leader of all of them. But, like Jesus’ own brethren, he never became great in the kingdom because he deprived himself of that intimate and personal association with the Master which might have been his experience had he been willing to do at this time the very thing which Jesus asked, and which, several years subsequently, he actually did.
163:2.10 (1803.1) Riches have nothing directly to do with entrance into the kingdom of heaven, but the love of wealth does. The spiritual loyalties of the kingdom are incompatible with servility to materialistic mammon. Man may not share his supreme loyalty to a spiritual ideal with a material devotion.
163:2.11 (1803.2) Jesus never taught that it was wrong to have wealth. He required only the twelve and the seventy to dedicate all of their worldly possessions to the common cause. Even then, he provided for the profitable liquidation of their property, as in the case of the Apostle Matthew. Jesus many times advised his well-to-do disciples as he taught the rich man of Rome. The Master regarded the wise investment of excess earnings as a legitimate form of insurance against future and unavoidable adversity. When the apostolic treasury was overflowing, Judas put funds on deposit to be used subsequently when they might suffer greatly from a diminution of income. This Judas did after consultation with Andrew. Jesus never personally had anything to do with the apostolic finances except in the disbursement of alms. But there was one economic abuse which he many times condemned, and that was the unfair exploitation of the weak, unlearned, and less fortunate of men by their strong, keen, and more intelligent fellows. Jesus declared that such inhuman treatment of men, women, and children was incompatible with the ideals of the brotherhood of the kingdom of heaven. 3. The Discussion About Wealth
163:3.1 (1803.3) By the time Jesus had finished talking with Matadormus, Peter and a number of the apostles had gathered about him, and as the rich young man was departing, Jesus turned around to face the apostles and said: “You see how difficult it is for those who have riches to enter fully into the kingdom of God! Spiritual worship cannot be shared with material devotions; no man can serve two masters. You have a saying that it is ‘easier for a camel to go through the eye of a needle than for the heathen to inherit eternal life.’ And I declare that it is as easy for this camel to go through the needle’s eye as for these self-satisfied rich ones to enter the kingdom of heaven.”
163:3.2 (1803.4) When Peter and the apostles heard these words, they were astonished exceedingly, so much so that Peter said: “Who then, Lord, can be saved? Shall all who have riches be kept out of the kingdom?” And Jesus replied: “No, Peter, but all who put their trust in riches shall hardly enter into the spiritual life that leads to eternal progress. But even then, much which is impossible to man is not beyond the reach of the Father in heaven; rather should we recognize that with God all things are possible.”
163:3.3 (1803.5) As they went off by themselves, Jesus was grieved that Matadormus did not remain with them, for he greatly loved him. And when they had walked down by the lake, they sat there beside the water, and Peter, speaking for the twelve (who were all present by this time), said: “We are troubled by your words to the rich young man. Shall we require those who would follow you to give up all their worldly goods?” And Jesus said: “No, Peter, only those who would become apostles, and who desire to live with me as you do and as one family. But the Father requires that the affections of his children be pure and undivided. Whatever thing or person comes between you and the love of the truths of the kingdom, must be surrendered. If one’s wealth does not invade the precincts of the soul, it is of no consequence in the spiritual life of those who would enter the kingdom.”
163:3.4 (1804.1) And then said Peter, “But, Master, we have left everything to follow you, what then shall we have?” And Jesus spoke to all of the twelve: “Verily, verily, I say to you, there is no man who has left wealth, home, wife, brethren, parents, or children for my sake and for the sake of the kingdom of heaven who shall not receive manifold more in this world, perhaps with some persecutions, and in the world to come eternal life. But many who are first shall be last, while the last shall often be first. The Father deals with his creatures in accordance with their needs and in obedience to his just laws of merciful and loving consideration for the welfare of a universe.
163:3.5 (1804.2) “The kingdom of heaven is like a householder who was a large employer of men, and who went out early in the morning to hire laborers to work in his vineyard. When he had agreed with the laborers to pay them a denarius a day, he sent them into the vineyard. Then he went out about nine o’clock, and seeing others standing in the market place idle, he said to them: ‘Go you also to work in my vineyard, and whatsoever is right I will pay you.’ And they went at once to work. Again he went out about twelve and about three and did likewise. And going to the market place about five in the afternoon, he found still others standing idle, and he inquired of them, ‘Why do you stand here idle all the day?’ And the men answered, ‘Because nobody has hired us.’ Then said the householder: ‘Go you also to work in my vineyard, and whatever is right I will pay you.’
163:3.6 (1804.3) “When evening came, this owner of the vineyard said to his steward: ‘Call the laborers and pay them their wages, beginning with the last hired and ending with the first.’ When those who were hired about five o’clock came, they received a denarius each, and so it was with each of the other laborers. When the men who were hired at the beginning of the day saw how the later comers were paid, they expected to receive more than the amount agreed upon. But like the others every man received only a denarius. And when each had received his pay, they complained to the householder, saying: ‘These men who were hired last worked only one hour, and yet you have paid them the same as us who have borne the burden of the day in the scorching sun.’
163:3.7 (1804.4) “Then answered the householder: ‘My friends, I do you no wrong. Did not each of you agree to work for a denarius a day? Take now that which is yours and go your way, for it is my desire to give to those who came last as much as I have given to you. Is it not lawful for me to do what I will with my own? or do you begrudge my generosity because I desire to be good and to show mercy?’” 4. Farewell to the Seventy
163:4.1 (1804.5) It was a stirring time about the Magadan Camp the day the seventy went forth on their first mission. Early that morning, in his last talk with the seventy, Jesus placed emphasis on the following:
163:4.2 (1804.6) 1. The gospel of the kingdom must be proclaimed to all the world, to gentile as well as to Jew.
163:4.3 (1804.7) 2. While ministering to the sick, refrain from teaching the expectation of miracles.
163:4.4 (1805.1) 3. Proclaim a spiritual brotherhood of the sons of God, not an outward kingdom of worldly power and material glory.
163:4.5 (1805.2) 4. Avoid loss of time through overmuch social visiting and other trivialities which might detract from wholehearted devotion to preaching the gospel.
163:4.6 (1805.3) 5. If the first house to be selected for a headquarters proves to be a worthy home, abide there throughout the sojourn in that city.
163:4.7 (1805.4) 6. Make clear to all faithful believers that the time for an open break with the religious leaders of the Jews at Jerusalem has now come.
163:4.8 (1805.5) 7. Teach that man’s whole duty is summed up in this one commandment: Love the Lord your God with all your mind and soul and your neighbor as yourself. (This they were to teach as man’s whole duty in place of the 613 rules of living expounded by the Pharisees.)
163:4.9 (1805.6) When Jesus had talked thus to the seventy in the presence of all the apostles and disciples, Simon Peter took them off by themselves and preached to them their ordination sermon, which was an elaboration of the Master’s charge given at the time he laid his hands upon them and set them apart as messengers of the kingdom. Peter exhorted the seventy to cherish in their experience the following virtues:
163:4.10 (1805.7) 1. Consecrated devotion. To pray always for more laborers to be sent forth into the gospel harvest. He explained that, when one so prays, he will the more likely say, “Here am I; send me.” He admonished them to neglect not their daily worship.
163:4.11 (1805.8) 2. True courage. He warned them that they would encounter hostility and be certain to meet with persecution. Peter told them their mission was no undertaking for cowards and advised those who were afraid to step out before they started. But none withdrew.
163:4.12 (1805.9) 3. Faith and trust. They must go forth on this short mission wholly unprovided for; they must trust the Father for food and shelter and all other things needful.
163:4.13 (1805.10) 4. Zeal and initiative. They must be possessed with zeal and intelligent enthusiasm; they must attend strictly to their Master’s business. Oriental salutation was a lengthy and elaborate ceremony; therefore had they been instructed to “salute no man by the way,” which was a common method of exhorting one to go about his business without the waste of time. It had nothing to do with the matter of friendly greeting.
163:4.14 (1805.11) 5. Kindness and courtesy. The Master had instructed them to avoid unnecessary waste of time in social ceremonies, but he enjoined courtesy toward all with whom they should come in contact. They were to show every kindness to those who might entertain them in their homes. They were strictly warned against leaving a modest home to be entertained in a more comfortable or influential one.
163:4.15 (1805.12) 6. Ministry to the sick. The seventy were charged by Peter to search out the sick in mind and body and to do everything in their power to bring about the alleviation or cure of their maladies.
163:4.16 (1805.13) And when they had been thus charged and instructed, they started out, two and two, on their mission in Galilee, Samaria, and Judea.
163:4.17 (1806.1) Although the Jews had a peculiar regard for the number seventy, sometimes considering the nations of heathendom as being seventy in number, and although these seventy messengers were to go with the gospel to all peoples, still as far as we can discern, it was only coincidental that this group happened to number just seventy. Certain it was that Jesus would have accepted no less than half a dozen others, but they were unwilling to pay the price of forsaking wealth and families. 5. Moving the Camp to Pella
163:5.1 (1806.2) Jesus and the twelve now prepared to establish their last headquarters in Perea, near Pella, where the Master was baptized in the Jordan. The last ten days of November were spent in council at Magadan, and on Tuesday, December 6, the entire company of almost three hundred started out at daybreak with all their effects to lodge that night near Pella by the river. This was the same site, by the spring, that John the Baptist had occupied with his camp several years before.
163:5.2 (1806.3) After the breaking up of the Magadan Camp, David Zebedee returned to Bethsaida and began immediately to curtail the messenger service. The kingdom was taking on a new phase. Daily, pilgrims arrived from all parts of Palestine and even from remote regions of the Roman Empire. Believers occasionally came from Mesopotamia and from the lands east of the Tigris. Accordingly, on Sunday, December 18, David, with the help of his messenger corps, loaded on to the pack animals the camp equipage, then stored in his father’s house, with which he had formerly conducted the camp of Bethsaida by the lake. Bidding farewell to Bethsaida for the time being, he proceeded down the lake shore and along the Jordan to a point about one-half mile north of the apostolic camp; and in less than a week he was prepared to offer hospitality to almost fifteen hundred pilgrim visitors. The apostolic camp could accommodate about five hundred. This was the rainy season in Palestine, and these accommodations were required to take care of the ever-increasing number of inquirers, mostly earnest, who came into Perea to see Jesus and to hear his teaching.
163:5.3 (1806.4) David did all this on his own initiative, though he had taken counsel with Philip and Matthew at Magadan. He employed the larger part of his former messenger corps as his helpers in conducting this camp; he now used less than twenty men on regular messenger duty. Near the end of December and before the return of the seventy, almost eight hundred visitors were gathered about the Master, and they found lodging in David’s camp. 6. The Return of the Seventy
163:6.1 (1806.5) On Friday, December 30, while Jesus was away in the near-by hills with Peter, James, and John, the seventy messengers were arriving by couples, accompanied by numerous believers, at the Pella headquarters. All seventy were assembled at the teaching site about five o’clock when Jesus returned to the camp. The evening meal was delayed for more than an hour while these enthusiasts for the gospel of the kingdom related their experiences. David’s messengers had brought much of this news to the apostles during previous weeks, but it was truly inspiring to hear these newly ordained teachers of the gospel personally tell how their message had been received by hungry Jews and gentiles. At last Jesus was able to see men going out to spread the good news without his personal presence. The Master now knew that he could leave this world without seriously hindering the progress of the kingdom.
163:6.2 (1807.1) When the seventy related how “even the devils were subject” to them, they referred to the wonderful cures they had wrought in the cases of victims of nervous disorders. Nevertheless, there had been a few cases of real spirit possession relieved by these ministers, and referring to these, Jesus said: “It is not strange that these disobedient minor spirits should be subject to you, seeing that I beheld Satan falling as lightning from heaven. But rejoice not so much over this, for I declare to you that, as soon as I return to my Father, we will send forth our spirits into the very minds of men so that no more can these few lost spirits enter the minds of unfortunate mortals. I rejoice with you that you have power with men, but be not lifted up because of this experience but the rather rejoice that your names are written on the rolls of heaven, and that you are thus to go forward in an endless career of spiritual conquest.”
163:6.3 (1807.2) And it was at this time, just before partaking of the evening meal, that Jesus experienced one of those rare moments of emotional ecstasy which his followers had occasionally witnessed. He said: “I thank you, my Father, Lord of heaven and earth, that, while this wonderful gospel was hidden from the wise and self-righteous, the spirit has revealed these spiritual glories to these children of the kingdom. Yes, my Father, it must have been pleasing in your sight to do this, and I rejoice to know that the good news will spread to all the world even after I shall have returned to you and the work which you have given me to perform. I am mightily moved as I realize you are about to deliver all authority into my hands, that only you really know who I am, and that only I really know you, and those to whom I have revealed you. And when I have finished this revelation to my brethren in the flesh, I will continue the revelation to your creatures on high.”
163:6.4 (1807.3) When Jesus had thus spoken to the Father, he turned aside to speak to his apostles and ministers: “Blessed are the eyes which see and the ears which hear these things. Let me say to you that many prophets and many of the great men of the past ages have desired to behold what you now see, but it was not granted them. And many generations of the children of light yet to come will, when they hear of these things, envy you who have heard and seen them.”
163:6.5 (1807.4) Then, speaking to all the disciples, he said: “You have heard how many cities and villages have received the good news of the kingdom, and how my ministers and teachers have been received by both the Jew and the gentile. And blessed indeed are these communities which have elected to believe the gospel of the kingdom. But woe upon the light-rejecting inhabitants of Chorazin, Bethsaida-Julias, and Capernaum, the cities which did not well receive these messengers. I declare that, if the mighty works done in these places had been done in Tyre and Sidon, the people of these so-called heathen cities would have long since repented in sackcloth and ashes. It shall indeed be more tolerable for Tyre and Sidon in the day of judgment.”
163:6.6 (1807.5) The next day being the Sabbath, Jesus went apart with the seventy and said to them: “I did indeed rejoice with you when you came back bearing the good tidings of the reception of the gospel of the kingdom by so many people scattered throughout Galilee, Samaria, and Judea. But why were you so surprisingly elated? Did you not expect that your message would manifest power in its delivery? Did you go forth with so little faith in this gospel that you come back in surprise at its effectiveness? And now, while I would not quench your spirit of rejoicing, I would sternly warn you against the subtleties of pride, spiritual pride. If you could understand the downfall of Lucifer, the iniquitous one, you would solemnly shun all forms of spiritual pride.
163:6.7 (1808.1) “You have entered upon this great work of teaching mortal man that he is a son of God. I have shown you the way; go forth to do your duty and be not weary in well doing. To you and to all who shall follow in your steps down through the ages, let me say: I always stand near, and my invitation-call is, and ever shall be, Come to me all you who labor and are heavy laden, and I will give you rest. Take my yoke upon you and learn of me, for I am true and loyal, and you shall find spiritual rest for your souls.”
163:6.8 (1808.2) And they found the Master’s words to be true when they put his promises to the test. And since that day countless thousands also have tested and proved the surety of these same promises. 7. Preparation for the Last Mission
163:7.1 (1808.3) The next few days were busy times in the Pella camp; preparations for the Perean mission were being completed. Jesus and his associates were about to enter upon their last mission, the three months’ tour of all Perea, which terminated only upon the Master’s entering Jerusalem for his final labors on earth. Throughout this period the headquarters of Jesus and the twelve apostles was maintained here at the Pella camp.
163:7.2 (1808.4) It was no longer necessary for Jesus to go abroad to teach the people. They now came to him in increasing numbers each week and from all parts, not only from Palestine but from the whole Roman world and from the Near East. Although the Master participated with the seventy in the tour of Perea, he spent much of his time at the Pella camp, teaching the multitude and instructing the twelve. Throughout this three months’ period at least ten of the apostles remained with Jesus.
163:7.3 (1808.5) The women’s corps also prepared to go out, two and two, with the seventy to labor in the larger cities of Perea. This original group of twelve women had recently trained a larger corps of fifty women in the work of home visitation and in the art of ministering to the sick and the afflicted. Perpetua, Simon Peter’s wife, became a member of this new division of the women’s corps and was intrusted with the leadership of the enlarged women’s work under Abner. After Pentecost she remained with her illustrious husband, accompanying him on all of his missionary tours; and on the day Peter was crucified in Rome, she was fed to the wild beasts in the arena. This new women’s corps also had as members the wives of Philip and Matthew and the mother of James and John.
163:7.4 (1808.6) The work of the kingdom now prepared to enter upon its terminal phase under the personal leadership of Jesus. And this present phase was one of spiritual depth in contrast with the miracle-minded and wonder-seeking multitudes who followed after the Master during the former days of popularity in Galilee. However, there were still any number of his followers who were material-minded, and who failed to grasp the truth that the kingdom of heaven is the spiritual brotherhood of man founded on the eternal fact of the universal fatherhood of God.
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Paper 164 At the Feast of Dedication
164:0.1 (1809.1) AS THE camp at Pella was being established, Jesus, taking with him Nathaniel and Thomas, secretly went up to Jerusalem to attend the feast of the dedication. Not until they passed over the Jordan at the Bethany ford, did the two apostles become aware that their Master was going on to Jerusalem. When they perceived that he really intended to be present at the feast of dedication, they remonstrated with him most earnestly, and using every sort of argument, they sought to dissuade him. But their efforts were of no avail; Jesus was determined to visit Jerusalem. To all their entreaties and to all their warnings emphasizing the folly and danger of placing himself in the hands of the Sanhedrin, he would reply only, “I would give these teachers in Israel another opportunity to see the light, before my hour comes.”
164:0.2 (1809.2) On they went toward Jerusalem, the two apostles continuing to express their feelings of fear and to voice their doubts about the wisdom of such an apparently presumptuous undertaking. They reached Jericho about half past four and prepared to lodge there for the night. 1. Story of the Good Samaritan
164:1.1 (1809.3) That evening a considerable company gathered about Jesus and the two apostles to ask questions, many of which the apostles answered, while others the Master discussed. In the course of the evening a certain lawyer, seeking to entangle Jesus in a compromising disputation, said: “Teacher, I would like to ask you just what I should do to inherit eternal life?” Jesus answered, “What is written in the law and the prophets; how do you read the Scriptures?” The lawyer, knowing the teachings of both Jesus and the Pharisees, answered: “To love the Lord God with all your heart, soul, mind, and strength, and your neighbor as yourself.” Then said Jesus: “You have answered right; this, if you really do, will lead to life everlasting.”
164:1.2 (1809.4) But the lawyer was not wholly sincere in asking this question, and desiring to justify himself while also hoping to embarrass Jesus, he ventured to ask still another question. Drawing a little closer to the Master, he said, “But, Teacher, I should like you to tell me just who is my neighbor?” The lawyer asked this question hoping to entrap Jesus into making some statement that would contravene the Jewish law which defined one’s neighbor as “the children of one’s people.” The Jews looked upon all others as “gentile dogs.” This lawyer was somewhat familiar with Jesus’ teachings and therefore well knew that the Master thought differently; thus he hoped to lead him into saying something which could be construed as an attack upon the sacred law.
164:1.3 (1810.1) But Jesus discerned the lawyer’s motive, and instead of falling into the trap, he proceeded to tell his hearers a story, a story which would be fully appreciated by any Jericho audience. Said Jesus: “A certain man was going down from Jerusalem to Jericho, and he fell into the hands of cruel brigands, who robbed him, stripped him and beat him, and departing, left him half dead. Very soon, by chance, a certain priest was going down that way, and when he came upon the wounded man, seeing his sorry plight, he passed by on the other side of the road. And in like manner a Levite also, when he came along and saw the man, passed by on the other side. Now, about this time, a certain Samaritan, as he journeyed down to Jericho, came across this wounded man; and when he saw how he had been robbed and beaten, he was moved with compassion, and going over to him, he bound up his wounds, pouring on oil and wine, and setting the man upon his own beast, brought him here to the inn and took care of him. And on the morrow he took out some money and, giving it to the host, said: ‘Take good care of my friend, and if the expense is more, when I come back again, I will repay you.’ Now let me ask you: Which of these three turned out to be the neighbor of him who fell among the robbers?” And when the lawyer perceived that he had fallen into his own snare, he answered, “He who showed mercy on him.” And Jesus said, “Go and do likewise.”
164:1.4 (1810.2) The lawyer answered, “He who showed mercy,” that he might refrain from even speaking that odious word, Samaritan. The lawyer was forced to give the very answer to the question, “Who is my neighbor?” which Jesus wished given, and which, if Jesus had so stated, would have directly involved him in the charge of heresy. Jesus not only confounded the dishonest lawyer, but he told his hearers a story which was at the same time a beautiful admonition to all his followers and a stunning rebuke to all Jews regarding their attitude toward the Samaritans. And this story has continued to promote brotherly love among all who have subsequently believed the gospel of Jesus. 2. At Jerusalem
164:2.1 (1810.3) Jesus had attended the feast of tabernacles that he might proclaim the gospel to the pilgrims from all parts of the empire; he now went up to the feast of the dedication for just one purpose: to give the Sanhedrin and the Jewish leaders another chance to see the light. The principal event of these few days in Jerusalem occurred on Friday night at the home of Nicodemus. Here were gathered together some twenty-five Jewish leaders who believed Jesus’ teaching. Among this group were fourteen men who were then, or had recently been, members of the Sanhedrin. This meeting was attended by Eber, Matadormus, and Joseph of Arimathea.
164:2.2 (1810.4) On this occasion Jesus’ hearers were all learned men, and both they and his two apostles were amazed at the breadth and depth of the remarks which the Master made to this distinguished group. Not since the times when he had taught in Alexandria, Rome, and in the islands of the Mediterranean, had he exhibited such learning and shown such a grasp of the affairs of men, both secular and religious.
164:2.3 (1810.5) When this little meeting broke up, all went away mystified by the Master’s personality, charmed by his gracious manner, and in love with the man. They had sought to advise Jesus concerning his desire to win the remaining members of the Sanhedrin. The Master listened attentively, but silently, to all their proposals. He well knew none of their plans would work. He surmised that the majority of the Jewish leaders never would accept the gospel of the kingdom; nevertheless, he gave them all this one more chance to choose. But when he went forth that night, with Nathaniel and Thomas, to lodge on the Mount of Olives, he had not yet decided upon the method he would pursue in bringing his work once more to the notice of the Sanhedrin.
164:2.4 (1811.1) That night Nathaniel and Thomas slept little; they were too much amazed by what they had heard at Nicodemus’s house. They thought much over the final remark of Jesus regarding the offer of the former and present members of the Sanhedrin to go with him before the seventy. The Master said: “No, my brethren, it would be to no purpose. You would multiply the wrath to be visited upon your own heads, but you would not in the least mitigate the hatred which they bear me. Go, each of you, about the Father’s business as the spirit leads you while I once more bring the kingdom to their notice in the manner which my Father may direct.” 3. Healing the Blind Beggar
164:3.1 (1811.2) The next morning the three went over to Martha’s home at Bethany for breakfast and then went immediately into Jerusalem. This Sabbath morning, as Jesus and his two apostles drew near the temple, they encountered a well-known beggar, a man who had been born blind, sitting at his usual place. Although these mendicants did not solicit or receive alms on the Sabbath day, they were permitted thus to sit in their usual places. Jesus paused and looked upon the beggar. As he gazed upon this man who had been born blind, the idea came into his mind as to how he would once more bring his mission on earth to the notice of the Sanhedrin and the other Jewish leaders and religious teachers.
164:3.2 (1811.3) As the Master stood there before the blind man, engrossed in deep thought, Nathaniel, pondering the possible cause of this man’s blindness, asked: “Master, who did sin, this man or his parents, that he should be born blind?”
164:3.3 (1811.4) The rabbis taught that all such cases of blindness from birth were caused by sin. Not only were children conceived and born in sin, but a child could be born blind as a punishment for some specific sin committed by its father. They even taught that a child itself might sin before it was born into the world. They also taught that such defects could be caused by some sin or other indulgence of the mother while carrying the child.
164:3.4 (1811.5) There was, throughout all these regions, a lingering belief in reincarnation. The older Jewish teachers, together with Plato, Philo, and many of the Essenes, tolerated the theory that men may reap in one incarnation what they have sown in a previous existence; thus in one life they were believed to be expiating the sins committed in preceding lives. The Master found it difficult to make men believe that their souls had not had previous existences.
164:3.5 (1811.6) However, inconsistent as it seems, while such blindness was supposed to be the result of sin, the Jews held that it was meritorious in a high degree to give alms to these blind beggars. It was the custom of these blind men constantly to chant to the passers-by, “O tenderhearted, gain merit by assisting the blind.”
164:3.6 (1811.7) Jesus entered into the discussion of this case with Nathaniel and Thomas, not only because he had already decided to use this blind man as the means of that day bringing his mission once more prominently to the notice of the Jewish leaders, but also because he always encouraged his apostles to seek for the true causes of all phenomena, natural or spiritual. He had often warned them to avoid the common tendency to assign spiritual causes to commonplace physical events.
164:3.7 (1812.1) Jesus decided to use this beggar in his plans for that day’s work, but before doing anything for the blind man, Josiah by name, he proceeded to answer Nathaniel’s question. Said the Master: “Neither did this man sin nor his parents that the works of God might be manifest in him. This blindness has come upon him in the natural course of events, but we must now do the works of Him who sent me, while it is still day, for the night will certainly come when it will be impossible to do the work we are about to perform. When I am in the world, I am the light of the world, but in only a little while I will not be with you.”
164:3.8 (1812.2) When Jesus had spoken, he said to Nathaniel and Thomas: “Let us create the sight of this blind man on this Sabbath day that the scribes and Pharisees may have the full occasion which they seek for accusing the Son of Man.” Then, stooping over, he spat on the ground and mixed the clay with the spittle, and speaking of all this so that the blind man could hear, he went up to Josiah and put the clay over his sightless eyes, saying: “Go, my son, wash away this clay in the pool of Siloam, and immediately you shall receive your sight.” And when Josiah had so washed in the pool of Siloam, he returned to his friends and family, seeing.
164:3.9 (1812.3) Having always been a beggar, he knew nothing else; so, when the first excitement of the creation of his sight had passed, he returned to his usual place of alms-seeking. His friends, neighbors, and all who had known him aforetime, when they observed that he could see, all said, “Is this not Josiah the blind beggar?” Some said it was he, while others said, “No, it is one like him, but this man can see.” But when they asked the man himself, he answered, “I am he.”
164:3.10 (1812.4) When they began to inquire of him how he was able to see, he answered them: “A man called Jesus came by this way, and when talking about me with his friends, he made clay with spittle, anointed my eyes, and directed that I should go and wash in the pool of Siloam. I did what this man told me, and immediately I received my sight. And that is only a few hours ago. I do not yet know the meaning of much that I see.” And when the people who began to gather about him asked where they could find the strange man who had healed him, Josiah could answer only that he did not know.
164:3.11 (1812.5) This is one of the strangest of all the Master’s miracles. This man did not ask for healing. He did not know that the Jesus who had directed him to wash at Siloam, and who had promised him vision, was the prophet of Galilee who had preached in Jerusalem during the feast of tabernacles. This man had little faith that he would receive his sight, but the people of that day had great faith in the efficacy of the spittle of a great or holy man; and from Jesus’ conversation with Nathaniel and Thomas, Josiah had concluded that his would-be benefactor was a great man, a learned teacher or a holy prophet; accordingly he did as Jesus directed him.
164:3.12 (1812.6) Jesus made use of the clay and the spittle and directed him to wash in the symbolic pool of Siloam for three reasons:
164:3.13 (1812.7) 1. This was not a miracle response to the individual’s faith. This was a wonder which Jesus chose to perform for a purpose of his own, but which he so arranged that this man might derive lasting benefit therefrom.
164:3.14 (1813.1) 2. As the blind man had not asked for healing, and since the faith he had was slight, these material acts were suggested for the purpose of encouraging him. He did believe in the superstition of the efficacy of spittle, and he knew the pool of Siloam was a semisacred place. But he would hardly have gone there had it not been necessary to wash away the clay of his anointing. There was just enough ceremony about the transaction to induce him to act.
164:3.15 (1813.2) 3. But Jesus had a third reason for resorting to these material means in connection with this unique transaction: This was a miracle wrought purely in obedience to his own choosing, and thereby he desired to teach his followers of that day and all subsequent ages to refrain from despising or neglecting material means in the healing of the sick. He wanted to teach them that they must cease to regard miracles as the only method of curing human diseases.
164:3.16 (1813.3) Jesus gave this man his sight by miraculous working, on this Sabbath morning and in Jerusalem near the temple, for the prime purpose of making this act an open challenge to the Sanhedrin and all the Jewish teachers and religious leaders. This was his way of proclaiming an open break with the Pharisees. He was always positive in everything he did. And it was for the purpose of bringing these matters before the Sanhedrin that Jesus brought his two apostles to this man early in the afternoon of this Sabbath day and deliberately provoked those discussions which compelled the Pharisees to take notice of the miracle. 4. Josiah Before the Sanhedrin
164:4.1 (1813.4) By midafternoon the healing of Josiah had raised such a discussion around the temple that the leaders of the Sanhedrin decided to convene the council in its usual temple meeting place. And they did this in violation of a standing rule which forbade the meeting of the Sanhedrin on the Sabbath day. Jesus knew that Sabbath breaking would be one of the chief charges to be brought against him when the final test came, and he desired to be brought before the Sanhedrin for adjudication of the charge of having healed a blind man on the Sabbath day, when the very session of the high Jewish court sitting in judgment on him for this act of mercy would be deliberating on these matters on the Sabbath day and in direct violation of their own self-imposed laws.
164:4.2 (1813.5) But they did not call Jesus before them; they feared to. Instead, they sent forthwith for Josiah. After some preliminary questioning, the spokesman for the Sanhedrin (about fifty members being present) directed Josiah to tell them what had happened to him. Since his healing that morning Josiah had learned from Thomas, Nathaniel, and others that the Pharisees were angry about his healing on the Sabbath, and that they were likely to make trouble for all concerned; but Josiah did not yet perceive that Jesus was he who was called the Deliverer. So, when the Pharisees questioned him, he said: “This man came along, put clay upon my eyes, told me to go wash in Siloam, and I do now see.”
164:4.3 (1813.6) One of the older Pharisees, after making a lengthy speech, said: “This man cannot be from God because you can see that he does not observe the Sabbath. He violates the law, first, in making the clay, then, in sending this beggar to wash in Siloam on the Sabbath day. Such a man cannot be a teacher sent from God.”
164:4.4 (1813.7) Then one of the younger men who secretly believed in Jesus, said: “If this man is not sent by God, how can he do these things? We know that one who is a common sinner cannot perform such miracles. We all know this beggar and that he was born blind; now he sees. Will you still say that this prophet does all these wonders by the power of the prince of devils?” And for every Pharisee who dared to accuse and denounce Jesus one would arise to ask entangling and embarrassing questions, so that a serious division arose among them. The presiding officer saw whither they were drifting, and in order to allay the discussion, he prepared further to question the man himself. Turning to Josiah, he said: “What do you have to say about this man, this Jesus, whom you claim opened your eyes?” And Josiah answered, “I think he is a prophet.”
164:4.5 (1814.1) The leaders were greatly troubled and, knowing not what else to do, decided to send for Josiah’s parents to learn whether he had actually been born blind. They were loath to believe that the beggar had been healed.
164:4.6 (1814.2) It was well known about Jerusalem, not only that Jesus was denied entrance into all synagogues, but that all who believed in his teaching were likewise cast out of the synagogue, excommunicated from the congregation of Israel; and this meant denial of all rights and privileges of every sort throughout all Jewry except the right to buy the necessaries of life.
164:4.7 (1814.3) When, therefore, Josiah’s parents, poor and fear-burdened souls, appeared before the august Sanhedrin, they were afraid to speak freely. Said the spokesman of the court: “Is this your son? and do we understand aright that he was born blind? If this is true, how is it that he can now see?” And then Josiah’s father, seconded by his mother, answered: “We know that this is our son, and that he was born blind, but how it is that he has come to see, or who it was that opened his eyes, we know not. Ask him; he is of age; let him speak for himself.”
164:4.8 (1814.4) They now called Josiah up before them a second time. They were not getting along well with their scheme of holding a formal trial, and some were beginning to feel strange about doing this on the Sabbath; accordingly, when they recalled Josiah, they attempted to ensnare him by a different mode of attack. The officer of the court spoke to the former blind man, saying: “Why do you not give God the glory for this? why do you not tell us the whole truth about what happened? We all know that this man is a sinner. Why do you refuse to discern the truth? You know that both you and this man stand convicted of Sabbath breaking. Will you not atone for your sin by acknowledging God as your healer, if you still claim that your eyes have this day been opened?”
164:4.9 (1814.5) But Josiah was neither dumb nor lacking in humor; so he replied to the officer of the court: “Whether this man is a sinner, I know not; but one thing I do know—that, whereas I was blind, now I see.” And since they could not entrap Josiah, they sought further to question him, asking: “Just how did he open your eyes? what did he actually do to you? what did he say to you? did he ask you to believe in him?”
164:4.10 (1814.6) Josiah replied, somewhat impatiently: “I have told you exactly how it all happened, and if you did not believe my testimony, why would you hear it again? Would you by any chance also become his disciples?” When Josiah had thus spoken, the Sanhedrin broke up in confusion, almost violence, for the leaders rushed upon Josiah, angrily exclaiming: “You may talk about being this man’s disciple, but we are disciples of Moses, and we are the teachers of the laws of God. We know that God spoke through Moses, but as for this man Jesus, we know not whence he is.”
164:4.11 (1814.7) Then Josiah, standing upon a stool, shouted abroad to all who could hear, saying: “Hearken, you who claim to be the teachers of all Israel, while I declare to you that herein is a great marvel since you confess that you know not whence this man is, and yet you know of a certainty, from the testimony which you have heard, that he opened my eyes. We all know that God does not perform such works for the ungodly; that God would do such a thing only at the request of a true worshiper—for one who is holy and righteous. You know that not since the beginning of the world have you ever heard of the opening of the eyes of one who was born blind. Look, then, all of you, upon me and realize what has been done this day in Jerusalem! I tell you, if this man were not from God, he could not do this.” And as the Sanhedrists departed in anger and confusion, they shouted to him: “You were altogether born in sin, and do you now presume to teach us? Maybe you were not really born blind, and even if your eyes were opened on the Sabbath day, this was done by the power of the prince of devils.” And they went at once to the synagogue to cast out Josiah.
164:4.12 (1815.1) Josiah entered this trial with meager ideas about Jesus and the nature of his healing. Most of the daring testimony which he so cleverly and courageously bore before this supreme tribunal of all Israel developed in his mind as the trial proceeded along such unfair and unjust lines. 5. Teaching in Solomon’s Porch
164:5.1 (1815.2) All of the time this Sabbath-breaking session of the Sanhedrin was in progress in one of the temple chambers, Jesus was walking about near at hand, teaching the people in Solomon’s Porch, hoping that he would be summoned before the Sanhedrin where he could tell them the good news of the liberty and joy of divine sonship in the kingdom of God. But they were afraid to send for him. They were always disconcerted by these sudden and public appearances of Jesus in Jerusalem. The very occasion they had so ardently sought, Jesus now gave them, but they feared to bring him before the Sanhedrin even as a witness, and even more they feared to arrest him.
164:5.2 (1815.3) This was midwinter in Jerusalem, and the people sought the partial shelter of Solomon’s Porch; and as Jesus lingered, the crowds asked him many questions, and he taught them for more than two hours. Some of the Jewish teachers sought to entrap him by publicly asking him: “How long will you hold us in suspense? If you are the Messiah, why do you not plainly tell us?” Said Jesus: “I have told you about myself and my Father many times, but you will not believe me. Can you not see that the works I do in my Father’s name bear witness for me? But many of you believe not because you belong not to my fold. The teacher of truth attracts only those who hunger for the truth and who thirst for righteousness. My sheep hear my voice and I know them and they follow me. And to all who follow my teaching I give eternal life; they shall never perish, and no one shall snatch them out of my hand. My Father, who has given me these children, is greater than all, so that no one is able to pluck them out of my Father’s hand. The Father and I are one.” Some of the unbelieving Jews rushed over to where they were still building the temple to pick up stones to cast at Jesus, but the believers restrained them.
164:5.3 (1815.4) Jesus continued his teaching: “Many loving works have I shown you from the Father, so that now would I inquire for which one of these good works do you think to stone me?” And then answered one of the Pharisees: “For no good work would we stone you but for blasphemy, inasmuch as you, being a man, dare to make yourself equal with God.” And Jesus answered: “You charge the Son of Man with blasphemy because you refused to believe me when I declared to you that I was sent by God. If I do not the works of God, believe me not, but if I do the works of God, even though you believe not in me, I should think you would believe the works. But that you may be certain of what I proclaim, let me again assert that the Father is in me and I in the Father, and that, as the Father dwells in me, so will I dwell in every one who believes this gospel.” And when the people heard these words, many of them rushed out to lay hands upon the stones to cast at him, but he passed out through the temple precincts; and meeting Nathaniel and Thomas, who had been in attendance upon the session of the Sanhedrin, he waited with them near the temple until Josiah came from the council chamber.
164:5.4 (1816.1) Jesus and the two apostles did not go in search of Josiah at his home until they heard he had been cast out of the synagogue. When they came to his house, Thomas called him out in the yard, and Jesus, speaking to him, said: “Josiah, do you believe in the Son of God?” And Josiah answered, “Tell me who he is that I may believe in him.” And Jesus said: “You have both seen and heard him, and it is he who now speaks to you.” And Josiah said, “Lord, I believe,” and falling down, he worshiped.
164:5.5 (1816.2) When Josiah learned that he had been cast out of the synagogue, he was at first greatly downcast, but he was much encouraged when Jesus directed that he should immediately prepare to go with them to the camp at Pella. This simple-minded man of Jerusalem had indeed been cast out of a Jewish synagogue, but behold the Creator of a universe leading him forth to become associated with the spiritual nobility of that day and generation.
164:5.6 (1816.3) And now Jesus left Jerusalem, not again to return until near the time when he prepared to leave this world. With the two apostles and Josiah the Master went back to Pella. And Josiah proved to be one of the recipients of the Master’s miraculous ministry who turned out fruitfully, for he became a lifelong preacher of the gospel of the kingdom.
The Urantia Book
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Paper 165 The Perean Mission Begins
165:0.1 (1817.1) ON TUESDAY, January 3, a.d. 30, Abner, the former chief of the twelve apostles of John the Baptist, a Nazarite and onetime head of the Nazarite school at Engedi, now chief of the seventy messengers of the kingdom, called his associates together and gave them final instructions before sending them on a mission to all of the cities and villages of Perea. This Perean mission continued for almost three months and was the last ministry of the Master. From these labors Jesus went directly to Jerusalem to pass through his final experiences in the flesh. The seventy, supplemented by the periodic labors of Jesus and the twelve apostles, worked in the following cities and towns and some fifty additional villages: Zaphon, Gadara, Macad, Arbela, Ramath, Edrei, Bosora, Caspin, Mispeh, Gerasa, Ragaba, Succoth, Amathus, Adam, Penuel, Capitolias, Dion, Hatita, Gadda, Philadelphia, Jogbehah, Gilead, Beth-Nimrah, Tyrus, Elealah, Livias, Heshbon, Callirrhoe, Beth-Peor, Shittim, Sibmah, Medeba, Beth-Meon, Areopolis, and Aroer.
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