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Urantia Book Paper 150 The Third Preaching Tour
SPIRITWEB ORG, PROMOTING SPIRITUAL CONSCIOUSNESS ON THE INTERNET.
Subjects Archive The Urantia Book Urantia Book PART IV: The Life and Teachings
of Jesus : The Bestowal Of Michael On Urantia The Times Of Michael's Bestowal
Birth And Infancy Of Jesus The Early Childhood Of Jesus The Later Childhood Of
Jesus Jesus At Jerusalem The Two Crucial Years The Adolescent Years Jesus'
Early Manhood The Later Adult Life Of Jesus On The Way To Rome The World's
Religions The Sojourn At Rome The Return From Rome The Transition Years John
The Baptist Baptism And The Forty Days Tarrying Time In Galilee Training The
Kingdom's Messengers The Twelve Apostles The Ordination Of The Twelve Beginning
The Public Work The Passover At Jerusalem Going Through Samaria At Gilboa And
In The Decapolis Four Eventful Days At Capernaum First Preaching Tour Of
Galilee The Interlude Visit To Jerusalem Training Evangelists At Bethsaida The
Second Preaching Tour The Third Preaching Tour Tarrying And Teaching By The
Seaside Events Leading Up To The Capernaum Crisis The Crisis At Capernaum Last
Days At Capernaum Fleeing Through Northern Galilee The Sojourn At Tyre And
Sidon At Caesarea-philippi The Mount Of Transfiguration The Decapolis Tour
Rodan Of Alexandria Further Discussions With Rodan At The Feast Of Tabernacles
Ordination Of The Seventy At Magadan At The Feast Of Dedication The Perean
Mission Begins Last Visit To Northern Perea The Visit To Philadelphia The
Resurrection Of Lazarus Last Teaching At Pella The Kingdom Of Heaven On The Way
To Jerusalem Going Into Jerusalem Monday In Jerusalem ...
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Paper 150 The Third Preaching Tour
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Introduction
ON SUNDAY evening, January 16, A.D. 29, Abner, with the apostles of John,
reached Bethsaida and went into joint conference with Andrew and the apostles
of Jesus the next day. Abner and his associates made their headquarters at
Hebron and were in the habit of coming up to Bethsaida periodically for these
conferences.
Among the many matters considered by this joint conference was the practice of
anointing the sick with certain forms of oil in connection with prayers for
healing. Again did Jesus decline to participate in their discussions or to
express himself regarding their conclusions. The apostles of John had always
used the anointing oil in their ministry to the sick and afflicted, and they
sought to establish this as a uniform practice for both groups, but the
apostles of Jesus refused to bind themselves by such a regulation.
On Tuesday, January 18, the twenty-four were joined by the tested evangelists,
about seventy-five in number, at the Zebedee house in Bethsaida preparatory to
being sent forth on the third preaching tour of Galilee. This third mission
continued for a period of seven weeks.
The evangelists were sent out in groups of five, while Jesus and the twelve
traveled together most of the time, the apostles going out two and two to
baptize believers as occasion required. For a period of almost three weeks
Abner and his associates also worked with the evangelistic groups, advising
them and baptizing believers. They visited Magdala, Tiberias, Nazareth, and all
the principal cities and villages of central and southern Galilee, all the
places previously visited and many others. This was their last message to
Galilee, except to the northern portions.
1. THE WOMEN'S EVANGELISTIC CORPS
Of all the daring things which Jesus did in connection with his earth career,
the most amazing was his sudden announcement on the evening of January 16: "On
the morrow we will set apart ten women for the ministering work of the
kingdom." At the beginning of the two weeks' period during which the apostles
and the evangelists were to be absent from Bethsaida on their furlough, Jesus
requested David to summon his parents back to their home and to dispatch
messengers calling to Bethsaida ten devout women who had served in the
administration of the former encampment and the tented infirmary. These women
had all listened to the instruction given the young evangelists, but it had
never occurred to either themselves or their teachers that Jesus would dare to
commission women to teach the gospel of the kingdom and minister to
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the sick. These ten women selected and commissioned by Jesus were: Susanna, the
daughter of the former chazan of the Nazareth synagogue; Joanna, the wife of
Chuza, the steward of Herod Antipas; Elizabeth, the daughter of a wealthy Jew
of Tiberias and Sepphoris; Martha, the elder sister of Andrew and Peter;
Rachel, the sister-in-law of Jude, the Master's brother in the flesh; Nasanta,
the daughter of Elman, the Syrian physician; Milcha, a cousin of the Apostle
Thomas; Ruth, the eldest daughter of Matthew Levi; Celta, the daughter of a
Roman centurion; and Agaman, a widow of Damascus. Subsequently, Jesus added two
other women to this group--Mary Magdalene and Rebecca, the daughter of Joseph
of Arimathea.
Jesus authorized these women to effect their own organization and directed
Judas to provide funds for their equipment and for pack animals. The ten
elected Susanna as their chief and Joanna as their treasurer. From this time on
they furnished their own funds; never again did they draw upon Judas for
support.
It was most astounding in that day, when women were not even allowed on the
main floor of the synagogue (being confined to the women's gallery), to behold
them being recognized as authorized teachers of the new gospel of the kingdom.
The charge which Jesus gave these ten women as he set them apart for gospel
teaching and ministry was the emancipation proclamation which set free all
women and for all time; no more was man to look upon woman as his spiritual
inferior. This was a decided shock to even the twelve apostles.
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Notwithstanding they had many times heard the Master say that "in the kingdom
of heaven there is neither rich nor poor, free nor bond, male nor female, all
are equally the sons and daughters of God," they were literally stunned when he
proposed formally to commission these ten women as religious teachers and even
to permit their traveling about with them. The whole country was stirred up by
this proceeding, the enemies of Jesus making great capital out of this move,
but everywhere the women believers in the good news stood stanchly behind their
chosen sisters and voiced no uncertain approval of this tardy acknowledgment of
woman's place in religious work. And this liberation of women, giving them due
recognition, was practiced by the apostles immediately after the Master's
departure, albeit they fell back to the olden customs in subsequent
generations. Throughout the early days of the Christian church women teachers
and ministers were called deaconesses and were accorded general recognition.
But Paul, despite the fact that he conceded all this in theory, never really
incorporated it into his own attitude and personally found it difficult to
carry out in practice.
2. THE STOP AT MAGDALA
As the apostolic party journeyed from Bethsaida, the women traveled in the
rear. During the conference time they always sat in a group in front and to the
right of the speaker. Increasingly, women had become believers in the gospel of
the kingdom, and it had been a source of much difficulty and no end of
embarrassment when they had desired to hold personal converse with Jesus or one
of the apostles. Now all this was changed. When any of the women believers
desired to see the Master or confer with the apostles, they went to Susanna,
and in company with one of the twelve women evangelists, they would go at once
into the presence of the Master or one of his apostles.
It was at Magdala that the women first demonstrated their usefulness and
vindicated the wisdom of their choosing. Andrew had imposed rather strict rules
upon his associates about doing personal work with women, especially with those
of questionable character. When the party entered Magdala, these ten women
evangelists were free to enter the evil resorts and preach the glad tidings
directly to all their inmates. And when visiting the sick, these women were
able to draw very close in their ministry to their afflicted sisters. As the
result of the ministry of these ten women (afterward known as the twelve women)
at this place, Mary Magdalene was won for the kingdom. Through a succession of
misfortunes and in consequence of the attitude of reputable society toward
women who commit such errors of judgment, this woman had found herself in one
of the nefarious resorts of Magdala. It was Martha and Rachel who made plain to
Mary that the doors of the kingdom were open to even such as she. Mary believed
the good news and was baptized by Peter the next day.
Mary Magdalene became the most effective teacher of the gospel among this group
of twelve women evangelists. She was set apart for such service, together with
Rebecca, at Jotapata about four weeks subsequent to her conversion. Mary and
Rebecca, with the others of this group, went on through the remainder of Jesus'
life on earth, laboring faithfully and effectively for the enlightenment and
uplifting of their downtrodden sisters; and when the last and tragic episode in
the drama of Jesus' life was being enacted, notwithstanding the apostles all
fled but one, these women were all present, and not one either denied or
betrayed him.
3. SABBATH AT TIBERIAS
The Sabbath services of the apostolic party had been put in the hands of the
women by Andrew, upon instructions from Jesus. This meant, of course, that they
could not be held in the new synagogue. The women selected Joanna to have
charge of this occasion, and the meeting was held in the banquet room of
Herod's new palace, Herod being away in residence at Julias in Perea. Joanna
read from the Scriptures concerning woman's work in the religious life of
Israel, making reference to Miriam, Deborah, Esther, and others.
Late that evening Jesus gave the united group a memorable talk on "Magic and
Superstition." In those days the appearance of a bright and supposedly new star
was regarded as a token indicating that a great man had been born on earth.
Such a star having then recently been observed, Andrew asked Jesus if these
beliefs were well founded. In the long answer to Andrew's question the Master
entered upon a thoroughgoing discussion of the whole subject of human
superstition. The statement which Jesus made at this time may be summarized in
modern phraseology as follows:
1. The courses of the stars in the heavens have nothing whatever to do with the
events of human life on earth. Astronomy is a proper pursuit of science, but
astrology is a mass of superstitious error which has no place in the gospel of
the kingdom.
2. The examination of the internal organs of an animal recently killed can
reveal nothing about weather, future events, or the outcome of human affairs.
3. The spirits of the dead do not come back to communicate with their families
or their onetime friends among the living.
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4. Charms and relics are impotent to heal disease, ward off disaster, or
influence evil spirits; the belief in all such material means of influencing
the spiritual world is nothing but gross superstition.
5. Casting lots, while it may be a convenient way of settling many minor
difficulties, is not a method designed to disclose the divine will. Such
outcomes are purely matters of material chance. The only means of communion
with the spiritual world is embraced in the spirit endowment of mankind, the
indwelling spirit of the Father, together with the outpoured spirit of the Son
and the omnipresent influence of the Infinite Spirit.
6. Divination, sorcery, and witchcraft are superstitions of ignorant minds, as
also are the delusions of magic. The belief in magic numbers, omens of good
luck, and harbingers of bad luck, is pure and unfounded superstition.
7. The interpretation of dreams is largely a superstitious and groundless
system of ignorant and fantastic speculation. The gospel of the kingdom must
have nothing in common with the soothsayer priests of primitive religion.
8. The spirits of good or evil cannot dwell within material symbols of clay,
wood, or metal; idols are nothing more than the material of which they are
made.
9. The practices of the enchanters, the wizards, the magicians, and the
sorcerers, were derived from the superstitions of the Egyptians, the Assyrians,
the Babylonians, and the ancient Canaanites. Amulets and all sorts of
incantations are futile either to win the protection of good spirits or to ward
off supposed evil spirits.
10. He exposed and denounced their belief in spells, ordeals, bewitching,
cursing, signs, mandrakes, knotted cords, and all other forms of ignorant and
enslaving superstition.
4. SENDING THE APOSTLES OUT TWO AND TWO
The next evening, having gathered together the twelve apostles, the apostles of
John, and the newly commissioned women's group, Jesus said: "You see for
yourselves that the harvest is plenteous, but the laborers are few. Let us all,
therefore, pray the Lord of the harvest that he send forth still more laborers
into his fields. While I remain to comfort and instruct the younger teachers, I
would send out the older ones two and two that they may pass quickly over all
Galilee preaching the gospel of the kingdom while it is yet convenient and
peaceful." Then he designated the pairs of apostles as he desired them to go
forth, and they were: Andrew and Peter, James and John Zebedee, Philip and
Nathaniel, Thomas and Matthew, James and Judas Alpheus, Simon Zelotes and Judas
Iscariot.
Jesus arranged the date for meeting the twelve at Nazareth, and in parting, he
said: "On this mission go not to any city of the gentiles, neither go into
Samaria, but go instead to the lost sheep of the house of Israel. Preach the
gospel of the kingdom and proclaim the saving truth that man is a son of God.
Remember that the disciple is hardly above his master nor a servant greater
than his lord. It is enough for the disciple to be equal with his master and
the servant to become like his lord. If some people have dared to call the
master of the house an associate of Beelzebub, how much more shall they so
regard those of his household! But you should not fear these unbelieving
enemies. I declare
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to you that there is nothing covered up that is not going to be revealed; there
is nothing hidden that shall not be known. What I have taught you privately,
that preach with wisdom in the open. What I have revealed to you in the inner
chamber, that you are to proclaim in due season from the housetops. And I say
to you, my friends and disciples, be not afraid of those who can kill the body,
but who are not able to destroy the soul; rather put your trust in Him who is
able to sustain the body and save the soul.
"Are not two sparrows sold for a penny? And yet I declare that not one of them
is forgotten in God's sight. Know you not that the very hairs of your head are
all numbered? Fear not, therefore; you are of more value than a great many
sparrows. Be not ashamed of my teaching; go forth proclaiming peace and good
will, but be not deceived--peace will not always attend your preaching. I came
to bring peace on earth, but when men reject my gift, division and turmoil
result. When all of a family receive the gospel of the kingdom, truly peace
abides in that house; but when some of the family enter the kingdom and others
reject the gospel, such division can produce only sorrow and sadness. Labor
earnestly to save the whole family lest a man's foes become those of his own
household. But, when you have done your utmost for all of every family, I
declare to you that he who loves father or mother more than this gospel is not
worthy of the kingdom."
When the twelve had heard these words, they made ready to depart. And they did
not again come together until the time of their assembling at Nazareth to meet
with Jesus and the other disciples as the Master had arranged.
5. WHAT MUST I DO TO BE SAVED?
One evening at Shunem, after John's apostles had returned to Hebron, and after
Jesus' apostles had been sent out two and two, when the Master was engaged in
teaching a group of twelve of the younger evangelists who were laboring under
the direction of Jacob, together with the twelve women, Rachel asked Jesus this
question: "Master, what shall we answer when women ask us, What shall I do to
be saved?" When Jesus heard this question, he answered:
"When men and women ask what shall we do to be saved, you shall answer, Believe
this gospel of the kingdom; accept divine forgiveness. By faith recognize the
indwelling spirit of God, whose acceptance makes you a son of God. Have you not
read in the Scriptures where it says, `In the Lord have I righteousness and
strength.' Also where the Father says, `My righteousness is near; my salvation
has gone forth, and my arms shall enfold my people.' `My soul shall be joyful
in the love of my God, for he has clothed me with the garments of salvation and
has covered me with the robe of his righteousness.' Have you not also read of
the Father that his name `shall be called the Lord our righteousness.' `Take
away the filthy rags of self-righteousness and clothe my son with the robe of
divine righteousness and eternal salvation.' It is forever true, `the just
shall live by faith.' Entrance into the Father's kingdom is wholly free, but
progress--growth in grace--is essential to continuance therein.
"Salvation is the gift of the Father and is revealed by his Sons. Acceptance by
faith on your part makes you a partaker of the divine nature, a son or a
daughter of God. By faith you are justified; by faith are you saved; and by
this same faith are you eternally advanced in the way of progressive and divine
perfection. By faith was Abraham justified and made aware of salvation by the
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teachings of Melchizedek. All down through the ages has this same faith saved
the sons of men, but now has a Son come forth from the Father to make salvation
more real and acceptable."
When Jesus had left off speaking, there was great rejoicing among those who had
heard these gracious words, and they all went on in the days that followed
proclaiming the gospel of the kingdom with new power and with renewed energy
and enthusiasm. And the women rejoiced all the more to know they were included
in these plans for the establishment of the kingdom on earth.
In summing up his final statement, Jesus said: "You cannot buy salvation; you
cannot earn righteousness. Salvation is the gift of God, and righteousness is
the natural fruit of the spirit-born life of sonship in the kingdom. You are
not to be saved because you live a righteous life; rather is it that you live a
righteous life because you have already been saved, have recognized sonship as
the gift of God and service in the kingdom as the supreme delight of life on
earth. When men believe this gospel, which is a revelation of the goodness of
God, they will be led to voluntary repentance of all known sin. Realization of
sonship is incompatible with the desire to sin. Kingdom believers hunger for
righteousness and thirst for divine perfection."
6. THE EVENING LESSONS
At the evening discussions Jesus talked upon many subjects. During the
remainder of this tour--before they all reunited at Nazareth--he discussed "The
Love of God," "Dreams and Visions," "Malice," "Humility and Meekness," "Courage
and Loyalty," "Music and Worship," "Service and Obedience," "Pride and
Presumption," "Forgiveness in Relation to Repentance," "Peace and Perfection,"
"Evil Speaking and Envy," "Evil, Sin, and Temptation," "Doubts and Unbelief,"
"Wisdom and Worship." With the older apostles away, these younger groups of
both men and women more freely entered into these discussions with the Master.
After spending two or three days with one group of twelve evangelists, Jesus
would move on to join another group, being informed as to the whereabouts and
movements of all these workers by David's messengers. This being their first
tour, the women remained much of the time with Jesus. Through the messenger
service each of these groups was kept fully informed concerning the progress of
the tour, and the receipt of news from other groups was always a source of
encouragement to these scattered and separated workers.
Before their separation it had been arranged that the twelve apostles, together
with the evangelists and the women's corps, should assemble at Nazareth to meet
the Master on Friday, March 4. Accordingly, about this time, from all parts of
central and southern Galilee these various groups of apostles and evangelists
began moving toward Nazareth. By midafternoon, Andrew and Peter, the last to
arrive, had reached the encampment prepared by the early arrivals and situated
on the highlands to the north of the city. And this was the first time Jesus
had visited Nazareth since the beginning of his public ministry.
7. THE SOJOURN AT NAZARETH
This Friday afternoon Jesus walked about Nazareth quite unobserved and wholly
unrecognized. He passed by the home of his childhood and the carpenter
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shop and spent a half hour on the hill which he so much enjoyed when a lad. Not
since the day of his baptism by John in the Jordan had the Son of Man had such
a flood of human emotion stirred up within his soul. While coming down from the
mount, he heard the familiar sounds of the trumpet blast announcing the going
down of the sun, just as he had so many, many times heard it when a boy growing
up in Nazareth. Before returning to the encampment, he walked down by the
synagogue where he had gone to school and indulged his mind in many
reminiscences of his childhood days. Earlier in the day Jesus had sent Thomas
to arrange with the ruler of the synagogue for his preaching at the Sabbath
morning service.
The people of Nazareth were never reputed for piety and righteous living. As
the years passed, this village became increasingly contaminated by the low
moral standards of near-by Sepphoris. Throughout Jesus' youth and young manhood
there had been a division of opinion in Nazareth regarding him; there was much
resentment when he moved to Capernaum. While the inhabitants of Nazareth had
heard much about the doings of their former carpenter, they were offended that
he had never included his native village in any of his earlier preaching tours.
They had indeed heard of Jesus' fame, but the majority of the citizens were
angry because he had done none of his great works in the city of his youth. For
months the people of Nazareth had discussed Jesus much, but their opinions
were, on the whole, unfavorable to him.
Thus did the Master find himself in the midst of, not a welcome homecoming, but
a decidedly hostile and hypercritical atmosphere. But this was not all. His
enemies, knowing that he was to spend this Sabbath day in Nazareth and
supposing that he would speak in the synagogue, had hired numerous rough and
uncouth men to harass him and in every way possible make trouble.
Most of the older of Jesus' friends, including the doting chazan teacher of his
youth, were dead or had left Nazareth, and the younger generation was prone to
resent his fame with strong jealousy. They failed to remember his early
devotion to his father's family, and they were bitter in their criticism of his
neglect to visit his brother and his married sisters living in Nazareth. The
attitude of Jesus' family toward him had also tended to increase this unkind
feeling of the citizenry. The orthodox among the Jews even presumed to
criticize Jesus because he walked too fast on the way to the synagogue this
Sabbath morning.
8. THE SABBATH SERVICE
This Sabbath was a beautiful day, and all Nazareth, friends and foes, turned
out to hear this former citizen of their town discourse in the synagogue. Many
of the apostolic retinue had to remain without the synagogue; there was not
room for all who had come to hear him. As a young man Jesus had often spoken in
this place of worship, and this morning, when the ruler of the synagogue handed
him the roll of sacred writings from which to read the Scripture lesson, none
present seemed to recall that this was the very manuscript which he had
presented to this synagogue.
The services on this day were conducted just as when Jesus had attended them as
a boy. He ascended the speaking platform with the ruler of the synagogue, and
the service was begun by the recital of two prayers: "Blessed is the Lord, King
of the world, who forms the light and creates the darkness, who
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makes peace and creates everything; who, in mercy, gives light to the earth and
to those who dwell upon it and in goodness, day by day and every day, renews
the works of creation. Blessed is the Lord our God for the glory of his
handiworks and for the light-giving lights which he has made for his praise.
Selah. Blessed is the Lord our God, who has formed the lights."
After a moment's pause they again prayed: "With great love has the Lord our God
loved us, and with much overflowing pity has he pitied us, our Father and our
King, for the sake of our fathers who trusted in him. You taught them the
statutes of life; have mercy upon us and teach us. Enlighten our eyes in the
law; cause our hearts to cleave to your commandments; unite our hearts to love
and fear your name, and we shall not be put to shame, world without end. For
you are a God who prepares salvation, and us have you chosen from among all
nations and tongues, and in truth have you brought us near your great
name--selah--that we may lovingly praise your unity. Blessed is the Lord, who
in love chose his people Israel."
The congregation then recited the Shema, the Jewish creed of faith. This ritual
consisted in repeating numerous passages from the law and indicated that the
worshipers took upon themselves the yoke of the kingdom of heaven, also the
yoke of the commandments as applied to the day and the night.
And then followed the third prayer: "True it is that you are Yahweh, our God
and the God of our fathers; our King and the King of our fathers; our Savior
and the Savior of our fathers; our Creator and the rock of our salvation; our
help and our deliverer. Your name is from everlasting, and there is no God
beside you. A new song did they that were delivered sing to your name by the
seashore; together did all praise and own you King and say, Yahweh shall reign,
world without end. Blessed is the Lord who saves Israel."
The ruler of the synagogue then took his place before the ark, or chest,
containing the sacred writings and began the recitation of the nineteen prayer
eulogies, or benedictions. But on this occasion it was desirable to shorten the
service in order that the distinguished guest might have more time for his
discourse; accordingly, only the first and last of the benedictions were
recited. The first was: "Blessed is the Lord our God, and the God of our
fathers, the God of Abraham, and the God of Isaac, and the God of Jacob; the
great, the mighty, and the terrible God, who shows mercy and kindness, who
creates all things, who remembers the gracious promises to the fathers and
brings a savior to their children's children for his own name's sake, in love.
O King, helper, savior, and shield! Blessed are you, O Yahweh, the shield of
Abraham."
Then followed the last benediction: "O bestow on your people Israel great peace
forever, for you are King and the Lord of all peace. And it is good in your
eyes to bless Israel at all times and at every hour with peace. Blessed are
you, Yahweh, who blesses his people Israel with peace." The congregation looked
not at the ruler as he recited the benedictions. Following the benedictions he
offered an informal prayer suitable for the occasion, and when this was
concluded, all the congregation joined in saying amen.
Then the chazan went over to the ark and brought out a roll, which he presented
to Jesus that he might read the Scripture lesson. It was customary to call upon
seven persons to read not less than three verses of the law, but this practice
was waived on this occasion that the visitor might read the lesson of his own
selection. Jesus, taking the roll, stood up and began to read from Deuteronomy:
"For this commandment which I give you this day is not hidden from you,
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neither is it far off. It is not in heaven, that you should say, who shall go
up for us to heaven and bring it down to us that we may hear and do it? Neither
is it beyond the sea, that you should say, who will go over the sea for us to
bring the commandment to us that we may hear and do it? No, the word of life is
very near to you, even in your presence and in your heart, that you may know
and obey it."
And when he had ceased reading from the law, he turned to Isaiah and began to
read: "The spirit of the Lord is upon me because he has anointed me to preach
good tidings to the poor. He has sent me to proclaim release to the captives
and the recovering of sight to the blind, to set at liberty those who are
bruised and to proclaim the acceptable year of the Lord."
Jesus closed the book and, after handing it back to the ruler of the synagogue,
sat down and began to discourse to the people. He began by saying: "Today are
these Scriptures fulfilled." And then Jesus spoke for almost fifteen minutes on
"The Sons and Daughters of God." Many of the people were pleased with the
discourse, and they marveled at his graciousness and wisdom.
It was customary in the synagogue, after the conclusion of the formal service,
for the speaker to remain so that those who might be interested could ask him
questions. Accordingly, on this Sabbath morning Jesus stepped down into the
crowd which pressed forward to ask questions. In this group were many turbulent
individuals whose minds were bent on mischief, while about the fringe of this
crowd there circulated those debased men who had been hired to make trouble for
Jesus. Many of the disciples and evangelists who had remained without now
pressed into the synagogue and were not slow to recognize that trouble was
brewing. They sought to lead the Master away, but he would not go with them.
9. THE NAZARETH REJECTION
Jesus found himself surrounded in the synagogue by a great throng of his
enemies and a sprinkling of his own followers, and in reply to their rude
questions and sinister banterings he half humorously remarked: "Yes, I am
Joseph's son; I am the carpenter, and I am not surprised that you remind me of
the proverb, `Physician heal yourself,' and that you challenge me to do in
Nazareth what you have heard I did at Capernaum; but I call you to witness that
even the Scriptures declare that `a prophet is not without honor save in his
own country and among his own people.'"
But they jostled him and, pointing accusing fingers at him, said: "You think
you are better than the people of Nazareth; you moved away from us, but your
brother is a common workman, and your sisters still live among us. We know your
mother, Mary. Where are they today? We hear big things about you, but we notice
that you do no wonders when you come back." Jesus answered them: "I love the
people who dwell in the city where I grew up, and I would rejoice to see you
all enter the kingdom of heaven, but the doing of the works of God is not for
me to determine. The transformations of grace are wrought in response to the
living faith of those who are the beneficiaries."
Jesus would have good-naturedly managed the crowd and effectively disarmed even
his violent enemies had it not been for the tactical blunder of one of his own
apostles, Simon Zelotes, who, with the help of Nahor, one of the younger
evangelists, had meanwhile gathered together a group of Jesus' friends
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from among the crowd and, assuming a belligerent attitude, had served notice on
the enemies of the Master to go hence. Jesus had long taught the apostles that
a soft answer turns away wrath, but his followers were not accustomed to seeing
their beloved teacher, whom they so willingly called Master, treated with such
discourtesy and disdain. It was too much for them, and they found themselves
giving expression to passionate and vehement resentment, all of which only
tended to arouse the mob spirit in this ungodly and uncouth assembly. And so,
under the leadership of hirelings, these ruffians laid hold upon Jesus and
rushed him out of the synagogue to the brow of a near-by precipitous hill,
where they were minded to shove him over the edge to his death below. But just
as they were about to push him over the edge of the cliff, Jesus turned
suddenly upon his captors and, facing them, quietly folded his arms. He said
nothing, but his friends were more than astonished when, as he started to walk
forward, the mob parted and permitted him to pass on unmolested.
Jesus, followed by his disciples, proceeded to their encampment, where all this
was recounted. And they made ready that evening to go back to Capernaum early
the next day, as Jesus had directed. This turbulent ending of the third public
preaching tour had a sobering effect upon all of Jesus' followers. They were
beginning to realize the meaning of some of the Master's teachings; they were
awaking to the fact that the kingdom would come only through much sorrow and
bitter disappointment.
They left Nazareth this Sunday morning, and traveling by different routes, they
all finally assembled at Bethsaida by noon on Thursday, March 10. They came
together as a sober and serious group of disillusioned preachers of the gospel
of truth and not as an enthusiastic and all-conquering band of triumphant
crusaders.
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Subjects Archive The Urantia Book Urantia Book PART IV: The Life and Teachings
of Jesus : The Bestowal Of Michael On Urantia The Times Of Michael's Bestowal
Birth And Infancy Of Jesus The Early Childhood Of Jesus The Later Childhood Of
Jesus Jesus At Jerusalem The Two Crucial Years The Adolescent Years Jesus'
Early Manhood The Later Adult Life Of Jesus On The Way To Rome The World's
Religions The Sojourn At Rome The Return From Rome The Transition Years John
The Baptist Baptism And The Forty Days Tarrying Time In Galilee Training The
Kingdom's Messengers The Twelve Apostles The Ordination Of The Twelve Beginning
The Public Work The Passover At Jerusalem Going Through Samaria At Gilboa And
In The Decapolis Four Eventful Days At Capernaum First Preaching Tour Of
Galilee The Interlude Visit To Jerusalem Training Evangelists At Bethsaida The
Second Preaching Tour The Third Preaching Tour Tarrying And Teaching By The
Seaside Events Leading Up To The Capernaum Crisis The Crisis At Capernaum Last
Days At Capernaum Fleeing Through Northern Galilee The Sojourn At Tyre And
Sidon At Caesarea-philippi The Mount Of Transfiguration The Decapolis Tour
Rodan Of Alexandria Further Discussions With Rodan At The Feast Of Tabernacles
Ordination Of The Seventy At Magadan At The Feast Of Dedication The Perean
Mission Begins Last Visit To Northern Perea The Visit To Philadelphia The
Resurrection Of Lazarus Last Teaching At Pella The Kingdom Of Heaven On The Way
To Jerusalem Going Into Jerusalem Monday In Jerusalem Tuesday Morning In The
Temple The Last Temple Discourse Tuesday Evening On Mount Olivet Wednesday, The
Rest Day Last Day At The Camp The Last Supper The Farewell Discourse Final
Admonitions And Warnings In Gethsemane The Betrayal And Arrest Of Jesus Before
The Sanhedrin Court The Trial Before Pilate Just Before The Crucifixion The
Crucifixion The Time Of The Tomb The Resurrection Morontia Appearances Of Jesus
Appearances To The Apostles And Other Leaders Appearances In Galilee Final
Appearances And Ascension Bestowal Of The Spirit Of Truth After Pentecost The
Faith Of Jesus
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