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Urantia Book Paper 173 Monday In Jerusalem
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 173 Monday In Jerusalem
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Introduction
EARLY on this Monday morning, by prearrangement, Jesus and the apostles
assembled at the home of Simon in Bethany, and after a brief conference they
set out for Jerusalem. The twelve were strangely silent as they journeyed on
toward the temple; they had not recovered from the experience of the preceding
day. They were expectant, fearful, and profoundly affected by a certain feeling
of detachment growing out of the Master's sudden change of tactics, coupled
with his instruction that they were to engage in no public teaching throughout
this Passover week.
As this group journeyed down Mount Olivet, Jesus led the way, the apostles
following closely behind in meditative silence. There was just one thought
uppermost in the minds of all save Judas Iscariot, and that was: What will the
Master do today? The one absorbing thought of Judas was: What shall I do? Shall
I go on with Jesus and my associates, or shall I withdraw? And if I am going to
quit, how shall I break off?
It was about nine o'clock on this beautiful morning when these men arrived at
the temple. They went at once to the large court where Jesus so often taught,
and after greeting the believers who were awaiting him, Jesus mounted one of
the teaching platforms and began to address the gathering crowd. The apostles
withdrew for a short distance and awaited developments.
1. CLEANSING THE TEMPLE
A huge commercial traffic had grown up in association with the services and
ceremonies of the temple worship. There was the business of providing suitable
animals for the various sacrifices. Though it was permissible for a worshiper
to provide his own sacrifice, the fact remained that this animal must be free
from all "blemish" in the meaning of the Levitical law and as interpreted by
official inspectors of the temple. Many a worshiper had experienced the
humiliation of having his supposedly perfect animal rejected by the temple
examiners. It therefore became the more general practice to purchase
sacrificial animals at the temple, and although there were several stations on
near-by Olivet where they could be bought, it had become the vogue to buy these
animals directly from the temple pens. Gradually there had grown up this custom
of selling all kinds of sacrificial animals in the temple courts. An extensive
business, in which enormous profits were made, had thus been brought into
existence. Part of these gains was reserved for the temple treasury, but the
larger part went indirectly into the hands of the ruling high-priestly
families.
This sale of animals in the temple prospered because, when the worshiper
purchased such an animal, although the price might be somewhat high, no more
top of page - 1889
fees had to be paid, and he could be sure the intended sacrifice would not be
rejected on the ground of possessing real or technical blemishes. At one time
or another systems of exorbitant overcharge were practiced upon the common
people, especially during the great national feasts. At one time the greedy
priests went so far as to demand the equivalent of the value of a week's labor
for a pair of doves which should have been sold to the poor for a few pennies.
The "sons of Annas" had already begun to establish their bazaars in the temple
precincts, those very merchandise marts which persisted to the time of their
final overthrow by a mob three years before the destruction of the temple
itself.
But traffic in sacrificial animals and sundry merchandise was not the only way
in which the courts of the temple were profaned. At this time there was
fostered an extensive system of banking and commercial exchange which was
carried on right within the temple precincts. And this all came about in the
following manner: During the Asmonean dynasty the Jews coined their own silver
money, and it had become the practice to require the temple dues of one-half
shekel and all other temple fees to be paid with this Jewish coin. This
regulation necessitated that money-changers be licensed to exchange the many
sorts of currency in circulation throughout Palestine and other provinces of
the Roman Empire for this orthodox shekel of Jewish coining. The temple head
tax, payable by all except women, slaves, and minors, was one-half shekel, a
coin about the size of a ten cent piece but twice as thick. By the times of
Jesus the priests had also been exempted from the payment of temple dues.
Accordingly, from the 15th to the 25th of the month preceding the Passover,
accredited money-changers erected their booths in the principal cities of
Palestine for the purpose of providing the Jewish people with proper money to
meet the temple dues after they had reached Jerusalem. After this ten-day
period these money-changers moved on to Jerusalem and proceeded to set up their
exchange tables in the courts of the temple. They were permitted to charge the
equivalent of from three to four cents commission for the exchange of a coin
valued at about ten cents, and in case a coin of larger value was offered for
exchange, they were allowed to collect double. Likewise did these temple
bankers profit from the exchange of all money intended for the purchase of
sacrificial animals and for the payment of vows and the making of offerings.
These temple money-changers not only conducted a regular banking business for
profit in the exchange of more than twenty sorts of money which the visiting
pilgrims would periodically bring to Jerusalem, but they also engaged in all
other kinds of transactions pertaining to the banking business. Both the temple
treasury and the temple rulers profited tremendously from these commercial
activities. It was not uncommon for the temple treasury to hold upwards of ten
million dollars while the common people languished in poverty and continued to
pay these unjust levies.
In the midst of this noisy aggregation of money-changers, merchandisers, and
cattle sellers, Jesus, on this Monday morning, attempted to teach the gospel of
the heavenly kingdom. He was not alone in resenting this profanation of the
temple; the common people, especially the Jewish visitors from foreign
provinces, also heartily resented this profiteering desecration of their
national house of worship. At this time the Sanhedrin itself held its regular
meetings in a chamber surrounded by all this babble and confusion of trade and
barter.
top of page - 1890
As Jesus was about to begin his address, two things happened to arrest his
attention. At the money table of a near-by exchanger a violent and heated
argument had arisen over the alleged overcharging of a Jew from Alexandria,
while at the same moment the air was rent by the bellowing of a drove of some
one hundred bullocks which was being driven from one section of the animal pens
to another. As Jesus paused, silently but thoughtfully contemplating this scene
of commerce and confusion, close by he beheld a simple-minded Galilean, a man
he had once talked with in Iron, being ridiculed and jostled about by
supercilious and would-be superior Judeans; and all of this combined to produce
one of those strange and periodic uprisings of indignant emotion in the soul of
Jesus.
To the amazement of his apostles, standing near at hand, who refrained from
participation in what so soon followed, Jesus stepped down from the teaching
platform and, going over to the lad who was driving the cattle through the
court, took from him his whip of cords and swiftly drove the animals from the
temple. But that was not all; he strode majestically before the wondering gaze
of the thousands assembled in the temple court to the farthest cattle pen and
proceeded to open the gates of every stall and to drive out the imprisoned
animals. By this time the assembled pilgrims were electrified, and with
uproarious shouting they moved toward the bazaars and began to overturn the
tables of the money-changers. In less than five minutes all commerce had been
swept from the temple. By the time the near-by Roman guards had appeared on the
scene, all was quiet, and the crowds had become orderly; Jesus, returning to
the speaker's stand, spoke to the multitude: "You have this day witnessed that
which is written in the Scriptures: `My house shall be called a house of prayer
for all nations, but you have made it a den of robbers.'"
But before he could utter other words, the great assembly broke out in hosannas
of praise, and presently a throng of youths stepped out from the crowd to sing
grateful hymns of appreciation that the profane and profiteering merchandisers
had been ejected from the sacred temple. By this time certain of the priests
had arrived on the scene, and one of them said to Jesus, "Do you not hear what
the children of the Levites say?" And the Master replied, "Have you never read,
`Out of the mouths of babes and sucklings has praise been perfected'?" And all
the rest of that day while Jesus taught, guards set by the people stood watch
at every archway, and they would not permit anyone to carry even an empty
vessel across the temple courts.
When the chief priests and the scribes heard about these happenings, they were
dumfounded. All the more they feared the Master, and all the more they
determined to destroy him. But they were nonplused. They did not know how to
accomplish his death, for they greatly feared the multitudes, who were now so
outspoken in their approval of his overthrow of the profane profiteers. And all
this day, a day of quiet and peace in the temple courts, the people heard
Jesus' teaching and literally hung on his words.
This surprising act of Jesus was beyond the comprehension of his apostles. They
were so taken aback by this sudden and unexpected move of their Master that
they remained throughout the whole episode huddled together near the speaker's
stand; they never lifted a hand to further this cleansing of the temple. If
this spectacular event had occurred the day before, at the time of Jesus'
triumphal arrival at the temple at the termination of his tumultuous procession
through the gates of the city, all the while loudly acclaimed by the multitude,
they would
top of page - 1891
have been ready for it, but coming as it did, they were wholly unprepared to
participate.
This cleansing of the temple discloses the Master's attitude toward
commercializing the practices of religion as well as his detestation of all
forms of unfairness and profiteering at the expense of the poor and the
unlearned. This episode also demonstrates that Jesus did not look with approval
upon the refusal to employ force to protect the majority of any given human
group against the unfair and enslaving practices of unjust minorities who may
be able to entrench themselves behind political, financial, or ecclesiastical
power. Shrewd, wicked, and designing men are not to be permitted to organize
themselves for the exploitation and oppression of those who, because of their
idealism, are not disposed to resort to force for self-protection or for the
furtherance of their laudable life projects.
2. CHALLENGING THE MASTER'S AUTHORITY
On Sunday the triumphal entry into Jerusalem so overawed the Jewish leaders
that they refrained from placing Jesus under arrest. Today, this spectacular
cleansing of the temple likewise effectively postponed the Master's
apprehension. Day by day the rulers of the Jews were becoming more and more
determined to destroy him, but they were distraught by two fears, which
conspired to delay the hour of striking. The chief priests and the scribes were
unwilling to arrest Jesus in public for fear the multitude might turn upon them
in a fury of resentment; they also dreaded the possibility of the Roman guards
being called upon to quell a popular uprising.
At the noon session of the Sanhedrin it was unanimously agreed that Jesus must
be speedily destroyed, inasmuch as no friend of the Master attended this
meeting. But they could not agree as to when and how he should be taken into
custody. Finally they agreed upon appointing five groups to go out among the
people and seek to entangle him in his teaching or otherwise to discredit him
in the sight of those who listened to his instruction. Accordingly, about two
o'clock, when Jesus had just begun his discourse on "The Liberty of Sonship," a
group of these elders of Israel made their way up near Jesus and, interrupting
him in the customary manner, asked this question: "By what authority do you do
these things? Who gave you this authority?"
It was altogether proper that the temple rulers and the officers of the Jewish
Sanhedrin should ask this question of anyone who presumed to teach and perform
in the extraordinary manner which had been characteristic of Jesus, especially
as concerned his recent conduct in clearing the temple of all commerce. These
traders and money-changers all operated by direct license from the highest
rulers, and a percentage of their gains was supposed to go directly into the
temple treasury. Do not forget that authority was the watchword of all Jewry.
The prophets were always stirring up trouble because they so boldly presumed to
teach without authority, without having been duly instructed in the rabbinic
academies and subsequently regularly ordained by the Sanhedrin. Lack of this
authority in pretentious public teaching was looked upon as indicating either
ignorant presumption or open rebellion. At this time only the Sanhedrin could
ordain an elder or teacher, and such a ceremony had to take place in the
presence of at least three persons who had previously been so ordained. Such an
ordination conferred the title of "rabbi" upon the teacher and also qualified
him to act as a judge, "binding and loosing such matters as might be brought to
him for adjudication."
top of page - 1892
The rulers of the temple came before Jesus at this afternoon hour challenging
not only his teaching but his acts. Jesus well knew that these very men had
long publicly taught that his authority for teaching was Satanic, and that all
his mighty works had been wrought by the power of the prince of devils.
Therefore did the Master begin his answer to their question by asking them a
counter-question. Said Jesus: "I would also like to ask you one question which,
if you will answer me, I likewise will tell you by what authority I do these
works. The baptism of John, whence was it? Did John get his authority from
heaven or from men?"
And when his questioners heard this, they withdrew to one side to take counsel
among themselves as to what answer they might give. They had thought to
embarrass Jesus before the multitude, but now they found themselves much
confused before all who were assembled at that time in the temple court. And
their discomfiture was all the more apparent when they returned to Jesus,
saying: "Concerning the baptism of John, we cannot answer; we do not know." And
they so answered the Master because they had reasoned among themselves: If we
shall say from heaven, then will he say, Why did you not believe him, and
perchance will add that he received his authority from John; and if we shall
say from men, then might the multitude turn upon us, for most of them hold that
John was a prophet; and so they were compelled to come before Jesus and the
people confessing that they, the religious teachers and leaders of Israel,
could not (or would not) express an opinion about John's mission. And when they
had spoken, Jesus, looking down upon them, said, "Neither will I tell you by
what authority I do these things."
Jesus never intended to appeal to John for his authority; John had never been
ordained by the Sanhedrin. Jesus' authority was in himself and in his Father's
eternal supremacy.
In employing this method of dealing with his adversaries, Jesus did not mean to
dodge the question. At first it may seem that he was guilty of a masterly
evasion, but it was not so. Jesus was never disposed to take unfair advantage
of even his enemies. In this apparent evasion he really supplied all his
hearers with the answer to the Pharisees' question as to the authority behind
his mission. They had asserted that he performed by authority of the prince of
devils. Jesus had repeatedly asserted that all his teaching and works were by
the power and authority of his Father in heaven. This the Jewish leaders
refused to accept and were seeking to corner him into admitting that he was an
irregular teacher since he had never been sanctioned by the Sanhedrin. In
answering them as he did, while not claiming authority from John, he so
satisfied the people with the inference that the effort of his enemies to
ensnare him was effectively turned upon themselves and was much to their
discredit in the eyes of all present.
And it was this genius of the Master for dealing with his adversaries that made
them so afraid of him. They attempted no more questions that day; they retired
to take further counsel among themselves. But the people were not slow to
discern the dishonesty and insincerity in these questions asked by the Jewish
rulers. Even the common folk could not fail to distinguish between the moral
majesty of the Master and the designing hypocrisy of his enemies. But the
cleansing of the temple had brought the Sadducees over to the side of the
Pharisees in perfecting the plan to destroy Jesus. And the Sadducees now
represented a majority of the Sanhedrin.
top of page - 1893
3. PARABLE OF THE TWO SONS
As the caviling Pharisees stood there in silence before Jesus, he looked down
on them and said: "Since you are in doubt about John's mission and arrayed in
enmity against the teaching and the works of the Son of Man, give ear while I
tell you a parable: A certain great and respected landholder had two sons, and
desiring the help of his sons in the management of his large estates, he came
to one of them, saying, `Son, go work today in my vineyard.' And this
unthinking son answered his father, saying, `I will not go'; but afterward he
repented and went. When he had found his older son, likewise he said to him,
`Son, go work in my vineyard.' And this hypocritical and unfaithful son
answered, `Yes, my father, I will go.' But when his father had departed, he
went not. Let me ask you, which of these sons really did his father's will?"
And the people spoke with one accord, saying, "The first son." And then said
Jesus: "Even so; and now do I declare that the publicans and harlots, even
though they appear to refuse the call to repentance, shall see the error of
their way and go on into the kingdom of God before you, who make great
pretensions of serving the Father in heaven while you refuse to do the works of
the Father. It was not you, the Pharisees and scribes, who believed John, but
rather the publicans and sinners; neither do you believe my teaching, but the
common people hear my words gladly."
Jesus did not despise the Pharisees and Sadducees personally. It was their
systems of teaching and practice which he sought to discredit. He was hostile
to no man, but here was occurring the inevitable clash between a new and living
religion of the spirit and the older religion of ceremony, tradition, and
authority.
All this time the twelve apostles stood near the Master, but they did not in
any manner participate in these transactions. Each one of the twelve was
reacting in his own peculiar way to the events of these closing days of Jesus'
ministry in the flesh, and each one likewise remained obedient to the Master's
injunction to refrain from all public teaching and preaching during this
Passover week.
4. PARABLE OF THE ABSENT LANDLORD
When the chief Pharisees and the scribes who had sought to entangle Jesus with
their questions had finished listening to the story of the two sons, they
withdrew to take further counsel, and the Master, turning his attention to the
listening multitude, told another parable:
"There was a good man who was a householder, and he planted a vineyard. He set
a hedge about it, dug a pit for the wine press, and built a watchtower for the
guards. Then he let this vineyard out to tenants while he went on a long
journey into another country. And when the season of the fruits drew near, he
sent servants to the tenants to receive his rental. But they took counsel among
themselves and refused to give these servants the fruits due their master;
instead, they fell upon his servants, beating one, stoning another, and sending
the others away empty-handed. And when the householder heard about all this, he
sent other and more trusted servants to deal with these wicked tenants, and
these they wounded and also treated shamefully. And then the householder sent
his favorite servant, his steward, and him they killed. And still, in patience
and with forbear-
top of page - 1894
ance, he dispatched many other servants, but none would they receive. Some they
beat, others they killed, and when the householder had been so dealt with, he
decided to send his son to deal with these ungrateful tenants, saying to
himself, `They may mistreat my servants, but they will surely show respect for
my beloved son.' But when these unrepentant and wicked tenants saw the son,
they reasoned among themselves: `This is the heir; come, let us kill him and
then the inheritance will be ours.' So they laid hold on him, and after casting
him out of the vineyard, they killed him. When the lord of that vineyard shall
hear how they have rejected and killed his son, what will he do to those
ungrateful and wicked tenants?"
And when the people heard this parable and the question Jesus asked, they
answered, "He will destroy those miserable men and let out his vineyard to
other and honest farmers who will render to him the fruits in their season."
And when some of them who heard perceived that this parable referred to the
Jewish nation and its treatment of the prophets and to the impending rejection
of Jesus and the gospel of the kingdom, they said in sorrow, "God forbid that
we should go on doing these things."
Jesus saw a group of the Sadducees and Pharisees making their way through the
crowd, and he paused for a moment until they drew near him, when he said: "You
know how your fathers rejected the prophets, and you well know that you are set
in your hearts to reject the Son of Man." And then, looking with searching gaze
upon those priests and elders who were standing near him, Jesus said: "Did you
never read in the Scripture about the stone which the builders rejected, and
which, when the people had discovered it, was made into the cornerstone? And so
once more do I warn you that, if you continue to reject this gospel, presently
will the kingdom of God be taken away from you and be given to a people willing
to receive the good news and to bring forth the fruits of the spirit. And there
is a mystery about this stone, seeing that whoso falls upon it, while he is
thereby broken in pieces, shall be saved; but on whomsoever this stone falls,
he will be ground to dust and his ashes scattered to the four winds."
When the Pharisees heard these words, they understood that Jesus referred to
themselves and the other Jewish leaders. They greatly desired to lay hold on
him then and there, but they feared the multitude. However, they were so
angered by the Master's words that they withdrew and held further counsel among
themselves as to how they might bring about his death. And that night both the
Sadducees and the Pharisees joined hands in the plan to entrap him the next
day.
5. PARABLE OF THE MARRIAGE FEAST
After the scribes and rulers had withdrawn, Jesus addressed himself again to
the assembled crowd and spoke the parable of the wedding feast. He said:
"The kingdom of heaven may be likened to a certain king who made a marriage
feast for his son and dispatched messengers to call those who had previously
been invited to the feast to come, saying, `Everything is ready for the
marriage supper at the king's palace.' Now, many of those who had once promised
to attend, at this time refused to come. When the king heard of these
rejections of his invitation, he sent other servants and messengers, saying:
`Tell all those who were bidden, to come, for, behold, my dinner is ready. My
oxen and my fatlings
top of page - 1895
are killed, and all is in readiness for the celebration of the forthcoming
marriage of my son.' But again did the thoughtless make light of this call of
their king, and they went their ways, one to the farm, another to the pottery,
and others to their merchandise. Still others were not content thus to slight
the king's call, but in open rebellion they laid hands on the king's messengers
and shamefully mistreated them, even killing some of them. And when the king
perceived that his chosen guests, even those who had accepted his preliminary
invitation and had promised to attend the wedding feast, had finally rejected
his call and in rebellion had assaulted and slain his chosen messengers, he was
exceedingly wroth. And then this insulted king ordered out his armies and the
armies of his allies and instructed them to destroy these rebellious murderers
and to burn down their city.
"And when he had punished those who spurned his invitation, he appointed yet
another day for the wedding feast and said to his messengers: `They who were
first bidden to the wedding were not worthy; so go now into the parting of the
ways and into the highways and even beyond the borders of the city, and as many
as you shall find, bid even these strangers to come in and attend this wedding
feast.' And then these servants went out into the highways and the
out-of-the-way places, and they gathered together as many as they found, good
and bad, rich and poor, so that at last the wedding chamber was filled with
willing guests. When all was ready, the king came in to view his guests, and
much to his surprise he saw there a man without a wedding garment. The king,
since he had freely provided wedding garments for all his guests, addressing
this man, said: `Friend, how is it that you come into my guest chamber on this
occasion without a wedding garment?' And this unprepared man was speechless.
Then said the king to his servants: `Cast out this thoughtless guest from my
house to share the lot of all the others who have spurned my hospitality and
rejected my call. I will have none here except those who delight to accept my
invitation, and who do me the honor to wear those guest garments so freely
provided for all.'"
After speaking this parable, Jesus was about to dismiss the multitude when a
sympathetic believer, making his way through the crowds toward him, asked:
"But, Master, how shall we know about these things? how shall we be ready for
the king's invitation? what sign will you give us whereby we shall know that
you are the Son of God?" And when the Master heard this, he said, "Only one
sign shall be given you." And then, pointing to his own body, he continued,
"Destroy this temple, and in three days I will raise it up." But they did not
understand him, and as they dispersed, they talked among themselves, saying,
"Almost fifty years has this temple been in building, and yet he says he will
destroy it and raise it up in three days." Even his own apostles did not
comprehend the significance of this utterance, but subsequently, after his
resurrection, they recalled what he had said.
About four o'clock this afternoon Jesus beckoned to his apostles and indicated
that he desired to leave the temple and to go to Bethany for their evening meal
and a night of rest. On the way up Olivet Jesus instructed Andrew, Philip, and
Thomas that, on the morrow, they should establish a camp nearer the city which
they could occupy during the remainder of the Passover week. In compliance with
this instruction the following morning they pitched their tents in the hillside
ravine overlooking the public camping park of Gethsemane, on a plot of ground
belonging to Simon of Bethany.
top of page - 1896
Again it was a silent group of Jews who made their way up the western slope of
Olivet on this Monday night. These twelve men, as never before, were beginning
to sense that something tragic was about to happen. While the dramatic
cleansing of the temple during the early morning had aroused their hopes of
seeing the Master assert himself and manifest his mighty powers, the events of
the entire afternoon only operated as an anticlimax in that they all pointed to
the certain rejection of Jesus' teaching by the Jewish authorities. The
apostles were gripped by suspense and were held in the firm grasp of a terrible
uncertainty. They realized that only a few short days could intervene between
the events of the day just passed and the crash of an impending doom. They all
felt that something tremendous was about to happen, but they knew not what to
expect. They went to their various places for rest, but they slept very little.
Even the Alpheus twins were at last aroused to the realization that the events
of the Master's life were moving swiftly toward their final culmination.
top of page - 1897
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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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