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663 lines
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Plaintext
Urantia Book Paper 171 On The Way To Jerusalem
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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 171 On The Way To Jerusalem
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Introduction
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THE day after the memorable sermon on "The Kingdom of Heaven," Jesus announced
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that on the following day he and the apostles would depart for the Passover at
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Jerusalem, visiting numerous cities in southern Perea on the way.
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The address on the kingdom and the announcement that he was going to the
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Passover set all his followers to thinking that he was going up to Jerusalem to
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inaugurate the temporal kingdom of Jewish supremacy. No matter what Jesus said
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about the nonmaterial character of the kingdom, he could not wholly remove from
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the minds of his Jewish hearers the idea that the Messiah was to establish some
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kind of nationalistic government with headquarters at Jerusalem.
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What Jesus said in his Sabbath sermon only tended to confuse the majority of
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his followers; very few were enlightened by the Master's discourse. The leaders
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understood something of his teachings regarding the inner kingdom, "the kingdom
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of heaven within you," but they also knew that he had spoken about another and
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future kingdom, and it was this kingdom they believed he was now going up to
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Jerusalem to establish. When they were disappointed in this expectation, when
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he was rejected by the Jews, and later on, when Jerusalem was literally
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destroyed, they still clung to this hope, sincerely believing that the Master
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would soon return to the world in great power and majestic glory to establish
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the promised kingdom.
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It was on this Sunday afternoon that Salome the mother of James and John
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Zebedee came to Jesus with her two apostle sons and, in the manner of
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approaching an Oriental potentate, sought to have Jesus promise in advance to
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grant whatever request she might make. But the Master would not promise;
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instead, he asked her, "What do you want me to do for you?" Then answered
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Salome: "Master, now that you are going up to Jerusalem to establish the
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kingdom, I would ask you in advance to promise me that these my sons shall have
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honor with you, the one to sit on your right hand and the other to sit on your
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left hand in your kingdom."
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When Jesus heard Salome's request, he said: "Woman, you know not what you ask."
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And then, looking straight into the eyes of the two honor-seeking apostles, he
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said: "Because I have long known and loved you; because I have even lived in
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your mother's house; because Andrew has assigned you to be with me at all
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times; therefore do you permit your mother to come to me secretly, making this
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unseemly request. But let me ask you: Are you able to drink the cup I am about
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to drink?" And without a moment for thought, James and John answered, "Yes,
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Master, we are able." Said Jesus: "I am saddened that you know not why we go up
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to Jerusalem; I am grieved that you understand not
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top of page - 1868
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the nature of my kingdom; I am disappointed that you bring your mother to make
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this request of me; but I know you love me in your hearts; therefore I declare
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that you shall indeed drink of my cup of bitterness and share in my
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humiliation, but to sit on my right hand and on my left hand is not mine to
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give. Such honors are reserved for those who have been designated by my
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Father."
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By this time someone had carried word of this conference to Peter and the other
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apostles, and they were highly indignant that James and John would seek to be
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preferred before them, and that they would secretly go with their mother to
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make such a request. When they fell to arguing among themselves, Jesus called
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them all together and said: "You well understand how the rulers of the gentiles
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lord it over their subjects, and how those who are great exercise authority.
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But it shall not be so in the kingdom of heaven. Whosoever would be great among
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you, let him first become your servant. He who would be first in the kingdom,
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let him become your minister. I declare to you that the Son of Man came not to
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be ministered to but to minister; and I now go up to Jerusalem to lay down my
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life in the doing of the Father's will and in the service of my brethren." When
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the apostles heard these words, they withdrew by themselves to pray. That
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evening, in response to the labors of Peter, James and John made suitable
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apologies to the ten and were restored to the good graces of their brethren.
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In asking for places on the right hand and on the left hand of Jesus at
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Jerusalem, the sons of Zebedee little realized that in less than one month
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their beloved teacher would be hanging on a Roman cross with a dying thief on
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one side and another transgressor on the other side. And their mother, who was
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present at the crucifixion, well remembered the foolish request she had made of
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Jesus at Pella regarding the honors she so unwisely sought for her apostle
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sons.
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1. THE DEPARTURE FROM PELLA
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On the forenoon of Monday, March 13, Jesus and his twelve apostles took final
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leave of the Pella encampment, starting south on their tour of the cities of
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southern Perea, where Abner's associates were at work. They spent more than two
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weeks visiting among the seventy and then went directly to Jerusalem for the
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Passover.
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When the Master left Pella, the disciples encamped with the apostles, about one
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thousand in number, followed after him. About one half of this group left him
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at the Jordan ford on the road to Jericho when they learned he was going over
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to Heshbon, and after he had preached the sermon on "Counting the Cost." They
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went on up to Jerusalem, while the other half followed him for two weeks,
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visiting the towns in southern Perea.
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In a general way, most of Jesus' immediate followers understood that the camp
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at Pella had been abandoned, but they really thought this indicated that their
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Master at last intended to go to Jerusalem and lay claim to David's throne. A
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large majority of his followers never were able to grasp any other concept of
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the kingdom of heaven; no matter what he taught them, they would not give up
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this Jewish idea of the kingdom.
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Acting on the instructions of the Apostle Andrew, David Zebedee closed the
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visitors' camp at Pella on Wednesday, March 15. At this time almost four
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thousand visitors were in residence, and this does not include the one thousand
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and more persons who sojourned with the apostles at what was known as the
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teach-
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top of page - 1869
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ers' camp, and who went south with Jesus and the twelve. Much as David disliked
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to do it, he sold the entire equipment to numerous buyers and proceeded with
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the funds to Jerusalem, subsequently turning the money over to Judas Iscariot.
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David was present in Jerusalem during the tragic last week, taking his mother
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back with him to Bethsaida after the crucifixion. While awaiting Jesus and the
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apostles, David stopped with Lazarus at Bethany and became tremendously
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agitated by the manner in which the Pharisees had begun to persecute and harass
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him since his resurrection. Andrew had directed David to discontinue the
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messenger service; and this was construed by all as an indication of the early
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establishment of the kingdom at Jerusalem. David found himself without a job,
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and he had about decided to become the self-appointed defender of Lazarus when
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presently the object of his indignant solicitude fled in haste to Philadelphia.
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Accordingly, sometime after the resurrection and also after the death of his
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mother, David betook himself to Philadelphia, having first assisted Martha and
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Mary in disposing of their real estate; and there, in association with Abner
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and Lazarus, he spent the remainder of his life, becoming the financial
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overseer of all those large interests of the kingdom which had their center at
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Philadelphia during the lifetime of Abner.
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Within a short time after the destruction of Jerusalem, Antioch became the
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headquarters of Pauline Christianity, while Philadelphia remained the center of
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the Abnerian kingdom of heaven. From Antioch the Pauline version of the
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teachings of Jesus and about Jesus spread to all the Western world; from
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Philadelphia the missionaries of the Abnerian version of the kingdom of heaven
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spread throughout Mesopotamia and Arabia until the later times when these
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uncompromising emissaries of the teachings of Jesus were overwhelmed by the
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sudden rise of Islam.
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2. ON COUNTING THE COST
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When Jesus and the company of almost one thousand followers arrived at the
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Bethany ford of the Jordan sometimes called Bethabara, his disciples began to
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realize that he was not going directly to Jerusalem. While they hesitated and
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debated among themselves, Jesus climbed upon a huge stone and delivered that
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discourse which has become known as "Counting the Cost." The Master said:
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"You who would follow after me from this time on, must be willing to pay the
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price of wholehearted dedication to the doing of my Father's will. If you would
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be my disciples, you must be willing to forsake father, mother, wife, children,
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brothers, and sisters. If any one of you would now be my disciple, you must be
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willing to give up even your life just as the Son of Man is about to offer up
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his life for the completion of the mission of doing the Father's will on earth
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and in the flesh.
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"If you are not willing to pay the full price, you can hardly be my disciple.
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Before you go further, you should each sit down and count the cost of being my
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disciple. Which one of you would undertake to build a watchtower on your lands
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without first sitting down to count up the cost to see whether you had money
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enough to complete it? If you fail thus to reckon the cost, after you have laid
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the foundation, you may discover that you are unable to finish that which you
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have begun, and therefore will all your neighbors mock you, saying, `Behold,
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this
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top of page - 1870
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man began to build but was unable to finish his work.' Again, what king, when
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he prepares to make war upon another king, does not first sit down and take
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counsel as to whether he will be able, with ten thousand men, to meet him who
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comes against him with twenty thousand? If the king cannot afford to meet his
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enemy because he is unprepared, he sends an embassy to this other king, even
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when he is yet a great way off, asking for terms of peace.
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"Now, then, must each of you sit down and count the cost of being my disciple.
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From now on you will not be able to follow after us, listening to the teaching
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and beholding the works; you will be required to face bitter persecutions and
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to bear witness for this gospel in the face of crushing disappointment. If you
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are unwilling to renounce all that you are and to dedicate all that you have,
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then are you unworthy to be my disciple. If you have already conquered yourself
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within your own heart, you need have no fear of that outward victory which you
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must presently gain when the Son of Man is rejected by the chief priests and
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the Sadducees and is given into the hands of mocking unbelievers.
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"Now should you examine yourself to find out your motive for being my disciple.
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If you seek honor and glory, if you are worldly minded, you are like the salt
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when it has lost its savor. And when that which is valued for its saltiness has
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lost its savor, wherewith shall it be seasoned? Such a condiment is useless; it
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is fit only to be cast out among the refuse. Now have I warned you to turn back
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to your homes in peace if you are not willing to drink with me the cup which is
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being prepared. Again and again have I told you that my kingdom is not of this
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world, but you will not believe me. He who has ears to hear let him hear what I
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say."
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Immediately after speaking these words, Jesus, leading the twelve, started off
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on the way to Heshbon, followed by about five hundred. After a brief delay the
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other half of the multitude went on up to Jerusalem. His apostles, together
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with the leading disciples, thought much about these words, but still they
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clung to the belief that, after this brief period of adversity and trial, the
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kingdom would certainly be set up somewhat in accordance with their
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long-cherished hopes.
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3. THE PEREAN TOUR
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For more than two weeks Jesus and the twelve, followed by a crowd of several
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hundred disciples, journeyed about in southern Perea, visiting all of the towns
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wherein the seventy labored. Many gentiles lived in this region, and since few
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were going up to the Passover feast at Jerusalem, the messengers of the kingdom
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went right on with their work of teaching and preaching.
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Jesus met Abner at Heshbon, and Andrew directed that the labors of the seventy
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should not be interrupted by the Passover feast; Jesus advised that the
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messengers should go forward with their work in complete disregard of what was
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about to happen at Jerusalem. He also counseled Abner to permit the women's
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corps, at least such as desired, to go to Jerusalem for the Passover. And this
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was the last time Abner ever saw Jesus in the flesh. His farewell to Abner was:
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"My son, I know you will be true to the kingdom, and I pray the Father to grant
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you wisdom that you may love and understand your brethren."
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As they traveled from city to city, large numbers of their followers deserted
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to go on to Jerusalem so that, by the time Jesus started for the Passover, the
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number of those who followed along with him day by day had dwindled to less
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than two hundred.
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top of page - 1871
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The apostles understood that Jesus was going to Jerusalem for the Passover.
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They knew that the Sanhedrin had broadcast a message to all Israel that he had
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been condemned to die and directing that anyone knowing his whereabouts should
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inform the Sanhedrin; and yet, despite all this, they were not so alarmed as
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they had been when he had announced to them in Philadelphia that he was going
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to Bethany to see Lazarus. This change of attitude from that of intense fear to
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a state of hushed expectancy was mostly because of Lazarus's resurrection. They
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had reached the conclusion that Jesus might, in an emergency, assert his divine
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power and put to shame his enemies. This hope, coupled with their more profound
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and mature faith in the spiritual supremacy of their Master, accounted for the
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outward courage displayed by his immediate followers, who now made ready to
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follow him into Jerusalem in the very face of the open declaration of the
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Sanhedrin that he must die.
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The majority of the apostles and many of his inner disciples did not believe it
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possible for Jesus to die; they, believing that he was "the resurrection and
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the life," regarded him as immortal and already triumphant over death.
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4. TEACHING AT LIVIAS
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On Wednesday evening, March 29, Jesus and his followers encamped at Livias on
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their way to Jerusalem, after having completed their tour of the cities of
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southern Perea. It was during this night at Livias that Simon Zelotes and Simon
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Peter, having conspired to have delivered into their hands at this place more
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than one hundred swords, received and distributed these arms to all who would
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accept them and wear them concealed beneath their cloaks. Simon Peter was still
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wearing his sword on the night of the Master's betrayal in the garden.
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Early on Thursday morning before the others were awake, Jesus called Andrew and
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said: "Awaken your brethren! I have something to say to them." Jesus knew about
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the swords and which of his apostles had received and were wearing these
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weapons, but he never disclosed to them that he knew such things. When Andrew
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had aroused his associates, and they had assembled off by themselves, Jesus
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said: "My children, you have been with me a long while, and I have taught you
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much that is needful for this time, but I would now warn you not to put your
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trust in the uncertainties of the flesh nor in the frailties of man's defense
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against the trials and testing which lie ahead of us. I have called you apart
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here by yourselves that I may once more plainly tell you that we are going up
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to Jerusalem, where you know the Son of Man has already been condemned to
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death. Again am I telling you that the Son of Man will be delivered into the
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hands of the chief priests and the religious rulers; that they will condemn him
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and then deliver him into the hands of the gentiles. And so will they mock the
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Son of Man, even spit upon him and scourge him, and they will deliver him up to
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death. And when they kill the Son of Man, be not dismayed, for I declare that
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on the third day he shall rise. Take heed to yourselves and remember that I
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have forewarned you."
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Again were the apostles amazed, stunned; but they could not bring themselves to
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regard his words as literal; they could not comprehend that the Master meant
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just what he said. They were so blinded by their persistent belief in the
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temporal kingdom on earth, with headquarters at Jerusalem, that they simply
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could not--would not--permit themselves to accept Jesus' words as literal. They
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pondered all that day as to what the Master could mean by such
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top of page - 1872
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strange pronouncements. But none of them dared to ask him a question concerning
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these statements. Not until after his death did these bewildered apostles wake
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up to the realization that the Master had spoken to them plainly and directly
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in anticipation of his crucifixion.
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It was here at Livias, just after breakfast, that certain friendly Pharisees
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came to Jesus and said: "Flee in haste from these parts, for Herod, just as he
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sought John, now seeks to kill you. He fears an uprising of the people and has
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decided to kill you. We bring you this warning that you may escape."
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And this was partly true. The resurrection of Lazarus frightened and alarmed
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Herod, and knowing that the Sanhedrin had dared to condemn Jesus, even in
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advance of a trial, Herod made up his mind either to kill Jesus or to drive him
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out of his domains. He really desired to do the latter since he so feared him
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that he hoped he would not be compelled to execute him.
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When Jesus heard what the Pharisees had to say, he replied: "I well know about
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Herod and his fear of this gospel of the kingdom. But, mistake not, he would
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much prefer that the Son of Man go up to Jerusalem to suffer and die at the
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hands of the chief priests; he is not anxious, having stained his hands with
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the blood of John, to become responsible for the death of the Son of Man. Go
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you and tell that fox that the Son of Man preaches in Perea today, tomorrow
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goes into Judea, and after a few days, will be perfected in his mission on
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earth and prepared to ascend to the Father."
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Then turning to his apostles, Jesus said: "From olden times the prophets have
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perished in Jerusalem, and it is only befitting that the Son of Man should go
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up to the city of the Father's house to be offered up as the price of human
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bigotry and as the result of religious prejudice and spiritual blindness. O
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Jerusalem, Jerusalem, which kills the prophets and stones the teachers of
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truth! How often would I have gathered your children together even as a hen
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gathers her own brood under her wings, but you would not let me do it! Behold,
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your house is about to be left to you desolate! You will many times desire to
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see me, but you shall not. You will then seek but not find me." And when he had
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spoken, he turned to those around him and said: "Nevertheless, let us go up to
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Jerusalem to attend the Passover and do that which becomes us in fulfilling the
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will of the Father in heaven."
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It was a confused and bewildered group of believers who this day followed Jesus
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into Jericho. The apostles could discern only the certain note of final triumph
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in Jesus' declarations regarding the kingdom; they just could not bring
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themselves to that place where they were willing to grasp the warnings of the
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impending setback. When Jesus spoke of "rising on the third day," they seized
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upon this statement as signifying a sure triumph of the kingdom immediately
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following an unpleasant preliminary skirmish with the Jewish religious leaders.
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The "third day" was a common Jewish expression signifying "presently" or "soon
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thereafter." When Jesus spoke of "rising," they thought he referred to the
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"rising of the kingdom."
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Jesus had been accepted by these believers as the Messiah, and the Jews knew
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little or nothing about a suffering Messiah. They did not understand that Jesus
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was to accomplish many things by his death which could never have been achieved
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by his life. While it was the resurrection of Lazarus that nerved the apostles
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to enter Jerusalem, it was the memory of the transfiguration that sustained the
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Master at this trying period of his bestowal.
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top of page - 1873
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5. THE BLIND MAN AT JERICHO
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Late on the afternoon of Thursday, March 30, Jesus and his apostles, at the
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head of a band of about two hundred followers, approached the walls of Jericho.
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As they came near the gate of the city, they encountered a throng of beggars,
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among them one Bartimeus, an elderly man who had been blind from his youth.
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This blind beggar had heard much about Jesus and knew all about his healing of
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the blind Josiah at Jerusalem. He had not known of Jesus' last visit to Jericho
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until he had gone on to Bethany. Bartimeus had resolved that he would never
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again allow Jesus to visit Jericho without appealing to him for the restoration
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of his sight.
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News of Jesus' approach had been heralded throughout Jericho, and hundreds of
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the inhabitants flocked forth to meet him. When this great crowd came back
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escorting the Master into the city, Bartimeus, hearing the heavy tramping of
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the multitude, knew that something unusual was happening, and so he asked those
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standing near him what was going on. And one of the beggars replied, "Jesus of
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Nazareth is passing by." When Bartimeus heard that Jesus was near, he lifted up
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his voice and began to cry aloud, "Jesus, Jesus, have mercy upon me!" And as he
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continued to cry louder and louder, some of those near to Jesus went over and
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rebuked him, requesting him to hold his peace; but it was of no avail; he cried
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only the more and the louder.
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When Jesus heard the blind man crying out, he stood still. And when he saw him,
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he said to his friends, "Bring the man to me." And then they went over to
|
||
Bartimeus, saying: "Be of good cheer; come with us, for the Master calls for
|
||
you." When Bartimeus heard these words, he threw aside his cloak, springing
|
||
forward toward the center of the road, while those near by guided him to Jesus.
|
||
Addressing Bartimeus, Jesus said: "What do you want me to do for you?" Then
|
||
answered the blind man, "I would have my sight restored." And when Jesus heard
|
||
this request and saw his faith, he said: "You shall receive your sight; go your
|
||
way; your faith has made you whole." Immediately he received his sight, and he
|
||
remained near Jesus, glorifying God, until the Master started on the next day
|
||
for Jerusalem, and then he went before the multitude declaring to all how his
|
||
sight had been restored in Jericho.
|
||
|
||
6. THE VISIT TO ZACCHEUS
|
||
|
||
When the Master's procession entered Jericho, it was nearing sundown, and he
|
||
was minded to abide there for the night. As Jesus passed by the customs house,
|
||
Zaccheus the chief publican, or tax collector, happened to be present, and he
|
||
much desired to see Jesus. This chief publican was very rich and had heard much
|
||
about this prophet of Galilee. He had resolved that he would see what sort of a
|
||
man Jesus was the next time he chanced to visit Jericho; accordingly, Zaccheus
|
||
sought to press through the crowd, but it was too great, and being short of
|
||
stature, he could not see over their heads. And so the chief publican followed
|
||
on with the crowd until they came near the center of the city and not far from
|
||
where he lived. When he saw that he would be unable to penetrate the crowd, and
|
||
thinking that Jesus might be going right on through the city without stopping,
|
||
he ran on ahead and climbed up into a sycamore tree whose spreading branches
|
||
overhung the roadway. He knew that in this way he could obtain a good view of
|
||
|
||
top of page - 1874
|
||
|
||
the Master as he passed by. And he was not disappointed, for, as Jesus passed
|
||
by, he stopped and, looking up at Zaccheus, said: "Make haste, Zaccheus, and
|
||
come down, for tonight I must abide at your house." And when Zaccheus heard
|
||
these astonishing words, he almost fell out of the tree in his haste to get
|
||
down, and going up to Jesus, he expressed great joy that the Master should be
|
||
willing to stop at his house.
|
||
|
||
They went at once to the home of Zaccheus, and those who lived in Jericho were
|
||
much surprised that Jesus would consent to abide with the chief publican. Even
|
||
while the Master and his apostles lingered with Zaccheus before the door of his
|
||
house, one of the Jericho Pharisees, standing near by, said: "You see how this
|
||
man has gone to lodge with a sinner, an apostate son of Abraham who is an
|
||
extortioner and a robber of his own people." And when Jesus heard this, he
|
||
looked down at Zaccheus and smiled. Then Zaccheus stood upon a stool and said:
|
||
"Men of Jericho, hear me! I may be a publican and a sinner, but the great
|
||
Teacher has come to abide in my house; and before he goes in, I tell you that I
|
||
am going to bestow one half of all my goods upon the poor, and beginning
|
||
tomorrow, if I have wrongfully exacted aught from any man, I will restore
|
||
fourfold. I am going to seek salvation with all my heart and learn to do
|
||
righteousness in the sight of God."
|
||
|
||
When Zaccheus had ceased speaking, Jesus said: "Today has salvation come to
|
||
this home, and you have become indeed a son of Abraham." And turning to the
|
||
crowd assembled about them, Jesus said: "And marvel not at what I say nor take
|
||
offense at what we do, for I have all along declared that the Son of Man has
|
||
come to seek and to save that which is lost."
|
||
|
||
They lodged with Zaccheus for the night. On the morrow they arose and made
|
||
their way up the "road of robbers" to Bethany on their way to the Passover at
|
||
Jerusalem.
|
||
|
||
7. "AS JESUS PASSED BY"
|
||
|
||
Jesus spread good cheer everywhere he went. He was full of grace and truth. His
|
||
associates never ceased to wonder at the gracious words that proceeded out of
|
||
his mouth. You can cultivate gracefulness, but graciousness is the aroma of
|
||
friendliness which emanates from a love-saturated soul.
|
||
|
||
Goodness always compels respect, but when it is devoid of grace, it often
|
||
repels affection. Goodness is universally attractive only when it is gracious.
|
||
Goodness is effective only when it is attractive.
|
||
|
||
Jesus really understood men; therefore could he manifest genuine sympathy and
|
||
show sincere compassion. But he seldom indulged in pity. While his compassion
|
||
was boundless, his sympathy was practical, personal, and constructive. Never
|
||
did his familiarity with suffering breed indifference, and he was able to
|
||
minister to distressed souls without increasing their self-pity.
|
||
|
||
Jesus could help men so much because he loved them so sincerely. He truly loved
|
||
each man, each woman, and each child. He could be such a true friend because of
|
||
his remarkable insight--he knew so fully what was in the heart and in the mind
|
||
of man. He was an interested and keen observer. He was an expert in the
|
||
comprehension of human need, clever in detecting human longings.
|
||
|
||
Jesus was never in a hurry. He had time to comfort his fellow men "as he passed
|
||
by." And he always made his friends feel at ease. He was a charming listener.
|
||
He never engaged in the meddlesome probing of the souls of his asso-
|
||
|
||
top of page - 1875
|
||
|
||
ciates. As he comforted hungry minds and ministered to thirsty souls, the
|
||
recipients of his mercy did not so much feel that they were confessing to him
|
||
as that they were conferring with him. They had unbounded confidence in him
|
||
because they saw he had so much faith in them.
|
||
|
||
He never seemed to be curious about people, and he never manifested a desire to
|
||
direct, manage, or follow them up. He inspired profound self-confidence and
|
||
robust courage in all who enjoyed his association. When he smiled on a man,
|
||
that mortal experienced increased capacity for solving his manifold problems.
|
||
|
||
Jesus loved men so much and so wisely that he never hesitated to be severe with
|
||
them when the occasion demanded such discipline. He frequently set out to help
|
||
a person by asking for help. In this way he elicited interest, appealed to the
|
||
better things in human nature.
|
||
|
||
The Master could discern saving faith in the gross superstition of the woman
|
||
who sought healing by touching the hem of his garment. He was always ready and
|
||
willing to stop a sermon or detain a multitude while he ministered to the needs
|
||
of a single person, even to a little child. Great things happened not only
|
||
because people had faith in Jesus, but also because Jesus had so much faith in
|
||
them.
|
||
|
||
Most of the really important things which Jesus said or did seemed to happen
|
||
casually, "as he passed by." There was so little of the professional, the
|
||
well-planned, or the premeditated in the Master's earthly ministry. He
|
||
dispensed health and scattered happiness naturally and gracefully as he
|
||
journeyed through life. It was literally true, "He went about doing good."
|
||
|
||
And it behooves the Master's followers in all ages to learn to minister as
|
||
"they pass by"--to do unselfish good as they go about their daily duties.
|
||
|
||
8. PARABLE OF THE POUNDS
|
||
|
||
They did not start from Jericho until near noon since they sat up late the
|
||
night before while Jesus taught Zaccheus and his family the gospel of the
|
||
kingdom. About halfway up the ascending road to Bethany the party paused for
|
||
lunch while the multitude passed on to Jerusalem, not knowing that Jesus and
|
||
the apostles were going to abide that night on the Mount of Olives.
|
||
|
||
The parable of the pounds, unlike the parable of the talents, which was
|
||
intended for all the disciples, was spoken more exclusively to the apostles and
|
||
was largely based on the experience of Archelaus and his futile attempt to gain
|
||
the rule of the kingdom of Judea. This is one of the few parables of the Master
|
||
to be founded on an actual historic character. It was not strange that they
|
||
should have had Archelaus in mind inasmuch as the house of Zaccheus in Jericho
|
||
was very near the ornate palace of Archelaus, and his aqueduct ran along the
|
||
road by which they had departed from Jericho.
|
||
|
||
Said Jesus: "You think that the Son of Man goes up to Jerusalem to receive a
|
||
kingdom, but I declare that you are doomed to disappointment. Do you not
|
||
remember about a certain prince who went into a far country to receive for
|
||
himself a kingdom, but even before he could return, the citizens of his
|
||
province, who in their hearts had already rejected him, sent an embassy after
|
||
him, saying, `We will not have this man to reign over us'? As this king was
|
||
rejected in the temporal rule, so is the Son of Man to be rejected in the
|
||
spiritual rule. Again I declare that my kingdom is not of this world; but if
|
||
the Son of Man had been accorded the
|
||
|
||
top of page - 1876
|
||
|
||
spiritual rule of his people, he would have accepted such a kingdom of men's
|
||
souls and would have reigned over such a dominion of human hearts.
|
||
Notwithstanding that they reject my spiritual rule over them, I will return
|
||
again to receive from others such a kingdom of spirit as is now denied me. You
|
||
will see the Son of Man rejected now, but in another age that which the
|
||
children of Abraham now reject will be received and exalted.
|
||
|
||
"And now, as the rejected nobleman of this parable, I would call before me my
|
||
twelve servants, special stewards, and giving into each of your hands the sum
|
||
of one pound, I would admonish each to heed well my instructions that you trade
|
||
diligently with your trust fund while I am away that you may have wherewith to
|
||
justify your stewardship when I return, when a reckoning shall be required of
|
||
you.
|
||
|
||
"And even if this rejected Son should not return, another Son will be sent to
|
||
receive this kingdom, and this Son will then send for all of you to receive
|
||
your report of stewardship and to be made glad by your gains.
|
||
|
||
"And when these stewards were subsequently called together for an accounting,
|
||
the first came forward, saying, `Lord, with your pound I have made ten pounds
|
||
more.' And his master said to him: `Well done; you are a good servant; because
|
||
you have proved faithful in this matter, I will give you authority over ten
|
||
cities.' And the second came, saying, `Your pound left with me, Lord, has made
|
||
five pounds.' And the master said, `I will accordingly make you ruler over five
|
||
cities.' And so on down through the others until the last of the servants, on
|
||
being called to account, reported: `Lord, behold, here is your pound, which I
|
||
have kept safely done up in this napkin. And this I did because I feared you; I
|
||
believed that you were unreasonable, seeing that you take up where you have not
|
||
laid down, and that you seek to reap where you have not sown.' Then said his
|
||
lord: `You negligent and unfaithful servant, I will judge you out of your own
|
||
mouth. You knew that I reap where I have apparently not sown; therefore you
|
||
knew this reckoning would be required of you. Knowing this, you should have at
|
||
least given my money to the banker that at my coming I might have had it with
|
||
proper interest.'
|
||
|
||
"And then said this ruler to those who stood by: `Take the money from this
|
||
slothful servant and give it to him who has ten pounds.' And when they reminded
|
||
the master that such a one already had ten pounds, he said: `To every one who
|
||
has shall be given more, but from him who has not, even that which he has shall
|
||
be taken away from him.'"
|
||
|
||
And then the apostles sought to know the difference between the meaning of this
|
||
parable and that of the former parable of the talents, but Jesus would only
|
||
say, in answer to their many questions: "Ponder well these words in your hearts
|
||
while each of you finds out their true meaning."
|
||
|
||
It was Nathaniel who so well taught the meaning of these two parables in the
|
||
after years, summing up his teachings in these conclusions:
|
||
|
||
1. Ability is the practical measure of life's opportunities. You will never be
|
||
held responsible for the accomplishment of that which is beyond your abilities.
|
||
|
||
2. Faithfulness is the unerring measure of human trustworthiness. He who is
|
||
faithful in little things is also likely to exhibit faithfulness in everything
|
||
consistent with his endowments.
|
||
|
||
3. The Master grants the lesser reward for lesser faithfulness when there is
|
||
like opportunity.
|
||
|
||
top of page - 1877
|
||
|
||
4. He grants a like reward for like faithfulness when there is lesser
|
||
opportunity.
|
||
|
||
When they had finished their lunch, and after the multitude of followers had
|
||
gone on toward Jerusalem, Jesus, standing there before the apostles in the
|
||
shade of an overhanging rock by the roadside, with cheerful dignity and a
|
||
gracious majesty pointed his finger westward, saying: "Come, my brethren, let
|
||
us go on into Jerusalem, there to receive that which awaits us; thus shall we
|
||
fulfill the will of the heavenly Father in all things."
|
||
|
||
And so Jesus and his apostles resumed this, the Master's last journey to
|
||
Jerusalem in the likeness of the flesh of mortal man.
|
||
|
||
top of page - 1878
|
||
|
||
--------------------------------------------------------------------------------
|
||
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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|
||
<EFBFBD> The Kingdom Of <20> Going Into <20> Urantia Book <20> Search <20> SiteMap! <20>
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//
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