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Urantia Book Paper 141 Beginning The Public Work
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 141 Beginning The Public Work
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Introduction
ON THE first day of the week, January 19, A.D. 27, Jesus and the twelve
apostles made ready to depart from their headquarters in Bethsaida. The twelve
knew nothing of their Master's plans except that they were going up to
Jerusalem to attend the Passover feast in April, and that it was the intention
to journey by way of the Jordan valley. They did not get away from Zebedee's
house until near noon because the families of the apostles and others of the
disciples had come to say good-bye and wish them well in the new work they were
about to begin.
Just before leaving, the apostles missed the Master, and Andrew went out to
find him. After a brief search he found Jesus sitting in a boat down the beach,
and he was weeping. The twelve had often seen their Master when he seemed to
grieve, and they had beheld his brief seasons of serious preoccupation of mind,
but none of them had ever seen him weep. Andrew was somewhat startled to see
the Master thus affected on the eve of their departure for Jerusalem, and he
ventured to approach Jesus and ask: "On this great day, Master, when we are to
depart for Jerusalem to proclaim the Father's kingdom, why is it that you weep?
Which of us has offended you?" And Jesus, going back with Andrew to join the
twelve, answered him: "No one of you has grieved me. I am saddened only because
none of my father Joseph's family have remembered to come over to bid us
Godspeed." At this time Ruth was on a visit to her brother Joseph at Nazareth.
Other members of his family were kept away by pride, disappointment,
misunderstanding, and petty resentment indulged as a result of hurt feelings
1. LEAVING GALILEE
Capernaum was not far from Tiberias, and the fame of Jesus had begun to spread
well over all of Galilee and even to parts beyond. Jesus knew that Herod would
soon begin to take notice of his work; so he thought best to journey south and
into Judea with his apostles. A company of over one hundred believers desired
to go with them, but Jesus spoke to them and besought them not to accompany the
apostolic group on their way down the Jordan. Though they consented to remain
behind, many of them followed after the Master within a few days.
The first day Jesus and the apostles only journeyed as far as Tarichea, where
they rested for the night. The next day they traveled to a point on the Jordan
near Pella where John had preached about one year before, and where Jesus had
received baptism. Here they tarried for more than two weeks, teaching and
preaching. By the end of the first week several hundred people had assembled in
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a camp near where Jesus and the twelve dwelt, and they had come from Galilee,
Phoenicia, Syria, the Decapolis, Perea, and Judea.
Jesus did no public preaching. Andrew divided the multitude and assigned the
preachers for the forenoon and afternoon assemblies; after the evening meal
Jesus talked with the twelve. He taught them nothing new but reviewed his
former teaching and answered their many questions. On one of these evenings he
told the twelve something about the forty days which he spent in the hills near
this place.
Many of those who came from Perea and Judea had been baptized by John and were
interested in finding out more about Jesus' teachings. The apostles made much
progress in teaching the disciples of John inasmuch as they did not in any way
detract from John's preaching, and since they did not at this time even baptize
their new disciples. But it was always a stumbling stone to John's followers
that Jesus, if he were all that John had announced, did nothing to get him out
of prison. John's disciples never could understand why Jesus did not prevent
the cruel death of their beloved leader.
From night to night Andrew carefully instructed his fellow apostles in the
delicate and difficult task of getting along smoothly with the followers of
John the Baptist. During this first year of Jesus' public ministry more than
three fourths of his followers had previously followed John and had received
his baptism. This entire year of A.D. 27 was spent in quietly taking over
John's work in Perea and Judea.
2. GOD'S LAW AND THE FATHER'S WILL
The night before they left Pella, Jesus gave the apostles some further
instruction with regard to the new kingdom. Said the Master: "You have been
taught to look for the coming of the kingdom of God, and now I come announcing
that this long-looked-for kingdom is near at hand, even that it is already here
and in our midst. In every kingdom there must be a king seated upon his throne
and decreeing the laws of the realm. And so have you developed a concept of the
kingdom of heaven as a glorified rule of the Jewish people over all the peoples
of the earth with Messiah sitting on David's throne and from this place of
miraculous power promulgating the laws of all the world. But, my children, you
see not with the eye of faith, and you hear not with the understanding of the
spirit. I declare that the kingdom of heaven is the realization and
acknowledgment of God's rule within the hearts of men. True, there is a King in
this kingdom, and that King is my Father and your Father. We are indeed his
loyal subjects, but far transcending that fact is the transforming truth that
we are his sons. In my life this truth is to become manifest to all. Our Father
also sits upon a throne, but not one made with hands. The throne of the
Infinite is the eternal dwelling place of the Father in the heaven of heavens;
he fills all things and proclaims his laws to universes upon universes. And the
Father also rules within the hearts of his children on earth by the spirit
which he has sent to live within the souls of mortal men.
"When you are the subjects of this kingdom, you indeed are made to hear the law
of the Universe Ruler; but when, because of the gospel of the kingdom which I
have come to declare, you faith-discover yourselves as sons, you henceforth
look not upon yourselves as law-subject creatures of an all-powerful king but
as privileged sons of a loving and divine Father. Verily, verily, I say to you,
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when the Father's will is your law, you are hardly in the kingdom. But when the
Father's will becomes truly your will, then are you in very truth in the
kingdom because the kingdom has thereby become an established experience in
you. When God's will is your law, you are noble slave subjects; but when you
believe in this new gospel of divine sonship, my Father's will becomes your
will, and you are elevated to the high position of the free children of God,
liberated sons of the kingdom."
Some of the apostles grasped something of this teaching, but none of them
comprehended the full significance of this tremendous announcement, unless it
was James Zebedee. But these words sank into their hearts and came forth to
gladden their ministry during later years of service.
3. THE SOJOURN AT AMATHUS
The Master and his apostles remained near Amathus for almost three weeks. The
apostles continued to preach twice daily to the multitude, and Jesus preached
each Sabbath afternoon. It became impossible to continue the Wednesday
playtime; so Andrew arranged that two apostles should rest each day of the six
days in the week, while all were on duty during the Sabbath services.
Peter, James, and John did most of the public preaching. Philip, Nathaniel,
Thomas, and Simon did much of the personal work and conducted classes for
special groups of inquirers; the twins continued their general police
supervision, while Andrew, Matthew, and Judas developed into a general
managerial committee of three, although each of these three also did
considerable religious work.
Andrew was much occupied with the task of adjusting the constantly recurring
misunderstandings and disagreements between the disciples of John and the newer
disciples of Jesus. Serious situations would arise every few days, but Andrew,
with the assistance of his apostolic associates, managed to induce the
contending parties to come to some sort of agreement, at least temporarily.
Jesus refused to participate in any of these conferences; neither would he give
any advice about the proper adjustment of these difficulties. He never once
offered a suggestion as to how the apostles should solve these perplexing
problems. When Andrew came to Jesus with these questions, he would always say:
"It is not wise for the host to participate in the family troubles of his
guests; a wise parent never takes sides in the petty quarrels of his own
children."
The Master displayed great wisdom and manifested perfect fairness in all of his
dealings with his apostles and with all of his disciples. Jesus was truly a
master of men; he exercised great influence over his fellow men because of the
combined charm and force of his personality. There was a subtle commanding
influence in his rugged, nomadic, and homeless life. There was intellectual
attractiveness and spiritual drawing power in his authoritative manner of
teaching, in his lucid logic, his strength of reasoning, his sagacious insight,
his alertness of mind, his matchless poise, and his sublime tolerance. He was
simple, manly, honest, and fearless. With all of this physical and intellectual
influence manifest in the Master's presence, there were also all those
spiritual charms of being which have become associated with his
personality--patience, tenderness, meekness, gentleness, and humility.
Jesus of Nazareth was indeed a strong and forceful personality; he was an
intellectual power and a spiritual stronghold. His personality not only
appealed
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to the spiritually minded women among his followers, but also to the educated
and intellectual Nicodemus and to the hardy Roman soldier, the captain
stationed on guard at the cross, who, when he had finished watching the Master
die, said, "Truly, this was a Son of God." And red-blooded, rugged Galilean
fishermen called him Master.
The pictures of Jesus have been most unfortunate. These paintings of the Christ
have exerted a deleterious influence on youth; the temple merchants would
hardly have fled before Jesus if he had been such a man as your artists usually
have depicted. His was a dignified manhood; he was good, but natural. Jesus did
not pose as a mild, sweet, gentle, and kindly mystic. His teaching was
thrillingly dynamic. He not only meant well, but he went about actually doing
good.
The Master never said, "Come to me all you who are indolent and all who are
dreamers." But he did many times say, "Come to me all you who labor, and I will
give you rest--spiritual strength." The Master's yoke is, indeed, easy, but
even so, he never imposes it; every individual must take this yoke of his own
free will.
Jesus portrayed conquest by sacrifice, the sacrifice of pride and selfishness.
By showing mercy, he meant to portray spiritual deliverance from all grudges,
grievances, anger, and the lust for selfish power and revenge. And when he
said, "Resist not evil," he later explained that he did not mean to condone sin
or to counsel fraternity with iniquity. He intended the more to teach
forgiveness, to "resist not evil treatment of one's personality, evil injury to
one's feelings of personal dignity."
4. TEACHING ABOUT THE FATHER
While sojourning at Amathus, Jesus spent much time with the apostles
instructing them in the new concept of God; again and again did he impress upon
them that God is a Father, not a great and supreme bookkeeper who is chiefly
engaged in making damaging entries against his erring children on earth,
recordings of sin and evil to be used against them when he subsequently sits in
judgment upon them as the just Judge of all creation. The Jews had long
conceived of God as a king over all, even as a Father of the nation, but never
before had large numbers of mortal men held the idea of God as a loving Father
of the individual.
In answer to Thomas's question, "Who is this God of the kingdom?" Jesus
replied: "God is your Father, and religion--my gospel--is nothing more nor less
than the believing recognition of the truth that you are his son. And I am here
among you in the flesh to make clear both of these ideas in my life and
teachings."
Jesus also sought to free the minds of his apostles from the idea of offering
animal sacrifices as a religious duty. But these men, trained in the religion
of the daily sacrifice, were slow to comprehend what he meant. Nevertheless,
the Master did not grow weary in his teaching. When he failed to reach the
minds of all of the apostles by means of one illustration, he would restate his
message and employ another type of parable for purposes of illumination.
At this same time Jesus began to teach the twelve more fully concerning their
mission "to comfort the afflicted and minister to the sick." The Master taught
them much about the whole man--the union of body, mind, and spirit to form the
individual man or woman. Jesus told his associates about the three forms of
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affliction they would meet and went on to explain how they should minister to
all who suffer the sorrows of human sickness. He taught them to recognize:
1. Diseases of the flesh--those afflictions commonly regarded as physical
sickness.
2. Troubled minds--those nonphysical afflictions which were subsequently looked
upon as emotional and mental difficulties and disturbances.
3. The possession of evil spirits.
Jesus explained to his apostles on several occasions the nature, and something
concerning the origin, of these evil spirits, in that day often also called
unclean spirits. The Master well knew the difference between the possession of
evil spirits and insanity, but the apostles did not. Neither was it possible,
in view of their limited knowledge of the early history of Urantia, for Jesus
to undertake to make this matter fully understandable. But he many times said
to them, alluding to these evil spirits: "They shall no more molest men when I
shall have ascended to my Father in heaven, and after I shall have poured out
my spirit upon all flesh in those times when the kingdom will come in great
power and spiritual glory."
From week to week and from month to month, throughout this entire year, the
apostles paid more and more attention to the healing ministry of the sick.
5. SPIRITUAL UNITY
One of the most eventful of all the evening conferences at Amathus was the
session having to do with the discussion of spiritual unity. James Zebedee had
asked, "Master, how shall we learn to see alike and thereby enjoy more harmony
among ourselves?" When Jesus heard this question, he was stirred within his
spirit, so much so that he replied: "James, James, when did I teach you that
you should all see alike? I have come into the world to proclaim spiritual
liberty to the end that mortals may be empowered to live individual lives of
originality and freedom before God. I do not desire that social harmony and
fraternal peace shall be purchased by the sacrifice of free personality and
spiritual originality. What I require of you, my apostles, is spirit unity--and
that you can experience in the joy of your united dedication to the
wholehearted doing of the will of my Father in heaven. You do not have to see
alike or feel alike or even think alike in order spiritually to be alike.
Spiritual unity is derived from the consciousness that each of you is indwelt,
and increasingly dominated, by the spirit gift of the heavenly Father. Your
apostolic harmony must grow out of the fact that the spirit hope of each of you
is identical in origin, nature, and destiny.
"In this way you may experience a perfected unity of spirit purpose and spirit
understanding growing out of the mutual consciousness of the identity of each
of your indwelling Paradise spirits; and you may enjoy all of this profound
spiritual unity in the very face of the utmost diversity of your individual
attitudes of intellectual thinking, temperamental feeling, and social conduct.
Your personalities may be refreshingly diverse and markedly different, while
your spiritual natures and spirit fruits of divine worship and brotherly love
may be so unified that all who behold your lives will of a surety take
cognizance of this spirit identity and soul unity; they will recognize that you
have been with me and have thereby learned, and acceptably, how to do the will
of the Father in heaven. You can achieve the unity of the service of God even
while you render
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such service in accordance with the technique of your own original endowments
of mind, body, and soul.
"Your spirit unity implies two things, which always will be found to harmonize
in the lives of individual believers: First, you are possessed with a common
motive for life service; you all desire above everything to do the will of the
Father in heaven. Second, you all have a common goal of existence; you all
purpose to find the Father in heaven, thereby proving to the universe that you
have become like him."
Many times during the training of the twelve Jesus reverted to this theme.
Repeatedly he told them it was not his desire that those who believed in him
should become dogmatized and standardized in accordance with the religious
interpretations of even good men. Again and again he warned his apostles
against the formulation of creeds and the establishment of traditions as a
means of guiding and controlling believers in the gospel of the kingdom.
6. LAST WEEK AT AMATHUS
Near the end of the last week at Amathus, Simon Zelotes brought to Jesus one
Teherma, a Persian doing business at Damascus. Teherma had heard of Jesus and
had come to Capernaum to see him, and there learning that Jesus had gone with
his apostles down the Jordan on the way to Jerusalem, he set out to find him.
Andrew had presented Teherma to Simon for instruction. Simon looked upon the
Persian as a "fire worshiper," although Teherma took great pains to explain
that fire was only the visible symbol of the Pure and Holy One. After talking
with Jesus, the Persian signified his intention of remaining for several days
to hear the teaching and listen to the preaching.
When Simon Zelotes and Jesus were alone, Simon asked the Master: "Why is it
that I could not persuade him? Why did he so resist me and so readily lend an
ear to you?" Jesus answered: "Simon, Simon, how many times have I instructed
you to refrain from all efforts to take something out of the hearts of those
who seek salvation? How often have I told you to labor only to put something
into these hungry souls? Lead men into the kingdom, and the great and living
truths of the kingdom will presently drive out all serious error. When you have
presented to mortal man the good news that God is his Father, you can the
easier persuade him that he is in reality a son of God. And having done that,
you have brought the light of salvation to the one who sits in darkness. Simon,
when the Son of Man came first to you, did he come denouncing Moses and the
prophets and proclaiming a new and better way of life? No. I came not to take
away that which you had from your forefathers but to show you the perfected
vision of that which your fathers saw only in part. Go then, Simon, teaching
and preaching the kingdom, and when you have a man safely and securely within
the kingdom, then is the time, when such a one shall come to you with
inquiries, to impart instruction having to do with the progressive advancement
of the soul within the divine kingdom."
Simon was astonished at these words, but he did as Jesus had instructed him,
and Teherma, the Persian, was numbered among those who entered the kingdom.
That night Jesus discoursed to the apostles on the new life in the kingdom. He
said in part: "When you enter the kingdom, you are reborn. You cannot teach the
deep things of the spirit to those who have been born only of the flesh; first
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see that men are born of the spirit before you seek to instruct them in the
advanced ways of the spirit. Do not undertake to show men the beauties of the
temple until you have first taken them into the temple. Introduce men to God
and as the sons of God before you discourse on the doctrines of the fatherhood
of God and the sonship of men. Do not strive with men--always be patient. It is
not your kingdom; you are only ambassadors. Simply go forth proclaiming: This
is the kingdom of heaven--God is your Father and you are his sons, and this
good news, if you wholeheartedly believe it, is your eternal salvation."
The apostles made great progress during the sojourn at Amathus. But they were
very much disappointed that Jesus would give them no suggestions about dealing
with John's disciples. Even in the important matter of baptism, all that Jesus
said was: "John did indeed baptize with water, but when you enter the kingdom
of heaven, you shall be baptized with the Spirit."
7. AT BETHANY BEYOND JORDAN
On February 26, Jesus, his apostles, and a large group of followers journeyed
down the Jordan to the ford near Bethany in Perea, the place where John first
made proclamation of the coming kingdom. Jesus with his apostles remained here,
teaching and preaching, for four weeks before they went on up to Jerusalem.
The second week of the sojourn at Bethany beyond Jordan, Jesus took Peter,
James, and John into the hills across the river and south of Jericho for a
three days' rest. The Master taught these three many new and advanced truths
about the kingdom of heaven. For the purpose of this record we will reorganize
and classify these teachings as follows:
Jesus endeavored to make clear that he desired his disciples, having tasted of
the good spirit realities of the kingdom, so to live in the world that men, by
seeing their lives, would become kingdom conscious and hence be led to inquire
of believers concerning the ways of the kingdom. All such sincere seekers for
the truth are always glad to hear the glad tidings of the faith gift which
insures admission to the kingdom with its eternal and divine spirit realities.
The Master sought to impress upon all teachers of the gospel of the kingdom
that their only business was to reveal God to the individual man as his
Father--to lead this individual man to become son-conscious; then to present
this same man to God as his faith son. Both of these essential revelations are
accomplished in Jesus. He became, indeed, "the way, the truth, and the life."
The religion of Jesus was wholly based on the living of his bestowal life on
earth. When Jesus departed from this world, he left behind no books, laws, or
other forms of human organization affecting the religious life of the
individual.
Jesus made it plain that he had come to establish personal and eternal
relations with men which should forever take precedence over all other human
relationships. And he emphasized that this intimate spiritual fellowship was to
be extended to all men of all ages and of all social conditions among all
peoples. The only reward which he held out for his children was: in this
world--spiritual joy and divine communion; in the next world--eternal life in
the progress of the divine spirit realities of the Paradise Father.
Jesus laid great emphasis upon what he called the two truths of first import in
the teachings of the kingdom, and they are: the attainment of salvation by
faith, and faith alone, associated with the revolutionary teaching of the
attain-
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ment of human liberty through the sincere recognition of truth, "You shall know
the truth, and the truth shall make you free." Jesus was the truth made
manifest in the flesh, and he promised to send his Spirit of Truth into the
hearts of all his children after his return to the Father in heaven.
The Master was teaching these apostles the essentials of truth for an entire
age on earth. They often listened to his teachings when in reality what he said
was intended for the inspiration and edification of other worlds. He
exemplified a new and original plan of life. From the human standpoint he was
indeed a Jew, but he lived his life for all the world as a mortal of the realm.
To insure the recognition of his Father in the unfolding of the plan of the
kingdom, Jesus explained that he had purposely ignored the "great men of
earth." He began his work with the poor, the very class which had been so
neglected by most of the evolutionary religions of preceding times. He despised
no man; his plan was world-wide, even universal. He was so bold and emphatic in
these announcements that even Peter, James, and John were tempted to think he
might possibly be beside himself.
He sought mildly to impart to these apostles the truth that he had come on this
bestowal mission, not to set an example for a few earth creatures, but to
establish and demonstrate a standard of human life for all peoples upon all
worlds throughout his entire universe. And this standard approached the highest
perfection, even the final goodness of the Universal Father. But the apostles
could not grasp the meaning of his words.
He announced that he had come to function as a teacher, a teacher sent from
heaven to present spiritual truth to the material mind. And this is exactly
what he did; he was a teacher, not a preacher. From the human viewpoint Peter
was a much more effective preacher than Jesus. Jesus' preaching was so
effective because of his unique personality, not so much because of compelling
oratory or emotional appeal. Jesus spoke directly to men's souls. He was a
teacher of man's spirit, but through the mind. He lived with men.
It was on this occasion that Jesus intimated to Peter, James, and John that his
work on earth was in some respects to be limited by the commission of his
"associate on high," referring to the prebestowal instructions of his Paradise
brother, Immanuel. He told them that he had come to do his Father's will and
only his Father's will. Being thus motivated by a wholehearted singleness of
purpose, he was not anxiously bothered by the evil in the world.
The apostles were beginning to recognize the unaffected friendliness of Jesus.
Though the Master was easy of approach, he always lived independent of, and
above, all human beings. Not for one moment was he ever dominated by any purely
mortal influence or subject to frail human judgment. He paid no attention to
public opinion, and he was uninfluenced by praise. He seldom paused to correct
misunderstandings or to resent misrepresentation. He never asked any man for
advice; he never made requests for prayers.
James was astonished at how Jesus seemed to see the end from the beginning. The
Master rarely appeared to be surprised. He was never excited, vexed, or
disconcerted. He never apologized to any man. He was at times saddened, but
never discouraged.
More clearly John recognized that, notwithstanding all of his divine
endowments, after all, he was human. Jesus lived as a man among men and
understood, loved, and knew how to manage men. In his personal life he was so
human, and yet so faultless. And he was always unselfish.
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Although Peter, James, and John could not understand very much of what Jesus
said on this occasion, his gracious words lingered in their hearts, and after
the crucifixion and resurrection they came forth greatly to enrich and gladden
their subsequent ministry. No wonder these apostles did not fully comprehend
the Master's words, for he was projecting to them the plan of a new age.
8. WORKING IN JERICHO
Throughout the four weeks' sojourn at Bethany beyond Jordan, several times each
week Andrew would assign apostolic couples to go up to Jericho for a day or
two. John had many believers in Jericho, and the majority of them welcomed the
more advanced teachings of Jesus and his apostles. On these Jericho visits the
apostles began more specifically to carry out Jesus' instructions to minister
to the sick; they visited every house in the city and sought to comfort every
afflicted person.
The apostles did some public work in Jericho, but their efforts were chiefly of
a more quiet and personal nature. They now made the discovery that the good
news of the kingdom was very comforting to the sick; that their message carried
healing for the afflicted. And it was in Jericho that Jesus' commission to the
twelve to preach the glad tidings of the kingdom and minister to the afflicted
was first fully carried into effect.
They stopped in Jericho on the way up to Jerusalem and were overtaken by a
delegation from Mesopotamia that had come to confer with Jesus. The apostles
had planned to spend but a day here, but when these truth seekers from the East
arrived, Jesus spent three days with them, and they returned to their various
homes along the Euphrates happy in the knowledge of the new truths of the
kingdom of heaven.
9. DEPARTING FOR JERUSALEM
On Monday, the last day of March, Jesus and the apostles began their journey up
the hills toward Jerusalem. Lazarus of Bethany had been down to the Jordan
twice to see Jesus, and every arrangement had been made for the Master and his
apostles to make their headquarters with Lazarus and his sisters at Bethany as
long as they might desire to stay in Jerusalem.
The disciples of John remained at Bethany beyond the Jordan, teaching and
baptizing the multitudes, so that Jesus was accompanied only by the twelve when
he arrived at Lazarus's home. Here Jesus and the apostles tarried for five
days, resting and refreshing themselves before going on to Jerusalem for the
Passover. It was a great event in the lives of Martha and Mary to have the
Master and his apostles in the home of their brother, where they could minister
to their needs.
On Sunday morning, April 6, Jesus and the apostles went down to Jerusalem; and
this was the first time the Master and all of the twelve had been there
together.
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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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? The Ordination ? The Passover ? Urantia Book ? Search ? SiteMap! ?
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