706 lines
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706 lines
44 KiB
Plaintext
Urantia Book Paper 162 At The Feast Of Tabernacles
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SPIRITWEB ORG, PROMOTING SPIRITUAL CONSCIOUSNESS ON THE INTERNET.
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Subjects Archive The Urantia Book Urantia Book PART IV: The Life and Teachings
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of Jesus : The Bestowal Of Michael On Urantia The Times Of Michael's Bestowal
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Birth And Infancy Of Jesus The Early Childhood Of Jesus The Later Childhood Of
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Jesus Jesus At Jerusalem The Two Crucial Years The Adolescent Years Jesus'
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Early Manhood The Later Adult Life Of Jesus On The Way To Rome The World's
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Religions The Sojourn At Rome The Return From Rome The Transition Years John
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The Baptist Baptism And The Forty Days Tarrying Time In Galilee Training The
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Kingdom's Messengers The Twelve Apostles The Ordination Of The Twelve Beginning
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The Public Work The Passover At Jerusalem Going Through Samaria At Gilboa And
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In The Decapolis Four Eventful Days At Capernaum First Preaching Tour Of
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Galilee The Interlude Visit To Jerusalem Training Evangelists At Bethsaida The
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Second Preaching Tour The Third Preaching Tour Tarrying And Teaching By The
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Seaside Events Leading Up To The Capernaum Crisis The Crisis At Capernaum Last
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Days At Capernaum Fleeing Through Northern Galilee The Sojourn At Tyre And
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Sidon At Caesarea-philippi The Mount Of Transfiguration The Decapolis Tour
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Rodan Of Alexandria Further Discussions With Rodan At The Feast Of Tabernacles
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Ordination Of The Seventy At Magadan At The Feast Of Dedication The Perean
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Mission Begins Last Visit To Northern Perea The Visit To Philadelphia The
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Resurrection Of Lazarus Last Teaching At Pella The Kingdom Of Heaven On The Way
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To Jerusalem Going Into Jerusalem Monday In Jerusalem ...
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Paper 162 At The Feast Of Tabernacles
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Introduction
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WHEN Jesus started up to Jerusalem with the ten apostles, he planned to go
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through Samaria, that being the shorter route. Accordingly, they passed down
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the eastern shore of the lake and, by way of Scythopolis, entered the borders
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of Samaria. Near nightfall Jesus sent Philip and Matthew over to a village on
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the eastern slopes of Mount Gilboa to secure lodging for the company. It so
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happened that these villagers were greatly prejudiced against the Jews, even
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more so than the average Samaritans, and these feelings were heightened at this
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particular time as so many were on their way to the feast of tabernacles. These
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people knew very little about Jesus, and they refused him lodging because he
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and his associates were Jews. When Matthew and Philip manifested indignation
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and informed these Samaritans that they were declining to entertain the Holy
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One of Israel, the infuriated villagers chased them out of the little town with
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sticks and stones.
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After Philip and Matthew had returned to their fellows and reported how they
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had been driven out of the village, James and John stepped up to Jesus and
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said: "Master, we pray you to give us permission to bid fire come down from
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heaven to devour these insolent and impenitent Samaritans." But when Jesus
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heard these words of vengeance, he turned upon the sons of Zebedee and severely
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rebuked them: "You know not what manner of attitude you manifest. Vengeance
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savors not of the outlook of the kingdom of heaven. Rather than dispute, let us
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journey over to the little village by the Jordan ford." Thus because of
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sectarian prejudice these Samaritans denied themselves the honor of showing
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hospitality to the Creator Son of a universe.
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Jesus and the ten stopped for the night at the village near the Jordan ford.
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Early the next day they crossed the river and continued on to Jerusalem by way
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of the east Jordan highway, arriving at Bethany late Wednesday evening. Thomas
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and Nathaniel arrived on Friday, having been delayed by their conferences with
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Rodan.
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Jesus and the twelve remained in the vicinity of Jerusalem until the end of the
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following month (October), about four and one-half weeks. Jesus himself went
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into the city only a few times, and these brief visits were made during the
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days of the feast of tabernacles. He spent a considerable portion of October
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with Abner and his associates at Bethlehem.
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1. THE DANGERS OF THE VISIT TO JERUSALEM
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Long before they fled from Galilee, the followers of Jesus had implored him to
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go to Jerusalem to proclaim the gospel of the kingdom in order that his message
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might have the prestige of having been preached at the center of Jewish culture
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and learning; but now that he had actually come to Jerusalem to teach,
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top of page - 1789
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they were afraid for his life. Knowing that the Sanhedrin had sought to bring
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Jesus to Jerusalem for trial and recalling the Master's recently reiterated
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declarations that he must be subject to death, the apostles had been literally
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stunned by his sudden decision to attend the feast of tabernacles. To all their
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previous entreaties that he go to Jerusalem he had replied, "The hour has not
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yet come." Now, to their protests of fear he answered only, "But the hour has
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come."
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During the feast of tabernacles Jesus went boldly into Jerusalem on several
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occasions and publicly taught in the temple. This he did in spite of the
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efforts of his apostles to dissuade him. Though they had long urged him to
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proclaim his message in Jerusalem, they now feared to see him enter the city at
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this time, knowing full well that the scribes and Pharisees were bent on
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bringing about his death.
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Jesus' bold appearance in Jerusalem more than ever confused his followers. Many
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of his disciples, and even Judas Iscariot, the apostle, had dared to think that
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Jesus had fled in haste into Phoenicia because he feared the Jewish leaders and
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Herod Antipas. They failed to comprehend the significance of the Master's
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movements. His presence in Jerusalem at the feast of tabernacles, even in
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opposition to the advice of his followers, sufficed forever to put an end to
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all whisperings about fear and cowardice.
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During the feast of tabernacles, thousands of believers from all parts of the
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Roman Empire saw Jesus, heard him teach, and many even journeyed out to Bethany
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to confer with him regarding the progress of the kingdom in their home
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districts.
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There were many reasons why Jesus was able publicly to preach in the temple
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courts throughout the days of the feast, and chief of these was the fear that
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had come over the officers of the Sanhedrin as a result of the secret division
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of sentiment in their own ranks. It was a fact that many of the members of the
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Sanhedrin either secretly believed in Jesus or else were decidedly averse to
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arresting him during the feast, when such large numbers of people were present
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in Jerusalem, many of whom either believed in him or were at least friendly to
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the spiritual movement which he sponsored.
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The efforts of Abner and his associates throughout Judea had also done much to
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consolidate sentiment favorable to the kingdom, so much so that the enemies of
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Jesus dared not be too outspoken in their opposition. This was one of the
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reasons why Jesus could publicly visit Jerusalem and live to go away. One or
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two months before this he would certainly have been put to death.
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But the audacious boldness of Jesus in publicly appearing in Jerusalem overawed
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his enemies; they were not prepared for such a daring challenge. Several times
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during this month the Sanhedrin made feeble attempts to place the Master under
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arrest, but nothing came of these efforts. His enemies were so taken aback by
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Jesus' unexpected public appearance in Jerusalem that they conjectured he must
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have been promised protection by the Roman authorities. Knowing that Philip
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(Herod Antipas's brother) was almost a follower of Jesus, the members of the
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Sanhedrin speculated that Philip had secured for Jesus promises of protection
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against his enemies. Jesus had departed from their jurisdiction before they
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awakened to the realization that they had been mistaken in the belief that his
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sudden and bold appearance in Jerusalem had been due to a secret understanding
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with the Roman officials.
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Only the twelve apostles had known that Jesus intended to attend the feast of
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tabernacles when they had departed from Magadan. The other followers of
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top of page - 1790
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the Master were greatly astonished when he appeared in the temple courts and
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began publicly to teach, and the Jewish authorities were surprised beyond
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expression when it was reported that he was teaching in the temple.
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Although his disciples had not expected Jesus to attend the feast, the vast
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majority of the pilgrims from afar who had heard of him entertained the hope
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that they might see him at Jerusalem. And they were not disappointed, for on
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several occasions he taught in Solomon's Porch and elsewhere in the temple
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courts. These teachings were really the official or formal announcement of the
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divinity of Jesus to the Jewish people and to the whole world.
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The multitudes who listened to the Master's teachings were divided in their
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opinions. Some said he was a good man; some a prophet; some that he was truly
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the Messiah; others said he was a mischievous meddler, that he was leading the
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people astray with his strange doctrines. His enemies hesitated to denounce him
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openly for fear of his friendly believers, while his friends feared to
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acknowledge him openly for fear of the Jewish leaders, knowing that the
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Sanhedrin was determined to put him to death. But even his enemies marveled at
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his teaching, knowing that he had not been instructed in the schools of the
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rabbis.
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Every time Jesus went to Jerusalem, his apostles were filled with terror. They
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were the more afraid as, from day to day, they listened to his increasingly
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bold pronouncements regarding the nature of his mission on earth. They were
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unaccustomed to hearing Jesus make such positive claims and such amazing
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assertions even when preaching among his friends.
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2. THE FIRST TEMPLE TALK
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The first afternoon that Jesus taught in the temple, a considerable company sat
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listening to his words depicting the liberty of the new gospel and the joy of
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those who believe the good news, when a curious listener interrupted him to
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ask: "Teacher, how is it you can quote the Scriptures and teach the people so
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fluently when I am told that you are untaught in the learning of the rabbis?"
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Jesus replied: "No man has taught me the truths which I declare to you. And
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this teaching is not mine but His who sent me. If any man really desires to do
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my Father's will, he shall certainly know about my teaching, whether it be
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God's or whether I speak for myself. He who speaks for himself seeks his own
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glory, but when I declare the words of the Father, I thereby seek the glory of
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him who sent me. But before you try to enter into the new light, should you not
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rather follow the light you already have? Moses gave you the law, yet how many
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of you honestly seek to fulfill its demands? Moses in this law enjoins you,
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saying, `You shall not kill'; notwithstanding this command some of you seek to
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kill the Son of Man."
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When the crowd heard these words, they fell to wrangling among themselves. Some
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said he was mad; some that he had a devil. Others said this was indeed the
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prophet of Galilee whom the scribes and Pharisees had long sought to kill. Some
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said the religious authorities were afraid to molest him; others thought that
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they laid not hands upon him because they had become believers in him. After
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considerable debate one of the crowd stepped forward and asked Jesus, "Why do
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the rulers seek to kill you?" And he replied: "The rulers seek to kill me
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because they resent my teaching about the good news of the kingdom,
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top of page - 1791
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a gospel that sets men free from the burdensome traditions of a formal religion
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of ceremonies which these teachers are determined to uphold at any cost. They
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circumcise in accordance with the law on the Sabbath day, but they would kill
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me because I once on the Sabbath day set free a man held in the bondage of
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affliction. They follow after me on the Sabbath to spy on me but would kill me
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because on another occasion I chose to make a grievously stricken man
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completely whole on the Sabbath day. They seek to kill me because they well
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know that, if you honestly believe and dare to accept my teaching, their system
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of traditional religion will be overthrown, forever destroyed. Thus will they
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be deprived of authority over that to which they have devoted their lives since
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they steadfastly refuse to accept this new and more glorious gospel of the
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kingdom of God. And now do I appeal to every one of you: Judge not according to
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outward appearances but rather judge by the true spirit of these teachings;
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judge righteously."
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Then said another inquirer: "Yes, Teacher, we do look for the Messiah, but when
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he comes, we know that his appearance will be in mystery. We know whence you
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are. You have been among your brethren from the beginning. The deliverer will
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come in power to restore the throne of David's kingdom. Do you really claim to
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be the Messiah?" And Jesus replied: "You claim to know me and to know whence I
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am. I wish your claims were true, for indeed then would you find abundant life
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in that knowledge. But I declare that I have not come to you for myself; I have
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been sent by the Father, and he who sent me is true and faithful. By refusing
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to hear me, you are refusing to receive him who sends me. You, if you will
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receive this gospel, shall come to know him who sent me. I know the Father, for
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I have come from the Father to declare and reveal him to you."
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The agents of the scribes wanted to lay hands upon him, but they feared the
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multitude, for many believed in him. Jesus' work since his baptism had become
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well known to all Jewry, and as many of these people recounted these things,
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they said among themselves: "Even though this teacher is from Galilee, and even
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though he does not meet all of our expectations of the Messiah, we wonder if
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the deliverer, when he does come, will really do anything more wonderful than
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this Jesus of Nazareth has already done."
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When the Pharisees and their agents heard the people talking this way, they
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took counsel with their leaders and decided that something should be done
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forthwith to put a stop to these public appearances of Jesus in the temple
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courts. The leaders of the Jews, in general, were disposed to avoid a clash
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with Jesus, believing that the Roman authorities had promised him immunity.
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They could not otherwise account for his boldness in coming at this time to
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Jerusalem; but the officers of the Sanhedrin did not wholly believe this rumor.
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They reasoned that the Roman rulers would not do such a thing secretly and
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without the knowledge of the highest governing body of the Jewish nation.
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Accordingly, Eber, the proper officer of the Sanhedrin, with two assistants was
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dispatched to arrest Jesus. As Eber made his way toward Jesus, the Master said:
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"Fear not to approach me. Draw near while you listen to my teaching. I know you
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have been sent to apprehend me, but you should understand that nothing will
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befall the Son of Man until his hour comes. You are not arrayed against me; you
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come only to do the bidding of your masters, and even these rulers of the Jews
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verily think they are doing God's service when they secretly seek my
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destruction.
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top of page - 1792
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"I bear none of you ill will. The Father loves you, and therefore do I long for
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your deliverance from the bondage of prejudice and the darkness of tradition. I
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offer you the liberty of life and the joy of salvation. I proclaim the new and
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living way, the deliverance from evil and the breaking of the bondage of sin. I
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have come that you might have life, and have it eternally. You seek to be rid
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of me and my disquieting teachings. If you could only realize that I am to be
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with you only a little while! In just a short time I go to him who sent me into
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this world. And then will many of you diligently seek me, but you shall not
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discover my presence, for where I am about to go you cannot come. But all who
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truly seek to find me shall sometime attain the life that leads to my Father's
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presence."
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Some of the scoffers said among themselves: "Where will this man go that we
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cannot find him? Will he go to live among the Greeks? Will he destroy himself?
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What can he mean when he declares that soon he will depart from us, and that we
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cannot go where he goes?"
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Eber and his assistants refused to arrest Jesus; they returned to their meeting
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place without him. When, therefore, the chief priests and the Pharisees
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upbraided Eber and his assistants because they had not brought Jesus with them,
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Eber only replied: "We feared to arrest him in the midst of the multitude
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because many believe in him. Besides, we never heard a man speak like this man.
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There is something out of the ordinary about this teacher. You would all do
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well to go over to hear him." And when the chief rulers heard these words, they
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were astonished and spoke tauntingly to Eber: "Are you also led astray? Are you
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about to believe in this deceiver? Have you heard that any of our learned men
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or any of the rulers have believed in him? Have any of the scribes or the
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Pharisees been deceived by his clever teachings? How does it come that you are
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influenced by the behavior of this ignorant multitude who know not the law or
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the prophets? Do you not know that such untaught people are accursed?" And then
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answered Eber: "Even so, my masters, but this man speaks to the multitude words
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of mercy and hope. He cheers the downhearted, and his words were comforting
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even to our souls. What can there be wrong in these teachings even though he
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may not be the Messiah of the Scriptures? And even then does not our law
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require fairness? Do we condemn a man before we hear him?" And the chief of the
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Sanhedrin was wroth with Eber and, turning upon him, said: "Have you gone mad?
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Are you by any chance also from Galilee? Search the Scriptures, and you will
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discover that out of Galilee arises no prophet, much less the Messiah."
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The Sanhedrin disbanded in confusion, and Jesus withdrew to Bethany for the
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night.
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3. THE WOMAN TAKEN IN ADULTERY
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It was during this visit to Jerusalem that Jesus dealt with a certain woman of
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evil repute who was brought into his presence by her accusers and his enemies.
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The distorted record you have of this episode would suggest that this woman had
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been brought before Jesus by the scribes and Pharisees, and that Jesus so dealt
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with them as to indicate that these religious leaders of the Jews might
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themselves have been guilty of immorality. Jesus well knew that, while these
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scribes and Pharisees were spiritually blind and intellectually prejudiced by
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their loyalty to tradition, they were to be numbered among the most thoroughly
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moral men of that day and generation.
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top of page - 1793
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What really happened was this: Early the third morning of the feast, as Jesus
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approached the temple, he was met by a group of the hired agents of the
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Sanhedrin who were dragging a woman along with them. As they came near, the
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spokesman said: "Master, this woman was taken in adultery--in the very act.
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Now, the law of Moses commands that we should stone such a woman. What do you
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say should be done with her?"
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It was the plan of Jesus' enemies, if he upheld the law of Moses requiring that
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the self-confessed transgressor be stoned, to involve him in difficulty with
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the Roman rulers, who had denied the Jews the right to inflict the death
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penalty without the approval of a Roman tribunal. If he forbade stoning the
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woman, they would accuse him before the Sanhedrin of setting himself up above
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Moses and the Jewish law. If he remained silent, they would accuse him of
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cowardice. But the Master so managed the situation that the whole plot fell to
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pieces of its own sordid weight.
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This woman, once comely, was the wife of an inferior citizen of Nazareth, a man
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who had been a troublemaker for Jesus throughout his youthful days. The man,
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having married this woman, did most shamefully force her to earn their living
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by making commerce of her body. He had come up to the feast at Jerusalem that
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his wife might thus prostitute her physical charms for financial gain. He had
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entered into a bargain with the hirelings of the Jewish rulers thus to betray
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his own wife in her commercialized vice. And so they came with the woman and
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her companion in transgression for the purpose of ensnaring Jesus into making
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some statement which could be used against him in case of his arrest.
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Jesus, looking over the crowd, saw her husband standing behind the others. He
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knew what sort of man he was and perceived that he was a party to the
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despicable transaction. Jesus first walked around to near where this degenerate
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husband stood and wrote upon the sand a few words which caused him to depart in
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haste. Then he came back before the woman and wrote again upon the ground for
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the benefit of her would-be accusers; and when they read his words, they, too,
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went away, one by one. And when the Master had written in the sand the third
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time, the woman's companion in evil took his departure, so that, when the
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Master raised himself up from this writing, he beheld the woman standing alone
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before him. Jesus said: "Woman, where are your accusers? did no man remain to
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stone you?" And the woman, lifting up her eyes, answered, "No man, Lord." And
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then said Jesus: "I know about you; neither do I condemn you. Go your way in
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peace." And this woman, Hildana, forsook her wicked husband and joined herself
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to the disciples of the kingdom.
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4. THE FEAST OF TABERNACLES
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The presence of people from all of the known world, from Spain to India, made
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the feast of tabernacles an ideal occasion for Jesus for the first time
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publicly to proclaim his full gospel in Jerusalem. At this feast the people
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lived much in the open air, in leafy booths. It was the feast of the harvest
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ingathering, and coming, as it did, in the cool of the autumn months, it was
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more generally attended by the Jews of the world than was the Passover at the
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end of the winter or Pentecost at the beginning of summer. The apostles at last
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beheld their Master making the bold announcement of his mission on earth before
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all the world, as it were.
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top of page - 1794
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This was the feast of feasts, since any sacrifice not made at the other
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festivals could be made at this time. This was the occasion of the reception of
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the temple offerings; it was a combination of vacation pleasures with the
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solemn rites of religious worship. Here was a time of racial rejoicing, mingled
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with sacrifices, Levitical chants, and the solemn blasts of the silvery
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trumpets of the priests. At night the impressive spectacle of the temple and
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its pilgrim throngs was brilliantly illuminated by the great candelabras which
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burned brightly in the court of the women as well as by the glare of scores of
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torches standing about the temple courts. The entire city was gaily decorated
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except the Roman castle of Antonia, which looked down in grim contrast upon
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this festive and worshipful scene. And how the Jews did hate this ever-present
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reminder of the Roman yoke!
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Seventy bullocks were sacrificed during the feast, the symbol of the seventy
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nations of heathendom. The ceremony of the outpouring of the water symbolized
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the outpouring of the divine spirit. This ceremony of the water followed the
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sunrise procession of the priests and Levites. The worshipers passed down the
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steps leading from the court of Israel to the court of the women while
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successive blasts were blown upon the silvery trumpets. And then the faithful
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marched on toward the beautiful gate, which opened upon the court of the
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gentiles. Here they turned about to face westward, to repeat their chants, and
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to continue their march for the symbolic water.
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On the last day of the feast almost four hundred and fifty priests with a
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||
corresponding number of Levites officiated. At daybreak the pilgrims assembled
|
||
from all parts of the city, each carrying in the right hand a sheaf of myrtle,
|
||
willow, and palm branches, while in the left hand each one carried a branch of
|
||
the paradise apple--the citron, or the "forbidden fruit." These pilgrims
|
||
divided into three groups for this early morning ceremony. One band remained at
|
||
the temple to attend the morning sacrifices; another group marched down below
|
||
Jerusalem to near Maza to cut the willow branches for the adornment of the
|
||
sacrificial altar, while the third group formed a procession to march from the
|
||
temple behind the water priest, who, to the sound of the silvery trumpets, bore
|
||
the golden pitcher which was to contain the symbolic water, out through Ophel
|
||
to near Siloam, where was located the fountain gate. After the golden pitcher
|
||
had been filled at the pool of Siloam, the procession marched back to the
|
||
temple, entering by way of the water gate and going directly to the court of
|
||
the priests, where the priest bearing the water pitcher was joined by the
|
||
priest bearing the wine for the drink offering. These two priests then repaired
|
||
to the silver funnels leading to the base of the altar and poured the contents
|
||
of the pitchers therein. The execution of this rite of pouring the wine and the
|
||
water was the signal for the assembled pilgrims to begin the chanting of the
|
||
Psalms from 113 to 118 inclusive, in alternation with the Levites. And as they
|
||
repeated these lines, they would wave their sheaves at the altar. Then followed
|
||
the sacrifices for the day, associated with the repeating of the Psalm for the
|
||
day, the Psalm for the last day of the feast being the eighty-second, beginning
|
||
with the fifth verse.
|
||
|
||
5. SERMON ON THE LIGHT OF THE WORLD
|
||
|
||
On the evening of the next to the last day of the feast, when the scene was
|
||
brilliantly illuminated by the lights of the candelabras and the torches, Jesus
|
||
stood up in the midst of the assembled throng and said:
|
||
|
||
top of page - 1795
|
||
|
||
"I am the light of the world. He who follows me shall not walk in darkness but
|
||
shall have the light of life. Presuming to place me on trial and assuming to
|
||
sit as my judges, you declare that, if I bear witness of myself, my witness
|
||
cannot be true. But never can the creature sit in judgment on the Creator. Even
|
||
if I do bear witness about myself, my witness is everlastingly true, for I know
|
||
whence I came, who I am, and whither I go. You who would kill the Son of Man
|
||
know not whence I came, who I am, or whither I go. You judge only by the
|
||
appearances of the flesh; you do not perceive the realities of the spirit. I
|
||
judge no man, not even my archenemy. But if I should choose to judge, my
|
||
judgment would be true and righteous, for I would judge not alone but in
|
||
association with my Father, who sent me into the world, and who is the source
|
||
of all true judgment. You even allow that the witness of two reliable persons
|
||
may be accepted--well, then, I bear witness of these truths; so also does my
|
||
Father in heaven. And when I told you this yesterday, in your darkness you
|
||
asked me, `Where is your Father?' Truly, you know neither me nor my Father, for
|
||
if you had known me, you would also have known the Father.
|
||
|
||
"I have already told you that I am going away, and that you will seek me and
|
||
not find me, for where I am going you cannot come. You who would reject this
|
||
light are from beneath; I am from above. You who prefer to sit in darkness are
|
||
of this world; I am not of this world, and I live in the eternal light of the
|
||
Father of lights. You all have had abundant opportunity to learn who I am, but
|
||
you shall have still other evidence confirming the identity of the Son of Man.
|
||
I am the light of life, and every one who deliberately and with understanding
|
||
rejects this saving light shall die in his sins. Much I have to tell you, but
|
||
you are unable to receive my words. However, he who sent me is true and
|
||
faithful; my Father loves even his erring children. And all that my Father has
|
||
spoken I also proclaim to the world.
|
||
|
||
"When the Son of Man is lifted up, then shall you all know that I am he, and
|
||
that I have done nothing of myself but only as the Father has taught me. I
|
||
speak these words to you and to your children. And he who sent me is even now
|
||
with me; he has not left me alone, for I do always that which is pleasing in
|
||
his sight."
|
||
|
||
As Jesus thus taught the pilgrims in the temple courts, many believed. And no
|
||
man dared to lay hands upon him.
|
||
|
||
6. DISCOURSE ON THE WATER OF LIFE
|
||
|
||
On the last day, the great day of the feast, as the procession from the pool of
|
||
Siloam passed through the temple courts, and just after the water and the wine
|
||
had been poured down upon the altar by the priests, Jesus, standing among the
|
||
pilgrims, said: "If any man thirst, let him come to me and drink. From the
|
||
Father above I bring to this world the water of life. He who believes me shall
|
||
be filled with the spirit which this water represents, for even the Scriptures
|
||
have said, `Out of him shall flow rivers of living waters.' When the Son of Man
|
||
has finished his work on earth, there shall be poured out upon all flesh the
|
||
living Spirit of Truth. Those who receive this spirit shall never know
|
||
spiritual thirst."
|
||
|
||
Jesus did not interrupt the service to speak these words. He addressed the
|
||
worshipers immediately after the chanting of the Hallel, the responsive reading
|
||
of the Psalms accompanied by waving of the branches before the altar. Just here
|
||
was a pause while the sacrifices were being prepared, and it was at this time
|
||
that
|
||
|
||
top of page - 1796
|
||
|
||
the pilgrims heard the fascinating voice of the Master declare that he was the
|
||
giver of living water to every spirit-thirsting soul.
|
||
|
||
At the conclusion of this early morning service Jesus continued to teach the
|
||
multitude, saying: "Have you not read in the Scripture: `Behold, as the waters
|
||
are poured out upon the dry ground and spread over the parched soil, so will I
|
||
give the spirit of holiness to be poured out upon your children for a blessing
|
||
even to your children's children'? Why will you thirst for the ministry of the
|
||
spirit while you seek to water your souls with the traditions of men, poured
|
||
from the broken pitchers of ceremonial service? That which you see going on
|
||
about this temple is the way in which your fathers sought to symbolize the
|
||
bestowal of the divine spirit upon the children of faith, and you have done
|
||
well to perpetuate these symbols, even down to this day. But now has come to
|
||
this generation the revelation of the Father of spirits through the bestowal of
|
||
his Son, and all of this will certainly be followed by the bestowal of the
|
||
spirit of the Father and the Son upon the children of men. To every one who has
|
||
faith shall this bestowal of the spirit become the true teacher of the way
|
||
which leads to life everlasting, to the true waters of life in the kingdom of
|
||
heaven on earth and in the Father's Paradise over there."
|
||
|
||
And Jesus continued to answer the questions of both the multitude and the
|
||
Pharisees. Some thought he was a prophet; some believed him to be the Messiah;
|
||
others said he could not be the Christ, seeing that he came from Galilee, and
|
||
that the Messiah must restore David's throne. Still they dared not arrest him.
|
||
|
||
7. THE DISCOURSE ON SPIRITUAL FREEDOM
|
||
|
||
On the afternoon of the last day of the feast and after the apostles had failed
|
||
in their efforts to persuade him to flee from Jerusalem, Jesus again went into
|
||
the temple to teach. Finding a large company of believers assembled in
|
||
Solomon's Porch, he spoke to them, saying:
|
||
|
||
"If my words abide in you and you are minded to do the will of my Father, then
|
||
are you truly my disciples. You shall know the truth, and the truth shall make
|
||
you free. I know how you will answer me: We are the children of Abraham, and we
|
||
are in bondage to none; how then shall we be made free? Even so, I do not speak
|
||
of outward subjection to another's rule; I refer to the liberties of the soul.
|
||
Verily, verily, I say to you, everyone who commits sin is the bondservant of
|
||
sin. And you know that the bondservant is not likely to abide forever in the
|
||
master's house. You also know that the son does remain in his father's house.
|
||
If, therefore, the Son shall make you free, shall make you sons, you shall be
|
||
free indeed.
|
||
|
||
"I know that you are Abraham's seed, yet your leaders seek to kill me because
|
||
my word has not been allowed to have its transforming influence in their
|
||
hearts. Their souls are sealed by prejudice and blinded by the pride of
|
||
revenge. I declare to you the truth which the eternal Father shows me, while
|
||
these deluded teachers seek to do the things which they have learned only from
|
||
their temporal fathers. And when you reply that Abraham is your father, then do
|
||
I tell you that, if you were the children of Abraham, you would do the works of
|
||
Abraham. Some of you believe my teaching, but others seek to destroy me because
|
||
I have told you the truth which I received from God. But Abraham did not so
|
||
treat the truth of God. I perceive that some among you are determined
|
||
|
||
top of page - 1797
|
||
|
||
to do the works of the evil one. If God were your Father, you would know me and
|
||
love the truth which I reveal. Will you not see that I come forth from the
|
||
Father, that I am sent by God, that I am not doing this work of myself? Why do
|
||
you not understand my words? Is it because you have chosen to become the
|
||
children of evil? If you are the children of darkness, you will hardly walk in
|
||
the light of the truth which I reveal. The children of evil follow only in the
|
||
ways of their father, who was a deceiver and stood not for the truth because
|
||
there came to be no truth in him. But now comes the Son of Man speaking and
|
||
living the truth, and many of you refuse to believe.
|
||
|
||
"Which of you convicts me of sin? If I, then, proclaim and live the truth shown
|
||
me by the Father, why do you not believe? He who is of God hears gladly the
|
||
words of God; for this cause many of you hear not my words, because you are not
|
||
of God. Your teachers have even presumed to say that I do my works by the power
|
||
of the prince of devils. One near by has just said that I have a devil, that I
|
||
am a child of the devil. But all of you who deal honestly with your own souls
|
||
know full well that I am not a devil. You know that I honor the Father even
|
||
while you would dishonor me. I seek not my own glory, only the glory of my
|
||
Paradise Father. And I do not judge you, for there is one who judges for me.
|
||
|
||
"Verily, verily, I say to you who believe the gospel that, if a man will keep
|
||
this word of truth alive in his heart, he shall never taste death. And now just
|
||
at my side a scribe says this statement proves that I have a devil, seeing that
|
||
Abraham is dead, also the prophets. And he asks: `Are you so much greater than
|
||
Abraham and the prophets that you dare to stand here and say that whoso keeps
|
||
your word shall not taste death? Who do you claim to be that you dare to utter
|
||
such blasphemies?' And I say to all such that, if I glorify myself, my glory is
|
||
as nothing. But it is the Father who shall glorify me, even the same Father
|
||
whom you call God. But you have failed to know this your God and my Father, and
|
||
I have come to bring you together; to show you how to become truly the sons of
|
||
God. Though you know not the Father, I truly know him. Even Abraham rejoiced to
|
||
see my day, and by faith he saw it and was glad."
|
||
|
||
When the unbelieving Jews and the agents of the Sanhedrin who had gathered
|
||
about by this time heard these words, they raised a tumult, shouting: "You are
|
||
not fifty years of age, and yet you talk about seeing Abraham; you are a child
|
||
of the devil!" Jesus was unable to continue the discourse. He only said as he
|
||
departed, "Verily, verily, I say to you, before Abraham was, I am." Many of the
|
||
unbelievers rushed forth for stones to cast at him, and the agents of the
|
||
Sanhedrin sought to place him under arrest, but the Master quickly made his way
|
||
through the temple corridors and escaped to a secret meeting place near Bethany
|
||
where Martha, Mary, and Lazarus awaited him.
|
||
|
||
8. THE VISIT WITH MARTHA AND MARY
|
||
|
||
It had been arranged that Jesus should lodge with Lazarus and his sisters at a
|
||
friend's house, while the apostles were scattered here and there in small
|
||
groups, these precautions being taken because the Jewish authorities were again
|
||
becoming bold with their plans to arrest him.
|
||
|
||
For years it had been the custom for these three to drop everything and listen
|
||
to Jesus' teaching whenever he chanced to visit them. With the loss of their
|
||
parents, Martha had assumed the responsibilities of the home life, and so on
|
||
this
|
||
|
||
top of page - 1798
|
||
|
||
occasion, while Lazarus and Mary sat at Jesus' feet drinking in his refreshing
|
||
teaching, Martha made ready to serve the evening meal. It should be explained
|
||
that Martha was unnecessarily distracted by numerous needless tasks, and that
|
||
she was cumbered by many trivial cares; that was her disposition.
|
||
|
||
As Martha busied herself with all these supposed duties, she was perturbed
|
||
because Mary did nothing to help. Therefore she went to Jesus and said:
|
||
"Master, do you not care that my sister has left me alone to do all of the
|
||
serving? Will you not bid her to come and help me?" Jesus answered: "Martha,
|
||
Martha, why are you always anxious about so many things and troubled by so many
|
||
trifles? Only one thing is really worth while, and since Mary has chosen this
|
||
good and needful part, I shall not take it away from her. But when will both of
|
||
you learn to live as I have taught you: both serving in co-operation and both
|
||
refreshing your souls in unison? Can you not learn that there is a time for
|
||
everything--that the lesser matters of life should give way before the greater
|
||
things of the heavenly kingdom?"
|
||
|
||
9. AT BETHLEHEM WITH ABNER
|
||
|
||
Throughout the week that followed the feast of tabernacles, scores of believers
|
||
forgathered at Bethany and received instruction from the twelve apostles. The
|
||
Sanhedrin made no effort to molest these gatherings since Jesus was not
|
||
present; he was throughout this time working with Abner and his associates in
|
||
Bethlehem. The day following the close of the feast, Jesus had departed for
|
||
Bethany, and he did not again teach in the temple during this visit to
|
||
Jerusalem.
|
||
|
||
At this time, Abner was making his headquarters at Bethlehem, and from that
|
||
center many workers had been sent to the cities of Judea and southern Samaria
|
||
and even to Alexandria. Within a few days of his arrival, Jesus and Abner
|
||
completed the arrangements for the consolidation of the work of the two groups
|
||
of apostles.
|
||
|
||
Throughout his visit to the feast of tabernacles, Jesus had divided his time
|
||
about equally between Bethany and Bethlehem. At Bethany he spent considerable
|
||
time with his apostles; at Bethlehem he gave much instruction to Abner and the
|
||
other former apostles of John. And it was this intimate contact that finally
|
||
led them to believe in him. These former apostles of John the Baptist were
|
||
influenced by the courage he displayed in his public teaching in Jerusalem as
|
||
well as by the sympathetic understanding they experienced in his private
|
||
teaching at Bethlehem. These influences finally and fully won over each of
|
||
Abner's associates to a wholehearted acceptance of the kingdom and all that
|
||
such a step implied.
|
||
|
||
Before leaving Bethlehem for the last time, the Master made arrangements for
|
||
them all to join him in the united effort which was to precede the ending of
|
||
his earth career in the flesh. It was agreed that Abner and his associates were
|
||
to join Jesus and the twelve in the near future at Magadan Park.
|
||
|
||
In accordance with this understanding, early in November Abner and his eleven
|
||
fellows cast their lot with Jesus and the twelve and labored with them as one
|
||
organization right on down to the crucifixion.
|
||
|
||
In the latter part of October Jesus and the twelve withdrew from the immediate
|
||
vicinity of Jerusalem. On Sunday, October 30, Jesus and his associates left the
|
||
city of Ephraim, where he had been resting in seclusion for a few days,
|
||
|
||
top of page - 1799
|
||
|
||
and, going by the west Jordan highway directly to Magadan Park, arrived late on
|
||
the afternoon of Wednesday, November 2.
|
||
|
||
The apostles were greatly relieved to have the Master back on friendly soil; no
|
||
more did they urge him to go up to Jerusalem to proclaim the gospel of the
|
||
kingdom.
|
||
|
||
top of page - 1800
|
||
|
||
--------------------------------------------------------------------------------
|
||
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
|
||
|
||
<EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD>Ŀ
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